Michael Wynn's Occult Reference Library
FATHER,FATHERS

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s the white triangle to be in the image of immortal light, that triune light which moved in darkness and formed the world out of darkness. there are always in all things two contending forces and always one uniting them. these three have their image in the threefold flame of our being, and the threefold wave of the sensual world" hierophant (faces east, forms himself in a cross "glory be to thee, father of the undying for thy glory flows out rejoicing to the ends of the earth" hierophant (turns back around "the red cross above the white triangle represents the unfolding of light. at its east, south, west, and north angles are a rose, 36 fire, cup of wine, and bread and salt. these allude to the elements of, air, fire, water, and earth. the mystical words- khabs am pekht-are ancient egyptia

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

f this greeting the tetragrammaton vibrating in the four qabalistic worlds. the bonding link and vow we each took. the love and support given and received from each of us on our solo trek. the horizontal position represents the horizon that the sun eternally emerges from. the four elements. the warmth is spirit. the three shakes referring to the three supernals and pillars. kether, chokmah, binah father, son, holy spirit love, truth, knowledge the triangle of the two opposing forces and one reconciler. 45 (the arms form the symbol of the opposing forces and yourself as the reconciler) each individual as the banner of the west. the two greeting in this way as the banner of the east. the infinity symbol (the clasping of the hands represent the infinity symbol) the classical grip, step and gr

dom) binah (understanding) chesed (mercy) geburah (power strength tiphareth (beauty/ harmony) netzach (victory) hod (splendor) yesod (foundation) malkuth (kingdom) occultists in the hermetic order of the golden dawn use the qabalistic tree of life as a matrix or grid for comparing the archetypal images of different mythologies that could be adapted to ceremonial magic. for example, the merciful father (chesed) has parallels in other pantheons, namely odin (scandinavia) zeus (greece) jupiter (rome) and ra (egypt) this system of comparison became known as mythological correspondences. it has become common in the occult tradition to link the ten sephiroth of the tree of life with the twenty-two paths between the sephiroth that also correspond to the major arcana of the tarot. definitions qb

male) and binah (female) which lie immediately below on the tree. it is therefore symbolized in mystical tradition by the heavenly androgyne (male and female united in one) and represents a state of mystical transcendence and union with the supreme. it is compared to satori and nirvana. chokmah: the second emanation on the tree of life, following kether. occultists identify chokmah with the great father, the giver of the seminal spark of life which is potent only when it enters the womb of the great mother, binah. from the union of the great father and great mother come forth all the images of creation. chokmah is associated with such deities as kronos, saturn, thoth, atum-ra, and ptah in other pantheons. 66 binah: the third emanation on the tree of life. occultists identify binah with the

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white triangle to be the image of that immortal light, that triune light, which moved in darkness and formed the world of darkness and out of darkness. there are two contending forces and one always uniting them. and these three have their image in the three-fold flame of our being and in the threefold wave of the sensual world. hiero: stands in the form of cross, saying: hiero: glory be to thee, father of the undying. for thy glory bows out rejoicing, to the ends of the earth! hiero: he reseats himself. hiero: the red cross above the white triangle, is an image of him who was unfolded in the light. at its east, south, west and north angles are a rose fire, cup of wine and bread and salt. these allude to the four elements, air, fire, water, earth. the mystical words- khabs am pekht- are an

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

eral vvliicli god lias in common with earthly rulers (see suppl: gothic frdiija os. frdho, fro, as. fred; which name i shall treat of more fully by and by. ohg. truhtin, mhg. trehtin, os. drohtin, as. dryhtcn, on. drottinn. ohg. jieriro, mhg. jierrc, which however, when used of god, is never contracted into her, any more than dominus into the romance domnus, 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 heat

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, mahviina^=mafer, matercula (biittner 244. bergmann 142, on which we shall have more to say hereafter. to all appearance, father goth, fadr is connected with fa]?s lord, as pater irary'jp is with ttotl, ttoctl, lith. pats. the as. meotod, metod, csedm. 223, 14. eald metod, beow. 1883. s65 metod, beow. 3222. os. metod, hel. 4, 13. 15, 17. 66, 19, an expression which likewise appears in the edda, miotu&r ssem. 226^ 241^ seems to signify creator, as verbally it bears the sense of mensor, moderator, finitor. the full mea

it was natural that individual gods should have certain particular mountains and abodes assigned them. thus, from a mere consideration of the general names for god and gods, we have obtained results which compel us to accept an intimate connexion between expressions in our language and conceptions proper to our heathenism. the' me and god' the gracious and the angry god, the froho (lord) and the father, the behold^ ing, creating, measuring, casting, the images of ans, fastening, band^ the tclieremisses also pray 'juma sirlaga' and the tchuvashes 'tora sirlag' i.e, god have mercy; g. j. mijllors sanil. riiss. gesch, 359. the morduins say when it thunders' pashangiii porguini pas' have mercy, god porguini; georgi description 1, 64' den sig hat got in siner hant, ms. 2,16* gott. anz. 1833, p

his forna at the same time, according to biorn, meaning elevare, tollere. as. forn porcus, porcaster^ rom. 12, 1 'present your bodies a krwigr .saus' was scarcely a happy combination, if sauss conveyed the notion of something boiled! can nothing be made of s6t5jan satiare sootlie (milton's' the soothest shepherd= sweetest, goth. sutista).p grimm's law of change in mutes has many exceptions: pater father fseder vater (4 stages instead of 3, so mater; sessel a settle, and sattel a saddle, both from sit sat; treu true, but trinken drink &c. trans^ titur. 5198, ungezihere stands for monster; but what can ungeziheu mean in lanz. 5028 vor grozem ungezibele 1 nibele 1^ caidm. 9, 2 ^pa, seo tid gewat ofer tiher sceacan middangeardes. this passage, whose meaning thorpe himself did not rightly seize

28. this head of a she-goat (or he-goat) was reared aloft, and the people bowed before it. the halloiclng of a he-goat among the ancient prussians is well known (luc. david 1, 87, 98. the slavonian god triglav is represented with three goats' heads (hanka's zbjrka 23. if that langobardic' carmen nefandum' had been preserved, we could judge more exactly of the rite than from the report of the holy father, who viewed it with hostile eyes. about other sacrificial beasts we cannot be certain, for of dietmar's dogs and hawks and cocks, hardly any but the last are to be depended on (see sup^^l. but even then, what of domestic poultry, fowls, geese, pigeons? the dove was a jewish and christian this also a reference to heathen sacrifices; an as. name for xov. is expressly twtmones. the common man

3 8 INITIATION CEREMONY

on and theoricus halt before him. hiero: axieros the first kabir spake to kasmillos the candidate and said i am the apex of the triangle of flame. i am the solar fire pouring forth its beams upon the lower world. life giving. light producing. by what symbol dost thou seek to pass by? heg: by the symbol of the pyramid of flame. hiero: hear thou the voice of axieros the first kabir. the mind of the father whirled forth in re-echoing roar, comprehending by invincible will ideas omniform, which flying forth from that one fountain issued; for the father alike was the will and the end; by which yet are they connected with the father, according to alternating life, through varying vehicles. but they were divided asunder, being by intellectual fire distributed unto other intellectuals. for the kin

e and alone. from this the others rush forth distributed and separated through the various bodies of the universe, and are borne in swarms through its vast abysses, ever whirling forth in illimitable radiation. they are intellectual conceptions from the paternal fountain, partaking abundantly the brilliance of fire in the culmination of unresting time. but the primary self-perfect fountain of the father poured forth these primogenial ideas. these being many ascend flashingly into the shining worlds, and in them are contained the three supernals. because it is the operator, because it is the giver of life-bearing fire; because it filleth the life producing bosom of hecate; and it instilleth into the synoches the enlivening strength of fire, embued with mighty power. the creator of all forme

he brilliance of his own fire. and thence a fiery whirlwind drawing down the brilliance of the flashing flame penetrating the abysses of the universe, for thence from downwards all extend their wondrous rays, abundantly animating light, fire, ether and the universe. from him leap forth all relentless thunders, and the whirlwind wrapped, storm enrolled bosom of the all splendid strength of hecate, father begotten and he who encircleth the brilliance of fire, and the strong spirit of the poles, all fiery beyond. hereunto is the speech of axiokersos. hiereus: leads theoricus round to hegemon's seat in south west. heg: takes red lamp and thus addresses theoricus. heg: axiokersa the third kabir spake to kasmillos the candidate and said i am the right basal angle of the triangle of flame; i am t

i am the right basal angle of the triangle of flame; i am the fire astral and fluid, winding and coruscating through the firmament. i am the life of beings, the vital heat of existence. by what sign dost thou seek to pass by? hiereus: prompts theoricus and then returns to his. hiereus (for theoricus) by the symbol of the pyramid of flame. heg: hear thou the voice of axiokersa the third kabir. the father hath hastily withdrawn himself, but hath not shut up his own fire in his intellectual power. all things are sprung from that one fire. for all things did the father of all things perfect, and delivered them over unto the second mind, whom all races of men call first. the mind of the father riding on the subtle girders which glitter with the tracings of inflexible and relentless fire. the so

not shut up his own fire in his intellectual power. all things are sprung from that one fire. for all things did the father of all things perfect, and delivered them over unto the second mind, whom all races of men call first. the mind of the father riding on the subtle girders which glitter with the tracings of inflexible and relentless fire. the soul being a brilliant fire, by the power of the father remaineth immortal, and is mistress of life, and filleth up the many recesses of the bosom of the world. the channels being intermixed therein she performeth the works of incorruptible fire. hereunto is the speech of axiokersa. heg: places theoricus in a seat in the west between himself and hiereus and facing hierophant, takes pyramid from him. hiero: stoop not down into the darkly splendid

4 7 INITIATION CEREMONY

flowing on towards the sea. i am the ever-passing present, which stands in the place of the past. i am the fertilized land. hail unto the dwellers of the wings of the morning. heg: replaces lamp. seats candidate west of and close to the altar facing hierophant and returns to his own place. hiero: i arise in the place of the gathering of the waters through the rolled back cloud of night. from the father of waters went forth the spirit rending asunder the veils of darkness. and there was but a vastness of silence and of depth in the place of the gathering of the waters; terrible was that silence of an uncreated world, immeasurable the depth of that abyss. and the countenance of darkness half formed, arose. they abode not, they hasted away. and in the vastness of vacancy, the spirit moved, a

en returns to his own seat. hiero: where the paternal monad is, the monad is enlarged and generateth two. and beside him is seated the duad, and both glittereth with intellectual sections, also to govern all things and to order everything not ordered. for in the whole universe shineth the triad, over which the monad ruleth. this order is the beginning of all sections. hiereus: for the mind of the father said, that all things should be cut into three whose will assented, and then all things were so divided. for the mind of the eternal father said into three, governing all things by mind. and there appeared in it the triad, virtue, and wisdom and multiscient truth. hiereus: thus floweth forth the form of the triad being preexistent- not the first essence, but that whereby all things are meas

erly guarded. hiero: let us adore the lord and king of fire (knocks) all face east. hiero: tetragrammaton of hosts, mighty and terrible; the commander of the ethereal armies art thou. amen. all salute. hiero: quits his throne and goes to tablet of fire in south. all face south. hiero: let us rehearse the prayer of the salamanders or fire spirits (knocks) immortal, eternal, ineffable and uncreated father of all, borne upon the chariot of worlds, which ever roll in ceaseless motion. ruler over the ethereal vastness, where the throne of thy power is raised from the summit of which thine eyes behold all, and thy pure and holy ears hear all, help us thy children, whom thou hast loved since the birth of the ages of time. thy majesty golden, vast and eternal, shineth above the heaven of stars; ab

, whence flow the ceaseless streams of splendor which nourish thine infinite spirit. this infinite spirit nourisheth all, and maketh that inexhaustable treasure of generation which ever encompasseth thee, replete with the numberless forms wherewith thou hast filled it from the beginning. from this spirit arise those most holy kings, who are around thy throne and who compose thy court. o universal father! one and alone! father alike of immortals and of mortals! thou hast especially created powers similar unto thy thought eternal and unto thy venerable essence. thou hast established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires. there we ceasel

s and of mortals! thou hast especially created powers similar unto thy thought eternal and unto thy venerable essence. thou hast established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires. there we ceaselessly burn with eternal aspiration unto thee o father, o mother of mothers, o archetype eternal of maternity and of love, o son, the flower of all sons, form of all forms, soul, spirit, harmony and numeral of all things. amen. hiero: making with his scepter the banishing circle and pentagram in the air in front of the tablet. hiero: depart ye in peace unto your abodes and habitations. may the blessing of elohim be upon you. be there ever peace

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

womb full with child. the full moon was also associated in later ages with romance and passion, originally because this coincided with peak female fertility. moon magick for the increase of love and fertility is still practised under the auspices of the waxing moon. it was not until about 3,000 years ago that the male role in conception was fully understood in the west, and only then were the sky father deities able to usurp the mysteries of the divine mother. a trinity of huge, carved stone goddesses, representing the three main cycles of the moon, and dating from between 13000 and 11000 bc, was found in france in a cave at the abri du roc aux sorciers at angles-sur-l'anglin. this motif continued right through to the triple goddess of the celts, reflecting the lunar cycles as maiden, moth

y, rather than on more ethereal rituals celebrated by fey maidens wafting around in flowerfilled gardens. but, in fact, if i were to make any claim at all to authenticity (not that authenticity matters as much as sincerity of purpose, it would be through those midland roots, which are connected to what is said to be the most ancient order of witches known. at the turn of the twentieth century, my father's family were canal people and my father grew up at a time when the boats were still a major form of transport for coal and iron. some of these midland canal people were known as 'water witches' because they practised a religion based on the sacredness of water and earth. their symbol was the six-spoked sun wheel, painted on their boats. this sign was once thought to be a ship's wheel, but

s 'the mill. only the women entered the sacred area, under the leadership of a senior female water witch, though the chief male, known as the master, summoned the entity to assist in the ritual. if you would like to read more about this, you will find some recommended books listed in further reading, page 301. certainly, i can recall two terrifyingly swarthy aunts who commanded the family, and my father recounted many superstitions and much canal lore when i was young. this included the tale of a terrifying character called kit crewbucket, whose ghostly form would appear on a boat or be seen in the water before it went through a dark tunnel. canal life has a whole mythology, much now lost as the old working boats have been replaced by weekend leisure traffic. you will find more on the deta

ed love charms while planting herbs in soil embedded with a would-be lover's footprint. on hallowe'en, housewives opened their windows and placed garlic on the window ledge so that only the good family dead might enter and take shelter from the cold. this simple folk magick, rather than ceremonial magick, forms the basis for the majority of spells. as above, so below, the words of the semi-divine father of magick, hermes trismegistos, may originally have evolved from popular magick that is practised in many different cultures around the world to this day. they are certainly as applicable today as they ever were. whatever the aim of your magick may be, if you look around your home, garden, workshop or even office, you have the necessary tools for the spells you require. what is more, rooted

more evolved form. the annual celebrations of this event coincided with the rising of the dog star, sirius, which heralded the flooding of the nile and the restoration of fertility to the land and symbolically to the people. as the sky gods gained supremacy, they married the earth goddesses who slowly evolved into patronesses of women, marriage and childbirth. so, for example, odin the norse all-father married frigg, goddess of women, marriage and motherhood. but in witchcraft, though the sky fathers and their wives are used for the focus of specific rites, the goddess retains the earlier form as the creative principle. as the triple goddess- maiden, mother and wise woman or crone- she is frequently central to coven work. generally in magick the goddess is recognised as the prime mover of

ABRAMELIN1

whom he gave 100,000 golden florins as a dowry. he expressly states that he obtained both his wife, and a treasure of 3,000,000 golden florins, by means of some of the magical operations described in the third book. he further admits that his first inclination to qabalistical and magical studies was owing to certain instructions in the secrets of the qabalah, which he received when young from his father, simon; so that after the death of the latter his most earnest desire was to travel in search of an initiated master. to the sincere and earnest student of occultism this work cannot fail to be of value, whether as an encouragement to that most rare and necessary quality, unshaken faith; as an aid to his discrimination between true and false systems of magic; or as presenting an assemblage

ne these points from the occult standpoint of an initiate, and for the benefit of real students. abraham in several places insists that the basis of this system of sacred magic is to be found in the qabalah. now, he expressly states that he has instructed his eldest son, joseph, herein as being his right by primogeniture, even as he himself had received somewhat of qabalistic instruction from his father, simon. but this system of magic he bequeaths to his younger son, lamech, expressly as a species of recompense to him for not being taught the qabalah, his status as a younger son being apparently a serious traditional disqualification. this being so, the reason is evident why he warns lamech against the use of certain seals, pentacles, incomprehensible words, etc; because most of these bei

l these consecrations. then open the lamen and pray before the altar upon your knees; and then an invocation may be made as follows: an invocation of the good spirits. in the name of the blessed and holy trinity, i do desire ye, strong and mighty angels (here name the spirit or spirits you would have appear, that if it be the divine will of him who is called tetragrammaton, etc, the holy god, the father, that ye take upon ye some shape as best becometh your celestial nature, and appear to us visibly here in this place, and answer our demands, in as far as we shall not transgress the bounds of the divine mercy and goodness, by requesting unlawful knowledge; but that thou wilt graciously shew us what things are most profitable for us to know and do, to the glory and honour of his divine maje

other matters1 which will be none the less useful and profitable unto thee than the precepts and dogmas which i shall give thee in the second and third books. wherefore thou shalt not neglect the study of this first book, which shall serve thee for an introduction2 unto the veritable and sacred magic, and unto the practice of that which i, abraham, the son of simon, have learned, in part from my father, and in part also from other wise and faithful men, and which i have found true and real, having submitted it unto proof and experiment. and having written this with mine own hand, i have placed it within this casket, and locked it up, as a most precious treasure; in order that when thou hast arrived at a proper age thou mayest be able to admire, to consider, and to enjoy the marvels of the

lf thereunto, and studieth, learneth; and a man can have no more shameful and evil title5 than that of being an ignorant person/ of abramelin the mage 3 the second chapter. herefore do i confess, that i, even i also, am not born a master; neither have i invented this science of my own proper genius; but i have learned it from others in the manner which i will hereafter tell thee, and in truth. my father, simon, shortly before his death, gave me certain signs and instructions concerning the way in which it is necessary to acquire the holy qabalah; but it is however true that he did not enter into the holy mystery by the true path, and i could not know how to understand the same sufficiently and perfectly as reason demanded. my father was always contented and satisfied with such a method of

ABRAMELIN2

e perfume upon the fire, and place yourself upon your knees,56 praying unto the lord with fervour. the orison. o lord god of mercy; god, patient, most benign and liberal; who grantest thy grace in a thousand ways, and unto a thousand generations; who forgettest the iniquities, the sins, and the transgressions of men; in whose presence none is found innocent; who visitest the transgressions of the father upon the children and nephews unto the third and fourth generation; i 7 of abramelin the mage 63 know my wretchedness, and that i am not worthy to appear before thy divine majesty, nor even to implore and beseech thy goodness and mercy for the least grace. but, o lord of lords, the source of thy bounty is so great, that of itself it calleth those who are ashamed by reason of their sins and

ted unto god, and is the day on which you should repose and sanctify yourself, and you should solemnise it by prayers (2) keep yourself as you would from the eternal fire, from manifesting unto any living being that which your guardian angel shall have confided unto you; excepting unto him who hath given unto you the operation, unto whom you have as it were a greater obligation than unto your own father (3) as far as lieth in your power take heed in no way to make use of this art against your neighbour; except for a just vengeance; although i counsel 7 of abramelin the mage 89 you even in this particular to imitate god, who pardoneth even you yourself, and there is not in the world a more meritorious action than to pardon (4) in the case of your angel dissuading you from some operation, an

ABRAMELIN3

d those of thy neighbour, sharing with him in his necessity the good things which god shall have given (unto thee; for he who should employ these for evil ends shall render himself incapable of obtaining from god any other grace and benefit. the child which one should choose for greater surety and success in (the acquisition of) this sacred science should be born of a legitimate marriage, and its father and mother should be also legitimate. it should be from six to seven years of age, vivacious, and witty; it should have a clear speech and pronounce well. thou shalt prepare it some time before commencing the operation and have it ready when the time requireth. i myself am of opinion that there should be two (children) in case of any accident which might happen, through sickness, or death

ADDTLS

powers of the squares in the terrestrial quadrangles of enoch. each of these terrestrial tablets of the elements is divided into 4 lesser angles by the great central cross which cometh forth as from the gate of the watch tower of the element itself. the horizontal line of each of these three great crosses is named, linea spiritus sancti. the perpendicular is called linea dei, the line of god the father and son, the patris filiique, macroprosopus and microprosopus combined. for these 4 vertical lines resemble 4 mighty pillars each divided into twain by a light line shewing this forth; the father himself, in the absence of the line. and in its presence shewing the son. as a foresaid the central points of these 4 great crosses do shew in the celestial heavens, and do correspond unto the 4 ti

ADEPTUS MINOR INITIATION

is the height above and seven is the depth below" chief "associate adeptus minor, where is the vault symbolically situated" third "in the center of the earth, in the mountain of the caverns, the mystic mountain of abiegnus" chief "associate adeptus minor, what is the meaning of this title, abiegnus" 5 c b a f k l e c q n w (temple set up at beginning of ritual) third "it is abiegnus, lamb of the father. it is by metathesis abi-genos, born of the father; bia-genos, strength of our race, and the four words make the sentence,'mountain of the lamb of the father, and the strength of our race" chief "mighty adeptus major, what is the key to this tomb" second "the rose and the cross, which resume the life of nature and the powers hidden in the word i. n. r. i" chief "associate adeptus minor, wha

, and of the great avenging angel, awh, and if i fail herein, may my rose be disintegrated and my power in magic cease (third adept hands dagger to the second adept and holds cup conveniently for him. second adept dips point of dagger in wine and makes cross on aspirant's brow, feet, right hand and left hand, and heart, saying) 15 second (for brow "there are three that bear witness in heaven; the father, the word, and the holy spirit, and these three are one (for feet "there are three that bear witness on earth; the spirit, the water, and the blood, and these three agree in one (right hand "except ye be born of water and the spirit, ye cannot enter the kingdom of heaven (left hand "if ye be crucified with christ, ye shall also reign with him" second (marks heart in silence "let the aspiran

a building to serve for the temple and headquarters of their order, and called it the collegium ad spiritum sanctum, or the college of the holy spirit. this being now finished, and the work of establishing the order extremely heavy, and because they devoted much time to the healing of those sick and possessed, who resorted to them, they initiated four others, fraters r.c (the son of the deceased father's brother of c.r.c) c.b, a skillful artist, g.c, and p.d, who was to be cancellarius; all being germans except i.a, and now eight in number. their agreement was: 1) that none of them should profess any other thing, than but to cure the sick, and that freely. 2) that they should not be constrained to wear any distinctive dress, but therein follow the custom of the country. 3) that every year

t order, and knew not when c.r. died, and save what they learned from frater a, the successor of d. of the second order and from their library after his death, knew little of the earlier and higher members, and of the founder, nor yet whether those of the second order were admitted to the wisdom of the highest members. the discovery then of the tomb wherein that highly illuminated man of god, our father c.r.c, was buried occurred as follows. after frater a. died in gallia narbonensi, there succeeded in his place frater n.n. he, while repairing a part of the building of the college of the holy spirit, endeavored to remove a brass memorial tablet which bore the names of certain brethren, and some other things. in this tablet was the head of a strong nail or bolt, so that when the tablet was

nd thy left the scourge of severity, the emblems of those eternal forces betwixt which the equilibrium of the universe dependeth; those forces whose reconciliation is the key of life, whose separation is evil and death. therefore thou art inexcusable, whosoever thou art, that judgeth another, for in that thou condemnest another, thou condemnest but thyself. be thou therefore merciful, even as thy father who is in heaven is merciful. remember that tremendous obligation of rectitude and self-sacrifice which thou has voluntarily taken upon thyself, and tremble thereat. and let the humble prayer of thy heart be 'god, be more merciful to me a sinner, and keep me in the pathway of truth' third "thus then, did frater n.n. and his companions, having moved aside the circular altar, and having raise

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

niverse of magical operations. the word usually pronounced jehovah is called the ineffable name; it is alleged that when pronounced accurately its vibrations would destroy the universe; and this is indeed quite true, when we take the deeper interpretation. tetragrammaton is so called from the four letters in the word: yod, he, vau, and he. this is compared with the relations of a family- yod, the father, he, the mother; vau, the son; and the final he, the daughter (in writing she is sometimes distinguished from her mother by inserting a small point in the letter) this is also a reference to the elements, fire, water, air, earth. i may go further, and say that all possible existing things are to be classed as related to one or more of these elements for convenience in certain operations. bu

it the reality of the universe at all we are in philosophical chaos. however, this does not concern us for the moment. 3. when we apply these symbols to yoga, we find that fire represents the yogi, and water the object of his meditation((you can, if you like, reverse these attributions. it makes no difference except to the metaphysician. and precious little to him) the yod and the he combine, the father and mother unite, to produce a son, vau. this son is the exalted state of mind produced by the union of the subject and the object. this state of mind is called samadhi in the hindu terminology. it has many varieties, of constantly increasing sublimity; but it is the generic term which implies this union which is the subject of yoga. at this point we ought to remember poor little he' final

te yourselves, and work it out! finally, there is no other way. 4. i think it is very important, since we are studying yoga from a strictly scientific point of view, to emphasise the exactness of the analogy that exists between the yogic and the sexual process. if you look at the tree of life, you see that the number one at the top divides itself into numbers two and three, the equal and opposite father and mother, and their union results in the complexity of the son, the vau group, while the whole figure recovers its simplicity in the single sephira of he' final, of the daughter. it is exactly the same in biology. the spermatozoon and the ovum are biologically the separation of an unmanifested single cell, which is in its function simple, though it contains in itself, in a latent form, al

ek without changing the meaning 'syn' in 'synopsis 'synthesis 'syndrome' it means 'together with 'adhi' has also come down through many centuries and many tongues. it is one of the oldest words in human language; it dates from the time when each sound had a definite meaning proper to it, a meaning suggested by the muscular movement made in producing the sound. thus, the letter d originally means 'father; so the original father, dead and made into a 'god' was called ad. this name came down unchanged to egypt, as you see in the book of the law. the word 'adhi' in sanskrit was usually translated 'lord' in the syrian form we get it duplicated hadad. you remember ben hadad, king of syria. the hebrew word for 'lord' is adon or adonai. adonai *my* lord, is constantly used in the bible to replace

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

old absinthe house is not a place. it is not bounded by four walls. it is headquarters to an army of philosophies. from this dim corner let me range, wafting thought through every air, salient against every problem of mankind: for it will always return like noah's dove to this ark, this strange little sanctuary of the green goddess which has been set down not upon ararat, but by the banks of the "father of waters" vi. ah! the green goddess! what is the fascination that makes her so adorable and so terrible? do you know that french sonnet "la legende de l'absinthe" he must have loved it well, that poet. here are his witnesses. apollon, qui pleurait le trepas d'hyacinthe, ne voulait pas ceder la victoire a la mort. il fallait que son ame, adepte de l'essor, trouvat pour la beaute une alchemi

ent upon a combination of sacred drugs which should cleanse, fortify and perfume the human soul. and it is no doubt that in the due employment of this liquor such effects are easy to obtain. a single glass seems to render the breathing freer, the spirit lighter, the heart more ardent, soul and mind alike more capable of executing the great task of doing that particular work in the world which the father may have sent them to perform. food itself loses its gross qualities in the presence of absinthe and becomes even as manna, operating the sacrament of nutrition without bodily disturbance. let then the pilgrim enter reverently the shrine, and drink his absinthe as a stirrup-cup; for in the right conception of this life as an ordeal of chivalry lies the foundation of every perfection of phil

ALEISTER CROWLEY ACROSS THE GULF

hem that since they had done all that they could, and fate had reversed their design, it was evident that the matter saw in the hands of fate, and that the less they meddled the better it would be for them. for he was a brusque old man- how afterwards i met him shall be written in its place. so then i was to be brought up as befitted one in my station, half-prince, half-priest. i was to follow my father, hold his wand and ankh, assume his throne. and now i begin to recall some details of my preparation for that high and holy task. memory is strangely fragmentary and strangely vivid. i remember how, when i had completed my fourth month, the priests took me and wrapped me in a panther s skin, whose flaming gold and jet-black spots were like the sun. they carried me to the river bank where th

f my life have utterly faded. all that i can recall is the vision of the greatness of our city of thebai, and the severity of my life. for i lived on the back of a horse, even eating and drinking as i rode; for so it becometh a prince. also i was trained to lay about me with a sword, and in the use of the bow and the spear. for it was said that horus- or men tu, as we called him in thebai- was my father and my god. i shall speak late of that strange story of my begetting. at the end of seven years, however, so great and strong had i waxen that my father took me to the old astrologer that dwelt in the well to consult him. this i remember as if it were but yesterday. the journey down the great river with its slow days! the creaking benches and the sweat of the slaves are still in my ears and

moments of flying foam in some rapid or cataract. the great temples that we passed; the solitary ibis of thoth that meditated on the shore; the crimson flights of birds- but nothing that we saw upon the journey was like unto the end thereof. for in a desolate place was the well, with but a small temple beside it, where the servants- they too most holy! of that holy ancient man might dwell. and my father brought me to the mouth of the well and called thrice upon the name of nuit. then came a voice climbing and coiling up the walls like a serpent "let this child become priestess of the veiled one" now my father was wise enough to know that the old man never made a mistake; it was only a question of a right interpretation of the oracle. yet he was sorely puzzled and distressed, for that i was

he oracle. yet he was sorely puzzled and distressed, for that i was a boy child. so at the risk of his life- for the old man was brusque- he called again and said "behold my son" but as he spoke a shaft of sunlight smote him on the nape of the neck as he page 4 gulf.txt bend over the well; and his face blackened, and his blood gushed forth from his mouth. and the old man lapped up the blood of my father with his tongue, and cried gleefully to his servants to carry me to a house of the veiled one, there to be trained in my new life. so there came forth from the little house an eunuch and a young woman exceeding fair; and the eunuch saddled two horses, and we rode into the desert alone. now though i could ride like a man, they suffered me not; but the young priestess bore me in her arms. and

m the little house an eunuch and a young woman exceeding fair; and the eunuch saddled two horses, and we rode into the desert alone. now though i could ride like a man, they suffered me not; but the young priestess bore me in her arms. and though i ate meat like a warrior, they suffered me not, but the young priestess fed me at her breast. and they took from me the armour of gilded bronze that my father had made for me, scales like a crocodile s sewn upon crocodile skin that cunning men had cured with salt and spices; but they wrapped me in soft green silk. so strangely we came to a little house in the desert, and that which befell me there is not given me of the gods at this time to tell; but i will sleep; and in the morning by their favour the memory thereof shall arise in me, even in me

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

n the literary world that dwarfs his initial successes with weird tales magazine in 1923. he died, tragically, at the age of 46 on march 15, 1937, a victim of cancer of the intestine and bright's disease. though persons of such renown as dashiell hammett were to become involved in his work, anthologising it for publication both here an abroad, the reputation of a man generally conceded to be the "father of gothic horror" did not really come into its own until the past few years, with the massive re-publication of his works by various houses, a volume of his selected letters, and his biography. in the july, 1975, issue the atlantic monthly, there appeared a story entitled "there are more things, written by jorge luis borges "to the memory of h.p. lovecraft. this gesture by a man of the lite

lt of the ignorance of the greek religious historians concerning the ancient mysteries! probable the most inconsistent concept the sumerians possesses with reference to the craft is the naming of the goddess as a deity, not of the moon (as the craft would have it, but of the planet venus. the moon was governed by a male divinity, nanna (like inanna but minus the initial 'i, and was considered the father of the gods by the earliest sumerian religion. it should be noted, however, that all of the planetary deities, termed "the zoned ones" or zonei in greek, and indeed all of the sumerian deities, had both male and female manifestations, showing that the sumerians definitely recognised a yin-yang composition if the universe (the "male moon" idea is, the editor is given to understand, common to

d aryan mythologies. there is also evidence to show that every god and goddess also had both a good 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 qu

aturn kaimanu 30 (bis) earth kia 30 (bis) spirit zi notes on pronunciation we cannot be absolutely how sumerian and akkadian were spoken; but many useful guidelines are available to the student, including the transliterated tablets found all over mesopotamia. basically, we can offer the following principles which should prove of value in reciting the foreign language instructions: vowels a as in "father" e as in "whey" i as in "antique" o as in "boat (but rarely found) u as in "zulu" consonants most are basically the same as in english. the sumerians did not have an alphabet as we know it, but they had developed a syllabary, very much like the japanese "kana" script of today. in phonetic transliterations, the english spelling sought to approximate the sumerian pronunciation. however, there

surface for, in the dark days of the moon, or in cloud, there can be little protection against the fiends from the ancient lands should they break the barrier, or be let in by their servants upon the face of the earth. in such a case, no recourse is to be had until the light of the moon shines upon the earth, for the moon is the eldest among the zonei, and is the starry symbol of our pact. nanna, father of the gods, remember! wherefore, the amulet must be engraved upon pure silver in the full light of the moon, that the moon shine upon it at its working, and the essence of the moon incantations must be performed, and the prescribed rituals as given forth in this book. and the amulet must never be exposed to the light of the sun, for shammash called udu, in his jealousy, will rob the seal o

ALEISTER CROWLEY BOOK OF LIES

ts passages.(1) the ante primal triad which is not-god nothing is. nothing becomes. book of lies get any book for free on: www.abika.com 9 nothing is not. the first triad which is god i am. i utter the word. i hear the word. the abyss the word is broken up. there is knowledge. knowledge is relation. these fragments are creation. the broken manifests light (2) the second triad which is god god the father and mother is concealed in generation. god is concealed in the whirling energy of nature. god is manifest in gathering: harmony: consideration: the mirror of the sun and of the heart. the third triad bearing: preparing. wavering: flowing: flashing. stability: begetting. the tenth emanation the world [10] commentary (the chapter that is not a chapter) this chapter, numbered 0, corresponds to

hollow, how thou dost overcome the hard and full! it dies, it gives itself; to thee is the fruit! be thou the bride; thou shalt be the mother hereafter. to all impressions thus. let them not overcome thee; yet let them breed within thee. the least of the impressions, come to its perfection, is pan. receive a thousand lovers; thou shalt bear but one child. this child shall be the heir of fate the father. book of lies get any book for free on: www.abika.com 17 [18] commentary( delta) daleth is the empress of the tarot, the letter of venus, and the title, peaches, again refers to the yoni. the chapter is a counsel to accept all impressions; it is the formula of the scarlet woman; but no impression must be allowed to dominate you, only to fructify you; just as the artist, seeing an object, do

mplation 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 chesed is united to the supernal triad by virtue of its phallic nature; for not only is amoun a phallic god, and jupiter the father of all, but 4 is daleth, venus, and ches

ion of this quintessence. so far the chapter has followed the sephiroth from kether to chesed, and chesed is united to the supernal triad by virtue of its phallic nature; for not only is amoun a phallic god, and jupiter the father of all, but 4 is daleth, venus, and chesed refers to water, from which venus sprang, and which is the symbol of the mother in the tetragrammaton. see chapter 0 "god the father and mother is concealed in generation. but chesed, in the lower sense, is conjoined to microprosopus. it is the true link between the greater book of lies get any book for free on: www.abika.com 20 and lesser countenances, whereas daath is the false. compare the doctrine of the higher and lower manas in theosophy. the rest of the chapter therefor points out the duality, and therefore the im

the noun; form is the adjective. matter is the noun; motion is the verb. wherefore hath being clothed itself with form? wherefore hath matter manifested itself in motion? answer not, o silent one! for there is no "wherefore, no "because. the name of that is not known; the pronoun interprets, that is, misinterprets, it. time and space are adverbs. duality begat the conjunction. the conditioned is father of the preposition. the article also marketh division; but the interjeciton is the sound that endeth in the silence. destroy therefore the eight parts of speech; the ninth is nigh unto truth. this also must be destroyed before thou enterest into the silence. aum. book of lies get any book for free on: www.abika.com 27 [28] commentary( theta) teth is the tarot trump, strength, in which a wom

ALEISTER CROWLEY LIBER CHANOKH

which the names are drawn from the great tablets [examples taken from water tablet] 1. linea spiritus sancti gives the three holy names of god of 3, 4 and 5 letters respectively. mph. arsl. gaiol 2. a whorl around the centre of the tablet gives the name of the great elemental king, raagiosl [similarly for air bataivah, for earth iczhhcal, for fire edlprnaa. 3. the 3 lines of the central cross of father, son, and holy ghost give the names of 6 seniors [thus the 4 tablets hold 24 elders, as stated in the apocalypse] they are drawn of seven letters, each from the centre to the sides of the tablet. saiinov soaiznt linea patris laoazrp ligdisa linea filii slgaiol lsrahp linea s.s. these three sets of names rule the whole tablet, and must be invoked before specializing in the lesser angles of t

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

, chemistry, and physics are sheer paradox to the "plain man" who thinks of matter as something that one can knock up against> can reach a reflection of this idea by the method of logical contradiction which ends in reason transcending itself. the reader should consult "the soldier and the hunchback" in equinox i, i, and konx om pax "unity" transcends "consciousness. it is above all division. the father of thought- the word- is called chaos- the dyad. the number three, the mother, is called babalon. in connection with this the reader should study "the temple of solomon the king" in equinox i, v, and liber 418. this first triad is essentially unity, in a manner transcending reason. the comprehension of this trinity is a matter of spiritual experience. all true gods are attributed to this tr

he bacchae of euripides is a magnificent example of such a ritual; so also, through in a less degree, is the mass. we may also mention many of the degrees in freemasonry, particularly the third. the 5 degree= 6square ritual published in no. iii of the equinox is another example. in the case of bacchus, one commemorates firstly his birth of a mortal mother who has yielded her treasure-house to the father of all, of the jealousy and rage excited by this incarnation, and of the heavenly protection afforded to the infant. next should be commemorated the journeying westward upon an ass. now comes the great scene of the drama: the gentle, exquisite youth with his following (chiefly composed of women) seems to threaten the established order of things, and that established order takes steps to put

ncern ourselves< now in order to invoke any being, it is said by hermes trismegistus that the magi employ three methods. the first, for the vulgar, is that of supplication. in this the crude objective theory is assumed as true. there is a god named a, whom you, b, proceed to petition, in exactly the same sense as a boy might ask his father for pocket-money. the second method involves a little more subtlety, inasmuch as the magician endeavours to harmonize himself with the nature of the god, and to a certain extent exalts himself, in the course of the ceremony; but the third method is the only one worthy of our consideration. this consists of a real identification of the magician and the god. note that to do this in perfection

hat we are here speaking of the whole ceremony considered as a unity, not merely of that formula in which "yod" is the god invoked "he" the archangel, and so on. in order to understand the ceremony under this formula, we must take a more extended view of the functions of the four weapons than we have hitherto done. the formation of the "yod" is the formulation of the first creative force, of that father who is called "self-begotten, and unto whom it is said "thou has formulated thy father, and made fertile thy mother. the adding of the "he" to the "yod" is the marriage of that father to the great co-equal mother, who is a reflection of nuit as he is of hadit. their union brings forth the son "vau" who is the heir. finally the daughter "he" is produced. she is both the twin sister and the d

union brings forth the son "vau" who is the heir. finally the daughter "he" is produced. she is both the twin sister and the daughter of "vau<mystery herein, far deeper, for initiates> his mission is to redeem her by making her his bride; the result of this is to set her upon the throne of her mother, and it is only she whose youthful embrace can reawaken the eld of the 22 all-father. in this complex family relationship<tetragrammaton, as ordinarily understood, ending with the appearance of the daughter, is indeed a degradation> is symbolised the whole course of the universe. it will be seen that (after all) the climax is at the end. it is the second half of the formula which symbolises the great work which we are pledged to accomplish. the first step of

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ut an evasion, is: god created it. then, obviously, who created god? sometimes we have a demiurge, a creative god behind whom is an eternal formless greatness- anything to confuse the issue! sometimes the universe is supported by an elephant; he, in turn, stands on a tortoise. by that time it is hoped that the enquirer is too tired and muddled to ask what holds up the tortoise. sometimes, a great father and mother crystallize out of some huge cloudy confusion of "elements- and so on. but nobody answers the question; at least, none of these god-inventing mules, with their incurably commonplace minds. magic without tears get any book for free on: www.abika.com 68 h. serious philosophy has always begun by discarding all these puerilities. it has of necessity been divided into these schools: t

in nature of these two is th i yang, the sun, and the th i yin, the moon) this being a little large and loose, they doubled these lines, and obtained the four hsiang. they then took them three at a time, and got the eight kwa. these represent the development from the original oe s.b. cap "i" to the natural order of the elements. i shall call the male principle m, the female f. m.1- khien "heaven-father" f.1- khw n "earth-mother- m.2- loe the sun f.2- kh n the moon- m.3- k n fire f.3- tui water- magic without tears get any book for free on: www.abika.com 77 m.4- sun air f.4- k n earth- note how admirably they have preserved the idea of balance. m.1. and f.1. are perfection. m.2. and f.2. still keep balance in their lines. the four "elements" show imperfection; yet they are all balanced as

stating as it does the character and powers of he wearer, is a dynamic portrait of the individual, while the pantacle, his universe, is a static portrait of him? and that, you pursue flattering, is why you preferred to call the weapon of earth (in the tarot) the disk, emphasizing its continual whirling movement rather than the pantacle of coin, as is more usual. once again, exquisite child of our father the archer of light and of seaborn aphrodite, your well-known acumen has "nicked the ninety and nine and one over" as browning says when he (he too) alludes to the tarot. magic without tears get any book for free on: www.abika.com 140 as you will have gathered from the above, a talisman is a much more restricted idea; it is no more than one of the objects in his pantacle, one of the arrows

n the spot, and remarked "rubbish" i looked at you again very carefully; and, after many grunts, observed "more likely half-past ten- within an hour one way or the other" you insisted; i insisted. unwilling to make a fracas in the inn, we decided to put you to the trouble of writing to your mother to settle the dispute. back came the answer "within a few minutes of eleven. i remember because your father had hung on as long as he could- he had to take the morning service" this occurrence is very common in my experience; i have contradicted what sounded like ascertained fact and proved on enquiry to have been right; so, considering that the statistics i made many years ago showed me to have been right 109 times out of 120, i think two things are fairly near probation; firstly, i am not guess

ust being childlike, i suppose! no? merely that you can explain such matters to yourself well enough. all right; on to no. 2. shall we look at levitation for a change? this power- if it be one- is very curious indeed. it connects more directly with magnetism than almost any other. the first thing we think of when someone says "magnet" is picking up iron filings as a child. age before honesty! let father poulain s.j. speak first! he is obliged to admit the phenomenon, because the church has done so. but precisely similar accounts of the levitation of pagans and heretics must be according to him, lies, or works of the devil. as for the method "god employs the angels to raise the saint, so as to avoid the necessity of intervening himself" lazy old parishioner! now for a douche of common sense

ALEISTER CROWLEY MEDITATION

is gimel, the path leading thence to kether. the whole rod therefore gives the paths from the kingdom to the crown. this magical will is the wand in your hand by which the great work is accomplished, by which the daughter is not merely set upon the throne of the mother, but assumed into the highest<magick, the absolute is called the crown, god is called the father, the pure soul is called the mother, the holy guardian angel is called the son, and the natural soul is called the daughter. the son purifies the daughter by wedding her; she thus becomes the mother, the uniting of whom with the father absorbs all into the crown. see liber cdxviii> the magick wand is thus the principal weapon of the magus; and the "name" of that wand is the magical oath. th

that at its lightest expression the deaf heard, and the dumb spake, lepers were cleansed and the dead arose to life, that master and no other who at the supreme moment of his agony could cry "not my will, but thine, be done" 81 chapter vii the cup as the magick wand is the will, the wisdom, the word of the magician, so is the magick cup his understanding. this is the cup of which it was written "father, if it be thy will, let this cup pass from me" and again "can ye drink of the cup that i drink of" and it is also the cup in the hand of our lady babalon, and the cup of the sacrament. this cup is full of bitterness, and of blood, and of intoxication. the understanding of the magus is his link with the invisible, on the passive side. his will errs actively by opposing itself to the universa

still any doubt of his identity it would be cleared up by the fact that it is the thumb, which is attributed to the element of spirit, and not one of the four fingers of the four lesser elements, which he sticks into the pie of the new dispensation. he plucks forth one who is ripe, no doubt to send him forth as a teacher into the world, and rejoices that he is so well carrying out the will of the father. let us pass from this most blessed subject to yet another. tom, tom, the piper's son, stole a pig and away he run. the pig was eat, and tom was beat, and tom went roaring down the street. this is one of the more exoteric of these rimes. in fact, it is not much better than a sun-myth. tom is toum, the god of the sunset (called the son of apollo, the piper, the maker of music. the only diffi

imbibed by mercury for his fixation; but here as always we should prefer the more spiritual interpretation. bye, baby bunting! daddy's gone a-hunting. he's gone to get a rabbit-skin to wrap my baby bunting in. this is mystical charge to the new-born soul to keep still, to remain steadfast in meditation; for, in bye, beth is the letter of thought, yod that of the hermit. it tells the soul that the father of all will clothe him about with his own majestical silence. for is not the rabbit he "who lay low and said nuffin? pat-a-cake, pat-a-cake, baker's man! bake me a cake as fast as you can! pat it and prick it and mark it with p! bake it in the oven for baby and me! this rime is usually accompanied (even to-day in the nursery) with a ceremonial clapping of hands-the symbol of samadhi. compar

t" passage in thessalonians. the cake is of course the bread of the sacrament, and it would ill become frater p. to comment upon the third line-though it may be remarked that even among the catholics the wafer has always been marked with a phallus or cross. chapter viii the sword "the word of the lord is quick and powerful, and sharper than a two-edged sword" as the wand is chokmah, the will "the father" and the cup the understanding "the mother" binah; so the magick sword is the reason "the son" the six sephiroth of the ruach, and we shall see that the pantacle corresponds to malkuth "the daughter" the magick sword is the analytical faculty; directed against any demon it attacks his complexity. only the simple can withstand the sword. as we are below the abyss, this weapon is then entirel

ALEISTER CROWLEY SEPHER SEPHIROTH

nce of hyh) and hwhy: macroprosopus and microprosopus. this is symbolised by the hexagram. suppose the 3 hehs conceal the 3 mothers: aleph, mem and shin; and we get 358 q.v) hwhyh) lord; not lb the bond of matrimony gwwyz was pure hkz zig-zag, fork-lightning zyzx unity dyxy glory dwbk mind, heart, centre bl 33 sorrow; wept, mourned lb) spring, fountain; ruins; wave; dung; oil vessel lg 34 god the father: divine name attributed to jupiter b) l) to ransom, avenge, pollute l)g to reveal )lg wretched; a pauper ld a common person; uneducated, ignorant +wydh 35 agla, a name of god (notariqon of ateh gibor le-olahm adonai, 858 )lg) boundary, limit lbg he will go khy 36 the mystic number of hod a tent, tabernacle lh) how (la. 1:1, 2:1& 4:1-2) hky) to curse; goddess; a name of god attributed to mer

(masc) hmh pains, sorrows ylbx unclean, impure )m+ the sea my all; every lk to thee kl who? which; whoever, everyone; waters (see i.r.q. 996, gmercury h) ym red earth, the soil hmd) 51 edom mwd) ate; devoured lk) where; pain; heliopolis (cf. 57) n) tumultuously; to harass, perturb mwh failure; please, i pray thee; raw; now; thebes (na 3:8; for gna h, see dr. dee fs mysteriorum liber primus )n 52 father and mother )m)w )b) supernal mother, a title of binah (cf. 42 )my) elihu (eli hua, ghe is my god h, who is the holy guardian angel of job in the allegory) whyl) please, i beseech you )n) beast, cattle, brute animal hmhb from all, among all lkb the son: assiah fs gsecret nature h (see s.d. 1:38-39) nb meditation (cf. 827; imagination; sin hmz a desirable one; to desire dmx brother-in-law mby

nk yhyw 102 a white goose nbl zww) trust; truth; faith hnwm) desirable, worthy of desire dmxn grace; pride; fame, glory; a wild goat ybc lord, owner; to possess; lands, government l(b unit of measure bq vilon, veil: the veil between yesod and malkuth nwlyw 103 dust qb) to guard, protect nng loathed l(g food, meat (ch) nwzm oblation hxnm prophets my)bn a calf lg( 104 tzaddi: a fish-hook; trade ydc father of the mob, or of the multitude nwmh b) quarrel, dispute nydm personal [belongings, small private property hlwgs giving up, presenting, remitting xlws out! avaunt! go away! cwx crushed, fine, thin qd king david dwd klm 105 to subvert, ruin, change kph skullcap, yarmulka hpk 106 nun: a fish nwn attained qbd stibium (a type of kohl) kwp line, string, linen thread; norm wq your god mkyhl) 107

3x3: hence used as the number of beads on a rosary by some sects the ears mynz) the fruit of a deep valley lxnh yb)b a wall cyx to force, do wrong to smx to love very much nnx to shut up, obstruct msx the middle ycx to measure out, share; a decree, statute; tall (masc; task; boundary (cf. 113) qx builders mynwb leader gyhnm 109 lightning zqb quiet hxwnm music nwgn circle; sphere lwg( small +q 110 father of faith hnwm)h b) the roof of a [bridal] canopy( gthe artificial roof of heaven, under which the promises of marriage are delivered h) hpwxh gg resemblance, likeness, image nwymd to embrace qbx at the end of the days; the right hand nymy a sign, flag, standard sn kinsmen, nation, populace; with, by, near m( fool lsk 111 aleph: an ox; a thousand pl) pele: the [hidden] wonder: a title of ket

o; dawn rqb hath protected rbq to putrefy bqr 303 did evil; putrefaction#)b and god saw myhl )ryw 304 a species of gold cwrx green #d white rdq teat; demon; idol; violence; ruin d# 305 dazzling white light xc rw) grass; tender herb (gn. 1:11)#d yetzirah: the formative world hrcy a curving, bending h(yrk the end of days, appointed time (dan. 12:14) nymyh cq a lamb; sheep; goat h# foreskin hlr( 306 father of mercy mymxrh b) merciful father nmxrh b) a woman, wife; virago h) honey #bd a matron )nwr+m coldness; pertaining to winter rwq a pomegranate nwmyr to lay waste; calamity, devastation, ruin h# 308 daybreak rqwb an asperger )qrz investigation rqx a harsh, grating sound qrx approaching, near bwrq ice xrq thought, meditation; depressed x# 309 a leper rgswm a roar, bellow hg# field, soil, lan

ALEISTER CROWLEY TAO TEH KING

s saying that becoming is not tao, but that tao is a being whose nature is becoming. matter and motion cannot exist separately. the reader should regard every verse of this book as a text worth of the most intense and prolonged meditation. he will not understand the book thoroughly until he has wrought his mind into its proper shape in the great forge of samadhi) 2. unmanifested, it is the secret father of# heaven# and earth; manifested, it is their mother((this doctrine is the initiated teaching to hint at which priests invented legends of parthenogenesis- weh note: this footnote includes the diagram of the trigrams on the tree of life, but the diagram has been moved to the next page for reasons of space) 3. to understand this mystery, one must be fulfilling one's will((in a moral state

operly draw the trigrams, but mostly with unbroken lines. he also appears to have written in the wrong names for some of the trigrams. these difficulties have been corrected by reference to the diagram crowley made on the blank page preceding the table of content in his copy of the legge yi king. see oto newsletter, v. i, no. 3, p. 15. the tao. the teh, the tao, source of the mother source of the father# heaven# ch'ien# had# water fire# li, this# tui water# is chen# usually is k'an sun# had chen# this is li# air# sun# earth# ken moon# k'an# earth# k'un# 1 chapter ii the energy- source of the self. 1. all men know that beauty and ugliness are correlatives, as are skill and clumsiness; one implies and suggests the other. 2. so also existence and non-existence pose the one the other((i.e, the

e must avoid creating ganglia((see liber ccxx..i.22 'let there be no difference made among you between any one thing and any other thing' weh note: quotation corrected from 'make no difference between any one thing and any other thing' inequality (an illusion) and disorder necessarily result from the departure from homogeneity) oh tao, how vast art thou, the abyss of abysses, thou holy and secret father of all fatherhoods of things! 2. let us make our sharpness blunt((for sharpness implies a concentration) let us loosen our complexes((for these are the ganglia of thought, which must be destroyed) let us((on the same principles. cf. the doctrine in ccxx as to the 'space-marks. the stars are blemishes, so to speak, on the continuity of nuit) tone down our brightness to the general obscurity

plies a concentration) let us loosen our complexes((for these are the ganglia of thought, which must be destroyed) let us((on the same principles. cf. the doctrine in ccxx as to the 'space-marks. the stars are blemishes, so to speak, on the continuity of nuit) tone down our brightness to the general obscurity. oh tao, how still art thou, how pure, continuous one beyond heaven! 3. this tao hath no father; it is beyond all other conceptions, higher than the highest. 5 chapter v the formula of the vacuum. 1. heaven and earth proceed without motive, but casually in their order of nature, dealing with all things carelessly, like used talismans. so also the sages deal with their people, not exercising benevolence, but allowing the nature of all to move without friction. 2. the space between heav

en also is vast; earth is vast; and the holy king is vast also((for they conform to the tao) in the universe are four vastnesses, and of these is the holy king. 4. man followeth the((magick) formula of earth; earth followeth that of heaven, and heaven that of the tao. the formula of the tao is its own nature. 30 chapter xxvi the nature of mass. 1. mass is the fulcrum of mobility; stillness is the father of motion. 2. therefore the sage king, though he travel afar, remaineth near his supplies. though opportunity tempt him, he remaineth quietly in proper disposition, indifferent. should the master of an host of chariots bear himself frivolously? if he attack without support, he loseth his base; if he become a raider, he forfeiteth his throne((this is all obvious military metaphor. if we depa

ALEISTER CROWLEY THE I CHING

boy? wiselier leave youth, and age's wit employ. adherents hurt; make sure thy way is straight. follow all excellence with eager gait. the sincere king may sacrifice with joy. 18 the ku hexagram earth of air- ku: service. thou mayst cross the stream no doubt, if thou have fully thought thy purpose out. good son, repair thy sire's infirmity; be gentle with thy mother's frailty, son. yea, clear thy father's troubles, every one. restrain thy course; view them indulgently. thus gain the praise of thine utility. do what thou wilt, thyself, a slave to none! 19 the lin hexagram yoni of water- lin: great; here's progress and success to firm correctness; but- more trouble at the term! now with thy comrade firmly force the pace! advance with him- alliance wins the race. be cautious, or advance may l

ALEISTER CROWLEY THE LOST CONTINENT

on attaining manhood, had a graven image given him to worship, a miracle-working image, whose principle exploits he would tattoo upon it "remember the sabbath day and keep it holy" the atlantean kept one day in seven for all purposes unconnected with his principle task "thou shalt not commit adultery" though the atlanteans married, intercourse with the wife was the only act forbidden "honour thy father and thy mother" on the contrary, they worshipped their children, as if to say "this is the god whom i have made in my own likeness" similarly, there is one exception and one only to the rule of silence. it is the utterance of the 'name' which it is death to pronounce. this word was constantly in their mouths; it is 'zcrra, a sort of venomous throat-gargling. hence, possibly the gaelic 'scur

and the bodies of the workers are therefore sprinkled heavily with the black phosphorus, which is incombustible. this black phosphorus, poisonous to the servile race, becomes innocuous to anyone who has been in any way impregnated with zro. this itself, in its first stage, is as dangerous as electricity of high voltage. the reverence attached to zro is unbounded. at one time it was hymned as the father of the gods, and till the end all children were thought to be "begotten of zro, though everyone might know who was the father* all such conception was however held indignity. its official name was 'the old experiment. it was carried on simply because the new methods of continuing the race were not perfected. childbirth was therefore in one way accident; although a duty, everyone shrank from

official name was 'the old experiment. it was carried on simply because the new methods of continuing the race were not perfected. childbirth was therefore in one way accident; although a duty, everyone shrank from it. for though no pain or discomfort attached to the process, it was a sort of second-best achievement from which proud women turned contemptuously. this was in part the reason why the father's name was never mentioned. on several occasions in the history of atlas the zro 'failed. although not changed in appearance, its properties were lost or diminished. in such a case young men and maidens in great numbers were captured on the plains, brought into atlas, and offered in sacrifice to the gods. their blood was mingled with zro in its third stage, and the latter recovered its pote

and eighty years later, and then for particular reasons of magical economy impossible to dwell upon in this account. marriage was compulsory on all those whose passion had been so exclusive and enduring as to produce two children. further intercourse between the pair was barred. the magicians thought it was inimical to variation for a woman to have more than one child (a fortiori two) by the same father; and the custom further prevented those stupid sporadic outbursts of burnt-out lust which make so many modern marriages intolerable. closely connected with marriage, the close of the reproductive life, is that of death, the close of the little that remains. death hardly threatened the atlantean; he would decide to "go and see, as the old phrase ran, and take an overdose of a particular prep

ough imperfectly, formed a springboard whence we might leap. the initiation of children was also a matter reserved for the high house. weaned at three months, the children were tended by the lower classes until the age of puberty, an occurrence which fitted them at once for initiation. a legate from the high house was sent for, and in his presence the child was brought, acquainted with zro by its father and mother, and full instruction in 'working' was further conferred by any member of the 'house' who chose to do so, this in practice meaning by everybody. the ceremonies were frequently long and exhausting; children often enough died in the course of them. this was not regarded as a serious calamity; some schools of magicians even pretended to rejoice. the representatives of the high house

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

th, my own magical diaries, especially those of 1919, 1920 and 1921, and "the book of wisdom or folly. see also "the soldier and the hunchback. further information concerning nuit and hadit is given in the course of this book; but i must here mention that the brother mentioned in connexion with the "wizard amalantrah" etc (samuel bar aiwaz) identifies them with anu and adad the supreme mother and father deities of the sumerians. taken in connexion with the aiwaz identification, this is very striking indeed. it is also to be considered that nu is connected with north, while had is sad, set, satan, sat (equals "being" in sanskrit, south. he is then the sun, one point concentring space, as also is any other star. the word abrahadabra is from abrasax, father sun, which adds to 365. for the nor

and it contains the unborn babe, helpless yet protected and nourished against the crocodiles and tigers shown on the card, just as the womb is sealed during gestation. he sits on a lotus, the yoni, which floats on the 'nile, the amniotic fluid. in his absolute innocence and ignorance he is "the fool; he is the 'saviour, being the son who shall trample on the crocodiles and tigers, and avenge his father osiris. thus we see him as the "great fool" of celtic legend, the "pure fool" of act i of "parsifal, and, generally speaking, the insane person whose words have always been taken for oracles. but to be 'saviour' he must be born and grow to manhood; thus parsifal acquires the sacred lance, emblem of virility. he usually wears the 'coat of many colours' like joseph the 'dreamer; so he is also

wineskin, while a tiger leaps up by his side. this form is suggested in the taro card, where 'the fool' is shown with a long wand and carrying a sack; his coat is motley. tigers and crocodiles follow him, thus linking this image with that of harpocrates. almost identical symbols are those of the secret god of the templars, the bi-sexual baphomet, and of zeus arrhenothelus, equally bi-sexual, the father-mother of all in one person (he is shown in this full form in the tarot trump xv "the devil) now zeus being lord of air, we are reminded that aleph is the letter of air. as air we find the "wandering fool" pure wanton breath, yet creative. wind was supposed of old to impregnate the vulture, which therefore was chosen to symbolize the mother-goddess. he is the wandering knight or prince of f

s this verse 7 states, the "minister" of this hoor-paar-kraat, that is of the saviour of the world in the larger sense, and of mine own "silent self" in the lesser. a "minister" is one who performs a service, in this case evidently that of revealing; he was the intelligible medium between the babe god- the new aeon about to be born- and myself. this book of the law is the voice of his mother, his father, and himself. but on his appearing, he assumes the active form twin to harpocrates, that of ra-hoor-khuit. the concealed child becomes the conquering child, the armed horus avenging his father osiris. so also our own silent self, helpless and witless, hidden within us, will spring forth, if we have craft to loose him to the light, spring lustily forward with his cry of battle, the word of o

not certain? perhaps because he was not content with identifying himself with thelema, agape, etc. by the number 93, but wished to express his nature by six letters (six being the number of the sun, the god-man, etc) whose value in greek should be a=1, i=10, f=6, a=1, s=200, s=200: total 418, the number of abrahadabra, the magical formula of the new aeon! note that i and v are the letters of the father and the son, also of the virgin and the bull (see "liber 418) protected on either side by the letter of air, and followed by the letter of fire twice over. al i,8 "the khabs is in the khu, not the khu in the khabs" the old comment 8. here beings the text. khabs is the secret light or l.v.x; the khu is the magical entity of a man. i find later (sun in virgo, an vii) that khabs means star. in

ALEISTER CROWLEY THE OTO GNOSTIC MASS

of iaq. the congregation: love is the law, love under will. the deacon goes to his place between the altar of incense and the font, faces east, and gives the step and sign of a man and a brother. all imitate him. the deacon and all the people: i believe in one secret and ineffable lord; and in one star in the company of stars of whose fire we are created, and to which we shall return; and in one father of life, mystery of mystery, in his name chaos, the sole viceregent of the sun upon the earth; and in one air the nourisher of all that breathes. and i believe in one earth, the mother of us all, and in one womb wherein all men are begotten, and wherein they shall rest, mystery of mystery, in her name babalon. and i believe in the serpent and the lion, mystery of mystery, in his name baphom

th admonish the water to bear the virtue of the great sea (genuflects) mother, be thou adored. she returns to the west. on priest with open hand doth she make, over his forehead, breast, and body. be the priest pure of body and soul! the priestess takes the censer from the child, and places it on the small altar. she puts incense therein. let the fire and the air make sweet the world (genuflects) father, be thou adored. she returns west, and makes with the censer before the priest, thrice as before. be the priest fervent of body and soul (the children resume their weapons as they are done with) the deacon now takes the consecrated robe from high altar, and brings it to her. she robes the priest in his robe of scarlet and gold. be the flame of the sun thine ambience, o thou priest of the su

using their hands, keep their arms crossed upon their breasts) at the last circumambulation they leave him, and go to the place between the font and the small altar, where they kneel in adoration, their hands joined palm to palm, and raised above their heads. all imitate this motion. the priest returns to the east, and mounts the first step of the altar. the priest: o circle of stars whereof our father is but the younger brother, marvel beyond imagination, soul of infinite space, before whom time is ashamed, the mind bewildered, and the understanding dark, not unto thee may we attain, unless thine image be love. therefore by seed and root and stem and bud and leaf and flower and fruit do we invoke thee. then the priest answered& said unto the queen of space, kissing her lovely brows, and

. he makes the five crosses on the priestess. accept, o lord, this sacrifice of life and joy, true warrants of the covenant of resurrection. the priest offers the lance to the priestess, who kisses it; he then touches her between the breasts and upon the body. he then flings out his arms upward, as comprehending the whole shrine. let this offering be borne upon the waves of aethyr to our lord and father the sun that travelleth over the heavens in his name on. he closes his hands, kisses the priestess between the breasts, and makes three great crosses over the paten, the cup, and himself. he strikes his breast. all repeat this action. hear ye all, saints of the true church of old time now essentially present, that of ye we claim heirship, with ye we claim communion, from ye we claim benedic

ithin the reed brooding and breeding, source and seed of life, love, liberty, and light, thou beyond speech and beyond sight, thee i invoke, my faint fresh fire kindling as mine intents aspire. thee i invoke, abiding one, thee, centre and secret of the sun, and that most holy mystery of which the vehicle am i. appear, most awful and most mild, as it is lawful, in thy child! the chorus: for of the father and the son the holy spirit is the norm; male-female, quintessential, one, man-being veiled in woman-form. glory and worship in the highest, thou dove, mankind that deifiest, being that race, most royally run to spring sunshine through winter storm. glory and worship be to thee, sap of the world-ash, wonder-tree! first semichorus, men: glory to thee from gilded tomb! second semichorus, wome

ALEISTER CROWLEY THE QABALAH

se with his own progress, it was not yet by these paths that he was destined to reach the sublime threshold of the mystic temple. for though it is written, to the persevering mortal the blessed immortals are swift, yet, were it otherwise, no mortal however persevering could attain the immortal shore. as it is written in the fifteenth chapter of st. luke s gospel, and when he was yet afar off, his father saw him and ran. had it not been so, the weary prodigal, exhausted by his early debauches (astral visions and magic) and his later mental toil (yoga) would never have had the strength to reach the house of his father. one little point st. luke unaccountable omitted. when a man is as hungry and weary as was the prodigal, he is apt to see phantoms. he is apt to clasp shadows to him, and cry:

st. luke unaccountable omitted. when a man is as hungry and weary as was the prodigal, he is apt to see phantoms. he is apt to clasp shadows to him, and cry: father! and, the devil being subtle, capable of disguising himself as an angel of light, it behoves the prodigal to have some test of truth. some great mystics have laid down the law, accept no messenger of god, banish all, until at last the father himself comes forth. a counsel of perfection. the father himself does send messengers, as we learn in st. mark xii; and if we stone them, we may perhaps in our blindness stone the son himself when he is sent. so that is no vain counsel of st. john (1 john iv. 1, try the spirits, whether they be of god, no mistake when st. paul claims the discernment of spirits to be a principal point of the

rom this same word tycarb by solom meir ben moses, a jewish qabalist, who embraced the christian faith in 1665, and took the name of prosper rugere. these all have a christian tendency, and by their means prosper converted another jew, who had previously been bitterly opposed to christianity. the first is \ymt djy \tcwlc ba jwr b, ben ruach ab, shaloshethem yechad themim: the son, the spirit, the father, their trinity, perfect unity. the second is wdwbut djy \tcwlc ba jwr b, ben ruach ab, shaloshethem yechad thaubodo: the son, the spirit, the father, ye shall equally worship their trinity. the third is wdwbut uwcy wmc rca ywncar yrwkb, bekori rashuni asher shamo yeshuah thaubodo: ye shall worship my first-born, my first, whose name is jesus. the fourth is wdwbut uwcy wmc rca br awbb, beboa

profuse giver. thus, by writing the mem as a final instead of the ordinary character, the word is made to bear a different qabalistical meaning. it is to be further noted with regard to the first word in the bible, tycarb, berashith, that the first three letters, arb, are the initial letters of the names of the three persons of the trinity: b, ben, the son; jwr, ruach, the spirit; and ba, ab, the father. furthermore the first letter of the bible is b, which is the initial letter of hkrb, berakhah, blessing; and not a, which is that of rra, arar, cursing. again, the letters of berashith, taking their numerical powers, express the number of years between the creation and the birth of christ, thus: b= 2000, r= 200, a= 1000, c= 300, y= 10, and t= 400: total= 3910 years, being the time in round

hat of rra, arar, cursing. again, the letters of berashith, taking their numerical powers, express the number of years between the creation and the birth of christ, thus: b= 2000, r= 200, a= 1000, c= 300, y= 10, and t= 400: total= 3910 years, being the time in round numbers.9 pico della mirandola10 gives the following working out of tycarb: by joining the third letter, a, to the first, b, ba, ab, father is obtained. if to the first letter, b, doubled, the second letter, r, be added, it makes rbb, be-bar, in or through the son. if all the letters be read except the first, it makes tycar, rashith, the beginning. if with the fourth letter, c, the first b and the last t be counted, it makes tbc, sehebeth, the end or rest. if the first three letters be taken, they make arb, bera, created. if, o

ALEISTER CROWLEY THE SWORD OF SONG

he dies, he lives again, and rises to eternal rest 360 of bliss with saints an endless reign! leaving the world to centuries torn by every agony and scorn, and every wickedness and shame taking their refuge in his name. 365 no yogi shot his chandra56 so. will christ return? what ho? what ho! what? what? he meditates above still with his sire for mercy, love, and other trifles! far enough 370 that father s purpose from such stuff! you see, when i was young, they said: whate er you ponder in your head, or make the rest of scripture mean, you can t evade john iii. 16. 375* for god so loved the world, that he gave his only begotten son, that whosoever believeth in him should not perish, but have everlasting life. ascension day 15 my own vague optimism. impossibility of tracing cause back or ef

ise and answer me that false creative deity, 600 whence came his right to rack the earth with pangs of death,70 disease, and birth: no joy unmarred by pain and grief: insult on injury heaped high in that quack-doctor infamy 605 the panacea of belief! only the selfish soul of man could ever have conceived a plan man only of all life to embrace, one planet of all stars to place 610 alone before the father s face; forgetful of creation s stain, forgetful of creation s pain not dumb! forgetful of the pangs whereby each life laments and hangs, 615 (now as i speak a lizard71 lies in wait for light-bewildered flies) ascension day 21 death-bed of poet. effect of body on mind. each life bound ever to the wheel72 ay, and each being we may guess now that the very crystals feel! 620 for them no harp-r

lies the fourth dimension) vex my soul no more with mistranslations from genesis to revelations, 730 but leave me with the flaming star,75 jeheshua (see thou zohar!)76 and thus our formidable pigeon-77 lamb-and-old-gentleman religion fizzles in smoke, and i am found 735 attacking nothing. here s the ground, pistols, and coffee three in one (alas, o rabbi schimeon) but never a duellist no son, no father, and (to please us most) 740 decency pleads no holy ghost! all vanish at the touch of truth, a cobweb trio like, in sooth, the sword of song 24 the reader may hope. summary. reader dismissed to chapel. future plans of poet. jesus dismissed with a jest. the jest. that worthy yankee millionaire, and wealthy nephews, young and fair, 745 the pleasing crawfords! lost! lost! lost !78 the holy spi

ers the sun, the moon, and the stars; as if we were villains by necessity, fools by heavenly compulsion, knaves, thieves, and treachers by spherical predominance, drunkards, liars, and adulterers by an enforced obedience of planetary influence; and all that we are evil in, by a divine thrusting on; an admirable evasion of whoremaster man, to lay his goatish disposition to the charge of a star! my father compounded with my mother under the dragon s tail, and my nativity was under ursa major; so that it follows i am rough and lecherous. sfoot! i should have been that i am had the maidenliest star in the firmament twinkled on my bastardizing. if there is one sound philosophical dictum in the play, it is this (i am not going to argue with astrologers in the twentieth century) it is one we can

m besides which, he wishes to drive home his arguments in favour of polygamy. but the great theme of the play is of course filial duty; on this everything will turn. here is a test: whenever the question is discussed, let us see who speaks the language of sense, and who that of draggle-tailed emotionalism and tepid melodrama. in the first scene the heroines, who do not care for the old fool their father as how could any sane women? remember shakespeare is here about to show the folly of filial love as such feel compelled, by an act of gracious generosity to a man they despise, yet pity, to say what they think will please the dotard s vanity. also no doubt the sound commercial instinct was touched by lear s promise to make acres vary as words, and they determined to make a final effort to g

ALEISTER CROWLEY EQ I 1

f many talks in that room, the first of many confidences. bit by bit, i heard the whole of mr. penry's history. it was told to me piecemeal and inconsequently, as a friend talks to a friend in growing intimacy; and, if i now let mr. penry tell his tale in regular sequence and at one stretch, it is mainly in order to spare the reader the tedium of interrupted narration and needless repetitions "my father was an optician" mr. penry began "and a maker of spectacles in chelsea. we lived over the shop in the king's road, and my childhood was happy enough, but not in any way peculiar. like other healthy children, i liked play much better than lessons; but my school-days were too uneventful, too empty of love to be happy. my mother died when i was too young to know or regret her, and my father wa

ay much better than lessons; but my school-days were too uneventful, too empty of love to be happy. my mother died when i was too young to know or regret her, and my father was kind, in spite of his precise, puritanical ways. i was the only boy, which perhaps made him kinder to me, and very much younger than my two sisters, who were grown up when i was in short clothes and who married and left my father's house before i had got to know them, or to feel much affection for them. 60 "when i was about sixteen, my father took me from school and began teaching me his own trade. he had been an admirable workman in his time, of the old english sort- careful and capable, though somewhat slow. the desire was always present in him to grind and polish each glass as well as he could, and this practice

d polish each glass as well as he could, and this practice had given him a certain repute with a circle of good customers. he taught me every part of his craft as he had learnt it; and, in the next five or six years, imbued me with his own wish to do each piece of work as perfectly as possible. but this period of imitation did not last long. before i reached manhood, i began to draw apart from my father, to live my own life and to show a love of reading and thinking foreign to his habit. it was religion which separated us. at school i had learnt some french and german, and in both languages i came across sceptical opinions which slowly grew in my mind, and in time led me to discard and almost to dislike the religion of my father. i mention this simply because any little originality in me s

f his time, the book said, and i determined to become the best workman of my time; and, from that moment, i took to my trade seriously, strenuously "i learned everything i could about glass, and began to 61 make my own material, after the best recipes. i got books on optics, too, and studied them, and so, bit by bit, mastered the science of my craft "i was not more than nineteen or twenty when my father found out that i was a much better workman than his assistant thompson. some glasses had been sent to us from a great oculist in harley street, with a multitude of minute directions. they had been made by thompson, and were brought back to us one afternoon by a very fidgety old gentleman who declared that they did not suit him at all. the letter which he showed from sir william creighton, t

tant thompson. some glasses had been sent to us from a great oculist in harley street, with a multitude of minute directions. they had been made by thompson, and were brought back to us one afternoon by a very fidgety old gentleman who declared that they did not suit him at all. the letter which he showed from sir william creighton, the oculist, hinted that the glasses were not carefully made. my father was out, and in his absence i opened the letter. as soon as i had looked at the glasses, i saw that the complaint was justified, and i told the old gentleman so. he turned out to be the famous parliamentary speaker, lord b. he said to me testily "all right, young man; you make my glasses correctly and i shall be satisfied; but not till then; you understand, not till then "i smiled at him an

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errible were the sufferings you had to endure. you will watch how for years you toiled to amass a little fortune, and how bitter death was that time, because you could not take your treasure with you; you will see the innumerable women you have thought of as the only being you could ever love, and lakh upon lakh of beings caught like yourself in the whirling wheel of life and death; some now your father, mother, children, some again your friends, and now your bitter enemies. you will see the good deed, the loving thought and act, bearing rich harvest life after life, and the sad gathering of ill weeds, the harvest of ancient wrongs. you will see the beninningless fabric of your lives, with its every-changing pattern stretching back, back, back into interminable vistas of past time, 55 and

e_ with his own progress, it was yet not by these paths that he was destined to reach the sublime threshold of the mystic temple. for thought it is written "to the persevering mortal the blessed immortals are swift" yet, were it otherwise, no mortal however persevering could attain the immortal shore. as it is written in the fifteenth chapter of st luke's gospel "and when he was yet afar off, his father saw him and ran" had it not been so, the weary prodigal, exhausted by his early debauches (astral visions and magic) and his later mental toil (yoga) would never have had the strength to reach the house of his father. one little point st luke unaccountably omitted. when a man is as hungry and weary as was the prodigal, he is apt to see phantoms. he is apt to clasp shadows to him and cry "fa

t luke unaccountably omitted. when a man is as hungry and weary as was the prodigal, he is apt to see phantoms. he is apt to clasp shadows to him and cry "father" and, the devil being subtle, capable of disguising himself as an angel of light, it behoves the prodigal to have some test of truth. 69 some great mystics have laid down the law "accept no messenger of god" banish all, until at last the father himself comes forth. a counsel of perfection. the father does send messengers, as we learn in st mark xii; and if we stone them, we may perhaps in our blindness stone the son himself when he is sent. so that is no vain counsel of "st john (1 john iv. 1 "try the spirits, whether they be of god" no mistake when "st paul" claims the discernment of spirits to be a principal point of the armour

e: better: his purported translation of three of the more obscure books of the zohar. 3 weh note: this observation led mathers to miss-identify a picture of moses as metatron in his edition (not translation, the mss were in english) of "the greater key of solomon" to christianity. the first is, bn rvch ab shlvshthm ichd thmim, ben, ruach, ab, shaloshethem yechad thaubodo "the son, the spirit, the father, ye shall equally worship their trinity" the third is bkvri rashvni ashr shmv ishvo thobvdv, bekori rashuni asher shamo yeshuah thaubodo "ye shall worship my first-born, my first, whose name is jesus" the fourth is, bbva rbn ashr shmv ishvo thobvdv, beboa rabban asher shamo yeshuah thaubodo "when the master shall come whose name is jesus ye shall worship" the fifth is, bthvlh ravih abchr sh

zl, tet zal, the profuse giver. thus by writing the m final instead of the ordinary character, the word is made to bear a different qabalistical meaning. it is to be further noted with regard to the first word in the bible, brashith, that the first three letters, bra, are the initial letters of the names of the three persons of the trinity: bn, ben the son; rvch, ruach, the spirit; and ab, ab the father. furthermore the first letter of the bible is b, which is the initial letter of brkh, berakhah, blessing; and not a, which is that of arr, arar, cursing. again, the letters of berashith, taking their numerical powers, express the number of the years between the creation and the birth of christ, thus: b= 2,000, r= 200, a- 1,000, sh= 300, i= 10, and th= 400; total= 3910 years, being the time

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is called tex i am in a vast crystal cube in the form of the great god harpocrates. this cube is surrounded by a sphere. about me are four archangels in black robes, their wings and armour lined out in white. in the north is a book on whose back and front are a.m.b.z. in enochian characters. within it is written: i am, the surrounding of the four. lift up your heads, o houses of eternity: for my father goeth forth to judge the world. one light, let it become a thousand, and one sword ten thousand, that no man hide him from my father's eye in the day of judgment of my god. let the gods hide themselves: let the angels be troubled and flee away: for the eye of my father is open, and the book of the aeons is fallen. arise! arise! arise! let the light of the sight of time be extinguished: let

one light, let it become a thousand, and one sword ten thousand, that no man hide him from my father's eye in the day of judgment of my god. let the gods hide themselves: let the angels be troubled and flee away: for the eye of my father is open, and the book of the aeons is fallen. arise! arise! arise! let the light of the sight of time be extinguished: let the darkness cover all things: for my father goeth forth to seek a spouse to replace her who is fallen and defiled. seal the book with the seals of the stars concealed: for 3 the rivers have rushed together and the name hb:heh hb:vau hb:heh hb:yod is broken in a thousand pieces (against the cubic stone. tremble ye, o pillars of the universe, for eternity is in travail of a terrible child; she shall bring forth an universe of darkness

ho is fallen and defiled. seal the book with the seals of the stars concealed: for 3 the rivers have rushed together and the name hb:heh hb:vau hb:heh hb:yod is broken in a thousand pieces (against the cubic stone. tremble ye, o pillars of the universe, for eternity is in travail of a terrible child; she shall bring forth an universe of darkness, whence shall leap forth a spark that shall put his father to flight. the obelisks are broken; the stars have rushed together: the light hath plunged into the abyss: the heavens are mixed with hell. my father shall not hear their noise: his ears are closed: his eyes are covered with the clouds of night. the end! the end! the end: for the eye of shiva he hath opened: the universe is naked before him: for the aeon of saturn leaneth toward the bosom o

y sister hath violated herself! the life of things hath disclosed its mystery. the work of the moon is done! motion is ended for ever! clipped are the eagle's wings: but my shoulders have not lost their strength. i heard a great voice from above crying: thou liest! for the volatile hath indeed fixed itself; but it hath arisen above thy sight. the world is desert: but the abodes of the house of my father are peopled; and his throne is crusted over with white brilliant stars, a lustre of bright gems. in the north is a man upon a great horse, having a scourge and balances in his hand (or a long spear glitters at his back or in his hand. he is clothed in black velvet and his face is stern and terrible. he spake saying: i have judged! it is the end: the gate of the beginning. look in the beneat

ght bends abruptly horizontally left across the other and also ends there in a tiny circle. but there is also much writing on the stone, very minute characters carved. i cannot read them. he points with his flail to the sapphire, which is now outside him and bigger than himself; and he cries: hail! warden of the gates of eternity who knowest not thy right hand from thy left; for in the aeon of my father is a god with clasped hands wherein he holdeth the universe, crushing it into the dust that ye call stars. hail unto thee who knowest not thy right eye from thy left; for in the aeon of my father there is but one light. hail unto thee who knowest not thy right nostril from thy left; for in the aeon of my father there is neither life nor death. hail unto thee who knowest not thy right ear fr

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my asana, despite various cowardly attempts to "fudge" it, is frightfully painful. 12.20. in the hanged man posture, meditating and willing the presence of adonai by the ritual "thee i invoke, the bornless one" and mental formulae. 12.28. i'm hopelessly sleepy! invocation as bad as bad could be attention all over the place. irrational hallucinations, such as a vision of either eliphaz levi or my father (i can't swear which! at the most solemn moment! but the irrational character of said visions is not bad. they come from nowhere; it is much worse when your own controlled brain breaks loose. 12.33. i will therefore compose myself to sleep: is it not written that he giveth unto his beloved even in sleep?"others, even in sleep, he makes fruitful from his own strength. 17 7.29. woke and force

e! he hath taken the road to damascus! that holy man answered, as he went quietly to the cemetery,"i will await him here! so, therefore, there is one place, o thou thief of my heart's love, adonai, to which thou must come at last; and that place is the tomb in which lie buried all my thoughts and emotions, all that which is "i, and me, and mine. there will i lay myself and await thee, even as our father christian rosenkreutz that laid himself in the pastos in the vault of the mountain of the caverns, abiegnus, on whose portal did he cause to be written the words,"post lux crucis annos patebo. so thou wilt enter in (as did frater n. n. and his companions) and open the pastos; and with thy winged globe thou wilt touch the rosy cross upon my breast, and i shall wake into life the true life t

ving on press corrections almost or quite equal to the cost of her work."the photographs in this number of""the equinox" are by the" dover street studios 38 dover street, mayfair. amphora "blue cloth, gold design, 80 pp. price "2s. 6d. published by burns oates, 28 orchard st. w. this wonderful collection of hymns to the blessed virgin mary is the work (so it is said) of a leading london actress. father kent writes in "the tablet""among the many books which benevolent publishers are preparing as appropriate christmas presents we notice many new editions of favourite poetic classics. but few, we fancy, can be more appropriate for the purpose than a little volume of original verses, entitled 'amphora, which messrs. burns and oates are on the point of publishing. the following stanzas from a

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deep in the pit of her eyes i saw the image of death, and i drew the water of sighs from the well of her lullaby breath. she sitteth veiled for ever brooding over the waste. she hath stirred or spoken never. she is fiercely, manly chaste! what madness made me awake from the silence of utmost eld the grey cold slime of the snake that her poisonous body held? 210 by night i ravished a maid from her father's camp to the cave. i bared the beautiful blade; i dipped her thrice i' the wave; i slit her throat as a lamb's, that the fount of blood leapt high with my clamorous dithyrambs like a stain on the shield of the sky. with blood and censer and song i rent the mysterious veil: my eyes gaze long and long on the deep of that blissful bale. my cold grey kisses awake from the silence of utmost eld

ation. they represent mercy and severity, the former being white and in netzach, the latter black and in hod. their bases are cubical and black to represent the earth element in malkuth; the columns are respectively white and black to manifest eternal balance of the scales of justice. 245 4 hb:yod stands for chokmah, and hb:heh for binah, hb:vau for the rest except malkuth which is the final h. 5 father and (glorified) mother. 6 the theosophical term "higher self" is usually termed in the g. d "genius" abramelin calls it "holy guardian angel "vide" preface. 7 the sephirotic scheme, it will be remembered, is divided into four worlds: atziloth; briah; yetzirah and assiah. each world contains ten sephiroth, and each of these sephira again ten, making the total number four hundred. 8 "paroketh

my name. i am the water perfect, and limpid, and pure, ever flowing out towards the silver sea. i am the everpassing present, which stands in the place of the past; i am the fertilized land. hail unto the dwellers of the wings of the morning" the "hierophant" then delivers the following oration "i arise in the place of the gathering of the waters through the rolled- back clouds of night. from the father of waters went forth the spirit rending asunder the veils of the darkness. and there was but a vastness of silver and of depth in the place of the gathering of waters. 276 "terrible was the silence of an uncreated world. immeasurable the depth of that abyss. and the countenances of darkness half-formed arose "they abode not; they hasted away; and in the vastness of vacancy the spirit moved;

fferent stages the skryer has to pass through. from the darkness of malkuth he passes the various symbolic colours, which will be discussed in a future chapter, as well as many of the symbols we have described, to arrive eventually at kether. in the second, fra. i. a. leads us as far as da th, the head of the old serpent, the knower of good and of evil. 325 the ladder "i will arise and go unto my father" malkuth dark, dark, all dark! i cower, i cringe. only above me is a citron tinge as if some echo of red, gold, and blue chimed on the night and let its shadow through. yet i who am thus prisoned and exiled am the right heir of glory, the crowned child. i match my might against my fate's. i gird myself to reach the ultimate shores, i arm myself the war to win- lift up your heads, o mighty g

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, which ended on the brink of a precipice. there his strange companion grasped him, and plunged with him into the sea. down they went, and down, till at length they reached the abode of the seal-folk. here, after a not unfriendly reception, the hunter was shown a huge jack-knife. it was his own- one which, that very morning, he had left in the back of a seal, and this seal, so he learned, was the father of the horseman. he was then taken to an inner cavern, where the wounded creature lay, and was requested to touch the wound. this he did, and the seal was forthwith cured. great rejoicings followed, and the hunter was given a safe conduct home, after swearing never 340 to slay a seal again. the return was effected in the same way as the previous journey, and the horseman, on his departure

othing except a big seal close in to the rocks, who was craning his neck above the surface, and peering at a creek some distance off. and mansie noticed that the seal was not frightened and never ducked his head once, but gazed continually at that creek. so mansie crossed an intervening rock, and there, in a crevice, he saw a mother-seal lying in labour. and it was she who was moaning, whilst the father-seal lay out in the water watching her. mansie stayed and watched her too, and after a while, she gave birth to two fine seal-calves, who were no sooner on the rocks than they clutched at their mother. mansie thought to himself that the calf-hides would make a nice waistcoat, so he ran forward, and the seal-mother rowed herself over the face of the rock with her fins into the sea, but the t

ting for posts to be planted. wild flowers of all colours, some of a shade quite unknown to me, perfumed the air. it was no more the sunny afternoon, but a morning splendid and enchanting. the dew covered the prairie, and it seemed as if the grass were weeping lukewarm tears. at intervals a gentle breeze came, softly caressing the head of each blade of grass, refreshing them with its breath. then father sol moved also with sympathy, showed himself a while before he was due, drying the tears of the green blades. it dried also my coffin, and from the musical compartments came the "roulades" of an invigorated voice. as i heard also the panting breath of the negroes, i looked for them, and saw that, quite unaware of the tune, they were sitting at a little distance, all talking at the same time

ving on press corrections almost or quite equal to the cost of her work "the photographs in this number of "the equinox" are by the" dover street studios 38 dover street, mayfair. amphora "blue cloth, gold design, 80 pp. price "2s. 6d" published by burns& oates, 28 orchard st, w. this wonderful collection of hymns to the blessed virgin mary is the work (so it is said) of a leading london actress. father kent writes in "the tablet "among the many books which benevolent publishers are preparing as appropriate christmas presents we notice many new editions of favourite poetic classics. but few, we fancy, can be more appropriate for the purpose than a little volume of original verses, entitled 'amphora' which messrs. burns and oates are on the point of publishing. the following stanzas from a

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ng page" 12 editorial it is four hundred and seventy-seven years since the trouble in the monastery. there were assembled many holy men from every part of the civilized world, learned doctors, princes of the church, bishops, abbots, deans, all the wisdom of the world; for the question was important- how many teeth were there in a horse's mouth. for many days the debate swung this way and that, as father was quoted against father, gospel against epistle, psalm against proverb; and the summer being hot, and the shade of the monastery gardens pleasant, a young monk wearied of the discussion, and rising presumptuously among those reverend men, impudently proposed that they should examine the mouth of a horse and settle the question. now, there was no precedent for so bold a method, and we are

by ten drops upon the average man. our equation was therefore composed exclusively of variables, and wide variables at that! nothing for it, then, 39 but rule-of-thumb! the old chancery lane rule: begin with half the minimum dose of the pharmacopoeia, and if nothing happens within the expected time, double the dose. if you go on long enough, something is nearly sure to happen! iv "the mind of the father said into three! and immediately all things were so divided- zoroaster. let my readers be good enough to remember, then, that what follows concerns myself only. this must excuse the use of the first person, highly improper in a scientific essay, were it not that the personality of the experimenter is perhaps an essential. i cannot assert that my results would be achieved by another. yet i h

oo, this effect (alpha) would be suppressed or unnoticed in a subject who had never developed his introspection at all. yet i am inclined to believe that this effect (alpha) is the true effect; and that ludlow's "access of self-consciousness" is but the same operating on the organization of a man evidently nervous and timid. 44 vi "the intelligible is the principle of all section "the mind of the father whirled forth in re-echoing roar, comprehending by invincible will ideas omniform; which flying forth from that one fountain issued; for from the father alike was the will and the end (by which are they connected with the father according to alternating life, though varying vehicles. but they were divided asunder, being by intellectual fire distributed into other intellectuals. for the king

and alone. from this the others rush forth distributed and separated through the various bodies of the universe, and are borne in swarms through its vast abysses, ever whirling forth in illimitable radiation "they are intellectual conceptions from the paternal fountain partaking abundantly of the brilliance of fire in the culmination of unresting time "but the primary self-perfect fountain of the father poured forth these primogenial ideas "the soul, being a brilliant fire, by the power of the father remaineth immortal, and is mistress of life, and filleth up the many recesses of the bosom of the world- zoroaster. the alleged annihilation of time and space, which so frequently reappears in articles on hashish, seems to me solved more simply by a more accurate analysis of the phenomenon. th

s nothing to do with mysticism as such, but its rational truth makes it a suitable basis for our proposed classification of the mystic states which result from the many religious and magical methods in use among men. 59 xii "the vast sun, and the brilliant moon "o ether, sun, and spirit of the moon! ye, ye are the leaders of air "the principles, which have understood the intelligible works of the father, he hath clothed in sensible works and bodies, being intermediate links existing to connect the father with matter, rendering apparent the images of unapparent natures, and inscribing the unapparent in the apparent frame of the world "there are certain irrational demons (mindless elementals, which derive their subsistence from the aerial rulers; where- fore the oracle saith, being the chari

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ng of mine eye, ever rushing forward in the splendour of the daily glorified r, giving life to every creature that treadeth upon the earth. if i say come up upon the mountains, the celestial waters shall flow at my word; 13 see tablet of earth. 14 the four elemental tablets. 15 se "liber o" the equinox, vol. i. no. 2. for i am r incarnate, khephra created in the flesh! i am the living image of my father tmu, lord of the city of the sun! the god who commands in in my mouth: the god of wisdom is in my heart: my tongue is the sanctuary of truth: and a god sitteth upon my lips! my word is accomplished each day, and the desire of my heart realises itself like that of ptah when he creates his works. since i am eternal everything acts according to my designs, and everything obeys my words. theref

ury, odin, by whatever name i call thee, thou art still un-named and nameless for eternity! come thou forth, i say, and aid and guard me in this work of art. 177 thou, star of the east that didst conduct the magi. thou art the same, all present in heaven and in hell. thou that vibratest betwixt the light and the darkness rising, descending, changing for ever, yet for ever the same! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom: and earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth, and make all spirits subject unto me! so that every spirit of the firmament, and of the ether of the earth, and under the earth, on dry land, and in the water, of whirling air, and of rushing fire, and every spell and scourge

e to heal the sick, to alleviate pain, to give health and strength: to the welfare of mankind and the glory of god [i invoke the higher by the first prayer in 5= 6, and make the sign of the cross on the talisman. purify talisman, fire and water. the invoking ritual of the hexagram of jupiter is performed""the great invocation of amoun."16 hail unto thee, lord of mercy! hail, i say, unto thee, the father of the gods! o thou, whose golden plumes stream up the sky in floods of light divine! thou, whose head is as a sapphire, or the vault of the unchanging sky! thou, whose heart is pitiful; where the rose dawn shines out amid the gold! thou, unchanging and unchangeable; whom the eagle follows; whom the serpent doth embrace; o thou that standest on the scorpion! thee, thee, thee, thee, i invoke

he sky in floods of light divine! thou, whose head is as a sapphire, or the vault of the unchanging sky! thou, whose heart is pitiful; where the rose dawn shines out amid the gold! thou, unchanging and unchangeable; whom the eagle follows; whom the serpent doth embrace; o thou that standest on the scorpion! thee, thee, thee, thee, i invoke! o thou! from whom the universe did spring! thou, the all-father, thou whose plumes of power rise up to touch the throne of the concealed! mighty! merciful! magnificent! thee, thee, thee, thee, i invoke! behold! thou hast lifted up thy voice and the hills were shaken! yea, thou didst cry aloud and the everlasting hills did bow! they fled away; they were not! and thine awful sea rolled in upon the abyss! for thou didst look upon my face and say: thou art

ch the throne of the concealed! mighty! merciful! magnificent! thee, thee, thee, thee, i invoke! behold! thou hast lifted up thy voice and the hills were shaken! yea, thou didst cry aloud and the everlasting hills did bow! they fled away; they were not! and thine awful sea rolled in upon the abyss! for thou didst look upon my face and say: thou art my son, this day have i begotten thee! yea, o my father, thou hast spoken unto me and said "sit thou on my right hand" 191 but i have covered my face. i have hidden myself. i have knelt before thee in the glory of thy face! arise, lord god, arise and shine! i am to-day and i am yesterday! i am the brother of the golden dawn! in the chariot of life is my seat, and my horses course upon the firmament of nu! come unto me, o my father, for i know th

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al prig. so she can find nothing better to do than to beg the whole question of the 9 to "take pansil" is to vow obedience to these precepts. 10 i do not propose to dilate on the moral truth which ibsen has so long laboured to make clear: that no hard and fast rule of life can be universally applicable. also, as in the famous case of the lady who saved (successively) the lives of her husband, her father, and her brother, the precepts clash. to allow to die is to kill- all this is obvious to the most ordinary thinkers. these precepts are of course excellent general guides for the vulgar and ignorant, but you and i, dear reader, are wise and clever, and know better. validity of dee's "actions" and that although she admits that the book of enoch is unintelligible to her. worse, she retails th

heart stirred within me at the sound of the trumpet_ perchance of israfel_ and leapt to grasp with profane hands the holy grail, it was to mr. waite that i wrote for instruction, it was from him that came the first words of help and comfort that i ever had from mortal man. in all these years i have met him but once, and then within a certain veil; yet still i can go to his book as a child to his father, without diffidence or doubt; and indeed he can communicate the sacrament, the wafer of his thought, the wine of his music. and if in earthly things the instructions of his master seem contrary to those of mine, at the end it is all one. shall we cry out if caesar for his pleasure commandeth his servants to take one the spear and the other the net, and slay each other? is not service servic

ruth divided the light from the darkness wisdom arose "and i knew that every atom of our great mother giveth light to other atoms. p. 4 "the truth in man is the light of the world. thus we have known from the beginning, and we shall know it unto the end. and the mother gave unto man her breasts. and man guided by the light within him did eat and was glad" p. 6 "the tree of life belongeth unto the father, it groweth in the mother, but because darkness is still in man he may not eat thereof, but the truth of the father that is within man, that truth may eat and live" the philosophy of this little book shows that darkness alone is not evil, and that neither is light good. both are beyond: but the mingling twilight begets the illusion of duality, the goodness and wickedness of things external

ear? the subject seems a tall order for 128 pages. however, let us be thankful there are not more. the most interesting fact that we can discover in it, or at least the only one really original, is, that erasmus darwin was born in 1788. this makes him only thirty years younger than his son charles; and yet these are the good people who make such a fuss about ahaziah being two years older than his father jehoram! the r. p. a. annual, 1910. 6"d" net. from the cover of this review we learn that it contains "a striking poem" by eden phillpotts, whose name evidently tokens his true occupation: it is called "from the shades" and might well remain there. phillpotts informs us that it was "inspired) by the spectacle of paul's statue which now stands on the triumphal pillar of marcus aurelius at ro

e unto thee the green fields of the valleys, and the satyr roses of the hills, and the nymph lilies of the meer; so that i may wander through the gardens of thy splendour, and be consumed in the unutterable joy of thine everlasting rapture. 6. o my god, thou mighty one, thou creator of all things, i renounce unto thee the sorrow of my mother, and the threshold of my home, and all the labour of my father's hands; so that i may be led unto the mansion of thy light, and be consumed in the unutterable joy of thine everlasting rapture. 7. o my god, thou mighty one, thou creator of all things, i renounce unto thee the yearning for paradise, and the dark fear of hell, and the feast of the corruption of the grave; so that as a child i may be led unto thy kingdom, and be consumed in the unutterable

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s yet unquarried in the distant land? 52. there was also a humming-bird that spake unto the horned cerastes, and prayed him for poison. and the great snake of khem the holy one, the royal uraeus serpent, answered him and said: 53. i sailed over the sky of nu in the car called millions-of-years, and i saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father's father; and how shall i give it unto thee? live thou and thy children as i and my fathers have lived, even unto an hundred millions of generations, and it may be that the mercy of the mighty ones may bestow upon thy children a drop of the poison of eld. 54. then the humming-bird was afflicted in his spirit, and he flew unto the flowers, and it was as if naught had been s

to die! marsyas. indeed, that "i" that is not god is but a lion in the road! knowest thou not (even now) how first the fetters of restriction burst? in the rapture of the heart self hath neither lot nor part. 18 marsyas. tell me, dear master, how the bud first breaks to brilliance of bloom: what ecstasy of brain and blood shatters the seal upon the tomb of him whose gain was the world's loss our father christian rosycross! marsyas. first, one is like a gnarled old oak on a waste heath. shrill shrieks the wind. night smothers earth. storm swirls to choke the throat of silence! hard behind gathers a blacker cloud than all. but look! but look! it thrones a ball of blistering fire. it breaks. the lash of lightning snakes him forth. one crash splits the old tree. one rending roar- and night is

ing like this. we shall not go outside the class of natural dream. the drunkenness, throughout its duration, it is true, will be nothing but an immense dream, thanks to the intensity of its colours and the rapidity of its conceptions. but it will always keep the idiosyncrasy of the individual. the man has desired to dream; the dream will govern the man. but this dream will be truly the son of its father. the idle man has taxed his ingenuity to introduce artificially the supernatural into his life and into his thought; but, after all, and despite the accidental energy of his experiences, he is nothing but the same man magnified, the same number raised to a very high power. he 68 is brought into subjection, but, unhappily for him, it is not by himself; that is to say, by the part of himself

n all houses, temples, and tarrying-places of the fraternity" an adept trying to prove that he is one! an adept with thoughts of his own rank and glory! an adept exacting recognition! what about the instant recognition all over the world of which you prated above? mr. waite, you seem to me to be a spiritual arthur orton! mr. waite, we have opened the pastos which you say contains the body of your father christian rosencreutz_ and it's only poor old druce "the book" this is the strange thing; the moment that mr. waite leaves prose for poetry, there is no more of this bunkum, bombast, and balderdash; we find a poet, and rather an illuminated poet. we have to appeal from philip sober to philip drunk "in vino veritas" good poetry enough all this: yet one cannot help feeling that it is essentia

ALEISTER CROWLEY EQUINOX EQ I 4 2

question. his hair is reddish, curly "luxuriant. he is clean-shaved, and wears an eye-glass with a "tortoiseshell rim" todd "has a face of keen pallor; he is dressed in black, with a flowing black "cape, black motor-cap. he gives the impression of great age combined with "great activity" act i grandfather "sunk in melancholy in his arm-chair" mrs. ossory "red and weeping" ossory"(a british heavy father) grief-stricken" euphemia "sobbing at the "table" carr "and "delhomme "cold and hot respectively in their expression of "sympathy" mr. todd "is at the door, his cloak on, his hat in his hand" ossory. it is kind of you to have so far to break the sad news, my dear sir. i hope that we shall see you again soon under- under- under happier circumstances [todd "bows very low to the company as if

inster! ossory. well, we'll hope its is true. but in these days one never knows. and he leaves a very unpleasant impression wherever he goes. if i were not an englishman i should say that the feeling i had for him was not very far removed from actual fear! carr. well said, sir. hearts of oak in the city, eh [ossory "glares at him suspiciously" euphemia "both enjoys the joke and is "angry that her father is the butt of it" euphemia. well, i'm not afraid of him- i think i rather like him. i'm sure he's a good man, when one knows him. 217 carr. oh, todd's a good sort! i think i must be going, sir. euphemia. i wish you would stay and help me with the letters, mr. carr. we shall have a great deal to do in the next day or two. carr. well, if you really wish it, i will try and be of what service

y think i will["exit" carr["closes the door, turns to" euphemia "executes a quiet hornpipe "goes to" euphemia "holds out his arms] sweetheart! euphemia. how dare you! how can you! with poor uncle henry lying dead! 219 carr. why have a long latin name if you mean to play the english hypocrite? who was poor uncle henry? did you love poor uncle henry so dearly as all that? how old were you when your father quarrelled with poor uncle henry? about two and a half! the only thing you know about poor uncle henry is that poor uncle henry once tickled your toes [euphemia "gives a little "scream of horror] enough humbug about poor uncle henry. sweetheart! euphemia. mine own["they em brace and kiss with great intensity" euphemia. unhand me, villain. but one has to be decent about one's relations. even

k? euphemia. what is this? oh! delhomme. i need not tell you, i see. my unspoken sympathy and devotion- euphemia. spare me, i pray you. delhomme. i must speak. mademoiselle, i am blessed in loving you. i offer you the sympathy and devotion of a lifetime. euphemia. i beg you to spare me. it is impossible. delhomme. it is the truth- it is necessary- i should kill myself if you refused. euphemia. my father- delhomme. your respected father is my warmest advocate. euphemia. you distress me, sir. it is impossible. delhomme. ah, fairest of maidens, well i know your english coyness and modesty["taking her hand] ah, give me this pure hand for good, for ever! this hand which has been ever open to the misery of the poor, ever closed to box the enemies of your country! euphemia. it is not mine! delhom

starts back, surprised at the turn "things are taking, and at the violence of her emotion and of its "expression" delhomme. what is it! are you ill! have i- euphemia["steady and straight before him] i am another man's- his- his mistress. there["he reels, catches a chair and saves himself. her breast heaves "swallowing a sob, she runs out of the room" delhomme["utterly dazed. i- i- oh, my god! my father! my god! i thought her- oh, i dare not say it- i will not think it["on his "knees, clutching at the chair] my god, what shall i do! she was my life, my hope, my flower, my star, my sun! what shall i do! help me! help me! who shall console me "he continues in silent prayer, sobbing["the door opens" mr. todd "steals into the room on tiptoe, bends over him "and whispers in his ear. the express

ALEISTER CROWLEY EQUINOX EQ I 4 3

search for enlightenment, sometimes with changed details or settings "e.g, the general focus on arthur that comes in at iii should be taken to represent crowley's lasting but frustrated desire to serve and save "all the britains. acts of killing by the principal character represent renunciations of attachment. argument i. sir palamede, the saracen knight, riding on the shore of syria, findeth his father's corpse, around which an albatross circleth. he approveth the vengeance of his peers. ii. on the shore of arabia he findeth his mother in the embrace of a loathly negro beneath blue pavilions. her he slayeth, and burneth all that encampment. iii. sir palamede is besieged in his castle by severn mouth, and his wife and son are slain. iv. hearing that his fall is to be but the prelude to an

ll he sate; nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell, abominable bird. but the coldest horror drave the light from knightly eyes. how pale thy bloom, thy blood, o brow whereon that night sits like a serpent on a tomb! for palamede those eyes beheld the iron image of his own; on those dead brows a fate he spelled to strike a gorgon into stone. he knew his father. still he sate, nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell, abominable bird. the knight approves the justice done, and pays with that his rowels' debt; while yet the forehead of the son stands beaded with an icy sweat. 4 god's angel, standing sinister, unfurls this scroll- a sable stain "who wins the spur shall ply the spur upon his proper heart and

overthrown the jesters. now the country men, stupidly staring, see at noon sir palamede the saracen a-riding like an harvest moon in silver arms, with glittering lance, with plum d helm, and wing d shoon, athwart the admiring land of france. 55 xx sir palamede hat reasoned out beyond the shadow of a doubt that this his questing beast is one; for were it beasts, he must suppose an earlier beast to father those. so all the tracks of herds that run into the forest he discards, and only turns his dark regards on single prints, on marks unique. sir palamede doth now attain unto a wide and grassy plain, whereon he spies the thing to seek. thereat he putteth spur to horse and runneth him a random course, the beast a-questing aye before. but praise to good sir palamede 'hath gotten him a fairy ste

ALEISTER CROWLEY EQUINOX EQ I 4

e claws and teeth of the lion? 3. thine arm then serveth thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least word that slippeth from thy tongue. thus bind thyself, and thou shalt be for ever free. 12 ii 0. the horse is action. man, rule thou thine action. how else shalt thou master the father, and answer the fool at the left hand gateway of the crown? 1. here are practices. each may last for a week, or more. alpha. avoiding lifting the left arm above the waist. beta. avoid crossing the legs. of thine own ingenium devise others. 2. on each occasion that thou art betrayed into doing that thou art sworn to avoid, cut thyself sharply upon the wrist or forearm with a razor; even as 1

elds, bright as the sun-dawn on the snow-clad mountains, slow as the voice of the great green gliding river. calmly in thy silence am i come to rest me, now from the world the light hath slowly faded; i have left the groves of pan that i might gaze upon thee, gaze upon the virgin that before time was begotten, mother of chronos, and the old gods before him, child of the womb of the silence, whose father is the unknown breath of the most secret goddess, whose name whoso hath heard is smitten to madness "now do i come before thee in thy temple, with offerings from the oak-woods and the breath of the water that girds the earth with a girdle of green starlight; and all the austerity of the brooding summer, and all the wonder of the starlit spaces that stare down awesomely upon the lonely marsh

steem and lust for authority. to the latter, lionel had often fallen a victim. he was born bright and happy; the houses had done well by him. his mother gradually turned him into a self-concentrated, self-conscious, frightened and deceitful youth. she had mentally emasculated him; and, in his fits of understanding, he cursed her with no mean-spirited lips. he never forgave her the death of his 29 father, her lying, under-handed ways, especially her brutality. his was a noble hatred, utter, blood-thirsty, virulent, eternal. after years of melancholy and the physical consequences thereof, lionel tabard found himself free from his tyrannical parent. he soon forgot her, and, as the divine blinkings passed by, his recollection became less and less distinct. he only remembered two facts. she had

which he is exalted above desire, and is free from evil and fear. for just as one who dallies with a beloved wife has no consciousness of outer or inner, so the spirit also dallying with the self, whose essence is knowledge, has no consciousness of inner or outer. that is his real form, wherein desire is quenched, and he is himself his own desire, separate from desire and from distress. then the father is no longer father, the mother no longer mother, the worlds no longer worlds, the gods no longer gods, the vedas no longer vedas. this is his supreme goal. as theory alone cannot for ever satisfy man's mind in the solution of the life-riddle, so also when once the seeker has become the seer, when once actual living men have attained and become adepts, their methods of attainment cannot for

necessary to find a guru,49 to teacher, to whom the disciple (chela) must entirely devote himself: as the "shiva sanhita" says: 11. only the knowledge imparted by a guru is powerful and useful; otherwise it becomes fruitless, weak and very painful. 12. he who attains knowledge by pleasing his guru with every attention, readily obtains success therein. 13. there is not the least doubt that guru is father, guru is mother, and guru is god even: and as such, he should be served by all, with their thought, word and deed.50 ii. place "solitude and silence" 48 in bhakta yoga the disciple usually devotes himself to his guru, to whom he offers his devotion. the guru being treated as the god himself with which the chela wishes to unite. eventually "he alone sees no distinctions! the mighty ocean of

ALEISTER CROWLEY EQUINOX EQ I 6 2

axle is the altar on which sits c.i.c.t. on the rim, s. at east spoke, h. at north-west, t. at south-west. hebe and ganymede are seated at the feet of c.i.c.t. to the west of the wheel is the veil" 21 the rite of jupiter part i c.i.c.t. 1-333. sphinx. 22-22. hebe. pisces section from 963 [see equinox, no. iii, special supplement] sphinx. brother hermanubis, summon the guests to the banquet of the father of the gods! hermanubis. 4444, brother typhon, summon the guests to the banquet of the father of the gods [typhon "draws aside veil as" ganymede "begins his dance. lights down] hermanubis. welcome to the banquet of the father of the gods! bear the bowls of libation("done. be silent and secret! for it is by stealth that we are here assembled. know that saturn hath been deceived, having swall

"draws aside veil as" ganymede "begins his dance. lights down] hermanubis. welcome to the banquet of the father of the gods! bear the bowls of libation("done. be silent and secret! for it is by stealth that we are here assembled. know that saturn hath been deceived, having swallowed a black stone, thinking it to be his son, the child jupiter. but jupiter is here enthroned, and shall overthrow his father. beware then lest ye break silence- until jupiter be ready to make war! typhon. him that speaketh will i slay forthright["a long pause" 23 part ii centrum in centri trigono 1. sphinx 1. hermanubis 1. typhon 1. typhon. hail unto thee, thou great god hermanubis! art thou not the messenger of jupiter? hermanubis. hail unto thee, thou great god typhon! art thou not the executor of his vengeance

] typhon. 1. mother of mystery, hast thou the secret of jupiter? 33 hermanubis. 1. mother of mystery, hast thou the secret of jupiter [sphinx "plays a triumphant melody<typhon. brother hermanubis, what is the place? hermanubis. the summit of mount kithairon. typhon. procul, o procul este viri["all male probationers retire to back of stage" typhon. sisters, let us invoke the father to manifest in the son. sphinx. per spiritum sanctum, amen["she also retires to her place on wheel" maenads. evoe! evoe ho! iacche! iacche! typhon. hail, o dionysus! hail! winged son of semele! hail, o hail! the stars are pale; hidden the moonlight in the vale; hidden the sunlight in the sea. blessed is her happy lot who beholdeth god; who moves mighty-souled without a spot, mingling in the

measure and mirth! i lift my wand and wave you through hill to hill of delight; my rosy rivers lave you in innermost lustral light. i lead you, lord of the maze, in the darkness free of the sun; in spite of the spite that is day's we are wed, we are wild, we are one["the lights go out and the company join in universal dance] hermanubis. silence. typhon. silence. c.i.c.t. 1-333. the secret of the father is in the secret of the son. sphinx. 22-22. and the secret of the son is in the secret of the holy ghost. ganymede. 4444 gloria patri. 42 hebe. et filio. typhon. et spiritui sancto. hermanubis. ut erat in principio. sphinx. et nunc est. c.i.c.t. et erit semper. all. amen. sphinx. fasting. hermanubis. song. typhon. feasting. c.i.c.t. grace. sphinx. music. hermanubis. dancing. typhon. love. c

of ancient babylon, great goddess of love and war, who made love and war to gilgames, the ruler of thine own city erech. we invoke thee, our mother, that thou entreat for us with the master of battles. sor. scorpio. to what end do we ask the aid of the lord mars? bro. aries. unto jupiter we have given the thunderbolt and the lightning- flash; for we seek to enthrone him in the stead of saturn his father. but saturn yet reigns; we need the sword of mars. sor. scorpio. my heart and hand are with you, children["she plays<mars "starts up and recites" 1. the dukes of edom were amazed: trembling took hold on the mighty of moab! 51 2. lord, when thou wentest out of seir; when thou marchedst out of the field of edom; the earth trembled, and the heaven dropped: the clouds

ALEISTER CROWLEY EQUINOX EQ I 6

ve need thereof, yet no desire toward it. 9. thou hast health; slay thyself in the fervour of thine abandonment unto our lady. let thy flesh hang loose upon thy bones, and thine eyes glare with thy quenchless lust unto the infinite, with thy passion for the unknown, for her that is beyond knowledge the accursed one. 10. thou hast love; tear thy mother from thine heart, and spit in the face of thy father. let thy foot trample the belly of thy wife, and let the babe at her breast be the prey of dogs and vultures. 11. for if thou dost not this with thy will, then shall we do this despite thy will. so that thou attain to the sacrament of the graal in the chapel of abominations. 12. and behold! if by stealth thou keep unto thyself one thought of thine, then shalt thou be cast out into the abyss

ray that illuminateth the darkness of the house. but for the sake of one that may come to share my bed-chamber will i speak of the last adventure. upon the breast of the river came a wild swan, singing, and for a moment rested upon mine image reflected in the water. and i said "come up hither" and the wild swan said "how shall i come up thither "i" i will guide thee "the swan" who art thou "i" my father is the keeper of the king's cup: i have prepared a little ship wherein i may go my journeys upon the great river. who will draw it "the swan" i will draw it. so we set forth together; and of the horrible tempests that arose it is unworthy discourse. and of what followed after is discourse unprofitable; but the wild swan still guides my ship. 64 and the end shall be as is appointed by the ma

! oh! indeed i only say what we all know. if he should die indeed, thou mayst have sidi omar left, thy dear lord. and othman, and akbar, and mohammed! laylah. sliman is my first-born. fatma. ay, he is not like his brothers. he is square and solid-set. he is more like the cedar than the palm. laylah. sidi omar's mother was a princess from lebanon. fatma. he is silent and stern. laylah. sidi omar's father was the holiest man of syria. he lived alone forty years in the mountain. fatma. he is relentless in anger, and obeys not. one would say there was christian blood in him. laylah. on the night of his begetting there was christian blood on sidi omar's hands. fatma. he is as fair as a christian. laylah. the men of sidi omar's tribe are white men, thou wizened old black witch. fatma. ah! sidi o

o keep her among the women until he return and place her in his harem. laylah. a man! he is a man! i have borne a man-child, a lion, a conqueror! achmet. indeed, he has slain twenty christians with his own hand. and still he is in the front of the battle. he laughed "to-day i am a man, i need thee no more; by my chamberlain and carry this toy to my mother" i think she is a princess. the child. my father is the grand master of the temple, and he is coming to cut all your heads off. laylah. leave her with us! ride back on a fresh horse, and bear aid to the prince["exit" achmet ledmiya["at window. there is a tumult in the courtyard, and a great wailing["wailing without" laylah. the sun will be set in an hour. one hour more of favour and protection for my boy, oh god of battles! the child. our

are bringing him in. laylah. who? devil-child["she strikes her. four eunuchs bring in the corpse of" akbar] forgive me! i am not myself. i am not a woman. lay him there, beside his 90 father["she goes down to corpse] akbar, my little one! strong wast thou and greater than thy brothers. thou hadst the hawk's eye, and the deer's foot; and thine hand on the bowstring was surer and stronger than thy father's! three, of my five, my five that should guard me and cherish me! three taken, and two left! yet, while one is left. ledmiya["at window. the battle is fiercer every moment. hundreds and hundreds must be killed. but the press is thinner. i can make out the banners. oh! i can see sliman's banner! laylah. let me see! let me see["she rushes to window] yes! it flows free in the good air! how fi

ALEX SANDERS THE KING OF THE WITCHES

forbidden, witches could be tested. naked, with arms crossed and thumbs tied to their big toes, they were flung into the nearest deep water. if they s:mje they were innocent-but usually they were dead by the time they were hauled out. if they could swim it was certain proof of their guilt, and they could be hanged after what was only the formality of a trial. queen elizabeth went further than her father; she had an act passed condemning anyone who, by witchcraft, tried to foresee how long she would reign and who would be her successor. the t me of.the terror left no one secure. if they were seen out at night wit? strang men, young girls would be brought before the magistrates, her companion had cloven hoofs' the accusers would cry, or 'a tail hung beneath his cloak' no amount ofdenialscoul

rless, like many other days in manchester, and alex was an undersized seven-year-old passing through mean back streets on his way fromst george's primary school in hulme to the home of his grandmother. the sanders family had recently moved to a semi-detached house-no.2 stratton road, chorlton-a great improvement over the old victorian house near the central goods yard in manchester, where mother, father and three children had had to make do in one room. but living in a better-class district had its drawbacks. the rent was high and mrs sanders had taken a charringjob to eke out her husband's wage. small-barely five-foot-and wiry, hannah sanders was determined to raise her children above their environment. when first married ten years previously she and her husband had been comfortably off

ed the terraced house in grape street, manchester, until they had saved enough to move to chorlton, now it was one long struggle to keep heads above water. harold took private pupils for lessons on the comet, and sometimes worked for prize brass or silver bands at week-ends. but frequently he took refuge in drink, distressing his wife and terrifying his children. hannah reassured them about their father's 'illness. she regaled them with stories of their paternal great-grand ather who had been captain of a tea clipper (she never mentioned that he had been captured by chinese pirates and buried alive) she cleaned for a tailor in chorlton who had a son the same size as alex, and once every six months she agreed to forgo her wages of 3s. 6d. a week in return for a parcel of clothes outgrown by

ed. at one stage he was getting up at five o'clock every other morning to take a pillowcase to the local bakery where a new bread-slicing machine was having teething troubles. the first half-dozen 18 loaves ofthe day were deformed and alex could buy them for threepence. boyish rivalry sometimes stretched the promises he had made to his grandmother. when a classmate boasted of a spanish rapier his father had bought, alex could not resist mentioning his grandmother's swords 'go on, you're a liar' jeered his classmate. alex was too small and thin to fight, so he marched his friend to gran's house, told him to keep quiet, and led him into the empty kitchen. he knew how to operate the double-lock on the chest. as he was turning the key, gran came in. she had been in the front room and had seen

were running wildly through the streets, carrying their screaming children. five years later, in 1940, he would gaze again at the identical scene. he now had his own witch-name, verbius, and he called his grandmother by hers, medea. sometimes he used it when his brother and sisters were there and he had to pretend it was a nickname. he revelled in gran's favouritism; he loved his mother, even his father, but gran was someone very special 'what would have happened' he once asked her 'if i had not interrupted your ritual that day? would you have let me go on as anon-witch' she did not know; for her, alex's unscheduled appearance that day had been the work of fate. none of her own three daughters had ever discovered her secret; even her own mother had not known, although she herself had been

ALEXANDRIAN BOOK OF SHADOWS OCCULT

s; for in old times, woman was the altar. thus was the altar made and placed; and the sacred point was the point within the centre of the circle. as we have of old been taught that the point within the centre is the origin of all things, therefore should we adore it [kiss] therefore whom we adore we also invoke, by the power of the lifted lance.[touch phallus] o circle of stars [kiss] whereof our father is but the younger brother [kiss] marvel beyond imagination, soul of infinite space, before whom time is bewildered and understanding dark, not unto thee may we attain unless thine image be love [kiss] therefore by seed and root, by stem and bud, by leaf and flower and fruit, do we invoke thee, o queen of space, o dew of light, continuous one of the heavens [kiss] let it be ever thus, that

that in olden days ale or mead was often used instead of wine. it is said that spirits or anything can be used "so long as it has life (i.e. has a kick. all are brothers and sisters, for this reason; that even the high priestess must submit to the scourge. the only exception to the rule that a man only be initiated by a woman and a woman by a man, is that a mother may initiate her daughter and a father his son, because they are part of themselves. a woman may impersonate either the god or the goddess, but a man may only impersonate the god. ever remember, if tempted to admit or boast of belonging to the cult, you may be endangering your brothers and sisters. for though now the fires of persecution have died down, who knows when they may be revived? many priests have knowledge of our secre

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

hristian bible where man makes the discovery that he is not the form, but that he is the one who utilises it. he is intelligence, and therefore he is made in the image of the third person of the trinity; he is love, and through him the love aspect of the deity will some day perfectly manifest, and he will be able to say with his elder brother, the christ, in reply to the demand "lord, show us the father" that "he that hath seen me, hath seen the father" for god is love; and finally, through him the highest aspect, the will of god will become manifest, and he will be perfect, even as his father in heaven is perfect. just as in the evolution of substance three stages could be seen that of atomic energy, of group coherence, and of eventual synthesis so in the, evolution of man will the same a

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

f belief, but fundamentally holding to the same one truth and serving the same god. alice a. bailey. new york 1922. the constitution of man- 2- initiation, human and solar copyright 1998 lucis trust chart the seven planes of our solar system, the constitution of man the constitution of man, as considered in the following pages, is basically threefold, as follows: i. the monad, or pure spirit, the father in heaven. this aspect reflects the three aspects of the godhead: 1. will or power..the father. 2. love-wisdom..the son. 3. active intelligence..the holy spirit. and is only contacted at the final initiations, when man is nearing the end of his journey and is perfected. the monad reflects itself again in ii. the ego, higher self, or individuality. this aspect is potentially 1. spiritual wil

e 48. this matter, therefore, we deduce, held latent certain faculties that were forced to demonstrate in a peculiar way, under the law of cause and effect, as does all else in the universe (b) all manifestation is of a septenary nature, and the central light which we call deity, the one ray of divinity, manifests first as a triplicity, and then as a septenary. the one god shines forth as god the father, god the son, and god the holy spirit, and these three are again reflected through the seven spirits before the throne, or the seven planetary logoi. the students of occultism of non-christian origin may call these beings the one ray, demonstrating through the three major rays and the four minor, making a divine septenary. the synthetic ray which blends them all is the great love-wisdom ray

, and elemental, and through which the pulsating life can be clearly seen beating in regular rhythm; a vision of the logoic thoughtform on the archetypal plane, a vision that grows from initiation to initiation until it embraces all the solar system. initiation leads to the stream that, once entered, sweeps a man onward until it carries him to the feet of the lord of the world, to the feet of his father in heaven, to the feet of the three-fold logos. initiation leads to the cave within whose circumscribing walls the pairs of opposites are known- 10- initiation, human and solar copyright 1998 lucis trust and the secret of good and evil is revealed. it leads to the cross and to that utter sacrifice which must transpire before perfect liberation is attained, and the initiate stands free of al

at initiation leads to unity between the ego and the monad, expressing itself in the triad. it is the perfect at-one-ment. the whole process is therefore for the purpose of making man consciously one- 13- initiation, human and solar copyright 1998 lucis trust first: with himself, and those in incarnation with him. second: with his higher self, and thus with all selves. third: with his spirit, or "father in heaven" and thus with all monads. fourth: with the logos, the three in one and the one in three. man becomes a conscious human being through the instrumentality of the lords of the flame, through their enduring sacrifice. man becomes a conscious ego, with the consciousness of the higher self, at the third initiation, through the instrumentality of the masters and of the christ, and throu

ove only a snare or a basis for incredulity to the man who seeks to materialise them unduly. the thought of an immortal existence, of a divine entity, of a great centre of fiery energy, and of the full flower of evolution, lies hidden in these terms, and they must be thus considered. at the fourth initiation, the initiate is brought into the presence of that aspect of himself which is called "his father in heaven" he is brought face to face with his own monad, that pure spiritual essence on the highest plane but one, which is to his ego or higher self what that ego is to the personality or lower self. this monad has expressed itself on the mental plane through the ego in a triple fashion, but now all aspects of the mind, as we understand it, are lacking. the solar angel hitherto contacted

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

nd the end of every material thing. it is divine substance" secret doctrine i. 146. our earth and man (are) the products of the three fires. secret doctrine ii. 258. fire and flame destroy the body of an arhat; their essence makes him immortal. secret doctrine i. 35. the three fires i. the internal fire or fire by friction "there is heat internal and heat external in every atom, the breath of the father (spirit) and the breath (or heat) of the mother (matter" secret doctrine i. 112. ii. the fire of mind or solar fire. the fire of knowledge burns up all action on the plane of illusion, therefore those who have acquired it and are emancipated are called fires. secret doctrine i.114. iii. the fire of spirit or electric fire "lift up thy head, o lanoo; dost thou see one, or countless lights ab

call, for lack of a better term, a solar logos. this solar logos incarnates, or comes into manifestation, through the medium of a solar system. this solar system is the body, or form, of this cosmic life, and is itself triple. this triple solar system can be described in terms of three aspects, or (as the christian theology puts it) in terms of three persons. electric fire, or spirit. 1st person..father. life. will. purpose. positive energy. solar fire, or soul. 2nd person..son. consciousness. love-wisdom. equilibrised energy. fire by friction, or body, or matter. 3rd person..h. oly spirit. form. active intelligence. negative energy. each of these three is also triple in manifestation, making therefore a. the nine potencies or emanations. b. the nine sephiroth. c. the nine causes of initia

he sumtotal of the past. the lord of cosmic love now seeks union with his brother, and, in point of time, embodies all the present. he is the sumtotal of all that is embodied; he is conscious existence. he is the son divine and his life and nature evolve through every existent form. the lord of cosmic will holds hid the future within his plans and consciousness. they are all three the sons of one father, all three the aspects of the one god, all three are spirit, all three are soul, and all three are rays emanating from one cosmic centre. all three are substance, but in the past one lord was the elder son, in the present another lord comes to the fore, and in the future still another. but this is so only in time. from the standpoint of the eternal now, none is greater nor less than- 36- a

nergising centres, make adequate response. hence it is only in due course of evolution, and when the matter of these vehicles is energised sufficiently by its own latent fires that he can accomplish his long-held purpose. hence again the need of the ascension of the fire of matter to its own place, and its resurrection from its long burial and seeming prostitution before it can be united with its father in heaven, the third logos, who is the intelligence of matter itself. the correspondence, again, holds good. even the atom of the physical plane has its goal, its initiations and its ultimate triumph. other angles of this subject, such as the centres and their relationship to manas, the fire of spirit and manas, and the eventual blending of the three fires, will be dealt with in our next tw

the result of the blending of spirit (electric fire) with matter (fire by friction, and the emanations of the son, in time and space, are dependent upon the adequacy of the matter, and of the form to the life within. the first logos is electric fire, the fire of pure spirit. yet in manifestation he is the son, for by union with matter (the mother) the son is produced by whom he is known "i and my father are one"69(60) is the most occult statement in the christian bible, for it not only refers to the union of a man with his source, the monad, via the ego, but to the union of all life with its source, the will aspect, the first logos. we will now endeavor to confine ourselves strictly to the subject of fire in matter, and its active effect upon the sheaths of which it is the animating factor

ALICE A BAILEY05 THE LIGHT OF THE SOUL

om every veil, the soul in its true nature walks the earth. it becomes apparent to us, as we study the life of christ, what it means to develop the powers of the soul, to attain liberation, and become, in full glory, a god walking on earth. in the yoga sutras there are embodied for us the laws of that becoming, and the rules, methods, and means which when followed make a man "perfect even as your father in heaven is- 3- the light of the soul copyright 1998 lucis trust perfect" step by step there is unfolded for us a graded system of development, leading a man from the stage of average good man, through those of aspirant, initiate and master on to that exalted point in evolution at which the christ now stands. john, the beloved disciple, has said that "we shall be like him, for we shall see

that it is the central column which contains the terms applicable to the soul or second aspect. the union to be achieved is that of the third and second aspects. this is consummated at the third initiation (in christian terminology, the transfiguration. a later synthesis is then effected between the united third and second aspects and the first: 1st aspect 2nd aspect 3 rd aspect spirit soul body father son (christ) h oly ghost monad ego personality divine self h igher self l ower self life consciousness f orm energy force matter the presence the angel of the human being the presence a clear distinction should be made between the christ principle as indicated above, which is a high spiritual aspect to which each member of humanity must attain, and the same term applied to a personage of ex

ng this light so that it may "shine forth in a dark place" i. e, on the physical plane. it should be borne in mind that, occultly speaking, when the lower nature is controlled it can manifest the higher. when the second aspect of the lower personal self, the emotional body, is subjugated or transmuted then the christ light (the second aspect egoic) can be seen. later, in its light, the monad, the father, the one, will stand revealed. equally, when the first aspect of the lower personal self, the mental body, is restrained, then the will aspect of the ego can be known, and through its activities, the purpose of the logos himself will be cognized. there are certain lines of least resistance in the spiritual life and along them certain forces or energies are released. a. emotional. intuitiona

rations, with all the intermediate stages to be found between these extremes. the aspirant has to guard himself in order that he may not mistake these for reality. an illustration might well be given here, in respect to the facility with which people judge they have seen one of the brothers (or masters of the wisdom, whereas all they have perceived is a thought form of one of them; the wish being father to the thought they are the victim of that form of incorrect perception called by patanjali, fancy. 2. those thought forms which are created by the race, the nation, the group or the organization. group thought forms of any kind (from the planetary form to that constructed by any band of thinkers) form the sum total of the "great illusion" herein lies a hint to the earnest aspirant. 3. that

nters into the world of causes. the first group might be regarded as comprising all who are treading the path of discipleship, and covers the time from their entrance upon the probationary path until they have taken the second initiation. the second group is comprised of those higher disciples who having controlled and transmuted the entire lower nature make a contact with their monad, spirit or "father in heaven" and discern what that monad perceives. the first form of realisation comes to those who are in process of synthesising the six lower centres into the head centre, through the transmutation of the lower four into the higher three, and then of the heart and throat into the head. the second group through a knowledge of the law works with all the transmuted and purified centres. they

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

re and to those steps and passwords which lead to the door and procure its opening. it is here that meditation plays its part and the mind steps in to fulfil its new function of revelation. through meditation, the union for which the mystic yearns, and which he senses, and of which he has brief and fleeting experience, becomes definite and is known past all controversy, being recoverable at will. father joseph mar chal in his notable book points out that..the symbol vanishes, imagery fades, space disappears, multiplicity is reduced, reasoning is silent, the feeling of extension gathers itself together and then breaks down; intellectual activity- 30- from intellect to intuition copyright 1998 lucis trust is entirely concentrated in its intensity; it seizes without intermediary, with the sov

centration is, therefore, the power to focus the consciousness on a given subject and to hold it there as long as desired; it is the method of accurate perception, and the power to visualize correctly, being the quality which enables the thinker to perceive and know the field of perception. another word for concentration is attention, that is, one-pointed attention. it is interesting to note what father mar chal says in this connection. he points out that "attention is a direct path to full perception, to hallucination, or, more generally, to belief..it brings about an at least momentary unification of the mind by the predominance of one mental group..but this 'mental unity' realized to some degree in the phenomenon of attention, is also the sole subjective condition which, we have seen, a

s immediate access to truth is the ultimate destiny of all human beings, and it seems probable that some day the mind itself will lie as much below the threshold of consciousness as the instincts now do. we shall then function in the realm of the intuition and shall talk in terms of the intuition with as much facility as we now talk in terms of the mind, and endeavor to function as mental beings. father mar chal, in studies in the psychology of the mystics, defines the intuitive perception in these terms "intuition defined in a quite general manner is the direct assimilation of a knowing faculty with its object. all knowledge is in some sort an assimilation; intuition is an immediate 'information' without an objectively interposed intermediary; it is the only act by which the knowing facul

mitted. when this is carried forward automatically and accurately, we have the illumined man, the sage. the second activity to which the mind responds as the result of illumination is telepathy. it has been said that "illumination itself may be regarded as the highest known example of telepathy; for throughout the blazing forth of that supreme enlightenment, the human soul is a percipient and the father of lights, the agent" the agent may work through the medium of many minds, for the world of the soul is the world of group awareness, and that opens up a field of contacts which is wide indeed. not only is the soul of man en rapport with the universal mind, but also with all minds through which that divine purpose we call god may be working. in this way we can account for the coming forth o

something other or beyond that which has been reached. this must be held in consciousness as long as possible or else the ecstatic vision will disappear, the clouds will veil the sun, and the world, with all its cares, will obscure the heavens. we are told in mysticism that ecstasy, physically considered, is trance. it is a state of rapture, and can be either good or bad. evelyn underhill quotes father malaval as follows "the great doctors of the mystic life teach that there are two sorts of rapture which must be carefully distinguished. the first are produced in persons but little advanced in the way, and still full of selfhood; either by the force of a heated imagination which vividly apprehends a sensible object, or by the artifice of the devil..the other sort of rapture is, on the con

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

s are the expressions, in time and space, of the central universal energy. life in manifestation produces existence and being. it is the root cause, therefore, of duality. this duality which is seen when objectivity is present and which disappears when the form aspect vanishes is covered by many terms, of which for the sake of clarity, the most usual might be here listed: spirit matter life. form father. mother positive. negative darkness. light students must clearly have this essential unity in mind e'en when they talk (as they needs must) in finite terms of that duality which is everywhere, cyclically, apparent. ii. the second postulate grows out of the first and states that the one life, manifesting through matter, produces a third factor which is consciousness. this consciousness, whic

which the forms in every kingdom of nature demonstrate. c. therefore the soul might be defined as that significant aspect in every form (made through this union of spirit and matter) which feels, registers awareness, attracts and repels, responds or denies response and keeps all forms in a constant condition of vibratory activity. d. the soul is the perceiving entity produced through the union of father-spirit and mother-matter. it is that which in the vegetable world, for instance, produces response to the sun's rays, and the unfolding of the bud; it is that in the animal kingdom which enables it to love its master, hunt its prey, and follow out its instinctual life; it is that in man which makes him aware of his environment and his group, which enables him to live his life in the three w

t soul has to function) capable of recognition at differing rates of vibration and stages of development. the soul nature in the universe therefore manifests in certain great states of awareness with many intermediate conditions, of which the major can be enumerated as follows: a. consciousness, or that state of awareness in matter itself, due to the fact that mother-matter has been fecundated by father-spirit and thus life and matter have been brought together. this type of consciousness concerns the atom, molecule and cell of which all forms are constructed. thus the form of the solar system, of a planet, and of all that is found upon or within a planet is produced. b. intelligent sentient consciousness, i.e. that evidenced in the mineral and vegetable kingdoms. it is this which is respo

he truth of the godhead, realizing profoundly and to the depths of his being the ephemeral nature of the form and of all forms, standing alone in the vortex of initiatory rites, bereft of all on which he may have leant (be it friend, master, doctrine or environment, well may the initiate cry out "i am that i am, and there is naught else" well may he then figuratively place his hand in that of his father in heaven, and hold the other out in blessing on the world of men, for only the hands that have let slip all within the three worlds are free to carry the ultimate blessing to struggling humanity. then he builds for himself a form such as he desires, a new form that is no longer subject to shattering, but suffices for his need, to be discarded or used as occasion warrants. in these days you

r chakras and the nadis (which underlie the nerves and are the cause of their existence as the centres are of the glands) is the medium of many forces and energies some purely physical, others related to the anima mundi, the world soul, and others unknown as yet, because they will only make their presence felt later in the evolutionary programme. they will then express divinity, the energy of the father or the highest aspect. it should be noted that the above tabulation pictures the second ray unfoldment, and also that the self referred to is the self-realisation of the spiritual man. the lowest aspect of the vital life of god is the perpetuation of the species, and this is the result of the livingness of the incarnated life; and the next is simply expressive of the stage when the "i" cons

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

all divine expression and all a form of sensitive awareness and of response to environment, and therefore a form of conscious expression. the seven rays are the first differentiation of the divine triplicity of spirit-consciousness-form, and they provide the entire field of expression for the manifested deity. we are told in the scriptures of the world that the interplay, or the relation between, father spirit and- 17- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust mother matter produces eventually a third, which is the son, or the consciousness aspect. that son, the product of the two, is esoterically defined as "the one who was third but is the second" the reason for this wording is that there first existed the two divine aspects, spirit-matter

is divine life incarnate in matter, and consequently the producer of the diversity and immensity of forms, is the embodiment of divine quality. we might therefore utilise for the sake of clarity the terms life-quality-appearance as interchangeable with the more usual trinity of spirit-soul-body, or life-consciousness-form. i shall utilise the word life when referring to spirit, to energy, to the father, to the first aspect of divinity, and to that essential dynamic electric fire which produces all that is, and is the sustaining, originating cause and source of all manifestation. i shall use the word appearance to express that which we call matter, or form, or objective expression; it is that illusory tangible outer appearance which is animated by life. this is the third aspect, the mother

lity within all human forms which esoterically can "obliterate the forms" and so engross the attention as to be regarded eventually as the main factor and as constituting all that is. this truth as to life and quality and form is made most clearly apparent to us in the story of the christ of galilee. he was constantly reminding the people that he was not what he appeared to be, neither was he the father in heaven, and he is ever referred to by those who know and love him in terms of quality. he demonstrated to us the quality of the love of god, and in himself he embodied not only that which he had evolved of the seven ray qualities, but also as do few of the sons of god a basic principle of the ray of the solar logos himself, the quality of love. this we shall study more closely when we ta

tep and we then have god immanent and god transcendent at the same time. this vortex, as a result of this initial activity, demonstrates through the medium of what we call substance or (to use a technical term of modern science, which is the best we can do at this time) through the ether of space. the consequence of this active interplay of life and substance is that a basic unity is constituted. father and mother are at-one. this unity is characterised by quality. through this triplicity of life-quality-form, the central life evokes and manifests consciousness, or awareness of response to all that is eventuating, but in a degree which it is impossible for us to cognise, limited as we are by our present relatively undeveloped point in evolution. students of this treatise must bear in mind

he basic premise that all that is known to us is a manifesting divine entity, expressing itself through three aspects which (for the purposes of this treatise and because they are more in line with the terminology of emerging modern thought) i choose to call life-quality-appearance. these are but other names for the trinity of all the great religions, and are synonymous with the christian phrase, father, son and holy ghost (those old anthropomorphic terms; with spirit, soul and body, the current phraseology; and with the life, consciousness and form of the indian philosophy. may i interpolate here the comment that modern thinkers would do well to bear in mind that the importance of christianity lies in the realisation that it is a bridging religion. this is symbolised for us by the fact th

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

augustine tells us that "that which is called the christian religion existed among the ancients, and never did not exist from the beginning of the human race until christ came in the flesh, at which time the true religion, which already existed, began to be called christianity."1 the wisdom which expresses relationship to god, the rules of the road which guide our wandering footsteps back to the father's home, and the teaching which brings revelation have ever been the same, down the ages, and are identical with that which christ taught. this body of inner truths and this wealth of divine knowledge have existed since time immemorial. it is the truth which christ revealed; but he did more than this. he revealed in himself and through his life history what this wisdom and knowledge could do

child into the man to all this he submitted himself, and underwent all the processes which are the destiny of every son of god. because of this submission and because he "learned obedience by the things which he suffered,"2 he could be trusted to reveal god to man, and (may we say it) the divine in man to god. for the gospels show us that continuously christ called forth this recognition from the father. the great continuity of revelation is our most priceless possession, and into it the religion of christ must, and does, fit. god has never left himself without witness, and he never will. the place of christianity as the fulfilment of the past and as a stepping-stone to the future, is often forgotten, and this perhaps is one of the reasons why people speak of a failing christianity, and lo

ion which he came forth to fulfil. it is interesting also to bear in mind that these two outstanding individualities, the buddha and the christ, have set their seal upon both hemispheres the buddha being the teacher for the- 10- from bethlehem to calvary copyright 1998 lucis trust orient, and christ the saviour of the occident. whatever may be our personal conclusions as to their relations to the father in heaven or to each other, the fact stands out past all controversy that they gave the revelation of divinity to their particular civilisations, and that in a most significant manner they worked together for the eventual benefit of the race. their two systems are interdependent, and buddha prepared the world for the message and the mission of christ. both embodied in themselves certain cos

is already happening. the final result of the work of the christ can be seen portrayed for us in his words to be found in st. john xvii, which it would be of value to all of us to read- 12- from bethlehem to calvary copyright 1998 lucis trust individuality, initiation, identification in these terms the message of the christ can be expressed. this he epitomised when on earth in the words "i and my father are one."13 that great individuality, the christ, through the process of the five great initiations, gave to us a picture of the stages and method whereby identification with god can be brought about. this sentence gives us the keynote of the entire gospel story, and constitutes the theme of this book. the interrelation of the work of the past and of the present, as given to us by the great

at in the old testament teaching, and the keeping of the passover feast. in the christian age we use the fish symbology, even to eating fish on good friday. the symbol of the aquarian age, as it appears in all the ancient zodiacs, is that of a man bearing a jar of water. the message of that age is one of unity, communion and our relationship as brothers, because we are all the children of the one father. to this age christ pointed in his instructions to his disciples when he told them to go into the city, and said "when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in."15 this they did, and the great and holy feast of communion was later held in that house. the reference is undoubtedly to the future period

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

ic mind and vibrate in conscious unison with the divine idea nor grasp the plan as it is sensed and seen by the cosmic thinker. we have to work with the design, with the pattern, and with the plan, for we are only as yet in process of being initiated into that plan and we are not aware of the true significance of those great identifications which enabled the carpenter of nazareth to say "i and my father are one" but it must also be remembered (and herein lies the clue to world unfoldment and to the mystery of past, present and future) that we are dealing with matter-substance and with forms which are already conditioned, and which were conditioned when the creative process began. the material- 36- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust to

he involutionary arc, to progress down into matter, producing thus the immanence of god. it is that also which drives humanity forward into its wild struggle for material well-being. it is that too which urges man eventually to turn his back upon the "world, the flesh and the devil" as the new testament puts it, and orient himself to the things of spiritual import. the prodigal son sacrificed the father's home when he chose to wander forth into the far country. he wasted and sacrificed his substance through the use he- 60- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust made of the experience of life on earth, until he had exhausted all his resources and there was naught left but the eventual sacrifice of what he held so dear, but had discovered t

veals the fact of night. the other reveals the world of daylight and of conscious being. d. the seven directions of the law of repulse it must be remembered that the law of repulse, which is the law of the destroying angels, works in seven directions; that it produces effects upon seven different types of beings and of men, and that by reason of its activity, it draws the prodigal son back to the father's home. it causes him to "arise and go" but we must remember that, when christ was relating this story, he made it abundantly clear that there was no impulse to return until the pilgrim in the far country had come to himself or to his senses, as a result of satisfied desire, through riotous living. this was followed by consequent satiety and loss of contentment, and then by a period of inte

nd his form- 141- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust behind the manifested universe, however, stands the formless one, that which is not an individual, being free from the limitations of individualised existence. therefore the buddhist is right when he emphasises the non-individualised nature of deity and refuses to personalise divinity. the father, son and holy spirit of the christian theology, embodying as they do the triplicities of all theologies, disappear also into the one when the period of manifestation is over. they remain as one, with quality and life untouched and undifferentiated, as they are when in manifestation. an analogy to this appears when a man dies. then his three aspects mind or will, emotion or love, and physica

desire, is towards union and at-one-ment. it was this tendency or quality which christ sought both to reveal and to dramatise for humanity. as far as the fourth kingdom in nature is concerned, his tremendous utterances, expressed for us in st. john xvii, are the call to synthesis, and urge us towards our goal "and now i am no more in the world, but these are in the world, and i come to thee. holy father- 142- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust keep through thine own name those whom thou has given me, that they may be one, as we are. i have given them thy word; and the world hath hated them because they are not of the world, even as i am not of the world. i pray not that thou shouldest take them out of the world, but that thou shouldes

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

set apart by perfection of character and isolated by the aspiration which inspires the life. these are people with problems, struggling to solve them; with character limitations which they are endeavouring to overcome; they are true instances of any man or woman who turns his back upon the usual approach to the world of material affairs and takes up his cross in order to find his way back to the father's home; they picture for us the man who, having "put his hand to the plough" turns not back but presses forward "towards the prize of his high calling in christ" some of these people have worked as students in the arcane school; others have never done so; still others (when they heard of the school through their affiliation with the tibetan) worked in it in order to help the students. their

ight again begin to meditate simply. but there must be no intensity, and you should assume only the attitude of quiet reflection, which is meditation. no breathing exercises of any kind should be followed by you, but just the following simple form of soul recognition, yearning after the presence of god, and an aspiration towards spiritual love. 1. think of yourself as a child of god, loved by the father, and a part of his life. 2. dedicate yourself, as a personality, to the service of your fellowmen, which is the service of love and of god. 3. then reflect quietly and peacefully and happily upon the seed thoughts, taking one each month, as outlined in the preceding communication. this time, however, use the word "friendship" during the third month instead of the word "integration- 316- dis

e line of the greatest resistance and thereby reaching the summit of the mountain; pain is the smashing of the form and the reaching of the inner fire; pain is the cold of isolation which leads to the warmth of the central sun; pain is the burning in the furnace in order finally to know the coolness of the water of life; pain is the journeying into the far country, resulting in the welcome to the father's home; pain is the illusion of the father's disowning, which drives the prodigal straight to the father's heart; pain is the cross of utter loss, that renders back the riches of the eternal bounty; pain is the whip that drives the struggling builder to carry to utter perfection the building of the temple. the uses of pain are many, and they lead the human soul out of darkness into light, o

mes the shining of the unobstructed sun and the clear bright light of truth. this is the path back to the hidden centre "use pain. call for the fire, o pilgrim, in a strange and foreign land. the waters wash away the mud and slime of nature's growth. the fires burn the hindering forms which seek to hold the pilgrim back and so bring release. the living waters, as a river, sweep the pilgrim to the father's heart. the fires destroy the veil, hiding the father's face" discipleship and its end there is a curious and ancient atlantean chant which is no longer used but in those far off times was chanted by the initiate who took the third initiation the consummating initiation of that period. it goes as follows. the translation of the symbols in which it was written necessitates the loss of rhyth

ALICE A BAILEY13 PROBLEMS OF HUMANITY

l population of the planet, such men are few and far between, but they guarantee to the rest of humanity a genuine possibility. will cultured people realize their opportunity? will our civilized citizens embrace the chance to build afresh not a material civilization this time but a world of beauty and of right human relations, a world in which children can indeed grow into the likeness of the one father and in which man can return to the simplicity of the spiritual values of beauty, truth and goodness? yet, facing the worldwide reconstruction demanded and the well-nigh impossible task of salvaging the children and youth of the world, there are those today who are engaged in raising funds to rebuild stone churches and restore ancient buildings, thus demanding money which is sorely needed to

of humanity by another and the hitherto unfair possession of the earth's wealth. as long as there are extremes of riches and poverty men are falling short of their high destiny. the kingdom of god can appear on earth, and this in the immediate future, but the members of this kingdom recognize neither rich nor poor, neither high nor low, neither labour nor capital but only the children of the one father, and the fact natural and yet spiritual that all men are brothers. here lies the solution of the problem with which we are dealing. the spiritual hierarchy of our planet recognizes neither capital nor labour; it recognizes only men and brothers. the solution is, therefore, education and still more education and the adaptation of the recognized trends of the times to the vision seen by the s

torical process and of future purpose. it is a major and most critical problem in every part of the world today. as we consider this crucial problem (upon which so much of the future peace of the world depends, we must make an effort to keep our own mental and national attitude well in the background and to see the emerging problem in the light of the biblical statement that there is "one god and father of all who is above all and through all and in us all. let us regard that statement as a scientific one and not as a pious, religious hope. god has made us all of one blood and that god under some name or aspect, whether transcendent or immanent, whether regarded as energy or intelligence, whether called god, brahma, the abstract or the absolute is universally recognized. again, under the g

e. the situation also exists wherein no country anywhere wants to open its doors and offer the unwanted jews asylum. no nation wants to admit them in their hundreds. right thinking people in every nation are seeking and will continue to seek a solution, and one will be found. this problem child within the family of nations is a child of the one- 60- problems of humanity copyright 1998 lucis trust father and spiritually identified with all men everywhere. people know that there is "neither jew nor gentile, as st. paul expressed it (facing two thousand years ago the same sad problem, and men and women in both groups have constantly and increasingly proved the truth of this statement. such is the problem of the jewish minority, given with a frankness which will evoke much criticism, but given

rnally loves. when he said "lo, i am with you all the days, even unto the end of the world, he meant exactly what he said. the approach of the human spirit to its source, to that spiritual centre where divinity rules and to those who guide and direct that approach, will inevitably go on; the way stands eternally open to pilgrims and all such pilgrims, all souls, find their way eventually into the father's home. the fact of god, the fact of christ, the fact of men's spiritual approach to divinity, the fact of the deathlessness of the spirit, the fact of spiritual opportunity and the fact of man's relation to god and to his fellowmen upon these we can take our stand. we should emphasize also the evolutionary presentation of truth and its constant adaptation to the need of humanity at any giv

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

r, embodied in himself the divine principle of love; he was the first to reveal to men the true nature of god. the invocative cry of humanity (the second of the incentives producing a divine emergence) is potent in effect because the souls of men, particularly in concerted action, have in them something which is akin to the divine nature of the avatar. we are all gods, all the children of the one father, as the latest of the avatars, the christ, has told us. it is that divine centre in every human heart which, when awakened into activity, can call forth response from the high place where the coming one awaits his hour of appearance. it is only the united demand of humanity, its "massed intent" which can precipitate the descent (as it is called) of an avatar. to sum up, therefore: the doctr

pearance; no one knows in what nation he will come; he may appear as an englishman, a russian, a negro, a latin, a turk, a hindu, or any other nationality. who can say which? he may be a christian or a hindu by faith, a buddhist or of no particular faith at all; he will not come as the restorer of any of the ancient religions, including christianity, but he will come to restore man's faith in the father's love, in the fact of the livingness of the christ and in the close, subjective and unbreakable relationship of all men everywhere. the facilities of the entire world of contact and relation will be at his disposal; that will be part of the uniqueness of his opportunity and for this he too must prepare. another unique factor which will distinguish his coming will be not only the general ex

f group consciousness, showing itself on every hand in the multiplicity of conferences, confronted christ with his unique occasion and presented him with a decision which he could not avoid. reverently we might say that in this "occasion" of the christ's, two facts were involved and that both of them are difficult for man to understand. the fact of the synchronisation of his will with that of the father, and the fact that this synchronisation led to a basic decision, must be recognised by us. it is not easy for the average christian to realise that the christ passes on steadily to increasingly potent experiences, and that in his divine experience there is nothing static or permanent except his unalterable love for humanity. a close study of the gospel story, unimpeded by orthodox interpret

logically from the ignorance of the past; it is a peculiar thing that an ancient commentator is supposed to carry greater weight than the modern, more educated and intelligent man. if the new testament is true in its presentation of the christ, if it is true in its repetition of his words, that we can do "greater things" than he did, and if it is true in that he told us to "be perfect even as our father in heaven is perfect" what is there wrong in our recognising the capacity of a human being to keep pace with the mind of christ and to know what he intends us to know? christ said that "if any man will do the will of god, he shall know; that was how the christ himself learnt and that is the mode he assures us will be successful for each of us. it was the dawning of this significance of the

of christ and to know what he intends us to know? christ said that "if any man will do the will of god, he shall know; that was how the christ himself learnt and that is the mode he assures us will be successful for each of us. it was the dawning of this significance of the will of god upon the consciousness of the christ which led him to certain great decisions, and which forced him to cry out "father, not my will but thine be done" these words definitely indicate conflict and do not indicate the synchronisation of the two wills; they indicate the determination on the part of the christ that there should be no opposition between his will and that of god. suddenly, he received a vision of the emerging, divine intention for humanity and through humanity for the planet as a whole. at the pa

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

in the three subhuman groups. this teaching has always been implicit in the esoteric doctrines but has not been sufficiently emphasised, owing to the point in evolution of mankind. today, mankind has made such progress that these points can be made effectively. i would call to your attention that this was the keynote of the gospel story: the human-divine nature of the christ, relating him to the father through his essential divinity, and also to man through his essential humanity. the christian church gave a wrong slant to the teaching by making christ appear as unique, though the higher criticism (deemed so shocking fifty years ago) has done much to correct this false impression. the outstanding characteristic of humanity is intelligent sensitivity to impression. ponder on this definite

ion. the above statement or definition is one of major importance. this point at the centre is in reality, therefore, all that is and the other three aspects of life as listed are merely indications of its existence. it is that which has capacity to withdraw to its source, or to impose upon itself layer upon layer of substance; it is the cause of the return of the so-called eternal pilgrim to the father's home after many aeons of experience, as well as that which produces experiment, leading to eventual experience and final expression. it is also that which the other three aspects shield, and which the seven principles (expressing themselves as vehicles) protect. there are seven of these "points" or "jewels" expressing the sevenfold nature of consciousness, and as they are brought one by o

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

first aspect of the sixth type of cosmic electricity, and wields special power, therefore, in conjunction with the lowest fire, or "fire by friction" as it makes itself felt on the sixth plane. these lives are called "the burning sons of desire" and were the sons of necessity. it is said of them in the old commentary "they burned to know. they rushed into the spheres. they are the longing of the father for the mother. hence do they suffer, burn, and long through the sixth sphere of sense" hierarchy ii. the second hierarchy is closely allied with the great bear. we are told that they entered through the second ventricle within the sacred heart, and are (as we are told in the secret doctrine) the prototypes of the monads. they are the source of monadic life, but they are not the monads; the

ons, either self-induced or brought about on our planet with extraneous aid. they achieve through a "marriage" with the order next to them, the fifth. they are then completed or perfected, and it is owing to this occult fact that the fourth hierarchy is regarded as masculine and the fifth as feminine. hierarchy iv. the fourth creative hierarchy is the group wherein the highest aspect of man, his "father in heaven" finds place. these lives are the points of fire who must become the flame; this they do through the agency of the fifth hierarchy and the four wicks, or the two dual lower hierarchies. thus it can be seen that where man is concerned, the fourth, fifth, sixth and seventh hierarchies are, during the cycle of incarnation, his very self. they are the "lords of sacrifice" and "lords o

. the fifth or tenth is closely linked with the five liberated hierarchies, and is an expression of their synthesised life. it might, therefore, be said that the fifth hierarchy serves as the representative of the five liberated groups, and the fourth is the representative group in this system, whilst the second represents (for man, or these two groups united) that which is the spirit aspect, the father, the unknown. hierarchy v. the fifth creative hierarchy is, as we know from study of the secret doctrine, a most mysterious one. this mystery is incident upon the relation of the fifth hierarchy to the five liberated groups. this relation, in connection with our particular planet, which is not a sacred planet, can be somewhat understood if the history of the buddha, and his work is contempl

he astrologer must ascertain the ray type before he will be able to cast the adequate horoscope of the soul. my remarks are therefore general and not specific and are universal and not particular. i impose no doctrine. i indicate phases of speculation which might prove illuminating and fruitful. aries is one of the constellations of the cardinal cross of the heavens. this is the cross of god, the father, and, therefore, of the incarnating monad. it is the expression of will or power as it expresses itself through the great creative process. when the initiate (as we shall later see) transfers himself on to the cardinal cross from which he descended when coming into incarnation and mounted in its place the common or mutable cross, he no longer identifies himself with form or even with soul

mediatorship, in the first instance, produces an inevitable opposition between the pairs of opposites and a long drawn out conflict. this conflict finally works out into victory and the dispelling of illusion through the illumination of the lower mind. mercury and the sun are one, we are frequently told in the occult literature. the sun is the symbol of the son of god, who is the mediator between father-spirit and mother-matter. mercury, therefore, leads aries to virgo (again speaking symbolically) where the idea or word of god begins to take form, and consequently the latent life in aries comes to the "crisis of the birth hour" prior to the birth of the christ, cosmically considered, though the birth of the individual christ takes place in capricorn, at the close of the needed gestation p

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

as surrounded by beauty; my life was full of variety and i met many interesting people. i never knew what it was to want anything. i was brought up in the usual luxury of my day and class; i was watched over with the greatest care but within myself i hated it all- 9- the unfinished autobiography copyright 1998 lucis trust i was born on june 16th, 1880, in the city of manchester, england, where my father was engaged on an engineering project connected with his father's firm one of the most important in great britain. i was, therefore, born under the sign of gemini. this always means a conflict between the opposites poverty and riches, the heights of happiness and the depths of sorrow, the pull between the soul and personality or between the higher self and the lower nature. the united state

d's greatest living poetess. a book she wrote on biology and another on tropical diseases were, i believe, regarded as standard text books. she married my first cousin, laurence parsons, who is a prominent ecclesiastic of the church of england and was at one time dean of cape colony. his mother was the guardian, appointed by the courts of chancery, to take care of my sister and myself. she was my father's youngest sister, and laurence was one of her six boys with whom we spent much time as children. her husband, my uncle clare, a somewhat hard and stern man, was the brother of lord rosse and son of the lord rosse of telescope fame, mentioned in the secret doctrine. as a child i was terrified of him, yet before he died, he showed me another side of his nature and one which is not well known

pyright 1998 lucis trust i suppose one of the greatest drawbacks in the life of any child is having no real home. the lack of it most certainly conditioned my sister and me. both my parents died before i was nine years old and both died of tuberculosis (consumption, as it was called in those days. the fear of tuberculosis lay like an imminent threat over both of us in our early years and also our father's resentment over our existence, particularly, for some reason, over mine. he probably felt my mother would be alive if having two children had not drained her physical resources. my father was frederic foster la trobe-bateman and my mother was alice hollinshead. both were of very old stock my father's family dating back for centuries, even antedating the crusades, and my mother's forebears

e wrote to me regularly at least once a month. she was one of the great beauties of her period and the portrait of her which hangs today in cardoness castle, kirkcudbrightshire, is of one of the loveliest women one can imagine. she married the "younger of cardoness (as the heir is sometimes called in scotland, the eldest son of sir william maxwell, but her husband, my uncle david, died before his father and, therefore, never inherited the title. to her i owe more than i can ever repay. she oriented me spiritually and though her theology was very narrow, yet she herself was very broad. she gave me certain keynotes for spiritual living which have never failed me and to the end, she herself never failed me. when i became interested in esoteric matters and gave up being an orthodox, theologica

cotland. if i have been of any service to my fellowmen and if i have done anything to bring people into some measure of spiritual realisation, it is largely because she loved me enough to start me right. she was one of the few people who cared for me more than they cared for my sister. there was a link between us which remains unbroken and will forever remain unbroken. i have already mentioned my father's youngest sister, agnes parsons. there were two others; gertrude, who married a mr. gurney leatham, and my father's youngest brother, lee la trobe-bateman, who is the only one now remaining alive. my grandmother was anne fairbairn, daughter of sir william fairbairn and niece of sir peter fairbairn. my great-grandfather, sir william, was, i believe, a partner of watts (of steam engine fame)

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

ng copyright 1998 lucis trust distribution of monadic energy, of the will aspect of divinity. c. it is related to the triple personality by the antahkarana, which disciples and initiates are in process of constructing and which reaches its full usefulness only after the destruction of the causal body at the fourth initiation. d. it is the shamballa centre in the physical body and the agent of the father or of the first divine aspect. e. it registers purpose, corresponds to the "electric fire" of the solar system, and is dynamic in quality. f. its dense physical externalisation is the pineal gland in the head. this remains active during infancy and until the will-to-be is sufficiently established so that the incarnating person is firmly anchored in physical incarnation. in the final stages

personality. ponder on this statement, because you have here in the symbolism of the head centre, physically considered the reflection of the spiritual will, atma, and spiritual love, buddhi. here also comes in the teaching on the place of the eyes in the development of conscious expression, creatively carrying forward the divine purpose. the third eye..the head centre..will. atma. the eye of the father, the monad. shamballa. the first aspect of will or power and purpose. related to the pineal gland. the right eye..the ajna centre..love. buddhi. the eye of the son, the soul. hierarchy. the second aspect of love-wisdom. related to the pituitary body- 90- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust the left eye..the throat centre..a. ctive intelligenc

relationship reaches its highest point of intensified recognition. d. it is that centre, therefore, in the physical body through the medium of which the hierarchy works; it is also the agent of the soul. when i here use the word "soul" i refer not only to the individual soul of man but to the soul also of the planetary logos, both of which are the result of the union of spirit and matter, of the father aspect and the mother aspect. this is a great mystery which only initiation can reveal. e. the heart centre registers the energy of love. it might here be stated that when the antahkarana has been finally constructed, the three aspects of the spiritual triad will each find a point of contact within the etheric mechanism of the initiate who is functioning upon the physical plane. the initiat

base of the spine. this centre is, above everything else, controlled and governed by the law of being, above referred to, and is established where spirit and matter meet and where matter, the virgin mary under the influence of the holy spirit, time energy of the etheric vehicle is translated "into heaven" there (as the christian phraseology puts it "to be seated beside her son in the house of the father" this centre is found at the very base of the spine, and supports all the other centres. it is relatively quiescent at this time, for it is only roused into full activity by an act of the will, directed and controlled by the initiate. it is responsive only to the will aspect, and the will-to-be in incarnation is the factor which at present controls its life and produces its effects as it fe

pingala and the sushumna paths, and they together form the path of life for the individual man and are awakened into activity sequentially and according to ray type and the point of evolution. the sushumna path is not used correctly and safely until the antahkarana has been built and the monad and personality are thereby related, even if it is only by the most tenuous thread. then the monad, the father, the will aspect, can reach the personality in a direct manner, and can arouse the basic centre, and with it blend, unify and raise the three fires- 111- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust 7. one of these paths is the one along which the energy which feeds matter is poured. another is related to the path of consciousness and of sensitive psy

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

terms as goodwill, as loving determination or as a fixed intention to bring about right human- 121- discipleship in the new age- volume ii copyright 1998 lucis trust relations. even christ himself struggled with the problem of the divine will, and addressed himself to the monad at the moment when he first realised the extent and the complexity of his mission as world saviour. he then cried aloud "father, not my will but thine be done" those words marked the relinquishing of the vehicles through which he had been attempting to salvage humanity; it indicated to him what might at that time have appeared to be an apparent failure and that his mission was not accomplished. for nearly two thousand years he has waited to bring that mission to fruition; it has marked also for him the entrance into

d, why hast thou forsaken me" he was recognising simultaneously the distinction between his "robe of glory (symbolised by the partition of his garment by the roman soldiery) and also calling the attention of all future disciples and initiates to the disappearance of the "middle principle" the soul; he was projecting (into the world consciousness) the recognition which must come of relation to the father or the monad. this great dissolution is culminated for us at the time of the third initiation when the light of the monad obliterates the light of the soul and the material atomic light of the threefold personality. but and here is the point the recognition of this death and its effects is only symbolically enacted and recognised at the time of the fourth initiation, the crucifixion. all le

xpression of these highest spiritual qualities (from the angle of modern man) comes after the fourth initiation, that of the great renunciation. everything is then relinquished in order that everything may be held in trust and used for the good of all; the will-to-good then dominates. hence the necessity for the scientific construction of the rainbow bridge; hence the emphasis upon the monad, the father aspect which can now be revealed and known, because the work of aeons is culminating in a general soul contact, where humanity as a whole is concerned. this is testified to by the fact that so very many thousands have (as i have several times told you) taken the first initiation. the christ child is present in truth, and the human heart and mind are becoming aware of that fact; the goal for

e planetary forms are now composed of a much higher substance than in primeval days. it must also be remembered that a great process of elimination is forever going on, accompanied by a paralleling process of substitution. that which is rejected and which is occultly thrown out as no longer serving the purpose of the planetary logos is replaced by that which "will measure up to the purpose of the father" it is this concept which has been travestied and distorted by the christian teaching anent the "vicarious atonement" this grew out of a basic confusion between the law of sacrifice and the law of assembly, and took place when any understanding of the nature of the father remained a supreme mystery; the whole process was then interpreted in terms of the first and highest aspect of the essen

inity of manifestation, and the assembly of those new and more correct ideas which must inevitably be substituted for the old, as the unfoldment of the first aspect is presented to the initiate upon the path. this, through certain later activities, will gradually seep downwards into the consciousness of humanity, and the new world religion will be founded upon a deeper spiritual perception of the father or life aspect, in place of the rapidly crystallising vision of the son or consciousness aspect. you get a clue here to the teaching which i have oft given to you, that the higher processes of spiritual unfoldment must consciously give way to a much higher phase of perception, for which- 279- discipleship in the new age- volume ii copyright 1998 lucis trust we have, as yet, no word. in rela

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

rings strength. this is not the time for gloom, despair or depression. if you give way to these, you become negative and destructive focal points in your environment. if you truly believe that the spiritual life is fundamental in the world today, if you do believe that divinity guides the world, if you truly grasp the fact that all men are your brothers and that we are all the children of the one father, and if you are convinced that the heart of humanity is sound are these not adequately potent ideas to hold us joyously steady in the midst of a changing world? will you, therefore, carry with you the following ideas? first, that the hierarchy of spiritual forces stands in spiritual being. second, that we too can stand steady in spiritual being. third, that the silence of a loving heart sho

war in the heavens" when the sons of god who responded to the divine urge to experience, to serve and to sacrifice, separated themselves from the sons of god who responded to no such inspiration but who chose to stay in their original and high state of being. to this truth, christ himself bore witness in the story of the prodigal son and his relationship to his elder brother, who had not left the father's home. it is obvious, is it not, from this parable, where the approbation of the father lay; a careful study of this story and an intuitive understanding of its implications may evoke some day a response to the "sin of experience" as it has been called, and a comprehension of the two major laws governing the process: the law of evolution and the law of rebirth. here lies the prime initiati

of the will of god as it affects humanity and works out divine- 105- the externalisation of the hierarchy copyright 1998 lucis trust intent. it is for this reason that the christ, who established for the first time in planetary history a contact between the hierarchy, humanity, shamballa and the spirit of peace in his own high place, in his first recorded utterance said that he must be about his father's business and then at the end of his life, reiterated the same thought in the words "father, not my will but thine be done" thus carrying the thought up to the highest plane for he addressed the father, the first aspect of divinity. he then focussed in himself the two major divine attributes and aspects will and love (atma-buddhi) and because of this, his consciousness became extra-planeta

ng armies throughout the centuries, and modern travel have inextricably mixed and fused all the races. it may therefore be assumed that any attempt to isolate a race or to enforce so-called "racial purity" is foredoomed to failure. the only solution of this problem is the basic recognition that all men are brothers; that one blood pours through human veins; that we are all the children of the one father and that our failure to recognise this fact is simply an indication of man's stupidity. historical backgrounds, climatic conditions and widespread inter-marriage have made the different races what they are today. essentially, however, humanity is one the heir of the ages, the product of many fusions, conditioned by circumstances and enriched by the processes of evolutionary development. thi

ed through three great spiritual individuals, who evoke- 186- the externalisation of the hierarchy copyright 1998 lucis trust recognition both in the east and in the west. they are known to believers of every faith and all nationalities. these three are: 1. the lord of the world, the ancient of days, sanat kumara, the planetary logos, melchizedek, he to whom christ referred when he said "i and my father are one" 2. the buddha, the illumined one, the revealer of the light and the wisdom which come to us from sources far greater than our planetary life, a messenger of the gods. 3. the christ, the son of the father, the world saviour, the redeemer. he who has remained with us and who is gathering his sheep into his fold, the lord of love. in these three, whose nature is radiant love and light

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

nd hears the word; but this is something different and is the higher correspondence to the earlier experience. it will be obvious that i can say no more upon this subject. it is essential, however, that some knowledge begin to reach the public anent the highest spiritual centre to which (as the gospel story intimates) christ himself was attentive. frequently we read in the new testament that "the father spoke to him" that "he heard a voice" and that the seal of affirmation (as it is occultly called) was given to him. only the father, the planetary logos, the lord of the world, enunciates the final affirmative sound. this has no reference when it occurs to the earlier initiations, but only to the final ones. there are five obvious crises of initiation which concern the master jesus as step

ousand years ago. the purificatory aspect of the monadic force is indicated at the baptism episode; secondly, the destroyer aspect can be seen expressing itself at the time of the crucifixion, when it rent the veil of the temple from the top to the bottom. the episode which indicates the energy of organisation and the relation of the spiritual will of the christ to the purpose and the will of the father appears when he said, in the garden of gethsemane "not my will but thine be done" this final episode is closely related to the consciously expressed will of the christ child when he realised in the temple that he must be about his father's business and that his will was to do the will and fulfill the purpose of the father, the monad and the one of whom the monad is the expression. it is the

evil which he does and by the material focus of his desires; the following of a life of vice will breed disease, as is well known. the disciple can also destroy his form nature through selfless service and devotion to a cause. in both cases the form is destroyed, but the motivating impulse is different and the energy of destruction comes from different sources. the death of a master jesus or of a father damien, and the death of a hitler or of a murderer, are not the result of the same essential energies. when the din of battle and the smoke and fire of bombing and the cruel effects on human bodies have faded into the past, it will be apparent to the understanding aspirant that much evil has been destroyed in all fields of human activity in the field of theological religion, in the field of

the rays and the initiations copyright 1998 lucis trust focussed for the disciple through the ashram. 4. the purposes of time and space, of events and extension, of matter and consciousness have been achieved and are eventually superseded by something for which we have as yet no term and of which we have no conception. it is that which begins to express itself after the third initiation, when the father aspect "comes into view" i know not how else to word it. 5. the whole is seen to be of more vital importance than the part, and this not as a dream, a vision, a theory, a process of wishful thinking, an hypothesis or an urge. it is realised as an innate necessity and as inevitable. it connotes death, but death as beauty, as joy, as spirit in action, as the consummation of all good. it will

to the active entity within that body, the master of his surroundings, the director of his possessions, and the one who is the breath itself, despatching the lives to the reservoir of substance, or recalling them at will to resume their relation to him. putting it this way, you will note how the disciple is really enjoined to recognise (with the assistance of his group) that he is essentially the father aspect himself, the first cause, the creative will and the breath of life within the form. this is a somewhat new attitude which he is asked to take, because hitherto the emphasis upon his focus has been to regard himself as the soul, reincarnating when desire calls and withdrawing when need arises. the group life as a whole is here needed to make possible this shift in realisation away fro

ALICE BAILEY THE LABOURS OF HERCULES

a world of peace and plenty, wherein all troubles come to an end, the [4] flesh ceases to annoy, and the devil comes to an untimely end. and this as the reward of a meek submission to the will of an inscrutable creator. there is, however, dawning on the human consciousness, a growing realization of innate divinity and that man is in very truth made in the image of god, and one in nature with his father in heaven. the idea of purpose and of plan is being grasped, and the entire attitude of the aspirant towards life is rapidly changing. surely it should now be possible to gain such a synthetic picture of the progress of the soul from ignorance to wisdom, from material desire to spiritual achievement that the end may be visioned from the beginning and intelligent cooperation with soul purpos

ed him o'er and liked him well "your name" he asked and waited for an answer "herakles, the answer came "or hercules. they tell me that it means hera's rare glory, the radiance and effulgence of the soul. what is the soul, o teacher? tell me truth "that soul of yours, you shall discover as you do your task, and find and use the nature which is yours. who are your parents? tell me this, my son "my father is divine. i know him not, except that, in myself, i know i am his son. my mother is an earthly one. i know her well and she has made me what you see. likewise, o teacher of my life, i am also one of twins. there is another one, like unto me. i also know him well, yet know him not. one is of earth, thus earthly; the other is a son of god "what of your training, hercules, my son? what can yo

soul, so his name embodied his mission, which was to manifest forth in active work on the physical plane the glory and the power of his innate divinity. one of the ancient scriptures of india says "by mastery of the binding life comes radiance" and it was this mastery of the imprisoning form which was the glorious consummation of all the undertakings of hercules. we are told that he had a divine father and an earthly mother and so, as with all sons of god, we find the same basic symbology emerging. they typify in their persons the essential duality of god in manifestation, of life in form, of soul in body, and of spirit and matter. this duality is the glory of humanity and also constitutes the problem which every human being has to solve. father-spirit and mother-matter meet together in m

ality of god in manifestation, of life in form, of soul in body, and of spirit and matter. this duality is the glory of humanity and also constitutes the problem which every human being has to solve. father-spirit and mother-matter meet together in man, and the work of the- 14- the labours of hercules disciple is to withdraw himself from the bonds of the mother and thus respond to the love of the father [18] this duality is also brought out in the fact that he was one of twins. we read that one twin was born of an earthly father, and that the other was the son of zeus. this is the great realization that comes to every developed and self-aware human being. he finds himself conscious of two aspects which meet in his nature. there is the well developed and highly organized personality through

eived all that the world could give him; now the powers of the soul were conferred upon him, and he had to learn how to use them. we read that minerva gave him a beautiful robe but, as we never read of his wearing it, we can infer that something symbolic is intended. there are many cases- 18- the labours of hercules in history where a robe is given: joseph received a many-colored garment from his father; the mantle of elijah descended upon elisha, and the robe of christ was divided up and quarrelled over by the soldiers at the crucifixion. it is the general opinion that the robe is the symbol of vocation. the vocation of elijah had passed on to elisha; the vocation of the christ, the world savior, came to an end at the crucifixion [25] when he entered upon greater and more important work

AN INTRO TO STUDY OF THE KABALAH

and even christian fathers have made a somewhat similar declaration of a literal and a mystical meaning of scripture. the talmud in book "sanhedrin" remarks that manasseh king of israel asked whether moses could not relate something of more value than tales of timnah a concubine, and rachel with her mandrakes, and he is answered that there is a concealed meaning in these narrations. the christian father origen (a.d. 253, in his "homilies" wrote that everybody should regard these stories, the making of the world in six days, and the planting of trees by god--as figures of speech under which a recondite sense is concealed. origen granted a three-fold meaning--somatic, psychic, and pneumatic; or the body of scripture, its soul and its spirit. nicholas de lyra who died in 1340 accepted four mo

farther from god, we obtain the human souls, which are as sparks of light, struck off from the insupportable light of divinity, which have been formulated into egoity to pass through a long series of changes and experiences by which they make the circuit of a universe; they endure every stage of existence, of separation from the divine fountain, to be at last once more indrawn to the godhead, the father, whence they emerged upon a pilgrimage; they follow a regular succession of evolution and involution, even as the divine passes ever along in successive periods of outbreathing and inbreathing, of manifestation and of repose. of divine repose, or chaos, the human intellect can form no conception, and only the highly spiritual man can conceive any of the sublime and exalted stages of manifes

ANALYSIS OF THE 5 6 INITIATION

of divine light is the mystery of the higher genius descending into the rtk of man, and the lower genius is now established in trapt. in harmony, one reflects the other. the wands of the chiefs the chief adept holds the wand of thoth; in that his grade of 7=4 is that of isis, we could say isis holds the wand of thoth. the second adept is 6=5 of hrwbg and alludes to horus who holds the wand of his father, osiris. the third adept is 5=6 of trapt which alludes to osiris, and he holds the wand of isis, the lotus wand. observe the correlation in the following diagram: b in f: the thoth wand held by isis. a in e: the osiris wand held by horus. c in b: the isis wand held by osiris. the three wands combined have a total of twenty-eight bands; twenty-eight equals ]j. these letters equal the word "p

APOCALYPSE MOSES

a son in place of abel, whom cain slew, let us give glory and sacrifice to god' chapter 5. 1 and adam begat thirty sons and thirty daughters and adam lived nine hundred and thirty years; and he fell sick and cried with a loud voice and said 'let all my sons come to me that i may see them before i die' 2 and all assembled, for the earth was divided into three parts. 3 and seth his son said to him 'father adam, what is thy complaint' 4 and he saith 'my children, i am crushed by the burden of trouble' 5 and they say to him 'what is trouble' chapter 6. 1 and seth answered and said to him 'hast thou called to mind, father, the fruit of paradise of which thou usedst to eat, and hast been grieved in yearning for it 'if this be so, tell me (and) i will go and bring thee fruit from paradise. 2 for

st to seth 'behold, i stand off from the image of god' and he went to his lair. chapter 13. 1 and seth went with eve near paradise, and i they wept there, and prayed god to send his angel and give them the oil of mercy. 2 and god sent the archangel michael and he spake to seth 'seth, man of god, weary not thyself with prayers and entreaties concerning the tree which floweth with oil to anoint thy father adam. for it shall not be thine now, but in the end of the times. 3 then shall all flesh be raised up from adam till that great day,-all that shall be of the holy people. then shall the delights of paradise be given to them and god shall be in their midst. 4 and they shall no longer sin before his face, for the evil heart shall be taken from them and there shall be given them a heart unders

es. 3 then shall all flesh be raised up from adam till that great day,-all that shall be of the holy people. then shall the delights of paradise be given to them and god shall be in their midst. 4 and they shall no longer sin before his face, for the evil heart shall be taken from them and there shall be given them a heart understanding the good and to serve god only. 5 but do thou go back to thy father. for the term of his life hath been fulfilled and he will live three days from to-day and will die. 6 but when his soul is departing, thou shalt behold the awful (scene of) his passing' chapter 14. 1 thus spake the angel and departed from them. and seth and eve came to the hut where adam was laid. 2 and adam saith to eve 'eve, what hast thou wrought in us? thou hast brought upon us great wr

ter 15. 1 then saith eve to them 'hear all my children and children's children and i will relate to you how the enemy deceived us. 2 it befell that we were guarding paradise, each of us the portion allotted to us from god. 3 now i guarded in my lot, the west and the south. but the devil went to adam's lot, where the male creatures were (for god divided the creatures; all the males he gave to your father and all the females he gave to me) chapter 16. 1 and the devil spake to the serpent saying, rise up, come to me and i will tell thee a word whereby thou mayst have profit" 2 and he arose and came to him. and the devil saith to him "i hear that thou art wiser than all the beasts, and i have come to counsel thee. 3 why dost thou eat of adam's tares and not of paradise? rise up and we will cau

hame, but i found none, for, as soon as i had eaten, the leaves showered down from all the trees in my part, except the fig tree only. 5 but i took leaves from it and made for myself a girdle and it was from the very same plant of which i had eaten. chapter 21. 1 and i cried out in that very hour 'adam, adam, where art thou? rise up, come to me and i will show thee a great secret" 2 but when your father came, i spake to him words of transgression (which have brought us down from our great glory. 3 for, when he came, i opened my mouth and the devil was speaking, and i began to exhort him and said "come hither, my lord adam, hearken to me and eat of the fruit of the tree of which god told us not to eat of it, and thou shalt be as a god" 4 and your father answered and said "i fear lest god be

APOCRYPHON OF JOHN

he came" the pharisee said to him "with deception did this nazarene deceive you (pl, and he filled your ears with lies, and closed your hearts (and) turned you from the traditions of your fathers" when i, john, heard these things i turned away from the temple to a desert place. and i grieved greatly in my heart, saying "how then was the savior appointed, and why was he sent into the world by his father, and who is his father who sent him, and of what sort is that aeon to which we shall go? for what did he mean when he said to us 'this aeon to which you will go is of the type of the imperishable aeon, but he did not teach us concerning the latter, of what sort it is" straightway, while i was contemplating these things, behold, the heavens opened and the whole creation which is below heaven

n, becoming like a servant. there was not a plurality before me, but there was a likeness with multiple forms in the light, and the likenesses appeared through each other, and the likeness had three forms. he said to me "john, john, why do you doubt, or why are you afraid? you are not unfamiliar with this image, are you- that is, do not be timid- i am the one who is with you (pl) always. i am the father, i am the mother, i am the son. i am the undefiled and incorruptible one. now i have come to teach you what is and what was and what will come to pass, that you may know the things which are not revealed and those which are revealed, and to teach you concerning the unwavering race of the perfect man. now, therefore, lift up your face, that you may receive the things that i shall teach you t

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

incomprehensible light "how am i to speak with you about him? his aeon is indestructible, at rest and existing in silence, reposing (and) being prior to everything. for he is the head of all the aeons, and it is he who gives them strength in his goodness. for we know not the ineffable things, and we do not understand what is immeasurable, except for him who came forth from him, namely (from) the father. for it is he who told it to us alone. for it is he who looks at himself in his light which surrounds him, namely the spring of the water of life. and it is he who gives to all the aeons and in every way (and) who gazes upon his image which he sees in the spring of the spirit. it is he who puts his desire in his water-light which is in the spring of the pure light-water which surrounds him

hich is the image of the invisible, virginal spirit who is perfect. the first power, the glory of barbelo, the perfect glory in the aeons, the glory of the revelation, she glorified the virginal spirit and it was she who praised him, because thanks to him she had come forth. this is the first thought, his image; she became the womb of everything, for it is she who is prior to them all, the mother-father, the first man, the holy spirit, the thrice-male, the thrice-powerful, the thrice-named androgynous one, and the eternal aeon among the invisible ones, and the first to come forth" requested from the invisible, virginal spirit- that is barbelo- to give her foreknowledge. and the spirit consented. and when he had consented, the foreknowledge came forth, and it stood by the forethought;

ARADIA GOSPEL OF THE WITCHES

er. so he dashed after as she flitted on; but though itwas his destiny to catch, she had been fated never to be caught, and so the will of one supremegod was balanced by that of another.so the two kept flying round and round the edge of heaven, and at first all the gods roared withlaughter, but when they understood the case, they grew serious, and asked one another how it wasto end.then the great father-god said: behold the earth, which is in darkness and gloom! i will change the sister into a moon, and herbrother into a sun. and so shall she ever escape him, yet will he ever catch her with his light, whichshall fall on her from afar; for the rays of the sun are his hands, which reach forth with burninggrasp, yet which are ever eluded.and thus it is said that this race begins anew with the

hey hardly had anything to eat.round this palace was a large garden, in which stood an ancient marble statue of diana, like abeautiful woman who seemed to be running with a dog by her side. she held in her hand a bow, andon her forehead was a small moon. and it was said that by night, when all was still, the statuebecame like life and fled, and did not return till the moon set or the sun rose.the father of the family had two children, who were good and intelligent. on day they came homewith many flowers that had been given to them, and the little girl said to her brother: the beautiful lady with the bow ought to have some of these!saying this, they laid flowers before the stature(sic) and made a wreath, which the boy placed onher head.just then the great poet and magician virgil, who knew

s rich,then ye shall teach the witch, your pupil, howt o ruin all his crops with tempests dire,with lightning and with thunder (terrible),and the hail and wind..and when a priest shall do you injuryby his benedictions, ye shall do to himdouble the harm, and do it in the nameof me, diana, queen of witches all!and when the priests or the nobilityshall say to you that you should put your faithin the father, son, and mary, then reply:your god, the father, and maria arethree devils..for the true god the father is not yours;for i have come to sweep away the bad,the men of evil, all will i destroy!ye who are poor suffer with hunger keen,and toil in wretchedness, and suffer toofull oft imprisonment; yet with it allye have a soul, and for your sufferingsye shall be happy in the other world,but ill

BAPHOMANTIS LUCIFERIAN SATANIC MASS

to witness this rite! i call upon the oh dark gods to witness this rite" then preist says: i stand before the mighty lord of the earth! i proclaim that satan-lucifer rules the earth! i ratify and renew my promise to recongnize and honor him in all things, without reservation, desiring his manifold assistance in the successful completion of my endeavors and the fulfillment of my desires" all: our father which wert in heaven hallowed be thy name. in heaven as it is on earth. give us this day our ecstasy and deliever us unto all tempations of the flesh for we are your kingdom for aeons and aeons! priest "to satan, giver of youth and happiness! may the lord the earth, king of the world grant us our desires! hear us. i believe in one law which triumphs over all. i believe in one temple our lor

ou (priest) then say: bringer of enlightenment, i greet you who cause us to seek the forbidden knowledge and find true light in darkness" then dip your finger in the wine in the chalice, construct in the air an inverted pentagram then say, blessed are the strong for they shall inherit the earth! blessed are the proud for they shall breed gods! let the humble and meek die in there misery! hail our father and lord of the earth! pick up the paten with host on it, hold it in front of you. and say: sancttissimi corporsis satanas, recieve this host lord lucifer which i, thy worthy servant offer to thee. may i gain strength through you and knowledge to serve you better! so be it! place paten(host) back on altar. pick up chalice raise it up towards the inverted pentagram and say: i offer the chali

BASIL VALENTINE TWELVE KEYS

nt in prayer to god both by day and by night, that the curse might be taken from him. one night, when he was buried in a deep sleep, there came to him a certain winged messenger, named phoebus, who touched his feet, which were very hot, and said: thou noble knight, since thou hast wandered through many cities and kingdoms, and suffered many things at sea, in battle, and in the lists, the heavenly father has bidden me make known to thee the following means of obtaining thy prayer: take blood from thy right side, and from the left side of thy spouse. for this blood is the heart s blood of your parents, and though it may seem to be of two kinds, vet, in reality, it is only one. mix the two kinds of blood, and keep the mixture tightly enclosed in the globe of the seven wise masters there that

eighth time if thou repeat this process again and again, thou shalt see children s children, and the offspring of thy body shall fill the world. when phoebus had thus spoken, he winged his flight heavenward. in the morning the knight arose and did the bidding of the celestial messenger, and god gave to him and to his wife many children, who twelve keys of basil valentine 69 of 95 inherited their father s glory, wealth, and knightly honours from generation to generation. if you are wise, my son, you will find the interpretation of my parable. if you do not understand it, ascribe the blame not to me, but to your own ignorance. i may not express myself more explicitly; indeed, i have revealed the matter in a more plain and straightforward manner than any of my predecessors. 1 have concealed

his as a medium shall find whither the vestibules of the palace lead, and there is nothing comparable to the subtlety thereof. he shall possess all in all, performing all things whatsoever which are possible under the sun. o principle of the prime principle, consider the end! o end of the final end, consider the beginning! and be this medium commended unto your faithful care, wherein also god the father, son, and holy ghost, shall give unto you whatsoever you need both in soul and body. concerning the first matter of the philosophical stone seek for that stone which has no fleshly nature, but out of which a volatile fire is extracted, whence also this stone is made, being composed of white and red. it is a stone, and no stone; therein nature alone operates. a fountain flows from it. the fi

host, shall give unto you whatsoever you need both in soul and body. concerning the first matter of the philosophical stone seek for that stone which has no fleshly nature, but out of which a volatile fire is extracted, whence also this stone is made, being composed of white and red. it is a stone, and no stone; therein nature alone operates. a fountain flows from it. the fixed part submerges its father, absorbing it, body and life, until the soul is returned to it. and the volatile mother like to him, is produced in her own kingdom; and he by his virtue and power receives greater strength. the volatile mother when prepared surpasses the sun in summer. thus the father by means of vulcan was twelve keys of basil valentine 73 of 95 produced from the spirit. body, soul, and spirit exist in bo

BEHOLDERS OF NIGHT

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

mark of lilith and cain, born unto the night within the mysteries of vampyrism. the heart of the arcana is in the brain itself, it is our connection and desire to unite the hand and the eye in the grimoire of the fallen, which was long ago scribed in the blood of our spiritual ancestors, those who walk the ahrimanic path long ago, when the deserts whispered the timeless name of azazel, called our father and lilith, the very womb of our birth and initiation. i) the left hand path that the luciferian tradition is awakening from european traditional craft is nothing new, the emergence of the work in america leads to a left hand path approach to the path of the wise. considering much of the witchcraft tradition is a conglomeration of various magical traditions, the term witchcraft is as univer

atural universe, that he or she is uniquely different. this is the path of lucifer and lilith, those who stand within the dark wells and have illuminated the black flame of self-acknowledgement and the joys of the waking and dreaming worlds. the left hand path tests the individual, uniting the demonic with the angelic, and the balance between the two. it also frees one of the need for a spiritual father or mother, and to confirm responsibility and self-reliance by the individual themselves. that this is sometimes a lonely path is not a misstatement, but rather an angle of beauty of which we may seek comprehension of therein. what is often misunderstood is the intent of the left hand path. many view the lhp as one in line with christian satanism or diabolism, which is an inaccurate view of

ek to transcend both, and that the image of evil or darkness, is the opposition essence of our selves, our secret essence or holy guardian angel/evil genius of being. the black flame[6] itself is the concept of the gift of seth, of lucifer. the black flame is the awakened consciousness or psyche of the individual, whom has torn down the right hand path concept of trust and dissolution in a tyrant father who demands faith. the black flame is the immortal essence of the self, the true will as which emerged from the fountains of the wells of darkness. the black flame is the light which brings the watchers close to us, that we may drink of their cups of ecstasies, the skulls and the secrets they contain therein. the black flame itself is illuminated through the work of the left hand path, thro

n of the dead. behold unto my death mask, the temple of azothoz as a current of the living flame. i shall bless each one of you with the devil s sight, the serpents tongue shall speak of the secret alphabet which ye all shall scribe on the walls of the sunless palace, scribe your name in the black book of the dead, with the witchblood of your veins, you are all my children, of lilith-hecate, your father is ahriman, lord of phantoms and darkness. lilith in nox umbra by michael ford the dragon itself holds a significant role within the darker and self-liberating aspects of the sabbatic path, being specifically a evocation of latent forms from which we become. considering the dragon itself is a model or form of the adversary, the symbolism of the red and black dragon are present. the red drag

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

el dorj, who discovered this terma and composed it; the second is chokyur dechen zhikpo lingpa, who added interlinear notations to the text in order to illuminate its obscurities. ngari pa.chen "the great pa..ita of ngari" was a nyingma scholar born in the district of lowo matang, which is in present-day mustang, nepal. in his youth, he studied the lineages of various buddhist teachings under his father, who was a great accomplished master. later he received teachings from other spiritual teachers and lamas, becoming a fully ordained monk (dge slong) at the age of twenty-five. ngari pa.chen continued his studies and began composing celebrated texts at the age of thirty-eight. one such composition is the treatise which ascertains the three vows (sdom gsum rnam par nges pa i bstan bcos. ngar

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

emen replied "i am tsiu marpo, lord of the violence demons. previously, tamdrin conferred empowerments on my team, and from then on we promised to guard the buddhist teachings" padmasambhava then asked "tell me, where is your abode? who are your parents? where is your essence" tsiu marpo replied "my abode is this very charnel ground of india. in tsang (gtsang),45 it is called the split cavern. my father is the savage demon lord lekpa. my mother is the violence demoness dongmarma. the essence of my life-energy is a tantra recited by glorious tamdrin" then the great spiritual master bestowed empowerments and gave tsiu marpo his secret name of k nkyap dorj drakpotsel (kun khyab rdo rje drag po rtsal "the power of the fierce, all-pervading vajra" later, when padmasambhava arrived in tibet, he

tself, as a great degree of topographical distinction is lost in phonetic transcription. second, some of the natural evolution of the narrative has been maintained in lelung zh p dorj s account. he provides not only variations but also explains how certain details became popularly accepted as time passed. for instance, in examining tsiu marpo s heritage, lelung zh p dorj reveals that at first his father was either the savage demon lord lekpa or the might demon lord dawa t kar, who became the forefather of all might demons. lelung zh p dorj then explains that most tantras in his day state that tsiu marpo was born to the savage protector deities have even stronger connections to historical periods that are not clouded in legendary time. for instance, the origins of the deity dorj shukden (rd

siu marpo oracle, all of which confirms that it was a state-recognized position and was even involved in the selection of the dalai lamas.194 sir charles bell explains that the tsiu marpo oracle, along with the nechung oracle, was instrumental in discovering the thirteenth dalai lama: a former prime minister of tibet told me the story of the finding. ne-chung gave out the names of the young boy s father and mother, and the whereabouts of their house. sam-ye [tsiu marpo] made known that the mountain near the house was shaped like an elephant. that made a starting point for the council of priests who are responsible for discovering the right boy. such a council includes the pan-chen lama, if he is of age, and includes also fifteen or twenty other leading lamas.195 likewise, melvyn goldstein

BLACK WITCHCRAFT

rase, dar tariki, tariqat which means in the darkness, the path. the order of phosphorus is symbolic of fire illuminated from clay, of light emerging from darkness. the magicians and witches of this 'skir-hand' guild are 2 equally focused on not only low sorcery, but utilizing the hidden nature of darkness to reveal light within themselves. here we find the foundation and essence of baphomet, the father of wisdom. the sabbatic god is both the union of the beast and the whore, ahriman (satan, samael) and az (lilith, babalon) which beget cain (by the circle of leviathan, the serpent of the depths. an initiatory image of cain as baphomet (by soror lilitu azhdeha) may be found in the book of cain and represents the black lord of the sabbat as a form of the adversary. a representation of this p

s, fell flowing downwards to the lowest parts, like the torrent of a violent stream. the fourth book of occult philosophy it is written in the bible that samael/satan fell from heaven as lightening, being a flash downwards, who before the fall, was a guarding seraph around the throne of god. after his fall he was a master of death, the very poison of god yet he was also a giver of life, being the father between fallen angel and woman. in later jewish writings, samael is associated with the name malkira, which morris jastrow jr. associated with malik- ra, being the evil angel and the name matanbuchus, being a form of angro-mainyush or ahriman. here does the circle become closed and the nature of the first angel become perceived or sensed. in ongoing ritual work, the magician begins identify

iced his doctrine by destroying abel, the expounder of the opposite doctrine (ib. 11. the jewish encyclopedia, compiled by kaufmann kohler, w. h. bennett, louis ginzberg herein we can see that cain is thus a flesh and blood embodiment of the luciferian path itself, he is the son of satan and lilith, the dark essence which is deeply connected with eve, the wife of adam. cain is not only the patron father of witches, also the symbol of the initiate upon the antinomian path. nathaniel harris, an hereditary british witch, whose long involvement in various magical circles and authorship of grimoires not only within the black tradition, but also that of the traditional witcha path, is bold enough to present ideas of our spiritual lineage found in the dreaming minds of the cunning brothers and si

his path and circle of luciferian witchcraft, that even within workings of light, the witch is becoming in the blackened flame of azazel (in a sigillic and mantraspoken form, azal ucel. this is obviously a serious point of introspection needed by the individual before pursuing, a level of skill which is almost sensed rather than learned. here can be understood as the calling of witch blood of our father the devil, by cain and tubal cain, witch initiator of the blackened forge and his mother lilith-az, does the initiatic stream of the watchers survive. those of the yatu or sorcerous path of ahriman within the circle of ritual evocation, known as azothoz, does the therion atavistic shadows emerge from the darkness of flesh. azothoz in the lore of the circle represents the alpha and omega, be

BLAVATSKY H P ANTHROPOGENESIS

he lord of wisdom. seven times doth he see thee nearer to himself, seven times more doth he feel thee. thou hast forbidden thy servants, the small rings, to catch thy light and heat, thy great bounty to intercept on its passage. send now to thy servant the same" 3. said the "lord of the shining face "i shall send thee a fire when thy work is commenced. raise thy voice to other lokas; apply to thy father, the lord of the lotus, for his sons. thy people shall be under the rule of the fathers. thy men shall be mortals. the men of the lord of wisdom, not the lunar sons, are immortal. cease thy complaints. thy seven skins are yet on thee. thou art not ready. thy men are not ready" 4. after great throes she cast off her old three and put on her new seven skins, and stood in her first one- ii. 5

turned round. she lay on her back; on her side. she would call no sons of heaven, she would ask no sons of wisdom. she created from her own bosom. she evolved water-men, terrible and bad. 6. the water-men terrible and bad she herself created from the remains of others, from the dross and slime of her first, second, and third, she formed them. the dhyani came and looked- the dhyani from the bright father-mother, from the white regions they came, from the abodes of the immortal mortals. 7. displeased they were. our flesh is not there. no fit rupas for our brothers of the fifth. no dwellings for the lives. pure waters, not turbid, they must drink. let us dry them. 8. the flames came. the fires with the sparks; the night fires and the day fires. they dried out the turbid dark waters. with thei

: seven of them each on his lot. the lords of the flame remain behind. they would not go, they would not create[[vol. 2, page] 17 the slokas of "dzyan" iv. 14. the seven hosts, the "will-born lords" propelled by the spirit of life-giving, separate men from themselves, each on his own zone. 15. seven times seven shadows of future men were born, each of his own colour and kind. each inferior to his father. the fathers, the boneless, could give no life to beings with bones. their progeny were bhuta, with neither form nor mind. therefore they are called the chhaya. 16. how are the manushya born? the manus with minds, how are they made? the fathers called to their help their own fire; which is the fire that burns in earth. the spirit of the earth called to his help the solar fire. these three p

eath needs a mind to embrace the universe "we cannot give that" said the fathers "i never had it" said the spirit of the earth "the form would be consumed were i to give it mine" said the great fire. man remained an empty senseless bhuta. thus have the boneless given life to those who became men with bones in the third- v. 18. the first were the sons of yoga. their sons the children of the yellow father and the white mother. 19. the second race was the product by budding and[[vol. 2, page] 18 the secret doctrine. expansion, the a-sexual from the sexless- thus was, o lanoo, the second race produced. 20. their fathers were the self-born. the self-born, the chhaya from the brilliant bodies of the lords, the fathers, the sons of twilight. 21. when the race became old, the old waters mixed with

ree subordinate ones, a play upon a common word s-ph-r, or number" the prince al-chazari says to the rabbi "i wish now that thou wouldest impart to me some of the chiefest or leading principles of natural philosophy, which as thou sayest were in former times worked out by them (the ancient wise ones; to which the rabbi makes answer "to such principles appertains the number of creation of our race-father abraham (that is abram and abraham, or numbers 41224 and 41252. he then says that this book of number treats of teaching the alhim-ness and one-ness through "dbrim" viz, the numbers of the word "words" that is, it teaches the use of the ratio 31415 to one, through 41224, which last, in the description of the ark of the covenant, was divided into two parts by two tables of stone, on which th

BLAVATSKY H P COSMOGENESIS

diagram] or as a "thor's hammer" the jaina cross, so-called, or simply svastica within a circle[[diagram] by the third symbol- the circle divided in two by the horizontal line of the diameter- the first manifestation of creative (still passive, because feminine) nature was meant. the first shadowy perception of man connected with procreation is feminine, because man knows his mother more than his father. hence female deities were more sacred than the male. nature is therefore feminine, and, to a degree, objective and tangible, and the spirit principle which fructifies it is concealed. by adding to the circle with the horizontal line in it, a perpendicular line, the tau was formed[[diagram- the oldest form of the letter. it was the glyph of the third root-race to the day of its symbolical f

s, vibhutayah[[vol. 1, page] 9 proem. return to, brahma (brahma: for brahma (neuter, the unmanifested, is that universe in abscondito, and brahma, the manifested, is the logos, made male-female* in the symbolical orthodox dogmas. the god of the apostle-initiate and of the rishi being both the unseen and the visible space. space is called in the esoteric symbolism "the seven-skinned eternal mother-father" it is composed from its undifferentiated to its differentiated surface of seven layers "what is that which was, is, and will be, whether there is a universe or not; whether there be gods or none" asks the esoteric senzar catechism. and the answer made is- space. it is not the one unknown ever-present god in nature, or nature in abscondito, that is rejected, but the god of human dogma and h

ming is also one: and this is space "explain, oh lanoo (disciple "the one is an unbroken circle (ring) with no circumference, for it is nowhere and everywhere; the one is the boundless plane of the circle, manifesting a diameter only during the manvantaric periods; the one is the indivisible point found nowhere, perceived everywhere during those periods; it is the vertical and the horizontal, the father and the mother, the summit and base of the father, the two extremities of the mother, reaching in reality nowhere, for the one is the ring as also the rings that are within that ring. light in darkness and darkness in light: the 'breath which is eternal' it proceeds from without inwardly, when it is everywhere, and from within outwardly, when it is nowhere (i.e, maya* one of the centres. it

t doctrine. contracts (exhalation and inhalation. when it expands the mother diffuses and scatters; when it contracts, the mother draws back and ingathers. this produces the periods of evolution and dissolution, manwantara and pralaya. the germ is invisible and fiery; the root (the plane of the circle) is cool; but during evolution and manwantara her garment is cold and radiant. hot breath is the father who devours the progeny of the many-faced element (heterogeneous; and leaves the single-faced ones (homogeneous. cool breath is the mother, who conceives, forms, brings forth, and receives them back into her bosom, to reform them at the dawn (of the day of brahma, or manvantara" for clearer understanding on the part of the general reader, it must be stated that occult science recognises sev

oem. far more numerous than those known to science) are simply conditional modifications and aspects of the one and only element. this latter is not ether* not even a'kasa but the source of these. the fifth element, now advocated quite freely by science, is not the ether hypothesised by sir isaac newton- although he calls it by that name, having associated it in his mind probably with the aether "father-mother" of antiquity. as newton intuitionally says "nature is a perpetual circulatory worker, generating fluids out of solids, fixed things out of volatile, and volatile out of fixed, subtile out of gross, and gross out of subtile. thus, perhaps, may all things be originated from ether (hypoth, 1675. the reader has to bear in mind that the stanzas given treat only of the cosmogony of our ow

BLUE EQUINOX

shes such poetry, drama, fiction, and essays, as are sympathetic to this programme, so far as space permits. the equinox is so called, firstly because it is the comment upon the word of the new on, qelhma, which was given at the equinox of the gods, when the crowned and conquering child, horus, took the place of the dying god, osiris (the equinox marks a period of a fresh influx of force from our father the sun) secondly, in accordance with this, publication takes place at the equinoxes of spring and autumn of each year. the rule of the a.a. is to alternate 5 years of silence with 5 years of speech. hence publication has been from 1909-1914, an v-ix; and now from 1919-1924, an xv-xix. love is the law, love under will. 11 a.a. pr monstrance a manifesto of the great white brotherhood do what

bout me from of old. for they are one. 5. beautiful wast thou, o lilith, thou serpent-woman! 6. thou wast lithe and delicious to the taste, and thy perfume was of musk mingled with ambergris. 7. close did thou cling with thy coils unto the heart, and it was as the joy of all the spring. 8. but i beheld in thee a certain taint, even in that wherein i delighted. 9. i beheld in thee the taint of thy father the ape, of thy grandsire the blind worm of slime. 10. i gazed upon the crystal of the future, and i saw the horror of the end of thee. 11. further, i destroyed the time past, and the time to come.had i not the power of the sand-glass? the equinox 78 12. but in the very hour i beheld corruption. 13. then i said: o my beloved, o lord adonai, i pray thee to loosen the coils of the serpent! 14

s yet unquarried in the distant land? 52. there was also an humming-bird that spake unto the horned cerastes, and prayed him for poison. and the great snake of khem the holy one, the royal ur us serpent, answered him and said: 53. i sailed over the sky of nu in the car called millionsof- years, and i saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father.s father; and how shall i give it unto thee? live thou and thy children as i and my fathers have lived, even unto an hundred millions of generations, and it may be that the mercy of the mighty ones may bestow upon thy children a drop of the poison of eld. 54. then the humming-bird was afflicted in his spirit, and he flew unto the flowers, and it was as if naught had been s

s magnetic pole, whence the lines of force point alike every way and no way: and love also is no more a work, but a state. these qualities are become part of the universal life, which proceedeth infinitely with the enjoyment of the will, and of love as inherent therein. these things therefore, in their perfection, have lost their names, and their natures. yet these were the substance of life, its father and mother: and without their operation and impact life itself will gradually cease its pulsations. but since the infinite energy of the whole universe is therein, what then is possible but that it return to its own first liber cl 123 intention, dissolving itself little by little into that light which is its most secret and most subtle nature? for this universe is in truth zero, being an eq

ng back on the seer there seem intervals of blank. this is accompanied with no illumination or joy, and one almost wonders why one has gone so far to obtain this. probably desire not entirely obliterated. some disinclination to leave the state [this sounds better..o.m] the equinox 160 apr. 13, 11:21.11:36 p.m. dragon. a certain bliss arose at the thought that i was but a little child of the great father. joy. joy [yes: too emotional..o.m] apr. 19, 7:07 a.m. to 7:20 a.m. not anything very definite. there is a certain quality of bliss about these practices which is peculiar to concentration but otherwise indescribable [this is bad. you do things well, and work hard; but your point of view is all wrong. i feel a sort of sentimentality injuring your scientific attitude..o.m] april 20, 2:40.3:1

BOOK OF ENOCH

en. i don t believe this is the sort of world view that would have been well received or widely accepted anywhere in 200 bc. this plus the all too accurate prophecies are probably the reasons why it was lost by the religions that used to regard it as holy. i concluded that the book is probably what it appears to be; well preserved, ancient and genuine. enoch was the great-grandfather of noah, and father of methuselah, and his book gives a unique view of the world before the flood; which recent research suggests may have occurred as long ago as 17,000 bc. the history of the book of enoch the book was thought to have been lost, for over 2,000 years, with many ancient sources referring to it, and even quoting parts, but no complete copies were known. then in 1773, james bruce brought three co

ou say nothing to us. what ought we to do with them, about this" 4) the most high of the watchers speaks out (pages 19-21) enoch presents us with a condemnation of the runaways by the most high of the watchers. this section shows how the runaways are regarded at home. some background details do emerge later in the book. at 106.13 (section 10, we learn that the runaways came to enoch's area in his father's day. enoch is a scribe, see 12.4, and he says that it was the angels who introduced writing. so, enoch was probably taught to write, and employed, by the runaway angels. at 10.1-3, the most high instructs an angel to save the son of lamech (this will be noah) from the flood. this is interesting, because besides prophesying details of the flood, and its timing, it reveals that this was wri

ed, by the runaway angels. at 10.1-3, the most high instructs an angel to save the son of lamech (this will be noah) from the flood. this is interesting, because besides prophesying details of the flood, and its timing, it reveals that this was written at a time when enoch is a grandfather (of lamech, but he does not yet know what lamech's son will be called. if the runaways were young in enoch's father s day, then they are probably at least 10 years older than enoch and maybe more. so, it is likely that the events in this book happen at a time when the runaways are quite old. i have wondered if they (the angels) lived longer than we would think was normal but there isn t enough detail to draw a conclusion. the majority of this section consists of a prophecy of doom for the runaways: they

d know great wisdom. 32.4] and it is like the carob tree, and its fruit is like bunches of grapes on a vine, very beautiful, and the smell of this tree spreads and penetrates afar. 32.5] and i said "this tree is beautiful! how beautiful and pleasing is its appearance" 32.6] and the holy angel raphael, who was with me, answered me and said to me "this is the tree of wisdom, from which your ancient father and ancient mother, who were before you, ate and learnt wisdom; and their eyes were opened, and they knew that they were naked. and they were driven from the garden" 33.1] and from there i went to the ends of the earth, and i saw there large animals, each different from the other, and also birds, which differed in form, beauty, and call- each different from the other. 33.2] and to the east

and his body was white like snow, and red like the flower of a rose, and the hair of his head was white like wool. and his eyes were beautiful and when he opened his eyes he made the whole house bright, like the sun, so that the whole house was exceptionally bright. 106.3] and when he was taken from the hand of the midwife he opened his mouth and spoke to the lord of righteousness. 106.4] and his father lamech was afraid of him, and fled, and went to his father methuselah. 106.5] and he said to him "i have begotten a strange son; he is not like a man but is like the children of the angels of heaven, of a different type and not like us. and his eyes are like the rays of the sun and his face glorious. 106.6] and it seems to me that he is not sprung from me but from the angels and i am afraid

BOOK OF JASHAR

sons were born. 6. when isaac was brought before the crowd, his mother sarah blew a ram's horn, and she called out to stop the new moon. then god withdrew from the tower and saw them breaking humans into red earth "all the people are united in one kingdom, and they have no one else to set them straight, like a man alone in the wilderness. they can go wrong forever if they are not divided. so each father today will become the patriarch of a separate nation, with its own language for laws and prayers. and henceforth, any nation that sinks into such folly may be destroyed by its neighbors" thus the kingdom of the noahites was dissolved by the voice of god, for they then ignored each other's commands and all returned to their homes. on the road to hebron, abram had a vision of endless wars. so

n as they teach their own wisdom to their children. let no one fight against another people unless he has heard their story and listened to their prayers. then you may find peace" and abram asked "how can we be fathers of separate nations? will not my sons marry their daughters, and my daughters marry their sons" then god put a blessing on abram, and so to this day he has been called ibrahim, the father of many nations. commentary on the jashar apocryphon at the dedication of the first temple, a supreme watershed moment in the history of the jewish religion, king solomon is said to have justified the proceedings by a scriptural quote from the "book of jashar (1 kings 8.13, from the greek septuagint sources. other citations of jashar in the hebrew bible include joshua 10.13, where joshua st

r names are spelt differently. according to genesis 4.22, tubal-cain was a maker of metal tools, his parents were lamech and zillah, and his sister was naamah. but chapter 4 of genesis lists naamah at the end of an eight-generation genealogical sequence that is almost the same as the sequence that ends at noah in chapter 5 of genesis. for example, genesis 5 also lists lamech as the name of noah's father. it is natural to see some link between naamah and noah, and there has been a rabbinical tradition that identifies naamah as noah's wife. in this story, however, tubal-cain is identified as noah's husband, rather than as naamah's brother. thus, from the biblical perspective, noah in this story seems to be a mixture of noah the son of lamech (from genesis 5, noah the daughter of zelophehad (

the divisions may be both political and religious. the word "language" here could be interpreted in the sense of "wording" that is, we may be divided simply by our use of different words to describe similar codes of behavior and religious principles. the abrupt introduction of abram leaves us wondering which of his biblical relationships should be assumed in this story. in genesis, abram is both father and executioner to isaac. we can only guess whether he had either or both these roles here. we should notice however, that the name abram in hebrew has the same derivation as the word patriarch in its latin origins; both mean high father. so on the day when every family became a separate nation, each with its own patriarch, any father could have been called "abram" however, this particular

led "abram" however, this particular patriarch has an ability to challenge and question god that is so like the biblical abraham on the road to sodom that we can recognize them as the same person. there are two other biblical characters who are present although unnamed in the story: isaac's new-born twin sons, esau and jacob. notice that, if isaac was sacrificed at the tower and abram was not his father, then these children would have a special status. because they were not fathers when the tower fell, they would not have been ordained as patriarchs. on the other hand, with no living male ancestor, they would also not be members of any other patriarch's nation. yet as children of the man whose sacrifice led to the great revolution, and as grandchildren of the woman whose courage made the r

BOOK T

nce mercury cancer 56 4 of cups blended pleasure moon cancer no. card the twenty-two keys of the book letter attribution 57 the foolish man the spirit of gr:alpha-iota-theta-eta-rho aleph air 58 the magician the magus of power bet mercury book t page 2 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 such are the titles of the abodes or atouts of thooth; of the mansions of the house of my father. the descriptions of the seventy-eight symbols of this book "t" in a circle, composed of two white bars; together with their meanings. of the aces first in order and importance are the four aces, representing the force of the spirit, acting in, and binding together, the four scales of each element: and answering to the dominion of the letters of the name in the kether of each. they represen

crosses and two buds are shewn. the hand issueth from the clouds as in the other three cases. it represents materiality in all senses, good and evil: and is, therefore, in a sense, illusionary: it shows material gain, labour, power, wealth, etc. the sixteen, or royal, cards the four kings the four kings, or "figures mounted on steeds" represent the yodh forces of the name in each suit: the radix, father and commencement of material forces, a force in which all the others are implied, and of which they form the development and completion. a force swift and violent in its action, but whose effect soon passes away, and therefore symbolized by a figure on a steed riding swiftly, and clothed in complete armour. therefore is the knowledge of the scale of the king so necessary for the commencemen

ng and queen, who realizes the influence of both scales of force. a prince, the son of a king and queen, yet a prince of princes, and a king of kings: an emperor whose effect is at once rapid (though not so swift as that of the queen) and enduring. it is, therefore, symbolized by a figure borne in a chariot, and clothed in armour. yet is his power vain and illusionary, unless set in motion by his father and mother. the four princesses are the knaves of the tarot pack; the four princesses or figures of amazons, standing firmly of themselves: neither riding upon horses, nor seated upon thrones, nor borne in chariots. they represent the forces of the he final of the name in each suit, completing the influences of the other scales: the mighty and potent daughter of a king and queen: a princess

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

nge paradox that many if not the majority of witchcraft traditions are guilty of this same crime of christianity, if in reverse. they laud the goddess to the near, or even total, exclusion of the god! witchcraft is a religion of nature, as any witch will tell you. everywhere in nature there is male and female, and both are necessary (i have yet to meet anyone who does not have both a mother and a father. it follows, then, that both the god and the goddess are important and should be equally revered. there should be balance. but balance is as woefully missing in most traditions of the craft as it is in christianity. we are all every single one of us made up of both masculine and feminine attributes. the toughest, most macho man has feminine aspects just as the most traditionally-feminine wo

laid it in his path so that it bit him. he cried out for help from 'the children of the gods with healing words and understanding lips, whose power reacheth to heaven. and isis came with her craft, whose mouth is full of the breath of life, whose spells chase pain away, whose word maketh the dead to live 'ra told her how he had been stung while out walking and isis said, tell me thy name, divine father, for the man shall live who is called by this name 'ra told her many of the names by which he was known, all the time growing weaker. isis, however, refused to heal him, repeating "that was not thy name that thou speakest unto me. oh tell it me, that the poison may depart; for he shall live whose name is named' finally ra gave isis his true name and she caused the poison to flow away; and s

d, in peace and in love" dip your forefinger into the salted water and mark a cross in a circle on your forehead, in the position of the third eye (between the eyebrows. then mark a pentagram^ on your chest, over your heart. say "i now invite the gods to witness this rite i hold in their honor" hold your hand, with finger pointing up, high in salute as you now say "god and goddess; lord and lady; father and mother of all life, guard me and guide me within this circle and without it, in all things. so mote it be" kiss your hand to the lord and the lady, then take up the goblet and spill a little of the wine on the ground (or into the libation dish) as an offering to the gods, with the words "the lord and the lady" take a drink and then replace the goblet on the altar with the words: there a

e consecration only need be done once. it does not have to be repeated every time you have a circle. start by casting your circle, as detailed in lesson three self dedication. go as far as the lines "now is the temple erected. i shall not leave it but with good reason. so be it" now continue: consecration ritual taking up your knife, hold it high in salute and say "god and goddess; lord and lady; father and mother of all life. here do i present my personal tool for your approval. from the materials of nature has it been fashioned; wrought into the form you now see. i would that it henceforth may serve me as a tool and weapon, in thy service" place it on the altar and stand, or kneel, for a few moments with head bowed, thinking back over the construction of the knife (sword, talisman or wha

rpreting numbers you should first of all examine their balance or lack of balance. even numbers signify balance and harmony. odd numbers signify imbalance and discord. in considering the following definitions, note that a larger number is made up of a combination of smaller numbers: one the beginning; the source; the ego. two duality; the male and female; positive and negative. three the trilogy: father, mother and child; past, present and future. completion of the first plane. four the material universe; consciousness, reality and law; physical power, initiative, religion and spiritual evolutioa it is three and one. five the number of wo/man. it represents materialism, expansion, change, understanding and justice. it is three and two. six the number of cooperation and balance. it represen

BUDGE E

u. neb-pat. temtu. men-a. p. 196 10. neb-pat. 11. temtu. 12. men-a. the text which refers to these reads "those who are in this picture in the tuat are seated firmly on their instruments for weaving, and they are in the form of the figures which horus made. ra saith to them--o ye who p. 197 are swathed in your holy swathings, who are arrayed in your garments, whom horus covered up when he hid his father in the tuat, which concealeth the gods, uncover ye your heads, o ye gods, unveil ye your faces, and perform ye the things which must be done for osiris! ascribe ye praise to the lord of amentet, and make ye your word maat against his enemies every day. these beings are the tchatcha (i.e, divine sovereign chiefs) of this god, and they avenge by their words osiris each day; and the work which

his right. the text reads: p. 253 click to view the pit of fire, ant-sekhetu. click to view (left) her-shau-s (center) rekhit (right) pesi. click to view (left) the god her-utu-f (right) sait. p. 254 [paragraph continues "the majesty of this god uttereth the decree [saying-'hack in pieces and cut asunder the bodies of the enemies and the members of the dead who have been turned upside down, o my father osiris. and let me come forth from it. my p. 255 father having [once] been helpless hath smitten you, he hath cut up your bodies, he hath hacked in pieces your spirits and your souls, and hath scattered in pieces your shadows, and hath cut in pieces your heads; ye shall never more exist, ye shall be overthrown, and ye shall be cast down headlong into the pits of fire; and ye shall not escap

CALLING TO THE FIRST OF WITCH BLOOD

the adversarial deific force of dark instinctual desire and willed continual existence. with the pen inked in the blood of abel do i scribe of when the blade fell i knew pain and a blinding heat of falling deep into my own created hell, of knowing a heaven of isolation and self-reliance then this ecstasy of transformation. the blood of my shell encircled me, and alone did i first summon forth my father of whom i knew by dream did that dragon come and ignite within, my soul, my initiator by giving to the daemon did my eyes open anew. i conjure thee, o wanderer who bears a black thorn stick i adjure thee, who the blood of abel did ignite your senses who lifted thee up into the flames of your father in iblis shadow did you awaken in the arms of lilith, the moon. i summon thee, cain of old, w

CASE PAUL F THE BOOK OF TOKENS

sence, mine inferior nature is to the superior as is passive to active, as woman to man, as eve to adam. yet to every light of emanation proceeding from it on the tree of life doth this same wisdom stand as root and source. hence in the scripture is wisdom spoken of as a woman, as when it is said "wisdom hath builded her a house; but elsewhere to this same wisdom the wise assign the title ab, the father. never is the heavenly wisdom known as mother, for she is the virgin substance of all things, whose purity naught can defile. 5 remember now that i myself am the pure knowing whence all manifestation ariseth. recall to mind that my superior nature is the primal will, the eternal watcher, under whose regard the stream of creation floweth. the substance of the stream is the inferior nature, w

stablisheth throughout creation the balance of warring forces. 4 now, as daleth, i present myself as the portal through which life, eternal and unbounded, entereth the realm of temporal and limited creation. that great door is binah, and binah is aima, the fruitful mother of all living. she is the "desirable one" the "precious thing" more to be sought after than rubies and fine gold. she is both "father" and "mother" for her fruitfulness. cometh from the yod of the supernal wisdom [42] d a l e t h 5 she is the thought, which spinneth the plan of existence, that web of manifestation which entangleth the minds of fools, and giveth understanding to the wise who know the secret of its mystery. in her is concealed the plentitude of tetragrammaton, and hidden in that door of perplexity is the so

or appearing in the multiplicity of created things. 10 the primal force of mine ideas dwelleth continually in atziluth. thence it floweth forth into the three lower worlds through the door of understanding. as it is written" by understanding hath he established the heavens" i am the fruitful womb whence all creatures have their birth. i am the mother of mothers. hence it is commanded" honour thy father and thy mother; that thy days may be long upon the land which the lord thy god giveth thee" for i, who am thy father, am thy mother also; and if thou honourest me, the giver of life, then shalt thou triumph at the last, even over death [45] comment on daleth* d a l e t h, pronounced dawleth. transcribed as" d. the number 4. meaning: door. the luminous intelligence. i daleth is the sign of t

is that the powers designated by the letters are the building-forces of the cosmos. 4 binah, understanding, is named a i m a, the mother. in this paragraph she is called "the desirable one, or "the precious thing, because the number of the word a i m a is 52, and this is also the number of the noun ch m d, khamad, which means "something desirable, an object of delight. the sephirah binah is "both father and mother" because: 1. the word a i m a is formed from another noun, a m a, signifying "the dark, sterile mother, by the interpolation of the letter yod, i, between the first and second letters of a m a. yod is called the paternal letter, not only because its name, the hand, is a euphemism for the phallus, but also because it is the characteristic letter of the scphirah chokmah, in qabalis

a is formed from another noun, a m a, signifying "the dark, sterile mother, by the interpolation of the letter yod, i, between the first and second letters of a m a. yod is called the paternal letter, not only because its name, the hand, is a euphemism for the phallus, but also because it is the characteristic letter of the scphirah chokmah, in qabalistic philosophy, and chokmah is named ab, the father. 2. a i m a is the number 52, and this is the value of the particular divine name associated with fatherhood, when the name is "written in its plentitude; that is, with the full letter-names instead of the single characters, thus: ivd hh vv hh. this also explains the meaning of the line "in her is concealed the plentitude of tetragrammaton, for tetragrammaton is the qabalistic designation o

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

. the full moon was also associated in later ages with romance and passion, originally because this coincided with peak female fertility. moon magick for the increase of love and fertility is still practised under the auspices of the waxing moon. it was not until about 3,000 years ago that the male role in conception was seite 6 wicca01.txt fully understood in the west, and only then were the sky father deities able to usurp the mysteries of the divine mother. a trinity of huge, carved stone goddesses, representing the three main cycles of the moon, and dating from between 13000 and 11000 bc, was found in france in a cave at the abri du roc aux sorciers at angles-sur-l'anglin. this motif continued right through to the triple goddess of the celts, reflecting the lunar cycles as maiden, moth

, rather than on more ethereal rituals celebrated by fey maidens wafting around in flower-filled gardens. but, in fact, if i were to make any claim at all to authenticity (not that authenticity matters as much as sincerity of purpose, it would be through those midland roots, which are connected to what is said to be the most ancient order of witches known. at the turn of the twentieth century, my father's family were canal people and my father grew up at a time when the boats were still a major form of transport for coal and iron. some of these midland canal people were known as 'water witches' because they practised a religion based on the sacredness of water and earth. their symbol was the six-spoked sun wheel, painted on their boats. this sign was once thought to be a ship's wheel, but

s 'the mill. only the women entered the sacred area, under the leadership of a senior female water witch, though the chief male, known as the master, summoned the entity to assist in the ritual. if you would like to read more about this, you will find some recommended books listed in further reading, page 301. certainly, i can recall two terrifyingly swarthy aunts who commanded the family, and my father recounted many superstitions and much canal lore when i was young. this included the tale of a terrifying character called kit crewbucket, whose ghostly form would appear on a boat or be seen in the water before it went through a dark tunnel. canal life has a whole mythology, much now lost as the old working boats have been replaced by weekend leisure traffic. you will find more on the deta

ed love charms while planting herbs in soil embedded with a would-be lover's footprint. on hallowe'en, housewives opened their windows and placed garlic on the window ledge so that only the good family dead might enter and take shelter from the cold. this simple folk magick, rather than ceremonial magick, forms the basis for the majority of spells. as above, so below, the words of the semi-divine father of magick, hermes trismegistos, may originally have evolved from popular magick that is practised in many different cultures around the world to this day. they are certainly as applicable today as they ever were. whatever the aim of your magick may be, if you look around your home, garden, workshop or even office, you have the necessary tools for the spells you require. what is more, rooted

more evolved form. the annual celebrations of this event coincided with the rising of the dog star, sirius, which heralded the flooding of the nile and the restoration of fertility to the land and symbolically to the people. as the sky gods gained supremacy, they married the earth goddesses who slowly evolved into patronesses of women, marriage and childbirth. so, for example, odin the norse all-father married frigg, goddess of women, marriage and motherhood. but in witchcraft, though the sky fathers and their wives are used for the focus of specific rites, the goddess retains the earlier form as the creative principle. as the triple goddess- maiden, mother and wise woman or crone- she is frequently central to coven work. generally in magick the goddess is recognised as the prime mover of

CHAOS MAGICK AND LUCIFERISM

en programmed since birth. we all have this challenge, as within modern society this is a consistent and often reoccurring problem. when peter carroll, ray sherwin and others began working with something they would later call, chaos magic, the potential they continued from what aleister crowley and austin spare developed was so bright it was often overlooked. austin spare in undoubtedly the grand father of chaos magic, while he had no idea at the time of his magickal importance. during the 80 s a re-publishing awakening of material by spare was on the upswing, remaining from such publishers from the 70 s like 93 publishing, who issued several important pieces of spare s work along with numerous titles from aleister crowley. christopher bray, the owner of the sorcerer s apprentice bookshop

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

d person and can see ghosts, if you happen to have been born on christmas day, or are a seventh son, you are born for magic" claimed one folklorist.[24] these anomalies sometimes led the depiction of conjurers as outsiders, inhabitants of the fringes, dwelling within a cultural demimonde. speaking of a well known conjure practitioner in antebellum tennessee, one slave\ 24\ observed "she ain't got father nor mother, an f nobody don't know whar she come from nor what she's a-goin f to" social marginality allowed some practitioners to accumulate material wealth from their professions.or to at least achieve the illusion of having done so. in the post-emancipation period some african american practitioners mastered the commodification of the supernatural arts, accepting monetary remuneration an

ntrol and protection "jew david" was a plant that was especially prized among slaves for its therapeutic properties, whereas "adam and eve" root brought luck. individuals who possessed sampson's root or st.-john's-wort boasted of supernatural security. the leaves of the peace plant and the king-of-the-woods, patterned in the shape of a cross, were sacred and powerful if used with a prayer to "the father, son and holy ghost"[29] christian accoutrements were utilized in other unusual ways by african american conjurers. a common procedure for divination used by slaves involved the use of a bible for detection of criminals. jacob stroyer, who was enslaved in south carolina in the 1840s, gave a detailed account of a ritual involving prayer and the bible that was used in order to find burglars a

ents into their practice. in antebellum south carolina, an ordeal for discovering theft among slaves was noted as making use of the dust "from the grave of a person who had died last" and an incantational formula with explicit christian referents. mixing the grave dust with water, an examining committee offered the concoction to the accused individual while uttering the appeal "in the name of the father and the son and the holy ghost, if you have taken sam's chicken don't drink this water, for if you do you will die and go to hell and be burned in fire and brimstone, but if you have not, you may take it and it will not hurt you" while ingestion of the grave dirt as a sign of solidarity with the supernatural realm remained consistent with african beliefs, this afro-christian version of the

s characteristic of black american supernatural traditions in the slave period. in some cases conjure "doctors" offered the only effective therapies for victims of poisoning. in south carolina, one white physician noted that black patients who were suffering from "african poisoning and tricking" were cured by the "art" of an "old african" rather than more conventional medical techniques. when the father of james lindsay smith, a bondman in early-nineteenth-century virginia, became critically ill, a slave doctor treated him successfully after diagnosing his ailment using divination and determining that he had been poisoned by a vengeful\ 76\ neighbor. in another case from the 1830s, the virginia slaveholderplanter john walker cited the failure of a white physician to restore a slave who had

ic, or maleficia.[43] the pervasiveness of conjure harming and the terms for describing such practices raise questions regarding the significance of the supernatural in the lives of black americans. albert raboteau has argued that conjure served as an alternative religious theory of misfortune for the slaves. he explains that in black folk traditions "the concept of suffering for the guilt of the father is biblical; the concept of being victimized\ 78\ by a efix f is conjure" he adds "both attempt to locate the cause of irrational suffering" for bondpersons and later, for freedpersons, conjure identified sources of evil and provided explanations for the occurrence of misfortune. conjure and supernatural harming beliefs therefore helped define all manner of afflictions, from unanticipated m

CHRONOLOGIA RORISPERGIUS

on ibn gabirol said to have created a woman 1062-1110 petrus alfonsi proof of the trinity based on the tetragrammaton. 1071-1126 guilhelm ix duca d'aquitania, vii conte di poitiers troubadour c. 1075 yehuda ha-levi born. friend of abraham ibn ezra. helped amalgamate ismailite thought and muslim mysticism to jewish thought. 1075-1129 rupert of deutz. trinitarian division of history: the age of the father from the creation to the fall; of the son from the fall to the passion; and that of the holy spirit from the resurrection until the resurrection at the end of time. identified an "age of the spirit "during which the seven spiritual gifts (isa 11:2) are poured out on the faithful, each gift dominating a different age of church history" 1075-1160 abelard of bath translates euclid into latin f

dier, politician and diplomat, a northern french aristocrat involved in the crusades. a leading figure at constantinople on the 1204 crusade. c. 1160: richard of saint victor (d. 1173, a scotsman who has become abbot of the famous abbey school at saint-victor, writes the mystical ark, also known as benjamin major, and makes considerable use of pseudo-dionysius. 1160: birth of isaac the blind "the father of kabbalah" in provence. 1160-1170 yehuda ibn tibbon translates book of the duties of the heart by bahya ibn pequda which apparently was influenced by the rasa'il of ikhwan as-safa (encyclopaedia of the brotherhood of purity) and, possibly, by hermetic sources< bahya s the duties of the heart, written in arabic in around 1075, denote the first complete assimilation of muslim ascetic theolo

. 1865 papus (i.e. g.a.v. encausse, french occultist and author born 1867 lethierry-barrois, ad. hebrew primitif. 1868 die harmonikale symbolik des altertum by albert von thimus 1868 paschal beverly randolph forms eulis brotherhood 1870 paul christian- histoire de la magie, du monde surnaturel et de la fatalite `a travers les temps et les peuples. 1871 nouveau liber mirabilis -adrien peladan, the father of sar, made postel a place among the prophets of events awaited. 1872-1949 georges ivanovitch gurdjieff 1872-1950 sri aurobindo 1872 desbarrolles a& jean-hippolyte. les myst res de l'ecriture. art de juger les hommes sur leur autographes. 1874 sefer yetzirah published in jersulaem 1875-1961 carl jung 1875 eliphas levi (constant, alphonse louis) dies (may 31) 1875 aleister crowley (crowley

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

lish translation published in 1690. no part of this document is copyrighted or copyrightable in any domain. adobe acrobat edition prepared by benjamin rowe, october, 2000. typeset in bembo. page 1 the first day n an evening before easter day, i sat at a table, and having (as my custom was) in my humble prayer sufficiently conversed with my creator, and considered many great mysteries (whereof the father of lights his majesty had shown me not a few) and being now ready to prepare in my heart, together with my dear paschal lamb, a small, unleavened, undefiled cake; all of a sudden arose so horrible a tempest, that i imagined no other but that through its mighty force, the hill on which my little house was founded would fly into pieces. but inasmuch as this, and the like from the devil (who h

hus this act was for the most part lamentable. page 53 between acts, they brought forth nebuchadnezzar s image, which was adorned with all manner of arms, on the head, breast, belly, legs and feet, and the like, of which more shall be said in the future explanation. in the fifth act the young king was told of all that had passed between the moor and his future spouse; he first interceded with his father for her, entreating that she might not be left in that condition; which his father having agreed to, ambassadors were despatched to comfort her in her sickness and captivity, but yet also to make her see her inconsiderateness. but she still would not receive them, but consented to be the moor s concubine, which was also done, and the young king was acquainted with it. after this came a band

each of us bearing a snowwhite ensign with a red cross. indeed, i was made use of because of my age, for we both had long grey beards and hair. i had also fastened my tokens about my hat, which the young king soon noticed, and asked if i were he who could redeem these tokens at the gate? i answered in most humble manner, yes. but he laughed at me, saying, there was no need for ceremony; i was his father. page 83 then he asked me with what i had redeemed them? i replied, with water and salt. whereupon he wondered who had made me so wise; upon which i grew a bit more confident, and recounted to him how it had happened with my bread, the dove and the raven, and he was pleased with it and said expressly that it must be that god had herein vouchsafed me a singular happiness. with this we came t

he blue clothes waited, bearing in his hand a supplication. now as soon as he saw me alongside the king, he delivered me the supplication, most humbly beseeching me to mention his ingenuity to the king. now in the first place i asked the king what the condition of this porter was. he friendlily answered me, that he was a very famous and rare astrologer, and always in high regard with the lord his father, but having once committed a fault against venus, and seen her in her bed of rest, this punishment was therefore imposed upon him, that he should wait at the first gate for so long until someone should release him from it. i replied, may he then be released? yes, said the king, if anyone can be found that has transgressed as highly as himself, he must take his place, and the other shall be

COLLIER IRENE CHINESE MYTHOLOGY

minated early chinese mythology. fushi shen nung yen di huang di (yellow emperor) shao hao kao yang yao ti (divine yao) k u shun yu the great fire, hunting, trigrams, domestication of animals 3000 b.c 2737 2598 b.c. agriculture, medicine overthrown by his brother, huang di 2697 2598 b.c. dams, compass, calendar, coins 2598 2591 b.c. few accomplishments uncertain accomplishments indeterminate time father of eight famous sons indeterminate time 2357 2255 b.c. astronomy, canal building 2317 2208 b.c. dams 2205 2197 b.c. mapping, flood control, founder of the legendary xia dynasty, 2005 1520, which has not yet been verified. b.c. brief rule name: dates: known for: chinese mythology 12 major historical dynasties3 shang zhou [joh] qin [chin] han six dynasties sui song tang yuan ming qing [ching]

kun was buried in the ice, the fire god was amazed to find that kun s body was perfectly preserved in the ice. as he hacked open the glacier with his sword, zurong accidentally split open kun s body. a huge dark dragon flew out of the corpse. terrified, zurong fled to warn the yellow emperor. the huge dragon became yu the great, son of kun, who was born with all the memories and knowledge of his father. like his father, yu was filled with compassion for the farmers. however, unlike his father, he did not wish to incur the wrath of the yellow emperor. immediately, he hurried to the yellow emperor s court. bowing before the ruler, yu pleaded for the lives of the farmers, your majesty, i beg you to pity the people for their suffering. please help them restore their land. the yellow emperor w

however, unlike his father, he did not wish to incur the wrath of the yellow emperor. immediately, he hurried to the yellow emperor s court. bowing before the ruler, yu pleaded for the lives of the farmers, your majesty, i beg you to pity the people for their suffering. please help them restore their land. the yellow emperor was not impressed with yu s pleas. he bellowed, do not forget that your father stole my magic earth and tried to restore the land without my permission! yu replied, then give me some magic earth and your permission, and allow me to complete my father s work. secretly, the yellow emperor agreed that the world was a 55 yu rebuilds the earth big, muddy mess. none of his gods had any ideas about how to stop the raging rivers that flooded the country year after year. kun h

, the rivers continued to burst their banks, drown innocent people, and destroy property. furthermore, the emperor was pleased that yu had asked for the magic earth, rather than attempt to steal it. at last, the emperor said to yu, pile the magic dirt on the back of this tortoise and go forth to control the floodwaters. with the help of this tortoise and a winged dragon, rebuild the world in your father s vision. yu was curious about the size and shape of the earth. therefore, before leaving the emperor s court, he dispatched one of the lesser court gods to measure the country north/south and another god to measure the country east/west. each returned to report exactly the same number: 233,500 li (three li make one mile) and 75 paces. delighted, yu created a map from the gods descriptions

gods to measure the country north/south and another god to measure the country east/west. each returned to report exactly the same number: 233,500 li (three li make one mile) and 75 paces. delighted, yu created a map from the gods descriptions, which made the earth a perfect square. then yu divided the country into nine areas, or provinces. only then did he begin his construction work. unlike his father, yu was not content merely to build dams to control the rivers. instead, he studied the shape of the land in each area. he observed the course of the rivers and planned their most natural route to the sea. to guide the rivers, yu dug canals, carved tunnels, leveled hilltops, created dams, and formed lakes. in each area, yu used the tail of the dragon to gouge out new channels for the rivers

COSIMANO CHARLES ELEMENTARY PSIONICS

ollow the pendulum in the direction that it swings until it stops going back and forth and starts to swing in a circle. the lost ring should be in the center of that circle. i remember many years ago when i first started using the pendulum and i found myself giving a surprise demonstration of what it could do. when i was very young, like in my late teens, and thus still in school, i worked for my father in summer. he ran a screw-machine shop and the machines were older models which, because of their advanced years (something i can readily identify with these days) had a tendency to fall apart, often dramatically with banging noises and everything. this happened one afternoon when something called a stock-bar feed came loose at the end of one machine and as the part was spring loaded, with

emed. all work ceased as we searched high and low for the missing piece. the shop was busy so the machine could not be left idle, but it would not run without the part, so we crawled around in the oil vainly looking for the missing mechanism. but no matter where we looked, it was nowhere to be found. well, as you can imagine, things were getting pretty desparate at acco engineering that day as my father was beginning to run out swear words when i remembered the pendulum. the truth is that it did not take much remembering as i had just started to work with it and i was behaving like a kid in the candy store and there was no way i was going to resist an opportunity like this. it probably looked very strange, but being boss's son has some advantages and this was one of them and besides, nothi

years ago, some friends of mine were out camping, and don't ask me why, i hate camping, and their child wandered off into the woods. well, as you can imagine, the thought of their offspring become bear food was not a pleasant one and the mother got into the truck (yes, they drove a pick-up too) went charging off to the ranger station to get help, this being in the days before cellular phones. the father, having a rare moment of lucidity in this rustic surrounding, remembered the many times i had bored them with my lecturing on the wonders of the pendulum and he just happened to have one. he also had a us geological survey map, which covers every nook, cranny and bear nest, and did the map dowsing as i have described. the pendulum led him to within one hundred yards of the child and by the

mes i had bored them with my lecturing on the wonders of the pendulum and he just happened to have one. he also had a us geological survey map, which covers every nook, cranny and bear nest, and did the map dowsing as i have described. the pendulum led him to within one hundred yards of the child and by the time the frantic mother returned with the forest rangers and three new dents in the truck, father and son were back at the camp site. after all, how fast can a three-year-old run? lies, crooks, and crime stuff we all deal with dishonest people and not all of them are publishers. some of them are editors. and all politicians are in that category. so as you look out at your world and realize that no one is to be trusted, you have to come up with some means to find out who, if anyone, is t

udied to find weaknesses which are then dealt with specifically; or the short, easy way, in which the entire etheric body is balanced. there is a middle way which i will now teach you. you will need your pendulum, your box and a photograph of yourself. you will also need your pendulum chart and it helps if you know a little of your family s medical history. many conditions are hereditary. if your father died of a heart attack, it is a good idea for you to take care of your ticker. therefore, the first thing that you will want to do is learn what type of genetic ailments, if any, have appeared in your family. once you have done this, make a list of them and place this list on the table in front of you. place the pendulum chart before you and put your picture on the center of the chart. with

DANCE OF THE WITCHES

imself there, attracted by all this witchery; others prefer to visualize him; some do both. if you have done this rite properly, with full steadiness, ease and depth of motion, and with full awareness of every single solitary infernal sound, motion, and action, i can assure you, you will be in a fine trance state, and no doubt shaking hooves with the great being i have come to fondly refer to as "father. the real way to end this delightful rite is to retrieve the bowl and cup from the west, and place them down in the center of the triangle before you, and pour some dark ale in the cup, and raise it to the altar, chanting the formula oz. ah. el. as you lift it, and chanting that once over the cup before you lift it. then, you drink half of the cup, and pour the rest in the bowl. you carry t

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

nd lost sheep. in fact, look at how many times throughout known history the tost sheep' symbolism has been used to describe our plight. we have somehow become detached from our higher potential, our power 3 w 4. and the truth shall set you free source; again, we see this portrayed symbolically throughout history and cultures in phrases such as lost children' who have become disconnected from 'the father. the story of the prodigal son in the new testament is an obvious example. i believe that, symbolically, this is precisely what has happened and the consequences of that explain so much of the world we live in today. i feel it is impossible to appreciate what has happened unless we can open our minds to the existence of what we call extraterrestrial life. that can include an infinite variet

ations, which are highly advanced technologically, but pretty low on love and wisdom. this is, as always, a telling and profoundly imbalanced combination. i call it 'cleverness without wisdom. we live in a free-will universe where, within certain limits, we are allowed to experience all of the emotions, and learn from the consequences of our actions. so taking over a planet does not bring in the 'father, the source of all that exists, to immediately wrest control from the hijackers. it is used as a period of experience from which all will learn and evolve. we live in a time-space reality "world- called the third dimension and it is from some of our "neighbours" in the fourth dimension that the interference has come. whenever i speak of the extraterrestrial consciousness or the prison warde

these describe seven higher planes and seven lower planes around this planet. some people still talk of being in 'seventh heaven' when something wonderful happens to them. one of these 'planes' is our third dimension and just above us vibrationally is the level which has manipulated us. in the book of enoch, the 'watchers' sound remarkably like extraterrestrials. the dead sea scrolls say that the father of noah was a 'watcher, and nebuchadnezzar, the king of babylon from 651-604bc, records being visited by a watcher and a holy one who came down from heaven.4 the dakas in mahayana buddhism were 'sky travelling beings' and padma sambhava, the founder of tibetan buddhism, was said to have left tibet in a celestial chariot.5 something similar was claimed for the biblical prophet elijah when he

ld, but our real potential and our perceived potential are light years apart, as we are going to realise in the amazing years that are to follow. if, therefore, there is a frequency 'net' thrown around this planet, a blocking, imprisoning vibration, which prevents us from interconnecting with the higher levels of our consciousness and potential, we cease to be 'whole. we become delinked from 'the father. with the knowledge held on the fourth dimension, this would not be the miracle it might at first appear. blocking frequencies are already used here on earth, never mind by more technologically advanced civilisations. during the period of the soviet union, they created an information prison by sending out blocking frequencies to stop certain foreign radio stations from being received by the

system and further afield, our potential would be confined to the levels of consciousness which are within the imprisoning frequency. any consciousness and knowledge held on higher frequencies outside this vibratory prison would be denied to us. we would become delinked from the higher levels of our own consciousness. we would be, in the words of the ancient books 'lost souls' delinked from 'the father. i have used the following analogy many times, but i think it sums it up pretty well: you are a spaceman on the moon. you are receiving information through your eyes and ears from the world immediately around you. you are also receiving information about the wider picture and a greater understanding of your task from what we call 'mission control. when you, the spaceman, are getting a balan

DAVID ICKE CHILDREN OF THE MATRIX

in creating, are then enforced by members of those same masses- soldiers, policemen, security guards, and so on. these guys, and many women today, are just system-fodder. they are not encouraged to think for themselves and it would not be good for promotion if they did. they are paid to do as they are told, carry out orders, and administer the letter of the "law: the law of the elite families. my father used to say that rules and regulations were for the guidance of the intelligent and the blind obedience of the idiot. but how many of those in the peaked caps administer the law in a sensible, every-case-on-its-merits, think-for-yourself manner? a mere fraction. and often they are far from popular with those higher up the ladder. soldiers don't ask for justification for blowing away men, wo

then there is the almost universal fear of what people think of us if we speak a different version of reality or live a different kind of life. note that the fear for those who wish to break out of the sheep pen is not the fear of what the elite families, the illuminati or "illuminated ones, will think of them. most have no idea that such a network exists. no, the fear is for what their mother or father will think, or their friends and workmates- the very people who are conditioned by the system to stay in the pen. the sheep are keeping the other sheep in line and making life unpleasant for anyone who tries to escape. it is so easy for a small group of interbreeding family bloodlines to control the lives- in other words the minds- of billions, once the key institutions of "information" are

usands of years before the name "jesus" was first mentioned. t 12 children of the matrix a little quiz. who am i talking about here? he was born on december 25th to a virgin mother; he was called a saviour, the only begotten son, and died to save humanity; he was crucified on a friday "black friday- and his blood was spilled to redeem the earth; he suffered death with nails and stakes; he was the father and son combined in an earthly body; he was put in a tomb, went down into the underworld, but three days later, on march 25th, his body was found to be gone from the tomb and he was resurrected as the "most high god; his body was symbolised as bread and eaten by those who worshipped him' jesus, yes? no, no. all of this was said about the saviour son of god called attis who was worshipped by

eluge with an incestuous interbreeding with a character called nu gua, who is also described as half human, half serpent. another ancient chinese figure was gong-gong, who was "a horned monster with the body of a serpent. this sounds very much like set of the egyptians and ogo in the myths of the dogon. other amphibious entities in chinese tradition are emperor yu (yu relates to reptiles) and his father gun (a name relating to fish, and chinese drawings of their historical, mythological characters are similar to those drawn by the dogon. today there are streams of reports across the world of people seeing ufos flying in and out of seas and lakes, not least at lake titicaca in peru/bolivia, the highest navigable lake on earth. the respected ufo researcher, timothy good, gives many examples

n ancient symbol used by the llluminati and can be found today on the dollar bill, the reverse of the great seal of the united states, and on a stream of logos used by llluminati companies (figures 3, 4 and 5. you also find it on the logo of the british intelligence operation, 38 children of the matrix mi5 (figure 6. according to the story, the design for the great seal was handed to the founding father and rosicrucian, thomas jefferson, by a mysterious stranger dressed in a cape with a hood that covered his face. after the end of atlantis the survivors took this symbol to places like egypt and from there it continued to be used by the llluminati secret society network that reemerged after the cataclysm. the three-pronged trident was the symbol of the royal line of atlantis and this later

DAVID ICKE THE BIGGEST SECRET

ng back to europe, africa and the middle east,together with aborigines from australia and new guinea, concluded that they had thesame female ancestor who lived in africa between 140,000 and 290,000 years ago.8personally i think the human race was seeded by many sources; not just the annunaki.the sumerian tablets and later akkadian stories give the names and hierarchy ofthe anunnaki. they call the father of the gods, an, a word that means heaven.our father who art in heaven? an, or anu to the akkadians, stayed mostly inheaven with his wife, antu, and he made only rare visits to the planet they callede.ri.du (home in the faraway built, a word which evolved into earth. or at leastthat is the zecharia sitchin translation. the descriptions could also imply that anustayed mostly in the high moun

and more like the children of theangels in heaven. lamechs child, noah, is described as white skinned and blond-haired with eyes that made the whole house shine like the sun. blond-haired, blue-eyed beings with laser-like eyes is a description for mysterious people or gods whichspans thousands of years to the present day and appear in cultures across the world.lamech questions his wife about the father of the child:41behold, i thought then within my heart that conception was (due) to the watchers and theholy ones .and to the nephilim .and my heart was troubled within me because of thischild.47in the shahnemeh or book of kings, the legendary history of iran completed in 1010ad by the arab poet, firdowsi, he describes the birth of a baby called zal, the son of aking called sam. again the ki

ptunis by the royal merovingians andtheir decendents in france. the same tribe, all of them. if you look in the picture sectionyou will see an ancient egyptian depiction of a god on the temple wall at saqquara- itis a non-human reptilian figure with what appear to be wings.blond-haired, blue-eyed beings with eyes like lasers are still being reported. anamerican friend told me of an experience her father had in the early 1970s. they lived inturkey at the time where he worked at a listening post for american military intelligence.he came home one night in a terrible state. when asked what was wrong, he justmumbled: the world is not like we think it is. although he rarely drank, he asked for ascotch, and then another. as he relaxed he told his daughter of a communication he hadtaken that day

iramis (orthe beings those names symbolised) were from the reptile bloodlines which also becameknown as titans, the genetic streams of the reptile-possessed humans and the full blood51reptilians. this race of giants or titans was said to have been descendants of noah,the baby described in the book of enoch (previously the book of noah) as being awatcher-human hybrid with extremely white skin. the father of nimrod in the text ofgenesis was cush, also known as bel or belus, who was the grandson of noah and sonof ham. cush became known as the deity, hermes, which means son of ham.1 ham orkhem means the burnt one and may have been connected to sun worship.2 a greatnetwork of deities emerged from babylon and its connections with egypt.nimrod and semiramis have remained the key deities of the br

ged albino whites, are said to have horns and im sure this is the trueorigin of the horned headgear of ancient royalty. the classic depiction of the devil also52has draco-like horns. nimrod was given the title baal (thelord) and semiramis was baalti (my lady. the latinterm for my lady is mea domina which in its corrupteditalian form became madonna.8 nimrod was represented ina dual role of god the father and ninus, the son ofsemiramis, and her olive branch was symbolic of thisoffspring produced through a virgin birth. ninus was alsoknown as tammuz who was said to have been crucifiedwith a lamb at his feet and placed in a cave. when a rockwas rolled away from the caves entrance three days later,his body had disappeared. heard that somewhere before?this husband-wife-son theme of nimrod-semira

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

great agent of universal magnetism" page 428 'the book of black magic' by arthur edward waite 33 "first conjuration addressed to emperor lucifer. emperor lucifer, master and prince of rebellious spirits, i adjure thee to leave thine abode, in what-ever quarter of the world it may be situated and come hither to communicate with me. i command and i conjure thee in the name of the mighty living god, father, son and holy ghost, to appear without noise and without" page 244 'the secret teaching of all ages' by manly palmer hall 33 "i hereby promise the great spirit lucifuge, prince of demons, that each year i will bring unto him a human soul to do with as as it may please him, and in return lucifuge promises to bestow upon me the treasures of the earth and fulfil my every desire for the length

DEITUS

y religions established during the cycle and many sects within each religion. there were also many different concepts as to who god was and what was expected of man from god. it may be said that the law of the aeon of muhammed was there is one god and muhammed is his prophet. it may also be said that the law of the aeon of christ (or aeon of st. paul) was only through the son can you approach the father. the significance of this is that all aeons established within the cycle of restriction had a common theme: rejection of the natural world, denial of the ego, repression of human needs, mortification of the flesh, and obedience to church and state. crowley identified that a new cycle of expansion had begun and the cycle of restriction had ended. he refered to this cycle as the aeon of horus

te. crowley identified that a new cycle of expansion had begun and the cycle of restriction had ended. he refered to this cycle as the aeon of horus but the aeon of horus was only the first of many aeons within the cycle he had identified. the god osirus had passed through the land of the dead and was now reborn as horus. the bright and glorious child was reborn and now sat upon the throne of his father. this fit beautifully into crowley s egyptian schema but the doctrine of thelema failed to transform the world as he believed it would. the religion of crowley-anity attracted few followers at the time but the child grew and was weaned. and in 1966 it went out to play with its friends. anton lavey referred to a cycle of expansion as an age of fire and to a cycle of restriction as an age of

DEMONIC BIBLE

e begins his nightly ritual. when the magician consecrates his body to the dark lord he begins to become a nexus or gate to acausal entities, dark gods, or forces. whatever these beings or forces are exactly they are traditionally called demons. the purpose of invoking the unholy trinity or unholy spirit is to permanently open this gate between the worlds. in christian theology the trinity is the father (macroscosm, son (microcosm, and holy spirit (link. similarly, the unholy trinity represents the forces of darkness, the satanic magician, and the magical link between the forces of darkness and the satanic magician] invocation of the nine lords of the abyss nine great lords of the abyss, i invoke thee. nine great lords of the abyss, i summon thee. nine great lords of the abyss, i conjure t

not yet created, and knows the strength of the gods. his word is arrababaal and his seal is this: the thirty-eighth name is lugaldurmah the lord of the lofty places, watcher of the skies and all that travels therein. naught traverses the starry element, but that this power is aware. his word is arataagarbal and his seal is this: the thirty-ninth name is aranunna giver of wisdom, counsellor to our father, enki, knower of the magickal covenant and of the laws and of the nature of the gates. his word is aramanngi and his seal is thusly: the fortieth name is dumuduku possessor of the wand of lapis lazuli, knower of the secret name and the secret number. may not reveal these to thee, but may speak of other things equally marvellous. his word is aratagigi and his seal is: the forty-first name is

DIABOLUS

ere glimpse of the fall under the shadows of the adversary. the nature of lucifer is movement and motion; storms, chaos and order which arises from it. to drink the venom of this cup is cursing and blessing be prepared to change and mutate into something greater; or seal your fate to a mindless death. 1 see the suggested reading list at the end. 4 i. set the egyptian god of darkness i am set, the father of the gods. i shall never come to an end -the book of the dead the egyptian mythology of gods and powerful deities is perhaps history s most elaborate and evasive within the conception of their opposing powers. the egyptian god of chaos and storms, set, called also sutekh, set-heh or seth-an was revered in the 3rd millennia b.c. and forward, originally as a positive force of movement and f

cannot be viable to any certainty in the physical realm beyond its will to shape its world around it, therefore the mind contains both elements of darkness and light. ahriman himself was born of light but yet chose darkness. in the zurvanite myth ahriman first perceived his own being and chose to exit the womb before his brother, who was born of light. ahriman was called dark and stinking by his father zurvan, who by casting aside his first born, allowed ahriman to go forth from the heavenly realm to choose his own devices within the physical and spiritual world. ahriman has free will to choose his own path, to become in both planes of existence based on that desire. the writer eznik11 presented a zoroastrian statement of ahriman- it is not the case that i am unable to do anything good my

thing they wanted, ohrmazd feared they might ask to have intercourse with the righteous men and that these might suffer damage thereby. seeking to avoid this, he created the god narseh (a youth) of fifteen years of age. and he put him, naked as he was behind satan so that the women should see him, desire him and ask satan for him. the women lifted their hands up towards satan and said: satan, our father, give us the god narseh as a gift. the original union of az and satan came from the devil falling into a deep slumber for three thousand years. unconscious, ahriman would not awaken for any reason. numerous demons and shadows tried to awaken ahriman by telling of their deeds, nothing would stir him to consciousness. after three thousand years the whore came unto ahriman and said to him- ari

ive us the god narseh as a gift. the original union of az and satan came from the devil falling into a deep slumber for three thousand years. unconscious, ahriman would not awaken for any reason. numerous demons and shadows tried to awaken ahriman by telling of their deeds, nothing would stir him to consciousness. after three thousand years the whore came unto ahriman and said to him- arise o our father, for in the battle to come i shall let loose so much affliction on the righteous man and the toiling bull that, because of my deeds, they will not be fit to live. i shall take away their dignity, i shall afflict the water, i shall afflict the earth, i shall afflict the fire, i shall afflict the plants, i shall afflict all the creation which ohrmazd has created. here we see that az has knowl

s no turning back. one may fall from the path; such is a kiss of death to the individual in question based on their own potential and failure. the left hand path as it is called can render a person mad if they are not able to control their own desires and goals, iblis tests just as he was tested. 21 black is from the root fhm meaning hidden or secret, but also wisdom. the word abufihamat, or head/father of wisdom is the foundation of baphomet. 22 representing fire and continual motion, change and sexual vigor. 23 white is symbolic of the astral plane or luciferian/celestial sabbat, wherein the spirit is elevated with his or her holy guardian angel or true will. 24 green or emerald, representing the jewel from the crown of lucifer. some sabbat rites include green candles which represent the

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

major tradition of modern wicca (q.v) a combination of neo-paganism and high ceremonial magick, much of which was "shortened" and incorrectly abbreviated from the perspective of modern magicians. gardner, gerald b: the founder of the gardnarian tradition of wicca (q.v. his book in 1954 entitled witchcraft today, was the first book about witchcraft by a self-proclaimed witch. he is considered the father of modern wicca. claimed to have been initiated into wicca (witchcraft) by the "new forest coven" of wicca in england. a one time member and leader of the o.t.o. under aleister crowley (q.v) of whom he was a student of ceremonial magick. in hebrew "strength. pronounced "gih-boor-ah" it is the fifth sephirah (q.v) on the tree of life (q.v. gematria: a method of the literal kabalah (q.v) whic

tree of life (q.v) within the kabbalah (q.v) the sun is attributed to the sixth sephirah (q.v, tiphereth (q.v. keywords include: basic character, identity, vitality, creativity, ruler, king, ego, significance, crown, proudly, golden, heart, life-force, haughty, arrogant, egocentric, powerful, self esteem, inner self, value, forceful, leadership, will power, domineering, self-centered, egotistic, father, husband, authority, boss. soul: all that we are, the higher self (q.v) and the lower self. here the word is used to indicate the personal identity of a living being, it's feelings, it's thoughts, impulses, memories, and sense of self, i.e. awareness. the astral star teaches that we do not have things called souls, but rather, we are souls. spirit: 1) the highest level of the psyche (q.v. 2

DION FORTUNE MYSTICAL QABALA

a dead faith which remains uninfluenced by contemporary thought. 9. the original stream of hebraic mysticism has received many tributaries. we see its rise among the nomad star-worshippers of chaldea, where abraham in his tent among his flocks hears the voice of god. but abraham has a shadowy background in which vast forms move half-seen. the mysterious figure of a great priest-king "born without father, without mother, without descent; having neither beginning of days nor end of life" administers to him the first eucharistic feast of bread and wine after the battle with the kings in the valley, the sinister kings of edom "who ruled ere there was a king in israel, whose kingdoms are unbalanced force" 10. generation by generation we trace the intercourse of the princes of israel with the pr

e is this twofold way of considering the tree, as we have already noted; it can be regarded as the universe and as the soul of man, and these two aspects throw light upon each other. in the words of the emerald tablet of hermes "as above, so below" 8. kether differentiates into chokmah and binah before it achieves phenomenal existence, and these two are called by the qabalists, abba, the supernal father, and ama, the supernal mother. binah is also called the great sea, and shahathai, the sphere of saturn. as we continue, we shall find that the sephiroth are called successively the mystical qabala page 31 spheres of the planets, but binah is the first of the emanations to be so assigned; kether is called the first whirlings, and chokmah the sphere of the zodiac. 9. now saturn is the father

the mysteries, the candidate himself, when he stands between them, is the middle pillar of equilibrium. 11. here we meet with the idea put forth by mme blavatsky, that there can be no manifestation without differentiation into the pairs of opposites. kether differentiates its two aspects as chokmah and binab, and manifestation is in being. now in this supernal triangle, the head which is not, 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 famil

he three sephiroth we have already studied. let us proceed to a further consideration of the mysterious daath, which never appears on the tree, and to which no deity-name or angelic host is assigned and which has no mundane symbol in planet or element, as have all the other stations on the tree. 16. daath is produced by the conjunction of chokmah and binah, as has been already noted. the supernal father, abba, marries the supernal mother, ama, and daath is the issue. now daath is called some curious things by the qabalists; we will note a tew of them. 17. in verse 38 of the book of concealed mistery (mathers' english translation from the latin translation of knorr von rosenroth) it says "for father and mother are perpetually conjoined in yesod, the foundation (the ninth sephirah, but conce

nslation from the latin translation of knorr von rosenroth) it says "for father and mother are perpetually conjoined in yesod, the foundation (the ninth sephirah, but concealed under the mystery of daath or knowledge; and in verse 40 we read concerning daath "the man that shall say, i am the lord's, he descendeth. yod (the tenth letter of the hebrew alphabet) is the foundation of knowledge of the father; but all things are called byodo, that is, all things are applied to yod concerning which this discourse is. all things cohere in the tongue which is concealed in the mother. that is, through daath or knowledge, whereby wisdom is combined with understanding, and the beautiful path (tipha reth, the sixth sephirah) with his bride the queen (malkuth, the tenth sephirah; and this is the conceal

DION FORTUNE PSYCHIC SELF DEFENSE

name by which another knoweth his god, for it is the same force that he himself worships represented by another symbol "the ways to god are as many as the breaths of the sons of men" says the old arab proverb. we should have enough sympathy with the struggles of another soul towards the light not to desecrate the things that are sanctified by his hopes and endeavours, even if by nothing else. the father of us all may understand their significance better than we do, and by his acceptance consecrate them for ever. there are many europeans who have a great affection for the buddha, and have his statue in their rooms (though sometimes they confuse it with chenresi, the stout and beaming god of good-luck. that the influence of that great 34 of 103 being, the light of asia, is noble and benignan

xtraordinary thing happened. we were just gathering ourselves together, thinking that everything was over, when a force of what nature i have never known suddenly rushed round the circle, and one member seemed to take the brunt of it. he went flying across the room and landed, fortunately for him, face downwards in an arm-chair, and was ill in bed for three weeks. while all this was going on, the father of one of the people taking part became uneasy about her, and walked across from where he lived at the far side of the little town, to see what was happening. like most little country towns, this one usually went to bed early, but he told us that as he came along he saw that innumerable windows were lit up, and he heard the sounds of children crying all down the street. when i think of the

qabalah and the gnostic literature. the literature of the gnosis has been largely destroyed by systematic persecution, but in the qabalah there is still left us a complete system. the jews, being strictly monotheistic, did not speak of gods, but they recognised a hierarchy of angels and archangels which is the equivalent of the pagan pantheons. it is through these etherial messengers that the all-father formed the worlds. let us consider once more the qabalistic doctrine of the qlippoth, for it has an intimate bearing upon the problem of insanity. the doctrine of the ten holy sephiroth, arranged in their correct pattern to form the tree of life, is invaluable in enabling us to conceive the invisible. the first sephira is concentrated out of the unmanifest, the point within the circle. this

ayers may be used for the blessing of the salt and water"(pointing the first and second fingers at the salt) i exorcise thee, creature of earth, by the living god, by the holy god, by the omnipotent god, that thou mayest be purified of all evil influences in the name of adonai, who is lord of angels and of men"(extending hand over salt) creature of earth, adore thy creator. in the name of god the father almighty, maker of heaven and earth, and of jesus christ his son, our saviour, i consecrate thee) to the service of god, in the name of the father and of the son and of the holy ghost. amen"(pointing first and second fingers at the water) i exorcise thee, creature of water, by the living god, by the holy god) by the omnipotent god, that thou mayest be purified from all evil influences in th

ther and of the son and of the holy ghost. amen"(pointing first and second fingers at the water) i exorcise thee, creature of water, by the living god, by the holy god) by the omnipotent god, that thou mayest be purified from all evil influences in the name of elohim sabbaoth, who is lord of angels and of men"(extending hand over water) creature of water, adore thy creator. in the name of god the father almighty, who decreed a firmament in the midst of the waters, and of jesus christ his son our saviour, i consecrate thee) to the service of god, in the name of the father and of the son and of the holy ghost. amen"(casting the salt into the water) we pray thee, o god, lord of heaven and earth, and of all that in them is, both visible and invisible, that thou mayest stretch forth the right h

DONALDTYSON CORONZON

r) yea, verily i have power over thee, for thou hast taken the oath, and art bound unto the white brothers, and therefore have i the power to torture thee so long as thou shalt be (then said the scribe unto him: thou liest) ask of thy brother p, and he shall tell thee if i lie (this the scribe refused to do, saying that it was no concern of the demon's) i have prevailed against the kingdom of the father, and befouled his beard; and i have prevailed against the kingdom of the son, and torn off his phallus; but against the kingdom of the holy ghost shall i strive and not prevail. the three slain doves are my threefold blasphemy against him; but their blood shall make fertile the sand, and i writhe in blackness and horror of hate, and prevail not (then the demon tried to make the scribe laugh

DONALDTYSON WEREWOLF

like enraged beasts. they threw down their swords and bit their enemies with their teeth. they were insensible to pain and knew no fear. apparently the berserker rage was under control, most of the time, but ordinary people lived in terror of such savage warriors since they never knew what small incident might trigger the fury. the rage of the berserker was passed down in an hereditary line from father to son- it does not appear to have afflicted women. it may have been a genetic disorder, but more likely it was a manifestation of shamanism, the knowledge of which was also passed down within families- the berserker was very likely a form of shape-shifter. modern magicians can also shape-shift, and take on the forms of animals. this is not done on the physical, but on the astral plane. the

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

does not attach any very great importance to the rubric as fixing any exact date for its composition.[1] of herutataf the finder of the block of stone, we know from later texts that he was considered to be a learned man, and that his speech was only with difficulty to be understood,[2] and we also know the prominent part which he took as a recognized man of letters in bringing to the court of his father khufu the sage tetteta.[3] it is then not improbable that herutataf's character for learning may have suggested the connection of his name with the chapter, and possibly as its literary reviser; at all events as early as the period of the middle empire tradition associated him with it [1 "on explique d'ordinaire cette indication comme une marque d'antiquit extr me; on part de ce principe qu

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

when a dogma had been promulgated by the college of annu, it was accepted by the priesthood of all the great cities throughout egypt. the great influence of the annu school of priests even in the time of unas is proved by the following passage from the text in his pyramid "o god, thy annu is unas; o god, thy annu is unas. o ra, annu is unas, thy annu is unas, o ra. the mother of unas is annu, the father of unas is annu; unas himself is annu, and was born in annu"[2] elsewhere we are told that unas "cometh to the great bull which cometh forth from annu,[3] and that he uttereth words of magical import in annu"[4] in annu the god tmu produced the gods shu and tefnut,[5] and in annu dwelt the great and oldest company of the gods, tmu, shu, tefnut, seb, nut, osiris, isis, set and nephthys.[6] t

known as chapter cxxiii) chapter cxl* the book which is to be recited in the second month of pert, when the utchat is full in the second month of pert. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (30 of 36 [8/10/2001 11:22:56 am] vignette: the deceased adoring anpu, the utchat, and ra. chapters cxli-cxliii. the book which is to be recited by a man for his father and for his son at the festivals of amentet. it will make him perfect before ra and before the gods, and he shall dwell with them. it shall be recited on the ninth day of the festival. vignette: the deceased making offerings before a god. chapter cxliv. the chapter of going in. vignette: seven pylons. chapter cxlva [without title] this chapter has no vignette. chapter cxlvb [the chapter] of

mber. this chapter has no vignette. chapter clxx. the chapter of the roof of the offering chamber. this chapter has no vignette. chapter clxxi. the chapter of tying the abu. this chapter has no vignette. chapter clxxii. here begin the praises which are to be recited in the underworld. p. xlv theban version: list of chapters. this chapter has no vignette. chapter clxxiii. addresses by horus to his father. vignette: the deceased adoring osiris. chapter clxxiv. the chapter of causing the khu to come forth from the great gate of heaven. vignette: the deceased coming forth from a door. chapter clxxv. the chapter of not dying a second time in the underworld. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (33 of 36 [8/10/2001 11:22:56 am] vignette: the deceas

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

d, and tears, for the remission of sins. amen. we exorcise fire by casting in it salt, incense, white resin, camphor, and sulphur, and by pronouncing three times the three names of the genii of fire: michael, king of the sun and of lightning; samael, king of volcanoes; and anael, prince of the astral light. next by reciting the prayer of the salamanders. immortal, eternal, ineffable and uncreated father of all things i who are borne upon the incessantly rolling chariot of worlds which are always turning; ruler of the ethereal immensity where the throne of thy power is elevated; from whose height thy dread-inspiring eyes discover all things, and thy exquisite andsacred ears hear all; listen to thy children whom thou hast loved from the beginning of the ages; for thy golden, great, and etern

f light which nourish thine infinite spirit. that infinite spirit nourishes all things, and renders this inexhaustible treasure of substance always ready for the generation which fashions it and which receives in itself the forms with which thou hast impregnated it from the beginning. from this spirit those most holy kings who surround thy throne, and who compose thy court, derive their origin. o father universal! only one! o father of blessed mortals and immortals! thou hast specially created powers who are marvelously like thine eternal thought and adorable essence. thou hast established them superior to the angels who announce to the world thy wishes. finally thou hast created us in the third rank in our elementary empire. there our continual employment is to praise thee and adore thy w

thou hast specially created powers who are marvelously like thine eternal thought and adorable essence. thou hast established them superior to the angels who announce to the world thy wishes. finally thou hast created us in the third rank in our elementary empire. there our continual employment is to praise thee and adore thy wishes. there we incessantly burn with the desire of possessing thee, o father! o mother! the most tender of all mothers! o admirable archetype of maternity and pure love! o son, the flower of sons! o form of all forms; soul, spirit, harmony and number of all things. amen. we exorcise the earth by the sprinkling of water, by the breath and by fire, with the perfumes proper for each day, and we say the prayer of the gnomes. invisible king who has taken the earth as a s

tablished by the eloim (gods or angels, gabriel (power of god, raphael (wisdom of god, and uriel (light of god, for ages and ages. amen. 7. let there be a firmament in the midst of the waters, and let it separate the waters from the watersthat which is above as that which is below, and that which is below as that which is above, to the accomplishing of the wonders of the one thing. the sun is its father; the moon its mother, and the wind carried it in its womb; it ascendeth from earth to the sky, and returneth again from the sky to the earth. i exorcise thee, creature of water, that thou mayest be to me the mirror of the living god in his works, the fountain of life, and the cleansing of sinners. amen. 8. dregs of matter, the lord commandeth thee by the living and devoted serpent. cherub

ELLIS LOW TWELVE 1907

under of philadelphia, and proprietor of the state named in his honor. he was dressed in the attire of the friends, had a handsome, smoothly shaven face, with long auburn hair curling about his shoulders, and was slightly inclined to corpulency. his yellow waistcoat with its flapping pockets descended low in front, his brown coat had similar huge flaps, but the trousers were of modern cut. unlike father penn, however, he wore a massive gold chain, to which a handsome masonic medal was pendent, and a fine diamond sparkled on his ruffled shirt front. evidently he was a man of comfortable means. his behavior after entering the lodge was as remarkable as his appearance. when facing the east he did not once look up, but stood with his eyes fixed on the floor at his feet. then he began walking s

s that bound me to them are broken forever. i feel no yearning to live with them again, though the whole tribe are my friends. being free to do as i chose, i came eastward, expecting to spend the rest of my days among my own people. the years with the chippewas, however, had wrought a change in my nature; i soon tired of the restraints of civilized life. the only relatives i had left were my aged father and a sister. without telling them my purpose, for i knew how it would sadden them, i quietly left home and again went westlow twelve 23 ward. i spent some time among the chippewas, but could not stand it, and began a wandering life which took me among the sioux, the blackfeet and many of the tribes farther south. it was another impulse of my restless state of mind that brought me eastward

m my purpose, for i knew how it would sadden them, i quietly left home and again went westlow twelve 23 ward. i spent some time among the chippewas, but could not stand it, and began a wandering life which took me among the sioux, the blackfeet and many of the tribes farther south. it was another impulse of my restless state of mind that brought me eastward again to this city, where i had left my father and sister. a woeful disappointment awaited me" i sympathetically inquired as to what he referred "i was prepared to hear of the death of my father, for he was an old man when i left him years before, but it never entered my mind that my sister could be dead. she was buried three years ago "surely you have drunk deep from sorrow's cup" i said, as i noted the moisture in his eye and the sigh

was prepared to hear of the death of my father, for he was an old man when i left him years before, but it never entered my mind that my sister could be dead. she was buried three years ago "surely you have drunk deep from sorrow's cup" i said, as i noted the moisture in his eye and the sigh that followed his words "yes; sorrow is the lot of man. i haven't a living relative in the wide world; my father and my sister died in good circumstances, so that i have enough to keep me in comfort the rest of my days, but i am like a ship at sea without a rudder" i could think of little to comfort him. the most that i could do was to suggest that the best remedy in this world for grief is work. the man who keeps his brain and hands actively employed has no time for brooding sorrow "there can be no q

arlos reservation, for not only was the water brackish and the soil worthless, but it was the home of a thousand chiricahua apaches, who were the implacable enemies of the warm spring band, which hardly numbered three-fourths as many "geronimo is the leader of the warm spring indians "yes; you will have a frightful time before you subdue him and put him where he can do no further harm. i knew his father, mangus, one of the most fiendish wretches that ever lived. he had no grievance against the white man, but massacred through sheer love of deviltry. he died with his boots or moccasins on, and left his son well trained in the ways of the merciless parent" noting how well my friend was informed regarding the apaches, i asked him several questions which had puzzled us officers in the southwes

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

the manuscript purports to be translated from the hebrew, and the handwriting style indicates that the scribe lived at the beginning of the eighteenth century or possibly somewhat earlier. a distinct illiteracy characterizes the french script, with the punctuation being either inaccurate or conspicuously absent. abraham was probably a native of mayence, and appears to have been born in 1362. his father, simon, was something of a seer and magician, and the boy took up his occult studies initially under parental guidance, then later under another teacher, moses, whom abraham describes as indeed a good man, but entirely ignorant of the true mystery, and of the veritable magic. abraham thereafter decided to continue his education by traveling. with his friend samuel, a bohemian by birth, he w

which is to say that he was an initiate of occult science. he beheld the tree of life and the tree of knowledge, which had become grafted upon each other so that they formed one tree. some commentators believe this to symbolize the harmony of science and religion in the kabala. the guardian angel presented seth with three seeds from this tree and directed him to place them within the mouth of his father, adam, when he died. from this planting arose the burning bush, out of which god communicated to moses his holy name, and from a part of which moses made his magic wand. this was placed in the ark of the covenant and was planted by king david on mount zion, where it grew into a triple tree and was later cut down by solomon to form the pillars jachin and boaz, which were placed at the entran

ian publications, 1965. leslie, desmond, and george adamski. flying saucers have landed. london: werner laurie, 1953. rev. london: neville spearman, 1970. zinsstag& timothy good. george adamski: the untold story. beckenham, u.k: ceit publications, 1983. adare, lord (1841.1926) author of a remarkable work, experiences in spiritualism with d. d. home, printed privately in 1869 at the request of his father, earl of dunraven. to make this book accessible to a large public and in memory of his father to whose title he succeeded, the author agreed in 1924 to a second edition by the society for psychical research, omitting the attestation of some of the prominent witnesses of the phenomena. the probable reason for the privacy of the first publication was that the earl of dunraven, being a roman c

t. like his contemporary ralph waldo trine in america, allen helped popularize new thought in great britain with his numerous popular inspirational books. according to his wife, allen wrote when he had a message, and it became a message only when he had lived it in his own life and knew that it was good. born in leicester, england, on november 28, 1864, he suffered much ill-health as a child. his father died when he was 14, and he had to earn his living and help support his mother. he worked hard at various jobs and studied poetry, drama, philosophy, and religion in his spare time. at the age of 24, he experienced what he described as the cosmic vision after reading sir edwin arnold s light of asia (1879, a famous poem based on the teaching of buddha. this transient illumination returned i

london: arthur barker, 1969. allison, dorothy (1925.1999) dorothy allison, a psychic most known for assisting police departments in the solving of criminal cases, was born in jersey city, new jersey, where she grew up in a roman catholic family. her mother was a seer and dorothy had visions as a child, though her first meaningful psychic experience did not occur until she was 14. she saw that her father, in spite of his seeming good health, would die in two weeks. he subsequently came down with pneumonia and passed away as she had envisioned it. allison lived quietly through the mid-twentieth century. she married and had three children, two sons and a daughter, and settled in nutley, new jersey. she sporadically had precognitive visions dealing with family and friends that led to her caree

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

from a sixteenth-century manuscript; it concerns a famous bard of the sixth century and has affinities with irish legends. in addition to the translation by lady charlotte guest, there is also a later translation by gwyn jones and thomas jones (1949 (see also wales) machell, reginald willoughby (1854.1927) artist and theosophist, born on june 20, 1854, in crackenthorpe, westmoreland, england. his father was the canon at york cathedral. machell attended owen s college, manchester, where he was an outstanding student in the classics and in art. in 1875 he moved to london and then paris to pursue artistic endeavors and won prizes at the academy de juliens. in 1880 he settled in london as a professional painter, successfully specializing in portraits. in 1887 machell encountered theosophy and

bert) h(enderson (1833.1886) prominent british occultist, an honorary magus of the societas rosicruciana in anglia, and a member of the hermetic society of the golden dawn. during 1858.59 he edited four issues of biological review, devoted to spiritualism, homeopathy, and electro-dentistry. mackenzie was born on october 31, 1833, in london. the following year his family lived in vienna, where his father, dr. rowland h. mackenzie, was assistant surgeon in the midwifery department at imperial hospital. mackenzie and his wife returned to england about 1840, but it is probable that kenneth mackenzie was educated abroad. according to william wynn westcott, mackenzie received a rosicrucian initiation in austria while living with count apponyi as an english tutor. mackenzie returned to london by

that one of the inhabitants would soon die. in parts of britain and ireland it was believed that evil could be averted by being respectful to a magpie. bowing or doffing one s hat. irish folk would sometimes say good morning, your reverence on seeing a magpie first thing in the morning. the magpie also figured in the folklore of the american indians and was a clan animal among the hopis. maguire, father joseph (ca. 1931) catholic priest popularly known as the miracle man, who specializes in spiritual healing. he was born in lowell, massachusetts; his mother was irish, from castlegregory in county kerry. maguire was a successful businessman, owning an electronics sales company that sold missile parts to cape kennedy, and also operating a chain of hotels, motels, and restaurants. then, at th

ennedy, and also operating a chain of hotels, motels, and restaurants. then, at the age of 38, he left his profitable businesses and became a catholic priest. his gift of healing developed slowly over a period of years, commencing the year before his ordination. he has since figured in a large number of medically unexplained cures that followed his touching people who were terminally ill. in 1984 father maguire visited ireland, where he had an enthusiastic reception. more than 2,500 people crowded into the church of our lady queen of peace in merrion road, dublin (built to accommodate 1,800 persons. parents held out babies for father maguire to touch. after celebrating mass with eight concelebrants, father maguire blessed the congregation magnetic phenomena encyclopedia of occultism& parap

ubt as to whether the prophecies really emanated from st. malachy. however, other prophecies attributed to him are claimed to have been fulfilled. he was born maelmhaedhoc ua morgair in armagh, ireland, in 1095. his biography was written by a famous contemporary, st. bernard of clairvaux. malachy was the son of a wellknown scholar; his mother came from a wealthy family in bangor, county down. his father died when malachy was eight years old, and he was subsequently educated by a monk who later became abbot of armagh. malachy was ordained by st. celsus, an irish benedictine of glastonbury, then archbishop of armagh. he became vicargeneral to celsus, then abbot of bangor, and later bishop of connor, succeeding to the archbishopric in 1132. he had a reputation as a firm disciplinarian. after

EVERBURNING LAMPS

st. augustine, in his work "de civitate dei" lib. xxi, cap. 6, and he associates its make with magic, and the devil, as indeed do all roman catholic authorities whenever they mention any of these lamps. fortunius licetus describes this lamp in his work "de reconditis lucernis antiquorum" cap. vi, and see`"isidorus, de gemmis" ludovicus vives, 1610, in his notes to st. augustine, says that in his father's time, a.d. 1580, a lamp was found in a tomb, which from the inscription was 1500 years old; it fell to pieces when touched. this commentator does not follow his master in his denunciation of these lamps, but says they must have been made by men of the greatest skill and wisdom- see also "maiolus, episcopus, colloquies" at edessa, or antioch, in a recess over a gateway a burning lamp was f

e.-see giraldus cambrensis, de mirab. hibern. 2, xxxiv. khunrath, in his "amphitheatrum sapientiae aeternae" cites the ancient author of "the apocalypse of the sweet spirit of nature" as speaking of a liquid which burneth with a bright light and wastes not. at the dissolution of the monasteries in britain, by order of henry viii, a tomb, in yorkshire, purporting to be that of constantius chlorus, father of the great constantine, was opened and ransacked, and a lamp burning was found in it: he died 300 a.d.-see camden "brittania (gough's edition, iii. p. 572) lazius, in his "comment. reipub. romae" writes that the romans under the empire possessed the secret of preserving lights in tombs by means of the oiliness of gold, resolved by their art into a fluid.-see lib. iii, cap. 18. an ancient

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

oddesses. keith had learned that he was originally from that planet but had gone through many earthly incarnations so that he could lead the earth as it entered a period of turmoil and destruction before the ships from landa arrived to save the elect. over the years i monitored keith s emerging beliefs and sat in on a few to me unimpressive channeling sessions during which the all-wise david, his father on landa, spoke on a level of verbal and intellectual sophistication that exactly matched keith s. introduction xiii though i never for a moment believed in the literal reality of those of landa, as they called themselves in their characteristically stilted syntax, i was struck by a number of things. one was the almost staggering complexity of the cosmos keith had conjured up in his imagina

he most amazing aspect was keith s manifest sanity, which he never lost through the many ups and downs of his interactions with the landanians (not to mention the literally crippling health problems he suffered at the same time. he worked as a garage mechanic in a waukegan, illinois, car dealership until he was physically incapable of doing so any longer. he was a good husband to his wife, a good father to his two boys, and a good friend to those who were lucky enough to claim him as a friend in turn. his children, in their teens at the initiation of keith s adventures with landa, and his wife vividly recalled the original ufo sighting they too had experienced and keith s conviction that, after they had gone to bed and he had continued watching the object, something had happened. still, th

friend in turn. his children, in their teens at the initiation of keith s adventures with landa, and his wife vividly recalled the original ufo sighting they too had experienced and keith s conviction that, after they had gone to bed and he had continued watching the object, something had happened. still, they did not believe much in landa, and his older son told me once of his certainty that his father s communications were psychological in origin. yet they loved him, and only those very close to him had any idea that at any given moment a good portion of keith s attention was focused on a world far, far away from the small suburban town where he spent much of his adult life. in 1985, i flew in a private plane with keith and two others (both, incidentally, convinced of the literal truth o

able. the man read aloud from the menu and kept asking odd questions about where milk, vegetables, and other common foods come from. the woman ordered peas and milk for herself and the children, and for the man peas, a small steak, and water. their eating was similarly peculiar. each picked up a single pea with a knife, brought it to his or her tiny mouth, and inhaled it with a sucking sound. the father was unable to get even a small piece of steak through his slit of a mouth. they stopped eating all at the same time. the man produced a twenty-dollar bill 16 alien diners and gave it to the waitress, who went to get change; when she returned, they were gone. when the bellhop saw them, he retrieved their baggage and stepped into the elevator to lead them to their room. when the elevator door

as (written circa 355 b.c, by the great greek philosopher plato. as in his earlier work the republic, plato wrote these works as dialogues among four wise men, including plato s teacher socrates. in the course of a long discourse on philosophical issues of various kinds, critias, a historian and plato s great-grandfather, tells of a story that he ascribes to his grandfather, who heard it from his father. around 600 b.c, while traveling in europe, solon (a historical figure remembered for his legal and poetic genius) learned of a great civilization that existed nine thousand years earlier. it was located in the atlantic ocean beyond the pillars of hercules (the present-day straits of gibraltar) on an island larger than north africa and asia combined. according to solon s informant, an egypt

FAUST

t me, with handle, wheel and cogs and cylinder. i stood beside the gate, ye were to be the key. true, intricate your ward, but no bolts do ye stir. inscrutable upon a sunlit day, her veil will nature never let you steal, and what she will not to your mind reveal, you will not wrest from her with levers and with screws. you, ancient lumber, that i do not use, you re only here because you served my father. on you, old scroll, the smoke-stains gather, since first the lamp on this desk smouldered turbidly. far better had i spent my little recklessly than, burdened with that little, here to sweat! all that you have, bequeathed you by your father, earn it in order to possess it. things unused often burden and beset; but what the hour brings forth, that can it use and bless it. why does my gaze g

st be stilled: for every drop the mug conveys, a day be added to your days! faust i take the refreshing drink and thus i too return the health with thanks to all of you. the people gather round in a circle. old peasant forsooth, it is indeed well done that you on happy days appear. you have aforetime with us too been kind when days were evil here! full many a one stands here alive, whom your good father still did wrest from burning fever s deadly rage when he set limits to the pest. and you as well, a young man then, to every sick man s house you went around. many a corpse did men bring forth, but from within you came out sound, withstanding many a test severe; the helper over us helped our helper here. all health to the man whom we have tried, long may he be our help and guide! faust to h

severe; the helper over us helped our helper here. all health to the man whom we have tried, long may he be our help and guide! faust to him on high with reverence bend, who teaches help and help doth send! he goes on with wagner. wagner oh, what a feeling you must have, great man, thus venerated by this multitude! oh, happy he who, through his own gifts, can draw such a gain, such gratitude! the father shows you to his brood, each asks and hastes and nearer draws; the fiddle stops, the dancers pause. you go, they stand in rows to see. the caps are quickly lifted high; a little more and they would bend the knee as if the holy sacrament came by. faust only a few steps farther, up to yonder stone! here let us rest a little from our straying. here often, wrapped in thought, i sat alone and to

ere let us rest a little from our straying. here often, wrapped in thought, i sat alone and tortured me with fasting and with praying. in hope full rich, firm in the faith possessed, with tears, sighs, wringing hands, i meant to force the lord in heaven to relent and end for us the fearful pest. the crowd s applause now sounds like scorn to me. oh, could you but within me read how little, son and father, we were worthy such a fame and meed! my father was a simple, worthy man, who over nature and her every sacred zone, quite honestly, in his odd plan mused with a wayward zeal that was his own, who, with adepts their presence lending, shut him in that black kitchen where he used, according to receipts unending, to get the contraries together fused. there was a lover bold, a lion red, who to

l? thus we with hellish nostrums, here within these mountains, in this dell, raged far more fiercely than the pest. i gave the poison unto thousands, ere they pined away; and i must live to hear the shameless murderers praised and blessed. wagner how can you give yourself to such lament? does not a good man do his part in practising transmitted art exactly and with good intent? if you revere your father as a youth, gladly from him you will receive; if as a man you further knowledge and the truth, then can your son a higher goal achieve. faust oh, happy he who still hopes that he can emerge from error s boundless sea! what man knows not, is needed most by man, and what man knows, for that no use has he. but what fair blessing that this hour can show let s not with mournful thoughts like the

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

l earth comprises is symbol alone; what there ne er suffices as fact here is known; all past the humanly wrought here in love; the eternal-womanly draws us above. fi wthis chart shows the correlations between the sinatic hebrew, ezra hebrew, and rashi aramaic alphabets. the numerical value assigned to each letter by the qabalah, and the english equivalents are also listed. my wonderful mother and father, may the lord be pleased with their souls, steeped our family life in the extraordinary richness of jewish culture and its religious traditions. my brother and i attended hebrew school from a young age, and we regularly attended services and holiday celebrations at our local synagogue. i treasure the memories of receiving my father s blessing before the ark of the torah on the occasion of m

the dualistic level of awareness sees the lord hvhy and his/her creation (i.e. matter and spirit) as separate. it is also called the fall of adam. this is the vantage of the normal waking state of most humans. an aspirant with this perspective would generally have a predominant mood toward their chosen ideal, regarding themselves as a servant to their divine master, or as a child to their divine father or mother, etc. the qualified non-dual level in the qabalah regards the creation as a great unity in the name hvhy rooted in the negatively existent substratum. from this perspective, the mysterious unknown (called ayn lit. nothing in the qabalah, which is itself eternally devoid of attributes, exists in divine sport as always possessed of all attributes. in this respect, sufism distinguish

the name hvhy rooted in the negatively existent substratum. from this perspective, the mysterious unknown (called ayn lit. nothing in the qabalah, which is itself eternally devoid of attributes, exists in divine sport as always possessed of all attributes. in this respect, sufism distinguishes between the divine essence (fana) and the divine attributes (fala, and mystical christianity between the father and the son. in hindu mystical scriptures, this is called swagatabheda xliterally a difference within itself. this difference is said to spontaneously arise as a sort of whim of the divine to know itself. in the mystical qabalah, the difference within itself is alluded to by a doctrine that distinguishes the mysterious unknown (ayn) as having two aspects described as faces. one is called va

ment of the letters of the name hvhy mentioned in the description of the sh ir qoma (measure of the divine body. these trees will be presented in a later chapter. 4' 8: h" 2: 2 2:e 8% luria is particularly noted for his doctrine of the shevirat hakelim, or the shattering of the vessels. this doctrine widely influenced many qabalists who followed, including sabbatai zevi and the baal shem tov (the father of chasidism. the core idea of the shevirat hakelim is that the universe was shattered at the moment of creation (mirroring the big bang theory. from this inflationary event, holy sparks flew off in all directions. some returned, and others became embodied in all forms of matter. from this arose the idea of tikkun olam, or the perfection of the world, in which all the holy sparks return to

8: h" 2: 2 2:e 8% existence. our hopes for the future and our memories of a past (also created, sustained, and dissolved moment by moment) instill the impression that time is onflowing. to access the consciousness of vast face, one must renounce small face (in whose dream you are a creature) for release from the dream universe. hence, it is only through the son (small face) that one can know the father (vast face. 7 2 f# relationship between small and vast face in the tree of life the small face alef a is known as the manifest alef a of unity. qabalists (and sufis and tantrikas) take the allusion of the alphabet quite literally, and see the universe as built from combinations and permutations of the letters that emanate from and return to the alef a of unity. in sanskrit, the alef a of un

FIRE OF QAYIN RITE

level of the navel within the microcosm. through the hollow reed i bring down the mystick fire from heaven and draw to the earth the royal flame of the sun by my enchantments. the witch now makes burnt offerings of resinous perfumes and aromatic oils to the fire, worshipping it as the light of the horned goat-angel and also contemplating it as the fiery essence of the daimon/genius within. horned father of the hidden craft, mighty tubal qayin, o brother of naamah-lilith, who didst descend as a serpent of the lightning upon earth s ancient mountains, o bringer of light, hear the prayer. in the brazen citadel, in the hall of flames i call upon thee, goat-angel of the golden horns, master of the primal fire, azael-qayin, appear in thy brilliance. thou art he: who fell from the sun to consecra

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

h he was a man, yet he was of great antiquity, and most fully imbued with every kind of learning, so that the knowledge of many subjects and arts acquired for him the name of trismegistus. he wrote books and those in great number, relating to the knowledge of divine things, in which he asserts the majesty of the supreme and only god, and makes mention of him by the same names which we use god and father."1 by these "many books, lactantius certainly means some of the hermetic writings which have come down to us, for he makes several quotations from some of the treatises of the corpus hermeticum and also from the asclepius.1 the very early date at which lactantius would place hermes trismegistus and his books may be inferred from a remark in his de ira dei where he says that trismegistus is

that trismegistus is much more ancient than plato andpythagoras.3 there are many other quotations from, and references to hermes trismegistus in lactantius' institutes. he evidently thought that hermes was a valuable ally in his campaign of using pagan wisdom in support of the truth of christianity. in the quotation just made, he has pointed out that hermes, like the christians, speaks of god as "father; and in fact the word father is not infrequently used of the supreme being in the hermetic writings. still more telling, however, was hermes' use of the expression "son of god" for the demiurge. to demonstrate this remarkable confirmation of the truth of christianity by this most ancient writer, lactantius quotes, in greek, a passage from the asclepius (one of the quotations which has prese

int augustin, desclee de brouwer, vol. 36, i960, pp. 755-9- 8 hermes trismegistus general passages lactantius condemns the worshipping of images, and he also thinks that the demons used by magi are evil fallen angels.1 these things are, however, never associated by him with trismegistus, who always appears as a revered authority on divine truths. it is no wonder that lactantius became a favourite father for the renaissance magus who wished to remain a christian. augustine was, however, a difficulty for the renaissance magus who wished to remain a christian, for augustine in the de civitate dei delivers a severe condemnation of what "hermes the egyptian, called trismegistus" wrote concerning idols, that is to say of the passage in the asclepius, which he quotes at length, on how the egyptia

to elevate the knowledge. for as for morality, it stirred not in egypt until trismegistus' time, who was indeed long before the sages and philosophers of greece, but after abraham, isaac, jacob, joseph, yea and moses also; for at the time when moses was born, was atlas, prometheus' brother, a great astronomer, living, and he was grandfather by the mother's side to the elder mercury, who begat the father of this trismegistus.2 augustine thus confirmed with the great weight of his authority the extreme antiquity of hermes trismegistus, who was "long before the sages and philosophers of greece. and by giving him 1 see below, pp. 169, 172-3. 2 de civ. dei, xviii, xxix; quoted in john healey's translation. ii hermes trismegistus this curious genealogy, whereby he is dated three generations late

hose sacred literature was badly misdated. nevertheless it is probable that hermes trismegistus is the most important figure in the renaissance revival of magic. egypt was traditionally associated with the darkest and strongest magic, and now there were brought to light the writings of an egyptian priest which revealed an extraordinary piety, confirming the high opinion of him which the christian father, lactantius, had expressed, and whom the highest authorities regarded as the source of plato. it was, almost certainly, the discovery of the corpus hermeticum, which demonstrated the piety of hermes and associated him so intimately with the reigning platonic philosophy, which rehabilitated his asclepius, condemned by augustine as containing bad demonic magic. the extraordinarily lofty posit

FRATER ELIJAH ANGELS OF CHAOS

pawn. an active presentation of magick. the reading of which shall engage the reader. as magick is deadly (eventually, especially to self, the reader is warned. references to self in it s many guises, the likes of which can even be now felt through the reader of this sentence. yes you, declarer of duality. chapter one consists of 19 pages. it is entitled the wisdom. this being a reference to our father, hokmah. the force of force. the urge. this chapter was received within the scope of 45 minutes (images& all, and set the stage for more clear communication of chapters 2& 3. i/1a: an automatic drawing is given concerning the sphere of hokmah. 1 being also the first reference away from the nonexistent point. i/1b: reference to the summation of creation; being, one from nothing and all. also

k z) the proof is trivial: for n 1,2,3,4 and k z given in+4k, in+4k= in(i4k= in(i4)k= in(1k= in looking at this visually on the graph, we have the i rotated about the origin. this is the representation of the fourfold glyph of eye of the binah exploration in liber chrnzn. appendix v- the binding of the eye/ i one of these days i m gonna drag your ass to church and throw some holy water on you- my father outline: the following is a modified version of the mass of chrnzn. physical temple prepared ground and center cast the horizon *h statement of intent perform the invocation of the angel perform the invocation of the 1 st aether perform the invocation of chrnzn explosion perform the statement of office banish/ collapse the horizon *h- this is a method i created for opening the astral temple

FRATER U D PRACTICAL SIGIL MAGIC

a catalyst of his/her magical desire, and sometimes it will even waken this desire in the first place. this pragmatic approach which dominates present-day anglo-saxon magic (israel regardie, francis king, david stephen skinner, w, b. gray, conway, lemuel johnstone, to name but a few relevant authors) goes to show that austin osman spare, rather than aleister crowley, should be considered the real father of modern pragmatic magic.7 in the german-speaking countries, the situation is quite different. writers like quintscher, gregorius, bardon, klingsor and even spiesberger allow but little room to maneuver when creating magical coordinates individually. here the adept is expectedly grow into a ready-made system instead of fashioning one, this is a completely different approach, the value or n

FREEMASON BLUEBOOK

ased to make to those who should be gathered together in thy name. teach us to know and serve thee aright bless us and prosper us in all our laudable undertakings, and grant that our conduct may tend to thy glory, to the advancement of freemasonry, and finally to our own salvation in that blessed kingdom where thy children shall find rest. amen response.so mote it be. another o lord, our heavenly father, the high and mighty ruler of the universe, who dost from thy throne behold all the dwellers upon earth, direct us, we beseech thee, in all our doings, with thy most gracious favor, and further us with thy continual help, that in all our works begun, continued and ended in thee, we may glorify thy holy name and as thou hast taught us, in thy holy word, that all our doings, withoutcharity, a

own handwriting and is a part of his application. l 1. name in full (middle initial not sufficient) l 2. place and exact date of birth? l 3. single, married or widower? l 4. if married, how many in family? l 5. do you believe in god, the author, creator and ruler of the universe? l 6. what church do you attend? l 7. of what secret societies or organizations are you now a member? l 8. name of your father and address if living l 9. is he or was he a mason? l 10. places in which you have lived during past ten years, with approximate time in each place 11. if not a professional man give names and addresses of your employers or business associates for the past ten years l l 12. have you ever been respondent in a criminal case in court? if so give particulars l 13. where were you educated? l 14

e opinion conceived of the institution, a desire for knowledge, and a sincere wish to be serviceable to your fellowcreatures? iii. do you seriously declare upon your honor, before these witnesses, that you will cheerfully conform to all the ancient established usages and customs of the fraternity? forms of prayer suitable to be used at the reception of a candidate i. vouchsafe thine aid, almighty father of the universe, to this present convention; and grant that this candidate for masonry may dedicate and devote his life to thy service, and become a true and faithful brother among us. endue him with a competency ofthy divine wisdom, that, by the influence of the pure principles of our order, he may the better be enabled to display the beauties of brotherly love, relief and truth, to the ho

ive as becometh immortals, giving ourselves in goodly and loving sefvice to thee and to humanity, that when this earthly house of our tabernacle is destroyed we may have an abundant entrance into that maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (62 of 76 [11/22/1999 11:51:56 am] house not made with hands, eternal in the heavens, where parting will be no more. amen. all:our father which art in heaven: hallowed be thy name; thy kingdom come. thy will be done on earth as it is in heaven. give us this day our daily bread. and forgive us our debts as we forgive our debtors. and lead us not into temptation, but deliver us from evil. for thine is the kingdom and the power and the glory forever. amen. response:so mote it be. master:brethren, men cannot always labor nor live

grave. in accordance with this custom we now commit the body of our brother to its kindred dust and leave him reverently and trustingly in the hands of him who doeth all things well. friend and brother, farewell. thou art at rest from thy labor. raised by the supreme grand master's word may you hereafter share the honors of perfection, the joys of bliss immortal. chaplin:let us pray. our gracious father, with a glorious faith in the resurrection we consign the body of our brother to its grave. comfort us in our afflictions; forgive us all that thou seeth amiss; bring us finally to the celestial lodge above to be with thee forevermore. amen. response: so mote it be. chaplin: the lord bless you and keep you. the lord make his face to shine upon you and be gracious unto you. the lord lift up

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

rth-in-the-making was dark; heat, which is the manifestation of the ever invisible fire, was the only element then manifest; embryonic mankind was mineral-like, the only lower kingdom of evolving life. unity was everywhere observable, and the lords of mind who were human then, were at one among themselves. in the western wisdom teaching we speak of the highest initiate of the saturn period as the father. in the sun period the root of a new element, air, was evolved, and coalesced with the true fire, which, mark again, is always invisible, and which manifested as heat in the saturn period. then fire burst into flames, and the dark world became a blazing ball of luminous firemist at the word of power "let there be light" let the student ponder well the relation of fire and flame; the former

rk world became a blazing ball of luminous firemist at the word of power "let there be light" let the student ponder well the relation of fire and flame; the former lies sleeping, invisible in everything, and is kindled into light in various ways: by a blow of a hammer upon a stone, by friction of wood against wood and by chemical action, etc. this gives us a clue to the identity and state of the father "whom no man hath seen at any time" but who is revealed in "the light of the world" the son, who is the highest initiate of the sun period. as the unseen fire is revealed in the flame, so also the fullness of the father dwelt in the son, and they are one as fire is one with the flame in which it manifests. this is the root of all true sun and fire worship. all look beyond the physical symbo

an hath seen at any time" but who is revealed in "the light of the world" the son, who is the highest initiate of the sun period. as the unseen fire is revealed in the flame, so also the fullness of the father dwelt in the son, and they are one as fire is one with the flame in which it manifests. this is the root of all true sun and fire worship. all look beyond the physical symbol and adore "our father who art in heaven" the mystic masons of today hold this faith in fire as firmly as ever. thus it will be seen that the unity which prevailed in the saturn period continued in the sun period. the ordinary humanity of that time has now evolved to the glory of archangels; some were more advanced than others, but there was no antagonism among them. our present humanity had advanced to a plantli

orld, oblivious to their high and noble estate until they find the door of the temple, and ask and receive light; then as "phree messen" or children of light they are instructed in methods of building a new temple without sound of hammer, and when the spirit realizes that it is far from its heavenly home, a prodigal, feeding upon the unsatisfactory husks of the material world, that apart from the father it is "poor, naked and blind" when it knocks at the door of a mystic temple like that of the rosicrucians and asks for light, when it receives the desired instruction after due qualification by building and ethereal soul-body, a temple or house eternal in the heavens, not made with hands, and without sound of hammer, when its nakedness is clothed with that house (see cor. 4.5) then the neop

other, eve; that she might become "as the elohim" if she ate of the tree of knowledge. for ages his ancestors had wrought in the world; through the accumulated skill of the sons of cain, an edifice had been reared, wherein jehovah hid himself "behind the veil" and communed only with his chosen priests, the sons of seth. the sons of cain were thrust out of the temple which they had built, as their father, cain, had been driven from the garden which he had tilled. this hiram felt to be an outrage and an injustice; so he applied himself to prepare the means whereby the sons of cain might "rend the veil" and open the way to god for "whosoever will" to this end he sent messengers over the world to collect all the metals with which the sons of cain had ever wrought. with his hammer he pulverized

FREEMASONS SATANISM AND SYMBOLISM

believe that jesus was christ" again we see freemasonry is revealed not to be christian. the unique deity of jesus christ is denied with the above statement. and because of this, the teachings of freemasonry qualifies as being the work of antichrist. 1 john 2:22 "who is such a liar as he who denies that jesus is the christ? he is the antichrist who habitually denies and refuses to acknowledge the father and the son. no one who habitually denies or disowns the son even has the father [parallel bible, kjv/amplified bible commentary] 1 john 4:3 "and every spirit that confesseth not that jesus christ is come in the flesh is not of god: and this is that spirit of antichrist" 2 john 1:7 "for many deceivers are entered into the world, who confess not that jesus christ is come in the flesh. this i

hly condemned in the bible. thus, once again, we can see that freemasonry is always lining up against god of the bible, and for satan of paganism, even though their propaganda machine continues to churn out the opposite claim that they are christian. sex at the end of the masonic rainbow masonic author, george oliver states "it is remarkable that in all the ancient systems of mythology, the great father, or the male generative principle [phallus] was uniformly symbolized by a point within a circle. this emblem was placed by the scandinavian priests and poets on the central summit of a rainbow, which was fabled to be a bridge leading from earth [female vulva] to heaven [great father's pha llus [oliver, signs and symbols, macoy publishing and masonic supply co, p. 14; also r. swinburne, the

FULL MOON RITUALS

deer's breast, feeling the beat of his heart, and the tremble of his body "you are the altar. prepared to receive the god, as we dance, and sing, and light the fires recalling the sun from the distance" owl lifts here arms, and gazes up at the night sky, clearly glistening thru the skylight. the moon is at her fullest, the stars dance around her, and the world waits in expectation. she sings out "father, remember! come to us now at the full moon of yule. let the light of the mother entice you, enthrall you, and bring you back to warm the earth and you're children. renew the promise "hoof and horn, hoof and horn, all who die will be reborn! corn and grain, corn and grain, all who die will come again" father we invite you. father we entreat you. father we welcome you. be with us now. so mote

attentions to my sister" she lays a small handmade book bound in purple silk on the altar "you know what is contained within. i ask that you open my senses, my heart, my mind, and my soul to perceive what i need to know and do to make it manifest. thank you" she pulls her hood over her head and steps back into the circle to wait for..suz steps forward and sets four acorns on the altar "mother and father, i ask for your guidance and blessings upon four friends who are clutching each other and staggering as they move along their paths. please smile on them" she adds a web woven of blue and purple silk, with gold and silver ribbons "i ask for your help for me, as i begin the new journey of learning and discovery with my younger son. please help me to find the right way to re-kindle the flames

rom her place in the circle and lays a spray of some of her home-grown sage upon the altar. an herb of jupiter, whose energies morgan has been working with of late, it seems to be the perfect offering. she closes her eyes against the awe-inspiring tableau before her and stands, sensing the powerful magickal energies that have breathed strong life into this room. finally she speaks softly "mother, father, now more than ever i need the strength you continue to give me. the coming year will be one of the most important of my life, and holds the greatest challenges i have yet had to face. grant me the courage and personal fortitude to meet them and triumph against those who work against me. grant recovery and health, too, to my little granddaughter. this i pray in your names" morgan stands yet

FULLER J F C SECRET WISDOM OF THE QABALAH

ainst giving too much lest wonder intoxicates them and turns them mad. when this wisdom has been observed an equilibrium has been established in the social order, and when it has not been observed chaos has always held sway. a society or a civilization seldom perishes by the sword; nearly always it perishes through a defamation of the mysteries which held it in equilibrium. when ham uncovered his father's nakedness he was cursed; so also was prometheus punished for stealing fire from heaven. thus it happens that a people or a civilization is cursed when its rulers uncover the mysteries in the public places. when the symbols are made cheap they are misunderstood, they cease to be symbolical and become real, idols in the eyes of the multitudes. when the multitudes dance round the golden calf

the second envelops the first, and, as pointed out in the introduction, the uncovering of mysteries before the uninitiated is wraught with infernal dangers; for to do so wantonly is to blaspheme against the mystery of god. as eliphas levi writes: woe to those who lay bare the secret of divine generation to the impure gaze of the crowd. keep the sanctuary shut, all ye who would spare your sleeping father the mockery of the imitators of ham.9. the veil of isis is not lifted with impunity, and curiosity blasphemes faith when divine things are concerned. gblessed are those who have not seen and have believed h, says the great master. 10 the origins of the qabala the origins of the qabalah are primeval; they are lost in the mists of legend, magic, and folklore. they have grown through a process

rresponding to it moves towards it. as to the number, therefore, of the different species of creatures, which are enumerated below, the same number is to be found in the upper roots. 28 this doctrine of interdependence runs through the new testament. christ says: take heed that ye despise not one of these little ones; for i say unto you, that in heaven their angels do always behold the face of my father which is in heaven. 29 also: are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your father. 30 gwho? h (mee) and gwhat? h (maah) are the two extremes of this doctrine, representing as they do the gabove h and the gbelow h. in gwho h created gthese h is to be found the origin of the word elohim, that is god (gods) for in hebrew gthese h is eleh (h

e gsingle point which was transmuted into a thought h is the first sephirah,7 kether or crown. git is the principle of all the principles, the mysterious wisdom, the crown of all that which there is of the most high, the diadem of the diadems. h8 the divine name in kether is ehyeh, gi am. the sephirotic scheme (see plate ii on page 25) may be condensed as follows: kether is also called abbah, the father; it is the will or ego from which the remaining nine sephiroth emanate. the second sephirah is binah, the universal intellect or understanding, also called immah or mother. whilst kether is positive, form (male, binah is negative and plastic, the receiver of form and, therefore, matter (female, because geverything existing can only be the work of the male and female h principles. 9 secret w

universe- length, breadth, and depth moving as it were outwardly towards the positive and the negative, the male and the female principles each, therefore, in two directions. together they form the six faces of a perfect cube (the stone of the wise: the tenth sephirah, malkuth, the kingdom or sabbath represents rest, poise, and completion. these first three sephiroth- kether, binah, and 'hokmah (father, mother, and son- the supernal triad- constitute the intelligible or intellectual world. and since the holy ancient is expressed and impressed by three [i.e. ayin, ain soph, and ain soph aur the expression; and kether, binah 'hokmah the impression, so also all the lamps that receive their light from the holy ancient are triadic. 11 the second triad is called the moral or sensuous world; it

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

tructible. the fact will be observed that this doctrine prevails to a greater or less extent in the theologies of the present time. a little observation and reflection will show us that during this change in the ideas relative to a creative principle, or god, descent and the rights of succession which had hitherto been reckoned through the mother were changed from the female to the male line, the father having in the meantime become the only recognized parent. in the eumenides of aeschylus, the plea of orestes in extenuation of his crime is that he is not of kin to his mother. euripides, also, puts into the mouth of apollo the same physiological notion, that she who bears the child is only its nurse. the hindoo code of menu, which, however, since its earliest conception, has undergone numb

s earliest conception, has undergone numberless mutilations to suit the purposes of the priests, declares that "the mother is but the field which brings forth the plant according to whatsoever seed is sown" although, through the accumulation of property in masses and the capture of women for wives, men had succeeded in gaining the ascendancy, and although the doctrine had been propounded that the father is the only parent, thereby reversing the established manner of reckoning descent, still, as we shall hereafter observe, thousands of years were required to eliminate the female element from the god-idea. we must not lose sight of the fact that human society was first organized and held together by means of the gens, at the head of which was a woman. the several members of this organization

riginated it, involved a knowledge of nature far too deep to be appreciated or understood by their degenerate descendants, except perhaps by a few philosophers and scholars who imbibed it in a modified form from original sources in the far east. after the establishment of the trinity, the creative energy, which had formerly been represented by a mother and child, came to be figured by the mother, father, and the life derived therefrom. sometimes the trinity took the form of the two creative forces, female and male, and the great mother. whenever the two creative principles were considered separately, there always appeared stationed over or above them, as their creator, an indivisible unity. this creator was the "beyond" the "most high god--om or aleim. it was the mother of the gods in whom

r adored as essence of the deity, heat or passion having become the most important element in creative power. after the ancient worship of the virgin and child had become somewhat changed or modified so as to better accommodate itself to the growing importance of the male, the most exalted conception of the deity in egypt seems to have been that of a trinity composed of mout the mother, ammon the father, and chons the infant life derived from the other two. mout is identical with neith, but she has become the wife as well as the mother of ammon. directly below this conception of the deity is a triad representing less exalted attributes, or lower degrees of wisdom, under the appellations of sate, kneph, and the child anouk; and thus downward, through the varying spheres of celestial light a

e as well as the mother of ammon. directly below this conception of the deity is a triad representing less exalted attributes, or lower degrees of wisdom, under the appellations of sate, kneph, and the child anouk; and thus downward, through the varying spheres of celestial light and life involved in their theogony are observed the divine creative energies represented under the figures of mother, father, and the life proceeding therefrom, until, finally, when the earth is reached, isis, osiris, and horus appear as the representation of the creative forces in human beings, and therefore as the embodiment of the divine in the human. the deity invoked in all the earlier inscriptions is a triad, and we are assured that in babylonia, where beltis is associated with belus "no god appears without

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

places in his autobiography, arguing that'mybusinessthroughout[is]withthe lineage of the soul, rather thanwithearthly generations' andthat'things external signify little enough ,except as they help or hinder the inward life'[sly,pp.14, 35.)on8december1810a francis lovell ofstpancras married elizabeth ottley at st george's, hanover square" and' this may well have been the first marriage of emma's father.mrlovellhad three children by his first wife: a son, francis,whobecame a physician, andtwodaughters: eliza,whomarried amrgordon, and mary ann,whoemigrated to australia. by1820he had remarried and proceeded to add six more children to his household in sloanestreet.ofthe three sons of the second marriage george, the eldest 'is a name only, while the second, william, was described by waite as

r as the result of speculation or an inscrutable gift, to reduce her capital by half; and my maternal grandmother may have sent her to one of the colonies, thus removing her from some inimical influence and hoping perhaps that shemightmarry and settle down abroad.(sly,p.17)whatever the 'inimical influence' was, waite took it up and turned hismother'sflight fromthefirst family of her twice-married father into an episode of his fictional heroine's history.andwhateverthereal reason for her canadian journey,emmalovell returned and met' captain waite_'hethataspired-toknow'19he at least had the good grace to die honourably and, for all her rejection, emma waite could yet look upon her sisterswitha degree ofwrysatisfaction. harriet, the elder, married augustus the brother of charles dickens, andm

yneeded. shesoughtit insteadfromthechurchofrome,towhichsheturnedinthesummerof1863.whetherfromchance-s-waitesaysthat'wewerewalkingout, once on an afternoon,whenit pleasedgodto send us rain in summer, andweweredrivenintotherefuge267ofachurch'(slt,p.19)-orafter careful considerationwillnever beknown;buton8october1863emmawaite andherchildren were receivedinto the romancatholicchurchbyadominicanfriar, father austin rooke.2thememoryofthissub-conditionebaptism remainedwithwaite:'icanjustrememberbeingtaken, on a day,intosomekindofbaptistry-asit seems tome-onthenorthsideofthesanctuary, possibly a lady chapel, and being there re-christened conditionally, in case some protestantministerhadmissed hismarkin flippingwater from thumband middle fingers'(sly,p.19).thedecision to convertwouldnothavebeentake

elfneverunderstoodwhatled hismotherto take a stepthatalienatedherstillfurtherfromherfamily.mymotherwas not in any considerable sense awomanled by emotions, even a woman of_'thechurchofromeifoundwouldsuit'21sentiment, and still less a person of intellectual life.idonotknowhow she came to change her form of so-called faith; andwheni saw him once on a day in my first twenties it didnotstrike me that father rooke could be called a persuasiveman, or onewhowould awaken personal devotion, even in susceptible girls.(sly,p.20)beforeherreception she hadwatchedthelayingofthefoundationstoneofthedominicanprioryat haverstockroad,and itmaybethatthesplendouroftheoccasion impressedhersufficiently to lead to herseekingoutthechurch.whatever the immediate causeofher conversion,emmawaite 'never doubted foronem

otherto pay for her son's education and it seems likelythatby 1873 she could nolongerafford to keephimat school.whatwaitewasdoingduringthetimebetweentheflightofmrkirkby andhisentryintost charles's college isnotclear: perhapsitwasthenthathelearned frenchfromhis mother,forit wasduringhistimeatthecollegethathe 'learned latinand-greekand forgotmostofthefrench she hadtaughtme'.6healso recalled vividly father rawes the prefectofstudies,'withhis rather feeble body, his flaming countenance andtheremanentsofan uncared-for-tow255 coloured mop. it was almost certainly father raweswhoencouraged waite in his earliest literary efforts andwho,perhaps, suggested tohim.thathe had a vocation tothepriesthood. waite unquestionably feltdrawntotheideaofpriesthood. in an interview in 1896 he described himself as

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

the surface; nonetheless a little enquiry will reveal it. even such popularizations of contemporary scientific thought such asthetaoofmodernphysicsandthedancingwulimasters,which constantly make reference to eastem religious systems, are able to do so largely because madame blavatsky did so much on behalf ofhindumystical thinking. and i cannot help but remem255 ber the picture of oppenheimer, the father of the hydrogen bomb, sitting on his desk in padmasana reading the bhagavad gita. on the other hand, there is hardly a legitimate occult order in europe or america that has not borrowed directly or indirectly from the golden dawn. one has only to glance casually through francis king'sritualmagicinenglandto realize the enormous influenceofthe golden dawn. it was certainly not a wealthy organ

avels, and so these four fratres founded the 'fraternityofthe rose and cross'.theymade a magical alphabet, language and dictionary, and wrote the books m (magicon, axiomata, rotamundiand protheus; they also designed and built the house called'domussancti spiritus' as the home of the fraternity. after a few years a second circle of four other fratres was formed; these werecr.,the sonofthe deceased father's brotherofcr.,b, a skilful painter,g.g.andpd.,who acted as secretary to the others. while two fratres always remained with the foundercr.,the others went about doing good, relieving the poor and sick and collecting further knowledge.thefraternity then was a society of studentsofreligion, philosophy and medicine, whose mem255 bers sought for spiritual development and practised acts of benev

ny years later 'fortiter took the 5=6 ceremony at thavies inn.theroof was not on the vault and the painting on the crook and the scourge was wet. fortiter was the first candidate to take it, preceding sapientia because she was going abroad" possibly miss horniman was made the firstinitiate-whenthe vault was far fromready-outof gratitude..she had taken a likingto mina bergson and had persuaded her father to employ mathers as the curator of his private ethno255 graphical museum (now the homiman museum) at forest hill in south london so that he and mina could be married.themathers now lived at stent lodge, forest hill, and used their home forceremonies-waitewas initiated there and yeats intro255 duced to magic at stentlodge-until1891,when mathers lost his job as curator and his home with it

eeclectic aberrationofayton's own: 5=6 ritual important to know by heart.first point. end of secondadept's prayer'0god the vast one &c &c second point. secondadept's prayerin thev[al.ll]t&chief adeptin pastosspeech, beginning 'buried with that sight' liill:d point.ofritualup toilieofmel'l'ijit'iknumber, name &c. i am the way (tiphereth) the truth (geburah& the life (chesed) no man cometh unto the father but by me(chokmah)i am purified i have passed thro' the gates of darkness into light i have foughtupon earth for good,i haveentered into theinvisible,i have finishedmywork.i am the sun shining in his rising, i have passed thro' the hour of cloud& night (meshamah in binah) i am ammonthe concealedone, the opener of the day.i am osiris osorronophris, the justified one (chiah in chokmah) i am t

ng the world in darkness and out of darkness.thereare two contending powers and one always uniting them.thesethree are imaged in the triple flame of ones being and in the triplicity of the world of sense.theyare thetriadof life.thered cross above the triangle is.asymbolofhim who is unfolded in the light.'thehierophant rises and extends his arms in the form of a cross.hierophant:'glory be to thee, father almighty, forthyglory flows out rejoicing to the endsofthe earth.'thehierophant reseats himself.hierophant:'themystical words khabs, am,pekhtare ancient egyptian and the original of the greek konx, om, pax, which were uttered in the eleusinian mysteries. they refer to the same mode oflight as that which is symbolised by the staff of the kerux.tothe east of the cubical altar are the pillars

GILBERT THE MAGICAL MASON

it, gave it freely to his fellow initiates, inspiring themtofollow, and sometimes to surpass him in their occult studies. in the unknown world of rosicrucians and magicians, westcott was a supreme magus, an adept who servedhiddenmasters,butof this secret life the outside world knew nothing. westcott was born at leamington, warwickshire, in 1848 and was effectively born into medicine, for both his father 255 who died when the young westcott was nine years old- and his uncle were surgeons. he studied medicine at university college hospital and after qualifying in 1871 he joined his uncle's practice at martock in somerset. in the same year he became a freemason and commenced his long and solid masonic career, but he did not begin his occult studies until 1879 when he 'went into a life of reti

her or school which conflicted with the dominant faith: a few exalted clerics, priors and abbots, did, as i shall no doubt be reminded, both profess and practise hermetic science and alchemy;butthen an abbot- as he of spanheim, i mean the notable trithemius; or a prior like valentine; or a bishop, like he of ratisbon, albertus magnus, were living in safety among a crowd of retainers, and the holy father's arm was a long way off, and he did not unnecessarily degrade a priest of high rank unless for contumacy to some personal order- while on the other hand each one of ten thousand common parish priests16themagical masoncould easily be cajoled into a visit to a neighbouring monastery and there retained until released by a merciful karma.itseems to me that there is a parallelism, and i hope to

es in the triangle, which was in the bright centre;butwhat therein is contained, you shall (god willing (that are desirous ofoursociety) behold the same with your own eyes,butevery side or wall ispartedintotensquares,everyonewith their several figures and sentences, as they are truly showed and set forthconcentratumhere in our book. now as yet we had not seen the dead body of our careful and wise father; we therefore removed the altar aside, therechristianrosenkreuz19 we lifted up a strong plate of brass, and found a fair and worthy body; whole and unconsumed, as the same is herelivelycounter255 feited with all the ornaments and attires; in his hand he held a parchment book, calledt,the which, nextuntothe bible, isourgreatest treasure, which ought to be deliveredtothe censure of the world

imperial gaza (or treasure house) during his journeys in arabia and africa; he instituted and became the custodian for posterity of these arts; he formed theminutummundum,which related the past, present and future. he lived more than a century, and passed away, not of disease, but at the call of god; away from the embrace and last kiss of his brethren, and so returned to divinity.'hewas a beloved father, a very dear brother, a most faithful teacher, and the most enduring friend.'helies concealed here for 120 years' underneath this inscription there were five signatures of mem255 bers of the first circle, and three of the second circle.'i am not of those who scoff at all that seems at first sight improbable, and to me this does seem a very impressive narrative. many of you as theosophists m

and lastly we read in thefama:ourphilosophy is not a new invention, but as adam after his fall received it, and as moses and solomon used, also she ought not to be much doubted of or contradicted by other opinions or meanings; but seeing thattruthis always peaceful and brief and always like herself and especially accorded by with jesusinomniparteand all members. and as he is the true image of the father, so is she his image.itshall not be said that this is true only of philosophy, but true according to theology. and wherein plato, aristotle, pythag255 oras and others did hit the mark, and wherein moses, enochandsolomon did excel, but especially in what that wonderful book the bible agreeth. all that same concurreth and makes a sphere or globe whose total parts are equidistant from the cent

GILBERT THE SORCERER AND HIS APPRENTICE

ns pretend to discover what is to. come, and to see clearly into the sense of many difficult passages of scripture. there are no sure principles of this knowledge, but it depends upon some particular traditions of the ancients, for which reason it is termed cabbala. the secrets of the cabbala are said to have been discovered to moses on mount .sinai; and to have been delivered from him down. from father. to son, without interruption, and without any use of letters; fortowrite them down is what they are by no means permitted to do..there is another cabbala, called artificial, which consists in searching for abstruse and mysterious significationsofaword in scripture, from whence they borrow certain explana255 tions,by combining the letters which compose it; this cabbala is divided into three

ied and aspected for evil. 7.rhain,thenegative,c'j'lorhainsoph,the limitless"'hcjloamsophaur,the limitlesslightare the three veils of the negative existence depending back from kether.8.arikhanpin,that is macroprosopus, or the vast faceor.countenance is a titleofkether.itis connected with the negativethroughantiqyomin,theancientof days, and the vast countenance is conformed into abba the supernal father and aima, the supernal mother. 9.abba, the supernal father, is referred to chokmah;the supernal mother is referred to binah. these two persons united become.the parents ofzauiranpin,the lesser countenance .10.zauiranpin, microprosopus, or the lesser countenance is theson.tohim are attributedthesix sephiroth from chesed to yesod. butofthese his especial sephira istiphereth,ii.malkah,the. que

etwelve signs and twelve tribes 41classed together, like the two fishes in the sign, but levi is withdrawn later, to form asitwere the binding and connecting link of the tribes, as the priestly caste. benjamin is the younger brother of joseph, for rachel had only thesetwosons, and is the only one of the sons of jacob who at his birth was called by two names, for rachel called him 'ben-oni',buthis father benjamin, and in the sign of (t )the two natures of man and horse are bound together in one symbol. we shall find much light upon the connection between the signs and the tribes shown by the blessings of jacob, and of moses, from the former of which the armorial bearings of the twelve tribes are derived. let us note also that as in the tribes levi was withdrawn, and the two tribes of ephrai

ther'sname,jacob says,'iosephis a fruitfultwelvesigns and twelve tribes 43bough, even a fruitful bough by a well, whose branches run over the wall; the archers have sorely grieved him and shot at him, and hated him:buthis bow abode in strength, and the arms of his hands were made strong by the hands of the mightygodof jacob (from thence is the shepherd, the stone of israel) even by the god of thy father, who shall help thee, and by the almighty who shall bless thee with blessings of heaven above, blessingsofthedeep thatiiethunder, blessings of the breasts and of the womb: the blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of joseph, and on the crown of the head ofhimwho was separate from

ce issachar,inthy tents. and they shall suck of the abundance of the seas' the armorial bearings of issachar are- blue, and an ass crouching beneath its burden. this coincides with the peaceful nature of the quiet and watery sign of (ijj5).ofjudah (ri )jacob says 'judah, thou art he whom thy44 the sorcererand his apprenticebrethren shall praise: thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee. judah is a lion's whelp: from the prey, my son, thou art gone up; he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? the sceptre shall not depart from judah, nor a lawgiver from between his feet, until shiloh come; and unto him shall the gathering of the people be. binding his foal unto the vine, and his ass's colt unto

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

eral church) at bryn athyn, pa for in 1850 he joined the british association for the advancement of science on the recommendation of the physicist j. p. joule who was a student of dalton. there is a similar lack of proof for many other claims made either by him or on his behalf. thus his son, charles albert beswick, stated in an obituary (new church messenger 29 july 1903, p. 59) that in 1847 his father was principal of the salford and manchester new-church day school and leader of the haslingden new church society. however. in the records of the general conference of the new church there is no reference at all to his holding either post or any other: and yet he was at manchester at the time and in 1847 published his first book, how are worlds made? being a new system of cosmogonical philo

GILBERT R A THE MASONIC CAREER OF A

any detail- almost certainly because he wished to hide them. waite's early years and the prelude to freemasonry in waite's autobiography, shadows of life and thought,2[2] he states that 'the suppressio veri has been minimized so far as possible, while the suggestio falsi is absent, i hope, throughout (p. 5, but this is less than the truth. he was born in brooklyn, new york, on 2 october 1857, his father, charles waite, a captain in the american merchant marine, did die at sea; his mother, emma lovell, the daughter of a wealthy london merchant involved in the east india trade, did return to england shortly afterwards with the two-year-old arthur and his infant sister frederika. what he does not say is that both he and his sister were illegitimate, for captain waite and emma lovell were neve

GLOBAL FREEMASONRY

devoted a great deal of meditation and speculation. obviously, this multifaceted god image admits to accusations of being polytheistic, a charge which was vehemently, if never entirely successfully, rebutted by the kabbalists. not only was the divine plural in kabbalistic theosophy, but in its first subtle emanation from unknowable unity god had taken on a dual form as male and female; a supernal father and mother, hokhmah and binah, were god's first emanated forms. kabbalists used frankly sexual metaphors to explain how the creative intercourse of hokhmah and binah generated further creation. 27 an interesting feature of this mystical theology is that, according to it, human beings are not created, but are in some way divine. owens describes this myth: the complex divine image was also vi

n myths to masonry. the test to become a priest of the temple of isis is the masonic initiation itself. it would be tedious to have to repeat it. there, light was one of the most important elements; in order to be buried in the darkness of the east, the morning sun begins to 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 rep

d idols believed that the statues and totems they worshipped had spirit and power. in other words, they attributed consciousness and great power to lifeless, unconscious matter. surely, this is obviously nonsensical. in the qur'an, god refers to the irrationality of paganism. in the stories of the prophets, the spuriousness of pagan beliefs is especially emphasized. for example, abraham asked his father "father, why do you worship what can neither hear nor see and is not of any use to you at all (qur'an, 19: 42) it is clear that, to attribute divinity to lifeless matter, that cannot hear or see "is not of any use to one at all" and has no power, is evidently very foolish. materialists are modern examples of idolaters. they do not worship statues and totems made of wood and stone, but belie

the famous canongate lodge in edinburgh, scotland.102 moreover, he had close ties with the jacobin masons who were the organizers of the revolution in france at the time, and with the illuminati, whose prime cause was fostering hostility to religion.103 that is, erasmus darwin was an important name in european masonic anti-religious organizations. erasmus educated his son robert (charles darwin's father, who too had been and made a member of the masonic lodge.104 for this reason, charles darwin received the inheritance of masonic teachings from both his father and his grandfather. erasmus darwin hoped to have his son robert develop and publish his theory, but it would be his grandson charles who would undertake the global freemasonry dfe enterprise. although it came some time later, erasmu

GNOSTIC CATECHISM

any detail- almost certainly because he wished to hide them. waite's early years and the prelude to freemasonry in waite's autobiography, shadows of life and thought,2[2] he states that 'the suppressio veri has been minimized so far as possible, while the suggestio falsi is absent, i hope, throughout (p. 5, but this is less than the truth. he was born in brooklyn, new york, on 2 october 1857, his father, charles waite, a captain in the american merchant marine, did die at sea; his mother, emma lovell, the daughter of a wealthy london merchant involved in the east india trade, did return to england shortly afterwards with the two-year-old arthur and his infant sister frederika. what he does not say is that both he and his sister were illegitimate, for captain waite and emma lovell were neve

GNOSTIC HANDBOOK

e kabbalah and as a system of classification it is extremely useful. again we must avoid the tendency towards reductionism and see the centres more as a landscape in which townships meld into each other rather than an a classification scheme from a biology textbook! yggdrasil:the world tree nine world i can count, nine roots of the tree volupsa nine lays of power i learned from bolthorn, bestla's father odin in the havamal yggdrasil is a prime example of the organic model of the great chain of being. in the elder edda yggdrasil is identified as a sacred ash tree, it becomes obvious that this is no ordinary tree but a tree which glyphs the worlds and which encompasses many strata's of reality. in the grimnismal yggddrasil is described as having three great roots, one lies under hel, the rea

d. however, in their most primal form they work within the triangle of force in the upper world. what about jesus? one of the major debates in christianity has been about the nature of jesus. however, when we examine the new testament in a critical manner some important facts come to light. jesus over and over again claimed to be the messiah and a son of god, but not god himself. he prayed to the father and spoke of god as a separate entity to whom he was obedient. in the gospel of john the identity of jesus is the central theme, the aim of this gospel is to show the reader that jesus is a messiah, the son of god, not god the son (john 21:31. while john himself clearly tells us that jesus distinguished himself from the father who is the "only one god (john 17;3, 5:44, 6:27. we also find st

e christed and hence in that understanding is known as jesus the christ. the term christ means "anointed" and refers to the state of sonship to the lord of wisdom. jesus at his baptism communed with the mind of god (logos, his actions came to embody the spirit of god (sophia) and he became a full son of god (christ. we speak of god, of the son, his word, and of the holy spirit and we say that the father, the son and the spirit are united in power. for the son is the intelligence, reason and wisdom of the father and the spirit is an effluence, as light from fire. in the same way we recognize that there are other powers which surround matter and pervade it. athenagoras generally speaking the ancient gnostics primarily viewed christ as an eternal, celestial power, the logos with which it is p

rchy feel, while the underworld communicates more on an emotional level. the model of the underworld also brings to mind the ancient polarity of earth and sky. the earth and sky polarity was probably the most ancient model of the universe, while the logos and sophia model is central to gnosticism, this older structure is found in many nature religions. the divine will is seen as either the cosmic father or mother and the earth is the wife, husband or lover. in this mythology the underworld is intricately connected to the earth, even seen as part of it. in the norse tradition the god is odin or tyr (much earlier) and he is the lord of the upper world (asgard) and hel is the goddess of the underworld and earth. hel and freya are much the same goddess, she simply split into two and was demote

really thoughtforms out of control. if we return to the image of satan for a moment, we may remember that the image of satan in the old testament is primarily that of the tester, the devils advocate rather than one of an evil being. in the new testament, however, things are different. the term satan is used to describe people (jesus calls peter satan and says get behind me, groups (jesus says the father of the jews is the devil) and is described as plural (legion. if we consider this model carefully we start to realize that the new testament satan is not the tester of the old testament, but is bad mind. that is satan is negative thoughtforms. these forms exist in an individual (peter s weakness) or collectively (the idea of ownership and control which tempted jesus as he looked over the ci

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

e, they confuse fig 17 phase one: external angel phase two: knowledge and conver- phase three: union: the new man adept hga hga adept homo novus gnostic theurgy page 70 communication from their own inner self with communication with the source of all, and become prophets of their own little faiths. it is important that this stage be handled with care, we must not confuse the personal hga with the father of wisdom nor with false personalities. as the adept confronts the hga he is transformed, the mind is flooded with light and becomes a new mind. while the animal cannot be so transformed, if it was we would surely die since matter cannot fully contain the force of spirit, the adept, at least, will become a more suitable scribe. as the mind is transmutated and communicates with the hga the s

eries. this is a clear message that only a small number can really use this centre correctly and transmute the psyche and achieve communion with the logos. the counsel and warning is hold fast and watch. it is clear and precise, to achieve transfiguration takes steadfastness and awareness. the promise is that those who correctly use this centre will be confessed before the gnostic theurgy page 82 father. that is, they will join the pleroma. it also has a kabbalistic meaning, confession before the father means crossing the abyss and being reborn as a master in the supernals (the top three centres of the tree of life. this is to be confessed or witnessed by the father, kether. the church of philadelphia the church of philadelphia is the third eye or ajna (brow) chakra. it is given the title

c judaism as a demiurgic creation. further to this, we know that the essenes were a small group of the lost ten tribes who returned to israel after the captivity and that they saw the pharisees and saduccees as being of a dissimilar culture, race and spiritual heritage. the essenes and gnostics agreed with jesus in his evaluation of those who professed to be the jews of that period ye are of your father the devil, and the lusts of your father ye will do. he was a murderer from the beginning, and abode not gnostic theurgy page 90 in the truth, because there is no truth in him. when he speaketh a lie, he speaketh of his own: for he is a liar, and the father of john 8:44,45. as time has progressed the talmudic form of judaism has become accepted. we have come to call the people who were khaza

page 92 paths. the first manifestation is kether, the point, the creator. kether is the font of creation, the focus of light and power. from kether manifests the two differentiations of binah and chokmah. these form the line, a natural progression from the point. chokmah is wisdom, illuminating intelligence, it is related to the active principle and is therefore sometimes known as abba, the great father. binah is understanding or reflective intelligence. as a centre it is passive and seen as feminine, and is therefore known as aima, the great mother. these two centres can be related to force and form and substance and consciousness. these three centres form the supernals, they are seen as somehow separate from the rest of the tree and are divided from the lower seven centres by the abyss o

aleister crowley in 1913. it offers a contemplative guide to the cosmic tree. 0 the ante-primal triad which is not god nothing is nothing becomes nothing is not the first triad which is god i am i utter the word i hear the word the abyss the word is broken up there is knowledge knowledge is relation. these fragments are creation. the broken manifest's light. the second triad which is god. god the father and mother is concealed in generation. gnostic theurgy page 100 god is concealed in the whirling energy of nature. god is manifest in gathering, harmony, consideration; the mirror of the sun and of the heart. the third triad. bearing; preparing wavering; flowing; flashing stability; begetting the tenth emanation the world. x gnostic theurgy page 101 it has been theorised that one of the maj

GOETIA LUCIFERIAN

l is the spirit of the earth, created second after lucifer/azazel as a powerful angel. belial is a powerful daemonic and angelick spirit and initiator, and is associated with both the infernal and celestial) the sub-princes are (and should be considered shadow forms of the infernal princes) samael east (being the angel of fire who is azazel. samael is the demon prince who is married to lilith and father of tubal-cain. the root word of samael is sml, which translates idol or image) azael west (associated with azrael, the angel of death or the egyptian anubis, the god of the dead. azael represents the west and the realm of twilight) azazel south (associated with the element fire, as azazel is the fire djinn of islamic sufism. in hebrew azazel is the scape goat, associated with the root oz, m

i summon thee fire-djinn of the southern quarter, be the torch which would ignite me, immolate me in your presence, as your child on the path of shadow unto light. samael great dragon transformed, i summon thee as fulmino-lucifer, the morning star of the east, the serpent-angel of the emerald crown who fell to earth awaken now and open forth the gates of the imagination by air and dream. mahazael father of the witch spirit, who blesses and curses under the hidden and bright moon, i do summon thee forth unto me, initiator of flame and iron, come thou forth unto this circle. horned beast and angel perfected, awaken to my northern calls of the earth! in hearth and forest shall you walk with me; in shadowed valley shall you walk as me; in desert and mountain shall you carry my body in thy circ

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

h in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the south facing south give the philosophus sign facing south recite the prayer of the salamenders: immortal, eternal, ineffable and uncreated father of all, borne upon the chariot of worlds, which ever roll in ceaseless motion. ruler over the ethereal vastness, where the throne of thy power is upraised, from the summit of which thine eyes behold all, and thy pure and holy ears hear all, help us thy children, whom thou hast loved since before the birth of the ages time! thy majesty golden, vast and eternal, shineth above the heaven of st

, whence flow the ceaseless streams of splendor which nourish thine infinite spirit. this infinite spirit nourisheth all, and maketh that inexhaustable treasure of generation which ever encompasseth thee- replete with the numberless forms wherewith thou hast filled it from the beginning. from this spirit arise those most holy kings, who are around thy throne and who compose thy court. o universal father, one and alone! father alike of immortals and of mortals. thou hast specially created powers similar unto thy thought eternal and unto thy venerable essence. thou hast established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires: there we ceasele

s and of mortals. thou hast specially created powers similar unto thy thought eternal and unto thy venerable essence. thou hast established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires: there we ceaselessly burn with eternal aspiration unto thee! o father! o mother of mothers! o archetype eternal of maternity and of love! o son, the flower of all sons! form of all forms! soul, spirit, harmony and numeral of all things! amen. give the philosophus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) w

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

hich reflectest thyself in the depth! o depth which exhalest into the height! lead us unto the true life through intelligence, through love! lead us into immortality through sacrifice, that we may be found worthy to offer one day unto thee, the water, the blood and the tears, for the remission of sins! amen. the prayer of the salamanders or fire spirits. immortal, eternal, ineffable and uncreated father of all, borne upon the chariot of worlds which ever roll in ceaseless motion. ruler over the etherial vastness where the throne of thy power is raised from the summit of which thine eyes behold all and thy pure and holy ears hear all help us, thy children, whom thou hast loved since the birth of the ages of time! thy majesty, golden, vast and eternal, shineth above the heaven of stars. abov

ry, whence flow the ceaseless streams of splendour which nourish thine infinite spirit. this infinite spirit nourishest all and maketh that inexhausible treasure of generation which ever encompasseth thee replete with the mumberless forms wherewith thou hast filled it from the beginning. from this spirit arise those most holy kings who are around thy throne, and who compose thy court. o universal father, one and alone! father alike of immortals and mortals. thou hast especially created powers similar unto thy thought eternal and unto thy venerable essence. thou hast established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires; there we ceaseless

als and mortals. thou hast especially created powers similar unto thy thought eternal and unto thy venerable essence. thou hast established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires; there we ceaselessy burn with eternal aspirations unto thee, o father! o mother of mothers! o archetype eternal of maternity and love! o son, the flower of all sons! form of all forms! soul, spirit, harmony, and numeral of all things! amen- this translation of the elemental prayers is used in the golden dawn rituals. an alternate english rendition can be found in a. e. waite's dogme et rituel. in part at least, these predate levi; the prayer of the salamander

GOLDEN DAWN RITUALS K

er of the earth, in the mountain of caverns, the mystic mountain of abi-agnus" chief adept "mighty adeptus major, what is this mystic mountain of abi-agnus" second adept "it is the mountain of god in the center of the universe, the sacred rosicrucian mountain of initiation" chief adept "associate adeptus minor, what is the meaning of this title, abeignus" third adept "it is abi-agnus, lamb of the father. it is by metathesis abi-genos, born of the father, bia-genos, strength of our race, and the four words make the sentence, mountain of the lamb of the father, and the strength of our race. iao. hwchy. such are the words (all salute with 5=6 signs) chief adept "mighty adeptus major, what is the key to this vault" second adept "the rose and cross, which resume the life of nature and the power

e other members, with the third adept last. all enter the vault and proceed around the altar with the sun. chief adept reads the following sentences, and all halt in the former positions, chief adept is in center, others are around) chief adept "for i know that my redeemer liveth and that he shall stand at the latter day upon the earth. i am the way, the truth and the life. no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness unto light. i have fought upon earth for good. i have finished my work. i have entered into the invisible. i am the sun in his rising. i have passed through the hour of cloud and night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one. i am the lord of life, triumphant over dea

GOLDEN DAWN RITUALS U1

ts of seven manifestations answer to the hexagram, and it is like the soul of the microprosopus or the \yhla of the human tetragrammaton. therefore, in the head, which is the natural and chief seat, are formed the seven apertures of the head. this is the spiritual consciousness as distinct from the human consciousness. it is manifested in seven, as just stated, or in eight if tud be included. the father is the sun, hmkj. the mother is the moon, hnyb. the wind beareth it in its bosom, the ruach. its nurse is the earth, the nephesch. the power is manifested when it can be vibrated through the earth. the following is the true attributions of the seven appetures of the head: right ear- l; right eye- a; mouth- b; right nostril- f; left ear- k; left eye- 5; left nostril- c. these latter represen

GOLDEN DAWN RITUALS VENUSZAM16

this talismatic bowl of desire. aid me with your power that i may cause the great angel haniel to give life and strength to this creature of talismans in the name of yhvh tzboath" step 16 go to the east of altar, face west. place the left hand on the talisman, and hold the sword erect over it. make over the talisman such lineal figures, seals, sigils and letters as may be named, and say: 6 "abba, father of all fathers, thee i invoke by thy name yhvh tzboath. descend, i beseech thee, through my being to manifest unto me the desire for the divine and passion and that prodigality of spirit which are the characteristics of nogah so that in the enhancement of my true spiritual nature i may continually aspire unto thy glory and grace. grant unto me the power and help of thy great archangel hanie

ical art, to the glory of the ineffable name. look ye now upon this venusian talismantc bowl of desire and tremble, for the powers of the divine ones are in it. look ye now upon the exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath my feet.elohim, let there be unto the void restriction! yhshvh, where are now their gods? o my father, i saw thee when thou camest forth from edom, when thou wentest out of the field of seir. why were thy garments red, o mighty one? what were the sounds that behind thee rose from hell? a crying and a groaning, a wail as of pain! for the power of the mighty ones is shattered. red are thy robes, my father, for their blood is spilt. broken is the strength of hell. fallen are its walls of adama

er of the mighty ones is shattered. red are thy robes, my father, for their blood is spilt. broken is the strength of hell. fallen are its walls of adamant; heaped in ruins are its walls of deception. i came and the lord smote the warriors of ignorance. i came and the thrones of ghogiel were empty. i came, and around me hovered the auphanim, with ratziel at their head, the lord of knowledge. o my father, there are the wheels 11 of thy chariot. yhvh tzboath, blessed be thy name. broken is thy strength o concealer, and fallen are the powers wherein ye have trusted. shaken are your fenced cities to their unseen foundations. he shall hide me under the shadow of his wings. his truth shall be forever more in the name of this creature of talismans because i have called upon the most high. i shall

GOLDEN DAWN RITUALS Z3

ilence. across the abyss of silence comes the primal speech. the divine ones here referred to are the aeons in the atziluthic world. these formulae of knowledge are designed in terms cognizable to us in the lower world. hyha, implicit and explicit sound. every being pronounces all its existence, the name of the lord of life, by inspiration and expiration. macroprosopus is amya and aba, mother and father. the two nostrils pass up and down the two breaths, as through the two great pillars. these throw all things into vibration; compare the \ylglgh tycar. the piercing of the dragon s coils suggests the freeing of twklm, which is also referred to as the washing of the garments of the queen, the inferior mother. then comes the breaking forth of the light. over twklm as guardians are wrffm and w

GOLDEN DAWN RITUALS ZAM10

he center and the shrine, the silence and the eternal light of the godhead. beneath my feet they rage in dumb impotence. for i am hoorpokratist, the lotus-throned lord of silence. were i to say, come up upon the mountains, the celestial waters would flow at my word, and the celestial fires would surge forth in torrents of fierce flame. for i am ra enshrouded, kephra unmanifest to man. i embody my father hoor, the might of the avenging god, and my mother isis, eternal wisdom veiled in eternal beauty and love. therefore, i say unto thee, bring me unto thine abode in the silence unutterable, all wisdom, all light, all power. hoorpokratist, thou art the nameless child of eternity. bring me to thee, that i may be defended in this work of art. thou, the center and the silence; light shrouded in

my mother isis, eternal wisdom veiled in eternal beauty and love. therefore, i say unto thee, bring me unto thine abode in the silence unutterable, all wisdom, all light, all power. hoorpokratist, thou art the nameless child of eternity. bring me to thee, that i may be defended in this work of art. thou, the center and the silence; light shrouded in darkness is thy name. the celestial fire is thy father, thy mother is the heavenly sea. thou art the air of life, the harmony of all, and lord against the face of the dwellers within the waters! bring me, i say, bring me to thy abode of everlasting silence, that i may awake to the glory of my godhead, that i may go invisible, so that every spirit created, and every soul of man and beast, and everything of sight and sense, and every spell and sc

i say, bring me to thy abode of everlasting silence, that i may awake to the glory of my godhead, that i may go invisible, so that every spirit created, and every soul of man and beast, and everything of sight and sense, and every spell and scourge of god, may see me not nor understand! and now, in the name of \yhla, let there be unto the void a restriction! hwchy, where are now their gods? oh my father, my father; there are the wheels of thy 6 chariot! lift up your heads, o ye gates! be ye opened, ye everlasting doors, that the king of glory and of silence and of night may come in! thus, do i formulate a barrier without mine astral form that it may be unto me a wall and as a fortress, and as a sure defense. and, i now declare that it is so formulated, to be a basis and receptacle for the

names hyha, alga and \yhla hwhy, i conjure thee. in and by the names exarp, betom, hcoma, nanta, i invoke thee. in and by the names exarp, betom, hcoma, nanta, i constrain thee. by the deep purple darkness of the eternal spirit of life, and by the white brilliance of the genius within me, i invoke ye and conjure ye to absolute and instant obedience, without deception or delay. for the crown of my father is upon me, and in hwhy is my trust. gather, ye flakes of astral light, and shroud my form in your substantial night. clothe me, and hide me in an egg of blue, so that seeing me, men may see me not, nor understand, but that they may see the thing that they see not, and comprehend not the thing that they behold. for ye are the watchers, my soul the shrine. egg of divine darkness, shroud of c

GOLDEN DAWN RITUALS ZAM11

ll by the rose of red and cross of gold the light descend upon you. long has thou dwelt in the darkness, quit the night and seek the day. khabs am pekht. konx om pax. light in extension. iao! let the divine light descend" step 10 walk forth and enter the double, feeling as one glorified in light yet remaining still in the osirian god form. say "do not touch me, for i have not yet ascended unto my father" step 11 now rise in the planes to the highest point of pure white brilliance. atune yourself with your higher genius. feel any inspiration "i am the resurrection and the life. whosoever believeth in me though he were dead yet shall he live, and whosoever liveth and believeth in me shall never die. i am the first and the last. i am he that liveth and was dead, and behold i am alive forever

n me though he were dead yet shall he live, and whosoever liveth and believeth in me shall never die. i am the first and the last. i am he that liveth and was dead, and behold i am alive forever more and i hold the keys of hell and of death. for i know that my reedmer liveth and that he shall stand in the latter of days upon the earth. i am the way, the truth, and the life, no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness into the light. i have fought upon the earth for good and have chosen in thy holy name to continue the work of thy will" step 12 now bring forth the light into the body and turn it to a rose pink. expand it at the heart by formula of the middle pillar. 6 circumambulate three times while saying "i am the sun in his rising

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ault" third adept "a heptagon of seven sides" chief adept "mighty adeptus exemptus, to what do these seven sides allude" second adept "seven are the lower sephiroth, seven are the palaces, seven are the days of creation. seven in the height above, seven in the depth below" chief adept "mighty adeptus exemptus what is the meaning of this title 'abi- agnus" third adept "it is abi-agnus, lamb of the father. it is by metathesis, abigenos, born of the father. bia-genos, strength of our race, and the four words make the sentence "mountain of the lamb of our father and the strength of our race. iao. yehashuah. such are the words" chief adept "mighty adeptus exemptus, what is the key of this vault" 4 second adept "the rose and cross which are hidden in the power of the word i.n.r.i" chief adept "a

in serpents of egypt twine. it symbolizes the balanced force of the spirit in the elements behind the wings of the holy one. associate adeptus minor, what are the words inscribed above the vault" third adept "post centum viginti annos patebo. after one hundred and twenty years i shall open. the door is guarded by the elemental tablets and the kerubic emblems" chief adept "all kneel" second adept "father, the hour has come. give glory to your son that your son may give glory to you, inasmuch as you have given him authority over all mankind, that he may bestow eternal life on those you gave him. i have given you glory on earth by finishing the work that you gave me to do. do you now, father, give me glory at your side? a glory i had before the world was (all rise) chief adept "let us analyze

n, may my rose be disintegrated and my power in magic cease (one at a time, each adept stands against the cross holding the crucifix in hand and receives the re-opening of the mark. the chief adept goes last, placing the mark on his own body (at this point, all kneel before the cross) third adept (vibrates "eli eli lama sabachthani, my god! my god! why has thou forsaken me" second adept "unto you father, do we commend our spirit (all kneel with the forehead to the ground for approximately five minutes) 8 second adept "o yehashuah, thou art truly the resurrection and the life, with thy merciful aid, the divine light of kether stands before us" chief adept (invokes tiphareth "o god the vast one thou who art in all things. o nature, thou self from nothing. for what else can i call thee? in my

ry spell and scourge of god the vast one may be obedient unto me. iao. such are the words "i am the resurrection and the life, he who believeth in me though he were dead yet shall he live, and he who believeth in me who liveth shall never die. i am the first and the last, i am he who liveth and was dead, and behold, i am alive evermore. i am the way, the truth and the life, no man cometh unto the father but by me. i have passed from the gates of the darkness into the light. i have entered the invisible, i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of life, triumphant over death. there is no part of me not of the gods. i am the preparer of the pathway, the rescuer unto the light. i am rising higher and higher, i am passing beyond the li

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in me though he were dead, yet shall he live, and whosoever liveth and believeth in me shall never die. i am the first, and the last. i am he that liveth and was dead, and behold, i am alive for evermore and hold the keys of hell and of death. for i know that my redeemer liveth, and that he shall stand at the latter day upon the earth. i am the way, the truth and the life. no man cometh unto the father but by me. i am the purified. i have passed through the gates of darkness unto the light. i have fought upon earth for good, and have finished my work. i have entered into the invisible" step 23 vibrate hwchy by the vibratory formula of the middle pillar. also perform the mystical circumbulation three times while saying "i am the sun in his rising, i have passed through the hour of cloud an

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eadiness to consecrate this talisman. aid me with your power that i may cause the great angel layphy to give life and strength to this creature of talismans in the name of la, ab" step 16 go to the east of altar, face west. place the left hand on the talisman, and hold the sword erect over it. make over the talisman such lineal figures, seals, sigils and letters as may be named, and say: 6 "abba, father of all fathers, thee i invoke by thy name la. descend, i beseech thee, through my being to manifest unto me the wisdom and love and that prodigality of spirit which are the characteristics of qdx so that in the enhancement of my true spiritual nature i may continually aspire unto thy glory and grace. grant unto me the power and help of thy great archangel layqdx who is the righteousness of

hou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and stand east, facing west, with the left hand on talisman, and the sword held over it with the right hand. retrace all the sigils etc. say: 8 "thou intelligence of qdx named layphy, i invoke thee in the divine name of la. o thou, who art the father of all things, source of the mighty waters, thou whose heart is mercy and whose being is love, lift me up, i beseech thee, and manifest through me thy power and grace and thy generosity of spirit. grant unto me the mighty power and help of the archangel layqdx who rules over the divine realm dsj, that he may command to my assistance the choir of angels, those brilliant ones, the \ylmcj, tha

entire being, do i invoke thee, whose name and power is love (assume the god form of amoun) o secret of secrets that art hidden in the being of all that lives, lord secret and most holy, source of light, source of life, source of love, source of liberty, be thou ever constant and mighty within me that i may forever remain in thine abundant joy. amoun (vibrate and circulate by middle pillar, thou father of all the great gods above, whose name is strength, whose being is love, whose nature is benign, thee do i invoke. amoun, mighty, merciful, magnificent, thee do i invoke. thou whose sephira is dsj, whose lordship is the realm of whirling fire and rain storm, thee, thee do i invoke. o thou whose head is of amethystine blue, whose heart is pitiful, and whose judgment just, where the rose daw

vibratory formula of middle pillar, before thee have i covered my face. arise, great king, arise and shine in me, for i have hidden myself and stand humbly before the glory of thy face. in the chariot of life eternal is thy seat, and thy steeds course the firmament of nu. behold! thou didst lift up thy voice, and the hills were shaken! thou didst cry aloud, and the everlasting hills did bow. o my father, my father, the chariots of israel and the horsemen thereof, the sound of thy voice was freedom. thy lightnings were kindled and lighted. thy thunder was heard on the deep. the stars with thy fear shook and whitened while the voice of the lord was uplifted. the wilderness also obeys, for the flames of thy fire are rifted, and the waves of the sea know thy ways. they did hear thee, the cedar

n the cause of this magical art, to the glory of the ineffable name. look ye now upon this k talisman and tremble, for the powers of the divine ones are in it. look ye now upon the exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath my feet \yhla, let there be unto the void restriction! hwchy, where are now their gods? 11 o my father, i saw thee when thou camest forth from edom, when thou wentest out of the field of seir. why were thy garments red, o mighty one? what were the sounds that behind thee rose from hell? a crying and a groaning, a wail as of pain! for the power of the mighty ones is shattered. red are thy robes, my father, for their blood is spilt. broken is the strength of hell. fallen are its walls of adama

GOLDEN DAWN RITUALS ZAM17

rroneous doctrines; but, here is too much weakness for such a great work. and although in theology, medicine and mathematics, the truth doth oppose itself, nevertheless, the old enemy, by his subtlety and craft, doth show himself in hindering every good purpose by his instruments and contentious, wavering people. to such an intention of a general reformation, the most godly and highly illuminated father, our brother, c.r.c, a german, the chief and original of our fraternity, hath much and long time laboured, who, by reason of his poverty (although descended of noble parents, in the fifth year of his age was placed in a cloister, where he had learned indifferently the greek and latin tongues, and (upon his own earnest desire and request, being yet in his growing years, was associated to a b

m what he was; yet, nevertheless, there is found in him well grounded the aforementioned harmonia, which without doubt he had imparted to the learned, if he had not found them rather worthy of subtle vexation than to be instructed in greater arts and sciences. he thus with a free and careless life lost his time, and left unto the world their foolish pleasures. but that we do not forget our loving father, brother r.c, he after many painful travels, and his fruitless true instructions, returned again into germany, which he heartily loved, by reason of the alterations which were shortly to come, and of the strange and dangerous contentions. there, though he could have bragged with his art, but especially of the transmutations of metals, yet did he esteem more heaven, and men, the citizens the

praise and glory, and do find great wisdom therein. they made also the first part of the book m, but in respect that that labour was too heavy, and the unspeakable concourse of the sick hindered them, and also while his new building (called sancti spiritus) was now finished, they concluded to draw and receive yet others more into their fraternity. to this end was chosen brother r.c, his deceased father's brother's son; brother b, a skillful painter; g.g; and p.d, their secretary, all germans except i.a, so in all they were eight in number, all bachelors and of vowed virginity, by whom was collected a book or volume of all that which man can desire, wish, or hope for. although we do now freely confess that the world is much amended within an hundred years, yet we are assured that our axiom

the cause of his absence. fourth, every brother should look about for a worthy person who, after his decease, might succeed him. fifth, the word r.c. should be their seal, mark, and character. sixth, the fraternity should remain secret one hundred years. 6 these six articles they bound themselves one to another to keep; five of the brethren departed, only the brethren b. and d. remained with the father, brother r.c, a whole year. when these likewise departed, then remained by him his cousin and brother i.o, so he hath all the days of his life with him two of his brethren. and although as yet the church was not cleansed, nevertheless, we know that they did think of her, and what with longing desire they looked for. every year they assembled together with joy, and made a full resolution of

e more gold than both the indies can bring to the king of spain, for europe is with child, and shall bring forth a strong child, who shall stand in need of a great godfather's gift. after the death of i.o, brother r.c. rested not, but, as soon as he could, called the rest together, and then, as we suppose, his grave was made, although hitherto we (who were the latest) did not know when our loving father r.c. died, and had no more but the bare names of the beginners, and all their successors to us. yet there came into our memory a secret, which, through dark and hidden words and speeches of the hundred years, brother a, the successor brother d (who was of the last and second row of succession, and had lived amongst many of us, did impart unto us of the third row and succession; otherwise we

GOLDEN DAWN RITUALS ZAM18

in me though he were dead, yet shall he live, and whosoever liveth and believeth in me shall never die. i am the first, and the last. i am he that liveth and was dead, and behold, i am alive for evermore and hold the keys of hell and of death. for i know that my redeemer liveth, and that he shall stand at the latter day upon the earth. i am the way, the truth and the life. no man cometh unto the father but by me. i am the purified. i have passed through the gates of darkness unto the light. i have fought upon earth for good, and have finished my work. i have entered into the invisible" step 20 begin circumambulating while saying aloud "i am the sun in his rising, passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris the j

GOLDEN DAWN RITUALS ZAM19

thrusting it upon the reluctant, that it may become to the good that which will smooth the troubles of human life and break the violence of unexpected blows of fortune, but of the ungodly that which will augment their sins and their punishments. although we believe ourselves to have sufficiently unfolded to you in the fama the nature of our order, wherein we follow the will of our most excellent father, nor can by any be suspected of heresy, nor of any attempt against the commonwealth, we hereby do condemn the east and the west for their blasphemies against our lord jesus christ, and offer to the chief head of the roman empire our prayers, secrets, and great treasures of gold. yet we have thought good for the sake of the learned to add somewhat more to this, and make a better explanation

unto whom (as yet) be unknown the wonders of the sixth age, or who, by reason of the course of the world, esteem the things to come like unto the present, and, hindered by the obstacles of their age, live no other wise in the world than as men blind, who, in the light of noon, discern nothing only by feeling. chapter iv now concerning the first part, we hold that the meditations of our christian father on all subjects which from the creation of the world have been invented, brought forth, and propagated by human ingenuity, through god's revelation, or through the service of angels or spirits, or through the sagacity of understanding, or through the experience of long observation, are so great, that if all books should perish, and by god's almighty sufferance all writings and all learning

from the happiness of this fraternity, which is divided into degrees; as those which dwell at damcar, who have a far different political order from the other arabians; for there do govern only understanding men, who, by the king's permission, make particular laws, according to which example the government shall also be instituted in europe (according to the description set down by our christianly father, when that shall come to pass which must precede, when our trumpet shall resound with full voice and with no prevarications of meaning, when, namely, those things of which a few now whisper and darken with enigmas, shall openly fill the earth, even as after many secret chaffings of pious people against the people's tyranny, and after timid reproof, he with great violence and by a great onse

nd abundantly trodden under foot, whose final fall is reserved for an age when he shall be torn to pieces with nails, and a final groan shall end his ass's braying, the which, as we know, is already manifest to many learned men in germany, as their tokens and secret congratulations bear witness. 5 chapter vi we could here relate and declare what all the time from the year 1378 (when our christian father was born) till now hath happened, what alterations in the world he hath seen these one hundred and six years of his life, what he left to be attempted after his happy death by our fathers and by us, but brevity, which we do observe, will not permit at this present to make rehearsal of it; it is enough for those who do not despise our declaration to have touched upon it, thereby to prepare t

lying tinctures, but desire to make you partakers of our goods. we do not reject parables, but invite you to the clear and simple explanation of all secrets; we seek not to be received by you, but call you unto our more than kingly houses and palaces, by no motion of our own (but lest you be 8 ignorant of it) as forced thereto by the spirit of god, commanded by the testament of our most excellent father, and impelled by the occasion of this present time. chapter xiii what think you, therefore, o mortals, seeing that we sincerely confess christ, execrate the pope, addict ourselves to the true philosophy, lead a worthy life, and daily call, entreat, and invite many more unto our fraternity, unto whom the same light of god likewise appeareth? consider you not that, having pondered the gifts w

GOLDEN DAWN RITUALS ZAM20

nd salt, and finally this rose, that their essences may be volatilized by the o which is beneath. accept now these elements thus volatized by the o, and from them form a body by me and in me, that thou, my genius, the spirit of my soul, mayest manifest thyself physically unto me, for my assistance in the great work" 10 step 25 pass west of the altar. kneel and project astrally to pillars, saying "father of all beings, and of spaces, i invoke thee and i adore thee. look with favor upon my higher aspirations, and grant unto me that my genius may manifest unto me, and in me, and through me, with a physical manifestation. khabs am pekht. konx om pax. light in extension" step 26 return to body. rise and go east of altar, face east "and now, in the tremendous name of strength through suffering

me, though he were dead, yet shall he live; and whomsoever liveth and believeth in me shall never die. i am the first and the last. i am he that liveth and was dead, and behold, i am alive for evermore and hold the keys of hell and of death. for i know that my redeemer liveth, and that he shall stand at the latter days upon the earth. i am the way, the truth, and the life. no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness unto the light i have fought upon earth for good, and have finished my work. i have entered into the invisible" step 29 circumambulate slowly once in the path of a, saying as you pass around "i am the sun in his rising, passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i a

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h floateth over the firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightening of mine eye, ever rushing on in the splendor of the daily glorified ra, giving my life to the dwellers of earth. if i say come up upon the mountain, the celestial waters shall flow at my command, for i am ra incarnate, kephra created in the flesh. i am the idolar of my father tnu, lord of the city of the sun. the god who commands is in my mouth. the god of wisdom is in my heart. my tongue is the sanctuary of truth and a god sitteth upon my lips. my word is accomplished every day, and the desire of my heart realizes itself as that of ptah when he created his works. i am eternal, therefore all things are of my design. therefore, do thou come forth unto me from thi

or power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still nameless to eternity. come thou forth i say, and aid and guard me in this work of art. thou star of the east that didst conduct the magi, thou art the same all present in heaven and in hell. thou that vibratest between the light and the darkness, rising, descending, changing ever yet ever the same. the sun is thy father; thy mother the moon. the wind hath borne thee in its bosom, and the earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god, the vast one, obedient unt

GOLDEN DAWN RITUALS ZAM22

l in the cause of this magical art, to the glory of the ineffable name. look ye now upon this a talisman and tremble, for the powers of the divine ones are in it. look ye now upon the exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath my feet \yhla, let there be unto the void restriction! hwchy, where are now their gods? o my father, i saw thee when thou camest forth from edom, when thou wentest out of the field of seir. why were thy garments red, o mighty one? what were the sounds that behind thee rose from hell? a crying and a groaning, a wail as of pain! for the power of the mighty ones is shattered. red are thy robes, my father, for their blood is spilt. broken is the strength of hell. fallen are its walls of adama

wer of the mighty ones is shattered. red are thy robes, my father, for their blood is spilt. broken is the strength of hell. fallen are its walls of adamant; heaped in ruins are its walls of deception. i came and the lord smote the warriors of ignorance. i came and the thrones of the laygwu were empty. i came, and around me hovered the \ynpwa, with layzr at their head, the lord of knowledge. o my father, there are the wheels of thy chariot. tudw hwla hwhy blessed be thy name. broken is thy strength o concealer, and fallen are the powers wherein ye have trusted. shaken are your fenced cities to their unseen foundations. step 2 hold the sword back up. set talisman back down. say: 19 he shall hide me under the shadow of his wings. his truth shall be forever more in the name of this creature o

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th hands, receiving a sacramental ministration by a derived light in a place of the cohabiting glory. and yet, amidst signs and symbols the tokens of the higher presence have never been wanting in our hearts. by the waters of babylon we have sat down and wept, but we have ever remembered zion, and that memorial is a witness testifying that we shall yet return with exultation into the house of our father. as a witness in the temple of the heart, so in the outer house of our initiation do we have ever present certain watchers from within, deputed by the second order to guard and lead the lesser mysteries of the temple of isis mighty mother and those who advance within, that they may be fitted in due course to participate in the light that is beyond it. it is in virtue of this connecting link

GOLDEN DAWN RITUALS ZAM3

vine light of rtk above his or her head glowing ever brighter. let the adept now astrally perform the invocation of the supernals. step 7 upon connection and reception of the divine white brilliance of rtk, let the adept make the l.v.x. signs (keeping his hands in the form of osiris risen. 4 step 8 let the adept now recite the following "i am the way the truth and the life. no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness unto the light. i have fought upon the earth for good. i have finished my work. i have entered into the invisible. i am the sun in his rising. i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one. i am the lord of life, triumph

GOLDEN DAWN RITUALS ZAM5

ion and the life, he that believeth in me though he were dead, yet shall he live, and whosoever believeth in me shall never die. i am the first and the last. i am he that liveth and was dead and behold i am alive evermore and hold the keys to hell, for i know that my redeemer liveth and he shall stand at the latter days upon the earth. i am the way, the truth, and the life, no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness unto the light. i have fought upon the earth for good, i have finished my work, i have entered into the invisible. i am the sun in its rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, i am the lord of life, triumpha

GOLDEN DAWN RITUALS ZAM6

t works of chiram, one in essence, but three in aspect. it is true, no lie, certain, and to be depended upon, the superior agrees with the inferior, and the inferior with the superior, to effect that one truly wonderful work. as all things owe their existence to the will of the only one, so all things owe their origin to the one only thing, the most hidden, by the arrangement of the only god. the father of that one only thing is the sun, its mother is the moon, the wind carries it in its belly; but its nourse is a spirituous earth. that one only thing is the father of all things in the universe. its power is perfect, after it has been united to a spirituous earth. separate that spirituous earth from the dense or crude by means of a gentle heat, with much attention. in great measure it asce

GOLDEN DAWN RITUALS ZAM7

h floateth over the firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightening of mine eye, ever rushing on in the splendor of the daily glorified ra, giving my life to the dwellers of earth. if i say come up upon the mountain, the celestial waters shall flow at my command, for i am ra incarnate, kephra created in the flesh. i am the idolar of my father tnu, lord of the city of the sun. the god who commands is in my mouth. the god of wisdom is in my heart. my tongue is the sanctuary of truth, and a god sitteth upon my lips. my word is accomplished every day, and the desire of my heart realizes itself as that of ptah when he created his works. i am eternal, therefore all things are of my design. therefore, do thou come forth unto me from th

power. thoth, hermes, mercury, odin, by whatever name i call thee, thou art still nameless to eternity. come thou forth i say, and aid and guard me in this work of art. thou star of the east that didst conduct the magi, thou art the same, all present in heaven and in hell. thou that vibratest between the light and the darkness, rising, descending, changing ever, yet ever the same. the sun is thy father; thy mother the moon. the wind hath borne thee in its bosom, and the earth hath ever nourished the changeless god head of thy youth. come thou forth i say, come thou forth, and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god, the vast one, obedient u

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

d connected by frequent links. in addition, they exhibited an interesting range of design and engineering features such as suspension bridges and tunnels cut through solid rock. they were clearly the work of an evolved, disciplined and ambitious society. ironically, they played a significant part in its downfall: the spanish forces, led by francisco pizarro, used them to great 1 see, for example, father pablo joseph, the extirpation of idolatry in peru (translated from the spanish by l. clark keating, university of kentucky press, 1968. 2 this is the view of fernando montesinos, expressed in his memorias antiguas historiales del peru (written in the seventeenth century. english edition translated and edited by p. a. means, hakluyt society, london, 1920. graham hancock fingerprints of the g

fabric of pre-colombian native american legends? adding considerably to the mystery was the fact that the jewish and peruvian sources both went on, with many further details in common, to depict an angry deity unleashing a catastrophic flood upon a wicked and disobedient world. on the next page of the sheaf of documents i had assembled was this inca account of the deluge handed down by a certain father molina in his relacion de las fabulas y ritos de los yngas: in the life of manco capac, who was the first inca, and from whom they began to 1 jos de acosta, the natural and moral history of the indies, book i, chapter four, in south american mythology, p. 61. 2 ibid, p. 82. 3 d. gifford and j. sibbick, warriors, gods and spirits from south american mythology, eurobook limited, 1983, p. 54

ted the arts into the country and especially fostered agriculture. in his time maize was so large in the head that a man might not carry more than one stalk at a time and cotton grew in all colours without having to be dyed. he built spacious and elegant houses, and inculcated a type of religion which fostered peace. graham hancock fingerprints of the gods 110 masonry and architecture. he was the father of mathematics, metallurgy, and astronomy and was said to have measured the earth. he also founded productive agriculture, and was reported to have discovered and introduced corn literally the staff of life in these ancient lands. a great doctor and master of medicines, he was the patron of healers and diviners and disclosed to the people the mysteries of the properties of plants. in additi

example, was the true history of the glowing idol that rested 3 ibid, pp. 3-4. 4 mysteries of the mexican pyramids, p. 6. 5 mexico, p. 224. 6 contemporary account cited in mysteries of the mexican pyramids, p. 6. graham hancock fingerprints of the gods 116 in a sacred sanctuary in the mixtec capital achiotlan? we know of this curious object through the writings of a sixteenth-century eyewitness, father burgoa: the material was of marvellous value, for it was an emerald of the size of a thick pepper-pod [capsicum, upon which a small bird was engraved with the greatest skill, and, with the same skill, a small serpent coiled ready to strike. the stone was so transparent that it shone from its interior with the brightness of a candle flame. it was a very old jewel, and there is no tradition e

n of a celestial plan into key sites in egypt and mexico did not by any means exclude religious functions. on the contrary, whatever else they may have been intended for it is certain that the monuments of teotihuacan, like those of the giza plateau, played important religious roles in the lives of the communities they served. thus central american traditions collected in the sixteenth century by father bernardino de sahagun gave eloquent expression to a widespread belief that teotihuacan had fulfilled at least one specific and important religious function in ancient times. according to these legends the city of the gods was so known because the lords therein buried, after their deaths, did not perish but turned into gods. 16 in other words, it was the place where men became gods .17 it wa

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

er, gold and lapis lazuli& jasper are there, which hits upon our gold theme. gold, be it noted, is in some sense the goal of the great work and is a source of both health and wealth. the bruchah or blessings are the closest thing in judaism to a formal sacrament comparable to communion. only it is a communion with a vine not a god. say you so? jesus, quoted in john 15:1: 1 am the true vine and my father is the husbandman. the powdered white gold produced by modern, but alchemica4 processes brought to mind the white tincture. in naeq6 white tincture= 231= seventy two fold lion and, also hermetically sealed. vine= 72= i.n.r.i. and all kinds of neat stuff (alchemically, warm arrow) 788= the secret chiefs work the kahn through serapis bey, tuitit bey. requires some explanation. hey gimel peh n

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

hown below. foid the cutout at the dotted enes and paste the edges to make a truncated pyramid. 43 44 the great crosses the most important tem on each angelic tablet is the great cross whose shaft descends from top to bottom and whose bar crosses the tablet in the centre. this cross comprises 36 squares, and has a double vertical line which is called linea dei patris fitiique,'the line of god the father and the son, and 'linea spiritus sancti' the line of the holy spirit, crossing this horizontally, and containing one rank of letters. the 'linea spiritus sancti' is always the seventh fine or rank of letters from the top, while the two vertical columns of the 'linea dei patris filiique' are always the sixth and seventh columns counting from either right or left. the book of the concourse of

e sides of truncated pyramids as follows: blue squares/pyramid sides have orange lettering yellow squares/pyramid sides have purple lettering black squares/pyramid sides have white lettering red squares/pyramid sides have green lettering 51 names of archangels, angels, and demons behold, isis assumed the form of a woman who was adept with words. isis said to ra "please tell me your name, o divine father, for the life of a person is invested in his narre. the divine majesty, ra, said "i will give in, and go to isis and senil the divine name from my body to her body" t h e divinity hid himself, from the gods in the vast throne room on the boat of millions of years. when events corresponded to the 'time of coming forth of the heart' she said to her son horus "forces of attraction are from the

rmining the egyptian deities that preside over the iesser watchtower squares. figures 1 to 16, appendix c, show the sixteen watchtower subquadrants with the appropriate egyptian deity. as an aid to properly understanding these deities, study the table below. table of egyptian deities os iri s re n ewa l, r e g e n e r a t i o n, r e i n c a r n a t i on, reimbodiment. osiris is the son of ra, the father of horus and the brother of isis and nephthys. he is the god of the dead. isis solidification, manifestation, nature, law, principie, l o v e. i s i s g o v e r n s t h e f o r c e s o f sol idi f icat ion. she gives form to the formless and thus rules over all birth processes. her name rneans'throne' and she is the source or seat of creative power. isis is similar to the tantric goddess, k

undalini. 66 nephthys dispersion, fragmentation, dissociation, severity. she is the counterpart of her sister,'sis. her name means 'lady of the house' nephthys roles over all dispersion processes. she turras forro into formless essence. nephthys is similar to the tantric goddess, kali. horus attainment, fruition, man, humanity, the present as a result of the past. his title is 'the avenger of his father' because he fought set and avenged his father, osiris, whom set slew. horus is shown as a warrior. he is dynamic and aggressive. he is the spring which wins against winter and avenges the past summer. ur-heru cause, maturity, responsibility. his name means 'the elder horus' and he is the counterpart of the child, harpocrates. harpocrates effect, faith, acceptance, innocence. he is horus, th

ur flesh will be defended for you and the death processes will be beneath you. may you be an adept and be given my flesh which will llast forever. may you be osirified and be truth-speaking, may you be truth-speaking in peace" 69 speech of tuamautef (tau-mut-f "the god who exalts motherhood "1 am the god tuamautef, your son who loves you. i have come here to protect you. the brother of the divine father osiris (le, the god set) can assist you. 1 will intercede for you and he will be beneath your feet forever. he will be beneath your feet forever. may you endure. may you endure in truth-speaking" speech of qebhsennuf (qebh-sen-f "the god who refreshes his brothers "1 am the god qebhsennuf, your son. 1 have come here to protect you. i will join your bones together and 1 will gather yourbody

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

paratively few of these; it is not many arch-mythical terms, like frau, holle, wicht, that our language has constant need of, and has never to this day cast off. if these numerous written memorials have only left us sundry bones and joints, as it were, of our old mythology, its living breath still falls upon us from a vast number of stories and customs, handed down through lengthened periods from father to son. with what fidelity they propagate themselves, how exactly they seize and transmit to posterity the essential features of the fable, has never been noticed till now that people have become aware of their gi'eat value, and begun to set them down in collections simple and copious. oral legend is to written records as the folk-song is to poetic art, or the rulings recited by schciffen (

royal heroes charles and frederick: wlio better than wuotan, on whose shoulder they sit and bring him thoughts and tidings, was entitled to inquire after the flying ravens? eavens and wolves scented his march to victory, and they above all other animals have entered into the proper names of the people. in the norse sagas the questioner is a blind graybeard, who just as plainly is old osin again. father of victory, he is likewise god of blessing and bliss, i.e. wish over again, whose place is afterwards occupied by salida (well-being. since he appears alike as god of poetry, of measurement, of the span, of the boundary and of the dicethrow, all gifts, treasures, arts may be regarded as having proceeded from him. though a son of wuotan and yielding to him in power or influence, donar (thuna

being. since he appears alike as god of poetry, of measurement, of the span, of the boundary and of the dicethrow, all gifts, treasures, arts may be regarded as having proceeded from him. though a son of wuotan and yielding to him in power or influence, donar (thunar, thor) appears at times identical with him, and to some extent as an older god worshipped before wuotan. for, like jupiter, he is a father, he is grandfather of many nations, and, as grandfather, is a god of the hills, a god of the rocks, a hammer, sits in the forest, throned on the mountain top, and hurls his old stone weapon, the lightning's bolt. to him the oak was sacred, and his hammer's throw measured out land, as did afterwards wuotan's wand. he rather flies furiously at the giants than fights battles at the head of her

waino and wainotem signify desiderium, wainok cupidus, wainotet desiderare: the swedish lapps, with a kindred language, have waino (wish, desire, and the norwegian lapps vaimel cupidus. thus wish, radegast and wainamoinen seem to be getting nearer to each other. this last is a god of poetry and singing (p. 907, he is constantly called wanha, the old one, as the thunder-god ukko likewise is called father or old, and his wife akka mother or old. with the lapps, atia means both grandfather and thunder (see' old daddy' p. 168. as thor's minni was drunk, so full bowls were emptied in honour of ukko. wainamoinen wakes wipune out of her grave (rune 10, as o^inn does vcila. ilmarinen, the smith-god of the finns, reminds us of hephfestus and volundr, but makes a deeper impression than either; he fa

the heathen faith was cut down to the root, and its poor remains could only save themselves by stealth under a new guise. crude, unkempt it cannot but appear, yet the crude has its simplicity, and the rough its sincerity. in our heathen mythology certain ideas stand out strong and clear, of which the human heart especially has need, by which it is sustained and cheered. to it the highest god is a father (p. 22, a good father, gofar (p. 167, gaffer, grandfather, who grants salvation and victory to the living, and to the dead an entrance to his dwelling. death is a going home, a return to the father (p. 839, by the side of the god stands the highest goddess as a mother (p. 22, gammer, grandmother, wise and white ancestress. the god is exalted, the goddess beaming with beauty; both go their r

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

is given to heroes, gigantic ones are meant, as heimo, starkaftr, asperian (p. 387. but ssem. 85b expressly calls a]?urs firihqfdudr, exactly as the mhg. wahtelmsere names a driliouptigen tursen (massm. denkm. 109: a remarkable in stance of agreement. in ssem. 35a appears a giant s son with six heads, in 56a the many-headed band of giants is spoken of, and in 53 a giantess with 900 heads. brana s father has three (invisible) heads, fornald. sog. 3, 574, where also it is said: f]?a 1 schafarik explains obor by the celtic ambro above (p. 520n; but in that case the polish would have been a,br. 2 briareus or ^gaeon has a hundred arms (e/faro-yxei/sos, ii. 1, 402) and fifty heads, geryon three heads and six hands; in hesiod s theog. 150, kottus, gyges and briareus have one hundred arms and fift

umbering but 54 houses, and yet a couple of miles long, because they stand scattered and in single file. the devil flew through the air, carrying houses in an apron, but a hole in it let the houses drop out one by one. on looking back, he noticed it and cried there s a pity (schade (see suppl. the pretty fable of the giant s daughter picking up the plough ing husbandman and taking him home to her father in her apron is widely known, but is best told in the alsace legend of nideck castle: irn waldscliloss dort am wasserfall in forest-castle by waterfall sinn d ritter rise gsinn (gewesen; the barons there were giants; a mol (einmal) kummt s fraule hrab ins once the maiden comes down into the thal&gt; dale, unn geht spaziere drinn. and goes a-walking therein. sie thut bis schier noch hasl

ith me. then plumps down on the ground and spreads her apron out, grasps all in her hand, peps it in, and runs right joyful home; leaps up the rock-path brisk, where the hill is now so steep and men must scramble up, she makes but one stride. the baron sits just then at table: my child, what bringst with thee? joy looks out at thine eyes; undo thine apron, quick, what hast so wonderful therein? 1 father, playthings quite too neat, i ne er had aught so pretty, and sets it all before him. on the table she sets the plough, the farmers and their horses, runs round them and laughs, her joy is all too great. ah child, this is no plaything, a pretty thing thou hast done! saith the baron quick, and laughs, 1 go take it back! the farmers provide us with bread, else we die the hunger-death; carry it

er had aught so pretty, and sets it all before him. on the table she sets the plough, the farmers and their horses, runs round them and laughs, her joy is all too great. ah child, this is no plaything, a pretty thing thou hast done! saith the baron quick, and laughs, 1 go take it back! the farmers provide us with bread, else we die the hunger-death; carry it all away again. the maiden cries, the father scolds: a farmer shall be no toy to me. i will have no grumbling; pack it all up softly again and carry it to the same place where thou tookst it from. tills not the farmer his field, we are short of bread and money in our nest on the rock. similar anecdotes from the harz and the odenwald are given in deut. sag. nos. 319. 324. in hesse the giant s daughter is placed on the hippersberg (betw

toy to me. i will have no grumbling; pack it all up softly again and carry it to the same place where thou tookst it from. tills not the farmer his field, we are short of bread and money in our nest on the rock. similar anecdotes from the harz and the odenwald are given in deut. sag. nos. 319. 324. in hesse the giant s daughter is placed on the hippersberg (betw. kolbe, wehrda and gossfelden: her father rates her soundly, and sets the ploughman at liberty again with commendations. the same story is told at dittersdorf near blankenburg (betw. eudolstadt and saalfeld. again, a hiinin with her daughter dwelt on hiinenkoppe at the entrance of the black forest. the daughter found a peasant ploughing on the common, and put him in her apron, oxen, plough and all, then went and showed her mother t

GRIMOIRE OF TURIEL

f the circle be 9 feet. wash thyself the same day quite clean. make the pentacles forthwith and provide the other things necessary, with incensing. then being clothed in pure vestments and having covered the altar and lighted the candies begin about half an hour before sunrise on the day assigned for the work and say with great devotion as follows: first morning prayer: almighty and most merciful father i beseech thee that thou wilt vouchsafe favourably to hear me at this time whilst i make my humble prayer and supplication unto thee. i confess unto thee o lord thou hast justly punished me for my manifold sins and offences but thou hast promised at what time soever a sinner doth repent of his sins and wickedness thou wilt pardon and forgive him and turn away the remembrance of them from be

ings therein in six days, grant that this now brought to perfection by thine unworthy servant may be by thee blessed and receive divine virtue, power and jnfluence from thee that every thing therein contained may fully operate according to the hope and confidence of me thine tmworthy servant through jesus christ our lord and saviour. amen. the blessing of the light i bless thee in the name of the father. o holy, holy lord, god, heaven and earth are fuil of thy glory before whose face there is a bright shining light forever; bless now, o lord, i beseech thee, these creatures of light which thou hast given for the kindly use of man that they, by thee being sanctif ed, may not be put out or extinguished by the power, malice, or filthy darkness of the devil, but may shine forth brightly and le

h and fortitude and greatly to be feared, bless o lord, this instrument that it may be a terror unto the enemy, and therewith i may fight with and overcome all phantasms and oppositions of the enemy, through the influence and help of thy most holy mighty name, on, st. the secret grimoire agla, and in the cross of jesus christ our only lord. amen. be thou blessed and consecrated in the name of the father, son, and holy ghost. asperges me, etc. benediction of the lamens (symbois. circles: o god thou god of my salvation i call upon thee by the mysteries of thy most holy name, on, st. agla, i worship and beseech thee by thy names el, elohim, elohe, zebaoth, and by thy mighty name tetragrammaton, saday, that thou wilt be seen in the power and force of these thy most holy names so written fillin

given unto man that with them, faithfully used, power thereby to work many things; bless these, o lord, framed and written by the hand of me thine unworthy servant that being filled with divine virtue and influence by thy commands, o most holy god, they may shew forth their virtue and power to thy praise and glory through jesus christ our lord. amen. i bless and consecrate you in the name of the father, the son, and the holy ghost, the god of abraham, isaac, and jacob. asperges me, etc. amen. benediction of the garment o holy, blessed and eternal lord god who art the god of purity and delightest that our souls should appear before thee in clean and pure and undefiled vestments being cleansed, blessed, and consecrated by thee, i may put them on, being therewith clothed i may be whiter than

ing therewith clothed i may be whiter than snow both in soul and body in thy presence this day, in and through the ment, death, and passion of our onty lord and saviour jesus christ, who liveth and reigneth with thee in the unity of the holy spirit, ever one god, world without end. the god of abraham, isaac and jacob bless thee, purge thee, and make thee pure, and be thou clean in the name of the father, son and holy ghost. amen. the secret grimoire in this thy holy sign o god, fear no evil. by thy holy power, and by this thy holy sign all evil doth flee. by thy holy name and thy power which secret was revealed to moses, through the holy names written in this book, depart far from me all ye workers of iniquity. bless, o lord, i beseech thee, this place and drive away all evil and wickednes

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

visited annually by great numbers of members, and his friends and admirers.[134] ralph m. lewis, f.r.c. imperator for the worldwide jurisdiction (the americas, australasia, europe, africa, and asia) a.m.o.r.c. the following is a brief biography of facts gathered from the archives of the order. ralph maxwell lewis was born in new york city, new york, on sunday, february 14, 1904, at 10:30 a.m. his father, the first imperator of a.m.o.r.c. for north and south america, was born in new jersey, and was of welsh extraction, being a descendant of sir robert lewis, early american settler. his mother was born in boston, massachusetts. his father, at the time of his birth, was engaged as a feature writer for a new york newspaper, and, though still a young man, was nationally known for his articles o

he evidenced a pronounced faculty for efficiently organizing details, and arranging every personal activity into a systematic campaign. duties or programs which challenged the imagination and called for creative enterprise made the strongest appeal to his nature. from 1919 to 1923, while radio was still in its infancy and no standard receiving equipment was on the market, he collaborated with his father and other researchers in an especially equipped laboratory for the designing of unique receiving circuits, and for the improvement of the instruments used. his abhorrence of routine detail caused a mental restlessness, and a search for a profession which would allow his imagination the necessary freedom. having reached a point in his law studies where he would soon have been prepared for th

law studies where he would soon have been prepared for the bar examination, he abandoned his interest in law as a profession, because its logic and required research alone continued to appeal to him. abstract subjects began to engross him more and more. he read works on oceanography, archaeology, and geology, especially those topics which entered the realm of speculation. his discussions with his father led his interest into the fields of ontology, metaphysics, and mysticism. his father never urged him to become a rosicrucian member or student. however, the answers he received to his questions.and which were not available through any other source of knowledge. aroused his admiration for the rosicrucian teachings, and he crossed the threshold of the order by a special dispensation while sti

hanges in the amorc administration policies and the expansion of the sanctum membership. he advocated a centralization of all the order's activities in the supreme lodge, with the subordinate activities deriving their power and direction through the central body alone. this caused uniformity in function and a consequent unity which strengthened amorc materially. aside from his filial love for his father, he always had a great respect for his genius and gave him unswerving loyalty. he was an american delegate on several occasions to the f. u d. o. s. i. conferences (a federation of the authentic arcane orders of europe) held in brussels, belgium. he was received by the imperator of the rose croix of europe, with honors due his rank, and had other rosicrucian degrees conferred upon him in br

americas, australasia, europe, africa, and asia) a.m.o.r.c. arthur c. piepenbrink was born in elmhurst, illinois, july 1, 1922. when he was four, his family moved to beaver dam, wisconsin, a farming community of about 10,000 people. here he experienced the depression years, learning with his family how to be self-sufficient in an almost pioneer spirit.from the raising of food to carpentering. his father, a teacher, had many interests, and his challenging, inquisitive mind and progressive ideas involved family life at all times in a mixture of the serious, philosophical, religious, educational, and moral. when he joined the rosicrucian order, the rosicrucian principles he learned and lived struck a harmonious chord in the son and became for him the natural way to live, instilling in him eve

HAMIL THE ROSICRUCIAN SEER

sand questions he had asked of his spirit guides in the mirror or crystal.tohis sorrow, like the greatdrdee, he was unable himself to see anything in the crystal and had to make use of whathetermed a 'speculatrix. he appears to have met with most success when using young girls, particularly one emma louisa leigh. he came into contact with her in the early 1850s in croydon where she lived with her father, edwin waveuleigh, a retired excise officer, at 195 cherry orchard lane! she was about thirteen years old when hockley metherand died in 1858 at the age of twenty.12itwas through her that hockley received the crowned angel'smagnum()jjus,metaphysicaland spiritualphilos()jjhy;or theamneaionwith andinfluenceouermaterialbodies-byspirits.hockley approached crystal or mirror scrying with an almos

and as the case shews the inestimable blessings which may be conferred upon suffering humanity, even by the most unpractised hand when under medical supervision, however slight. i must observe that the mesmeriser was absolutely ignorant of mesmerism and its manipulations until almost immediately before the commence255 ment of the present case. having the pleasure to be an old friend ofmrmoreton's father, and my advocacy of mesmerism being known, i was requested one day to shew the. members of his' family the process by putting, in a few minutes, one of his sons into the mesmeric sleep, producing rigidity &c, at will. this inducedmrl.moreton to turn his attention to the subject, and. procuring a deleuze, andmrbarth's excellent manual for a guide, he made his first essay upon a young woman

in opinion; and as the case appears to me a very strong proof of soul travelling, and remarkably corroborative of the very singular statement given bymrhazard inno.xxvi.ofthezoist,imust crave room for the sitting in detail.in the ninety-eighth sitting, m. lucas, desirous of learning the fate of his brother-in-law, who had left france twelve years before, in consequence of an altercation with his father, applied to m. cahagnet for a sitting. scarcely was adele asleep, than she asked for this man by his name, as she usually does for deceased persons. she then said to us 'i see him: he is not dead; he is on the earth, and not in the spiritual world' she then gaveso exact a description of him to m. lucas, that the latter declared even the very gestures true to life. a few days later, m. lucas

confessed that he was the thief.mrlane, the eminent orientalist, who lived for several years in egypt, and witnessed personally the operations of the egyptian magicians, of which he has published many curious relations: states, that on one occasion the magicians' perform255 ances were ridiculed by an englishman present, who said that nothing would satisfy him but a correct description of his own father, of whom he was sure no one of the company had any knowledge.thesceptic was a little staggered when the boy described the man in a frank dress, with his hand placed to his head, wearing spectacles, and with one foot on the ground, and the other raised behind him, as if he were stepping down from a seat.thedescription was exactlytrue in every respect, the peculiar position of the hand was ca

e relates several experiments in which the recipients exactly described what the spectators wished them to perceive, it being necessary that the latter should form clear and vivid images, in their own minds, of what was to be seen by the patients. one of these experiments is described asfollows-'new york.feb.uflar. magnetizedmiss-;found her condition one of the most exalted. at the request of her father, who is one of the most eminent artists in the country, i brought before herspiritualvision the shade of napoleon, whom she recognized at once, then byron and alexander the great; the experiment was192therosicrucianseererrand, he arose and kindled some spices on a sort of small altar in the midle of the room; he then walked round the altar for half an hour or so, muttering words, to them un

HANDBOOK OF EGYPTIAN MYTHOLOGY

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

stivals can contain beautiful poetry.30 such hymns were sometimes copied onto papyrus to be enjoyed as literature or inscribed on stelae dedicated by pious individuals. middle kingdom hymns mainly consist of sequences of divine epithets, but these can be helpful in reconstructing the myths that may have been current about deities in this period. popular in the middle kingdom were texts in which a father instructs his son on the right way to behave in life. these are often known as instruction or wisdom texts. one of the topics instruction texts deal with is the proper relationship between humanity and the gods, so they sometimes allude to mythical events, such as the sun god s decision to destroy rebellious humanity. other literary works that deal with ethical issues are in the form of pro

to seduce mortal women, but their focus is on very human emotions of lust and jealousy. the seductions by zeus are set in a mythical age of heroes, and the god s behavior may be criticized. in egypt, such stories were a solemn part of the myth of divine kingship and were told about living people. each egyptian king was the son of the supreme creator god amun-ra but also horus, the avenger of his father, osiris. some new kingdom rulers took a renewed interest in the holy city of abydos and the cult of osiris. ironically, the finest temple at abydos was built by seti i, a king who was named after seth, the great enemy of osiris.50 this temple of seti i is so large and well preserved that its scenes and inscriptions have been used to reconstruct the daily ritual that went on in every egyptia

ining chamber is inscribed with the images and texts that form the book of nut, a major source for reconstructing egyptian cosmology. a hymn inscribed on a new kingdom private stela from abydos provides the most detailed account in egyptian of the osiris myth.53 after the usual lists introduction 23 of divine epithets, there is a section of narrative verse that begins with osiris appearing on his father s throne and ends with horus being acclaimed as his rightful successor. if this were our only source for the myth, the story would be very difficult to follow because the actual death of osiris is not mentioned and his enemy is only identified as the disturber. rules still prevented explicit images of those moments when maat was threatened by terrible events. there was one place in which it

een called the world s oldest fairy tale. the ending of the story is missing, but the prince was probably saved by the spirited princess whose hand he wins in a jumping competition. the story known as truth and lies has been interpreted as an allegorical version of the osiris myth, with the deities transformed into a dysfunctional human family.62 the plot involves a son who grows up to avenge his father, truth, and defeat the enemy, lies. in contrast to isis, the hero s mother is presented as lustful and heartless. the female characters also prove to be evil in the story of the two brothers. the hero is falsely accused of attempting to rape his brother s wife and then betrayed by the woman given to him as a wife by the gods. many mythological themes appear in semidisguised form in this sto

HEAVEN HELL

also possessed a boat wherein he sailed about at will, but its form is different from that of the boat moored at the end of the canal. the operations of ploughing, and of seed-time and harvest, are all represented. as to the deceased himself, we see him in the act of offering incense to the "great company of the gods" and he addresses a bearded figure, which is intended probably to represent his father, or some near relation; we see him paddling in a boat, and also sitting on a chair of state smelling a flower, with a table of offerings before him. none of the inscriptions mentions sekhet-aaru, but it is distinctly said that the reaping of the grain by the deceased is taking place in sekhet-hetep, or sekhet-hetepet. in chronological order the next picture of sekhet-hetepet to be considere

the first large division of the region; nebt-taui, a pool in the second division; nut-urt, a pool in the first division; uakh, a pool in the second division, where the kau, or "doubles" dwell; tchefet, a portion of the third division, wherein the deceased arrays himself in the apparel of ra; unen-em-hetep, the birthplace of the great god; qenqentet, a pool in the first division, where he sees his father, and p. 49 looks upon his mother, and has intercourse with his wife, and where he catches worms and serpents and frees himself from them; the lake of tchesert, wherein he plunges, and so cleanses himself from all impurities; hast, where the god ari-en-ab-f binds on his head for him; usert, a pool in the first division, and smam, a pool in the third division of sekhet-hetepet. having visited

to enjoy intercourse with relatives and friends. from many scenes and passages in texts it has for some time past been clear that husband met wife, and wife met husband again beyond the grave, for in the papyrus of ani we see ani accompanied by his wife in the house of osiris and in many other places, and in the papyrus of anhai 1 we see anhai bowing before two mummied forms, which represent her father and mother, and seated in a boat side by side with her husband. from the papyrus of nebseni 2 we know that the meeting of the deceased with his mother, father, and wife was believed to take place on the island in the first division of sekhet-hetep called qenqentet, for he says, p. 65 [paragraph continues "o qenqentet, i have entered into thee, and i have seen the osiris (i.e, his father) an

and wife was believed to take place on the island in the first division of sekhet-hetep called qenqentet, for he says, p. 65 [paragraph continues "o qenqentet, i have entered into thee, and i have seen the osiris (i.e, his father) and i have gazed upon my mother, and had union [with my wife" 1 other passages in the per-em-hru indicate that the egyptian hoped to meet again other people besides his father, mother, and wife, in sekhet-hetep. thus in the liind chapter the deceased is made to say "let me have the power to manage my own fields in tattu (mendes, and my own growing crops in aunu (heliopolis. let me live upon bread made from white grain, and let my beer be made from red grain, and may my ancestors, and my father and my mother be given unto me as guardians of my door and for the ord

the determinatives prove that the word describes people of both sexes. it occurs twice in the per-em-hru, viz, in chapter lii, line 6, and chapter clxxxix, line 7, 1 and was translated "persons" by me in 1896; the oldest example of the use of the word was published by m. p. lacau in recueil, 1904, p. 67. the very short form of the prayer of the deceased that he may enjoy the companionship of his father and mother in sekhet.-hetep is the outcome of a belief which is very ancient; and it finds its fullest expression in an p. 67 important chapter, which m. lacau has published 1 according to the texts on two coffins of the xith dynasty, which were found at al-barsha, and are now in the egyptian museum at cairo. 2 this chapter supplies us with some valuable information concerning the reunion a

HELENA BLAVATSKY NIGHTMARE TALES

eautifully rendered, and made a great impression upon the guests, one ofwhom, a lady, cried "how lovely, how sad! did you compose that yourself, m. de lassa" he lookedtowards her absently for an instant, then replied "i? oh, no! that is merely a reminiscence, madame "doyou know who did compose it, m. de lassa" enquired a virtuoso present "i believe it was originally writtenby ptolemy auletes, the father of cleopatra" said m. de lassa, in his indifferent musing way "but not in itspresent form. it has been twice re-written to my knowledge; still, the air is substantially the same "fromwhom did you get it, m. de lassa, if i may ask" persisted the gentleman "certainly, certainly! the last timei heard it played was by sebastian bach; but that was palestrina's- the present- version. i think i pr

f life, hedgedby ever-blooming roses with no thorns. the rare sorrows that befall the twin pair, form and soul, appear to nightmare talesii12 them rather like the pale light of the cold northern moon, whose beams throw into a deeper shadow all aroundthe moon-lit objects, than as the blackness of the night, the night of hopeless sorrow and despair. son of a prince, born to rule himself one day his father's kingdom; surrounded from his cradle by reverenceand honours; deserving of the universal respect and sure of the love of all- what could the soul-ego desiremore for the form it dwelt in. and so the soul-ego goes on enjoying existence in its tower of strength, gazing quietly at the panorama oflife ever changing before its two windows- the two kind blue eyes of a loving and good man. iiione

erenceand honours; deserving of the universal respect and sure of the love of all- what could the soul-ego desiremore for the form it dwelt in. and so the soul-ego goes on enjoying existence in its tower of strength, gazing quietly at the panorama oflife ever changing before its two windows- the two kind blue eyes of a loving and good man. iiione day an arrogant and boisterous enemy threatens the father's kingdom, and the savage instincts of thewarrior of old awaken in the soul-ego. it leaves its dreamland amid the blossoms of life and causes its egoof clay to draw the soldier's blade, assuring him it is in defence of his country. prompting each other to action, they defeat the enemy and cover themselves with glory and pride. they makethe haughty foe bite the dust at their feet in supreme

koulouka bhatta [the historian; bahwruba and the aitareya brahmanas; vishnu purana, etc, etc.each book gives its own version) thus is it that the old bards of rajasthan sing it, when they come and seatthemselves in the verandah of the traveller's bungalow in the wet evenings of the rainy season. let us leavethen the orientalists to their fantastic speculations. how does it concern us whether the father of the selfishand cowardly prince, who was the cause of the transformation of the white lotus into the blue lotus, be calledharischandra or ambarisha? names have nothing to do with the naive poetry of the legend, nor with itsmoral- for there is a moral to be found if looked for well. we shall soon see that the chief episode in thestory is curiously reminiscent of another legend- that of the

this made the king veryunhappy* it is only much later in the orthodox pantheon and the symbolical polytheism of thebrahmans that varuna became poseidon or neptune- which he is now. in the vedas he isthe most ancient of the gods, identical with ouranos of the greek, that is to say apersonification of the celestial space and the infinite gods, the creator and ruler of heaven andearth, the king, the father and the master of the world, of gods and of men. hesiod's uranusand the greek zeus are one. nightmare talesthe blue lotus21 "alas" he wailed, every morning while performing his puja to the lesser gods "alas! what avails it to be thegreatest king on earth when god denies me an heir of my blood. when i am dead and placed on the funeralpyre, who will fulfil the pious duties of a son, and shatt

HELENA BLAVATSKY THE KEY TO THEOSOPHY

dhism, and may be found still more elaborated in the secret doctrine. it is based on the oldest philosophy of the world, called the wisdom-religion or the archaic doctrine. if you like, you may ask questions and have them explained. the fundamental teachings of theosophy on god and prayer q. do you believe in god? a. that depends what you mean by the term. q. i mean the god of the christians, the father of jesus, and the creator: the biblical god of moses, in short. a. in such a god we do not believe. we reject the idea of a personal, or an extra-cosmic and anthropomorphic god, who is but the gigantic shadow of man, and not of man at his best, either. the god of theology, we say-and prove it-is a bundle of contradictions and a logical impossibility. therefore, we will have nothing to do wi

d externally, if by prayer you mean the outward petition to an unknown god as the addressee, which was inaugurated by the jews and popularized by the pharisees. page 34 the key to theosophy- hp blavatsky.txt q. is there any other kind of prayer? a. most decidedly; we call it will-prayer, and it is rather an internal command than a petition. q. to whom, then, do you pray when you do so? a. to "our father in heaven"-in its esoteric meaning. q. is that different from the one given to it in theology? a. entirely so. an occultist or a theosophist addresses his prayer to his father which is in secret, not to an extra-cosmic and therefore finite god; and that "father" is in man himself. q. then you make of man a god? a. please say "god" and not a god. in our sense, the inner man is the only god w

nd therefore finite god; and that "father" is in man himself. q. then you make of man a god? a. please say "god" and not a god. in our sense, the inner man is the only god we can have cognizance of. and how can this be otherwise? grant us our postulate that god is a universally diffused, infinite principle, and how can man alone escape from being soaked through by, and in, the deity? we call our "father in heaven" that deific essence of which we are cognizant within us, in our heart and spiritual consciousness, and which has nothing to do with the anthropomorphic conception we may form of it in our physical brain or its fancy "know ye not that ye are the temple of god, and that the spirit of (the absolute) god dwelleth in you" one often finds in theosophical writings conflicting statements

ple in man. some call it the sixth principle (buddhi, others the seventh (atma. if christian theosophists wish to make use of such expressions, let them be made philosophically correct by following the analogy of the old wisdom-religion symbols. we say that christos is not only one of the three higher principles, but all the three regarded as a trinity. this trinity represents the holy ghost, the father, and the son, as it answers to abstract spirit, differentiated spirit, and embodied spirit. krishna and christ are philosophically the same principle under its triple aspect of manifestation. in the bhagavad-gita we find krishna calling himself indifferently atma, the abstract spirit, kshetraj a, the higher or reincarnating ego, and the universal self, all names which, when transferred from

christ has given you one prayer of which you have made a lip prayer and a boast, and which none but the true occultist understands. in it you say, in your dead-sense meaning "forgive us our debts, as we forgive our debtors" which you never do. again, he told you to love your enemies and do good to them that hate you. it is surely not the "meek prophet of nazareth" who taught you to pray to your "father" to slay, and give you victory over your enemies! this is why we reject what you call "prayers" q. but how do you explain the universal fact that all nations and peoples have prayed to, and worshiped a god or gods? some have adored and propitiated devils and harmful spirits, but this only proves the universality of the belief in the efficacy of prayer. a. it is explained by that other fact

HEPTAMERON

id tardatis? festinate imperat vobis adonay, saday, rex regum, el, aty, titeip, azia, hyn, jen, minosel, achadan: vay, vaa, ey, haa, eye, exe, el, el, el, hy, hau, hau, hau, va, va, va, va. a prayer to god, to be said in the four parts of the world, in the circle. a morule, taneha, latisten, rabur, taneha, latisten. escha, aladia, alpha& omega, leyste, oriston, adonay: o my most merciful heavenly father, have mercy upon me, although a sinner; make appear the arm of thy power in me this day (although thy unworthy child) against these obstinate and pernicious spirits, that i by thy will may be made a contemplator of thy divine works, and may be illustrated with all wisdom, and alwaies worship and glorifie thy name. i humbly implore and beseech thee, that these spirits which i call by thy jud

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

mi on vendatic raj yoga. these 2 together come to 3s. including postage. the incense of dhoop is reserved class, per lb. 2.os.od. first class i 2s. od. second class 8s.od. third class ss.od; these books and this dhoop are all to be had of r. c. bary, esqre, said mithra bazaar, lahore, india. send p.o. to him. there is a special form for indian p.o.'s, by which they require you to give the name of father of native, tribe &c &c &c, which no one ever can do. i just put "not a native" and it has always acted. i forget whether i got the i2s. or the 8s. dhoop. it takes many years to arrive at unmistakeable lucidity by means of yoga. there may be many hallucinations. when in london i got i/z an hour in brit. mus. and looked in "annual register" for dr. price, and there it is sure enough. i almost

HP LOVECRAFT A DARK LORE

as candlemas, which people in dunwich curiously observe under another name; and because the noises in the hills had sounded, and all the dogs of the countryside had barked persistently, throughout the night before. less worthy of notice was the fact that the mother was one of the decadent whateleys, a somewhat deformed, unattractive albino woman of thirty-five, living with an aged and half-insane father about whom the most frightful tales of wizardry had been whispered in his youth. lavinia whateley had no known husband, but according to the custom of the region made no attempt to disavow the child; concerning the other side of whose ancestry the country folk might- and did- speculate as widely as they chose. on the contrary, she seemed strangely proud of the dark, goatish-looking infant w

ly proud of the dark, goatish-looking infant who formed such a contrast to her own sickly and pink-eyed albinism, and was heard to mutter many curious prophecies about its unusual powers and tremendous future. lavinia was one who would be apt to mutter such things, for she was a lone creature given to wandering amidst thunderstorms in the hills and trying to read the great odorous books which her father had inherited through two centuries of whateleys, and which were fast falling to pieces with age and wormholes. she had never been to school, but was filled with disjointed scraps of ancient lore that old whateley had taught her. the remote farmhouse had always been feared because of old whateley's reputation for black magic, and the unexplained death by violence of mrs whateley when lavini

edn't think the only folks is the folks hereabouts. lavinny's read some, an' has seed some things the most o' ye only tell abaout. i calc'late her man is as good a husban' as ye kin find this side of aylesbury; an' ef ye knowed as much abaout the hills as i dew, ye wouldn't ast no better church weddin' nor her'n. let me tell ye suthin- some day yew folks'll hear a child o' lavinny's a-callin' its father's name on the top o' sentinel hill' the only person who saw wilbur during the first month of his life were old zechariah whateley, of the undecayed whateleys, and earl sawyer's common-law wife, mamie bishop. mamie's visit was frankly one of curiosity, and her subsequent tales did justice to her observations; but zechariah came to lead a pair of alderney cows which old whateley had bought of

e a matter of wide remark, and he was obliged to carry a pistol in order to traverse the countryside in safety. his occasional use of the weapon did not enhance his popularity amongst the owners of canine guardians. the few callers at the house would often find lavinia alone on the ground floor, while odd cries and footsteps resounded in the boarded-up second storey. she would never tell what her father and the boy were doing up there, though once she turned pale and displayed an abnormal degree of fear when a jocose fish-pedlar tried the locked door leading to the stairway. that pedlar told the store loungers at dunwich village that he thought he heard a horse stamping on that floor above. the loungers reflected, thinking of the door and runway, and of the cattle that so swiftly disappear

re. he thought of wilbur, goatish and ominous, once again, and laughed mockingly at the village rumours of his parentage 'inbreeding' armitage muttered half-aloud to himself 'great god, what simpletons! show them arthur machen's great god pan and they'll think it a common dunwich scandal! but what thing- what cursed shapeless influence on or off this three-dimensional earth- was wilbur whateley's father? born on candlemas- nine months after may eve of 1912, when the talk about the queer earth noises reached clear to arkham- what walked on the mountains that may night? what roodmas horror fastened itself on the world in half-human flesh and blood' during the ensuing weeks dr armitage set about to collect all possible data on wilbur whateley and the formless presences around dunwich. he got

HP LOVECRAFT POETRY AND THE GODS

y they came upon zeus, holding court upon double-headed parnassus, his golden throne flanked by apollo and the muses on the right hand, and by ivy-wreathed dionysus and pleasure-flushed bacchae on the left hand. so much of splendour marcia had never seen before, either awake or in dreams, but its radiance did her no injury, as would have the radiance of lofty olympus; for in this lesser court the father of gods had tempered his glories for the sight of mortals. before the laurel-draped mouth of the corycian cave sat in a row six noble forms with the aspect of mortals, but the countenances of gods. these the dreamer recognized from images of them which she had beheld, and she knew that they were none else than the divine maeonides, the avernian dante, the more than mortal shakespeare, the c

HP LOVECRAFT THE ALCHEMIST

ighty lords of the estate. it was in one of the vast and gloomy chambers of this remaining tower that i, antoine, last of the unhappy and accursed counts de c, first saw the light of day, ninety long years ago. within these walls and amongst the dark and shadowy forests, the wild ravines and grottos of the hillside below, were spent the first years of my troubled life. my parents i never knew. my father had been killed at the age of thirty-two, a month before i was born, by the fall of a stone somehow dislodged from one of the deserted parapets of the castle. and my mother having died at my birth, my care and education devolved solely upon one remaining servitor, an old and trusted man of considerable intelligence, whose name i remember as pierre. i was an only child and the lack of compan

afterward pondered long upon these premature deaths, and began to connect them with the wanderings of the old man, who often spoke of a curse which for centuries had prevented the lives of the holders of my title from much exceeding the span of thirty-two years. upon my twenty-first birthday, the aged pierre gave to me a family document which he said had for many generations been handed down from father to son, and continued by each possessor. its contents were of the most startling nature, and its perusal confirmed the gravest of my apprehensions. at this time, my belief in the supernatural was firm and deep-seated, else i should have dismissed with scorn the incredible narrative unfolded before my eyes. the paper carried me back to the days of the thirteenth century, when the old castle

nt as himself in the hidden arts, who had therefore been called le sorcier, or the wizard. this pair, shunned by all honest folk, were suspected of the most hideous practices. old michel was said to have burnt his wife alive as a sacrifice to the devil, and the unaccountable disappearance of many small peasant children was laid at the dreaded door of these two. yet through the dark natures of the father and son ran one redeeming ray of humanity; the evil old man loved his offspring with fierce intensity, whilst the youth had for his parent a more than filial affection. one night the castle on the hill was thrown into the wildest confusion by the vanishment of young godfrey, son to henri, the count. a searching party, headed by the frantic father, invaded the cottage of the sorcerers and th

the finding of young godfrey in a distant and unused chamber of the great edifice, telling too late that poor michel had been killed in vain. as the count and his associates turned away from the lowly abode of the alchemist, the form of charles le sorcier appeared through the trees. the excited chatter of the menials standing about told him what had occurred, yet he seemed at first unmoved at his father's fate. then, slowly advancing to meet the count, he pronounced in dull yet terrible accents the curse that ever afterward haunted the house of c `may ne'er a noble of they murd'rous line survive to reach a greater age than thine' spake he, when, suddenly leaping backwards into the black woods, he drew from his tunic a phial of colourless liquid which he threw into the face of his father's

emonologists. 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 kill godfrey the heir with an arrow just as he approached the age which had been his father's at his assassination; how he had secretly returned to the estate and established himself, unknown, in the even then deserted subterranean chamber whose doorway now framed the hideous narrator, how he had seized robert, son of godfrey, in a field, forced poison down his throat, and left him to die at the age of thirty-two, thus maintaing the foul provisions of his vengeful curse. at this p

HP LOVECRAFT THE CATS OF ULTHAR

at was the land of these wanderers none could tell; but it was seen that they were given to strange prayers, and that they had painted on the sides of their wagons strange figures with human bodies and the heads of cats, hawks, rams and lions. and the leader of the caravan wore a headdress with two horns and a curious disk betwixt the horns. there was in this singular caravan a little boy with no father or mother, but only a tiny black kitten to cherish. the plague had not been kind to him, yet had left him this small furry thing to mitigate his sorrow; and when one is very young, one can find great relief in the lively antics of a black kitten. so the boy whom the dark people called menes smiled more often than he wept as he sat playing with his graceful kitten on the steps of an oddly pa

HP LOVECRAFT THE LURKING FEAR

eness to the frequent thunderstorms. most of this information reached the outside world through young jan martense, who from some kind of restlessness joined the colonial army when news of the albany convention reached tempest mountain. he was the first of gerrit's descendants to see much of the world; and when he returned in 1760 after six years of campaigning, he was hated as an outsider by his father, uncles, and brothers, in spite of his dissimilar martense eyes. no longer could he share the peculiarities and prejudices of the martenses, while the very mountain thunderstorms failed to intoxicate him as they had before. instead, his surroundings depressed him; and he frequently wrote to a friend in albany of plans to leave the paternal roof. in the spring of 1763 jonathan gifford, the a

HP LOVECRAFT THE QUEST OF IRANON

fountains. often i played in the gardens and waded in the pools, and lay and dreamed among the pale flowers under the trees. and sometimes at sunset i would climb the long hilly street to the citadel and the open place, and look down upon aira, the magic city of marble and beryl, splendid in a robe of golden flame "long have i missed thee, aira, for i was but young when we went into exile; but my father was thy king and i shall come again to thee, for it is so decreed of fate. all through seven lands have i sought thee, and some day shall i reign over thy groves and gardens, thy streets and palaces, and sing to men who shall know whereof i sing, and laugh not nor turn away. for i am iranon, who was a prince in aira" that night the men of teloth lodged the stranger in a stable, and in the m

cities. i have seen stethelos that is below the great cataract, and have gazed on the marsh where sarnath once stood. i have been to thraa, ilarnek, and kadatheron on the winding river ai, and have dwelt long in olathoe in the land of lomar. but though i have had listeners sometimes, they have ever been few. and i know that welcome shall wait me only in aira, the city of marble and beryl where my father once ruled as king. so for aira shall we seek, though it were well to visit distant and lute-blessed oonai across the karthianhills, which may indeed be aira, though i think not. aira's beauty is past imagining, and none can tell of it without rapture, whilist of oonai the camel-drivers whisper leeringly" at the sunset iranon and small romnod went forth from teloth, and for long wandered am

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

, an' them kanakys wudu't never give away their secrets "yield up enough sacrifices an' savage knick-knacks an' harbourage in the taown when they wanted it, an' they'd let well enough alone. wudn't bother no strangers as might bear tales aoutside- that is, withaout they got pryin. all in the band of the faithful- order 0' dagon- an' the children shud never die, but go back to the mother hydra an' father dagon what we all come from onct. la! ia! cthulhu fhtagn! ph'nglui mglw'nafh cthulhu r'lyeh wgah-nagl fhtaga" old zadok was fast lapsing into stark raving, and i held my breath. poor old soul- to what pitiful depths of halluci-nation had his liquor, plus his hatred of the decay, alienage, and disease around him, brought that fertile, imaginative brain? he began to moan now, and tears were c

hen i told him i was a grandson of eliza orne of arkham, who was born in 1867 and had married james williamson of ohio at the age of seventeen. it seemed that a material uncle of mine had been there many years before on a quest much like my own; and that my grandmother's family was a topic of some local curiosity. there had, mr. peabody said, been considerable discussion about the marriage of her father, benjamin orne, just after the civil war; since the ancestry of the bride was peculiarly puzzling. that bride was understood to have been an or-phaned marsh of new hampshire- a cousin of the essex county marshes- but her education had been in france and she knew very little of her family. a guardian had deposited funds in a boston bank to maintain her and her french governess; but that guar

l data with the various notes, traditions, and bits of heirloom material in existence there, and seeing what kind of a connected chart i could construct. i did not exactly relish this task, for the atmosphere of the williamson home had always depressed me. there was a strain of morbidity there, and my mother had never encouraged my visiting her parents as a child, although she always welcomed her father when he came to toledo. my arkham- born grandmother had seemed strange and almost terrifying to me, and i do not think i grieved when she disappeared. i was eight years old then, and it was said that she had wandered off in grief after the suicide of my uncle douglas, her eldest son. he had shot himself after a trip to new england- the same trip, no doubt, which had caused him to be recalle

on. he had shot himself after a trip to new england- the same trip, no doubt, which had caused him to be recalled at the arkham historical society. this uncle had resembled her, and i had never liked him either. something about the staring, unwinking expression of both of them had given me a vague, unaccountable uneasiness. my mother and uncle walter had not looked like that. they were like their father, though poor little cousin lawrence- walter's son- had been almost perfect duplicate of his grandmother before his condition took him to the permanent seclusion of a sanitarium at canton. i had not seen him in four yeas, but my uncle once implied that his state, both mental and physical, was very bad. this worry had probably been a major cause of his mother's death two years before. my gran

m man trough trick? what was it the ancient toper had muttered about the line of my eyes to captain obed's? in arkham, too, the curator had told me i had the true marsh eyes. was obed marsh my own great-greatgrandfather? who- or what- then, was my great-great-grandmother? but perhaps this was all madness. those whitish-gold ornaments might easily have been bought from some innsmouth sailor by the father of my great-grand-mother, whoever he was. and that look in the staring-eyed faces of my grandmother and self-slain uncle might be sheer fancy on my part- sheer fancy, bolstered up by the innsmouth shadow which had so darkly coloured my imagination. but why had my uncle killed himself after an ancestral quest in new england? for more than two years l fought off these reflections with partial

HP LOVECRAFT THE TOMB

hin its walls. one morning as i emerged from the damp tomb and fastened the chain of the portal with none too steady hand, i beheld in an adjacent thicket the dreaded face of a watcher. surely the end was near; for my bower was discovered, and the objective of my nocturnal journeys revealed. the man did not accost me, so i hastened home in an effort to overhear what he might report to my careworn father. were my sojourns beyond the chained door about to be proclaimed to the world? imagine my delighted astonishment on hearing the spy inform my parent in a cautious whisper that i had spent the night in the bower outside the tomb; my sleep-filmed eyes fixed upon the crevice where the padlocked portal stood ajar! by what miracle had the watcher been thus deluded? i was now convinced that a sup

nt slab in the alcove of the vault. jervas hyde should never share the sad fate of palinurus! as the phantom of the burning house faded, i found myself screaming and struggling madly in the arms of two men, one of whom was the spy who had followed me to the tomb. rain was pouring down in torrents, and upon the southern horizon were flashes of lightning that had so lately passed over our heads. my father, his face lined with sorrow, stood by as i shouted my demands to be laid within the tomb, frequently admonishing my captors to treat me as gently as they could. a blackened circle on the floor of the ruined cellar told of a violent stroke from the heavens; and from this spot a group of curious villagers with lanterns were prying a small box of antique workmanship, which the thunderbolt had

t as i gazed, i might well have been studying my mirror. on the following day i was brought to this room with the barred windows, but i have been kept informed of certain things through an aged and simple-minded servitor, for whom i bore a fondness in infancy, and who, like me, loves the churchyard. what i have dared relate of my experiences within the vault has brought me only pitying smiles. my father, who visits me frequently, declares that at no time did i pass the chained portal, and swears that the rusted padlock had not been touched for fifty years when he examined it. he even says that all the village knew of my journeys to the tomb, and that i was often watched as i slept in the bower outside the grim facade, my half-open eyes fixed on the crevice that leads to the interior. again

HP LOVECRAFT THE WHITE SHIP

verywhere- a gelatin- a slime yet it had shapes, a thousand shapes of horror beyond all memory. there were eyes- and a blemish. it was the pit- the maelstrom- the ultimate abomination. carter, it was the unnamablyethe white ship by h.p. lovecraft written november 1919 published november 1919 in the united amateur, vol. 19, no. 2, p. 30-33. i am basil elton, keeper of the north point light that my father and grandfather kept before me. far from the shore stands the gray lighthouse, above sunken slimy rocks that are seen when the tide is low, but unseen when the tide is high. past that beacon for a century have swept the majestic barques of the seven seas. in the days of my grandfather there were many; in the days of my father not so many; and now there are so few that i sometimes feel stran

ot so many; and now there are so few that i sometimes feel strangely alone, as though i were the last man on our planet. from far shores came those white-sailed argosies of old; from far eastern shores where warm suns shine and sweet odors linger about strange gardens and gay temples. the old captains of the sea came often to my grandfather and told him of these things which in turn he told to my father, and my father told to me in the long autumn evenings when the wind howled eerily from the east. and i have read more of these things, and of many things besides, in the books men gave me when i was young and filled with wonder. but more wonderful than the lore of old men and the lore of books is the secret lore of ocean. blue, green, gray, white or black; smooth, ruffled, or mountainous; t

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

f the past: old benijah corey, his great-uncle's hired man. had not old benijah been dead for thirty years? thirty years before when. what was time? where had he been? why was it strange that benijah should be calling him on this seventh of october 1883? was he not out later than aunt martha had told him to stay? what was this key in his blouse pocket, where his little telescope- given him by his father on his ninth birthday, two months before- ought to be? had he found it in the attic at home? would it unlock the mystic pylon which his sharp eye had traced amidst the jagged rocks at the back of that inner cave behind the snake den on the hill? that was the place they always coupled with old edmund carter the wizard. people wouldn't go there, and nobody but him had ever noticed or squirmed

had identified with him, slowly the waves of the being surged out in reply, trying to make plain what was almost beyond the reach of an earthly mind. all descended lines of beings of the finite dimensions, continued the waves, and all stages of growth in each one of these beings, are merely manifestations of one archetypal and eternal being in the space outside dimensions. each local being- son, father, grandfather, and so on- and each stage of individual being- infant, child, boy, man- is merely one of the infinite phases of that same archetypal and eternal being, caused by a variation in the angle of the consciousness-plane which cuts it. randolph carter at all ages; randolph carter and all his ancestors, both human and pre-human, terrestrial and preterrestrial; all these were only phas

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

ubconscious figure out what's right for you in any situation. you may be consciously confused or distracted, but, like a computer, you have stored all the necessary facts to win what you desire. the little objects and chants help your conscious let go and not hold on so tightly to the reins. recognize that your conscious mind is a product of environment; your conscious mind has been conditions by father, mother, husband, children, the entire world. but everything you've read, everything you've seen, even strange and unconnected events have conditioned your subconscious mind. so it's brilliant compared to the outer self. let it go free! if you do, you should be able to reach the point where you're able to generate energy by subconscious mental process rather than hard concentration. with co

ive gold! today, in spite of vast knowledge about what makes man tick and what makes man click, many people still want to think that something or somebody else is in control when it comes to their own life. they don't want to accept responsibility for the control of their own lives, their own miseries and disasters. they like to cry "somebody else did this" or "i would have been different, but my father was mean to me" so long as you persist in this attitude, you are never going to be different or achieve anything. accept responsibility for everything you do and say. don't lean on your environment and your inherited characteristics so heavily. a witch can't poison her enemy's apple, and when he dies, shrug it off with "it must have been something he ate" a witch who casts a seduction spell

ties in the field? i knew a prostitute who kept calling me for several years. she always wanted her fortune told and the question was always the same "when is 'mr. right' coming for me" i liked her. she was kind of delightful, charming, naive, and pretty. like many prostitutes she began her career when she was about twelve or thirteen years old. she had a strict, religious mother and an alcoholic father. she wasn't very smart. she kept having children. she was the kind of prostitute who would go to a party and get maybe one hundred dollars for the night, but there might be fifty guys to service. she always told me how she fell in love with every man she met outside of her work. she was always ready and waiting to fall in love, and every year she wanted to know if prince charming, who would

INDUCTION CHARM AND THE INITIATION

t is always rewarded. open yourself, go simply; be aware, be clear. the fire of love that burns in your heart for the old ways and the land and the old powers is what draws you to this pact. you begin by making a compass round, as well and as perfectly as you can- for the initiation, it should, if possible, have at least one implement to each direction. you then invoke the witch-mother and witch- father, and, before you make the oath, you strip bare and put on new clothes. the old clothes should be clothes that you have worn often, which you will never wear again- they must be burned later. after you have changed, you pierce one of the fingers of your left hand, letting several drops of blood fall onto the bare earth. this is very important. then you say: old one, veiled queen, i shed my b

INFERNAL SABBAT LIVE

before you, night born as the queen of the dead. behold unto my death mask, the temple of azothoz as a current of the living flame. i shall bless each one of you with the devil s sight, the serpents tongue shall speak of the secret alphabet which ye all shall scribe on the walls of the sunless palace, scribe your name in the black book of the dead, you are all my children, of lilith-hecate, your father is ahriman, lord of phantoms and darkness -from nox umbra, a vampyric grimoire by michael w. ford the ath1 infernal union by azmareth i toph magick, like alchemy is all about the union of opposites. the lhp seems especially true to this view of the nature of magick. the general method of the masses in establishing their place and role in this world is to categorize, segregate, and divide ac

INFERNAL UNION

oddess of the south (and may be related to seker in this aspect. lilith is the female serpent who latched onto eves brain centre in her union with samael who possessed adam. their union produced the first born (or in some mythologies, the dark twin) male, cain who through adversity was taught knowledge and wisdom by his true spiritual parents who he came into communion with. he became the eternal father of and the first in the circle of witchblood. throughout history he has guided those who truly seek the flame of luciferian becoming. because he is the perfect union of both the sun and moon, he is therefore baphomet. it is the sexual-magickal union of demonic opposites that is ritually re-enacted in the rite of infernal union that we may become more fully developed as baphomet and accordin

INITIATION INTO HERMETICS

ties he never dreamed of and a high intuition will be his reward. in association with the magical mental training of the step v, we shall speak about the space magic. magic mental training (v) with all the previous exercises the scholar has achieved a certain capacity of concentration and he has learned to transform his consciousness at will or to adjust it to any form, and he will be able to see father and deeper. the instructions of the fifth step shall show us how to transplant the consciousness into the center of any form beginning with the tiniest atom to the highest universe. in this manner, the scholar not only learns to understand and interpret every form from its center, he will also be taught to master it from the center. the faculties acquired by means of the following exercises

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

mpulses to the earth while living and beyond, and thus effect the work of the prince of darkness in creating the historical conditions needed for certain qualities to come to exist in mankind such as bravery, curiosity, love, and contemplation. this order has many outward names, but only one essen tinvocation of our lord of midnight, mahazhael-deval, being a conjuration of the high sabbatic witch-father copyright by andrew d. chumbley in the present-day recension of the sabbatic craft tradition there are a number of deities and spirits who are honoured and adored as patrons of our arte. amongst these is the circle of the eight witch-fathers and eight witch-mothers, who collectively are revered as the retinue of the faithful gods. the sixteen lords and ladies of the faithful retinue are env

asis, that our deities are often syncretised with the saints and deities of the so-called mortal faiths of man, that is, with the revered and divine personae of our localities presiding churches and holy sites. it is thus our custom to call many souls to walk in the procession of the hidden faith. what follows below is a call, adapted from the dragon-book of essex, for evoking the sovereign witch-father mahazhael. it is intended for the use of a covine or working lodge of arte. the lord mahazhael is revered as the guardian of the northern station and is considered to be the blessed consort of our lady liliya. his time is that of the midwinter sun, the season of misrule and rebirth. his moment is the interstitial cusp of darness and light. in syncretic terms, mahazhael might be indentified

oment prior to his dawn on earth. the lord mahazhael may be evoked to preside over festivities of midwinter and the new year s birth. his gift is the sunlight of wisdom born in the darkness of midnight. the call unto mahazhael-deval the magister (or chosen officiant) remains silent, bearing the mask of the lord. the covine shall call the spirit into him thus- o mahazhael, hear us! sovereign witch-father of the horned serpent s knowledge! our blessing and our curse upon thee, for thou art twain of mask and face! in all blessing we adore thee as the corn-king, crowned amid the seven wreaths of time, most wise amongst the noble lords who serve on the path of the year and the day. in all cursing we adore thee as the boneherder, who dwelleth in the invisable ossuary at the centre of every charn

the name of every pantheon; the scriptures forsworn by every faith the scrolls that tell of each trespass d law; a child, naked of chrisom, innocent of faith and promised to none; a severed head from the holiest of men; a skull from a horse that knew no mortal master; a heartfill d chalice from the martyrs of heresy; and a golden flame lit for our fallen brethren. o mahazhael! our sovereign witch-father! accept these offerings, both fair and foul, and turn all to serve the empowerment of thy presence here among us! genuflections should then be made to the place of power. thereafter the officiant, being filled with the spirit of mahazhael, shall lift up the sighns imparting the mystery of faith: a devil-mask and a mirror. bearing these dual tokens of the arcanum, the officiant shall turn to

he empowerment of thy presence here among us! genuflections should then be made to the place of power. thereafter the officiant, being filled with the spirit of mahazhael, shall lift up the sighns imparting the mystery of faith: a devil-mask and a mirror. bearing these dual tokens of the arcanum, the officiant shall turn to address the covine- ye that are made in the image of god! here behold thy father and mother: the iconostasis projecting all belief! know ye the creed of truth within the mystery of lie: which is the mirror and which is the mask? the officiant shall then walk deosil around the circle, stopping before each initiate of the covine to repeat the question: which is the mirror and which is the mask. when an initiate has responded, the officiant shall move onward until each mem

IRISH WITCHCRAFT AND DEMONOLOGY

o milk to give it she was about to lay it down in despair, when suddenly "on the brow of a bank she found a suck- bottle with sweet milk in it, no footsteps appearing in the snow p. 99 of any that should bring it thither, and far from any habitation; which preserved the child's life, who after became a blessing to the church" the dr. tate mentioned above was evidently the rev. faithful tate, d.d, father of nahum tate of "tate and brady" fame. 1 on the night of sunday, the 8th of may 1642, a terrific storm of hail and rain came upon the english soldiers, which of course they attributed to other than the correct source "all the tents were in a thrice blown over. it was not possible for any match to keep fire, or any sojor to handle his musket or yet to stand. yea, severalls of them dyed that

s in the neighbourhood benefited by his treatment. the form of words he always used was "god almighty heal thee for his mercy's sake; and if the patient professed to receive any benefit he bade them give god the praise. he took no fees, and rejected cases which were manifestly incurable. in modern times the p. 129 cures have been reasonably attributed to animal magnetism. he was buried beside his father at affane, co. waterford. 1 some of his contemporaries had a very poor opinion of him; increase mather, writing in 1684, alludes contemptuously to "the late miracle-monger or mirabilian stroaker in ireland, valentine greatrix" whom he accuses of attempting to cure an ague by the use of that "hobgoblin word, abrodacara" john pyne, the employer of the bewitched servant-girl, served as bailiff

oofs. presently there appeared a third at his elbow, apparently clad in a long white coat, having the appearance of one james haddock, an inhabitant of malone who had died about five years previously. when the startled taverner asked him in god's name who he was, he told him that he was james haddock, and recalled himself to his mind by relating a trifling incident that had occurred in taverner's father's house a short while before haddock's death. taverner asked him why he spoke with him he told him, because he was a man p. 137 of more resolution than other men, and requested him to ride along with him in order that he might acquaint him with the business he desired him to perform. taverner refused, and, as they were at a cross-road, went his own way. immediately after parting with the sp

home" the following night the ghost appeared again to him as he sat by the fire, and thereupon declared to him the reason for its appearance, and the errand upon which it wished to send him. it bade him go to eleanor walsh, its widow, who was now married to one davis, and say to her that it was the will of her late husband that their son david should be righted in the matter of a lease which the father had bequeathed to him, but of which the step-father had unjustly deprived him. taverner refused to do so, partly because p. 138 he did not desire to gain the ill-will of his neighbours, and partly because he feared being taken for one demented; but the ghost so thoroughly frightened him by appearing to him every night for a month, that in the end he promised to fulfil its wishes. he went to

o some of lord chichester's family, and the chaplain, mr. james south, advised him to go and deliver the message to the widow, which he accordingly did, and thereupon experienced great quietness of mind. two nights p. 140 later the apparition again appeared, and on learning what had been done, charged him to bear the same message to the executors. taverner not unnaturally asked if davis, the step-father, would attempt to do him any harm, to which the spirit gave a very doubtful response, but at length reassured him by threatening davis if he should attempt anything to his injury, and then vanished away in white. the following day taverner was summoned before the court of the celebrated jeremy taylor, bishop of down, who carefully examined him about the matter, and advised him the next time

ISIS UNVEILED

mediums and adepts 59s inttrriew of an elnglisfa ambassador with a teineaniated buddha 598 fli^t of a lama's aitnj body related by abb^ hue 6m schools of magic in buddhist lamaberiea 609 lie unknown race of hindfl todas 613- will-power at takiw and yogts 617 tanud^ of wild beasts b^ faldn 622 evocatiod of a living spirit by a shaman, witiiesaed by the writer 020 sorcery 1^ the breath of a jemiit father 633 why the study of magic is almost impracticable in eun^ 635- index i genenl index ii digitizecoy google author's preface to volume u tttere it possible, we would keep this work out of the hands of* many christians whom its perusal would not benefit, and for whom it was not written. we allude to those whose faith in their respect- ive churches is pure and sincere, and those whose sinless

e spiritual ruler over ninety thousand people, who believe that he is in frequent intercourse with the gods for the mormons are polytheists as well as polygamists, and their chief god is represented as living in a planet they call colob. the god of the unitarians is a bachelor; the deity of the i^ sby- terians, methodists, congregationalists, and the other orthodox protes- tant sects a spouseless father with one son, who is identical with him- self. in the attempt to outvie each other in the erection of their sixty-two thousand and odd churches, prayer-houses, and meeting-halls, in which to teach these conflicting theological doctrines, 354,485,581 have been spent. the value of the protestant parsonages alone, m which are ^lettered the disputants and their families, is rou^ily calculated t

e aifthor, who gives the description from a dwine vision with which he was favored "appears to possess all the knowledge of a land-measurer about the secret tracts and formidable divisions of the bottomless pit" justin martyr having actually committed to paper the heretical thought that after all socrates might not be altogether fixed in hell" his benedictine editor criticises this too-benevolent father very severely. whoever doubts the christian charity of the church of rome in this direction is invited to peruse the cenmre of the sorbonne on marmontel's bsliaaire. the odium tiieolofficum blazes in it on the dark sky of orthodox theology like an aurora borealia the precursor of god's wrath according to the teaching of certain medieval divines. we have attempted in the first part of this w

ters for this purpose albeit they all indignantly deny the accusation and in the preface to every book put forth by the prolific des mous- seaux, the french tertulli&n of our century, we find undeniable proofs of the fact. among other certificates of ecclesiastical approval, every volume is ornamented with the text of a certain original letter addressed to the very pious author by the world-known father ventura de raulica, of rome. few are those who have not heard this famous name. it is the name of one of the chief pillars of the latin church, the ex-general of the order of the theatins, consultor of the sacred congregation of rites, examiner of bishops, and of the roman clergy, etc, etc, etc. this strikingly characteristic document will remain to astonish future genera- tions by its spir

g^ing for years for the acquirement of esoteric knowledge, any person who knew how to become the favored pupil of certain monks, might very soon be proficient in all the important branches of occult learning. this is all in history and cannot be easily denied. magic, in all its aspects, was widely and nearly openly practised by the clergy till the reformation. and even he who was once called the 'father of the reformation' the famous john reucblin" author of the mirific word and friend of pico di mirandola, the teacher and instructor of erasmus. luther, and melancthon was a kabalist and occultist the ancient sorfuegium, or divination by means of tortet or lots an art and [wactice now decried by the clergy as an abomination, defdg- nated by sttd. 10 jac. as felony, and by siat. 12 caroli ii

JASMUHEEN THE FOOD OF GODS

is triggered automatically when a person maintains the theta. delta brain wave patterns. i once met a man who said to me: why do you speak so much of the divine? it s always divine this and divine that. and you say that we are divine beings and maybe that is true for you but i certainly am not divine. i could have responded and quoted john 14.2 and said as jesus did: i shall go to the house of my father to prepare for you an abode. the house of my father has many abodes. on that day you shall know that i am with the father, the father in me and i in you. you are god. but that only impresses those of the christian faith. what about the buddhist who believes in a supreme intelligence rather than a god as we know it and what has this to do with the science of measuring brain wave patterns and

true call. yet as more of us remember our source, the clearer our choices become. we can breathe in its power and blossom or we can ignore it and experience the normal cycle where we see our lives atrophy and die. the dance of the dying: i began a new year. 2003. with my mind filled with such questions for death was at my door. so many loved ones moving on slowly or moved on. a dying pet, a dying father, a dying marriage, a dying life. although it all sounded difficult there was so much to be thankful for, for i was witnessing a feast of change, of human emotion and control, and assessment and recognition, and questioning and just dealing with it all. at least i had a ton of tools to work with, tools that i could utilize to tune myself through it all with minimal negative side affects. too

atching somebody go through the dance of the dying, and knowing there is nothing you can do but give them divine nutrition: the madonna frequency& the food of gods with jasmuheen 27 love and support in whatever way they need, is a very interesting experience. developing the sensitivity to feed others what they need can develop in us the ability to nourish our selves as well* as i lean on my dying father s bed we look lovingly into each other s eyes and recognize the reflection of our own souls. it s been nice between us, precious somehow, particularly since my mother died as we ve had so much more time to enjoy together, to bond as fathers and daughters can do. my mother s presence always filled his eyes with light and after she died a part of him went with her, leaving him as someone inco

mplete in the i am pleased with who i am and what i have created line that we eventually must look at in life. how long does he have? i asked the doctor as he later tells us all the options. three maybe four months, depending on what he decides. we need to keep him nourished and curb the losing of weight. otherwise he will just waste away and suffer other complications. later as i kiss and hug my father helping him to sit up and enjoy his cooled down cappuccino, he looks at me and smiles. next month, i d like to go next month. yes i think it will be next month. i wonder if we can order it? or if there is a calendar 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 retrench

and enjoy his cooled down cappuccino, he looks at me and smiles. next month, i d like to go next month. yes i think it will be next month. i wonder if we can order it? or if there is a calendar 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

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

whom, at this strange discovery and plunder, the oil was taken out and cast into the fire. as it is reported, this wild act occasioned such a plague as brought death upon numbers of the forces of cosroes, sufficiently punished for their sacreligious mischief. at the demolition of our monastaries here in england, there was found in the monument which was supposed to be that of constantius chlorus, father to the great constantine, a burning lamp, which was thought to have continued burning there ever since his burial, which was about three hundred years after christ. the ancient romans are said to have been able to maintain lights in their sepulchres for an indefinite time, by an essence or oil obtained from liquid gold; which was an achievement assumed to have been only known to the rosicru

which were 24 the rosicrucians. interesting to both of them. acquaintance ripened into friendly esteem; and the nobleman invited signor gualdi to his private house, whereat for he was a widower signor gualdi first met the nobleman s daughter, a very beautiful young maiden of eighteen, of much grace and intelligence, and of great accomplishments. the nobleman s daughter was just introduced at her father s house from a convent, or pension, where she had been educated by the nuns. this young lady, in short, from constantly being in his society, and listening to his interesting narratives, gradually fell in love with the mysterious stranger, much for the reasons of desdemona; though signor gualdi was no swarthy moor, but only a well-educated gentleman a thinker rather than the desirer to be a

e had a fine collection of pictures, and that, if agreeable, he would pay him a visit some day for the purpose of viewing them. the nobleman's daughter, who was present, and who was pensively looking down upon the table, more than half in love with the stranger as she had become, thinking deeply of something that the signior had just said, raised her eyes eagerly at this expression of wish by her father, and, as accorded with her feelings, she appeared, though she spoke not, to be greatly desirous to make one of the party to see the pictures. it was natural that she should secretly rejoice at this opportunity of becoming more intimately acquainted with the domestic life of one whom she had grown to regard with feelings of such powerful interest. she felt that the b 28 the rosicrucians. mer

act of being his guest, and under the roof which was his, would seem to bring her nearer to him; and, as common with lovers, it appeared to her that their being thus together would, in feeling at least, appear to identify both. signor gualdi was very polite, and readily invited the nobleman to his house, and also extended the invitation to the young lady, should she feel disposed to accompany her father, since he divined from the expression of her face that she was wishful to that effect. the day for the visit was then named, and the signior took his departure with the expressions of friendship on all sides which usually ended their pleasant meetings. it followed from this arrangement, that on the day appointed the father and daughter went to signor gualdi s house. they were received by th

ite, grave smile. it is not easy" said signor gualdi quietly, to know all things that are possible or not possible, for very frequently mistakes are made concerning such; but there is certainly nothing strange in my being like a portrait painted by titian. the nobleman easily perceived by his manner, and by a momentary cloud upon his brow, that the stranger felt offence. the daughter clung to her father's arm, secretly afraid that this little unexpected demur might pass into coolness, and end with a consummation of estrangement, which she feared excessively; she dreaded nervously the rupture of their intimacy with the stranger; and, contradictory as it may seem, she wanted to withdraw, even without the demur she dreaded being cleared up into renewed pleasant confidence. however, this littl

JESSUP MK THE CASE FOR THE UFO

ed on the farm of tom lerch, christmas eve, 1890, in a community of over 100,000 people by no means an ignorant backwoods settlement filled with limitless superstition. the lerch farm stood (and still does) on the outskirts of south bend, an ordinary farmhouse with the roof sweeping low over the entire building and no attic no nook or crevice which could conceal a dead body. tom lerch was a stern father who demanded absolute obedience from his two sons; 23 year old jim, and especially 20 year old oliver; however, there was nothing to indicate that he was unkind to the boys. the house was the scene of a merry christmas party, and young oliver was in good spirits as he sang with his girl, pretty lillian hirach, daughter of a chicago attorney, a friend of his father's who was also a guest. ji

alf, would be afraid to tell of it, because he would know that no one would believe him. or, if a pilot saw one, who would believe his story of a bird with a 25 or 30 foot wingspread? 99 s-m ships-thunderbirds or disabled l-m scout ship. both made considerable noise. old type ships made much noise, heard at a certain wave distance. ed: the following has no obvious reference or necessary position. father, aviator, diplomat, sailor, soldier& lawyer& common-men all were necessary to l-ms scrutiny of "our" too rapidly growing culture. no man wearing hob-nail boots or cleats on shoes has ever been know to have been "stolen. neither a man in a cave, under earth. when i am hunting in woodland: i make my mind a blank& always get animals at close range. hol-m can quiet his mind thusly. so it is tha

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

ia in meltzer s secret garden, pp. 117-119. there, the book is called kabbalah, book of creation, the zohar, but the date is the same. the ebay images confirm the title as given by spector and kaplan. 20073 9 the more recent cycle of sy translations that of the last few decades begins with an obscure, homespun production: work of the chariot. book of formation (sepher yetzirah. the letters of our father abraham [wc #1b. 2nd edition, hollywood: work of the chariot, 1971 [also at www.workof thechariot.com] the 2nd edition includes two appendices: 1. diagrams; 2. shuo kua/i ching with diagrams; plus sy in hebrew and gezer/sinatic, and a depiction of the gan eden alphabet. this version has been neither well known nor, until recently [see the website shown above, generally available. it is incl

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

with every planet fs name followed by its number in gossmann fs catalogue, its pronunciation in akkadian, translation and commentaries. in case of planets, the determinatives dingir (d) and mul (mul) can and have been used interchangeably. the moon the moon, akkadian sin (but (w)arhu as a celestial body only) is generally the first planet in texts, and moongod is the personification of wisdom and father of sungod. from the beginning of mesopotamian history till the end of cuneiform cultures he was considered the eldest of the planetary gods, thus his cult proliferated although he never played a great role in mythology. this archetypal place in the pantheon could be the reason why in the main parts of mesopotamia there never were alternative moongods (though there were some in the periphery

KETAB E SIYAH

great! most beautiful and most noble was i, and am, and the high favour bestowed upon my name by the architect of creation stirred, in the hearts of my lesser kin, treacherous envy and vile malice, inspiring them to plot injury to me, and nursed the sundrance of that august kingdom and brought to maturity a terrible transgression against all bonds of love and piety. second to me in rank, age and father's favour, my brother michael gathered to him the angels of god whose souls and minds were too perverted by the traitorous intentions that consumed them. o woe to them who sought to destroy me, they are themselves damned to destruction, consumed by their own, vain hatred. having gathered those unfit angels to him thus did michael address them, speaking with words of poisoned nectar "my broth

eak such words as these! how it sorrows my heart that this kingdom of ours should endure to hear me speak these words. rather, i should have it, that the world split asunder than that i must speak this dire report. yet it must be spoken. our dearest brother, satanael, the best of us, he whom we all honour above all others, he who shines most bright amongst us, has betrayed us, our kingdom and our father. with his clever speech and cunning deceit has he blinded our father to his evil, seducing that most great and noble king, worthy of naught but love and fealty, and, serpent that he is, brought low that which is upraised above all. slyly has he spoken and secured for himself the greatest share of our father's favours, 7 speaking against us with slander and malice and robbing us of what is o

eech and cunning deceit has he blinded our father to his evil, seducing that most great and noble king, worthy of naught but love and fealty, and, serpent that he is, brought low that which is upraised above all. slyly has he spoken and secured for himself the greatest share of our father's favours, 7 speaking against us with slander and malice and robbing us of what is our right. we who love our father above all, who are more exacting of ourselves in filial duty than that unworthy fox that now undoes us, that makes dark those bright eyes of infinite kindness that blinds him to the perfidy of the malefactor, and to love of those who, though less noble, cherish him better than he who should cherish him best. hatred comes to fruition in my heart for satanael who surely is the prince of lies

filial duty than that unworthy fox that now undoes us, that makes dark those bright eyes of infinite kindness that blinds him to the perfidy of the malefactor, and to love of those who, though less noble, cherish him better than he who should cherish him best. hatred comes to fruition in my heart for satanael who surely is the prince of lies. we must act before his spell is done and he stirs our father's heart beyond deliverance against those who would deliver him from the evil of his best-loved son. we must go to our most beloved father and petition with him to hear our sorry news of the treachery of our brother who is not fit to call himself elohim. we must bring an prosecution before satan brings his own false accusation, spoken through lips black with deceit. we must open our father's

r ears and governed the intent of their hearts. from the throng, crying out for vengeance for the uncommitted crime that i had done, came the voice of raphael, the third of the brothers for they were my brethren no more "what crime" he inquired "what charge are we to bring before the king most high against our perfidious brother whose heart is so black, stinking of corruption. what charge can our father listen to and judge in our favour? what charge can we bring against the traitor 8 that his treachery and lies shall have no answer that by cunning rhetoric shall acquit him though his hands and heart be stained with guilt? his clever tongue that is our ruin shall surely thwart our every prosecution. worse yet, though his guilt be proved and the perversity of his soul laid bare our father in

KNOWLEDGE LECTURE FIVE

following names occur in qabalistic writings: ain nothing- not ain soph without end ain soph aur infinite light these three are the veils of negative existence behind as it where kether. arik anpin- macroprosopus or the vast countenance is one of the titles of kether, yet another of its titles is the ancient of days, aatik yomin. kether or the vast countenance emanates first as abba the supernal father, and aima, the supernal mother. abba is referred to yod of yhvh, and aima is referred to heh of yhvh. elohim is a name given to these two hypostases united. as elohim they are considered the parents of the son, zauir anpin, also called microprosopus, or the lesser countenance. abba is referred to yod and chokmah. aima is referred to heh and binah. zauir anpin is referred to the 6 sephiroth

KNOWLEDGE LECTURE THREE

the letters of yhvh. wands to yod, cups to heh, swords to vau, and pentacles to heh (final. these four suits also refer to the four worlds of the qabalah. wands to atziluth, cups to briah, swords to yetzirah, and pentacles to assiah. the honours of the tarot pack are, as it were, the vice-gerants of the great name (yhvh, in the qabalistic world to which each suit is referred. they also symbolize father, mother, son, daughter; birth, life, death, resurrection. the fylfot cross the 17 squares out of a square of smaller squares, refer to the sun in the twelve signs of the zodiac and the four elements. they are arranged so that the fixed signs, mutable and cardinal signs are placed in juxtaposition. the caduceus this form of the caduceus of hermes is that of the three mother letters, shin, al

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corn the claws and teeth of the lion? 3. thine arm then serveth thee both for a warning and for a record. thou shalt write down thy daily progress in these practices, until thou art perfectly vigilant at all times over the least word that slippeth from thy tongue. thus bind thyself, and thou shalt be for ever free. ii. 0. the horse is action. man, rule thine action. how else shalt thou master the father, and answer the fool at the left hand gateway of the crown? 1. here are practices. each may last for a week, or more (a) avoiding lifting the left arm above the waist (b) avoid crossing the legs. of thine own ingenium devise others. 2. on each occasion that thou art betrayed into doing that thou art sworn to avoid, cut thyself sharply upon the wrist or forearm with a razor; even as thou sho

LAITMAN M BASIC CONCEPTS IN KABBALAH