Michael Wynn's Occult Reference Library
FEMININE

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the neophyte of the temple of isis mighty mother, the flagship temple of the hermetic order of the golden dawn, the walls are draped in black curtains. this is done to prevent any distractions and also to increase flashing colors that are fused on some of the implements. the floor itself is black and white checkered tile. the black and white tile could be symbolic of yin and yang or masculine and feminine energies. in early masonic initiations, the black and white tile referred to the battle between the archangel michael and lucifer. the altar in the temple is double cubical. it is double cubical because, as the emerald tablet states "the things that are below are a reflection of the things that are above" traditionally, this altar is longer than it is wide. in the temple of isis mighty 43

or the pillars of the gods of the dawning light. they are also referred to as the northern and southern gates of the hall of the neophyte or the hall of truth. like yin and yang, these pillars represent two great opposing and contending forces in the manifested universe. the pillars are traditionally black and white with various egyptian drawings on them. the black pillar is known as boaz and is feminine in nature. the white pillar is yachin and is masculine in nature. in ancient egyptian text, these pillars are portrayed as sacred columns through which is created a gateway that the candidate walks through only after he has completed his negative confession. incidently, the negative confession is the oldest prayer known to man. the black cubical bases on the pillars represent darkness and

ys remember that "free will" is always the choice of the candidate. if it is the candidate's will to elevate spiritually and closer to the higher self, the whole action will be strengthened by the initiation and the badge of the neophyte which is a potent symbol of the "light that shineth in the darkness, but the darkness comprehendeth it not" the sash is black and represents the black pillar the feminine current. it also represents the elements of which the candidate will be attempting to master in higher grades. the sash with the white triangle is worn from the left shoulder across the body to the right hip. it should be worn with a robe, nemyss and red slippers. even members who work alone and are not near the temple should strongly consider investing in a robe, and the above attire to

ould be included in the pathworking diary are: the name of the path, moon phase, card or doorway, major symbols, and any other significant information along with the experience."major symbols" refers to examples such as:"i saw a large, long, odd -shaped rock coming out of the ground. it could be the representation of a phallic symbol. were you standing over a canyon? this could be noted down as a feminine symbol. in the neophyte grade, you are not asked to interpret this information, but you are asked to keep track of it. this is so that later, as your skill level increases, you will have the ability to go back and make some interpretations regarding your path in life. 72 the ritual diary, should include all ritual work that you do. this doesn't have to be too elaborate, it may even be onl

1 10 INITIATION CEREMONY

en knowledge in the name of adonai. hiero: advances to east of altar with sceptre, which he thrusts between sword of hiereus and sceptre of hegemon and raising it to an angle of 45 degrees. hiero: but the great angel sandalphon said: i am the reconciler for earth, and the celestial soul therein. form is invisible alike in darkness and in blinding light. i am the left hand kerub of the ark and the feminine power, as metatron is the right hand kerub and the masculine power, and i prepare the way to the celestial light. heg: hiereus: step back to south and north of altar respectively. hiero: takes neophyte by right hand with his left, and pointing to the altar and diagram says: hiero: and tetragrammaton placed kerubim at the east of the garden of eden and a flaming sword which turned every wa

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

irmed by that of iiis brothers fasolt and abentrot, of whom more hereafter. as the greek okeanos has rivers given him for sons and daughters, the norse oegir has by ean nine daughters, whose names the edda apj)lies to waters and waves. we might expect to find that similar relations to the seagod were of old ascribed to our own rivers also, most of which were conceived of as female [and still bear feminine names. and there is one such local name in which he may be clearly recognised. the eider, a river which divides the saxons from the northmen, is called by the frankish annalists in the eighth and ninth centuries egidora, agadora, acgidora (pertz 1, 355-70-86. 2, 620-31 -helmold 1, 12. 50 spells egdora. the on. writers more plainly write ocgisdyr (fornm. sog. 11, 28. 31, conf. geogr. of a

eople in general with social merrymakings; they call the practice hcrclueln, hechteln. in the 16th century it was still the custom at zurich, for men to intercept and press one another to take wine; this was called' conducting to berclitold (staid. 1, 150- 6. there was thus a masculine bercht or berchtolt, related to "wuotan, as berhta was to freke; and from this again there arose in swabia a new feminine, brechtouerin, prcchtdlterin (schniid, schwab, wtb. 93. in alsace the bechten was performed by prentices and journeymen running from one house or room to another, and keeping up a racket (see passages in oberlin, sub. v. bechten. cunrat of dankrozheim says in his namenbuch, composed 1435^ darnauch so komet die milde behte, die noch hat ein gar gross geslehte (great kindred. he describes h

ven is not unlike cisa, zisa, if we make allowance for the mere dropping of the initial, an omission which the eoman might be prompted to make by the similarity of the isis that he knew. but even if zisa be totally dififerent from isis, she can with all the better right be placed by the side of our zio, in whom also was displayed a thoroughly swabian deity (p. 199; nay, together with our supposed feminine ziu (p. 203) there may have been a collateral form zisa, so tliat her zisunherg would exactly correspond to the god's ziewesberg, zisberg (see suppl. shall i bring forward a reason for this guess, which shall be anything but far-fetched? the]\iid. dutch name for the third day of the week had the curious form disendach (p. 125, which being of course a corruption of tiscndach brings us at o

the woodj^ecker, the titmouse, were held sacred. 1 like our fr6, the fr. dame (dominus) is now lost; dame (domina) remains, like our /raw. the span, keejis both doji and doua, the ital. only donna. the romance tongues express the masc. notion by two other m'ords, sire, sicur (p. 27) and seigneur, signore, sehor, i.e, senior, out of which an ital. signora, a!>pan. senora have sprouted, but no fr. feminine. 2 walth. 48-9. 57. amgb. 45' 4. ims. 2, 182' 210^ docen misc. 2^-9. frouwe unde\\p, parz. 302. 7 (see supjil. 300 goddesses. harp on the connexion of fmu with froh glad (fro-lic) and freude joy; conf. fridank 106, 5 8. tit. 15, o5. the as. and os. hinguages have done the very reverse: while their masc. frea, fraho is used far more freely than the ohg. frouwo, tliey have developed no fem

nce suggest much of this, e.g, about the insatiableness of hell, prov. 27, 20. 30, 16 (conf. freidank ixxiv, her being uncovered, job 26, 6, her opening her mouth, isaiah 5, 14. but we are to bear in mind, that all these have the masc. as? or infernus, with which the idea of the latin orcus also agrees, and to observe how the german language, true to its idiosyncrasy, was obliged to make use of a feminine word. the images of a door, abyss, wide gaping throat, strength and invincibility (fortis tanquam orcus, petron. cap. 62, appear so natural and necessary to the notion of a nether world, that they will keep recurring in a similar way among different nations (see suppl. the essential thing is, the image of a greedy, unrestoring, female deity^ but the higher we are allowed to penetrate into

3 8 INITIATION CEREMONY

e sun, and the path connecting yesod with hod, foundation with splendor. hierophant, theoricus and hegemon come to west of altar. hiero: before you upon the altar is the 19th key of the tarot which symbolically resumes these ideas. the sun has 12 principal rays which represent the 12 signs of the zodiac, they are alternatively waved and salient, as symbolizing the alternation of the masculine and feminine natures. these are again subdivided into 36 rays representing the 36 decanates or sets of 10 degrees in the zodiac, and these again into 72 typifying the 72 quinaries or sets of 5 degrees and the 72 fold name shem- ha-mephorasch. thus the sun itself embraces the whole creation in its rays. the 7 hebrew yods on each side falling through the air, refer to the solar influence descending. the

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ith the teachings of gerald gardner after the repeal of the witchcraft act in 1951, though its descent can be traced to the ancient nature religions. this traditional method of wicca is quite formal, with covens using ritual tools and learned invocations emphasising the goddess and her representative, the high priestess, as their head. the goddess is the archetype or source energy of the ultimate feminine power or principle. all the named goddesses represent aspects of particular qualities of the goddess in different cultures. her consort is the horned god and his representative in the coven is the high priest. though each coven is autonomous, formal wicca follows a system of degrees of learning and does not permit self-initiation. the high priest initiates the female members and the high

es -hence the origins of warnings about magical effects coming back threefold. the goddess and the horned god in wicca neither evocation nor invocation is part of modern witchcraft, however, and white witches do not recognise any demonic figures in their religion. when we refer to the goddess and her son-consort, the horned god of wicca, we are referring to the archetype or source energies of the feminine and masculine aspects of ultimate power. they are the creative female and male principles, acting not in opposition to each other but as complementary and necessary parts of a whole. all the named goddesses and gods in witchcraft represent the different qualities of these supreme forms, for example the goddesses of the hunt, or specific forms in different cultures. there are, of course, v

for banishing these. jupiter, known as the sky father, was the supreme roman god, ruler of the universe. like zeus, his greek counterpart, jupiter controlled the thunderbolts, which were carried by his eagle, the noblest of the birds. however, he ruled not despotically, but as the chief of a triumvirate of gods: the other two were juno, his consort, and minerva, goddess of wisdom, who made up the feminine principle of deeper, more instinctual wisdom. use the hour of jupiter to profit from an opportunity to upgrade your life. element: air colour: blue/purple crystals: azurite, lapis lazuli, sodalite, turquoise incenses: agrimony, cedar, sandalwood, sage trees: beech, oak herbs and oils: borage, cinquefoil, coltsfoot, hyssop, mistletoe metal: tin jupiter rules sagittarius, 23 november-21 dec

ning-up of angels (and sometimes demons) in order to bind them to perform tasks. fixed: in astrology, a term applied to the signs of leo, taurus, aquarius and scorpio because the sun enters them in the middle of a season. those born under these signs exhibit stability and a tendency to continue in a predetermined path. see also cardinal, mutable. the goddess: the archetype or source energy of the feminine ultimate power or principle. all the named goddesses are aspects of particular qualities of the goddess in different cultures. grail: the chalice that christ used at the last supper, in which his blood was collected after the crucifixion. grail guardians: nine maidens, sometimes associated with the guardians of sacred wells or with the nine priestesses of the isle of avalon who included m

ABRAMELIN3

e to the form of a lion. no. c is a gnomon of b b squares again, taken from a square of d g squares, and is in the ms. placed sixth in order. cephir in hebrew means kpir a young lion; and this square should probably therefore be numbered b. no. d is a gnomon of b d squares taken from a square of e j squares; and in the ms. occupies the first place in order. oiketis, greek, means a maid-servant or feminine page. this square therefore should probably be numbered c. no. e is a gnomon of j squares taken from a square of c f squares. paras= hebrew prsh, a horse, or horseman, while prs= an ossifrage, a bird of the hawk or eagle kind. this square is apparently correctly numbered, though in the ms. it is in the second place. no. f is a gnomon of j squares taken from a square of c f squares. racah

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

. the fact that it is a highly valued mystical and religious symbol in the east is something that is not well-known. what is worse, the image of the devil as perpetrated by the church is simultaneously representative of sexual energy, and can be safely compared to jung's archetype of the shadow, the psychic repository of a man's innate maleness, as the anima represents that part of a man which is feminine. truly, the pictures painted of a satanic ritual by the pious catholic clergymen was one of sexual orgies and "perversions, and the handbook of the inquisitors, the malleus maleficarum- which has been responsible for the deaths of many more people than even hitler's mein kampf- is full of detailed sexual imagery and reveals the nature of the souls of the monks who wrote it, rather than of

ALEISTER CROWLEY BOOK OF LIES

ion is the bliss of the many. the all, thus interwoven of these, is bliss. naught is beyond bliss. the man delights in uniting with the woman; the woman in parting from the child. the brothers of a'.a. are women: the aspirants to a'.a. are men. book of lies get any book for free on: www.abika.com 15 [16] commentary( gamma) gimel is the high priestess of the tarot. this chapter gives the initiated feminine point of view; it is therefore called the oyster, a symbol of the yoni. in equinox x, the temple of solomon the king, it is explained how masters of the temple, or brothers of a'.a. have changed the formula of their progress. these two formulae, solve et coagula, are now explained, and the universe is exhibited as the interplay between these two. this also explains the statement in liber

self with that which is not-self, so that love breedeth all and none in one. is it not so..no. then thou art not lost in love; speak not of love. love alway yieldeth: love alway hardeneth..may be: i write it but to write her name [66] commentary( kappa-eta) this now introduces the principal character of this book of lies get any book for free on: www.abika.com 64 book, laylah, who is the ultimate feminine symbol, to be interpreted on all planes. but in this chapter, little hint is given of anything beyond physical love. it is called the pole-star, because laylah is the one object of devotion to which the author ever turns. note the introduction of the name of the beloved in acrostic in line 15 [67] 29 kappa-epsilon-phi-alpha-lambda-eta kappa-theta the southern cross book of lies get any bo

age is the 77 77 sigil of babalon) n l 7 o this is the seal upon the ring that is on the forefinger of it: and it is the seal upon the tombs of them whom she hath slain. here is wisdom. let him that hath understanding count the number of our lady; for it is the number of a woman; and her number is an hundred and fifty and six [108] commentary( mu-theta) 49 is the square of 7. 7 is the passive and feminine number. the chapter should be read in connection with chapter 31 for it now reappears. the chapter heading, the waratah, is a voluptuous scarlet flower, common in australia, and this connects the chapter with chapters 28 and 29; but this is only an allusion, for the subject of the chapter is our lady babalon, who is conceived as the feminine counterpart of it. this does not agree very wel

each fellow-craft by 3 apprentices, as if the masters were sitting in pentagrams, and the fellow- craftsmen in triangles. this may refer to the number of manual signs in each of these degrees. the moral of the chapter is apparently that the mother-letter aleph is an inadequate solution of the great problem. aleph is identified with the yoni, for all the symbols connected with it in this place are feminine, but aleph is also a number of samadhi and mysticism, and the doctrine is therefore that magick, in that highest sense explained in the book of the law, is the truer key. notes (23) l=30, o=70, v=6, e=5=111 (24) a=1, m=40, o=70=111 (25) the trowel is shaped like a diamond or yoni. l=30, a=1, p=80=111 (26) n=50, i=10, n=50, a=1=111. book of lies get any book for free on: www.abika.com 115

cism, and the method of science. no denies all these and closes the argument. but all this is a glamour cast by maya; the real meaning of the prose of this chapter is as follows: no, some negative conception beyond the it spoken of in chapters 31, 49 and elsewhere. yes, it. perhaps, the flux of these. o, nuit, hadit, ra-hoor-khuit. eye, the phallus in kether. i, the ego in chokmah. hi, binah, the feminine principle fertilised (he by yod) y, the abyss. no, the refusal to be content with any of this. but all this is again only a glamour of maya, as previously observed in the text (chapter 31. all this is true and false, and it is true and false to say that it is true and false. the prose of this chapter combines, and of course denies, all these meanings, both singly and in combination. it is

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

s ruled by jupiter, lord of the lightning (fire) yet ruler of air. each sephira is complete in its way; mercy and authority are the attributes of its dignity. the number five is balanced against it. the attributes of five are energy and justice. four and five are again combined and harmonized in the number six, whose nature is beauty and harmony, mortality and immortality. in the number seven the feminine nature is again predominant, 2 but it is the masculine type of female, the amazon, who is balanced in the number eight by the feminine type of male. in the number nine we reach the last of the purely mental qualities. it identifies change with stability. pendant to this sixfold system is the number ten< the balance of the sephiroth: kether (1 "kether is in malkuth, and malkuth is in kethe

llow as if by necessity. so far is it written concerning the formula of tetragrammaton. 23 chapter iv. the formula of alhim, and that of alim "alhim (elohim) is the exoteric word for gods<"gods" are the forces of nature; their "names" are the laws of nature. thus they are eternal, omnipotent, omnipresent and so on; and thus their "wills" are immutable and absolute> it is the masculine plural of a feminine noun, but its nature is principally feminine<form, manifestation. the masculine siva, or tao, is always a concealed force> it is a perfect hieroglyph of the number 5. this should be studied in "a note on genesis (equinox i, ii. the elements are all represented, as in tetragrammaton, but there is no development from one into the others

n is the weapon laid away to rest; and in this silence, a true consecration comes. the formula of alim it is extremely interesting to contrast with the above the formula of the elemental gods deprived of the creative spirit. one 25 might suppose that as alim, is the masculine plural of the masculine noun al, its formula would be more virile than that of alhim, which is the masculine plural of the feminine noun alh. a moment's investigation is sufficient to dissipate the illusion. the word masculine has no meaning except in relation to some feminine correlative. the word alim may in fact be considered as neuter. by a rather absurd convention, neuter objects are treated as feminine on account of their superficial resemblance in passivity and inertness with the unfertilized female. but the fe

n relation to some feminine correlative. the word alim may in fact be considered as neuter. by a rather absurd convention, neuter objects are treated as feminine on account of their superficial resemblance in passivity and inertness with the unfertilized female. but the female produces life by the intervention of the male, while the neuter does so only when impregnated by spirit. thus we find the feminine ama, becoming aima<fertility, of bn, the son, through the operation of the phallic yod, while alim, the congress of dead elements, only fructifies by the brooding of spirit. this being so, how can we describe alim as containing a magical formula? inquiry discloses the fact that this formula is of a very special kind. the word adds up

ley "orpheus" for the invocation of this goddess> it is only the romantic mediaeval perversion of science that represents young women as partaking in witchcraft, which is, properly speaking, restricted to the use of such women as are no longer women in the magical sense of the word, because thy are no longer capable of corresponding to the formula of the male, and are therefore neuter rather than feminine. it is for this reason that their method has always been referred to the moon, in that sense of the term in which she appears, not as the feminine correlative of the sun, but as the burnt-out, dead, airless satellite of earth. no true magical operation can be performed by the formula of alim. all the works of witchcraft are illusory; and their apparent effects depend on the idea that it i

alter things by the mere rearrangement of them. one 26 must not rely upon the false analogy of the xylenes to rebut this argument. it is quite true that geometrical isomers act in different manners towards the substance to which they are brought into relation. and it is of course necessary sometimes to rearrange the elements of a molecule before that molecule can form either the masculine or the feminine element in a true magical combination with some other molecule. it is therefore occasionally inevitable for a magician to reorganize the structure of certain elements before proceeding to his operation proper. although such work is technically witchcraft, it must not be regarded as undesirable on that ground, for all operations which do not transmute matter fall strictly speaking under th

as a number of yesod rather than of luna. the actual meaning of the word may be taken as indicating the formula. aleph may be referred to harpocrates, with allusion to the well-known poem of catullus. lamed may imply the exaltation of saturn, and suggest the three of swords in a particular manner. yod will then recall hermes, and mem the hanged man. we have thus a tetragrammaton which contains no feminine component. the initial force is here the holy spirit and its vehicle or weapon the "sword and balances. justice is then done upon the mercurial "virgin, with the result that the man is "hanged" or extended, and is slain in this manner. such an operation makes creation impossible- as in the former case; but here there is no question of re-arrangement; the creative force is employed deliber

e. only a master of the temple can fully understand them (however, the reader may study liber clvi, in equinox i, vi, the 12th and 2nd aethyrs in liber 418 in equinox i, v, and the symbolism of the v degree and vi degree in o.t.o) of the preservation of this blood which our lady offers to the ancient one, chaos<<chaos is a general name for the totality of the units of existence; it is thus a name feminine in form. each unit of chaos is itself all-father> the all- father, to revive him, and of how his divine essence fills the daughter (the soul of man) and places her upon the throne of the mother, fulfilling the economy of the universe, and thus ultimately rewarding the magician (the son) ten thousandfold, it would be still more improper to speak in this place. so holy a mystery is the arca

ALEISTER CROWLEY TAO TEH KING

with this regular order of breathing. references to the trigrams of the yi king must be explained by that book. it would be impossible to elucidate such passages in a note. ko yuen is now at work to prepare an edition of the yi) exhausteth; guard thyself, therefore, maintaining the perfect freedom of thy nature. 6 chapter vi the perfecting of form. 1. the teh is the immortal enemy of the tao, its feminine aspect. heaven and earth issued from her gate; this gate is the root of their world- sycamore. its operation is of pure joy and love, and faileth never((cf. in the book of wisdom or folly, the doctrine of 'the play of nuit) 7 chapter vii the concealment of the light. 1. heaven and earth are mighty in continuance, because their work is delivered from the lust of result. 2. thus also the sa

ALEISTER CROWLEY THE LOST CONTINENT

for every 'house' or mountain peak was cut from its fellows by natural, though often very narrow waterways. the african atlas is a mere offshoot of the range. it was the true atlas that supported the ancient world by its moral and magical strength, and hence the name of the fabled globe-bearer. the root is the lemurian 'tla' or 'tlas, black, for reasons which will appear in due course 'a' is the feminine prefix, derived from the shape of the mouth when uttering the sound 'black woman' is therefore as near a translation as one can give in english; the latin has a closer equivalent. the mountains are cut off, not only from each other by the channels of the sea, but from the plains at their feet by cliffs naturally or artificially smoothed and undercut for at least thirty feet on every side

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

space (including time) is one of the conditions necessary to the illusion of duality. but when nuith says "i am infinite space and the infinite stars thereof (verse 22) there must be some other meaning. may i define it as "totality of the possibilities of giving form to being, and thus equivalent to "matter, which manifests "motion? this at least suits the verse under present discussion; for the feminine idea is to take delight in enabling the masculine idea to express itself by its means. there should be no difficulty for the student of modern mathematical philosophy in conceiving matter and space as identical. he may find it less easy to assent to a personification capable of speech. but i shall not resent the interpretation of her speech as being the rhetorical device of aiwaz. devotio

ego with the silent self. you must be utterly ruthless in discarding any atom of consciousness which is hostile or neutral. 6. let this work freely from within, but heed not your environment, lest you make difference between one thing and another. whatever it be, it is to be made one with you by love- why am not i to learn and teach the work of the cup and of the disk? is it because they are the feminine weapons? shall the scarlet woman attend to these? the book does not say so; the passives are ignored. i feel the omission as a lack of balance, the only case of the kind in the book. this makes me certain that there is a special meaning. this wand and sword may not be the wand and sword, or rather dagger, of the elemental weapons. the wand may be that of the fool, the sword that of justic

t extinguishes sincerity. it is better for a person of heterosexual nature to suffer every possible calamity as the indirect environment-evoked result of his doing his true will in that respect than to enjoy health, wealth and happiness by means either of suppressing sex altogether, of debauching it to the service of sodom or gommorrah. equally it is better for the androgyne, the urning, or their feminine counterparts to endure blackmailers private and public, the terrors of police persecution, the disgust, contempt and loathing of the vulgar, and the self-torture of suspecting the peculiarity to be a symptom of a degenerate nature, than to wrong the soul by damning it to the hell of abstinence, or by defiling it with the abhorred embraces of antipathetic arms. every star must calculate it

chaste' or venal sisters, as men now despise 'milksops 'sissies' and 'tango lizards' love is to be divorced utterly and irrevocably from social and financial agreements, especially marriage. love is a sport, an art, a religion, as you will; it is not an ol' clo' emporium 'mary inviolate' is to be 'torn upon wheels' because tearing is the only treatment for her; and rv, a wheel, is the name of the feminine principle (see liber d) it is her own sisters who are to punish her for the crime of denying her nature, not men who are to redeem her, since, as above remarked, it is man's own false sense of guilt, his selfishness, and his cowardice, which originally forced her to blaspheme against herself, and so degraded her in her own eyes, and in his. let him attend to his own particular business, t

ALEISTER CROWLEY THE QABALAH

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

ranslated a feminine plural by a masculine singular in the case of the word elohim. they have, however, left an inadvertent admission of their knowledge that it was plural in genesis i, 26: and the elohim said: let us make man. again (v. 27, how could adam be made in the image of the elohim, male and female, unless the elohim were male and female also? the world elohim is a plural formed from the feminine singular hla, eloh, by adding \y to the word. but in as much as \y is usually the termination of the masculine plural, and is here added to a feminine noun, it gives to the word elohim the sense of a female potency added to a masculine idea, and thereby capable of producing an offspring. now, we hear much of the father and the son, but we hear nothing of the mother in the ordinary religio

g an offspring. now, we hear much of the father and the son, but we hear nothing of the mother in the ordinary religions of the day. but in the qabalah we find that the ancient of days conforms himself simultaneously into the father and the mother, and thus begets the son. now, this mother is elohim. again, we are usually told that the holy spirit is masculine. but the word jwr, ruach, spirit, is feminine, as appears from the following passage of the sepher yetzirah \yyj \yhla rwr tja, achath (feminine, not achad, masculine) ruach elohim chayyim: one is is she the spirit of the elohim of life. 11 in passages mercifully omitted by crowley from the present article t.s. 12 given the timescales involved it is prima faci far more likely that the early qabalists (such as the author of the sepher

j, chokmah, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is the active and evident father, to whom the mother is united, who is the number 3. this second sephira is represented by the divine names, hy, yah, and hwhy; and among the angelic hosts by \ynpwa, auphamim, the wheels. it is also called ba, the father. the third sephira, or triad, is a feminine passive potency, called hnyb, binah, the understanding, who is co-equal with chokmah. for chokmah, the number 2, is like two straight lines which can never enclose a space, and therefore is powerless till the number 3 forms the triangle. thus this sephira completes and makes evident the supernal trinity. it is also called ama, ama, mother, and amya, aima, the great productive mother,15 wh

letes and makes evident the supernal trinity. it is also called ama, ama, mother, and amya, aima, the great productive mother,15 who is eternally conjoined with ba, the father, for the maintenance of the universe in order. therefore she is the most evident form in which can know the father, and therefore is she worthy of all honour. she is the supernal mother, co-equal with chokmah, and the great feminine form of god, the elohim,16 in whose image man and woman are created, according to the teaching of the 13 genesis xxxvi, 31; i chronicles, i, 43. 14 in fact, zero can be and has been defined. but at the time mathers was writing the philosophy of mathematics was in its infancy t.s. 15 because of the insertion of the yod, representing the generative powers t.s. 16 this is misleading; the elo

uished from malkuth, the inferior mother, bride and queen. the number 4. this union of the second and third sephiroth produced dsj, chesed, mercy or love, also called hlwdg, gedulah, greatness or magnificence; a masculine potency represented by the divine name la, el, the mighty one, and the angelic name \ylmcj, chashmalim, scintillating flames (ezekiel iv, 4. the number 5. from this emanated the feminine passive potency hrwbg, geburah, strength or fortitude; or yd, deen, justice; represented by the divine names rwbg \yhla, elohim gibor, and lha, elah, and the angelic name \yprc, seraphim (isaiah vi, 6. this sephira is also called djp, pachad, fear. the number 6. and from these two issued the uniting sephirah, trapt, tiphereth, beauty or mildness,18 represented by the divine name tudw hwla

of which zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \yhla ynb, beni elohim, the sons of the gods (genesis vi, 4. the number 9. these two produced dwsy, yesod, the foundation or basis, represented by yj la, the mighty living one, and ydc, shaddai: and among the angels by \yca, aishim, the flames (psalms

kerubim \ybwrk. 17 add, in another sense, ch xvii. this is important t.s. 18 or harmony. 19 some qabalists allude to the idea of a lower and higher shekinah, the higher referred to binah t.s. 20 lit. lord; also ]lm ynda, adonai melekh, my lord the king, and rah ynda, adonai ha-aretz, lord of earth. liber lviii 13 now, each of these sephiroth will be in a certain degree androgynous, for it will be feminine or receptive with regard to the sephira which immediately precedes it in the sephirothic scale, and masculine or transmissive with regard to the sephira which immediately follows it. but there is no sephira anterior to kether, nor is there a sephira which succeeds malkuth. by these remarks it will be understood how chokmah is a feminine noun, though marking a masculine sephira. the connec

ALEISTER CROWLEY THE SWORD OF SONG

monses, etc: camp xi, the baltoro glacier, baltistan o millionaire! my lord marquis, mr. editor! my lord viscount, dear mrs eddy, my lord earl, your holiness the pope! my lord, your imperial majesty! my lord bishop, your majesty! reverend sir, your royal highness! sir, dear miss corelli, fellow, my lord cardinal, mr. congressman, my lord archbishop, mr. senator, my lord duke, mr president (or the feminine of any of these, as shown by underlining it, courtesy demands, in view of the (a) tribute to your genius (b) attack on your (1) political (2) moral (3) social (4) mental (5) physical character (c) homage to your grandeur (d) reference to your conduct (e) appeal to your finer feelings on page of my masterpiece, the sword of song, that i should send you a copy, as i do herewith, to give you

ALEISTER CROWLEY EQ I 5

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

y have translated a feminine plural by a masculine singular in the case of the word elohim. they have, however, left an inadvertent admission of their knowledge that it was plural in genesis iv, 26 "and elohim said: let us make man" again (v. 27, who could adam be made in the image of elohim, male and female, unless the elohim were male and female also? the word elohim is a plural formed from the feminine singular alh, eloh, by adding im to word. but inasmuch as im is usually a termination of the masculine plural and is here added to a feminine noun, it gives to the word elohim the sense of a female potency united to a masculine idea, and thereby capable of producing an offspring. how, we hear much of the father and the son, but we hear nothing of the mother in the ordinary religions of th

an offspring. how, we hear much of the father and the son, but we hear nothing of the mother in the ordinary religions of the day. but in the qabalah we find that the ancient of days conforms himself simultaneously into the father and the mother, and thus begets the son. now, this mother is elohim. again, we are usually told that the holy spirit is masculine. but the word rvch, ruach, spirit, is feminine, as appears from the following passage of the sepher yetzirah "achth rvch alhim chiim, achath (feminine, not achad, masculine) ruach elohim chimm: one is she the spirit of the elohim of life" now, we find that before he deity conformed himself thus "i.e, as male and female- that the worlds of the universe could not subsist, or, in the words of genesis "the earth was formless and void" the

ah, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is the active and evident father, to whom the mother is united, who is the number 3. this second sephira is represented by the divine names, ih, yah, and ihvhy; and the angelic hosts by avpnim, auphanim, the wheels (ezek. i. it is also called ab, ab, the father. the third sephira, or triad, is a feminine passive potency, called binh, binah, the understanding, who is co-equal with chokmah. for chokmah, the number 2, is like two straight lines which can never enclose a space, and therefore it is powerless till the number 3 forms a triangle. thus this sephira completes and makes evident the supernal trinity. it is also called ama, ama, mother, and aima, mima, the great productive mother, who

etes and makes evident the supernal trinity. it is also called ama, ama, mother, and aima, mima, the great productive mother, who is eternally conjoined with ab, the father, for the maintenance of the universe in order. there fore is she the most evident form in whom we can know the father, and therefore is she worthy of all honour. she is the supernal mother, co-equal with chokmah, and the great feminine form of god, the elohim, in whose image man and woman are created, according to the teaching of the qabalah, equal before god. woman is equal with man, and certainly not 78 inferior to him, as it has been the persistent endeavour of so-called christians to make her. aima is the woman described in the apocalypse (chap. xii. this third sephira is also sometimes called the great sea. to her

hed from malkuth, the inferior mother, bride, and queen. the number 4. this union of the second and third sephiroth produced chsd, chesed, mercy or love, also called gdvlh, gedulah, greatness or magnificence; a masculine potency represented by the divine name al, el, the mighty one, and the angelic name, chshmlim, chashmalim, scintillating flames (ezek. iv. 4. the number 5. from this emanated the feminine passive potency gbvrh, geburah, strength or fortitude; or din, deen, justice; represented by the divine names, alhim gbvr, and alh, eloh, and the angelic name shrpim, seraphim (isa. vi. 6. this sephira is also called pchd, pachad, fear. the number 6. and from these two issued the uniting sephira, thparth, tiphereth, beauty or mildness, represented by the divine name alvh vdoth, eloah va-d

zauir anpin is composed, are then called his six members. he is also called mlk, melekh the king. the number 7. the seventh sephira is ntzch, netzach, or firmness and victory, corresponding to he divine name jehovah tzabaoth, ihvh tzbavth, the lord of armies, and the angelic names alhim, elohim, gods, and thrshishim, tharshishim, the brilliant ones (dan. x. 6)5. the number 8. thence proceeded the feminine passive potency hvd, hod, splendour, answering to the divine name alhim tzbavth, elohim tzabaoth, the god of armies, and among the angels to bni alhim, beni elohim, the sons of the gods (gen. vi. 4. the number 9. these two produced isvd, yesod, the foundation or basis, represented by al chi, el chai, the mighty living one, and shdi, shaddai; and among the angels by ashim, aishim, the flam

x,6 for this angelic order, but all that is found there is a description of an angel. the figuration of "brass" in the description is all that can be directly found to unite to netzach- in as much as brass contains copper, the metal commonly attributed to netzach. one could just as well attribute to hod, brass being a mixed metal. sephiroth will be in a certain degree androgynous, for it will be feminine or receptive with regard to the sephira which immediately precedes it in the sephirotic scale, and masculine or transmissive with regard to the sephira which immediately follows it. but there is no sephira anterior to kether, nor is there a sephira which succeeds malkuth. by these remarks it will be understood how chokmah is a feminine noun, though marking a masculine sephira. the connect

ALEISTER CROWLEY EQUINOX EQ I 2 3

ating upon the future, for the women began singing a sort of cheerless lay "how, fah, fah, how, loh, hew, hew" it went on, and i could foresee no end to the romance. in the meantime the maidens advanced towards me, and while their thoughts gave way to the noise referred to already, their hands soon began gently scratching my head, as if to prey upon my hair. i have always been rather sensitive to feminine beauty, and when they leant gracefully over me and began patting my cheeks i thought how simply delightful it would be to desert my duties, abandon my coffin, and live as a man who is not a cover. i was soon to feel ashamed of this intention. after they had indulged in that little recreation they changed the tune of their lay and gave the same words with another air, which called at once

ALEISTER CROWLEY EQUINOX EQ I 3 2

nd is: invoking the angels of earth i obtained a wonderful effect. the angel, my guide, treated me with great contempt and was very rude and truthful. he shewed me divers things. in the centre of the earth is formulated the rose and cross. now the rose is the absolute self-sacrifice, the merging of "all" in the 0 (negative) the universal 249 principle of generation through change("not" merely the feminine, and the universal light "khabs" the cross is the extension or pekht principle. now i should have learned more but my attention wandered. this closes the four elemental visions: prosecuted, alas! with what weakness, fatuity, and folly! and, lastly, the following, which is of considerable interest: i. in the afternoon shut myself up, and went on a journey. i went with a very personal guide

ALEISTER CROWLEY EQUINOX EQ I 3

lady's account 89 (and it is for this purpose that i have transcribed it) it is but a bastard hallucination, and owes its being to the objects of the external world. the spirit is but a mirror where the environment is reflected, strangely transformed. then, again, we see intruding what i should be glad to call moral hallucination; the patient thinks herself condemned to expiate somewhat; but the feminine temperament, which is ill-fitted to analyse, did not permit her to notice the strangely optimistic character of the aforesaid hallucination. the benevolent look of the gods of olympus is made poetical by a varnish essentially due to hashish. i will not say that this lady has touched the fringe of remorse, but her thoughts, momentarily turned in the direction of melancholy and regret, have

ons of the mind there is a strong ingredient of sensuality; and, moreover, it may usefully be remarked_ and this will suffice to establish upon this ground the immorality of hashish_ that a sect of ishmaelites (it is from the ishmaelites that the assassins are sprung) allowed its adoration to stray far beyond the lingam-yoni; that is to say, to the absolute worship of the lingam, exclusive of the feminine half of the symbol. there would be nothing unnatural, every man being the symbolic representation of history, in seeing an obscene heresy, a monstrous religion, arise in a mind which has cowardly given itself up to the mercy of a hellish drug and which smiles at the degradation of its own faculties. since we have seen manifest itself in hashish intoxication a strange goodwill toward men

ALEISTER CROWLEY EQUINOX EQ I 4 2

na and prig milinda, must be broken by every arahat each time he inhaled a breath of air. they were as absurd as they were valueless. but behind all this tantalizing "frou-frou" this "lingerie de cocotte" beautifully designed to cover the narded limbs of foolish virgins, sits the buddha in silent meditation; so that p. soon discovered that by stripping his body of all these tawdry trappings, this feminine under-wear, and by utterly discarding the copy-book precepts of baptistical buddhists, the four noble truths were none other than the complete yoga, and that in the three characteristics293 the summit of philosophy (the ruach) had been reached. the terrific strain of asana and pr n y ma, the two chief exercises of hathavidya, p, by months of trial proved to be 193 not only methods of grea

ALEISTER CROWLEY EQUINOX EQ I 4

daring; he meant to collar the angel, and to re-enter the paradise of that first victim of womanhood, adam of the bent shoulders, adam of the foolish resignation to the self-preserving decree of the frightened divinities. his errors of tactics were caused by the fact that he hoped to test the apple without the help of woman. often enough, lionel tabard unwittingly repelled the advances of many a feminine would-be initiator. vi1 the lover but he was not prompted by the wisdom of a master; merely by cowardice and self-consciousness. he could not command love and desires; the angels of love and desires therefore digged a deep trap before his feet. tabard was sitting in the verandah. the men had gone to bed, the women also. he lighted his pipe, the use of which a life in open air had permitte

ALEISTER CROWLEY EQUINOX EQ I 6

tobacco- how prudent of him! he sometimes sleeps alone- the modern galahad; and sometimes with somebody else "even his 168 heinesque moods are steeled through with a strong man's virility" in short, dr pangloss was indeed the greatest of philosophers- until gerard harvey wiped the floor with him. a.l. the limit. by ada leverson. 6"s" mrs leverson is easily the dantiest and wittiest of our younger feminine writers; but she does well to call her latest masterpiece "the limit" mrs leverson offers us a picture of an aged, wrinkled, and bedizened jewess with false hair and teeth, painted and whitewashed with kohl, rouge, and chalk, until there seems hardly any woman there at all. yet not content with addiction to indiscriminate adultery and morphine, she finds pleasure in seducing young men and

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

olar radiation. he will protect himself by the application of the laws governing magnetic repulsion and attraction, and not so much by clothing and shelter. it is largely a question of polarisation. one hint might here be given: when men understand the deva evolution somewhat more correctly and recognise their work along certain lines in connection with the sun and realise that they represent the feminine pole as they themselves represent the masculine (the fourth creative- 51- a treatise on cosmic fire copyright 1998 lucis trust hierarchy being male)39(35) they will comprehend the mutual relationship, and govern that relationship by law. these solar devas take the radiatory rays of the sun which reach from its centre to the periphery along one of the three channels of approach, pass them

n elucidation may be imparted, leaving the working out of the other two relationships to the student. the pleiades are- 88- a treatise on cosmic fire copyright 1998 lucis trust to the solar system, the source of electrical energy, and just as our sun is the embodiment of the heart, or love aspect, of the logos (who is himself the heart of one about whom naught may be said) so the pleiades are the feminine opposite of brahma. think this out, for much is contained in this statement. certain broad statements have been laid down here concerning the rotation of matter, and the results produced in diverse spheres by that rotation. what is predicated of any one sphere or atom can be predicated of all, if it is in any way an occult statement of fact and we should be able to work out these four eff

parent congestion is, after all, but the exceeding electronic activity or energy of the mass of negative atoms awaiting the stimulation that will result from the presence of a certain number of positive atoms. this needs to be borne in mind. the work of evolution is based on two methods and demonstrates as: involution, wherein the negative electrons of matter preponderate. the percentage of these feminine electrons is one of the secrets of initiation and is so vast during the involutionary stage that the rarity of the positive atoms is very noticeable; they are so rare as only to serve to keep the mass coherent. evolution, wherein, due to the action of manas, these negative atoms become stimulated and either dissipate back into the central electrical reservoir, or merge in their opposite p

ve; three of the schemes are dual, both negative and positive. the same can be predicated anent a solar system, and, curiously enough, anent the planes themselves. for instance, in connection with the earth scheme we have a positive polarity of a temporary nature based on the type of incarnation our particular heavenly man is undergoing on our planet. by this is meant that there are masculine and feminine incarnations undergone by heavenly men as by men, considering the entire subject from the angle of electrical polarity and not from sex as understood in connection with the physical body. venus is negatively polarised, and hence it became possible for a mysterious absorption by the earth of venusian force. again in this connection the question of sex may serve to elucidate. the karmic tie

; the raja-lord of this plane is what is occultly termed the "reflection in the water of chaos" of the planetary logos. hence in the matter of this plane (which is the body of the raja-lord) certain very definite events are occurring which though invisible to the ordinary man are apparent to the eye of the spiritual man or adept. the matter of the plane becomes receptive to positive force for the feminine or deva aspect, being negative, becomes responsive to the positive energy of the heavenly man. this energy, finding the line of least resistance, pours into the substance of the plane, or the substantial body of the deva lords. owing to the receptive condition of this body it follows certain lines and produces definitely constructive results. constructive results transpire in the negative

who are worked upon by karma, are all cosmic and solar lords of light, who achieved intelligence, and passed through the human kingdom many kalpas ago- 277- a treatise on cosmic fire copyright 1998 lucis trust plane karma this is inextricably mixed up with the karma of the planetary logos and of the raja-lord, and is dependent upon the interplay between these two opposite poles, the masculine and feminine aspect of the divine hermaphrodite. the karma of a subplane, or the destiny of certain lesser entities who manifest through these planes. in these two types of karma, we have what one might term the "karma of the hierarchies" as it has been brought about since the manifesting of the solar system. it is the result of the past of this system, and not so much the working out of effects origi

heath wherein it is found. it is that which is the basis of form-building, and it is literally a vibrant point of force, emanating from the second aspect of the monad, which aggregates to itself, and subsequently builds into form, the negative or third aspect. but it must here be remembered that this second aspect is itself dual, and that in considering the permanent atoms we are dealing with the feminine aspect of the second person. the spirillae therefore are but streams of force, or second aspect vitality which circulates geometrically within the circumscribing wall of substance, composed of third aspect force or substance. what has been said of objectivity, or of the cosmic atom can be equally well predicated of the permanent atom of man the microcosm "the primordial ray is the vehicle

o the atomic subplane of each plane, and there the basic vibration repeated in its own little world the method of logoic vibration, giving rise itself to six subsidiary breaths. we get the same correspondence here as we did in the matter of the rays, for we shall find that the lines of vibration are 1-2-4-6. logically this would be so, for involution is negative, receptive, and corresponds to the feminine pole, just as the abstract rays were 2-4-6. this truth requires meditation, and an attempt to think abstractly; it is linked to the fact that the whole second system is receptive and feminine; it concerns the evolution of consciousness of the psyche. on the path of evolution this law controls the positive aspect of the process. all is rhythm and movement, and when all that evolves on each

ALICE A BAILEY05 THE LIGHT OF THE SOUL

four vidyas of the hindu philosophy might be enumerated as follows: 1. yajna vidya. the performance of religious rites in order to produce certain results. ceremonial magic. is concerned with sound, therefore with the akasa or the ether of space. the "yajna" is the invisible deity who pervades space. 2. mahavidya. the great magic knowledge. it has degenerated into tantrika worship. deals with the feminine aspect, or the matter (mother) aspect. the basis of black magic. true maha-yoga has to do with the form (2nd aspect) and its adaptation to spirit and its needs. 3. guhya vidya. the science of mantrams. the secret knowledge of mystic mantrams. the occult potency of sound, of the word. 4. atman vidya. true spiritual wisdom. the four noble truths have been stated for us in the words of the b

transference which is effected in the solar plexus. the energy of the sacral centre which feeds the generative organs is in due course of time transferred into the throat centre. the creative process is then carried on by thought, sound and the spoken word. hunger and thirst are the two aspects of desire, the one, hunger, being positive, masculine and grasping; the other, thirst, being negative, feminine and receptive. those two words are but symbols of the two great impulses underlying the sex impulse. when these impulses are dominated and controlled, then the energy of the centre lying behind the organs concerned, can be carried upward to the throat, and hunger and thirst are arrested in the esoteric sense. it should be borne in mind here that these two words are the physical plane anal

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

the three centres below the diaphragm and of the throat and heart centres. the other, the head centre, is awakened through meditation, service and aspiration, and it is through this centre that the soul makes its contact with the personality. this head centre is the symbol of the spirit or positive masculine aspect, just as the centre between the eyebrows is the symbol of matter, of the negative feminine aspect. connected with these force vortices are two physical plane organs, the pituitary body and the pineal gland. the first is negative and the second is positive. these two organs are the higher correspondences of the male and female organs of physical reproduction. as the soul becomes increasingly potent in the mental and emotional life of the aspirant, it pours in with greater power

tness to their relation, and another life in form is seen. you have always, therefore, relation, at-one-ment and birth. these three words deal with the true significance of sex. but man has prostituted the truth, and the real significance has been lost. sex now means the satisfaction of the male desire for sensuous pleasure, and the assuaging of a physical appetite through the prostitution of the feminine aspect to that desire and appetite. this relation leads to no result as intended, but to a momentary second of satisfaction, and all of it is confined to the animal nature and the physical plane. i am largely generalising and would remind you that there are exceptions to all generalisations. i should also like to add that no one must here think that i hold the masculine aspect as responsi

t every human being is cyclically either a man or a woman; that the men of today have been women and the women have been men in previous lives? there is no sex, as we understand it, where souls are concerned; it is only in the form life that sex exists. only in the process of differentiation for the purposes of experimentation does the incarnating spiritual man occupy first a male body and then a feminine, thus rounding out the negative and positive aspects of the form life. all the race is equally guilty, and all must be equally active in the process of creating the correct conditions, and in bringing order out of the present chaos. therefore, the first postulate which must be laid down, and to which the general public must be educated, is that all souls incarnate and re-incarnate under t

ery nation, without exception (and this is a platitude which it is seldom fruitful to repeat, has its peculiar virtues and vices. these are dependent upon: 1. the point in evolution. 2. the measure of the control of the personality ray. 3. the emerging control of the egoic ray. 4. the polarisation of the nation. it is useful to bear in mind, when considering the nations that some are negative and feminine and some positive and masculine. india, france, the united states of america, russia and brazil are all feminine, and constitute the nurturing mother aspect. they are feminine in their psychology, intuitve, mystical, sensitive, alluring, beautiful, fond of display and colour, and with the faults of the feminine aspect, such as the laying of too much emphasis upon the material aspect of li

symbol of that which connotes the form side. they mother and nurture civilisation and ideas. china, germany, great britain and italy are masculine and positive; they are mental, political, governing, standardising, group-conscious, occult, aggressive, full of grandeur, interested in law and in laying the emphasis upon race and empire. but they are more inclusive and think in wider terms than the feminine aspects of divine manifestation. the reader would find it useful to consult an earlier tabulation which i gave (see pages 382-383, and consider the higher and lower expressions of the rays, noting how they work out in relation to the rays personal and egoic of the different nations. take for instance the emergence into manifestation of the egoic ray of the german nation. its lower express

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

ontacting the ideal and of visioning the many symbols that veil the soul, which portray pictorially the ultimate destination and the final purpose, are the recognised prerogative of the mystical aspirant. the mystical literature of all the world religions is, as you know, full of these visions, ranging all the way from the more sexual approach of the song of solomon or the writings of many of the feminine mystics of the church to the amazing revelations given in the ancient puranas or in the apocalypse. these cover all the ground from the formulation of the highgrade "wish-life" of the mystics to the true prevision as to the future of the race as found in the writings of the prophetical scriptures. with the detail i do not intend to deal. it has been considered by the modern psychologist a

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

erve the group integrity by definite effort. do the work which i have assigned to you. work for the preservation of the group integrity. i ask this of you. january 1937 my brother: you will have noted that your major rays are the same as those of p.g.c. wherein lies the difference between you, for difference there is, is there not? this difference is not entirely due to the fact that you are in a feminine body and he is in a masculine, or that astrally you differ. it is due primarily to the fact of environment and orientation. ponder on this. you are at a point in your evolution and in your daily life (as i think you know) wherein you can make, by the time you are forty-nine, such rapid progress that your entire life will become directed towards your- 495- discipleship in the new age- volu

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

ure whole or be permitted to know the exact part their nation must play in the history of nations. every nation without exception has its peculiar virtues and vices which are dependent upon the point in evolution, the measure of control of the personality ray, the emerging control of the soul ray, and the general focus of the nation. it is useful to bear in mind that some nations are negative and feminine and others are masculine and positive. india, france, the united states of america, russia and brazil are all feminine and constitute the nurturing mother aspect. they are feminine in their psychology intuitive, mystical, alluring, beautiful, fond of display and colour, and with the faults also of the feminine aspect, such as over emphasis upon the material aspects of life, upon pageantry

l of the form side of existence. they mother and nurture civilisation and ideas. china, germany, great britain and italy are masculine and positive; they are mental, political, governing, standardising, group-conscious, occult by inclination, aggressive, full of grandeur, interest in law and in laying the emphasis upon race and empire. but they are more inclusive and think in wider terms than the feminine aspects of divine manifestation. national relationships and the major intellectual cleavages are based also upon the governing ray influences. spain, austria and france, being governed by the seventh, fifth and third rays, have a close inter-relation. this worked out in a most interesting manner in the middle ages, and the destinies of these three nations were closely related. the newly f

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

ct ones" all human beings, or "imperishable jivas" are those who evolve through a graded series of initiations, 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 hier

. mary carries the process down to the plane or place of incarnation, the physical plane, and there gives birth to the christ child. in these three virgins and these three mothers of the christ, you have the history of the formation and the function of the three aspects of the personality through which the christ must find expression. the sign of virgo itself stands for a synthesis of these three feminine aspects eve, isis and mary. she is the virgin mother, providing that which is needed for the mental, emotional and physical expression of the hidden but ever present divinity. these three expressions are brought to the needed perfection in leo, the sign of the individual, developed self-consciousness and personality unfoldment. virgo is, therefore, the opposite pole of spirit and stands f

ht 1998 lucis trust esoteric wisdom, such as: 1. the whole concept of matter universal and itemised. 2. the "waters of substance" 3. the ocean of life. 4. the world of astral glamour and reaction. 5. the astral plane as a whole. 6. the desire and the emotional nature. 7. the world of focussed incarnation for the masses. 8. mass existence, as in cancer. of all these attributes or conditions of the feminine pole in existence (the material aspect, the constellation cancer is outstandingly symbolic. it precedes leo, the sign of individuality and of self-conscious effort, and is concerned with the slow rhythm of mass life either instinctually active or the reactions of an imposed consciousness which is a result of chosen experience after initiation. it connotes mass life, leading to group life

ry instrument subjected to the impact. in this sign, the moon is exalted. symbolically this means that the form side of life is a powerfully controlling factor and one with which the man must ever reckon. the moon is the mother of the form and in this case veils or hides vulcan which might be expected. the moon, therefore, stands here for the fashioner or moulder of the form, bringing in both the feminine and masculine aspects of form-building, the dual functions of father-mother. this is a point for astrologers to remember. this process of interplay brings about two phases of the needed fashioning: 1. a process wherein is created a form of great potency in which self-interest and personality aims and desires are the motives bringing about activity. the moon and taurus activity. 2. the pro

of the most esoteric cycles is based upon certain conjunctions and respective positions of virgo and the pleiades (ii. 454) from a treatise on cosmic fire 6 "the pleiades are to the solar system the source of electrical energy and, just as our sun is the embodiment of the heart or love aspect of the logos (who is himself the heart of the one about whom naught may be said, so the pleiades are the feminine opposite of brahma (the third aspect. page 156- 386- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 7 "our solar system, with the pleiades and one of the stars of the great bear, form a cosmic triangle or an aggregation of centres in the body of the one about whom naught may be said (182) 8 "two other systems, when allied with our solar system and

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ehind) when i really was preposterously conceited were coming out of church, after church parade, and getting saluted by the officers and men. the thrill i got is still with me. my life was spent, during these formative years, almost entirely with men. often for weeks at a time i spoke to no woman except my co-worker and current chaperone. i candidly admit to this day that i do not understand the feminine mind. this, of course, is a generalisation and like all- 45- the unfinished autobiography copyright 1998 lucis trust generalisations somewhat untrue. i have women friends and am devoted to them but, as a general rule, i prefer the masculine mind. a man will give you serious trouble occasionally; a woman will give you lots of silly little troubles all the time and i can't be bothered. i su

o help. don't forget that the proving of that is one of my purposes in writing. i am not manufacturing instances but relating factual happenings- 63- the unfinished autobiography copyright 1998 lucis trust my husband was, first of all, rector of a little church in r- and it was there that i learned the duties of a clergyman's wife, the endless calls upon her time. i was introduced to the strictly feminine aspect of congregations. i had to attend the ladies' aid. i had to hold mothers' meetings and i always had to go to church and, ceaselessly and endlessly, i had to listen to walter's sermons. like all ministers and their families in those missionary districts, we lived largely on chicken and i learnt why the chicken is a holy fowl because so many of them enter the ministry. this period ma

tion. this can be easily seen if we look at some of the leading nations and their characteristics. take the united states. the pilgrim fathers have set their seal or stamp upon this country, but i am inclined to agree with a friend of mine who remarked that the real founders of america were the brave pilgrim mothers because they managed to live with the pilgrim fathers, for the united states is a feminine civilisation. the pilgrim fathers must have been a very narrow, hardboiled, superior set of men and most difficult to get on with, for they were always right. the cautiousness, reticence and sense of superiority of the british is something from which they must release themselves, and the certainty of the french that the glory which is france and which made her a leader in the middle ages

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

s- volume iv: esoteric healing copyright 1998 lucis trust 3. by the understanding of right methods of assimilation and elimination will come the healing of diseases connected with the bodily tissues, the stomach and bowels and the male and female organs of generation. it will some day be understood that these latter are only another system of assimilation and elimination, centred this time in the feminine aspect or woman, for again remember that this is the second or love system. the order is thus: a. the first system was masculine. b. the present system, the second, is feminine. c. the third system will be hermaphroditic. e'en though the evolving human hierarchy is masculine or positive, yet that is no guarantee that all that is found in the present system is masculine too. the fact is th

gain remember that this is the second or love system. the order is thus: a. the first system was masculine. b. the present system, the second, is feminine. c. the third system will be hermaphroditic. e'en though the evolving human hierarchy is masculine or positive, yet that is no guarantee that all that is found in the present system is masculine too. the fact is that the negative faculty or the feminine aspect dominates, even though this may be unrecognised by you. let me demonstrate and give some indication by figures of this hypothesis: 1. in the first solar system there was one dominant evolution, and it consisted of one hundred thousand million monads. 2. in the present system, the second, there are two dominant evolutions, the human and the deva; there are as earlier stated sixty th

ay be unrecognised by you. let me demonstrate and give some indication by figures of this hypothesis: 1. in the first solar system there was one dominant evolution, and it consisted of one hundred thousand million monads. 2. in the present system, the second, there are two dominant evolutions, the human and the deva; there are as earlier stated sixty thousand million human monads. add to this the feminine evolution of the devas, consisting of 140 thousand million, and you have the necessary two hundred thousand million. this elucidates my statement anent this being a feminine system. 3. in the third solar system, the total number in evolution will be the needed three hundred thousand million that perfection requires of the threefold logos. our discussion has necessarily been sketchy for al

ught world and the use of the mechanism of thought in man. there is no danger involved for the server if he becomes aware of these deva forces and their activities, via the christ and through their responsiveness to his work and imminent appearance. on the phrase "mother of the world" the various ways in which the phrase can be used can mean quite a number of differing things. it can mean: 1. the feminine aspect in manifestation, symbolised for us in many of the world religions as a virgin mother and in the christian religion as the virgin mary. it is that substance which enables deity to manifest. 2. nature itself, the mother of all forms. 3. the moon also, who is the symbol of the generative, creative life which gives birth to forms and is therefore the symbol of the form nature. 4. the

nifestation, symbolised for us in many of the world religions as a virgin mother and in the christian religion as the virgin mary. it is that substance which enables deity to manifest. 2. nature itself, the mother of all forms. 3. the moon also, who is the symbol of the generative, creative life which gives birth to forms and is therefore the symbol of the form nature. 4. the concentration of the feminine force in nature in some individual in female form who is then called the "world mother" such an individual has never existed in our particular planetary life, though the avatars of a previous solar system, expressing itself through planetary life, always took this form. but not in this solar system. the tradition of such appearances is purely symbolic, inherited from the previous solar sy

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

which the psyche or soul determines to be correct. here you have one of the interesting transferences of meaning and of relationship which occur in the ageless wisdom. the son or soul emerges into manifestation with the concurrence and aid of the mother or of the matter aspect. this is to you a most familiar truth. in the next stage, that of initiate-development, the son, in its turn, becomes the feminine or negative aspect and, demonstrating as the psyche, enables the initiate to bring into expression another divine aspect that of the will. until the fourth initiation is undergone, it is the soul as a "focal point for descending light and for ascending radiance" this dual activity reveals the nature of the will. note how this phrase from an ancient writing describes the antahkarana. it is

eaders. this internal conflict is slowly, however, going to produce a harmony of purpose and of intention within the mind of the population; this will largely be the result of the increasing power of women in the land and their increasing penetration in municipal and national politics. the quality of the british historical retrospect has been predominantly masculine. today the balancing factor of feminine interpretation and the feminine point of view is needed and will be provided. great britain, from the angle of its personality or material problem, is governed by the energy or ray of will or power, whilst the soul of the country is conditioned by the ray of love-wisdom. in this you have the presentation of a positive and a negative energy, and when they are fused and blended you will hav

ard through the spine into "the place of creative building; the normal sex life is then regulated and not atrophied, and is relegated to its rightful place as one of the usual faculties or appetites with which man is endowed; it is brought under control through the lack of directed interest and is subordinated to the law of the land as regards its relation to its opposite pole either negative and feminine or masculine and positive. to the aspirant it becomes mainly the agent for the creation of the vehicles needed for reincarnating souls. thus by force of example, by the avoiding of all extremes, by the dedication of the bodily energies to the higher uses, and by the acceptance of the law of the land in any given country and at any given time, the present disorder and the current misuse of

ALICE BAILEY THE LABOURS OF HERCULES

ooks on symbology will show us that the horse [35] stands for intellectual activity. the white horse symbolizes the illumined mind of the spiritual man, and so we find in the book of revelations that christ comes forth riding upon a white horse. black horses represent the lower mind, with its false ideas and erring human concepts. the brood mares, such as we meet in this first labor, indicate the feminine aspect of the mind as it gives birth to ideas, to theories and to concepts. the thought-form making tendency of the mind is here symbolized, embodying the ideas conceived, and which are let loose upon the world, devastating and destroying when emanating from the lower mind, but constructing and saving when coming from the soul. the exoteric ruler of this sign is mars, the god of war, and

ong speech and erroneous ideas, had been devastating the countryside. one of the first lessons that every beginner has to learn is the tremendous power that he mentally wields, and the amount of harm that he can cause in his neighborhood and environment through the brood mares of his mind. he has, therefore, to learn the right use of his mind, and the first thing that he has to do is capture this feminine aspect of the mind and see to it that no more war horses are bred. any would-be hercules can easily prove that he possesses these devastating brood mares, if for one entire day he pays close attention to his thoughts and to the words he speaks, which are ever the result of thought. he will rapidly discover that selfishness, unkindness, love of gossip, and criticism constitute a large part

nly of ten constellations and, at some date practically unknown, the two constellations, leo and virgo, were one symbol. perhaps the mystery of the sphinx is connected with this, for in the sphinx we have the lion with a woman's head, leo with virgo, the symbol of the lion or kingly soul, and its relation to the matter or mother aspect. it may, therefore, signify the two polarities, masculine and feminine, positive and negative- 61- the labours of hercules in this constellation is the exceedingly bright star, which is one of the four royal stars of the heavens. it is called regulus the ruler, the lawgiver, holding in its significance the thought that man can now be a law unto himself, for he has that within him which is the king or the ruler. hidden in the constellation is also a vivid gro

he desire to be a peacemaker. he can usually understand both sides of an issue, and this ability serves him well as a mediator and arbitrator. the energies he employs are persuasion, courtesy, and cooperation; when these fail, he disdains harsher methods. he is naturally inclined towards group work, and is attracted by all programs of action that promote brotherhood and unity. there is a strongly feminine element in the libran, and this is natural, since venus rules the zodiacal sign. the hard, driving thrust of modern life is too aggressively masculine; the softer grace and artistic beauty of the feminine component should act [135] as a complementary influence. the libran instinctively understands this. he knows that masculine assertiveness must be modified by the subtler savor of feminin

AN INTRO TO STUDY OF THE KABALAH

n, and god sent down other souls to dwell in them, to experience earth life, its sins and sufferings; and to pass a probation by which they also might fall, but yet may rise to regain a share of man's lost estate and finally to rise up through the sephiroth to a reunion with the divine essence. remember that the sephirotic crown was first, then came chokmah, a masculine potency, and then binah, a feminine one; from their union arose the created universe of angels, men and earth: but 'as above so below' so we have in genesis a man formed, then succeeds a woman, and from them all others. in the" commentary on the creation of genesis" still allegorical like genesis itself, it is stated "there is in heaven a treasury called gup, guph, and all the souls which were created in the beginning, and

ARADIA GOSPEL OF THE WITCHES

it. that i have not had or seen it in an oldms. is certainly true, but that it has been writ-ten of yore, and is still repeated here and there orally, in separate parts, i am sure. 34 page 67 n r r r r r t o all who are interested in this subject of womans influence and capacity, this evangel of thewitches will be of value as showing that there have been strange thinkers who regarded creation asa feminine development or parthenogenesis from which the masculine principle was born. lucifer, orlight, lay hidden in the darkness of diana, as heat is hidden in ice. but the regenerator or messiahof this strange doctrine is a woman aradia, though the two, mother and daughter, are confused orreflected in the different tales, even as jahvehis confused with the elohim.remains to be said that the adam

BALANCE J

with a strong sense of his london roots. his use of coloured auras, halos, symbols and sigils add up to create an enhanced style of portraiture that he called glyphographs. spare s women are always powerful in a way that strongly links them to the fin de siecle cult of the female in an artistic vision that flows from the sumptuous art nouveau forms through to the streamlined art deco ideal of the feminine. he is subtle and sensitive in his handling of all human and non-human forms, but it is to women that he gives the most ravishing attention. his female forms possess strength and sensuality, and a mystery that is both beautiful and intoxicating. and he paints them in so many different aspects, from the strong statuesque amazons and the intensely active and nubile sorceresses that inhabit

his friend kenneth grant s occult group, the nu-isis lodge in the 50 s. spare was commissioned to produce numerous magickal paintings including depictions of isis the star goddess. the stunning pastel isis smiles is perhaps the most famous of these. there also exists a very novel picture called female nebula that shows a swirling spiral galaxy, literally the body of the stars: a depiction of the feminine mystery of space and a reference to the children of isis being the stars themselves. this in turn recalls aleister crowley s maxim every man and every woman is a star from the book of law/liber al vel legis. stars are a recurrent motif in spare s work from the luxurious and sybaritic pen and ink oeuvre of his early years through to the late magickal pastels such as cacophonic fugue (soul

BEHOLDERS OF NIGHT

t is one who feeds of the blood- lifeforce or the nectar of the mind, the imagination, thus revealing the vampyre as a solitary being who holds no need in the actual draining of blood. the blood itself is symbolic, as an invocation to the dark well of the fallen angels, the subconscious or imagination (iblis, shaitan. az is connected with the word, azhi, meaning a serpent. the chaos of the divine feminine or lunar essence is explored through a godform relation to this goddess, thus the magician invokes az to understand the feminine within. it is the serpent and dragon which are the immortal avatars of the well of the imagination, the blood pool of immortality and the endless existence of the psyche. death and the grave exists a challenge and significance within the shadow sabbatic path, be

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

d phrasing of the english, i will continue with convention and refer to these beings as..kin.s from this point forward..kin.s are a class of ancient female beings, limitless in number, that are found in the entourages of all major buddhist deities. they fill the intermediate spaces of ma..alas, are messengers and inspirers of buddhist texts, and represent pervasive wisdom, which is personified as feminine in buddhism. as such..kin.s are involved in all major buddhist ritual processes and can be invoked for protective purposes; they are said to guard scriptures as well.20 there are male sky-goers (tib. mkha gro; skt..ka, but they are not nearly as popular in tibetan buddhism. 18 see tucci 1999, pp. 713-717; and gyaltsen 1996, pp. 75-80 for more on the first tibetan tribes as well as their m

BLACK WITCHCRAFT

sorcerers -liber hvhi here we can see that samael or satan/shaitan, is not the all devouring aspect, but also the savior of humanity and the original planter of the seed of light in our being. through cain did his lineage survive and continue on spiritually to this present time. lilith, being the bride of the devil, is one part of the adversary as being the dark instinctual side of man and woman, feminine, yet horrific and loving all within the same breath. lilith is known by the semitic layil which a word is meaning night, but also the name of the demon of the storm. lilith is associated with the screech owl and other beasts of the wild, as it is where she went after she left heaven to wander the earth. she is considered one of the three assyrian demons being ardat lilit, lilit and lilu

BLAVATSKY H P ANTHROPOGENESIS

theologians, men supposed to be intellectual and learned! in the "theological and philosophical works of hermes trismegistus, christian) neoplatonist" a work compiled by john david chambers, of oriel college, oxford, the translator wonders "for whom these seven men are intended" he solves the difficulty by concluding that, as "the original pattern man (adam kadmon of ch. i. genesis) was masculine-feminine, the seven may signify the succeeding patriarchs named in genesis (p. 9. a truly theological way of cutting the gordian knot[[vol. 2, page] 3 the lemnos-born kabiri (potentially; the latter in the androgynes; these again in the sexual, the later third race (for further explanation, vide infra. were the tablets less mutilated, they would be found to contain word for word the same account a

ters and darkness, wherein resided most hideous beings- men with wings, four and two-faced men, human beings with two heads, with the legs and horns of a goat (our "goat-men* hippocentaurs, bulls with the heads of men, and dogs with tails of fishes. in short, combinations of various animals and men, of fishes, reptiles and other monstrous animals assuming each other's shapes and countenances. the feminine element they resided in, is personified by thalatth- the sea, or "water- which was finally conquered by belus, the male principle. and polyhistor says "belus came and cut the woman asunder, and of one half of her he formed the earth, and of the other half the heavens, and at the same time he destroyed the animals within her" as pertinently remarked by i. myer "with the akkadians each obje

h his own immortality. such is the occult meaning of the metaphysical aspect of the allegory. the widely spread modern interpretation of it- so celebrated in antiquity, plutarch tells us* as symbolical of brotherly devotion- namely, that it was an image borrowed from the spectacle of nature- is weak and inadequate to explain the secret meaning. besides the fact that the moon, with the greeks, was feminine in exoteric mythology, and could therefore hardly be regarded as castor- and at the same time be identified with diana- ancient symbologists who held the sun, the king of all sidereal orbs, as the visible image of the highest deity, would not have personified it by pollux, a demi-god only[[footnote(s* pindar. nem. x, 60, dissen* schol. eurip "orestes" 463, dindorf. see decharme's "mythol"

okita, the red, like brahma also and adam. the hindu mars is, like adam, born from no woman and mother. with the egyptians, mars was the primeval generative principle, and so are brahma, in exoteric teaching, and adam, in the kabala* abel is chebel, meaning "pains of birth" conception* see "isis unveiled" vol. ii, p. 398, where jehovah is shown to be adam and eve blended, and hevah, and abel, the feminine serpent* see "isis unveiled" vol. i, 305 "the union of the two create a third race, etc[[vol. 2, page] 126 the secret doctrine. while seth is the first result (physiologically) after the fall, he is also the first man; hence his son enos is referred to as the "son of man (vide infra) seth represents the later third race. to screen the real mystery name of ain-soph- the boundless and endle

e many other occult meanings. what is written in "isis" although scattered about and very cautiously expressed at the time, is correct: explaining esoterically ezekiel's wheel* it is said of jodhevah or jehovah "when the ternary is taken in the beginning of the tetragram, it expresses the divine creation spiritually, without any carnal sin; taken at its opposite end it expresses the latter: it is feminine. the name of eva is composed of three letters, that of the primitive or heavenly[[footnote(s "isis unveiled" vol. ii, p. 462[[vol. 2, page] 129 the jewish god-name. adam, is written with one letter, jod or yodh; therefore it must not be read jehovah but ieva, or eve. the adam of the first chapter is the spiritual, therefore pure, androgyne adam kadmon. when woman issues from the rib of th

es and females. this statement receives further corroboration, inasmuch as parkhurst makes the verb[[hebrew] to mean (1 "to[[footnote(s* see for comparison hosea, xii. 6, where it is so punctuated[[vol. 2, page] 130 the secret doctrine. fall down (i.e. into generation or matter; and (2 "to be, to continue- as a race. the aspirate of the word eua (eva "to be" being[[hebrew] heve (eve, which is the feminine of[[hebrew] and the same as hebe, the grecian goddess of youth and the olympian bride of heracles, makes the name jehovah appear still more clearly in its primitive doublesexed form. finding in sanskrit such syllables as jah and yah, e.g, jah (navi "ganges" and jagan-natha "lord of the world" it becomes clear why mr. rawlinson is so very confident in his works of an aryan or vedic influen

ed is tzala, which bears the translation we have given. it is easy to trace the legend in berosus, who says that thalatth (the omoroca, or lady of urka) was the beginning of creation. she was also melita, the queen of the moon. the two twin births of genesis, that of cain and abel, and of esau and jacob, shadow the same idea. the name 'hebel' is the same as eve, and its characteristic seems to be feminine" continues the author "unto thee shall be his desire" said the lord god to cain "and thou shalt rule over him" the same language had been uttered to eve "thy desire shall be to thy husband, and he shall rule over thee. thus the pristine bi-sexual unity of the human third root-race is an axiom in the secret doctrine. its virgin individuals were raised to "gods" because that race represente

if the veiled language of the puranas is not understood- all this should tend to show that the ancients knew something of the "modern discoveries" of science. enoch, when speaking of "the great inclination of the earth" which "is in travail" is quite significant and clear. is not this evident? nuah is noah, floating on the waters in his ark; the latter being the emblem of the argha, or moon, the feminine principle; noah is the "spirit" falling into matter. we find him, as soon as he descends upon the earth, planting a vineyard, drinking of the wine, and getting drunk on it, i.e, the pure spirit becomes intoxicated as soon as it is finally imprisoned in matter. the seventh chapter of genesis is only another version of the first. thus, while the latter reads "and darkness was upon the face

BLAVATSKY H P COSMOGENESIS

pure pantheism; when the cross was left uninscribed, it became phallic. it had the same and yet other meanings as a tau inscribed within a circle[[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 per

ot the attributes of the spirit, but of that of which that spirit is the unconscious cause" is not the above sentence the true key-note of later rosicrucian[[footnote(s* we are told by the western mathematicians and some american kabalists, that in the kabala also "the value of the jehovah name is that of the diameter of a circle" add to this the fact that jehovah is the third sephiroth, binah, a feminine word, and you have the key to the mystery. by certain kabalistic transformations this name, androgynous in the first chapters of genesis, becomes in its transformations entirely masculine, cainite and phallic. the fact of choosing a deity among the pagan gods and making of it a special national god, to call upon it as the "one living god" the "god of gods" and then proclaim this worship m

the kabala the same numbers are a value of jehovah, viz, 1065, since the numerical values of the three letters which compose his name- jod, vau and twice he- are respectively 10[[hebrew, 6[[hebrew) and 5[[hebrew; or again thrice seven, 21 "ten is the mother of the soul, for life and light are therein united" says hermes "for number one is born of the spirit and the number ten from matter (chaos, feminine; the unity has made the ten, the ten the unity (book of the keys. by the means of the temura, the anagrammatical method of the kabala, and the knowledge of 1065 (21, a universal science may be obtained regarding kosmos and its mysteries (rabbi yogel. the rabbis regard the numbers 10, 6, and 5 as the most sacred of all* the reader may be told that an american kabalist has now discovered th

e groups called the line, the triangle, the pentacle, the second line and the cube (or 13514; and when the point having generated a line, thus becomes a diameter which stands for the androgynous logos, then the figures become 31415, or a triangle, a line, a cube, the second line, and a pentacle "when the son separates from the mother he becomes the father" the diameter standing for nature, or the feminine principle. therefore it is said "in the world of being, the one point fructifies the line- the virgin matrix of kosmos (the egg-shaped zero- and the immaculate mother gives birth to the form that combines all forms" prajapati is called the first procreating male, and "his mother's husband* this gives the key-note to all the later divine sons from immaculate mothers. it is greatly corrobor

he voice" is the prototype of the "host of the logos" or the "word" of the sepher jezirah, called in the secret doctrine "the one number issued from no-number- the one eternal principle. the esoteric theogony begins with the one, manifested, therefore not eternal in its presence and being, if eternal in its essence; the number of the numbers and numbered- the latter proceeding from the voice, the feminine vach, satarupa "of the hundred forms" or nature. it is from this number 10, or creative nature, the mother (the occult cypher, or "nought" ever procreating and multiplying in union with the unit "i" one, or the spirit of life, that the whole universe proceeded. in the anugita a conversation is given (ch. vi, 15) between a brahmana and his wife, on the origin of speech and its occult prope

ce the allegory. they circumscribe the manifested world of matter within the ring "pass-not" this world is the symbol (objective) of the one divided into the many, on the planes of illusion, of adi (the "first) or of eka (the "one; and this one is the collective aggregate, or totality, of the principal creators or architects of this visible universe. in hebrew occultism their name is both achath, feminine "one" and achod "one" again, but masculine. the monotheists have taken (and are still taking) advantage of the profound esotericism of the kabala to apply the name by which the one supreme essence is known to its manifestation, the sephiroth-elohim, and call it jehovah. but this is[[footnote(s[[footnote continued from previous page "writers" or scribes; the "dragons" symbols of wisdom, wh

ncarnating monads, and men striving towards purification and "ascending" but still not having quite reached the goal- may cross the "circle of the pass-not" only on the day "be-with-us; that day when man, freeing himself from the trammels of ignorance, and recog[[footnote(s* the sentence in the sepher jezirah and elsewhere "achath-ruach-elohim-chiim" denotes the elohim as androgynous at best, the feminine element almost predominating, as it would read "one is she the spirit of the elohim of life" as said above, echath (or achath) is feminine, and echod (or achod) masculine, both meaning one* this metaphysical tenet can hardly be better described than mr. subba row's in "bhagavadgita" lectures "mulaprakriti (the veil of parabrahmam) acts as the one energy through the logos (or 'eswara. now

he natural into the supernatural and the animal- supernatural meaning the purely spiritual in this case- means what we suggest* on the authority of irenaeus, of justin martyr and the "codex" itself, dunlap shows that the nazarenes regarded "spirit" as a female and evil power in its connection with our earth (dunlap "sod" the son of the man, p. 52[[vol. 1, page] 195 the codex repeats the allegory. feminine. thus the spirit of the earth perceiving that for fetahil* the newest man (the latest, the splendour was 'changed' and that for splendour existed 'decrease and damage' she awakes karabtanos 'who was frantic and without sense and judgment' and says to him 'arise, see, the splendour (light) of the newest man (fetahil) has failed (to produce or create men, the decrease of this splendour is v

BLUE EQUINOX

d, for example, the bishop of worcester offering a tasteless substitute for worcester sauce. he complains pitifully of how he saw three women in the street trying to seduce a soldier. apparently in consequence of the appearance of the bishop, the soldier "saw his chance and ran away" but from what we know of bishops it seems probable that he was trying to escape from the episcopal rather than the feminine menace. we hope that in mr. wilkinson s next novel he will try to give us the brighter side of the picture. the eternal death which the bourgeoisie calls life is not the only feature of experience. st. paul has prophesied of the future of the church .many members in one body. and it is also written "i know that my redeemer liveth, and that he shall stand at the latter day upon the earth

BOOK T

as from a fountain. crossed on the stem just beneath are two dolphins, argent and or, on to which the water falls, and from which it pours in full streams, like jets of gold and silver, into two cups; which in their turn overflow, flooding the lower part of the card. venus and cancer above and below. book t page 22 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 harmony of masculine and feminine united. harmony, pleasure, mirth, subtlety: but if ill dignified- folly, dissipation, waste, silly actions. chokmah of hb:h (marriage, love, pleasure. therein rule the angels hb:ava'aal and hb:chbvyh. lv. the lord of abundance three of chalices a white radiating hand, as before, holds a group of lotuses or water-lilies, from which two flowers rise on either side of, and overhanging the to

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

y models were made of the animals mating, and in an accompanying ritual the members of the tribe would copulate. there are many carved and modeled representations of the fertility goddess extant. generally known as "venus" figurines, the venus of willendorf is one of the best known. other examples include the venus of laussel and the venuses of sireuil and of lespugne. all are similar in that the feminine attributes of these figures are greatly over-emphasized. they have heavy, pendulous breasts, large buttocks, an oftimes swollen belly as though pregnant and exaggerated genitalia. there is invariably complete lack of identity with the rest of the body. the face is not defined and the arms and legs, if there at all, are barely suggested. the reason is that wo/man was solely concerned with

to life and consciousness within an evolutionary concept. 3. we acknowledge a depth of power far greater than that apparent to the average person. because it is far greater than ordinary it is sometimes called "supernatural, but we see it as lying within that which is naturally potential to all. 4. we conceive of the creative power in the universe as manifesting through polarity as masculine and feminine and that this same creative power lies in all people, and functions through the interaction of the masculine and feminine. we value neither above the other, knowing each to be supportive to the other. we value sex as pleasure, as the symbol and embodiment of life, and as one of the sources of energies used in magickal practice and religious worship. 5. we recognize both outer worlds and i

ur representations our understandable forms of the supreme power which actually rules life. in the various areas of wo/man's development we see that these representations became, for the ancient egyptians, isis and osiris; for the hindus, shiva and parvati; for the christians, jesus and mary. in virtually all instances (there were exceptions) the ultimate deity was equated with both masculine and feminine. broken down into a god and a goddess. this would seem most natural since everywhere in nature is found this duality. with the development of the craft, as we know it, there was also, as we have seen, this duality of a god and a goddess. deities' names as mentioned in lesson one, the names for the deities would vary depending upon locality. and not only locality. with the goddess, especia

here 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 woman has male aspects. so it is "pan a greek nature and fertility deity, originally native to arcadia. as such he is god of goatherds and flocks and is usually represented as a very sensual creature; a shaggy human to the loins with pointed ears, goat's horns and legs. he wanders among t

shaggy human to the loins with pointed ears, goat's horns and legs. he wanders among the mountains and valleys, pursuing nymphs or leading them in their dances. he is quite musical and is the inventor of the syrinx, or 'pipes of pan. he is considered to be a son of hermes" putnam's concise mythological dictionary joseph kaster, putnam, ny 1963 lesson two: beliefs/ 15 with the deities. the god has feminine aspects as well as masculine, and the goddess has masculine as well as feminine. i will examine this in more detail in a later lesson. what names you use for your deities is a matter of personal preference. in saxon witchcraft the name woden is given to the god; in gardnerian the latin term cernunnos is used; in scottish, devla. each tradition has its own name. but names are only labels;

tioned, it is simply the latin word for "the homed one. to add your own personal identification, then, in no way conflicts. traditionally the "dark half" of the year (see figure 2.1) is associated with the god. but this does not (or should not) mean that he is "dead, or incommunicado, in the "light half" of the year (and vice versa with the goddess. during the light half he is fully active in his feminine aspect; just as the goddess is active in the dark half in her masculine aspect. so, both deities are active throughout the year, even though deference may be given to one over the other at certain times. there is a common theme of death and resurrection found in myths throughout the world. the symbolism is frequently furthered in a descent to the underworld with a later return. we find it

, the following list provides the basics and gives you an idea of their function. from this you can begin to develop your own list. universal symbols abundance: desire for independence. accident: something unplanned. actor/actress: desire for recognition. adultery: guilt. airplane: see transportation. altar: self sacrifice. anchor: stability. sometimes a desire for a permanent home. aniffifl.^the feminine aspect of the individual. guide to the inner world. the goddess. receptive, prospective and nurturing. animal: depends on your feelings for the particular animal (for typical meaning see the specific type. a helpful animal normally represents the instinctive self. animus: the masculine aspect of the individual. uncompromising conviction. force. the god. apple: desire. arrow: pleasure; fes

new beginnings. dog: loyalty; laziness; anger. eating: need for new interests; stimulation. evening: descending into the subconscious world. eye: perception; self-examination. falling: failing to live up to expectations. fish: transcendence from one state of being to another. fire: anger; purification; abundance of energy. flowers: contentment; pleasure. flying: see transportation. girl: immature feminine aspect. glass: perception; being able to see (sometimes into the future. graduation: initiation; completing a phase. hair: thought grey or silver hair indicates wise thought. hammer: power to drive forward. helpful animal: the instinctive self. highway: the path; the way ahead. horse: white horse symbol of life (the keltic goddess epona was often depicted on a white mare; prosperity. blac

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

gerald gardner after the repeal of the witchcraft act in 1951, though its descent can be traced to the ancient nature religions. this traditional method of wicca is quite formal, with seite 9 wicca01.txt covens using ritual tools and learned invocations emphasising the goddess and her representative, the high priestess, as their head. the goddess is the archetype or source energy of the ultimate feminine power or principle. all the named goddesses represent aspects of particular qualities of the goddess in different cultures. her consort is the horned god and his representative in the coven is the high priest. though each coven is autonomous, formal wicca follows a system of degrees of learning and does not permit self-initiation. the high priest initiates the female members and the high

es -hence the origins of warnings about magical effects coming back threefold. the goddess and the horned god in wicca neither evocation nor invocation is part of modern witchcraft, however, and white witches do not recognise any demonic figures in their religion. when we refer to the goddess and her son-consort, the horned god of wicca, we are referring to the archetype or source energies of the feminine and masculine aspects of ultimate power. they are the creative female and male principles, acting not in opposition to each other but as complementary and necessary parts of a whole. all the named goddesses and gods in witchcraft represent the different qualities of these supreme forms, for example the goddesses of the hunt, or specific forms in different cultures. there are, of course, v

for banishing these. jupiter, known as the sky father, was the supreme roman god, ruler of the universe. like zeus, his greek counterpart, jupiter controlled the thunderbolts, which were carried by his eagle, the noblest of the birds. however, he ruled not despotically, but as the chief of a triumvirate of gods: the other two were juno, his consort, and minerva, goddess of wisdom, who made up the feminine principle of deeper, more instinctual wisdom. use the hour of jupiter to profit from an opportunity to upgrade your life. element: air colour: blue/purple crystals: azurite, lapis lazuli, sodalite, turquoise incenses: agrimony, cedar, sandalwood, sage trees: beech, oak herbs and oils: borage, cinquefoil, coltsfoot, hyssop, mistletoe metal: tin jupiter rules sagittarius, 23 november-21 dec

ning-up of angels (and sometimes demons) in order to bind them to perform tasks. fixed: in astrology, a term applied to the signs of leo, taurus, aquarius and scorpio because the sun enters them in the middle of a season. those born under these signs exhibit stability and a tendency to continue in a predetermined path. see also cardinal, mutable. the goddess: the archetype or source energy of the feminine ultimate power or principle. all the named goddesses are aspects of particular qualities of the goddess in different cultures. grail: the chalice that christ used at the last supper, in which his blood was collected after the crucifixion. grail guardians: nine maidens, sometimes associated with the guardians of sacred wells or with the nine priestesses of the isle of avalon who included m

COLLIER IRENE CHINESE MYTHOLOGY

e many components of the universe, including gods, man and animals. in saharan africa the world was originally made out of the numerous segments of the sacrificed cosmic serpent minia, god s first creation an event remembered in animal sacrifice in the region to this day. there is a similar cosmic drama in an assyro-babylonian myth when the celestial king marduk slaughters the serpent tiamat, the feminine principle of chaos, and divides her enormous corpse: from one half marduk constructs the vault of heaven, from the other the solid earth .2 the story of panku also introduces one of the most important concepts in chinese thought: yin and yang. authors martin palmer and zhao xiaomin of the international consultancy on religion, education, and culture (icorec) explain: yin is female, moist

e culture, writes: at that time, for meteorological reasons, the full moon (the harvest moon to westerners) always appears much bigger than usual. it was customary to have moon-watching parties, and offerings are still made to the moon. and paper lanterns are in abundance. the autumn equinox marks the time of the year when nights become longer than the days, and as the moon symbolizes the yin, or feminine force, the rituals are performed by women, who offer incense and food at altars in the open air.3 mythology expert alexander eliot points out the universal fascination with lunar myths: lunar mythologies are often even more dramatic [than solar myths. for while the sun always remains the same, the moon waxes and wanes disappearing, only to come to life again after three moonless nights.4

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

to 28..and the truth shall set you free this consciousness, love is like garlic to a vampire, and without love- the energy on which all creation exists- knowledge will always be misused. knowledge without love is the state of being which still controls the higher levels of the brotherhood network, via its global elite. it is the intellect without the heart, you could say, and without the balanced feminine. the symbols of the brotherhood in ancient times remain those of the brotherhood today- the pyramid and all-seeing eye, the swastika, the lamb, the apron, the obelisk and many others. the obelisk is symbolic of the penis of osiris, the egyptian god. the legend is that he was torn into pieces by the 'evil' set (lucifer, satan, the devil, et al) and when isis, the wife of osiris, tried to p

DAVID ICKE CHILDREN OF THE MATRIX

symbolising the dog star, sirius,9 and some researchers also suggest that the face of the sphinx is that of a woman, not a pharaoh. the egyptians certainly depicted their lion bodies very differently to that of the sphinx and the dog is a common symbol in ancient mythology.10 in fact, ancient egyptians revered the dog and their dog symbol was a code for sirius" the sirius system was symbolised as feminine and so a dog's body with a woman's face would make* it is the reptilian bloodline that most concerns us in this book, but there are others of extraterrestrial origin, also. cherokee and mayan records in north and central america and the greek historians, appollodorius and diodorus, are among those that claim the pleiadians, home to both the white race and reptilians, were involved in atla

e to cut the umbilical cord. another name later given to her was mammi, from which came mama and mother. mama or ma as a term for mother can be found in various languages all over the world. ninkharsag would later be symbolised in part by the stream of mother goddess deities with names like queen semiramis, isis, barati, artemis, diana, and the biblical mary. these were also used to symbolise the feminine principle as goddesses of the moon or waters, which are 74 children of the matrix considered feminine in balance to the masculine sun. there are often two distinct camps in these areas of research. there are those who believe that these deities were only symbolic of astronomical and esoteric principles, and those who say they were originally flesh and blood extraterrestrial "gods" or "god

they fought in her honour, they would scream her name as a battle cry. they were fighting for el under the name of mary and for the many faces of the serpent cult 171 balder under the name of jesus. this would explain why christianity, which claims to be a religion based on love, has been such a vehicle for global genocide and torture. the "holy ghost" of the christian trinity is also regarded as feminine in hebrew and the early christian church considered it to be so. the very name bible comes from byblos, home of a shrine to an earlier version of mary known as astarte. this shrine dates to neolithic times and astarte was believed to be the "true sovereign of the world. she is worshipped elsewhere as mother mary, hathor, demeter, aphrodite, and, in india, as kali. another location associa

ngs in the jewish talmud and much older egyptian prayers to osiris" and earlier it was a prayer to the goddess, the giver of bread or the "grain mother.24 the marys mary is an ancient name for the goddess that miraculously gives birth to the saviour sun god. its forms include mari, meri, marratu, marah and mariham. on one level, these names relate to the sea, mer or mar, and "mary" represents the feminine, the moon, the "queen of heaven, to balance the masculine sun. but they also relate to the dragon queens. isis, the egyptian moon goddess and virgin mother of horus, was known as mother mary or "mata-meri" and called the "queen of heaven "our lady, and "mother of god".25 el in the edda texts was also known as mary. the hebrews worshipped a god and goddess deity called mari-el or "mary-god

i" and called the "queen of heaven "our lady, and "mother of god".25 el in the edda texts was also known as mary. the hebrews worshipped a god and goddess deity called mari-el or "mary-god, and the "mother mary" of christianity is just another name for the ancient goddess known as el, isis, ishtar, barati, artemis, and diana. the christian religion, like its bed-mate judaism, sought to remove the feminine principle from the public domain, and the ancient trinity of father-son-mother became father-son-holy ghost. the grotesque suppression of women would follow "justified" by the invented words of the mythical st paul "wives submit to your husbands for the husband is the head of the wife, as christ is the head of the church. now if the church submits to christ so should wives submit to their

duce the institutionalised suppression of the female. this attitude can still be seen today. ann widdicombe, a very mixed up british politician, even left the protestant church of 210 children of the matrix england and joined the roman catholics when women priests were allowed by the c of e. and this lady claims to be intelligent enough to run the country! the illuminati set out to close down the feminine, intuitive, energy, that connects us all (including men) to our higher levels of being. the unrestrained male energy is "out there, expressing itself outward into the physical world and, without the feminine, it becomes isolated from its deeper self. macho man is an extreme expression of this. they are lost little boys who have symbolically lost touch with their inner "mum. but while supp

or surrender" and muslim means "one who submits. god save us from religion 223 islam was another illuminati creed that was to cost the lives of hundreds of millions in the bloody wars waged with christianity and judaism. these are three prison religions ultimately controlled by the same force. islam, like christianity and judaism, was also a vehicle for the systematic suppression of women and the feminine principle. again we see the connection to freemasonry. after earning the three blue lodge degrees of freemasonry and completing the scottish or york rite degrees, masons can petition to become a shriner. these who swear a blood oath and confess allah as god.43 allah is a moon god. this is why you will see a crescent moon at the top of mosques around the world, and why the shriners have th

DAVID ICKE THE BIGGEST SECRET

on. christianity was amale bastion from its very foundation, created to suppress the balancing female energy.the early founders of the church, like quintus tertullian, banned women from priestlyoffice and even speaking in church. it was only at the council of trent in 1545 that theroman church officially agreed that women had souls and then only by a majority ofthree votes! the seeds of this anti-feminine dogma in the christian church can be seenin its mirror, zoroasterism, the sect of the prophet (mythical sun god, zoroaster. heand his religion emerged yet again from persia, now turkey, the home of the taurusmountains and st pauls abode, tarsus. zoroaster was vehemently anti-women and hesaid that no women could enter heaven except those submissive to control, who hadconsidered their husba

ains and st pauls abode, tarsus. zoroaster was vehemently anti-women and hesaid that no women could enter heaven except those submissive to control, who hadconsidered their husbands lords. this whole philosophy is an almost word-for-wordrepeat of brahmanism, the appalling hindu creed which was introduced by the aryansto india many centuries before. st paul (the pisos and pliny) continued the anti-feminine agenda in christianity and set the scene for the horrific suppression of womenover nearly two thousand years. among st pauls little gems are:wives submit to your husbands for the husband is the head of the wife as christ is thehead of the church. now if the church submits to christ so should wives submit to theirhusbands in everything.and:but i suffer not a woman to teach, nor to usurp au

dom,lloyds bank. the statues of mary holding the baby jesus in the christian churches aremirrors of the way the egyptians portrayed isis holding the baby, horus. st bernard wasclearly a covert disciple of the goddess religion and was born at fontaines near dijon, acentre for black madonna worship. the templars shared his passion and they built theirown churches in a circular shape, indicating the feminine. the widespread use of thedome or womb by the brotherhood also relates to this, among other things.the new age belief system has often fallen into the trap of believing that femaleenergy is good and male energy not so good, because they think the world is male-dominated. in fact the world is dominated by the extremes of both energies, male andfemale. i am not talking about male and female

DIABOLUS

also saw divinity within az and lilith, in the form of babalon, the whore which rides the 7 headed dragon. the children of lilith are called lilin or lilim, being succubi who have no hair on their head and their body and face are covered. they visit men in their dreams and drain them of sexual fluids to create other demons. essentially, a magician who has worked in the lilith current (that of the feminine within luciferian witchcraft) can summon and encircle a succubi or incubi, however care should be practiced as these spirits can quickly move from the position of servitor to master. wildcats shall meet with hyenas, goat-demons shall call to each other; there too lilith shall repose and find a place to rest. there shall the owl nest and lay and hatch and brood in its shadow. isaiah 34:14

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

lphabets. it is also called the akasha (q.v) or astral light. it appears as brightness and is changeable according to the person's will- b- banish: to send away. banishing rituals clear your working area of unwanted entities and influences. one classification of abjuration (q.v. binah: hebrew for "understanding. the third (3rd) sephirah (q.v) on the tree of life (q.v. it is the top of the left or feminine pillar. binding: to secure a spirit or entity and obtain it's obedience through the authority of divine names and the threat of punishment. an occult symbol may act as a seal upon the binding, and the spirit may be confined to a certain place, within a specific object, and for a specific time, in order to perform a specific action or to accomplish a specific task. biorhythms: the regular

t, sixth, ninth, and tenth sephiroth (q.v. also known as the middle pillar (q.v. pillar, of mercy: the right hand column on the tree of life (q.v. it is composed of the second, fourth, and seventh sephiroth (q.v, and is said to be masculine in nature. pillar, of severity: the left hand column on the tree of life (q.v. it is composed of the third, fifth and eighth sephiroth (q.v, and is said to be feminine in nature. pisces "the fish" in astrology (q.v, the twelfth sign of the zodiac (q.v) having the qualities of mutable (q.v) and water (q.v) and is ruled by the planet neptune (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color crimson. keywords include: impressionably, emotionally, vaguely, idealistically, spiritually, with compassion. place of comfort:

pe shifting (q.v. shape shifting: the magickal ability to assume the forms of beasts or other human beings with the soul while it is astrally projected from the body. occasionally these altered shapes are seen by other people, who mistake them for bodies of flesh. shechinah: pronounced "sheh-kehn-ah" it is the hebrew for the personification of the energy known as ruach eloheem (q.v. it is seen as feminine in nature. similar to the tantrik notion of shakti (q.v. sheeol: pronounced "shee-ool" it is the hebrew for "place of the earth" a word from the old testament meaning ground or earth. in some instances it was translated as "hell" probably for political reasons. according to donald michael kraig, there is no hell in the kabalah because he maintains that reincarnation is a part of the tradi

en asked by someone if ninety percent (90) of science fiction was garbage, his response was that ninety-percent (90) of everything is garbage. subliminal: literally "below the threshold" here applied to experience or knowledge which enters the psyche (q.v, and can even result in action without itself coming to consciousness. succubus: a spirit considered to be a lesser demon (q.v) that comes in a feminine shape/form to have sexual union with a mortal man, often against his will and usually while he is asleep. the plural is succubi. symbol: a sign or object that represents something else, especially what is obscure or hidden and cannot be expressed or manipulated directly. sympathetic magick: the term used by james g. frazer to describe the presumed mechanism of magick. it may be divided in

ng "wise" thus, those who follow the path of wicca are called, the "wise ones" a follower of modern day wicca is called a "wiccan" the modern wiccan movement, as a formal religion and philosophy, began with the writings of gerald b. gardner (q.v) and doreen valiente, in the mid 1950's. anthropologist margaret murry (q.v) wrote two books that prefaced this modern movement in the 1920's. wicce: the feminine of wicca (q.v. widdershins [windershins: counterclockwise. movement against the movement of the sun. occasionally the direction moved in within a magickal circle, but rarely so. movement in this direction is used to help dispel excess energy within the circle that was built up, but not used. a grounding technique in ceremonial rituals. sometimes used to build malefic energies for the inte

DION FORTUNE MYSTICAL QABALA

ufficient material to make a survey of the second triangle. jupiter, the beneficent ruler and lawgiver, is balanced by mars the warrior, the fiery and destructive force, and the two are equilibrated in tiphareth, the redeemer. in the supernal triangle we see the primary sephirah emanating a pair of opposites which express the two sides of its nature, chokmah, force, and binab, form, masculine and feminine sephiroth respectively. in the second triangle we have the pairs of opposites which find their equilibrium in a third, placed upon the middle pillar of the tree. from this we deduce that the first triangle derives its significance from that which lies behind it, and the second triangle derives its significance from that into which it issues forth. in the first triangle we find a represent

ay, with its twenty-eight day cycle, correlates with the reproductive cycle of the human female. jf the symbolism of the luna crescent be traced through the various pantheons it will be found that the deities associated with it are predominantly female; it is interesting to note in confirmation of our assignation of the holy spirit to yesod that according to macgregor mathers the holy spirit is a feminine force. he says (kabbalah unveiled p. 22 "we are usually told that the holy spirit is masculine. but the word ruach, spirit, is feminine, as mystical qabala page 36 appears from the following passage of the sepher yetzirah 'achath (feminine, not achad, masculine, ruach elohim chum: one is she, the spirit of the elohim of life" when we consider the middle pillar as referring to levels of co

; but it may be taken for granted that most representations of the symbol give the objective tree, not the subjective. when the tree is being used to indicate the lines of force in the aura, it is the subjective tree that must be used, so that geburah equates with the right arm. in all cases, of course, the middle pillar remains steadfast. 5. the pillar of severity is considered to be negative or feminine, and the pillar of mercy to be positive or masculine. superficially it may be thought that these attributions lead to incompatible symbolism, but a study of the pillars in the light of what we now know concerning the individual sephiroth will reveal that the incompatibilities are purely superficial and that the deeper significance of the symbolism is entirely consonant. 6. it will be obse

eres were represented one above another in a straight line, for it indicates the difference in the nature of the divine emanations and their relations to each other; for when we look at the glyph of the tree we readily perceive the relations existing between the different sephiroth, and see how they group, reflect, and react upon each other. 7. at the head of the pillar of severity, the negative, feminine pillar, is binah, the great mother. now to binah is assigned the sphere of saturn, and saturn is the giver of form. at the head of the pillar of mercy is chokmah, the supernal father, a male potency. thus we see that we have here the apposition of form and force. 8. in the second trinity we have the apposition of chesed (jupiter) and geburah (mars. again we have the pairs of opposites of

male potency. thus we see that we have here the apposition of form and force. 8. in the second trinity we have the apposition of chesed (jupiter) and geburah (mars. again we have the pairs of opposites of construction in jupiter, the lawgiver and beneficent ruler, and destruction in mars, the warrior and destroyer of evil. it may be asked why such a male potency as geburah should be placed in the feminine pillar. it must be remembered that mars is a destructive potency, one of the infortunes in astrology. the positive builds up, the negative breaks down; the positive is a kinetic force, the negative is a static force. 9. these aspects appear again in netzach at the base of the pillar of mercy, and hod at the base of the pillar of severity. netzach is venus, the green nature ray, elemental

and hod at the base of the pillar of severity. netzach is venus, the green nature ray, elemental force, the initiation of the emotions. hod is mercury, hermes, the initiation of knowledge. netzach is instinct and emotion, a kinetic force; hod is intellect, concrete thought, the reduction of intuitive knowledge to form. 10. we must remember, however, that each sephirah is negative, that is to say feminine, in relation to its predecessor, whence it emanates and whence it receives the divine influence; and positive, masculine, or stimulating in respect of its successor, to whom it transmits the divine influence. therefore each sephirah is bi-sexual, like a magnet of which one pole must of necessity be negative and the other positive. we may perhaps explain matters further by an analogy with

whence it emanates and whence it receives the divine influence; and positive, masculine, or stimulating in respect of its successor, to whom it transmits the divine influence. therefore each sephirah is bi-sexual, like a magnet of which one pole must of necessity be negative and the other positive. we may perhaps explain matters further by an analogy with astrology, and say that a sephirah in the feminine pillar is well-dignified when it is functioning in its negative aspect, and illdignified when functioning positively; and that in the masculine pillar the position is reversed. thus binah, saturn, is well-dignified when providing stability and endurance, but ill-dignified when the overplus of resistance causes it to become actively aggressive and we get obstruction and the accretion of ef

s very important in qabalistic symbolism. in this system kether is given the title of arik anpin, the vast countenance. this is manifested as abba, the supernal father, chokmah, and ama, the supernal mother, binab, these being the positive and negative aspects of the three in one. these two differentiated aspects, when united, are, according to mathers, elohim, that curious divine name which is a feminine noun with a masculine plural attached to it. this union takes place in daath, the invisible sephirab. mystical qabala page 41 11. the next six sephiroth are conformed into zaur anpin, the lesser countenance, or microprosopos, whose special sephirah is tiphareth. the remaining sephirab, malkuth, is called the bride of microprosopos. 22. microprosopos is also sometimes called the king; malk

DION FORTUNE PSYCHIC SELF DEFENSE

on can be found to give supporting evidence. there is a curious form of insanity known to alienists called folie des deux, in which two people intimately associated together share the same delusions. it is usually found in such cases that one is definitely insane, and that the other is of a hysterical type and has become imbued with the delusions of her associate by means of suggestion. i use the feminine pronoun because this form of insanity is rare with males. it usually occurs with two sisters, or with two women living together. there is another pitfall for which the inexperienced do well to watch out in their dealings with the person who complains of an occult attack. insanity may be periodic in its manifestation, outbreaks of acute mania alternating with periods of complete sanity. th

d the need of wisdom, self-control and patience to deal with the forces that are released not only in the soul but in the environment? it is for this reason that periods of purgation and discipline precede all revelations. we must keep the vigil before we can sit at the feast. consciousness, released from the sphere of earth, rises straight upwards to the sphere of the moon. this is the negative, feminine, receptive, psychic sphere. from thence it passes onwards to the sphere of the sun. this is the positive, masculine sphere of the higher consciousness, the vision of the seer as distinguished from the psychic. upon either hand the path is flanked by the spheres of hermetic wisdom and elemental beauty. these spheres, which have to do with the grades of initiation, need not concern us in th

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

, always depicted in the form of a man; he wears the crowns and holds both the sceptre and emblem of life on a mummy case at turin he is depicted in the boat of the the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (3 of 19 [8/10/2001 11:23:58 am] sun, in company with the god khepera; between them are the beetle and sun's disk in later times the egyptians called the feminine form of tmu temt.[2] ra was the name given to the sun by the egyptians in a remote antiquity, but the meaning of the word, or the attribute which they ascribed to the sun by it, is unknown. ra was the invisible emblem of god, and was regarded as the god of this earth, to whom offerings and sacrifices were made daily; and when he appeared above the horizon at the creation, time began. in t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

the center. like all feminist wicca, artemisian faith affirms the female image of deity, which stands in sharp contrast to the primarily male image with which oriethyia had been raised. unlike most wiccan traditions, she saw no need to balance male-female energies by naming a male consort god to stand with the goddess. she believes that the balancing of energies derives from the assertion of the feminine within a masculine-dominated culture. artemisians also identify with the ancient amazons, the legendary fighters whom even the bravest of male warriors feared and respected. they describe themselves as proud and capable women worshipping the goddess artemis. they submit to no man in the recognition that women have been subjected to patriarchal cultures that persecuted and killed women for

n it is ill dignified, the native is arrogant, mean, loquacious, and sycophantic, resembling the native under jupiter when ill dignified, but even worse. the sun indicates that which is most seasonable; professions (kings, lords and all dignified persons, braziers, goldsmiths, and persons employed in mints, and places (kings courts, palaces, theaters, halls, and places of state. moon. the moon is feminine, nocturnal, cold, moist, and phlegmatic. its influence in itself is neither fortunate nor unfortunate. the moon is benevolent or otherwise according to how the other planets conflict or are in harmony with it, and in all circumstances it becomes more powerful than any of them. the native is short and stout with fair, pale complexion, round face, gray eyes, short arms, and thick hands and

the sun at the time of birth, the native will have a blemish on or near the eye. when the moon is well dignified, the native is of soft, engaging manners, imaginative, and a lover of the arts but is also wandering, careless, timorous, and unstable; loves peace; and is averse to activity. when it is ill dignified, the native is of an ill shape, indolent, worthless, and disorderly. venus venus is a feminine planet, temperately cold and moist, the author of mirth and sport. the native is handsome and well formed but not tall, with a clear complexion, bright hazel or black eyes, dark brown or chestnut hair that is thick, soft, and shiny; a soft and sweet voice; and a very prepossessing aspect. if venus is well dignified, the native is cheerful, friendly, musical, fond of elegant accomplishment

are cardinal (outgoing, fixed (stable, and mutable (variable. the four traditional elements are fire, earth, air, and water, which stand for activity, matter, mind, and feeling, respectively. the three qualities and four elements offer twelve possible combinations, one for each sign. the signs may also be seen as positive or masculine (active, in the case of the fire and air signs; or negative or feminine (reactive, in the case of the earth and water signs. the signs are also divided into northern and commanding (the first six, and southern and obeying (last six. there are four triplicities among the signs: the earth triplicity, including taurus, virgo, and capricorn; the air triplicity, which includes gemini, libra, and aquarius; the fire triplicity, encompassing aries, leo, and sagittari

triplicities among the signs: the earth triplicity, including taurus, virgo, and capricorn; the air triplicity, which includes gemini, libra, and aquarius; the fire triplicity, encompassing aries, leo, and sagittarius; and the water triplicity, containing cancer, scorpio, and pisces. the signs are further divided into diurnal and nocturnal, the diurnal signs being all masculine and the nocturnal feminine. signs named after quadrupeds are, of course, quadrupedal; those named after human states of endeavor (e.g, water bearer, archer) are called humane. a person born under a fiery, masculine, diurnal sign is hot in temper and bold in character. if it is a quadrupedal sign, the native is somewhat like the animal after which the sign is called. thus in taurus, the native is bold and furious; i

ps between various points in a boroscope; in a natal chart the planets represent the various facets of one s psyche, and aspects between them indicate how these facets conflict or work together) this sign rules the head and face. as the first sign, the key phrase for aries is i am, representing the birth of awareness. taurus, the second sign of the zodiac, is a fixed earth sign. it is a negative, feminine sign, ruled by the planet venus. its symbol is the bull, and its glyph is said to represent a bull s head and horns. it takes its name from the greek word for bull. a sign known for its stubbornness, it is the source of our expressions bullheaded and stubborn as a bull. taurus is associated with the throat and neck. people with a taurus sun sign, although they often have beautiful voices

hazel eyes. the native is strong and active in person, sound and acute in judgment, lively, playful, and generally skillful in business. places ruled by gemini are hilly and high grounds, the tops of houses, wainscoted rooms, halls and theaters, barns, storehouses, and stairs. the key phrase for gemini is i think. cancer, the fourth sign of the zodiac, is a cardinal water sign. it is a negative, feminine sign, ruled by the moon. its symbol is the crab, and its glyph is said to represent the two claws of a crab. it takes its name from the latin word for crab. a moody sign, it is the source of the expression crabby. cancer is associated with the breasts and the stomach. it is a cold, moist, nocturnal, and exceedingly fruitful sign, more so than any other. the native is fair and pale, short

e piercing eyes, commanding aspect, and ruddy complexion. the character is fierce and aggressive, yet open, generous, and courteous. this sign is more modified by planetary influences than any other. leo governs woods, forests, deserts and hunting grounds, and fireplaces and furnaces. the key phrase for leo is i will. virgo, the sixth sign of the zodiac, is a mutable earth sign. it is a negative, feminine sign, ruled by the planet mercury. its symbol is a young woman, and its glyph is said to represent a serpent. virgo takes its name from the latin word for virgin. virgo is associated with the nervous system and, especially, with the bowels. virgo is cold, dry, barren, and melancholy. the native is handsome and well shaped, slender, of average stature, with a clear, ruddy or brown complexi

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

a life-altering event and michael left his job managing a restaurant and studied for the religious science ministry. he served religious science churches for the next 35 years. in 1980, he returned to his consideration of the virgin mary and began writing a series of newsletters under the title madonna ministry that explored mary s role as a consciousness of unconditioned love who represents the feminine-mothering aspect of god. in the mid-1980s he retired from the religious science ministry and accepted consecration as a bishop by archbishop warren watters of the independent church of antioch, a church that combines a gnostic theosophical approach to christianity with an apostolic lineage through the non- chalcedonian churches in the middle east. michael founded the church of the talking

, however, was evident to a certain stage only. the phantom shapes did not keep the medium s physiognomy, gestures, and voice for long and displayed, after the transitory period, an apparent independence. their bodies were said to have temperature and blood circulation and to breathe and behave in every way as an unrelated entity. epes sargent writes in proof palpable of immortality (1875) that a feminine spirit who manifested herself at moravia in the seances of mary andrews on one occasion produced, in rapid succession, facsimiles of her personal appearance at six different periods of her corporeal life, ranging from childhood to old age. the phantoms of etta roberts were often said to transform themselves into the forms of other persons in view of the sitters. from his experiences, e. a

sity of new york press, 1995. mercury also popularly known as quicksilver. known for many centuries, the metal has played an important part in the history of alchemy. in its refined state it forms a coherent, very mobile liquid that at ordinary room temparature was a well-known unique substance. the early alchemists believed that nature formed all metals from mercury, and that it was a living and feminine principle. it went through many processes, and the metal that evolved was pure or impure according to the locality of its production. the mercury of the philosophers stone needed to be a purified and revivified form of the ordinary metal; as the arabian alchemist geber stated in his summa perfectionis: mercury, taken as nature produces it, is not our material or our physic, but it must be

rious music descending from above, and always in districts where the revival fire burns brightly. several interesting cases in which music was heard around the deathbed are cited by edmund gurney, f. w. h. myers and frank podmore in their classic study phantasms of the living (1886. for example, after the death of a mr. l (p. 446, three persons in the death chamber heard for several seconds three feminine voices singing softly, like the sounds of an eolian harp. eliza w. could distinguish the words: the strife is o er, the battle done. mrs. l, who was also present, heard nothing. before a mrs. sewell s little girl died (vol. 2, p. 221) sounds like the music of an eolian harp were heard from a cupboard in the room. the sounds increased until the room was full of melody, the researchers narr

ing its own tail, a symbol of eternity and immortality, an image also found on gnostic gems. in alchemy, the tail-eating dragon represented the guardian of mystical treasure, symbolized by the sun. alchemy was to destroy or dissolve this guardian as a stage towards knowledge of this treasure. possibly the familiar chinese yin-yang symbol is related to the tail-devouring serpent.here the masculine-feminine principles throughout nature are held in balance. sources: eddison, e. r. the worm ouroboros. new york: e. p. dutton, 1952. oursler, will (william charles (1913.1985) author concerned with certain areas of parapsychology. he was born on july 12, 1913, in baltimore, maryland. oursler attended harvard college and received a b.a (cum laude) in 1937. he then launched a career as an editor and

xpression of feminist wicca that has emerged in stages through the 1980s and 1990s. wicca emerged as a religion built around the worship of the goddess. it elevated the role of the priestess as a means of balancing the more traditional all-male leadership role in western religion. many women found wicca and magic to be a means of empowerment. in the early 1970s dianic wicca took the notion of the feminine role in the religion one step further and began to speak of wicca as wimmen s religion. feminist leaders began to organize all-female covens with a range of opinion from all-lesbian separatist groups to those groups that merely supplied women with a place for religious self-expression without male interference. feminist consciousness emerged within the strongest of the wisconsin-based wic

liffs, n.j: prentice- hall, 1970. seth speaks: the eternal validity of the soul. englewood cliffs, n.j: prentice-hall, 1972. watkins, susan. conversations with seth. the story of jane roberts s esp class. 2 vols. englewood cliffs, n.j: prentice-hall, 1980.81. robertson, olivia (1917) irish neo-pagan writer and painter who founded the fellowship of isis to revive worship and communication with the feminine principle in deity. she was born in london on april 13, 1917, and later worked as a play leader in dublin corporation playgrounds, eire (1941.45. her book st. malachy s court (1946) is based on these experiences. other publications include field of the stranger (1948, a book society choice and also published in a braille edition; the golden eye (1949; miranda speaks (1950; it s an old iri

m on literary, poetical, and celtic matters as fiona mac-leod. the identical nature of the two personalities remained a closely guarded secret among sharp, his wife, and one or two personal friends until after sharp s death. the fiona letters were in the handwriting of sharp s sister, but their style and personality were those of a distinct individual. fiona s letters, poems, and books were quite feminine in outlook, quite unlike the masculine lifestyle and writings of the bearded sharp. the fiona works played a leading part in the scottish celtic literary revival and were the product of automatic writing by sharp, who virtually acknowledged fiona as a separate personality. she was said to be a distant cousin and even had a biography in the prestigious british biographical annual who s who

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

arge-headed figures, short in stature with big eyes and small mouths, who were clad in gray or silver uniforms. turning to his companion, lapp saw a woman in an apparent trance. she did not act as if she had heard him when he spoke to her. at that point lapp decided to try an experiment, and he addressed the entities. who were they, he asked, and why were they here? to his surprise a voice with a feminine quality spoke inside his head to assure him they meant no harm. over the next few minutes, as lapp spoke his questions aloud, and the alien woman replied telepathically, he was told that the aliens had returned after the first atomic bomb exploded and that they were seeking some form of energy about which the voice provided no details. they were also engaged in war with others of their ra

disputed by others. the first new world appearance of the bvm is said to have taken place five miles north of mexico city just after dawn on december 9, 1531. a fifty-seven-year-old aztec indian, juan diego, was racing along a hillside to get to mass in a nearby village. passing a site at the foot of a hill called tepeyac, which earlier had housed a temple to the aztec mother goddess, he heard a feminine voice calling his name. he saw a young woman, looking about fourteen years old and having mexican features, who asked that a chapel be built at the site. she also told him that he should alert the bishop in mexico city immediately. with some difficulty, he got an audience with the bishop, who was skeptical. diego returned to report his failure to the bvm, who was waiting for him. she inst

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

of two faces, it must always be remembered that we are talking about an absolute unity that is only differentiated by human thought, and can only be directly experienced in higher states of consciousness. generally, mystical traditions are very fluid and flexible in assigning gender to vast and small face. in most mystical traditions, both vast and small face can take either the masculine or the feminine gender. within a particular tradition, one may find vast face referred to in the masculine and small face in the feminine, and/or vice versa. the two faces may also be 2" 2' 8+ both masculine or both feminine. in the qabalah, for instance, we find many references to the white-haired ancient father and the raven-haired youthful king. we also find the ancient mother and the maiden shekhinah

or vice versa. the two faces may also be 2" 2' 8+ both masculine or both feminine. in the qabalah, for instance, we find many references to the white-haired ancient father and the raven-haired youthful king. we also find the ancient mother and the maiden shekhinah (hnyks. in virtually all traditions, we can also find many impersonal names and references to vast face that are neither masculine nor feminine. however, small face, as the active principle, is always named and referred to personally as masculine and feminine. it is cogent to note that the torah commands us to honor thy father and thy mother. while this is commonly understood to refer to one s earthly parents, its higher meaning enjoins us to honor our divine father and mother. the great and beloved nineteenth century bengali sai

erformed. the four letters yod y heh h vav v heh h correspond respectively to the four qabalistic worlds of atziluth (world of emanation, b riyah (world of creation, yetzirah (world of formation, and asiyah (activity or making. the relationship between vast and small face is perfectly displayed in the name hvhy. the name hvhy portrays the active (sexual) tantric union between masculine (yang) and feminine (yin) aspects of vast and small face in the upper and lower worlds. the yod y and upper heh h are the respective masculine and feminine (or yang and yin) aspects in the upper worlds. the yod y, which emanates in sefirah crown/above, is essentially a witness state the size of the whole universe. the world of atziluth is thereby rooted in sefirah crown/above. the upper heh h, which emanates

r [i.e. the nose. the superior vav v, the lamp of heavy darkness, which is adorned by its sides; the letters then extend and are included in small face. just as they dwelled in the skull, they are found to be extending into the whole body in order to establish all. 29 the vav v and lower heh h represent the action of the consciousness of small face in the lower worlds. the vav v emanates from the feminine sefirah understanding/north and is masculine (yang) in the lower planes. the world of yetzirah is rooted in this supernal sefirah. the lower heh h emanates from sefirah knowledge/first and is feminine (yin) in asiyah (world of activity or making) as the sefirah kingdom. in qabalah, the feminine aspect of the spirit of small face in the lower worlds is called shekhinah (hnyks lit. abiding

d. it is through the interaction of the vav v and the lower heh h that messianic appearances are manifested in the lower worlds. the action of the spirit of messiah in the world of yetzirah resonates through the vav v. the lower heh h is the presence of the spirit of the lord hvhy as the shekhinah throughout the material creation, or earth(/ra, aretz. actually, the lord hvhy is referred to in the feminine about 10-15 percent of the time in the torah, though often mistranslated or ignored. it is important to note that, despite the medieval injunctions of the rabbinate, the ancient qabalah is not sexist. the mystical qabalah establishes the unity and equality of the male and female aspects of the lord hvhy( honor thy father and thy mother, and offers equal opportunity to become masters of th

nthropomorphic allusion to vast face as the celestial man created (i.e. world of b riyah) in the image of elohim; depicted in merkabah literature as riding upon the celestial chariot, or seated upon the throne of el shadai. adam, as the archetype of the first man in the garden of eden, reflects the male (yang) aspect of small face in the lower world of yetzirah, with chavah (eve) representing the feminine (yin) aspect of small face as the energy of consciousness. with the allusion of the eating of the apple of the knowledge of good and evil, the action drops down into the world of asiyah, and consciousness becomes dualistic. adonai (hebrew: my master: a principal name of small face in the qabalah. advaita (sanskrit: non-duality: one of the three world views in vedantic spiritual philosophy

rmirror: non-mediated perception of and communication with divinity; a term for the central column of the tree of life and the station messiah. cloudy mirror: zoharic term referring to a level of psychic mediation. column of the right: masculine side pillar of the flat version of the tree of life, one of two polar opposite reflections in the clear mirror of the central column. column of the left: feminine side pillar of the flat version of the tree of life, one of two polar opposite reflections in the clear mirror of the central column. composite tree: fallen tree upon which has been placed all of the gate patterns from all the different paths of ascension; not in itself a working path. da ath (hebrew: knowledge, realization: sefirah at the throat center on the qabalistic tree. corresponds

akra on the tantric tree. qi (chinese: vital energy: subtle energy responsible for all life; corresponds to ruach in hebrew and prana in sanskrit. qlifah (hebrew: shell, pl. qlifoth: shell of embodied existence corresponding to a respective qabalistic world or plane of existence. qwan yin (chinese: principal name of small face as the divine mother in taoism; chinese adaptation of chen re zig as a feminine deity. reshith (hebrew: the first: one of the four celestial heads of messiah associated with the manifestation of the small face universe; name for the throat sefirah in the sefer yetzirah. ruach (hebrew: spirit, vital energy: term used in the sefer yetzirah to denote both the pervasive consciousness of elohim, and for the vital animating energy corresponding to prana in sanskrit and qi

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

the name is represented by the symbol of the sun, a circle with a dot in the centre, and, in our language, metaphysics. the sun priest was the head in all things, both spiritual and temporal. he was assisted by three collaborators, power, wisdom, and love. power had charge of all military matters; wisdom of all the sciences; and love directed the processes of generation, of uniting masculine and feminine, in such a way as to secure a good race; education and medicine were also under his care. under this rule, the people of the city lived in brotherly love, having all things in common; they were intelligent and welleducated, the children beginning at an early age to learn all about the world and all arts and sciences from the pictures on the walls. they encouraged scientific invention, all

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

all trace hiram abiff to his next embodiment by that mark, and as evidence given by a party against his own interest is particularly valuable according to law, we call special attention to the following points gained from the catholic latin testament: in 1st samuel 19, king james version, naioth is spoken of as a place where a school of prophets and seers dwelt, samuel among others. naioth is the feminine plural of naja, a serpent, which we have already mentioned as being an egyptian word used in the bible. in the latin version the same place is spoken of as naim, and eusebius says it was located near endor, famous as the abode of the witch, through whose instrumentality saul spoke with samuel after the latter had passed on. but it is not to be supposed that naioth and naim are places, or

or that they were used interchangeably. they describe two widely different classes of spiritually gifted people, which the ancient egyptians had marked by placing the uraeus upon the brows of one and at the navels of the other. the latter were mediumistic persons, receiving impressions from spirit controls through the solar plexus. they were properly designated naioth by the hebrews who used the feminine suffix to indicate their negative qualities. but the voluntary clairvoyant and the initiate, represented by the egyptians as having the serpentine uraeus in the forehead, were called naim by the hebrews who used the male suffix to designate the positive spiritual faculty which they possess. and the latin catholic version of the new testament (luke, chapter vii, verses 11 to 15) speaks of

ry, which is only the husks of the mystic order formed by the sons of cain, has in modern times attracted the masculine element with its positively polarized physical vehicles, and educated them in industry and statecraft, thus controlling the material development of the world. the sons of seth, constituting themselves the priestcraft, have worked their spell over the positive vital bodies of the feminine element of dominate spiritual development. and whereas, the sons of cain working through freemasonry and kindred movements, have openly fought for the temporal power, the priestcraft has fought as strenuously and perhaps more effectively by stealth to retain their hold upon the spiritual development of the feminine element. to the casual onlooker it would seem as if there were no decided

ot concentrated upon the masses, however, as much as upon those who are seeking to live the higher life so that they may gain admission to the mystery temple and learn how to make the philosopher's stone. as mankind advances in evolution, the vital body becomes more permanently positively polarized, giving to both sexes a greater desire for spirituality, and though we change from the masculine to feminine in alternate embodiments, positive polarity of the vital body is becoming more pronounced regardless of sex. this accounts for the growing tendency towards altruism which is even being brought out by the suffering entailed by the great war we are now fighting (1918) for all agree that the nations are seeking to obtain a lasting peace where the swords may be made into plowshares, and the s

d with the water, hence there was enmity between cain, the son of fire, and abel, the son of water. so cain slew abel and abel was replaced by seth. in time and through generations, the sons of cain became the craftsmen of the world, skilled in the use of fire and metal. their ideal was male, hiram abiff, the master workman. the sons of seth, on the other hand, became the churchmen, upholding the feminine ideal, the virgin mary, and ruling their people by the magic water placed at their temple doors. various attempts have been made to unite the two streams of humanity and emancipate them from their progenitors, jehovah and the lucifer spirits. with this end in view the symbolical temple was built according to the instruction of solomon, the son of seth and the molten sea was cast by hiram

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

he spiritual for the material. this from the microcosmic angle of matter. from the cosmic angle or view point we note again that solomon's temple is the solar universe and hiram abiff, the grand master, is the sun which travels around the twelve signs of the zodiac, enacting there the mystic drama of the masonic legend. at the vernal equinox the sun leaves the watery sign of pisces, which is also feminine and docile, for the belligerent, martial, energetic, fiery sign aries, the ram or lamb, where it is exalted in power. it fills the universe with a creative fire which is immediately seized upon by the innumerable billions of nature spirits who therewith build the temple of the coming year in forest and fen. the forces of fecundation applied to the countless seeds slumbering in the ground

FREEMASONS SATANISM AND SYMBOLISM

mason magazine, missouri lodge for research, 1965, p. 132] to the mason, the interlacing triangles of the hexagram depict sexual intercourse. this symbolism is pure, ancient satanism, period, end of paragraph. yin and yang is one of the most commonly used symbols today, including logos of many organizations and companies "yin and yang are considered to be opposites. yin represents eternity, dark, feminine, left side of the body, etc. yang is its opposite, and represents history, light, masculine, right side of the body, etc [philip g. zimbardo and floyd l. ruch, psychology and life, 1977, ninth edition, p. 317 "yang is male, positive, and represented by the sun. yin is female, negative, and represented by the moon" paul e. desautels, the gem kingdom, p. 237] the symbol itself dates back at

FULLER J F C SECRET WISDOM OF THE QABALAH

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 of mystical integration until they have absorbed all the great myths of the world. the qabalah is consequently a universal philosophy, combining the eternal masculine and the eternal feminine, and cementing them into the eternally human. so it happens that wherever we search we find origins. thus in essenism we find qabalism. the essenes were not to divulge the secret doctrines to anyone. carefully to preserve the books belonging to their sect and the names of the angels or the mysteries connected with the tetragrammaton and the other names of god and the angels, comprised in

pare the eye of shiva in hindu mythology) as long as this eye remains open the universe is maintained in being, but when it shuts it vanishes into non-being, that is no-thingness. in the threefold division of man's nature, kether represents the neshamah or spirit (2) rnyb binah, mind. this sephirah is sometimes placed second and sometimes third, and it is generally called the understanding. it is feminine and negative- the matter, as it were, in which kether can take form and propagates itself. binah is often called the heavenly mother or holy spirit. her letter is h (heh, the numerical value of which is 5. binah possesses 50 gates, which is symbolical of the heh multiplied by the od; her symbol is the dove; her dimension is depth, whilst kether's is length (compare the lingam and yoni in

d to the no-thing (4) dsc 'hesed, grace, love, mercy, or compassion. from 'hokmah emanate six sephiroth, secret wisdom of the qabalah page 29 which, as we have explained, symbolize the dimensions of matter 'hesed is the right arm of macrocosmos; it endows the world with feeling and sentiment (5) dhp, pahad, rigour, punishment, fear, or severity. this sephirah is the left arm of macrocosmos. it is feminine and passive, as 'hesed is masculine and active. as 'hesed symbolizes life, so does pahad symbolize death (6) urapu tiphereth, beauty. this sephirah is the common centre or harmony of 'hesed and pahad, of life and death, the active and passive in the moral world. its symbol is the sun, the heart of the universe and also the heart of adam qadmon- the supernal adam. tiphereth is the seat of

bhv, is the letter of creation, the first letter of genesis, and that it represents the open mouth, or parted lips, which utter the logoic word. also that as tau, the first letter of thhv, is the final letter of the hebrew alphabet, it completes the utterance, and as its numerical value is 400 it represents the 400 sephiroth of the four worlds. finally, that each word includes a heh and a vau, a feminine and a masculine quantity, and that the numerical values of these four letters is 22- the number of letters in the hebrew alphabet; consequently, potentially, the names of all things (forms) are included in them. these two find their equilibrium in darkness or the black fire. tohu [we are told] is under the aegis of shaddai; bohu, under that of zebaoth; darkness, under that of elohim; spir

l they have been set in conflict with the good and have become equilibrated. to effect this transmutation demanded an angelic race of men and, consequently, the creation of the angelic mother. secret wisdom of the qabalah page 52 the creation of eve. in the second chapter of genesis we are told that tetragrammaton elohim took a rib from the body of adam and from it fashioned woman- the passive or feminine essence of the archetypal man. the qabalistic interpretation is as follows: the rib is the letter od, which when removed from the four letters od heh vau heh leaves heh vau heh, or eve. the actual transmutation from od vau od to od heh vau heh we have already described. the od, as it will be remembered, also symbolizes the ten sephiroth of the yetziratic world, which are reflected in the

e death, that is they lead to passivity- the magical recoil which threatens the active existence of satan. next eve, the female counterpart of adam, is formed, and though mystically the man and the woman are created in one form, face to face, allegorically the creation of eve precedes that of adam, for allegorically the positive forces of life (the masculine) emanate from the negative forces (the feminine. by separating the od from tetragrammaton (y)hvh-and thus creating eve, a stupendous active and consequently demoniacal force is released; for eve is gthe mother of all living things h (including the gmother of god h) the female, or negative, force of jah (yh- the heh of which is ever seeking to reunite with the od. in its lower aspect od represents microcosmic man; in its higher it repre

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

of active forces turned upside down, the chaos which has to be stilled in order that shin, the shikinah, 9 or divine majesty, can be perfectly reflected. with the disintegration of tetragrammaton we sink into the carnal, or mundane, aspect of the mystery, the immediate consequences of this disruption being the birth of love and power, which before were united in a close embrace. the first is the feminine, or passive, quality in humankind, the venus force; and the second the active and masculine quality, the mars force. mystically their separation is evil, because it causes striving to reunite; but humanly these qualities are not wicked in themselves, though they may become sinful, for out of love can emerge lust and hatred, and out of power fear and cruelty. the demoniac can consequently

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

able being in regimine) the temple of the strength of the generative or creative power, or the temple of the mighty procreative power. if the word am means mother, then a still more recondite idea will be implied, viz: the mother generative power, or the maternal generative power: perhaps the urania of persia or the venus aphrodite of crete and greece, or the jupiter genetrix of the masculine and feminine gender, or the brahme mai of india, or the alma venus of lucretius. and the city of on or heliopolis will be the city of the sun, or city of the procreative powers of nature of which the sun was always an emblem" according to prof. w. r. smith, om means uniting or binding, a fact which is explained by the early significance of the mother element in early society. the name of the great dei

d of representing an individual, is but a greek corruption of om or aum, the great androgynous god of india, a god which is identical in significance with aleim, vesta, and all the other representatives of the early dual, universal power "in the old language god was called al, ale, alue, and aleim, more frequently aleim than any other name" according to the testimony of higgins, aleim denotes the feminine plural. the heathen divinities ashtaroth and beelzebub were both called aleim, ashtaroth being simply astarte adorned with the horns of a ram. ishtar not unfrequently appears with the horns of a cow. we are informed by inman that whenever a goddess is observed with horns--emblems which by the way always indicate masculine power--it is to denote the fact that she is androgynous, or that wi

na, the presiding deities of these hemispheres, with a golden disk, intersected by two transverse lines, such as is observed on other pieces of ancient art, and such as the barbarians of the north employed to represent the solar year, divided into four parts, at the back of each"[30 [30] symbolism of ancient art. it was doubtless at a time when woman constituted the head of the gens, and when the feminine element in the sun, in human beings, and in nature generally was regarded as the more important, that latona and her son apollo were worshipped together. latona, apollo, and diana constituted the triune god. the last two were the female and male energies, the former being the source whence they sprang. as soon as one is divested of a belief in the popular but erroneous opinion that the go

euter gender, the gods must always appear either as female or male. for apparent reasons, in all the translations, through the pronouns and adjectives used, the more important ancient deities have all been made to appear as males. by at least two ancient writers jupiter is called the mother of the gods. in reference to a certain greek appellation, bryant observes that it is a masculine name for a feminine deity--a name which is said to be a corruption of mai, the hindoo queen of heaven. in process of time, as the world became more and more masculinized, so important did it become that the male should occupy the more exalted place in the deity, that even the great mother of the gods, as we have seen, is represented as male. the androgynous or plural form of the ancient phoenician god aleim

was a dual unity, in later ages it came to be worshipped as a trinity. when mankind began to speculate on the origin of the life principle, they came to worship their deity in its three capacities as creator, preserver, and destroyer or regenerator, each of which was female and male. we have observed that, according to higgins, when this trinity was spoken of collectively, it was called after the feminine plural. by the various writers who have dealt with this subject during the last century, much surprise has been manifested over the fact that for untold ages the people of the earth have worshipped a trinity. forster, in his sketches of hindoo mythology, says "one circumstance which forcibly struck my attention was the hindoo belief of a trinity" maurice, in his indian antiquities, observ

the character of eastern religious ideas in the following language "whoever will read the geeta with attention, will perceive in that small tract the outlines of all the various systems of theology in asia. the curious and ancient doctrine of the creator being both male and female, mentioned on a preceding page, to be designated in indian temples by a very indecent exhibition of the masculine and feminine organs of generation in union, occurs in the following passage 'i am the father and mother of this world; i plant myself upon my own nature and create again and again this assemblage of beings; i am generation and dissolution, the place where all things are deposited, and the inexhaustible seed of all nature. i am the beginning, the middle, and the end of all things"[42 [42] maurice, indi

y understood at the present time, the adherents of the older faith had succeeded in reinstating their deity. the powers of nature had come to be represented by typhon seth. it was the god of death and of life, of destruction and regeneration. the simoom of the desert and the cold of winter were seth, as were also the genial powers of spring. we are informed by various writers that typhon seth was feminine. she was the early god of the jews. in other words, the jews were formerly worshippers of a female deity. jehovah, iav, was originally female. although the secret meaning of all the allegories contained in the old testament is not fully understood, still the belief that cain, abel, and seth represented the self-triplicated deity at a time when the idea of man as a creator had been accepte

till this principle began to be forgotten, that the evil being, per se, arose; for in some nations this effect seems to have taken place. thus baal-zebub is, in iberno celtic, baal lord, and zab death, lord of death; but he is also called aleim, the same as the god of the israelites; and this is right, because he was one of the trimurti or trinity "if i be correct respecting the word aleim being feminine, we here see the lord of death of the feminine gender; but the goddess ashtaroth or astarte, the eoster of the germans, was also called aleim. here again aleim is feminine, which shows that i am right in making aleim the plural feminine. thus we have distinctly found aleim the creator (gen. i, 1, aleim the preserver, and aleim the destroyer, and this not by inference, but literally expres

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

difficult to decipher the verses, although his comments, giving parallels fromkabbalistic sources, can be read.'theuse of thechalice',hesays,'belongs to a recondite order ofinfemal symbolism.itisnotmerely the affirmation oftwoprinciples in the atziluth worldbutin a veiled yet discernible. mannerit propounds thefrightfuldoctrinethat the masculine principle emanates from the good principle and the feminine from the evil principle. it is in fact, the occult theory of monosexualism based on a blasphemous distortionofthesacred text' succeedingversesinvolve further distortions and blasphemies-not, however, to. be taken seriously. he sums uptherite in this way:therite puts asunderwhatgod has joined together. it then unites them in abondof defiance to the command that they should fill the earth

a ten255 verse rhymed advertisement for 'sewell's rival corset. it included such gems as these:and were anything wanting to prove to the hilttheconsummate perfectionwithwhich they are built, we have only to pause in the midst of our lays and consult c.a.sewellconcerning theirstays.thevenusdemilothey take for their mark, and why theywon'tleave you to grope in the dark 'tis by rightofthe verdict of feminine praisewhichso long c.a.sewellhave earn'd for theirstays.thename of these corsets, so easy and fair, is rightly therival,since none can compare, and ladies all stand in delighted amaze and confess c.a.sewellunrivall'd instays.but these were aberrations.withcity life behind him, waite's whole career would be devoted towritingand to promoting, in theory and in practice, his doctrine of divin

GILBERT THE MAGICAL MASON

tually refers to these customs of the ancient egyptians as the fount of origin for many masonic points; it refers also to the doctrines of pythagoras whose five pointed star i mention later on. among the masonic points which have been derived from the ancient mysteries, i notice the triple degrees of the system corresponding to the mysteries of serapis, isis, and osiris. now our second degree has feminine suggestions; note, shibboleth, the ear of corn, the water, for corn refers to the goddess ceres, female, or demeter, gemeter, earth mother, and the water is female in all old languages; compare binah, mother deity; andthe religion of freemasonry 119our third is a very close approximation to that which represen255 ted the slaying of osiris.thebattery of acclamation when the candidate is re

middle sephiroth, especially the median 6th, the tiphereth, or beauty of the deity.thepentalpha, or emblem of health, the pythagorean emblem, is the five-pointed masonic star, five is the hebrew he, a female potency according to the kabbalah, and may be either the superior he, the mother idea, or the lower he, the bride of god, the church, the kingdom, these two together constitute the elohim, a feminine plural noun, constantly used as a title for creative power in the narrative of genesis in chapter one, and up to the end of verse four of chapter two, where the jehovist narrative commences.itis a curious coincidence that the acacia referring to the burial ofh.a.,and which the fellow crafts dressed in white, carried in their hands as emblems of their innocence, is the same word as the gre

ad. freemasons little know how close they have been to the personation of the most exalted types of omnipotence. the letter g in the centre of a fellow crafts lodge, has received several explanations; i would add that it has a relation to ghimel, the hebrew g, the third letter of the alphabet, the three, meaning trinity of deity; the third sephira is binah, the mother of microprosopus, the son, a feminine potency, mother of god, with uncial greek capital g. the present masonic interpretation is folly, the idea of a modern ornamental lecturer. again the two parallel lines, the one moses, the other king solomon, enclosing a circle, bearing a central point, is purely kabbalistic. the point is tiphereth, beauty of conduct within a circle of virtues and bounded by the pillars mercy and justice

GILBERT THE SORCERER AND HIS APPRENTICE

tyr-like figure, bearing on its brow the pentagram, apex upward, so as to make it a symbol of light. with one hand it points upwards to the symbol of the moon in increase, with the other downwards to that of the moon in decrease, thus symbolising the eternal equilibrium of mercy and justice; the first two fingers and thumb of each hand are extended as in giving the sign of benediction. one arm is feminine, the other masculine. the torch of intelligence is placed between its horns, as the magical light of the universal equilibrium. the caduceus which holds the place of the generative organs signifies the eternity of life; the belly is covered with scales to represent water; the circle above it is the atmosphere; the wings are the emblem of the volatile; and the deformed and goat-like feet r

he bull (although the sun at the vernal equinox has long passed out of the sign of the bull) yet remains the glyph of england. why should we speak of england as john bull? very few people could give any reason at all why the bull; and, supposing the bull, why john? there lies an occult reason behind that. the bull is the symbol of material strength, and the name of john, the most tender, the most feminine of the names of all the scripture is attached to it- the name of the beloved disciple taken as the intuitional form, and coupled always with the name of mary, so showing the spiritual development linked with the earthly and corporeal strength, the highest- the potentiality, at any rate, of the highest 255 spiritual development linked with the potentiality of the greatest bodily and materi

GNOSTIC HANDBOOK

on and is central to our understanding of the gnosis. the gnostic handbook page 29 that which is not divine will sophia the logos awakened by the mind of god (logos) purified by the wisdom of god (sophia) empowered by divine will the christ-state the gnostic handbook page 30 what is sophia? the general understanding of the holy spirit as found in the christian tradition is a desexing of the great feminine power. sophia is the goddess or feminine principle and as such exists from the earliest pagan traditions right through to the greek mysteries and gnosticism. in gnostic literature she is described by many names the all mothers, mother of the living, shining mother and the holy spirit. sophia is seen as the counterpart of the logos and cannot work without. it is hence suggested in esoteric

hed the clouds above: when he strengthened the fountains of the deep: when he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the the gnostic handbook page 31 foundations of the earth: then i was by him, as one brought up with him: and i was daily his delight, rejoicing always before him. proverbs 1:20-33, 8:22,27-30. this great being, both royal and feminine, who being neither god nor the eternal son of god, neither angel nor saint, receives the veneration of the one who accomplishes the old testament, as well of the one who is the begetter of the new testament; who is she, then, but the truest humanity, the purest and most whole of beings, the macrocosmic whole, the living soul of nature and of the universe eternally united and uniting in th

nd relevant. the classes as seen within the divine caste system (which reflected the ages of history) were in balance and creativity and intelligence were rewarded. as the polar age ended and migrations from the arctic were caused by changes in weather patterns, aryan man spread across the globe and mankind entered the silver age. during the silver or lunar epoch, earth cults took ascendancy, the feminine and fertility became of paramount significance and this lead to an emphasis on pagan and gaia oriented traditions. the research of marija gimbutas and others gives a good outline of the worship that occurred in this period. as the ages unfounded, in reaction against this earthly epoch, the dionysian or copper age began. the worship of strength, violence, masculine virtues battle against t

inine and fertility became of paramount significance and this lead to an emphasis on pagan and gaia oriented traditions. the research of marija gimbutas and others gives a good outline of the worship that occurred in this period. as the ages unfounded, in reaction against this earthly epoch, the dionysian or copper age began. the worship of strength, violence, masculine virtues battle against the feminine values and patriarchal civilisations were formed. while these civilisations were of great historical importance, to achieve their balance they suppressed the lunar or silver cultures and hence existed as a reaction rather than as a creative expression. this being so, it only took so long before the clashes between the two forces dragged man into the current age, that of the kali yuga. now

triarchal civilisations were formed. while these civilisations were of great historical importance, to achieve their balance they suppressed the lunar or silver cultures and hence existed as a reaction rather than as a creative expression. this being so, it only took so long before the clashes between the two forces dragged man into the current age, that of the kali yuga. now lunar and dionysian, feminine and masculine, sky and earth are in conflict and battle and will continue so until the age ends in bloodshed. evola decried the decadent nature of the modern world and its social and political isms and ologies and demanded a return to old world values, which he felt were epitomised by the teutonic knights, knights who could act as spiritual warriors waging war against the whole corrupt bo

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

reation, 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 or barrier. while they are perfect and static in nature (at least in the world of atziluth, the lo

amalgams of light and darkness. fig 23 fig 24 gnostic theurgy page 93 the fourth centre is chesed or gedulah. it is known as mercy and is considered male and positive in action. in traditional texts it is known as receptive intelligence. some descriptions of it include love, majesty and magnificence. the fifth centre is geburah. it is known as severity or radical intelligence. while it is seen as feminine, it has characteristics not of passiveness but of strength and force. it is martial in tone. the sixth centre is tiphareth. it is known as beauty or mediating intelligence. it has characteristics of harmony and equilibrium. it forms the point of the triangle of chesed, geburah and itself. between tiphareth and netzach and hod is another abyss known as the lesser veil or paroketh. this for

f jesus (the imagery of the fish is certainly suggestive) and we can then see the incoming current as that of maat or aquarius. it is interesting to backdate the the aging of the sphinx and note that the current age suggested of 10,500 bce links well with the astrological change that was taking place at that gnostic theurgy page 185 time, the movement from virgo to leo. is the sphinx a mixture of feminine and lion characteristics? this is an intriguing and challenging possibility. heraldic cycles every astrological age lasts around 2150 years, these ages can again be sub-divided into 12 minor periods. the last minor period before the dawning of the next age is known as the equinox of the gods or the heraldic period. it was during this period that the priests of old prepared for the great c

GOETIA LUCIFERIAN

f-control and focused direction. the body of shadow the demonic or infernal aspect or body of shadow is equally as significant in the development of the self. the shadow is developed by meditation initially and eventually by dreaming. one should approach the shadow as the devil-initiatic guide, be it as mephistopheles, belial, lucifuge or shaitan. some luciferians invoke the shadow as the demonic feminine, as lilith hecate or babalon, the crimson mother of succubi and the beasts of the earth. some view ahriman as correctly the initiatic and sorcerous daimon of the shadow. the shadow is the vampyric guide, the shape shifting and phantom body of self. the luciferian path works with such demonic forces as initiatic guides, and is related directly to the self. the shadow is significant as the

the names of luciferian power, being sabaoth (the lord of the sabbat, or the sabbatic god, associated with zabbathi) adonai (the lord of the earth, associated with lucifer) azal ucel (the sigillic word formula of azazel and lucifer, used as the initiator or genius of the holy guardian angel rite presented in this edition) babalon (the power form of the goddess from lilith hecate az, the daemonic feminine) lilith (the queen of the sabbat the vampyre, the lady of the crimson caul, the mother of cain and the creator of succubi) these names as scribed around the circle are in the witch-language commonly known as theban. this provides a yet known but unseen sigillic formula not indifferent from the alphabet of desire, as suggested by austin osman spare (see the book of pleasure, 93 publishing

GOLDEN DAWN RITUALS U7

blue black black rayed blue 31. black, citrine, olive& russet amber yellow dark brown black flecked yellow 32. white merging grey deep purple merging black 7 rainbow colours (purple outside) white, red, yellow, black, blue (outside) da fath: lavender grey white pure violet grey flecked gold the \yyjh u for the use of an adeptus minor is compounded of the first two scales. the sephiroth are in the feminine, passive, or queen scale. the paths are in the masculine, active, or king scale. it thus represents the forces of twlyxa in the paths uniting the sephiroth as reflected in hayrb, one of the possible arrangements of the powers inherent in hy of the great name. first, are the feminine colors of the sephiroth, the queen scale. in rtk is the divine white brilliance, the scintilliation and cor

nge tawny of dwh mingled with the puce of dwsy there goeth forth a certain red russet brown, russet yet gleaming with a hidden fire. and from the green of jxn and the puce of dwsy there goeth forth a certain other darkening green olive yet rich and glowing withal. and the synthesis of all these is a blackness which bordereth upon the typylq. thus are the colors of the sephiroth completed in their feminine or rainbow scale. moreover, though the \yyhj u operates through all the ten sephiroth, yet it is referred in a special manner to trapt. also, though the branches of the tree of knowledge of good and evil stretch into the seven lower sephiroth and downwards into the kingdom of shells, yet it is referred especially unto twklm. similarly with jxn and dwh, the right and left columns of the se

od, the lord and king, ruling over the kingdom and empire which is the visible universe. and twdwsy \lwu the world of foundations, the world of the elements, is the name of the sphere of operation of twklm which is called the sphere of the elements from which all things are formed, and its archangels are three: wrffm, the prince of countenance reflected from rtk, and wpldns, the prince of prayer (feminine, and nephesch ha messiah, the soul of the reconciler for earth. and the order of angels is \ca or flames of fire, as it is written, gwho maketh his angels, spirits and his ministers as a flaming fire, h and these are also called the order of blessed souls, or of the souls of the just made perfect. 7 notes by g.h. frater n.o.e.l: although the following is not classically part of the hodos

GOLDEN DAWN RITUALS Z1

the. these officers also purify the temple, the members and the candidate by n and by o, as it is written "i indeed baptize you with n, but one shall come after me who shall baptize ye with the holy ghost and with o" this completes the names and titles of the officers of a temple, and they are seven in number and may all be taken by a frater or soror. as they represent powers and not persons, the feminine form of the greek names is not usually used, for the powers are positive (male) or negative (female) according to the god form used. thus, hierophant, hiereus, and kerux are more natural offices for fraters, while hegemon, stolistes and dadouchos are more natural for sorors, but the office itself carries no implication of sex and sometimes the psychic balance of a ceremony may be better m

ntained when a frater is hegemon and a soror is hierophant. the hierophant must be of the 5=6 grade and a zelator adeptus minor. the hiereus must be at least a philosophus, and the hegemon at least a practicus but preferably a philosophus. the kerux must be at least a theoricus while the stolistes and the dadouchos must be at least a zelator. a neophyte is only qualified for sentinel. in case the feminine forms of the names of the officers should wish to be known, they are as follows: 14 v.h. hierophant or v.h. hierophantria h. hiereus or h. hiereia h. hegemon or h. hegemone kerux or kerukaina stolistes or stolistria dadouchos or dadouche sentinel or phulax of the three chiefs the three chiefs are in the temple and rule it, yet they are not comprehended in, nor understood by, the outer ord

GOLDEN DAWN RITUALS ZAM1

scend" step 26 close with the qabalisic cross. 8. the rose cross note: it might help you learn the rose cross ritual by first walking through the steps without any vibration or drawing the crosses. addendum the rose cross ritual is based on the power of the tetragrammaton infused with the fires of life, the ruach elohim, through the letter c. when placed in the center it unites the masculine with feminine, the macrocosm with the microcosm, as in hwchy. when placed after the letters (chwhy) it unites the three principles of fire, water, and air with the final principal of earth. its sealing properties come from a fiery wall of c infused within the elements of the microprosop..ritual i r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 3 step 1 perform the l.b.r.p. step 2 perform the b

GOLDEN DAWN RITUALS ZAM8

ntagram represents the force of and the four elements governed by the five letters of the name of the restorer of all things. the element of is fused between the spiritual/higher and the mundane/lower, hwchy. with a circle drawn around the pentagram, it represents the \ybwrk and the wheel of. one final point of symbolism of the pentagram is that it becomes a tremendous force for the letter h, the feminine aspect, the letter of the great supernal mother \yhma amya. if we reflect from every second point of the symbol of the hexangle, it would then be titled a hexagon. when it is reflected from every third point, it then takes on the form of the hexagram. this symbol, the hexagram, directly refers to the sephira trapt. the hexangle is a fitting representative for the powers of the hexad which

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

s work best for you. a sample work sheet is provided in this manual. thirteen important enochian rituals are presented at the end of this manual. study them carefully .before practicing them. memorize the words and prepare the necessary weapons and instrumenta yourself. they do not have to be elaborate or expensive. the ritual of tex is designed for use by beginners. the ritual of iao invokes the feminine current and simulates a journey to the 5th 8 aethyr maz. the ritual of the priestess of the silver star invokes the feminine current and simulates a journey to the 19th aethyr.the ritual of the pyramid invokes the masculine current and simulates a journey to the 18th aethyr zen. the dragon ritual is designed for the advanced magician who desires to assume the responsibilities of the magic

ows that in each subquadrant, one square is used for both the horizontal and vertical names of the calvary cross angels. these 16 special letters can be arranged to spell the phrase ondo-apizebabalon (oh-en-doh ah-pee-zodeh bahbah- loh-en) which can be translated "the eternal regions of babalon" where babalon is the name of an important goddess. she is equivalent to kali, kundali, isis, and other feminine deities who are assodated with the qabalistic sephira of binah. the gematric value of this enochian phrase, i.e, the value of the 16 letters that are assigned to these squares, is 318. this is the value of the magick square of olap as explained later in enochian healing techniques. essentially, this means that these 16 squares all contain strong forces of healing and well-being. 41 genera

onious changes and knowledge. the forces of fi re begin wi th destruct ive violence. these forces advance gradually into creative transformations and the renewal of form. you should study these figures carefully until you get an intuitive feel for how these different forces and energies course through the watchtowers. four major types of forces s can be found, creative, destructive, masculine and feminine. 42 watchtower pyramids and the angel sayeth: verily is the pyramid a temple of initiation. verily also is it a tomb. aleistercrowley,the vision and the voice enochian magic explains the specific procedures used to convert each watchtower square into a truncated pyramid. figure 15, appendix a, shows the results of converting the tablet of union squares finto truncated pyramids. figures 16

n magick the wand is the symbol of fire, and is especially used in those operations involving tthe watchtower of fire. the cup. the cup is a passive instrument. it represents your magical understanding. in the beginning, your cup is usually empty. gradually, with effort and experience, it filas with your understanding of truth. it is by nature round, vulnerable, and receptive. when charged with a feminine force, iit symbolizesthe yoni. in enochian magick the cup is the magical symbol of water and is especially used in operations involving the watchtower of water. the sword. the sword symbolizes your ability to reason. the magical sword is the analytical faculty of the mirad. as your mental faculties dissect complex iideas and theories, so the sharpness of the sword will cutand pierce throu

pe of a disk and enscribed with appropriate magical symbols. for each quality or idea engraved on a pantacle, the symbol for its opposite should also be included so that the forces embodied are always balanced. in many magical operations the pantacle is used to represent the karma of the magician (occultism defines the pphysicalbody as the crystallization of one's past karma. its natural force is feminine. in enochian magick, the pantacle is the magical symbol of earth, and is especially used in those operations iinvolving the watchtower of earth. the dagger. the dagger symbolizes the piercing ability of thought. as you aquire experience and encounter the aethyrs, you will gradually replace the cumbersome sword with the quicker, and equally effective, dagger. the sword dissociates and divi

tterns of intricate shapes and delicate pues will appear and then dissolve again. step 7. you will see the goddess isis in this reg an in her capacity as the fire of solidification. she is the power 129 behind the continual formation of shapes and colors in this square. the female sphinx here looks like a huge hawk with human arras and hands. the atmosphere of this square is charged with a strong feminine current. the net result is that the entice square vibrates with creative forces that sculpt and mold the elements into beautiful multa-colored designs but with little conscious planning or purpose. there seems to be no other purpose to the shape-shifting than the very desire to create forms. step 8. the archangel here is aboyv (ah-boh-yeh-veh) whose number is 171, the number for the word

doke (ah-ah-ped-oh-keh) anodoin (ah-noh-doh-ee-neh) arinnap (ah-ree-neh-nah-peh) 131 step 4. enter your body of light and procede to the sub-quadrant fire of fire and then to the square of a in pali (pah-lee. step 5. you should see a combination of air and fire in this square. there will be turmoil and swiftly changing shapes and forms. step 6. you should see the goddess bastas outwardly soft and feminine yet inwardly hard and stern. the male sphinx here is a lion with a human head. the atmosphere in this square is charged with a strong masculine current which is somewhat balanced by the femininity of bast. step 7. the angel alip (ah-lee-peh) may confront you. her nature is to quickly disperse or dissipate the lower coarser elements of anything entering this square (alip 83= fifalz meaning

and water swirling together in this square. passions are strong creative forces in this region of the tablet of water. you will find many of your strongest fears and desires taking external shape here. step 7. search the square for the egyptian deity. you should see the goddess sothis, a beautiful naked woman. as goddess of evolutionary development, she can initiate you finto the mysteries of the feminine current which is strong in this square. the sphinx that accompanies sothis in this square is a large lion with strong wide wings whose legs end in sharp eagle claws. this sphinx possesses both feminine and masculine characteristics. step 8. the archangel of this square is alrni (ah-larnee. his number is 224, the number for mi-ial meaning "the power to consume. the angel is lrni (l' ar-nee

GREY W G CONDENSATION OF KABBALAH

together, it seemed obvious that something would be needed to react with if definite results were to appear anywhere, so out of them a third concept of a 2 sphere arose which they named binah- understanding. a reflective, instinctive sort of awareness. now they had three types of consciousness to consider. these were: 1. consciousness itself, 2. a masculine outgoing consciousness, 3. a receptive feminine consciousness. this seemed to be the process-principles of creation. the right-left-centre, yes-no and maybe, positive-negative and neutral combination that everything appears to consist of. combining the lot, the kabbalists pushed them a stage further and saw another positive state of generous outpouring they called chesed, or mercy-benevolence. realising that a countercurb had to be app

world. this abyss was then marked as per figure 4. the next logical step was to show the descent of god to the state of man by connecting the spheres up by lines as shown in figure 5. since this was reminiscent of a lightening-flash, and god was said to have created by means of light, that was what this part of the design got called. it then remained to show the transverse triplicity of masculine-feminine-neutral, by placing pillars behind the right-left-centre spheres, and in the eyes of very early kabbalists, that completed the great plan. they called the lines of descent paths of power, because that was what they were, and they were ten. as the original script said: ten and not nine, ten and not eleven. count carefully and calculate with caution. for those that have seen the full design

a mathematical calculation in itself concerning god-man relationships. being forbidden to worship any solid kind of shaped idol, the hebrew produced an energy-concept which was purely a mental arrangement of numerical values based on the decimal system. not that kabbalah is an orthodox hebrew practice at all. in fact it is regarded as heretical by most pious jews, because it implies a distinctly feminine side to divinity which would not suit their paternalistic attitude. however, it should not be assumed that kabbalah is entirely hebrew by any means. relating man with god by mathematics is a very ancient idea, and semitic scholars only developed their version of it, which proved very practical and based on the soundest principles. once the decimal scheme became clear to non-semites intere

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

s nothing of she-devils; all power for good or evil it places in the hands of male beings (p. 396. to put it still more generally: gods are altogether the older, and a strict monotheism or dualism recognises gods alone; it is in the mellower fulness of polytheism that goddesses first emerge. the teutonic paganism, like others, is fond of female deities and elves: even the goth, vaihts (genius) is feminine (p. 439. divine mothers, bright benignant dames, norns, valkyrs, woodwives, water-maidens, formed a main part of the religion: only kobolds and home-sprites are exclusively male; the very giantesses are often lovely in mien and manners, and the world of the dead is ruled by a goddess. following this general tendency, as a negative must run on the lines of the positive, it was teutonic to

and home-sprites are exclusively male; the very giantesses are often lovely in mien and manners, and the world of the dead is ruled by a goddess. following this general tendency, as a negative must run on the lines of the positive, it was teutonic to the core for ulphilas to translate saifmoviov by unlndjjo, and not to form a neutei, which would have been just as easy. to the converted goths this feminine unholda fills the place of what their fathers had believed in as holda. it is no slight confirmation of the diabolic nature of grendel in beowulf, that he has a mother at his elbow, one with even more of the giant in her than he; that she tries to avenge his death, and the hero's exploit is not complete until her discomfiture: grendel's modor 2517-64. 3076. it is a very ancient feature in

, jolihois, sautehuisson. two more fairies in mids. n. dream, moth and cobweb, are worth remembering. all these names have nothing in common with the names of the jewish or christian devil, except with those quoted pp. 988-9. 1003, and they are kobolds^ names^ some of the names in my list appear to belong equally to the witches themselves, just as elves have several common to both sexes. thus the feminine names of plants and flowers are more suitable to sorceresses (see suppl. love-affairs between spirits and men arise out of their familiar intercourse. she-kobolds are nowhere mentioned, and we are never told of kobolds having designs upon women; elves,on the contrary do carry off maidens, and men live in secret intimacy with elfins; thus helgi became the father of skuld by an dlfkona, for

nded with frouwa. it were too daring to trace the oster-hiume (oster-gloie, ms. 2, 6p) back to ostard, edstre, as the form of name can, like maihhime, be explained by the season of its blossoming; these maybells were oflered in sacrifice (p. 58, were borne by white-women (p. 963, and to heebs: time of culling. 1195 pick tliom before sunrise is recommended in sup. 1, 1075 (see suppl. flowers are a feminine adornment, young maidens twine the wreath, sage matrons cull the herb. marner says prettily, ms. 2, 174' ez riuchet (smells) als ein edel knit uz ciner megde hant' why should not the wise women of even our earliest eld have been skilled in herb-lore? it is ascribed to witches and old women still, and apparently it is not without a meaning that from healing herbs the witches select names f

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

e beings; a bearded old man pours the flowing spring out of his urn (pp. 585. 593. homer finely pictures the elemental strife between water and fire in the battle of the skamander with hephaestus: the river is a god, and is called ava%y od. 5, 445. 451. the indian ganges too is an august deity. smaller streams and fountains had nymphs set over them. 1 in our language, most of the rivers names are feminine (gramm. 3, 384-6, there must therefore have been female watersprites. twelve or eighteen streams are specified by name in seem. 43b. sn. 4. i single out leiptr, by whose clear water, as by styx or acheron, oaths were sworn. seem. 165a: at eno liosa leiptrar vatni/ a dabmon of the ehine is nowhere named in our native traditions, but the edda calls the eui (fern) svinn, askunna (prudens, a

names of plants assure us of his mythic nature. sorrel: ohg. gouchesampfera, swiss gitggersauer, as. gedcessure, dan. giogemad, giogesyre, it being supposed that he loved to eat it; our kukuksbrot, gauchlauch, fr. pain de coucou, panis cuculi. cuckoo flower: kukuksblumej gauchllume, flos cuculi. pimpernel: gauchlieil, etc, guckgauchdorn, fischart s geschichtskl. 269a. the slavs all make this bird feminine, and see nothing bad, nothing fiendish in it: zezhulice sits on the oak, and bewails the passing away of spring, koniginh. ms. 174. the servian kukavitsa was once a maiden, who wept her brother s death till she was changed into the bird; sinia (gray) kukavitsa, yuk 3, 66; three women turned into kukavitsas, vuk 1, no. 321. in songs of lit. russia still a moping melancholy bird; and in rus

picture still. otfried says of the sun being darkened at the saviour s death, iv. 33, 5 i in ni liaz si nuzzi thaz. sconaz annuzzi. n?i liaz in scinan thuruh thaz ira gisiuni blidaz. the edda speaks of the sun and moon as brother and sister, children of a mythic mundilfori. several nations beside the lithuanians and arabs (gramm. 3, 351) agree with us in ima gining the moon -masculine and the sun feminine. the mexican meztli (luna) is a man; the greenlanders think of anningtat, the moon, as pursuing his sister ma/llina, the sun. an ital. story (pentam, 5, 5) makes sole and luna children of talia (in perrault they are named jour and aurore. the slavs make the moon masc, a star fern, the sun neut; thus in a servian, lay (vuk 1, 134, god calls the sun.(suntse, euss. solntse -tse dim. suff) hi

none ascribed to her. night and day are drawn by one horse each, the sun has two; con sequently day was thought of as a thing independent of the sun, as the moon also has to light up the -dark night. probably the car of day was supposed to run before that of the sun,1 and the moon to follow night. the alternation of sexes seems not without significance, the masculine day being accompanied by the feminine sun, the fern. night by the masc. moon, the greek myth gives chariots to helios and selene, none to the deities of day and night; yet aeschylus in persae 386 speaks of day as tulvcott^xo^/te/oo, the white-horsed. the riddle in keinmar von zweter, ms. 2, 136, lets the chariot of the year be drawn by seven white and seven black steeds (the days and nights of the week. here also the old heat

have ventured to identify the word fimbul (which like the prefix irman, heightens the meaning of a word, as in fimbulfambi, fimbul- jjulr, fimbulvetr, fimbullioft, as well as fimbultyr) with the as. fifel (p. 239; to tuis also i cannot assent, as fifill itself occurs in on, and is cited by biorn as the name of a plant. chapter xxvi. souls. languages treat the living life-giving soul as a delicate feminine essence: goth, sdivala, akin to saivs the sea, an undulating fluid force, ohg. seola, sela, mhg. sele, nhg. seek, as. sdwl, on. sal, swed. dan. sjdl, and hence finn, sielu; gr ^w^r; lat. ital. anima, fr. dme, 0. fr. sometimes arme, span, alma; b-uss. serv. dusha, slov. duzha, boh. dwse, pol. dusza, lith. duszia, lett. dwelisele. they all distinguish it from the masc. breath and spirit, av

egrees. even in mhg. the gender of sunne continued to vacillate, as the latin con versely shews a lunus by the side of luna. in the same way the goth, stall-no, on. stiarna, is fern, like stella, but the ohg. sterno, os. sterro, as. steorra, masc. like aarijp; and each has its justification in the particular stars personified. our summer and winter are masculine (p. 758, the lat. aestas and hiems feminine, to which add the gr %e^o&gt;v m, and the slav, zima f. excepting hrede and edstre, all our names of months were masc, and mai in particular often stands for summer. on the contrary, the vagueness of the neuter year shews the absence of mythical prosopopoeia (see suppl. on mere tools and utensils its operation seems more stinted: an exception must at once be made in favour of the swor

ts rigging, may originally have signified the sea-ship, which on. and as. poets in varying phrase denominate sea-horse, andr. and el. xxxiv.-v; even in the french simplic. 3, 46 i find to put the wooden water-horse to his paces= to sail. this borders closely on the notion of demonic sea-horses (p. 490. 2 the personifications hamar and heru as weapons of the highest gods, and their counterpart the feminine spindle and necklace, support each other (conf. p. 204. the hammer was left to grow diabolic (ch. xxxiii) and superstitious (xxxvii, but the men would not allow their sword to be dishonoured. the in dians personified and apostrophized the sacrificial knife (gotting. anz. 1831, p. 1762. 886 personifications. leiba (graff 3, 855, more exactly hrataleipa, on comparing which with the as. sweo

HANDBOOK OF EGYPTIAN MYTHOLOGY

y any royal tombs from the rest of the first millennium bce have survived in egypt, but it is known that underworld books continued to be used on royal sarcophagi. 69. for examples of such amulets, see c. andrews, amulets of ancient egypt (london, 1994, pls.80, 101. 70. for the myth of atum s creating life with his hand, see creation under linear time in mythical time lines. the word for hand was feminine in egyptian. for further information on these powerful royal women, see g. robins, women in ancient egypt (london and cambridge, ma, 1993, chap. 8. 71. for a translation of this inscription, see miriam lichtheim, ancient egyptian literature, vol. 3 the late period (berkeley, los angeles, and london, 1980, 66 84; and for the full story of these remarkable kings, see r. g. morkot, the black

that they could breathe, speak, eat, hear, see, and smell again in the afterlife. 94 handbook of egyptian mythology 8. for the creator as an androgynous deity, see j. zandee, the birth-giving creator-god in ancient egypt, in studies in pharaonic religion and society in honour of j. gwyn griffiths, ed. a. b. lloyd (london, 1992, 169 185; and k. mysliwiec, la m re, la femme, la fille et la variante feminine du dieu atoum, etudes et travaux 13 (1983: 297 304. 9. two different terms for spitting that sound like the names shu and tefnut are used in this text. the egyptians were fond of etymological explanations for the nature of deities. these explanations are often false in linguistic terms, but they can provide information on religious ideas. 10. writers on egyptian myth refer to the eye of r

the first four generations of deities in the creation myth of heliopolis were referred to as the ennead of heliopolis. see also atum; geb; isis; nephthys; nut; osiris; seth; shu and tefnut eye of ra the ancient egyptian word for eye (irt) sounded like a word for doing or acting. this may be why the eyes of a deity are associated with divine power at its most interventional. since the word irt was feminine in gender, divine eyes were personified as goddesses. in different contexts, the eyes of the creator were identified with various celestial bodies, such as the disk of the sun, the full moon, the morning star, and sopdet (sirius. these celestial eyes could all be shown as the part-hawk, part-human eye known as the wedjat eye (see figure 12. the eye of ra was regarded as ra s daughter and

ual; brp; sekhmet litany; kom ombo texts; eofs eyes of horus the horus eye combines a human eye and eyebrow with some of the facial markings of a falcon (see figure 12. such eyes are used for the animal forms of various deities associated with the sky. when horus was imagined as a celestial falcon, his right eye was the sun and his left eye was the moon. in ancient egyptian, the word for eye is a feminine noun, so the eyes of male deities could be personified as goddesses. the temporary loss or mutilation of one or both of the eyes of horus was a common theme in egyptian myth. the aggressor was usually named as seth, and the attack put the whole cosmos in danger. horus was sometimes said to have rescued his own eye, but the idea that it was restored by another deity was more common. this w

HEAVEN HELL

ch the neterit" now the word neterit usually means "goddesses" but here it has an unusual determinative, which, however, suggests that it is used to express some idea of "evil" in connexion with the gods or goddesses, such as blasphemy, or contempt, or apostacy. on the whole it seems most likely that neterit means "false gods" that is to say, gods whom ra would not recognize as such, and that the feminine form of the word, with the unusual determinative, indicates they were weak and miserable beings. as a reward for their veracity and orthodoxy) upon earth, the food on which they live is maat, i.e, truth, and they themselves become maat, or truth itself, and they are permitted to invoke the god in the gate. ra, moreover, gives them the mastery over the waters of the region, which, though c

HELENA BLAVATSKY NIGHTMARE TALES

nt in the valley ofthe nile, not a papyrus, without this plant in an honoured place. on the capitals of the egyptian pillars, on thethrones and even the head-dresses of the divine kings, the lotus is everywhere found as a symbol of theuniverse. it inevitably became an indispensable attribute of every creative god, as of every creative goddess,the latter being, philosophically considered, only the feminine aspect of the god, at first androgynous,afterwards male. it is from padma-yoni "the bosom of the lotus" from absolute space, or from the universe outside timeand space, that emanates the cosmos, conditioned and limited by time and space. the hiranya garbha "theegg (or the womb) of gold, from which brahma emerges, is often called the heavenly lotus. the god,vishnu- the synthesis of the tri

HELENA BLAVATSKY THE KEY TO THEOSOPHY

herself here, so she receives above a shining garment, in order to be able to look without injury into the mirror, whose light proceeds from the lord of light. moreover, the zohar teaches that the soul cannot reach the abode of bliss, unless she has received the "holy kiss" or the reunion of the soul with the substance from which she emanated-spirit. all souls are dual, and, while the latter is a feminine principle, the spirit is masculine. while imprisoned in body, man is a trinity, unless his pollution is such as to have caused his divorce from the spirit "woe to the soul which prefers to her divine husband (spirit) the earthly wedlock with her terrestrial body" records a text of the book of the keys, a hermetic work. woe indeed, for nothing will remain of that personality to be recorded

dhists; the divine essence which pervades, permeates, animates, and informs all things, from the smallest atom of matter to man and god. it is in a sense "the seven-skinned mother" of the stanzas in the secret doctrine; the essence of seven planes of sentience, consciousness, and differentiation, both moral and physical. in its highest aspect it is nirvana; in its lowest, the astral light. it was feminine with the gnostics, the early christians, and the nazarenes; bisexual with other sects, who considered it only in its four lower planes, of igneous and ethereal nature in the objective world of forms, and divine and spiritual in its three higher planes. when it is said that every human soul was born by detaching itself from the anima mundi, it is meant, esoterically, that our higher egos a

HP LOVECRAFT A DARK LORE

ty as only madness can conceive. he was at once a devil and a multitude, a charnel-house and a pageant. lit by the mixed and uncertain beams, that gelatinous face assumed a dozen- a score- a hundred- aspects; grinning, as it sank to the ground on a body that melted like tallow, in the caricatured likeness of legions strange and yet not strange. i saw the features of the harris line, masculine and feminine, adult and infantile, and other features old and young, coarse and re fined, familiar and unfamiliar. for a second there flashed a degraded counterfeit of a miniature of poor rhoby harris that i had seen in the school of design museum, and another time i thought i caught the rawboned image of mercy dexter as i recalled her from a painting in carrington harris's house. it was frightful bey

not relish the discovery, and told her husband that he had better burn the picture instead of bringing it home. there was, she averred, something unwholesome about it; not only intrinsically, but in its very resemblance to charles. mr. ward, however, was a practical man of power and affairs- a cotton manufacturer with extensive mills at riverpoint in the pawtuxet valley- and not one to listen to feminine scruples. the picture impressed him mightily with its likeness to his son, and he believed the boy deserved it as a present. in this opinion, it is needless to say, charles most heartily concurred; and a few days later mr. ward located the owner of the house- a small rodent-featured person with a guttural accent- and obtained the whole mantel and overmantel bearing the picture at a curtly

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

he various numbers and planetary influences? number one, the sun number, stands for responsibility, aggressiveness, pioneer spirit, moving out in front. if it's a day you are referring to, the type of activities you'll be involved in have to do with authority, logic, confidence, power, beginnings of new things, optimism, youth, magnetic forces and strength. number two, the moon number, may appear feminine by society's standards, but we are only referring to temper, so a woman could be ruled by number one and still be very much female, and a man could be ruled by number two and be very male. if you were a number one female, for example, you'd be a little more energetic and aggressive than the average female, but that doesn't mean you're not feminine. number two, however, is the counterpart

INFERNAL UNION

s to have always been related somewhat to being a goddess/spirit of the night/air whether in sumerian/assyrian/babylonian or cainanite mythology. lilith is the queen of demons and the wife of samael, from whom came the succubi. she is the infernal moon and queen of the infernal sabbat. she does have a lighter side as well, that of being a protectress to mothers and children. her nature is that of feminine fertility,seduction ,the cycles of the moon, and perhaps one of the reasons she is considered evil being her ability to seduce, to take what she wishes, and disregard those who displease her. she is feminine strength and individualized focus. as samael is considered, according to gender, to be the daemon of wizards and warlocks, lilith is the patroness and queen of witches. through lesser

ying out or individual acting up of this deep desire of will (the outward reception of an inner will of manifestation. both are the sources of entry into the ectasies of the infernal sabbat. as well, samael is the earth and lilith the spirit. lilith is the mother of abortions, and samael is one of the origional abortions or nephilim,both fallen from grace. in practice, the uniting of the infernal feminine and masculine within the self can be developed by exploring exactly why we perceive ourselves in certain ways, breaking down all gender stereotypes we may have been subconsciously programmed with, and finding our true sexual nature, the essence of our energy. as mentioned before, a study of liber oz is helpful as is experiments in temporarily adopting different mind-states/ identities for

ISIS UNVEILED

h in relatiot) to the nimbus and the tonsure of the catholic priest and monk^ we shall find undeniable proofs that they are solar emblems. chas. knight, in bis old england pictoriauy luuttraied, gives a drawing by st. augustine representing an ancient christian bishop in a dress probably identical with that worn by the great 'saint' himself. tbe pallium, or the ancient stole of the bishop, is the feminine sign when worn by a priest in worship. on st. augustine's picture it is bedecked with buddhistic crosses, and in its whole appearance it is a representation of the egyptian t (tau, assuming slightly the figure of the letter y "its lower end b the mark of the masculine triad" says inman "the right hand (of the figure) has the forefinger extended, like the assyrian priests while doing homag

which makes us suppose that tiiey contained more truthful matter than the school of irenaeus was prepared to deny. he as- serted that the unknown, etemal, and uncreated father having first brought forth nou, or mind, the latter emanated from itself the logos. the logos (the 'word* of john) emanated in its turn phrojunt, or the intelligences (divine-human spirits. from i^ironesis sprang sojaia, or feminine wisdom, and dynamim strength* these were the personified attributes of the mysterious godhead, the gnostic quinternion, typifying the five spiritual, but intelligible substances, personal virtues or beings externa] to the unknown godhead, llua is pre-eminently a kabalistic idea. it is still mote buddhistic, llie earliest system of the buddhistic philohophy which preceded by far gautama-bu

from which emanated geburah, n"1133, or justice, ijso called pa'had, a femi- nine passive potency; from the union of these two was produced tipher- eth, nimdn, beauty, clemency, the spiritual sun, known by the divine name ioatm; and the second triad 'face' or 'head' was formed. these emanating produced in their turn the mainline potency netza'h, mti. firmness, or yehomh-tze'baoih, who issued the feminine passive potency hod, lin. splendor, or elokirri-tze' booth; from these proceeded yesod, tid, foundation, who is tjie mighty living one el'hay, thus yielding the third trinity of 'head' the tenth sepbira is in tact a duad, and is represented on the diagrams as the lowest circle. it is malkhuih or kingdom, no^s, and ske!ainak, n2''d'v, also called adonat, and chervbim among the angelic host

test kabaliitf have always held 'hokhmah (wisdom) as a male and active intelligence, yall. r\ and placed it under the no. 2 on the right side of the triangle, whoee apex it the crown, while binab (intelligence) or ru''3. is under no. 3 on the le/t hand. but the latter, being rqiresented by its divine name as yehovah, mv, vny naturally showed the god of ime! as only a third emanation, as well a* a feminine, passive principle. hence when the time came for the talmudists to. transform their multifarious dattes into one living god, they resorted to their masoretic points and combined to transform jehovah into adonat 'the lord' this, under the persecution of the medieval kabaliit by the church, also forced aome of the former to change their female sephiroth into male, and net eermo, so as to av

uote a few of the many passages in the oldest jewish authorities, such as rabbi a'qtbah, and in the zohar, which corroborate our assertion 'hokhmah-wisdom is a male principle everywhere, and binah-yehovah, a female potency. the writings of irenaeus, lleodoret, and epiphaoius, teeming with accusations agamst the gnostics and 'herestea' repeatedly show simon hagus and cerinthus nuucing of binah the feminine divide spirit wlucb inspired simon. biuah is serbia, and the sophia of' gnostics is surely not a male patency, but simidi' the femintite wisdom, or ulelliaei (see any ancient arbor kablxdimiea, or tree of the sephiroth) filiphas lavi, in oi( rrfuef lu la kauu magie, dogme, ch. i, places 'hokhmah as no. 2 and as a male sephira on the right hand of the treie. in the kabata the three male se

gnostics is surely not a male patency, but simidi' the femintite wisdom, or ulelliaei (see any ancient arbor kablxdimiea, or tree of the sephiroth) filiphas lavi, in oi( rrfuef lu la kauu magie, dogme, ch. i, places 'hokhmah as no. 2 and as a male sephira on the right hand of the treie. in the kabata the three male sephiroth 'hokhmah 'hrsed, netaa'h are known as the pillar of mercy; and the three feminine on the left, namely. binah, geburah, hod, are named the imllar of judgment; while the four s^hiroth of the center kether. tiphereth, yeaod, and malkhuth are cafled the middle pillar. and as mackenzie in the boj/al miuonie cudopatdia shows "there is an analogy in these three pillars to the three pillari of wisdom, strength, tad beauty in a cinft lodge of masonry, while the ain-soph fomis t

again in tkree days. between hia burial and alleged resurrection there intervened but one day the jewish sab- bath as he was buried on friday evening and rose to life at dawn on sunday. however, whatever oth^ circumstance may be regarded as a prophecy, the story of jonah cannot be made to answer the purpose 'big fish' is cetus, the latinized form of ketos (k^tos, and ketos is dagon, poseidon, the feminine form of it being keton atar-gatis the syrian goddess, and venus, of askalon" the figure or bust of der- ketos, or astarte, was generally represented on the prow of the ships. jonah (hebrew, for dove; a bird sacred to venus) fled to jaffa, where the god dagon, the man-fish, was worshiped, and dared not go to nineveh, v^icre the dose wag revered. hence some commentators believe that when jo

ted god-head constantly interchange their attri- butes, we see him in the same temple represented as reclining on the seven-headed serpent, ananta (eternity, and moving, like the spirit of god, on the face of the primeval waters. vishnu is evidently the adam kadmon of the kabaliats, for adam is the logos or the first anointed, as adam second is the king messiah. lakhmi, or lakahml, the passive or feminine counterpart of vishnu, the creatot and the preserver, is also called adi-m&yfi. she is the 'mother of the world' dfuurt, the venus-aphrodite of the greeks; also isis and eve. while venus is bom from the sea-foam, lakshml spring o(it from the water at the churning of the sea; when bom, she is so beautiful that all the gods fall in love with her. the jews, borrowing their types wherever the

JASMUHEEN THE FOOD OF GODS

hing to understand more of the science of the ancient wisdom and how divine nutrition is possible, we need to explore a little more of feeding via the theta. delta wave. once we ourselves are well nourished then, through our personal energy transmissions, we can influence the nourishment of the world. goddess food 12. the food of the goddess the food of the gods is pure love and wisdom and in its feminine aspect it becomes the food of the goddess. the food of the goddess is cosmic glue, a field of pure unconditional love that allows life to exist in all realms, in all forms. one of the more unconventional modern day sources of nourishment. and the one on which this book is based. is divine mother love. known also as the madonna frequency, divine mother love has been projecting itself throu

o a feminist type discussion except to say that tapping into the goddess energy brings amazing levels of deep soul nourishment to our lives. i would also like to add divine nutrition: the madonna frequency& the food of gods with jasmuheen 78 that one of the major reasons for the high levels of global emotional, mental and spiritual anorexia today is due to the imbalance of the yin/yang. masculine/feminine energies in the earth s fields. this imbalance has brought us violence, war, poverty, lack of compassion, greed and hunger on many levels. one of the obvious ways to rebalance a field is to flood the field with the frequencies it is lacking and we can do this via the tools in this book. the love breath meditation in particular. technique 1 of this chapter. is a great aid in achieving this

s is to remind us of our sacredness regardless of our age for all stages are precious, and also to remind us that there is one multi-faceted goddess, always present, always sacred. then we have some of the hindu goddesses who the hindu s believe are all aspects of the one divine mother goddess. durga. also called devi in india where all goddesses are one as all are different aspects of the divine feminine. devi took the name of her enemy after she slew the evil demon durga in battle while riding on a tiger. lakshmi. goddess of abundance, the shakti force of vishnu. kali. the triple goddess of creation, the animating force of shiva, the destroyer. kali s role is to face our fears. shakti. the animating force of the universe, shakti unites us with the divine, cosmic, orgasmic energy of life

spiritual sight. spider woman. creates by thinking, dreaming and naming. reminds us that good comes from everywhere, brought the cherokee sun and fire. white shell woman. turquoise woman. protects us from our enemies, created the navajo, teaches us how to see life s joy and beauty in all things. and of course, some of the greek goddesses. aphrodite. represents freshness, renewal and hope and the feminine being in all her glory. her realm is relationship and feeling and mature love. the goddess of both spiritual and passionate love. athena. the virgin goddess of war and wisdom and limitlessness, she encourages warriors to gentleness, the patron of useful and elegant arts. artemis. mistress of animals and all wild untamed things, symbolizes female independence, healing goddess, values solit

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

urs-de-lis. at p. 332, fig. 211, the assyrian helmet is surmounted with a fleur-de-lis; at p. 334, fig. 217, the head-dress of the figure in the assyrian standard has a fleur-de-lis; at p. 340, fig. 245, the bronze resembles a fleur-de-lis; at p. 350, fig. 254, an egyptian example of the god nilus, as on the thrones of pharaoh- necho, exhibits the fleur-de-lis. vert, or green, and azure, or blue (feminine tinctures, are the colours on which respectively the golden bees, or the silver lisses, are emblazoned. the egyptian scarab i are frequently cut in stone, generally in green-coloured basalt, the scarab us. 45 or verdantique. some have hieroglyphics on them, which are more rare; others are quite plain. in the tombs of thebes, belzoni found scarab ei with human heads. there is hardly any sy

ark or sign of the royal property, is variously depicted, similarly to the following marks: fig 1. fig 2. fig 3. fig 4. fig 5. the english broad arrow. 49 fig. 6. these are the three nails of the passion. in figs, 1 and 2 they are unmistakably so, with the points downwards. figs. 3 and 4 have the significant horizontal mark which, in the first centuries of christianity, stood for the second (with feminine meanings) person of the trinity; but the points of the spikes (spicce, or thorns) are gathered upwards in the centre. in fig. 5 there are still the three nails; but a suggestive similarity to be remarked in this figure is a disposition resembling the crux-ansata an incessant symbol, always reappearing in egyptian sculptures and hieroglyphics. there is also a likeness to the mysterious let

ll passant (we would here read passim, every where, which makes clear sense. it is a familiar beast to man, and signifies love (the generative act. merry wives of windsor; act i. sc. i. we.commend the above history of the fleur-de-lis to the thoughtful attention of our reader, because he will find under it the whole explanation of the arms of france. and yet, although the above is all-essentially feminine, this is the country that imported amidst its frankish or saxon progenitors (clodio, the long-haired, to the example, who first passed the rhine and brought his female ultramarine to supersede and replace, in blazon, the martial, manly carmine or gules of the gauls) this is the country that adopted and maintains la loi salique. sign of the planet venus. chapter the eighth. sacred fire. he

ter time to be dissolved; the geist alone being immortal (the gnostics and their remains, note to p. 46. an ancient homily on trinity sunday has the following: at the deth of a manne, three bells should be ronge as his knyll in worship of the trinitie. and for a woman* who was the second person of the trinitie, two bells should* this is a curious direct assertion that the saviour of the world was feminine. 152 the rosicrucians. be ronge. here we have the source of the emblematic difficulty among the master-masons, who constructed the earlier cathedrals, as to the addition and as to the precise value of the second (or feminine) tower at the western end (or galilee) of a church. valentinus is called the profoundest doctor of the gnosis. according to him, the eons (angels, or effusions) numbe

rnament is the hazard of mistake from the double meaning of the term periscelis, cells, which signifies not only a garter, but breeches, which our english ladies never wear: qu graeci periscel vocant, nostri braccas (braces or breeches) dicunt, says an ancient father of the church. the garter, to judge thus from camden, was not a garter at all for the leg, but an occasional very important item of feminine under-attire; and king edward s knightly feeling, and the religious devo* see post, and through chapter the thirtieth, for particular facts very important in the authentic history of the garter. origin of the order of the garter. 159 tion of the object, will be perceived upon close and delicately respectful consideration. there is great obscurity as to the character of abraxas, the divini

f the order of the saint-esprit, or of the h.g. it also refers mystically to revelation, and tosaint john. white 3. it stands for the great deep, or for matter in the abstract. it is represented heraldically by horizontal lines,which stand for fluid-levels,whether of the sea or of the air. this colour is assigned to the blessed lady, or notre dame de paris. in heathen representations of theruling feminine principle, it stands for the virgin of thesea. blue also, in regard to the heraldicmetals, sol is the sun, the procreative or producing power (gold; and luna, the moon, astarte( receptive, or female power, is the metal argent (or silver* the colour azure, or blue,mystically signifies the deep, or the world usurped, or won, out of chaos (chronos, saturn, or time; and it is represented by t

talisman. egyptian neith, surrounded by lunar emblems. chapter the twenty-second. ominous charater of the colour white to english royalty. e beg to premise that the following fears are not our belief, but that they are educed from old traditions old as england. it is a very ancient idea, derived from the highest antiquity, that the colour white which, considered in the mystic and occult sense, is feminine in its origin is fateful in its effects sometimes; and that, as a particular instance of its unfortunate character, it is an unlucky colour for the royal house of england at all events, for the king or queen of england personally singular as the notion would appear to be. we are not aware whether this sinister effct of the ominous colour white is supposed to extend to the nation generally

for the royal house of england at all events, for the king or queen of england personally singular as the notion would appear to be. we are not aware whether this sinister effct of the ominous colour white is supposed to extend to the nation generally. it is limited, we believe, to the prince or sovereign of england, and to his immediate belongings. the name john, which comes from iona, a remote feminine root, has also been reckoned unfortunate from the king s name both in england and in france. the reason of this does not appear to be anywhere stated. the origin of the prophecy, also, as to the formidable character of the colour white to england is unknown; but it is imaginged to be at least as old as the w 178 the rosicrucians. time of merlin. thomas de quincey, who takes notice of the

K AMBER THE BASICS OF MAGICK

s for forces and otherwise not 'real' at all. another word sometimes used for elemental is 'familiar (usually in medieval witchcraft; the term is ambiguous, as it might merely be an ordinary household pet such as a dog or cat. yin yang chinese philosophy and acupuncture talk of yin yang. this is the idea of polarity, or opposite pairs, as shown- yin yang= water fire contraction expansion cold hot feminine masculine moon sun negative positive passive active ebb flow wane wax the list could go on. in chinese literature it is quite long. some occultists suggest everything can be similarly arranged into related opposite pairs. simple magick here is a simple magical technique you may wish to try. it is a variation of affirmation, which was discussed in an earlier lesson..to help to you achieve

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

cism: pillars, lines, and ladders. budapest/new york: central european university press, 2005: chapter 2, 3, gthe pillar in the book bahir h. krzok, paul. ga look at the bahir, h in the hermetic journal, number 22, edited by adam mclean (edinburgh: winter 1983. neubauer, a. gthe bahir and the zohar, h in jewish quarterly review, original series, vol. 4 (1892. schafer, peter. mirror of his beauty: feminine images of god from the bible to the early kabbalah. princeton and oxford: princeton university press, 2002. scholem, gershom. kabbalah [articles from encyclopedia judaica. jerusalem- new york: keter publishing house/times books, 1974; rpt. new york: dorset press, 1987 (article) gsefer ha-bahir. h. on the kabbalah and its symbolism. new york: schocken books, 1965: chapter 3. gkabbalah and

LAITMAN M THE KABBALAH EXPERIENCE

the body? a: the soul does have a specific gender: male or female. that attribute extends from the root of creation, from the very beginning. zeir anpin (male) and malchut (female) of the world of atzilut are the prototypes of the genders in our world, and there are no greater opposites than these. throughout the system of creation, built from up downward, there is a division, a separation into a feminine part and masculine part. the lower the degree of creation, the coarser and simpler it becomes, and the more overlap there is between the masculine and feminine parts. s o u l, b o d y a n d r e i n c a r n a t i o n 251 for example, in plants there is almost no division by sex. but the more the creatures develop, meaning the higher up they are on the ladder of evolution, the more distinct

tween the masculine and feminine parts. s o u l, b o d y a n d r e i n c a r n a t i o n 251 for example, in plants there is almost no division by sex. but the more the creatures develop, meaning the higher up they are on the ladder of evolution, the more distinct they become. in the spiritual world, this oppositeness is very obvious. one does not cancel the other, but complements it. without the feminine part, the system of creation is inconceivable. the masculine part depends on the feminine part and waits for it. q: are the souls of men different from those of women? a: yes, it is true that men and women have different kinds of souls. but the souls of men are neither better nor worse than those of women. they are simply different kinds of souls, and hence their corrections are different

n is inconceivable. the masculine part depends on the feminine part and waits for it. q: are the souls of men different from those of women? a: yes, it is true that men and women have different kinds of souls. but the souls of men are neither better nor worse than those of women. they are simply different kinds of souls, and hence their corrections are different. q: what is the difference between feminine and masculine souls? a: regardless of the physical body in our world, masculine and feminine souls are two types of parts of souls that comprise the spiritual partzuf, also called the right and the left of the partzuf. a kabbalist who climbs the spiritual ladder alternates between the masculine part of the vessel and the feminine part. consequently, at one time the kabbalist has a masculi

: regardless of the physical body in our world, masculine and feminine souls are two types of parts of souls that comprise the spiritual partzuf, also called the right and the left of the partzuf. a kabbalist who climbs the spiritual ladder alternates between the masculine part of the vessel and the feminine part. consequently, at one time the kabbalist has a masculine soul and at another time, a feminine soul. an example of that is the soul of the first man. it broke into 600,000 parts and then into a great many more. however, the content of the original partzuf is retained in every one of them, turning each part to a minute partzuf of its own. all the attributes and the forces of the entire creation that were concentrated in the first spiritual partzuf now exist in every little spark of

art to a minute partzuf of its own. all the attributes and the forces of the entire creation that were concentrated in the first spiritual partzuf now exist in every little spark of it. those sparks are called souls of people. each has its own origin in the first man and each comes from a different sefira or a sub sefira within the ten sefirot of the first man. those souls divide by masculine and feminine souls, and clothe the appropriate corporeal body accordingly. t h e k a b b a l a h e x p e r i e n c e 252 we are born with only a certain task. our corporeal-animate characteristics do not change, whereas our inner-spiritual attributes change according to our correction. thus, a woman may experience masculine spiritual situations, but on the outside, her body, which is the dressing, the

born with only a certain task. our corporeal-animate characteristics do not change, whereas our inner-spiritual attributes change according to our correction. thus, a woman may experience masculine spiritual situations, but on the outside, her body, which is the dressing, the clothing of this world, will remain a woman. in the spiritual world, however, the soul experiences corrections both in its feminine part and in its masculine part. in our world, the body is fixed and retains its gender- male or female. s o u l s o f l e a d e r s o f t h e wo r l d q: do evil leaders and dictators in our world have no spiritual souls, since they were destined to punish mankind? a: all souls are a part of the soul of the first man. the soul is a part of the creator from above because it is filled with

lity of kabbalah lies in its ability to revive humanity. everything we see in the development of our world comes from that spiritual gene in us. humanity should come to a situation of complete fragmentation, after which a process of correction will begin. if we want to picture the future family, it is possible only to the extent that a man, with his spiritual masculine gene, and a woman, with her feminine spiritual gene, bond in so well that they will be connected like the male and female in spirituality. those who have learned the wisdom of kabbalah know that there is a partzuf called zon, which is zeir anpin and nukva, the ideal image of man and woman in our world, the spiritual masculine and feminine origin. the same bond should exist between biological men and women. otherwise, there w

m of kabbalah know that there is a partzuf called zon, which is zeir anpin and nukva, the ideal image of man and woman in our world, the spiritual masculine and feminine origin. the same bond should exist between biological men and women. otherwise, there will be no connection at all. that is the situation our world is headed for. therefore, the unification of all parts of creation, including the feminine and masculine, will take place as all other corrections, through the wisdom of kabbalah. q: you mentioned that there were women prophets. what possibilities await those who come to the world in the body of a woman? do they only perform assisting roles? are there any exceptions? t h e k a b b a l a h e x p e r i e n c e 412 a: this is a very delicate question. are all the people, all natio

LAITMAN M THE PATH OF KABBALAH

ur personal pleasure once and for all. but the creator wants us to enjoy ourselves; that is the design of creation, and the joy must be genuine! yet our intention must be to give that pleasure to the creator and not remain on a beastly (animate, egoistic level. what should change is the principle of reception, the approach to pleasure. the entire creation consists of a will to receive; there is a feminine root in how we relate to the creator (in the sense that we are receivers. the desire to bestow is our masculine root (in the sense that we want to give. consequently, creation itself is divided into a feminine side and a masculine side. if creation adapts itself to the light and becomes like it, then it is considered the masculine part. if it remains outside the light as a receiver, then

we relate to the creator (in the sense that we are receivers. the desire to bestow is our masculine root (in the sense that we want to give. consequently, creation itself is divided into a feminine side and a masculine side. if creation adapts itself to the light and becomes like it, then it is considered the masculine part. if it remains outside the light as a receiver, then it is considered its feminine part. everything that happens in this world is a consequence of the dividing of the soul of adam ha rishon into 600,000 spiritual souls. these parts are at varying levels of correction and should fulfill masculine and feminine parts interchangeably, meaning they should sometimes follow pa r t t wo: p h a s e s o f s p i r i t ua l e v o l u t i o n 99 the right line (bestowal, masculine p

of the dividing of the soul of adam ha rishon into 600,000 spiritual souls. these parts are at varying levels of correction and should fulfill masculine and feminine parts interchangeably, meaning they should sometimes follow pa r t t wo: p h a s e s o f s p i r i t ua l e v o l u t i o n 99 the right line (bestowal, masculine part) and at other times they should follow the left line (reception, feminine part. all the names in the torah are names of spiritual attainments on the spiritual ladder. but in order to attain a certain name, you must play both the masculine and the feminine parts, meaning the right and left lines. for example, in the degrees of pharaoh, moses, israel, and a gentile, there is both a feminine and a masculine part. but each name can only be attained once and in a ce

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ernal world exists) but that the second aspect of the divine is also outpouring his life, and causing the evolution of living forms. thus this emblem refers to the two outpourings, and shows that the master presides over all three representations. 263. this figure, called the tau, has another very important meaning, for the upright line signifies the masculine element, and the horizontal line the feminine, in the deity- thus slowing that god manifests as mother as well as father, as we are told in the stanzas of dzyan(*the secret doctrine, vol. i, p. 59 et passim) i shall refer to this again later when writing of the h.r.a. in ancient egypt it took to a large extent the place of the cross and, conjoined with the circle or oval, it became the ankh, the symbol of everlasting life. 264. the j

e to comply with this requirement should not join the co-masonic order. we had a case in which a man inadvertently went through the ceremony with a gold charm or medal sewn into the lining of one of his garments. this was not remembered until the conclusion of the ceremony, which of course had to be repeated from the beginning. 467. there was another instance in which by an un-worthy subterfuge a feminine candidate succeeded in retaining a wedding ring until the conclusion of the ceremony and, when this was discovered, absolutely refused to have it removed that the initiation might be repeated. the question then arose as to the status of this candidate, who had irregularly received certain secrets. the decision of the h.o.a.t.f. was clear and uncompromising, that in spite of the ceremony o

ent of sushumna. they have distinct paths of their own, otherwise they would radiate all over the body(*ibid, p. 547) 681. it is part of the plan of freemasonry to stimulate the activity of these forces in the human body, in order that evolution may be quickened. this stimulation is applied at the moment when the r.w.m. creates, receives and constitutes; in the first degree it affects the ida, or feminine aspect of the force, thus making it easier for the candidate to control passion and emotion; in the second degree it is the pingala or masculine aspect which is strengthened, in order to facilitate the control of mind; but in this third degree it is the central energy itself, the sushumna, which is aroused, thereby opening the way for the influence of the pure spirit from on high. it is b

rimson angel assists the ex. and perf. bro. of the rose-croix. the 33 gives two such splendid fellow-workers- spirits of gigantic size as compared to humanity, and radiantly white in colour. among the angels there is no sex as we understand the word; yet these two great ones differ in a sense which is best expressed by saying that one of them is predominantly masculine and the other predominantly feminine. he who stands usually on the right hand of the sovereign grand inspector general has an aura of brilliant white light shot with gold, and represents osiris, the sun and the life, the positive aspect of the deity; she who stands on the left has an aura of similar light veined with silver, and represents isis, the moon and the truth, the negative or feminine aspect of the divine glory. the

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

the world teacher made it part of his work to draw their attention to the true meaning of the three persons. at what time knowledge of these three aspects of god was introduced into the land we do not know, but at the date of our experience they had their places in the symbology of the mysteries. 64. isis and osiris 65. isis, to whom the lesser mysteries were ascribed, was not only the universal feminine principle expressed in nature, but also a real and very lofty being, just as the christ is the universal life, the second logos, and also a high official of the occult hierarchy. she by virtue of her high development and office was able to represent the feminine aspect of the deity to man. isis was the mother of all that lives, and wisdom and truth and power; upon her temple at sais the i

ip me(*op. cit, ix, 23) 73. wherever devotion is offered through a particular form, we may be sure that there is an intelligence behind that form who acts as a mediator or channel between the suppliant and the deity behind. hathor, for instance, was the goddess of love and beauty, while as we have seen, isis was the queen of truth and the mother of all things; yet both were representatives of the feminine aspect of the deity, as also was nephthys. ptah was the master architect of the universe, the holy spirit who is the creative fire of god; he was the celestial worker in metals, and the chief smelter, caster and sculptor of the gods, the skilful craftsman by whom the design for every part of the framework of the world was made(*sir e. a. wallis budge, the papyrus of ani, p. 170) 74. the b

king whose representative he is, while the great white angels of the order remain as the guardians of the bro. throughout life. he on the right hand has an aura of brilliant white light shot with gold, and represents osiris, the sun and life, the positive aspect of the deity; she on the left has an aura of similar light, veined with silver, and represents isis, the moon and truth, the negative or feminine aspect of the divine glory. their power is stern and splendid; and they give strength to act with decision, accuracy, courage and perseverance on the physical plane. they belong to the cosmic orders of angels, those who are common to other solar systems besides our own, and their permanent centres of consciousness are on the intuitional plane, although their forms may always be seen hover

olar systems besides our own, and their permanent centres of consciousness are on the intuitional plane, although their forms may always be seen hovering over the head of the initiate of this degree at the higher mental level. it is to be remembered that there is in reality no sex among these great angels, yet one of them is preponderatingly masculine in appearance, and the other preponderatingly feminine. 182. when they think fit, they materialize themselves mentally and astrally- as at the greater ceremonies in lodge- and they are always ready to give their blessing whenever it is invoked. they are inseparably one with the sovereign grand inspector-general, linked to his higher self, never to desert him unless by unworthiness he first deserts them and casts them off. the symbols of the s

such a remarkable likeness to modern freemasonry. since the minoan script cannot yet be deciphered, we are but very partially informed about the thoughts and the beliefs of the minoan race, but from the objects found and the monuments discovered some conclusions may be drawn which are sufficient for our present purpose. 228. worship in crete 229. the main worship appears to have centred round the feminine aspect of the deity already mentioned who, like isis amongst the egyptians and demeter amongst the later greeks, symbolized the creative power and fostering care of mother-nature. connected with her worship was the sacred tree, depicted in so many presentations of minoan shrines, while the deity herself was associated with the dove, the lion, the fish and the snake, typifying her dominion

ens in perfect order, directing it, governing it, brooding over its people with her wonderful inspiration; and she watched the development of her city with the closest interest, determined that it should be ahead of sparta and corinth and the other cities of greece. 329. hera was a real personage likewise, but very different from pallas athene. she was one of the many incarnations or forms of the feminine aspect of the first ray, and was thought of as the queen of heaven; she corresponds most closely to the indian goddess parvati, the shakti or power of shiva, imaged as his consort, as hera was the consort of zeus. 330. dionysus was the logos himself, just as osiris had been in egypt, though in a somewhat different aspect; and the legend of his death and resurrection corresponded closely w

nd fruit, and then withdraws once more at the onset of winter into a kind of hibernation- a hidden life within, only to burst out again as though in a new incarnation under the influence of spring. demeter appears to correspond with uma, the great mother, still venerated in india. 331. aphrodite, the goddess of love- immortal aphrodite of the broidered throne, as sappho calls her- represented the feminine aspect of the deity as the divine compassion; she was called the foam-born because she was mystically supposed to have risen from the waters of the ocean. swinburne describes her in magnificent lines: 332. her deep hair heavily laden with the odour and colour of 333. flowers, 334. white rose of the rose-white water, a silver splendour, a 335. flame 336. who, at her mystic birth, 337. came

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

written for threeyear- old zeena (performed on may 23, 1967. in addition to the actual recording of a satanic ritual, side two of the lp had lavey reading excerpts from the as-yet-unpublished the satanic bible over music by beethoven,wagner and sousa. his friday lectures continued and he instituted a series of witches workshops to instruct women in the art of attaining their will through glamour, feminine wiles, and the skillful discovery and exploitation of men s fetishes. by the end of 1969, lavey had taken monographs he had written to explain the philosophy and ritual practices of the church of satan and melded them together with the thinking of such diverse philosophers as ayn rand, nietzsche, mencken, london and the base wisdom of the carnival folk. he prefaced these essays and rites

te myth in the old testament. cambridge: cambridge university press, 1985. sykes, egerton. who s who: non-classical mythology. new york: oxford university press, 1993. lilith the night goddess lilith of jewish folklore appears to have originally been a mesopotamian night demoness with a penchant for destroying children. lilith is the archetypal seductress, and the personification of the dangerous feminine glamour of the moon. lilith was said to search for newborn children to kidnap or strangle, and to seduce sleeping men in order to produce demon sons. she is a patroness of witches, and is usually depicted as a beautiful vampire,with great claws as feet. lilith can be found in iranian, babylonian, mexican, greek, arab, english, german, oriental, and north american indian legends, and is of

emple of lylyth in lylyth we see a true individualist, who refuses to be what her own husband expects her to be. she becomes a wicked evil character simply because of this act of defiance in the eyes of good people everywhere, but when examined by the satanist, she is merely a kindred soul, who has experiences very much like our own. from the unpublished manuscript the book of the black flame the feminine aspect of deity is something that is, for the most part, lost to the western religious tradition. american satanism is no exception to this general rule. historically, different world cultures have vilified both females and goddesses, especially chthonic goddesses. foot binding, witch burning, and suttee are the legacies of such cultures. zeus the rapist, the celibate jesus, and female bo

thonic goddesses. foot binding, witch burning, and suttee are the legacies of such cultures. zeus the rapist, the celibate jesus, and female bodhisattvas transformed into men are all mythic-religious examples of male dominance and power reflected in the religious realm. the temple of lylyth stands in contrast to this tradition. the temple of lylyth recaptures the ancient tradition of shekenah the feminine aspect of god from jewish cabalah (called shakti in shaivite nagism).this part of the divine, vilified and demonized, is a natural part of the vilified and demonized religion known as satanism. members of the temple of lylyth feel the dark force in nature, which anton lavey called satan, as a maternal force. the temple of lylyth serves the need of its members to give praise to the dark mo

LIBER ALEPH

will with solid energy as the bull, doh dare with fierce courage as the lion, doth know with swift intelligence as the man, and doth keep silence with soaring subtilty as the eagle or dragon. moreover, this sphinx is an eidolon of the law, for the bull is life, the lion is light, the man is liberty, the serpent love. now then his sphinx, being perfect in true balance, yet taketh the aspect of the feminine principle that so she may be partner of the pyramid, that is the phallus, pure image of our father the sun, the unity creative. the signification of this mystery is hat the adept must be whole, himself, containing all things in true proportion, before he maketh himself bride of the one universal transcendental, in its most secret virtue. and now herefore, o my son, comprehending this myst

e mean not the muteness of him that hath a dumb devil. this silence is the dragon of thine unconscious nature, not only the ekstacy or death of thine ego in the operation of its organ, but also, in its unity with thy lion, the truth of thy self. thus is thy silence the way of he tao, and all speech a deviation thereform. this lion and dragon are therefore of thy self, and the man and the bull the feminine counterparts thereof, being the grace of our lady babalon that she bestoweth upon thee in thine adultery with her. they are then as a vesture of honour, and a reward, that are won by the intensity of thy light and of thy love. so perperly we esteem men by the measure of their intelligence and their strength, since they are equal in their essential godhead, so far as concerneth the quality

nour, and a reward, that are won by the intensity of thy light and of thy love. so perperly we esteem men by the measure of their intelligence and their strength, since they are equal in their essential godhead, so far as concerneth the quality thereof. see thou closely moreover into it, that if thou be well favoured of our lady, thy lion and thy dragon grow in like measure, for the excess of the feminine is dead weight. the intellectual without virility is a dreamer of follies, and the laborious giant without courage is a slave. b liber aleph vel cxi 162# de natura silentii nostri (of the nature of our silence) he nature of this silence is shewn also by the god harprocrates, the babe in the lotus, who is also the serpent and the egg, that is, the holy ghost. this is the most secret of all

LIBER LIBERI VEL LAPIDIS LAZULI

52. the body is icy cold with the coldness of a million moons; it is harder than the adamant of eternity. how shall i come forth into the light? 53. thou art he, o god! o my darling! my child! my plaything! thou art like a cluster of maidens, like a multitude of swans upon the lake. 54. i feel the essence of softness. 55. i am hard and strong and male; but come thou! i shall be soft and weak and feminine. 56. thou shalt crush me in the wine-press of thy love. my blood shall stain thy fiery feet with litanies of love in anguish. 57. there shall be a new flower in the fields, a new vintage in the vinyards. 58. the bees shall gather a new honey; the poets shall sing a new song. 59. i shall gain the pain of the goat for my prize; and the god that sitteth upon the shoulders of time shall drows

LIBER LVII

ible have crowded out of existence and smothered up every 11 [in passages mercifully omitted by crowley from the present article. t.s] 12 [yeah, right. pythagoras: fl. 6th century b.c.e. estimated date of earliest known qabalistic texts (ignoring mythology: 4th or 5th century c.e. who derived from whom, mr. mathers. t.s] on the qabalah 11 reference to the fact that the deity is both masculine and feminine. they have translated a feminine plural by a masculine singular in the case of the word elohim. they have, however, left an inadvertent admission of their knowledge that it was plural in genesis i, 26 .and the elohim said: let us make man. again (v. 27, how could adam be made in the image of the elohim, male and female, unless the elohim were male and female also? the world elohim is a pl

ranslated a feminine plural by a masculine singular in the case of the word elohim. they have, however, left an inadvertent admission of their knowledge that it was plural in genesis i, 26 .and the elohim said: let us make man. again (v. 27, how could adam be made in the image of the elohim, male and female, unless the elohim were male and female also? the world elohim is a plural formed from the feminine singular hla, eloh, by adding \y to the word. but in as much as \y is usually the termination of the masculine plural, and is here added to a feminine noun, it gives to the word elohim the sense of a female potency added to a masculine idea, and thereby capable of producing an offspring. now, we hear much of the father and the son, but we hear nothing of the mother in the ordinary religio

g an offspring. now, we hear much of the father and the son, but we hear nothing of the mother in the ordinary religions of the day. but in the qabalah we find that the ancient of days conforms himself simultaneously into the father and the mother, and thus begets the son. now, this mother is elohim. again, we are usually told that the holy spirit is masculine. but the word jwr, ruach, spirit, is feminine, as appears from the following passage of the sepher yetzirah \yyj \yhla rwr tja, achath (feminine, not achad, masculine) ruach elohim chayyim .one is is she the spirit of the elohim of life. now, we find that before the deity conformed himself thus.i.e, as male and female.that the worlds of the universe could not subsist, or, in the words of genesis (i, 2 .the earth was formless and void

j, chokmah, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is the active and evident father, to whom the mother is united, who is the number 3. this second sephira is represented by the divine names, hy, yah, and hwhy; and among the angelic hosts by \ynpwa, auphamim, the wheels. it is also called ba, the father. the third sephira, or triad, is a feminine passive potency, called hnyb, binah, the understanding, who is co-equal with chokmah. for chokmah, the number 2, is like two straight lines which can never enclose a space, and therefore is powerless till the number 3 forms the triangle. thus this sephira completes and makes evident the supernal trinity. it is also called ama, ama, mother, and amya, aima, the great productive mother,15 wh

letes and makes evident the supernal trinity. it is also called ama, ama, mother, and amya, aima, the great productive mother,15 who is eternally conjoined with ba, the father, for the maintenance of the universe in order. therefore she is the most evident form in which can know the father, and therefore is she worthy of all honour. she is the supernal mother, co-equal with chokmah, and the great feminine form of god, the elohim,16 in whose image man and woman are created, according to the teaching of the qabalah, equal before god. woman is equal with man, and certainly not inferior to him, as it has been the persistent endeavour of so-called christians to make her. aima is the woman described in the apocalypse (ch xii).17 this third sephirah is also sometimes called the great sea. to her

ivine name la, el, the mighty one, 15 [because of the insertion of the yod, representing the generative powers. t.s] 16 [this is misleading; the elohim are androgynous as has been repeatedly explained. t.s] 17 [add, in another sense, ch xvii. this is important. t.s] on the qabalah 13 and the angelic name \ylmcj, chashmalim, scintillating flames (ezekiel iv, 4. the number 5. from this emanated the feminine passive potency hrwbg, geburah, strength or fortitude; or yd, deen, justice; represented by the divine names rwbg \yhla, elohim gibor, and lha, elah, and the angelic name \yprc, seraphim (isaiah vi, 6. this sephira is also called djp, pachad, fear. the number 6. and from these two issued the uniting sephirah, trapt, tiphereth, beauty or mildness,18 represented by the divine name todw hwla

of which zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \yhla ynb, beni elohim, the sons of the gods (genesis vi, 4. the number 9. these two produced dwsy, yesod, the foundation or basis, represented by yj la, the mighty living one, and ydc, shaddai: and among the angels by \yca, aishim, the flames (psalms

ephira came the tenth and last, thus completing the decad of the numbers. it is called twklm, malkuth, the kingdom, and also the queen, matrona, the inferior mother, the bride of microprosopus; and hnykc, shekinah,19 represented by the divine name ynda, adonai,20 and among the angelic hosts by the kerubim \ybwrk. now, each of these sephiroth will be in a certain degree androgynous, for it will be feminine or receptive with regard to the sephira which immediately precedes it in the sephirothic scale, and masculine or transmissive with regard 18 [or harmony] 19 [some qabalists allude to the idea of a lower and higher shekinah, the higher referred to binah. t.s[ 20 [lit .lord; also ]lm ynda, adonai melekh, my lord the king, and rah ynda, adonai ha-aretz, lord of earth] 14 liber lviii to the s

LIBER LXVII THE SWORD OF SONG

monses, etc: camp xi, the baltoro glacier, baltistan o millionaire! my lord marquis, mr. editor! my lord viscount, dear mrs eddy, my lord earl, your holiness the pope! my lord, your imperial majesty! my lord bishop, your majesty! reverend sir, your royal highness! sir, dear miss corelli, fellow, my lord cardinal, mr. congressman, my lord archbishop, mr. senator, my lord duke, mr president (or the feminine of any of these, as shown by underlining it, courtesy demands, in view of the (a) tribute to your genius (b) attack on your (1) political (2) moral (3) social (4) mental (5) physical character (c) homage to your grandeur (d) reference to your conduct (e) appeal to your finer feelings on page. of my masterpiece .the sword of song. that i should send you a copy, as i do herewith, to give yo

LIBER LXXVIII

ear the top of the card in another lotus, from which flows a sparkling white water, as from a fountain. crossed on the stem just beneath are two dolphins, argent and or, on to which the water falls, and from which it pours in full streams, like jets of gold and silver, into two cups; which in their turn overflow, flooding the lower part of the card$ and d above and below. harmony of masculine and feminine united. harmony, a description of the cards of the taro 47 pleasure, mirth, subtlety: but if ill dignified.folly, dissipation, waste, silly actions. chokmah of h (marriage, love, pleasure. therein rule the angels lauya and hywbj. lv the lord of abundance three of chalices a white radiating hand, as before, holds a group of lotuses or water-lilies, from which two flowers rise on either sid

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

ave, hronn (wave, bylgja (billow, kara (powerful) or drofn (wave, and kolga (cool-wave. the only one of these names whose appropriateness is not immediately apparent is gbloody-hair, h which i take to refer to reddish foam atop a wave. see also agir asir the gods; also the main group of gods, as opposed to the vanir. the medieval icelandic word asir is a plural; the singular is ass, and a derived feminine form, asynja (pl, asynjur, means ggoddess. h etymologically, ass appears to be derived from an indo-european root meaning gbreath, h and this would suggest an association with life and life-giving forces. a dissenting etymology would understand the term as associated with sovereignty and gbinding gods, h parallel to the terms bond and hopt. the term is found a few times in early runic ins

aga och sed, 1982: 75.84. eir minor goddess. snorri lists eir third in his catalog in gylfaginning of goddesses among the asir and calls her gbest of physicians. h her name is identical with the noun eir, gpeace, clemency. h eir plays no role in the mythology, but in fjolsvinnsmal, stanza 38, eir is found in a list of the maidens who serve menglod; none of the others is a deity, and many are just feminine adjectives( gbright, h ghappy, h gfair h. eir is listed among the names of valkyries in the thulur, but not among those of the goddesses. the name is common as a base word in skaldic kennings, but whether we should trust snorri and imagine the existence of a goddess eir is problematic. eiriksmal anonymous poem composed after the death of king eirik bloodax at the battle of stainmoor, west

giant. in harbardsljod, stanza 18, odin says that he alone slept with seven sisters on algroen. the incident is otherwise unknown, but it would appear to fit the pattern of odinic seductions in giantland, known, for example, from the story of his seduction of gunnlod. algroen is also found only in this passage. see also gunnlod; harbardsljod; odin fjorgyn an alternative name for jord (earth) when feminine; the father of frigg when masculine (a distinction lost in the system used in this book for medieval icelandic names. fjorgyn as jord is found in voluspa, stanza 56, in the kenning gfjorgyn fs son h for thor, and even more clearly in harbardsljod, stanza 56. odin as harbard has finally refused to ferry thor over the sound. the stanza ends this way: so keep to the left on the road, until y

the father of snar (snow) the old. from there the genealogy goes into some of the month names of the old scandinavian system. hversu noregr byggdisk has a somewhat more elaborate genealogy: kari fs son is jokull (glacier; his son, snar (snow; his children, thorri (the name of the fourth month of winter, fonn (heap-of-snow, drifa (snowdrift, and mjoll (fresh-powdery-snow. the last three nouns are feminine, and we are presumably to understand these children as daughters, but thorri is a masculine noun, and thorri is a king. he had three children, sons nor and gor and a daughter goi. she vanished, and when thorri held the sacrifice a month later than usual, they named the month after her (goi followed thorri in the old scandinavian calendar. fornjot is found only twice in older poetry. in yn

h of baldr (stanzas 27.28. at this point freyja intervenes, warning loki that frigg knows the fates of all people, although she chooses not to disclose them (stanza 29, also quoted by snorri in gylfaginning. it is not easy to make sense of this material. to be called gfjorgyn fs daughter h (snorri has the same information, but the name is otherwise unattested) is hardly an insult. fjorgyn, in the feminine form of the name (a distinction lost in the system used in this book for medieval icelandic names, is thor fs mother. the taking of odin fs inheritance by vili and ve in odin fs absence in ynglinga saga might indicate the absence of a legitimate heir, so this incident might have occurred early in odin fs career. frigga fs infidelity with the slave is hardly of the same order. the discord

nd reference library of the humanities, 934 (new york and london: garland publishing, 1993, 394.395. lopt alternate name for loki. the name is common in eddic poetry and is also used by the early skalds. when snorri sturluson describes loki in his catalog in the gylfaginning section of his edda, he begins by calling him gloki or lopt. h this alternate loki name appears to be a masculine form of a feminine noun meaning gsky, h and it seems certain to me that medieval scandinavians would have understood it as related to the sky. perhaps we should think of loki flying about in freyja fs falcon coat. see also loki magni (the strong) son of thor. the tenth-century skaldic thorsdrapa, by eilif godrunarson, uses gfather of magni h as a kenning for thor (stanza 21, as does the eddic poem harbardsl

to her temple. thereafter the cart, the cloth, and, if you wish to believe it, the deity herself, are washed in a secret lake. slaves serve her, whom the same lake swallows. hence there is a secret terror and a holy ignorance about what that may be, which they only see to die. both frey and freyja are associated with carts, and njord is especially associated with water. indeed, gnerthus h is the feminine form of what the name gnjord h would have looked like during the time tacitus wrote. the identification with mother earth probably has much less to do with jord in scandinavian mythology than with fertility goddesses in many cultures. in short, nerthus looks very much like one of the vanir, although her cult is attested more than a deities, themes, and concepts 237 millennium before the s

k that flew from muspellsheim. those horses are called arvak and alsvin; and under the span of the horses the gods put two wind bellows to cool them, and in some learning that is called isarnkol. sol fs brother mani controls the motion of the moon and its waxings and wanings. that sol is female and mani male probably has to do with the gram- 278 norse mythology matical gender of the nouns: sol is feminine and mani masculine. mani may have had some connection with the race of giants, but no such connection is suggested for sol. sol fs husband glen is unknown outside this passage. when voluspa, stanza 57, says of ragnarok that g[t]he sun turns black, the earth sinks into the sea, h there is no indication that either is personified. in gylfaginning, however, snorri continues his account of th

LUCIFERIAN SORCERY

model for the goddess to manifest in the earth. therefore shall the woman dress, think and align herself with this positive and balanced image of death and life, that through the witchcraft shall she set herself up as queen and mistress of the beast 666, whom is the solar force of creation and joy. the woman is highly respected in the witches sabbat path, as she is the beauty, life and joy of the feminine which is beheld in us all. it is through her womb that the night transfers knowledge and one must seek to continually manifest this through the individual, being male or female. the sabbat is the manifestation of the witch queen in all of her aspects, thus she is deadly and protective at the same time. the sabbat is paralleled in morocco by the ancient meeting of spirits called the zabbat

LUCIFERIAN SORCERY AND SET TYPHON

of shaitan is described in ancient texts as a spirit of fire, one whose eternal flame would bow before no one, not even a god force. iblis/shaitan understood he was unique and powerful within his being, and that by separating himself from the natural order, would become as a god. azothoz presents a cipher in poem on the nature of the adversary and becoming. lilith-az-babalon- hecate the daemonic feminine is the fountain of the witch cult, in it's dreaming and waking aspect. while wicca has taken a more sterile approach to the goddess, a luciferian sorcerer acknowledges the beauty of the daemonic goddess as a well of power and selfdeification. through babalon we drink the blood of saints and emerge as god itself. lilith is the succubus witch queen of the sabbat, whom is the very mother of

ortal well of her vampyric essence. part of the work of coven nachttoter (a small group of which the present author is a part of) is to explore and restore the work of john whiteside parsons, including the work of belarion armiluss al dajjal antichrist, a title of attainment. the essence of witchcraft in its rightful left hand path perspective is the illumination and understanding of the daemonic feminine, which is revealed to each sorcerer who treads this path of darkness. one symbol of coven nachttoter is the sigil of hecate, which is a mirror into the gates of the dead, the abode of the goddess of witches. the sethianic fragments of luciferian witchcraft these god forms are powerful for the sorcerer who summons them, discovers the atavistic aspects which relate to them, and becomes like

MACNULTY W KIRK KABBALAH AND FREEMASONRY

mply the squares, but the entire picture, into a unity. the tassels can be thought of as representing divine agency which operates throughout the whole. columns or pillars except in the case of the glory which stands alone, the idea of duality occurs throughout the board from the black and white squares at the bottom to the sun and moon, an ancient symbol for the paired opposites of masculine and feminine, at the top. in the central area of the board duality is represented by two of the three columns; but here, as we rise from the fixity of the elemental existence of the physical world, the third column introduces a new idea. the striking thing about these columns is that each is of a different order of architecture. in masonic symbolism they are assigned names: wisdom to the ionic column

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

der wilder, in his philosophy and ethics of the zoroasters, states that mithras is the zend title for the sun, and he is supposed to dwell within that shining orb. mithras has a male and a female aspect, though not himself androgynous. as mithras, he is the ford of the sun, powerful and radiant, and most magnificent of the yazatas (izads, or genii, of the sun. as mithra, this deity represents the feminine principle; the mundane universe is recognized as her symbol. she represents nature as receptive and terrestrial, and as fruitful only when bathed in the glory of the solar orb. the mithraic cult is a simplification of the more elaborate teachings of zarathustra (zoroaster, the persian fire magician. click to enlarge the ground plan of stonehenge. from maurice's indian antiquities. the dru

of a great serpent. others showed him as a composite of osiris and apis. a description of the god that in all probability is reasonably accurate is that which represents him as a tall, powerful figure, conveying the twofold impression of manly strength and womanly grace. his face portrayed a deeply pensive mood, the expression inclining toward sadness. his hair was long and arranged in a somewhat feminine manner, resting in curls upon his breast and shoulders. the face, save for its heavy beard, was also decidedly feminine. the figure of serapis was usually robed from head to foot in heavy draperies, believed by initiates to conceal the fact that his body was androgynous. various substances were used in making the statues of serapis. some undoubtedly were carved from stone or marble by ski

s of time which have elapsed since the erection of the pyramid. to the egyptians, the sphinx was the symbol of strength and intelligence. it was portrayed as androgynous to signify that they recognized the initiates and gods as partaking of both the positive and negative creative powers. gerald massey writes "this is the secret of the sphinx. the orthodox sphinx of egypt is masculine in front and feminine behind. so is the image of sut-typhon, a type of horn and tail, male in front and female behind. the pharaohs, who wore the tail of the lioness or cow behind them, were male in front and female behind. like the gods they included the dual totality of being in one person, born of the mother, but of both sexes as the child (see the natural genesis) most investigators have ridiculed the sphi

s represented by this peculiar creature because the sun, after passing through this house, proceeds to walk backwards, or descend the zodiacal arc. cancer is the symbol of generation, for it is the house of the moon, the great mother of all things and the patroness of the life forces of nature. diana, the moon goddess of the greeks, is called the mother of the world. concerning the worship of the feminine or maternal principle, richard payne knight writes "by attracting or heaving the waters of the ocean, she naturally appeared to be the sovereign of humidity; and by seeming to operate so powerfully upon the constitutions of women, she equally appeared to be the patroness and regulatress of nutrition and passive generation: whence she is said to have received her nymphs, or subordinate per

nsidered the odd number--of which the monad was the prototype--to be definite and masculine. they were not all agreed, however, as to the nature of unity, or 1. some declared it to be positive, because if added to an even (negative) number, it produces an odd (positive) number. others demonstrated that if unity be added to an odd number, the latter becomes even, thereby making the masculine to be feminine. unity, or 1, therefore, was considered an androgynous number, partaking of both the masculine and the feminine attributes; consequently both odd and even. for this reason the pythagoreans called it evenly-odd. it was customary for the pythagoreans to offer sacrifices of an uneven number of objects to the superior gods, while to the goddesses and subterranean spirits an even number was of

e principle holds true if the 10 be unequally divided. for example, in 6+4, both parts are even; in 7+3, both parts are odd; in 8+2, both parts are again even; and in 9+1, both parts are again odd. thus, in the even number, however it may be divided, the parts will always be both odd or both even. the pythagoreans considered the even numberof which the duad was the prototype--to be indefinite and feminine. the odd numbers are divided by a mathematical contrivance--called "the sieve of eratosthenes--into three general classes: incomposite, composite, and incomposite-composite. the incomposite numbers are those which have no divisor other than themselves and unity, such as 3, 5, 7, 11, 13, 17, 19, 23, 29, 31, 37, 41, 43, 47, and so forth. for example, 7 is divisible only by 7, which goes int

acred to orpheus, and also to the fate, lachesis, and the muse, thalia. it was called the form of forms, the articulation of the universe, and the maker of the soul. among the greeks, harmony and the soul were considered to be similar in nature, because all souls are harmonic. the hexad is also the symbol of marriage, because it is formed by the union of two triangles, one masculine and the other feminine. among the keywords given to the hexad are: time, for it is the measure of duration; panacea, because health is equilibrium, and the hexad is a balance number; the world, because the world, like the hexad, is often seen to consist of contraries by harmony; omnisufficient, because its parts are sufficient for totality (3 +2+ 1= 6; unwearied, because it contains the elements of immortality

nally conceal the true nature of abstract and undifferentiated being. in ancient times men fought with their right arms and defended the vital centers with their left arms, on which was carried the protecting shield. the right half of the body was regarded therefore as offensive and the left half defensive. for this reason also the right side of the body was considered masculine and the left side feminine. several authorities are of the opinion that the present prevalent right-handedness of the race is the outgrowth of the custom of holding the left hand in restraint for defensive purposes. furthermore, as the source of being is in the primal darkness which preceded light, so the spiritual nature of man is in the dark part of his being, for the heart is on the left side. among the curious

MASTERING WITCHCRAFT

or ill as the case may be, which acts as a kind of battery or condenser of magical power. the loving cup most philters partake of this second definition. the puppet spell given later in the chapter provides at excellent example of total completion of the circuit, using both object link and power object. the chalice is dedicated to certain of the subtler powers of the unseen, which are considered feminine in relation to the more violent nature of those invoked in works of, say, wrath and chastisement; the chalice powers are invoked by means of a symbolism somewhat similar to that of the classical divinities of love, such as venus and amor. indeed the chalice is obviously sexual in its implication of receptive passivity, as opposed to the more thrusting aggressiveness of wand and the athame

n of an extremely nonviolent nature even draw the line at using a few drops of blood, preferring to use that old magical substitute, the white of an egg) traditionally, there may be as many as three leaders to a coven, again recalling dion fortune's dictum about one god, one goddess, and an initiator. the male leader representing the "masculine" power generally takes first place; the female, the "feminine" second; and the second male "executor" or "officer" third. different covens have different titles for their leaders, all equally traditional. in covens which stress the love and fertility aspects of witchcraft and perform their rituals naked, the male leader is known as the high priest, the female as high priestess. on the other hand, in those which stress the knowledge and power aspect

al peace among men" the initials of which phrase in latin spell the name backwards: templi omnium hominum pacis abbas; or by others as a corruption of bathos metis "purification by wisdom" however, many witches take it to refer to "the stone of buffo" buffo being an ancient name for the island of cyprus where legend has it the greek love goddess aphrodite was born; from whence also certain of the feminine witch mysteries were said to have emanated. which brings me to my second consideration, namely, the titles bestowed upon female witch leader whether she be designated high priestess or queen of the sabbat. among the lady's titles are: andred. witch goddess name coming from the forest of weald in england. bensozia. twelfth-century french name for the goddess, meaning doubtful. nocticula. s

lic school boy, or sky-clad witch. the robed initiation since the ceremony takes place during the sabbat, the circle itself will already have been erected and consecrated by watchtower, with a small ceramic chafing dish glowing on top of the altar should it be indoors, or a balefire blazing in the centre should it be outdoors. all the magical witch implements should be present. both masculine and feminine aspects of power will have been invoked, perhaps by the eko azarak formula and the hertha chant. the grand master will be wearing his horned helmet or animal mask, with the torch or candle blazing at its crown. he and the rest of the coven should be standing within the circle. the candidate should be led by the officer, or summoner, to the northern perimeter, already robed and fully blind

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

un. the countenance of shaddai the almighty, at whose aspect all creatures obey, and the angelic spirits do reverence on bended knees. editor s note. this singular pentacle contains the head of the great angel methraton or metatron, the vice-regent and representative of shaddai, who is called the prince of countenances, and the right-hand masculine cherub of the ark, as sandalphon is the left and feminine. on either side is the name "el shaddai" around is written in latin "behold his face and form by whom all things were made, and whom all creatures obey" figure 33. the second pentacle of the sun. this pentacle, and the preceding and following, belong to the nature of the sun. they serve to repress the pride and arrogance of the solar spirits, which are altogether proud and arrogant by the

MICHAEL FORD WITCHMOON

bility. that 48 48 responsibility is to seek to perfect the self in all ways. it is also essential to enjoy yourself and to harness your skills at both black magic and holy magick. the history of the dedication was perpetrated by medieval witch hunters who in base were impotent bigots, who could not understand nor accept the equality of women within a cultural context. the kiss was assumed into a feminine submission because that to take up with the devil, one should intimately know this spirit. the males, or heterosexual males would in turn have congress with female succubi, or children of lilith. the legends of nocturnal emissions carried on with these initiations or dream-induced congress. 49 49 osculum infame the initiate s dedication to undertake the initiate s oath of witches, by the

air, a wooded area with your altar being a stump or rock near a large tree. decorate the altar with the wood carving of the witches sabbat/luciferian inverse pentagram, or sigil of lucifer. within the context of this tome, lucifer represents knowledge, wisdom and light. baphomet, the god of witches may be adorned on altar as well. octinimos, of the witches sabbat goat is symbolic of masculine and feminine pro-creation and knowledge. the fire of hecate and lilith should be burned, robed or nude-the dedication towards the forces of night and of the witches sabbat way. the dagger should be your magickal weapon of air and fire. the lord s prayer backwards is utilized from witches sabbat lore to separate and release the subconscious from the society bounds of western dogmatic or restrictive rel

he great goddess, her vehicle upon earth being the scarlet woman, the divine manifestation of lust and strength. there is a well known saying 'behind every great man there is a woman, indeed, the all pervading woman. such a sentence can denote any particular aspect of woman, meaning mother, wife, lover, daughter or any female identity as she defines herself. a point within this phrase is that the feminine or lunar side of each individual should be well recognized and explored. also that men can learn a lot from women, and on numerous levels. a balanced relationship provides a stability in the partners life no matter how strong the individual is. it is not saying men are useless, far from it, each should be willing to listen and learn from one another. there is no stronger union than two wh

from one another. there is no stronger union than two who understand themselves and their own personal aims and desires. witchcraft is based upon the understanding of hidden mysteries and the effect that responsibility can provide to our fellow human kind. lilith the mother of the succubus and of night, lilith is a symbol of night and magickal power, sorcery and witchcraft. her essence is that of feminine strength and individual focus. the connection of lilith with the cult of vampirism has been noted by many, for through the astral plane this goddess manifests on the day side as her fleshing ground. just as with any pagan goddess or god, lilith is not entirely of dark nature, being known as a protectress of mothers and children. the sacred bird of lilith was the owl, one may 60 60 seek to

teresting connection is that one of the 17 names of lilith is actually kali. kali kali is the black destroyer as well as nurturing mother. often represented as a black demonic goddess, kali stands atop her husband, shiva, holding in her hands blades dripping with blood, and upon her neck a necklace of human skulls. kali is black because all that transpires returns to her, she is the abyss in it's feminine aspect. all time melts into this goddess. kali is also life giving, a nurturing and loving mother, granting ecstasy to those who would invoke her in the rites of tantra, through which the sexual combination of opposites set in motion the process of creation. the union of male and female with a magickal aim or focus presents an accessible window to the astral and dream plane. thus through

tes set in motion the process of creation. the union of male and female with a magickal aim or focus presents an accessible window to the astral and dream plane. thus through oz being pan can desire become flesh. it is through the divine woman that the essence of magick and witchcraft is found. those seeking beyond this path will often miss it altogether, due to the consistent denial of ones' own feminine or lunar side which must be invariably joined with the male or sun aspect. babalon the mysteries of babalon do hold a significant modern point within some witchcraft covens or groups. we must first discover what babalon was, is and is moving towards to recognize this brilliant feminine flame within each man and woman. babalon is the qabalistically restored spelling of the biblical babylon

hat hecate is seen in all three phases of the moon. mythology has painted a vision of the witch mother with two or sometimes all three heads being that of beasts. each animal represents an atavistic desire which manifests in her current of lunar energy. this power would propel her towards the goddess incarnation of the witch cult and many lines of sorcery. the moon is represented as a significant feminine force, based and connected with the element water. hecate is rumored to be of thracian origin although her base was within the roman and greek pantheons. though daughter of two light based deities, perses and asteria, hecate dwelled in the underworld along with hades and persephone. her individual powers were discovered through the shadows deep within her own being. residing with her as w

ood now poured within triangle, giving material basis for conception on the astral plane. witch: by blood, by life-spirit of our desire form now. from the great arena of anon take thou flesh, for the purpose of. couple shall now copulate intently while focusing upon the mental image, the sigil itself. the woman should initially be atop the male, symbolizing lilith and the balance of masculine and feminine energy. this also represents lilith when she wished to ride adam and he refused, the warlock is acknowledging feminine strength and balance. the obvious subversive symbol being the lunar aspect of the self. once the orgasm is obtained for both (female first and male last) the male should ejaculate upon the sigil itself. the alternate method is for the male to ejaculate within the female (

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

evil. one is then com-pelled to ask why god would instill such propensities in his own creations who aremade in his image? we read that god created man and woman. this implies that god is not man or womanhimself. y et, consistently, the post-diluvian religions all over the globe, constantlydepicted and referred to god as male? they do this even when, in the case of hebrew,the name for deity is of feminine gender. we are told that man was not originally evil. he became that way after the disobedi-ence of eve in the garden. why would god create something born in his image andthen deny him some aspect of knowledge and then even banish him from paradise afterit had been received? we must also ask why god would condemn his creations for something that was not aconscious transgression? why the t

he mysteries of being.the role of women domestically and professionally.going beyond the familiar roles, in the 21st century.the age of aquarius- its true impact.the relevance of the divination arts: tarot, astrology, kabala and numerology.symbolic literacy- what is it?stereotypes versus archetypes.habituation versus individuation.the return of the goddessmichael tsarion speaks on the role of the feminine, women, and the relevance of the hermetic arts.(includes digital slide presentation)the women who once ruled the earth now seem content to be ruled by its destroyers- michael tsarionlog on to www.taroscopes.com and visit the merchandise page for more information. also by michael tsarion434atlantis, alien visitation, and genetic manipulation psychic v ampirism: stranger than fictionhealing

MICHAEL W FORD THE VAMPIRE GATE

e deepest thirst to then discover the five flames of angra mainyu and servitors of the void join in my being to awaken and rise from the sea. the take my divine leadership upon the earth 16 luciferian will and immortality the will of the luciferian is essential in the development of the mind and body of the practitioner of vampirism. the black order of the dragon recognizes both the masculine and feminine demonic archetypes of the path of luciferian witchcraft, namely samael and lilith. in the auspices of the vampyric path, it is ahriman (the black dragon) and tiamat (the red dragon. while tiamat in this aspect is the primordial form of lilith, she appears black from the wisdom of endless time. it is that samael, lilith and leviathan are joined in primal union hence tiamat is the collected

or tiger, wings, claws and a scaly tale. she appears also as a giant serpent. tiamat resembles the legends of ahriman as the dragon. here is the adversary, she is the night and the abyss. tiamat can give life and create what she wishes, much like ahriman created the archdaevas to counter creation. tiamat was a sorceress, a powerful first witch who was both vampire and goddess to all. the demonic feminine is equally important to the adversarial formula in luciferian witchcraft as it is the balance which acknowledges the female generative principle as the foundation of all actions and purpose. the associative name of tiamat was tamtu, both names referring to the primeval sea and the dragon 20 which personified it. tiamat is thus very close to the idea of the hebraic leviathan, the dragon of

sciousness and becoming something new. the term does not reflect the theistic worship or knee bending towards an exterior force, rather a willed direction of self-advancement by transformation. daeva represents a mask of power, specifically to perceived energies. dregvant [avestan/pahlavi] in historical zoroastrian lore, a person embodied with druj, the spirit of darkness. druj is refered as both feminine and masculine, thus is an initiatory term relating to the foremost union of ahriman and az, the blackened matter and fiery darkness of his bride. a dregvant is a yatu or initiate of the daeva-yasna. druj [avestan/pahlavi] lie referring to demons, feminine and masculine. the later derived term is interestingly enough the old persian draug, meaning also lie and is held connected to serpent

universe. staota [avestan/pahlavi] a vibration which could cause death or some change, that which would encircle the one sounding the staota in self-focused energy. a staota is used historically in the mythological tale, the matigan-i yosht-i fryan. a sorcerous technique presented in the second edition of yatuk dinoih. tiamat [assyrian] generative concept from which all emerged from. tiamat is a feminine dragon principle whose brood were half insect, beast or serpent. tiamat is viewed as the vampire goddess in the luciferian path. tishin [avestan/pahlavi] a demon of thirst or vampyric/luciferian druj, serpent and daemon. tishin is related to the concept of desire for continued existience, thus immortality and separation of the self from the objective world. this concept is within the gnos

n ideology and methodology of ritual and daily-life practice which transforms the mind into the spirit of the adversary. liber hvhi: magick of the adversary liber hvhi explores the qlippothic spheres, ritual sorcery based on the ancient cults mentioned in the avesta of yatuvidah, daeva-yasna (demonworshippers) persecuted by the zoroastrians. the roots of the adversary as the masculine and demonic feminine are explored from hebrew and ancient persian sources, to a living and potent left-hand-path initiatory system. beginning with an inversion of the catholic rite to instead practice exorcism, the inverted and created rite is aimed at possession or liberating the shadow self into a viable, productive focus. the 22 cells of the qlippoth along with the infernal spheres are presented as valuabl

, jacket-hardcover binding, 50# cream interior paper, black and white interior ink, 100# exterior paper, full-color exterior ink the choronzon edition of book of the witch moon is the completely new version which is extended to 455 pages, with new chapters and material. the grimoire is centered around the cult of hecate, from the practice of luciferian and satanic witchcraft which exalts the dark feminine and masculine as a balanced perspective of magick. containing both old and new sections, a focus on the path of vampirism, or predatory spiritualism is a foundation focus of the luciferian path. liber nehebkau, origins of the vampire in ancient egypt, the tuat- abode of the serpents of the evil eye, liber aapep, vampirism and the red and black serpent, vampirism as technique, the nine ang

MICHAEL WYNN THE SOUL TRAVELERS

d and intellect. air, whose symbol is an upward-pointing triangle with a horizontal line through it s center, is also associated with an angel (or man, the east, the color yellow, and the arch-angel raphael. and, as stated before, the dagger is used to threaten and punish disobedient spirits. the cup, or goblet, is associated with the element of water. water is symbolic for the passive force, and feminine quality of the womb, and its ability to bear life. water is likewise symbolic for blood and, more specifically, the previously discussed life-force. in magic, fire and water represent the polar opposites of male and female. water, who symbol is a downward-pointing triangle, is also associated with the eagle, the west, the color blue, and arch-angel gabriel. in magic, water corresponded to

s the infernal direction. a double-headed eagle looking left and right is an example of this. it also happens that satanic rituals are often oriented towards the west. the angelic counterpart, and the angelic race in general, is often symbolized by the sun, which represents the masculine principal of life; the demonic counterpart, and the demon race in general, is associated with the moon and the feminine principal of life. so naturally an androgynous figure, like that of baphomet, is used to symbolize a perfected human--michael wynn's "the soul travelers" 68 famous phrases: reborn before i touched my teens, i was already aware that i was the beast whose number is 666. i did not understand in the least what that implied; it was a passionately ecstatic sense of identity.in my third year at

enus, ishtar, inanna, aradia, davcina, selene, diana, az, babylon, kali, tiamat, al-uzza, and gaia. although this goddess is mostly associated with the moon, she is said to have both good and bad aspects, and true to that logic she if often spoke of as lilith who was consumed or possessed by a much more ancient goddess named tiamat. as if lilith is now the body that tiamat walks in. lilith is the feminine principle personified. tiamat is said to be the most ancient of god s enemies, long before the fall of lucifer, and she spawned a race of wicked giants and demons. in babylonian legend, tiamat was called the monster of chaos, and waged war against the gods. finally marduk defeated tiamat, split her in two, and used her flesh to create the world. this battle between the angels and the olde

diana is a goddess of the hunt, the moon, and childbirth. she was also known as the virgin goddess. artemis, the greek equivalent of diana, is also a goddess of the hunt, childbirth, the moon and also known as the virgin goddess. artemis is also closely related to selene, yet another moon goddess. in hinduism, lilith goes by the name kali. kali is a goddess identified with death, carnage, and the feminine principle. she often called mother kali and the mother goddess who is the consort of the god shiva, the destroyer. kali is depicted as a naked woman with black skin, who wear a necklace of skulls and holds a bloody sword. similar to the babylonian account of tiamat, kali s body parts constitutes the universe of space and time. the goddess kali, along with her husband shiva, roam the crema

MICHAEL W FORD NOX UMBRA

so it is done! by the circle which i evoke nas, shade gateway of the dead- i will walk in the world of shadow and twilight embrace. by the circle of mitrokht, which i evoke vampyre spirit of the eye and the voice, i summon you to encircle my being so it is done! invocation of the vampyre queen lilith lilith is the mother of the vampyrie myth, as well as the symbol of fountainhead of the daemonic feminine. the witch queen is represented as a partial woman with beast like lower half, owl claws and a hypnotic stare. within her caves by the red sea, the darkness of the earth, the gateway of the demonum she breeds phantoms, shades and lilitu, sexual daimons which cater to the sorcerers who work in her veil. the daemonic feminine itself is defined as instinct, the knowledge of emotion and how o

u, sexual daimons which cater to the sorcerers who work in her veil. the daemonic feminine itself is defined as instinct, the knowledge of emotion and how one may control their deepest desires. this instinct is the primal aspect of the animals of the earth, how their mind's work, the intuition, understanding, graciousness and ferociousness when the animal hunger emerges. the vampyric and daemonic feminine is the point of intellect which combines and balances elegance and nobility with predatory instincts, the beast itself. it is this balance of being which allows self-improvement and introspection, ultimately to create a self-deified and productive god and goddess. the luciferian essence is found within the eyes of cain, the father of witchblood, buried deep within the dark well of the wat

nto the ghost light ofazrail" consider the ritual of entering black eden as a point of determined direction, or willed becoming. the vampyric shroud is a symbol of binding one to the earth in the unnatural direction, the very willed focus of the left hand path. in the closing reference of the self in identification with both god and goddess, lover and devouress, this is acknowledging the daemonic feminine as a strong and creative part of self. we who awake to this path are but children of lilith, thus by identifying and self-acknowledging this point will bless the self upon a determined journey of success. the caves of lilitu -a bestial rite of empowerment- the foundation for this working is in the zoharic myths of hebrew origin. the k'lifah (called husks of evil) is from which lilith emer

with owl claws for feet. babalon, the enochian goddess and reappearing as the whore who rides the beast in the bible, is revealed as lilith the goddess of fire and beasts. it is barbara koltuv, ph.d. who suggests that the knowledge of lilith is necessary for strengthening man's ego, the shadow of the self. it is lilith who inspires sexual dreams, creative inspiration and sensuality. the daemonic feminine is therefore essential to the development of man and woman. it is also the gateway to the sabbat- the dreaming conclave of the luciferian (empyrean, of the light) and infernal. lilith in her dark and fiery aspect is one part of the adversary, the opposing force which initiates through antinomianism and self-deification. in a work which pre-dates the zohar, it is suggested that lilith and

of the human soul. those who would not be as set and babalon would then be devoured and tossed into the hell of the natural order. suggested reading: barbara koltuv, ph.d "the book of lilith, nicolas-hays, inc. 1986 raphael patai- gates to the old city, new york, avon 1980 the temple itself should be adorned in the decorations of the sabbat and reflective of the aesthetic concept of the daemonic feminine. a black mirror should be placed on the altar- this shall be the gateway from which you shall go forth and they shall come unto you. this is a ritual designed for the children of witch blood, therefore kin of the succubi and spirits of the qlippothic realms of wolf and vampire, shade and phantom. you may create a circle from which the spirits shall meet with you, or you may stay near a sl

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

late and breed daemons. the significance of the red sea is the point of the ocean from which leviathan arises, thus leviathan the coiling dragon (the circle) brings the lucifer and lilith in sexual congress, by will they create the first born of witchblood= cain. this is mirrored by the initiate who is able by the solitary act to bring in union both the masculine (lucifer/samael) and the daemonic feminine (lilith) to spawn cain (the united self, the adversary in flesh, baphomet. in the circle of midnight does the self invoke the shadow of the adversary; it is the union of the daemonic spirit or true will with the sorcerer. in this process, the passing and invocation of power brings the initiate in the passing of witchblood. azothoz is the word which brings the self to the fall and then to

ch is the core essence of the isolated spirit of the adept. equally the moon and night (darkness) is the gnosis which must be explored through the dreaming essence of lilith az, the emotional, instinctual and sorcerous path. it is the direct transition and embodiment of the adept in the antinomian left hand path concept. it is essential to balance both, as one feeds the other, be it masculine and feminine qualities. the union of the sun and the moon defines the essence of being, thus separates by will the isolate consciousness of the adept. azothoz a book of the adversary by michael w. ford illustrated by elda isela ford published by succubus publishing http//algol.chaosmagic.com azothoz is a formula used specifically in the golden dawn and is a work combined from the first and final lette

MORALS AND DOGMA

d the universal nature to what they called the most beautiful and perfect triangle, as plato does, in that nuptial diagram, as it is termed, which he has introduced into his commonwealth. then he adds that this triangle is right-angled, and its sides respectively as 3, 4, and 5; and he says "we must suppose that the perpendicular is designed by them to represent the masculine nature, the base the feminine, and that the hypothenuse is to be looked upon as the offspring of both; and accordingly the first of them will aptly enough represent osiris, or the prime cause; the second, isis, or the receptive capacity; the last, horus, or the common effect of the other two. for 3 is the first number which is composed of even and odd; and 4 is a square whose side is equal to the even number 2; but 5

hich the initiate was to enjoy a bliss without alloy and without limit. the corybantes promised eternal life to the initiates of the mysteries of cybele and atys. apuleius represents lucius, while still in the form of an ass, as addressing his prayers to isis, whom he speaks of as the same as ceres, venus, diana, and proserpine, and as illuminating the walls of many cities simultaneously with her feminine lustre, and substituting her quivering light for the bright rays of the sun. she appears to him in his vision as a beautiful female "over whose divine neck her long thick hair hung in graceful ringlets" addressing him, she says "the parent of universal nature attends thy call. the mistress of the elements, initiative germ of generations, supreme of deities, queen of departed spirits, firs

is, was, etc, is used with the greeks, latins, and ourselves. it always implies _existence, actuality. the _present_ form also includes the _future_ sense _shall_ or _may_ be or exist. and? and [huh and hua] chaldaic forms of the imperfect tense of the verb, are the same as the hebrew? and [huh and hih, and mean _was, existed, became. now? and [hua and hia] are the personal pronoun [masculine and feminine, he, she. thus in gen. iv. 20 we have the phrase [hua hih, he was: and in lev. xxi. 9 [ath abih hia, her father. this feminine pronoun, however, is often written [hua, and [hia] occurs only eleven times in the pentateuch. sometimes the feminine form means it; but _that_ pronoun is generally in the masculine form. when either, or [yod, vav, he, or aleph] terminates a word, and has no vowel

_chlom, a crown. reversed, we have in hebrew _moloch_ or _malec, a king, or he who wears a crown. in the kou-onen, or oldest chinese writing, by hieroglyphics [glyph _ge[_hi_ or _khi, with the initial letter modified, was the sun: in persic _gaw_ and in turkish _giun. yue, was the moon; in sanscrit _uh, and in turkish _ai. it will be remembered that, in egypt and elsewhere, the sun was originally feminine, and the moon masculine. in egypt _ioh_ was the moon; and in the feasts of bacchus they cried incessantly _euo sabvi! euo bakh! io bakhe! lo bakhe_ bunsen gives the following personal pronouns for _he_ and _she _he she_ christian aramtic h h jewish aramaic h h hebrew h? h? arabic huwa hiya thus the ineffable name not only embodies the great philosophical idea, that the deity is the ens, t

MOTTA MARCELO THE COMMENTARIES OF AL

46, 57-65, 85, 88, 95-98, 104, 105, 111, 112, 140, 142-144. there is a technical aspect to the above verse which may be of importance to a certain type of aspirant of either sex. in one sense, sin is but the babylonian moon-god, who is represented on seal- cylinders as an old man with flowing beard. the crescent moon was his symbol. this conception is totally hostile to ours. to us, the moon is a feminine symbol. further, our hermit of the tarot is solar, not lunar' sin' is essentially homosexual. his word is restriction because his nature is twisted. perhaps because of hebrew enslavement by the babylonians, jehovah acquired several of the markedly homosexual characteristics of sin. the god of the jews is a homosexual's concept of maleness: harsh, violent, revengeful, merciless. there are

nt extinguishes sincerity. it is better for a person of heterosexual nature to suffer every possible calamity as the indirect environment-evoked result of his doing his true will in that respect than to enjoy health, wealth and happiness by means either of suppressing sex altogether, or debauching it to the service of sodom or gomorrah. equally it is better for the androgyne, the urning, or their feminine counterparts to endure blackmailers private and public, the terrors of police persecution, the disgust, contempt and loathing of the vulgar, and the self-torture of suspecting the peculiarity to be a symptom of a degenerate nature, than to wrong the soul by damning it to the hell of abstinence, or by defiling it with the abhorred embraces of antipathetic arms. every star must calculate it

'chaste' or venal sisters, as men now despise 'milksops 'sissies, and 'tango lizards. love is to be divorced utterly and irrevocably from social and financial agreements, especially marriage. love is a sport, an art, a religion, as you will; it is not an ol' do' emporium 'mary inviolate' is to be 'torn upon wheels' because tearing is the only treatment for her; and rv, a wheel, is the name of the feminine principle (see liber d) it is her own sisters who are to punish her for the crime of denying her nature, not men who are to redeem her, since, as above remarked, it is man's own false sense of guilt, his selfishness, and his cowardice, which originally forced her to blaspheme against herself, and so degraded her in her own eyes, and in his. let him attend to his own particular business, t

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ality trouble and misery should be brought into the world. the gods were so charmed with the graceful and artistic creation of hephastus, that they all determined to endow her with some special gift. hermes (mercury) bestowed on her a smooth persuasive tongue, aphrodite gave her beauty and the art of pleasing; the graces made her fascinating, and athene (minerva) gifted her with the possession of feminine accomplishments. she was called pandora, which means all-gifted, having received every attribute necessary to make her charming and irresistible. thus beautifully formed and endowed, this exquisite creature, attired by page 25 the graces, and crowned with flowers by the seasons, was conducted to the house of epimetheus[9] by hermes the messenger of the gods. now epimetheus had been warned

llas, from pallo, i swing. in the centre of this shield, which was covered with dragon's scales, bordered with serpents, and which she sometimes wore as a breastplate, was the awe-inspiring head of the medusa, which had the effect of turning to stone all beholders. in addition to the many functions which she exercised in connection with the state, athene presided over the two chief departments of feminine industry, spinning and weaving. in the latter art she herself displayed unrivalled ability and exquisite taste. she wove her own robe and that of hera, which last she is said to have embroidered very richly; she also gave jason a cloak wrought by herself, when he set forth in quest of the golden fleece. being on one occasion challenged to a contest in this accomplishment by a mortal maide

burst forth into new shoots. the principal festival held in honour of this divinity was the panathenaa. the owl, cock, and serpent were the animals sacred to her, and her sacrifices were rams, bulls, and cows. page 48 page 49 minerva. the minerva of the romans was identified with the pallas-athene of the greeks. like her she presides over learning and all useful arts, and is the patroness of the feminine accomplishments of sewing, spinning, weaving &c. schools were under her especial care, and schoolboys, therefore, had holidays during her festivals (the greater quinquatria, when they always brought a gift to their master, called the minerval. it is worthy of notice that the only three divinities [48]worshipped in the capitol were jupiter, juno, and minerva, and in their joint honour the

y to comprehend the worship of this divinity, we must consider her under each aspect. arcadian artemis. the arcadian artemis (the real artemis of the greeks) was the daughter of zeus and leto, and twin-sister of apollo. she was the page 95 goddess of hunting and chastity, and having obtained from her father permission to lead a life of celibacy, she ever remained a maiden-divinity. artemis is the feminine counterpart of her brother, the glorious god of light, and, like him, though she deals out destruction and sudden death to men and animals, she is also able to alleviate suffering and cure diseases. like apollo also, she is skilled in the use of the bow, but in a far more eminent degree, for in the character of artemis, who devoted herself to the chase with passionate [88]ardour, this bec

PHOSPHORUS

and lays a foundation for the witches sabbat as an initiatory practice. 3. the goetia luciferian edition. this encircles the practice of ceremonial magick as a means of self-initiation through both high and low sorcery. one must grow familiar with the avenues of self control as the encompassing of interior to exterior forces. 4. samael and lilith, results of ritual workings and how one unites the feminine and the masculine within the self. a minimum two page essay on lilith and samael. 5. study of the 8 pointed luciferian star chaos and baphomet. a detailed study in writing of the results in a minimum of 3 pages and how this primal gnosis relates to the self. baphomet and the basics of sex magick will be sought to be understood. 6. luciferian transference sigils of mastery and how lucifer

0 1. a study of austin osman spare via the book of pleasure. you will wish to obtain other titles by spare and seek to understand through practice the essence of zos kia and its view as a practitioner of the left hand path. 2. lilith, hecate, babalon& az. what each goddess represents (and how they are the same) and the results of invoking them within (both male and female. the significance of the feminine (lunar) and the goddess of death and birth. the crimson caul and the birth of lilith within the luciferian circle. a minimum four page essay on the goddess and how this feminine aspect is used within the male or female. see nox umbra, book of cain, book of the witch moon and yatuk dinoih. 3. creation of famulus (familiars) both lesser and greater. submit records and techniques used in cre

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

es into aramaic as "he unites the heavens and the earth. the reason yesod is called "kol (everything) is because all the influence gathers there before it comes out into revelation. the zohar calls this "knishu d kol nehorin (the gathering place of all the lights before they come out into revelation. in contrast, malchut, the recipient, is called "kalah (bride. however, the word kalah also is the feminine form of the word kol and likewise means "everything. this is because since she "has nothing of her own, malchut is the receptacle for everything above her. the sefirah of malchut will now be discussed in greater detail. keter malchut the desire for kingship the sefirah of malchut is unique and different than all the other sefirot in that it requires an "other. all the other qualities may

a concept he is trying to understand, his intellect becomes sublimated to the concept. only after the complete sublimation of his intellect to the concept, can he conceptualize it in a revealed and tangible way, and even bring out new insights from it (this process of delving with all the intellectual faculties and sublimating them to the concept is called ha ala at mayim nukvin the rising of the feminine waters. this causes what is called hamshachat mayim d churin the drawing down of the masculine waters of insight) furthermore, when one is studying a subject, he will never reach the truth of it unless his intent is only to grasp its true meaning. for example, many people go to school and learn many different concepts and subjects. however, who is it who grasps their true depth and has in

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

of z feir anpin and nukva of atzilut in them. to be continued c .translated from likutei torah 21 parashat bereishit [third installment] we continue the discussion of the opening passage of the torah translated in the previous two installments. the analysis centers at this point on the verse, glet us make man in our image, after our likeness. h both the gimage h and the glikeness h come from the feminine [aspect of the intellect, ima, who clothes the offspring [she produces. this [clothing] is the gimage. h thus, the numerical value of the word for gimage h [tzelem, 160, plus the kolel] is the same as that of the name ekyeh when spelled out with the letter yud, which denotes the feminine principle. as we have seen, the name ekyeh is chiefly associated with binah, and therefore has a femin

in z feir anpin of asiyah, and gthe elikeness f exists in the female h of asiyah. the terms gmale h and gfemale h usually refer to z feir anpin and nukva of atzilut, but in this case they refer to z feir anpin and nukva of asiyah. 1 genesis 1:26. the arizal on parashat bereishit (2) 22 nonetheless, all this occurred through ima of beriah [clothing the partzufim of] asiyah, and all of this is the feminine. thus, the question was solely regarding the gman h of asiyah. as was stated previously, the statement glet us make man in our image, after our likeness h was a question posed by ima of beriah to abba of beriah( gshall we make man c? h. the question was whether to make gman h of asiyah, since his earthly counterpart, mortal man, was destined to sin. the torah then states, gand g-d created

e creation of the gman h of beriah in its discussion of the sixth day of creation, which refers to yesod of atzilut, not beriah? the creation of this gman, h of beriah, is described in [the torah fs account of] the sixth day, while his creation should have occurred after the seventh day, which expressed the nukva of z feir anpin of atzilut. but [it is] because the seventh day, which is always the feminine, and the sixth, which embodies yesod, are never separated, for yesod and malchut are never separated. since this is so, the sixth day includes the feminine principle as well [as the masculine principle. thus, in a sense, the entire array of atzilut has already been dealt with by the sixth day, so while still discussing the sixth day, the torah can go on to discuss what happened in the wor

alchut are never separated. since this is so, the sixth day includes the feminine principle as well [as the masculine principle. thus, in a sense, the entire array of atzilut has already been dealt with by the sixth day, so while still discussing the sixth day, the torah can go on to discuss what happened in the world of beriah. furthermore, the main aspect of the male [partzuf] is yesod, for the feminine [partzuf] is essentially just a receptacle for the [seminal] drop that yesod posits in it. she is gan non-shining speculum. h since the feminine partzuf is essentially a receptacle for the seminal seed of z feir anpin, the main aspect of z feir anpin is, in this context, yesod, the sefirah that actual posits the seminal drop in nukva. the term gnon-shining speculum h is used to refer to m

ing speculum h is gmirror, h while that of gshining speculum h is simply gtransparent glass. h also, the sixth day is prefaced by the definite article, in contrast to the other days. in the creation account, the first five days are mentioned without a definite article( gone day, h ga second day, h ga third day, h etc. only the sixth day is referred to as gthe sixth day. h5 this indicates that the feminine principle is already rectified [on this day. since the definite article is the letter hei, which in the context of the name havayah refers to the feminine sefirot (binah and malchut, malchut in particular. if so, in what way does the seventh day refer to malchut? and the only thing lacking is for [z feir anpin and nukva] to turn face to face in order to couple. adam and eve.and therefore

oned first, while in the account of the making [of the world of asiyah. this is because the creation occurred by means of z feir anpin and nukva of atzilut as they were clothed [atzilut] is a masculine world, so therefore the heavens, the vav of the name havayah, were created first. atzilut is indicated by the yud of the name havayah and corresponds to chochmah (abba, male principles. asiyah is a feminine world, in which the female rules over the male, so therefore the earth was created before the heavens. this is another reason why asiyah was made together with beriah, before yetzirah [beriah] is a feminine world, indicated by the letter hei, which is formed of a dalet above a vav. the dalet, which indicates asiyah, was revealed there [in the world of beriah, while the world of yetzirah w

ecause all the divine beneficence of the preceding sefirot flows into it and through it to malchut. in the verse quoted, yesod is described as positing its seed on the earth, i.e, on the surface of the earth, rather than in the earth. 1 genesis 7:20. 2 ibid. 6:12. 3 ibid. 38:9. 4 1 chronicles 29:11. the arizal on parashat noach (2) 40 in this way [nukva] was gdestroyed, h for it could not elevate feminine water at all. therefore [g-d] brought the flood upon them. since the flow from yesod was directed toward the forces of selfishness and evil, rather toward nukva, nukva could not elicit the flow of divine beneficence toward it. gelevating feminine water h is the allegorical term for arousing or eliciting flow from above [normally, nukva can] elevate her feminine water, which is states of g

flow from yesod was directed toward the forces of selfishness and evil, rather toward nukva, nukva could not elicit the flow of divine beneficence toward it. gelevating feminine water h is the allegorical term for arousing or eliciting flow from above [normally, nukva can] elevate her feminine water, which is states of gevurah. and when the masculine water mates with her states of gevurah [in her feminine water, the states of gevurah are sweetened. as we have seen previously, the feminine principle is constructed out of states of gevurah, since it needs to be very judgmental in order to interface with the material world, which is a priori antithetical to g-dliness. in order that these states of gevurah not leave her with an entirely negative attitude, she must periodically gmate h with the

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

research is only one example that points llewellyn to high standards and impeccable an invaluable and special role in my life some of them now. the contributing george wilson, and hal sundt have taken making this an unparalleled edition of has been my faithful golden dawn has achieved attainments in actualizing i also wish to thank stephan hoeller, conversation and ideas, and my me closer to the feminine. finally, i ph.d. for his patient participation in my when regardie finished his introduction with the words that his work was true fratres and sorores who seek the ruby stone of the wise. our work too, just introduction to the second edition volume i. it would be trite to say that life is a strange, wonderful and mysterious process. but it is! in his triumphal chariot of antimony, the al

he neschamah. introduction 33 speaking of an analogous psychological conception in his commentary to the secret of the golden flower, dr. c. g. jung remarks that this figure represents "a line or principle of life that strives after superhuman, shining heights" at the base of the tree stands eve, the nephesch or unconscious who, in opposition to this divine genius, stands for the dark "earthborn, feminine principle with its emotionality and instinctiveness reaching far back into the depths of time, and into the roots of physiological continuity" between the two stands adam, supported by the fundamental strength of eve, the ruach or ego not yet awakened to a realisation of its innate power and possibility. from the larger point of view he represents the race as a whole and "is the personifi

is. and an analysis of the separate parts of the vault- the venus door, the pastos, the two pillars- would subscribe to that view. for regeneration and the second birth have always as creative psychological states been associated with the mother. and it may be recalled that the neschamah or that principle in man which constantly strives for the superhuman shining heights, is always portrayed as a feminine principle, passive, intuitive and alluring. whilst the universal counterpart of this human principle, represented on the tree of life by the supernals, is always described by the mediaeval alchemists as a virginal figuie, from whose life and substance all things have issued, and through whose agency man is brought to the second birth. the reader is earnestly recommended to study this ritu

d compare, and to the end, see that thou think but little of thyself-for only he that humbleth himself shall be exalted. magical knowledge is not given unto thee to tickle thy vanity and conceit, but that by its means, thou mayest purify and equilibriate thy spiritual nature and honour the vast and concealed one. this is the explanation of the first diagram of the paths-the sephiroth being in the feminine scale and the paths in the masculine or king's scale. it is the key of the forces which lie in qesheth the bow. treasure it in thy heart and mark it well, seeing that therein is the key of nature. meditate on it and reveal it not unto the profane, for many and great are its mysteries. note: there are four scales of colour which correspond to the four worlds. they are: the king scale atzil

the great name they represent: thus samekh in: the king scale is deep blue the queen scale is yellow the prince scale is green the princess scale is grey blue <193> tiphareth in: the king scale is rose the queen scale is gold the prince scale is pink the princess scale is tawny yellow the tree of life for the use of an adeptus minor is compounded of the first two scales. the sephiroth are in the feminine, passive, or queen scale. the paths are in the masculine, active, or king scale. it thus represents the forces of atziluth in the paths uniting the sephiroth as reflected in the briatic world, one of the possible arrangements of the powers inherent in yod he of the great name. first are the feminine colours of the sephiroth, the queen's scale. in kether is the divine white brilliance, the

awny of hod mingled rnth &e puce of yesod there oeth forth a certain red russet brown 'russet' yet gleamin with a hidden &e. and from the reen of net- zach and the r uce of yesod &ere goeth forth a certain other darf ening f e n 'olive' yet ric and glowing withal. and the synthesis of all these is a lackness which bordereth upon the qlip 0th. thus are the colours of the sep&oth completed in their feminine or rainbow scale. moreover, though the tree of life operates thou h all the ten, sephiroth, yet it is referred in a special manner to ti hareth. 1ls o, though the branches of the tree of knowledge of good and stretch into the seven lower sephiroth and downwards into the kin dom of shells, yet it <198> is referred especiall unto malkuth. imilardy with netzach and hod, the right and le colu

r the kingdom and em ire which is the visible universe. and cholem $sodoth the breaker of foundations (or ohm yesodoui-the world of the elements) is the name of the sphere of 0 eration of malkuth which is called the sphere of the elements from which a t things are formed, and its archangels are three:-mefatron, the prince of countenance reflected from kether, and sandal hon, the prince of prayer (feminine, and nephesch ha messiah, the soul of tie reconciler for earth. and the order of angels is ashim or flames of fire, as it is written 'who maketh his angels spirits and his ministers as a flarnin fire,'and these are also called the order of blessed souls, or of the souls o f the just made perfect (note the three archan els attributed to malkuth with reference to regar% to our father, our l

hidden knowledge in the name of adonai. hierophant advances to east of altar with sceptre, which he thrusts between sword of hiereus and sceptre of hegemon, and raising it to an angle of 45' says: but the great angel sandalphon said: i am the reconciler for earth, and the celestial soul therein. form is invisible alike in darkness and in blinding light. i am the left hand kerub of the ark and the feminine power, as metatron is the right hand kerub and the masculine power, and i prepare the way to the celestial light. hegemon and hiereus step back to south and north of altar respectively. hiero takes neo by right hand with his left, and pointing to the altar and diagram says: zelator ritual 147 and tetragrammaton placed kerubim at the east of the garden of eden and a flaming sword which tur

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

ay become like unto both if you choose. have you overcome the vortices of vague thoughts? are you without indecision or capriciousness? do you consent to pleasure only when you will, and do you wish for it only when you should? no, is it not so? not at least invariably, but this may come to pass if you choose. the sphinx has not only a man's head, it has woman's breasts; do you know how to resist feminine charms? no, is it not so? and you laugh outright in replying, parading your moral weakness for the glorification of your physical and vital force. be it so: i allow you to render this homage to the ass of sterne or apuleius. the ass has its merit, i agree; it was consecrated to priapus as was the goat to the god of mendes. but take it for what it is worth, and decide whether ass or man sh

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

of the microcosmos, represents, among other magical mysteries, the double sympathy of the human extremities with, each other and with the circulation of the astral light in the human body. thus, when a man is represented in the star of the pentagram, as may be seen in the occult philosophy of agrippa, it should be observed that the head corresponds in masculine sympathy with the right foot and in feminine sympathy with the left foot; that the right hand corresponds in the same way with the left hand and left foot, and reciprocally of the other hand. this must be borne in mind when making magnetic passes, if we seek to govern the whole organism and bind all members by their proper chains of analogy and natural sympathy. similar knowledge is required for the use of the pentagram in the conju

d in our frontispiece bears upon its forehead the sign of the pentagram with one point in the ascendant, which is sufficient to distinguish it as a symbol of the light. moreover, the sign of occultism is made with both hands, pointing upward to the white moon of chesed, and downward to the black moon of geburah. this sign expresses the perfect concord between mercy and justice. one of the arms is feminine and the other masculine, as in the androgyne of khunrath, those attributes we have combined with those of our goat, since they are one and the same symbol. the torch of intelligence burning between the horns is the magical light of universal equilibrium; it is also the type of the soul, exalted above matter, even while cleaving to matter, as the flame cleaves to the torch. the monstrous h

ROBERT KIRK WALKER BETWEEN WORLDS

es gay http//www.dreampower.com/kirk_wbw/pg_126.htm (6 of 13 [10/9/2001 12:36:58 am] robert kirk- walker between worlds the chess-playing ladies or maidens appear in several variants in tam lin. they are often placed in fairyland, as an example of the joys of that place. in our particular version of the ballad, they are at the court of the king, but in either case they represent the collection of feminine powers at work. chess, it should be remembered, was no mere diversion, but a magical or cosmological game in celtic culture. the regular appearance of chess-playing maidens in ancient lore, both folk and literary, may suggest that they are oefates' or operative powers of creation and destruction. 8. janet seeks for tam lin in the variant given above, janet seeks to abort her child by pull

sion but makes blind those who eat it often. the thymallus, which has its name from the flower thyme, smells so that it betrays the fish that often eat of it until all the fishes in the river smell like itself. they say http//www.dreampower.com/kirk_wbw/pg_161.htm (3 of 4 [10/9/2001 12:37:33 am] robert kirk- walker between worlds(pages 161-164) that the muraenas, contrary to all laws, are all the feminine sex, yet they copulate and reproduce and multiply their offspring from a different kind of seed. for often snakes come together along the shore where they are .and they make the sound of pleasing hissing and, calling out the muraenas, join with them according to custom. it is also remarkable that the remora, half a foot long, holds fast the ship to which it adheres at sea just as though i

RUBY TABLET OF SET

ing the fights. perhaps the general idea of homosexuality and left hand path magic comes from such sources as the depictions in la bas and similar fantasies. even ipsissimus aleister crowley described homosexuality as a perversion, although he certainly had no compunction about indulging in that perversion for his xi workings. was he compromising? i think not. crowley spoke of himself as having a feminine personality capable of actions of its own, and further having a definite place in his magical workings. he could be vociferous enough about things he did not like or approve of, and since there is minimal condemnation of homosexuality in his writings, one may deduce that he received a great deal of not only magical but also physical pleasure from such acts. the masculine crowley may have

f actions of its own, and further having a definite place in his magical workings. he could be vociferous enough about things he did not like or approve of, and since there is minimal condemnation of homosexuality in his writings, one may deduce that he received a great deal of not only magical but also physical pleasure from such acts. the masculine crowley may have spoken of perversion, but the feminine side of him was never too far beneath the surface. the magus of the aeon of harwer may have had his confused and mistaken moments, but his clarity of vision pointed out in unequivocal terms the enormous power of sexual workings, and that at certain times under certain circumstances a homosexual working could generate the perfect impulse needed to get the job in mind done. the writings lef

accepted, but regardless, there is a rarely openly spoken of between-the-lines subtradition to be found in both schools, suspecting that the homosexual magician can possibly access magic more easily than his heterosexual counterpart. is there any truth in this? i am not prepared to pontificate on this particular point; rather it is offered as a subject for discussion. each of us has masculine and feminine personality traits, and there are times when the masculine is more pronounced, while at others the feminine holds greater sway- regardless of gender. could this assist the homosexual magician in successful workings? perhaps so (and keep that "perhaps" in mind- remember, i will not pontificate here) homosexuality, if seen in the natural paths and plans of the cosmos, is not a normal thing

of our goals, and the inability to do anything meaningful afterwards) if there can be opposites in the four suits, then wands and disks are those opposites, the most active and the most passive. likewise, among the court cards the knight and princess are opposites, again the most active and the most passive, the most accomplished to the least accomplished. you yourself pointed out the masculine/ feminine opposites involved here. i read this to mean that your xeper will demand a complete change in direction, study, personality, or some aspect of your being which is central to it. your study of la-qin-al should enable you to understand what i'm talking about. if i were to point to a parallel in my own history, it would be that i had worked for several years with the neter shu, and had adopt

bserve is the cluster of forms about the base of the card. crowley relates that these are the beginnings of life. when coupled with the balanced lines of the priestess, the veiled figure becomes a goal to be attained, a xem, an aristos to be sought. on her own the priestess is not the last word; it is her wisdom those first stages of life will eventually find themselves search for rather than the feminine for itself. the book of thoth hints at this when speaking of the veil of light surrounding the priestess "she is the truth behind the veil of light" crowley goes further yet and identifies the card's shrouded figure as the goddess nuith, the "possibility of form. it is that last which gives the card a more setian appeal. it is also that which catches the eye: that possibility of form, or

ii speaks not of the shea and wilson 93 feet tall goddess eris, but of a serene aspect of what crowley referred to as..a continuity of life, an inheritance of blood, which binds all forms of nature together" this binding of the forms is a subtle hint into what trump iii's bedrock is working toward displaying. if we remember the empress as the mother, we have part of the initial puzzle solved. the feminine form, starting at the basics of not only trump iii, but also trump ii (the priestess, shows woman as the "many-throned, many-minded, many-wiled, daughter of zeus" and therein is another door left ajar to help understanding the tarot's capabilities. the mother image provides a secure inner environment from which the higher aspects can be launched with only minimal intrusions from the outsi

out of order. there must be manifestation before the individual can remanifest and this nuit is doing. the dual cups which aleister crowley points out as resembling breasts [due to the liber legis reference] hold representations of the most highly refined essences of the words of the aeon. the upper chalice holds "ethereal water, which is also milk and oil and blood" themselves components of the feminine nature raised above the normal uses into new and advanced function. note that the flow of the cup's contents go no further than nuit's body and are absorbed rather than permitted to waste on the ground. the lower container on the other hand "pours the immortal liquor of her life. she pours it upon the junction of land and water" dclxvi made mention in a previous chapter to the cult of shi

he utilization of pure essences would hardly be desirable, but there we have it- the old beast was given at times to assigning right and just as those qualities seemed appropriate at the moment. the contents of both cups are separated by nuit's swirling hair, a part of the atu which ipsissimus crowley describes as hiding the abyss between the sea of binah and the earth, both earth and water being feminine in nature in accord with the general theme of the card, that of the personification of magic in the female aspect. the abyss itself can be interpreted in a number of ways, each being proper to the initiate approaching it- ir having crossed it. trump xvii abounds with movement and energy- the principal parts are moving in swirls and flowings. to me it is a display of work aimed in the dire

SABBATIC KABALA OF THE CROOKED PATH

r adharas, nadis and charkas. this connects with the sea of unconsciousness geniis and archetypes and also the strightly personal imprints of spiritual blood. the connections of these lunar qualities, linked to the sub-consciousness (as well as the un-consciousness) which in this cell are displayed in the most murky fields of expression are interesting since it suggest a highly active role of the feminine vessel. both letters are reminiscent of the darkside of the kabbalistik universe and totally stellar in nature. cell 8 being the aat of the 9th and 20th letter of the sacred alphabet with my shadow i will eclipse the very face of nature. in this cell the mage is beneath his own vast seas of un- and subconscious magical patchworks and a total integration with the shadow-self is performed t

SATANIC BIBLE

release often leads to compulsion and, therefore, a great number of people devise undetectable methods of giving vent to their urges. just because most fetishistic activity is not outwardly apparent, the sexually unsophisticated should not delude himself into thinking it does not exist. to cite examples of the ingenious techniques used: the male transvestite will indulge in his fetish by wearing feminine undergarments while going about his daily activities; or the masochistic woman might wear a rubber girdle several sizes too small, so she may derive sexual pleasure from her fetishistic discomfort throughout the day, with no one the wiser. these illustrations are far tamer and more prevalent examples than others which could have been given. satanism encourages any form of sexual expressio

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

hat is now sichuan (also spelled szechwan) province. he replaced folk belief in demons with the images of three heavens. zhang daoling also established twenty-four governing areas, or parishes. his church used the dao de jing for religious instruction but also created its own holy texts and rules. daoist priests, who could be men or women, were called libationers. daoism, with its respect for the feminine, has always granted men and women equal standing. these early libationers ran inns or hotels that were open to all travelers, and they interpreted the dao de jing to the faithful. they also kept a list of the faithful and of their behavior, both good and bad. zhang was able to fund his church by a religious tax of five pecks, or baskets, of rice annually, giving his sect the nickname the

s as the dao de jing and also texts from all the major daoist religious sects. sacred symbols the most recognizable symbol of daoism is the yin-yang, a circle divided by a curving line into equal white and black spaces. each of these halves, in turn, has a small circle of the other color in it. this symbol speaks of the balance between opposites in the universe. the yin is the softer element, the feminine, dark, and open aspect of the universe. the yang is male, light, and controlling. for daoists, it is best to have yin and yang as balanced as possible. world religions: almanac 191 daoism the bagua (also spelled pa kua) is a related symbol. this symbol is made up of eight trigrams, or combinations of three broken or unbroken lines, from the yijing that represent the ever-changing nature o

0 daoist temples. the basic form of daoist ritual is the jiao, or offering, done to pray for assistance from the gods. these offerings range from simple wine and food placed on a family altar to more complex ritual offerings that celebrate one of the many holy days of the daoist calendar. priests prepare for the more the yin-yang symbol represents the balance between light and dark, masculine and feminine. this balance symbolizes the harmony of the dao and is the goal of all daoists. royalty-free/ corbis. world religions: almanac 193 daoism elaborate offerings several days in advance by purifying all the robes, musical instruments, sacred scrolls, candles, and incense over hot oil. on the first day of such typical offering festivals, the priests form a procession through the town and call

though the festival of kumbh mela occurs four times every twelve years in the indian cities of prayag, haridwar, uijain, and nashik. all hindus regard the ganga (ganges) river as holy. observances. hindus have a great many festivals and other observances. three of the most common are diwali, the festival of lights; navratri, nine nights, the celebration of the triumph of good over evil and of the feminine principle in the world; and kumbh mela, a pilgrimage that is held four times during a twelveyear cycle. phrases. one commonly used word is namaste, a greeting offered with the palms of the hands placed together at chest level and accompanied by a slight bow. it literally means i bow to you. world religions: almanac 243 hinduism sacred text, vishnu says, howsoever men approach me, even so

olence that has characterized religious disputes in other faiths such as christianity and islam. at the same time, hinduism is a complex religion, with numerous sects and subsects. vaishnavas, saivas, and saktis overall, hinduism can be divided into three broad sects or classes: vaishnavas, who worship vishnu; saivas, who worship shiva; and saktis, who worship devi, or the mother aspect of god, a feminine principle that gives birth and nurtures. other major sects include the sauras, who worship the sun-god; the ganapatyas, who worship ganesh; and the kumaras, who worship skanda as the supreme god. the first major sect in hinduism is vaishnavaism, whose followers are called vaishnavas. this sect itself covers a number of branches. the oldest one is the sri sampradaya, which was founded by r

ods of the smartas is shiva. the smartas, however, are extremely diverse and include at least forty-two different branches, many of them associated with different regions of india. the third major sect is the saktis, or saktism. saktism is followed by hundreds of thousands of indians, primarily in the bengal region. its chief characteristics are its view of god as a destroyer, its emphasis on the feminine, mother aspect of god, and its emphasis on ceremony and ritual. the word sakti means energy, and saktis see force or power as the active principle of the universe, personified by devi, the mother goddess. the chief goal of saktism is moksha, achieving salvation through the bliss that comes with total identification with the supreme being. another major goal is good works. there are at lea

as the strong, the loving, the everlasting, the caring, the merciful, and so on. allah is an abstract concept rather than a person. the word he is used to refer to allah because arabic does not have a word for it. like many european languages, nouns in arabic have grammatical gender, so that, for example, the word for fork might be masculine, referred to as a he, while the word for spoon might be feminine, referred to as a she. in arabic, the -ah ending in allah is a feminine form. but when allah is paired with the word hoowa, meaning he is, the masculine he and the feminine ending -ah cancel one another out, suggesting to the arabic ear that allah has no gender. submission to allah according to muslim belief, each individual is given free will, including the opportunity to submit to allah

ity that cannot be described by his attributes. he exists everywhere, is all powerful, and all knowing( omniscient. 3. god is incorporeal. this means that god does not have a body or any physical attributes, including gender. god is a he primarily because hebrew, the ancient language of the jewish people, does not have neuter words, that is, words whose grammatical gender is neither masculine nor feminine. 4. god is eternal. he has no beginning and no end. 5. prayer is to be addressed to god and to no other being. prayer is central to jewish life, and devout jews pray at least three times each day. 6. the words of the prophets in the tanakh are true. jewish scripture identifies fifty-five prophets, including seven women. these prophets spoke for god and helped to define the relationship be

SEPHER YETZIRAH WESTCOTT

ne name is printed in english bibles as jehovah sabaoth, or as "lord of hosts" as in psalm xxiv. 10. tzba is an army. 4. god of israel. here the word god is alhi, which in unpointed hebrew might be god, or gods, or my god. 5. the elohim of the living. the words are alhim chiim. alhim, often written in english letters as elohim, or by godftey higgins as aleim, seems to be a masculine plural of the feminine form eloah, alh, of the divine masculine name el, al; this is commonly translated god, and means strong, mighty, supreme. chiim is the plural of chi--living, or life. chih is a living animal, and so is chiva. chii is also life. frey in his dictionary gives chiim as the plural word lives, or vitae. the true adjective for living is chia. elohim chiim, then, apart from jewish or christian pr

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

o home but his, no dependence save on his affection; he wept when he read it, and was impatient till adela arrived. this girl, then about eighteen, concerned beneath a gentle and calm exterior much of the romance or enthusiasm that had, at her own age, characterised her brother. but her enthusiasm was of a far purer order, and was restrained within proper bounds, partly by the sweetness of a very feminine nature, and partly by a strict and methodical education. she differed from him especially in a timidity of character which exceeded that usual at her age, but which the habit of self-command concealed no less carefully than that timidity itself concealed the romance i have ascribed to her. adela was not handsome: she had the complexion and the form of delicate health; and too fine an orga

SORCERIES OF ZOS

tive to compare spare's theory of 'visualized sensation' with dali's definition of painting as 'hand don colour photography of concret irrationality. sensation is essentially irrational, and its delineation in graphic form('hand done colour photography) i sidentical with spare's method of 'visualized sensation. these magicians utilized human embodiments of power (shakti) which appearedusually- in feminine form. each book that crowley produced had its corresponding shakti. the rites of eleusis (1910) were powered, largely, by leila waddell. book four, parts i& ii (1913) came through soror virakam (mary d'este. liber aleph- the book of wisdom or folly (1918- was inspired by soror hilarion (jane foster. his great work, magick in theory and practice, was written mainly in 1920 in cefalu, where

SYMBOLISM OF THE BANNERS

ld lead to the understanding 4 of the whole manifested universe as a form encompassing pure cosmic force. a gigantic cross upon which this force is crucified. the whole of life is lived under the shadow of this cross. this is the primary cross of life of which the cross of golgotha is a lesser manifestation; a shadow cast by the great shadow. having taken a look at mary as a representation of the feminine principle of the shekinah in the christian belief, let's take a look at twklm, for twklm and hnyb have various manifestations of mary, isis in common. twklm, the inferior mother, the queen, the bride, the virgin, have the common denominator of femininity. this attribution is obvious when one considers that twklm is receptive to all the higher emanations of the tree. the queen and the brid

xion, the beautiful naked hermaphrodite of dwsy on the t or cross of the thirty-second path. on the card we notice the female figure naked, except for a k-shaped scarf, dancing within a wreathed oval. her attitude, with arms extended downwards and outwards, and her legs forming a cross, suggests the triangle over a cross, the sign of q. having taken a look at correspondences of the cross with the feminine principle of both h and h final, we need to look at w. w is the letter attributed to the world of hryxy, and to the element of m, and the sephira of trapt. one of the most important symbols of trapt is the cross, whether in its form of the calvary cross of black with three black 5 steps leading up to it, or the gold equal armed cross with a rose of red blooming at its center. the calvary

TECHNICIANS GUIDE TO THE LEFT HAND PATH

to have a relationship to to the affinities (harmonic connection) of the initiate. in initiation, this focus exists in the form of a magus utterance. the use of the capital "u" is purposeful. in most lhp circles, an utterance is recognized as vital in creating a framework in which an individual can view their environment in such a way as to promote their personal evolution. the lhp magus or maga (feminine) is an individual whose consciousness has tapped directly into the extension of a vital principle that relates to the transformation of consciousness. this transformation is not solely the property of the antinomian character, as pointed out earlier in this text. the form of transformation is based upon the manner in which resistance is encountered and dealt with. a magus or maga can exte

TELESMATIC FIGURES

to the world of tylzta (in only a limited sense into ayrb, a telesmatic image in ayrb would be thou conceded) telesmatic forms are thusly attributed unto aryzty. let the adept be warned not to apply a telesmatic image 3 to a divine name in tylzta. the image would be of aryzty, and in aysa, it would be an elemental form. thou shall determine the sex of thy form by the predominance of masculine or feminine in the totality of the letters. thou shall avoid a jumbling of the sexes in the same form. divide into as many parts as there are letters commencing from the first letter and the upper part downward in order. irrespective of the testimony of the letters, some forms are inherently masculine or feminine based on tradition and sacred writings. example: sandalphon has a predominance of mascul

avoid a jumbling of the sexes in the same form. divide into as many parts as there are letters commencing from the first letter and the upper part downward in order. irrespective of the testimony of the letters, some forms are inherently masculine or feminine based on tradition and sacred writings. example: sandalphon has a predominance of masculine letters but tradition dictates this form to be feminine. should thou wish to build up an elemental form of the name, thou will employ the colors of the path to which the letters apply. while this may at first seem awkward to the adept, thou will soon discover its elemental potency through practice. example of the letter a briatic plane- rather masculine than feminine, a spiritual figure hardly visable at all. headdress is winged. body clouded

with winged helmet, face angelic, yet fierce. body& arms mailed and child-like. legs and feet, mailed with buskins, and wings are attached to them. assiatic plane- lunatic at times given to fits of mania. evil! bordering between bird and demon. angelic and spiritual forces of divine light have no gender in the grosser understanding of the term. thou mayest classify them according to masculine or feminine sides. gender is stronger in the lower forms such as elemental spirits, planetary spirits, olympic spirits, kerubic forms, fays, etc. thou wilt observe that in the higher forms, gender is correlated by either steady, firm or rushing. firmness is of the feminine nature, rushing is of the masculine. thou will know that although letters are classified by masculine and feminine, it must be no

pirits, olympic spirits, kerubic forms, fays, etc. thou wilt observe that in the higher forms, gender is correlated by either steady, firm or rushing. firmness is of the feminine nature, rushing is of the masculine. thou will know that although letters are classified by masculine and feminine, it must be noted that all letters containeth both qualities. those, then, that are masculine rather than feminine are more rapid in action. those that are more feminine are more firm and steady. certain others are epicene, yet inclined rather to one nature than another. 4 there is another method of assigning gender based upon whether or not the sound of the hebrew letter is arrested or prolonged. if the former it is masculine, if the latter it is feminine as follows: sound prolonged (masculine) aleph

ined rather to one nature than another. 4 there is another method of assigning gender based upon whether or not the sound of the hebrew letter is arrested or prolonged. if the former it is masculine, if the latter it is feminine as follows: sound prolonged (masculine) aleph-broad a beth-b-bh vau-u,v, oo zayin-z caph-k, kh nun-n samekh-s ayin-o, ngh, au qoph-q, qh resh-r shin-sh, s sound arrested (feminine) gimel-g, gh daleth-d, dh heh-h cheth-ch (gutteral) teth-t yod-i, j, y. lamed-l mem-m peh-p, ph tzaddi-tz 5 telesmatic attributions of the letters of the hebrew alphabet a spiritual. wings generally, epicene, rather male than female, rather thin type. b active and slight. male. g grey, beautiful yet changeful. feminine, rather full face and body. d very beautiful and attractive. feminine

teth-t yod-i, j, y. lamed-l mem-m peh-p, ph tzaddi-tz 5 telesmatic attributions of the letters of the hebrew alphabet a spiritual. wings generally, epicene, rather male than female, rather thin type. b active and slight. male. g grey, beautiful yet changeful. feminine, rather full face and body. d very beautiful and attractive. feminine. rather full face and body. h fierce, strong, rather fiery; feminine. w steady and strong. rather heavy and clumsy, masculine. z thin, intelligent, masculine. j full face, not much expression, feminine. f rather strong and fiery. feminine. y very white and rather delicate. feminine. k big and strong, masculine. l well-proportioned; feminine. m reflective, dream-like, epicene, but female rather than male. n square determined face, masculine, rather dark. s

full face, not much expression, feminine. f rather strong and fiery. feminine. y very white and rather delicate. feminine. k big and strong, masculine. l well-proportioned; feminine. m reflective, dream-like, epicene, but female rather than male. n square determined face, masculine, rather dark. s thin rather expressive face; masculine. u rather mechanical, masculine. p fierce, strong, resolute, feminine. x thoughtful, intellectual, feminine. q rather full face, masculine. r proud and dominant, masculine. c fierce, active, epicene, rather male than female. t dark, grey, epicene; male rather than female (these genders are only given as a convenient guide) in the vibration of names, concentrate first upon the highest aspirations and upon the whiteness of rtk. astral vibrations and material

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

inly seeks to hide and coverup his fides oath of allegiance to jahbuhlun, his sacred god. but, believe me, there is no relationship of the mason to moses, a prophet of god who loyally worshipped the true i am, the god who reigns for all eternity in heaven. hidden hand of the men of jahbuhlun 59 60 codex magica george washington in a masonic pose. around his neck is the emblem of the moon goddess, feminine complement to the sun god, osiris, secretly worshipped in occult freemasonry. this emblem, combined with the diamond-shaped device just above it, indicates that washington had taken the vow of vengence to all enemies of the order of the illuminati. hidden hand of the men of jahbuhlun m 61 the marquis de lafayette of france presented george washington with this masonic apron which is now p

father, the high priest, raised his ceremonial sword in benediction. i felt a great sense of warmth and respect. how many people can honestly say they have this feeling at any point in their life "i have something they don't" i thought proudly, in keeping with the indulgent philosophy of satanism. since that night i understood what it means to be a satanic witch, a woman who makes full use of her feminine wiles. throughout my life i would replay the words intoned during my baptism: the many footed walkers give you the strength, the power of red fang and claw, all the madly dancing demons fill you with the lost knowledge of ancient ones. small sorceress, the most natural and true magician, your tiny hands have the power to pull the living heavens down and from its shards build a monument to

fallen lucifer now walks to and fro in the earth like a lion seeking whom he might devour. his aim is to ruin god's creation, to bastardize and corrupt it, to change it into what he is a monumentally ugly and warped creation, totally opposite of what god intended. man and the world must be ruined, destroyed, transformed into a barren, non-producing, hideously shaped wasteland. men are to be made feminine; women masculine. marriage is to be perverted. no longer between man and woman, it shall be used also to join men with men and women to women. abortion the reckless slaughter of innocents is to be applauded. sex is to become rife with perversion. children are given over to the terrible passions of lustful pedophiles. spiritual values are converted to material desires. false gods are exalt

rays arching out from the seal, indicating the "illumination" of the presidency of the united states. moreover, at the bush conference, the positioning of furniture and accessories (chairs/tables) provides the classic masonic lodge ritual arrangement, plus we have overall the mason square and compass within a circle design. the red roses in the middle are also symbolic in that they represent the feminine aspect (vagina) while the eagle represents the masculine aspect (phallus. that ravenous dark bird 249 interesting stuff by peggy noonan. we must remember that president truman was a 33rd degree mason "peace" to a mason means something entirely different than the same word means to you and me. in fact, to a mason, peace is defined according to the hegelian dialectical process of doublemind

in any case, at the foot of pike's justice department statue is a masonic female figure representing lady justice, holding a banner with the 33rd degree double-headed eagle and the triangle of freemasonry. the androgyne, a combination creature of male and female, symbolizes the hermaphrodite principle of the two-faced entity or two-headed eagle. in the jewish cabala, this strange creation of the feminine and masculine principle is known as "adam kadmon" both adam and eve, a golem. this conjunction of opposites is part of the science of alchemy, or hermeticism, and is especially beloved by occult magicians. in witchcraft, it is known as the joining of sun and moon, and sacred sex rituals are common. janus, roman two-faced "god of the sun" was said to be the "keeper of the keys" to the invi

represented the holy door, genitalia of the all-mother demeter, known as "mother delta."1 "the triangle was everywhere connected with the female trinity, and a frequent component of monograms of goddesses" writes walker.2 it is easily understood, therefore, why the gay homosexual movement adopted the sign of the pink triangle as its emblem. for male homosexuals particularly, the goddess image and feminine archetype were powerful motivators dictating 328 codex magica adaptation of the triangle as symbol of "gay liberation" to occultists, the triangle pointing upward represents fire and that pointing downward water. to combine, balance, and unite the two brings dualism, or equilibrium, which is a goal of freemasonry and a cardinal tenet of all illuminist religious systems. the pope's triceps

christianity and adopted aa's concept of worship of an unnamed "higher power" to substitute for jesus. wilson came up with the logo for aa from a dream he had in which he saw the image of the triangle within a circle and knew it was to become the logo for aa.6 do the llluminati secretly worship the great goddess? it is interesting that in the jewish cabala, we again find use of the triangle as a feminine vulva sign. of the ten sephiroth, the third sephira, or triad, is deemed of feminine potency. formed as a triangle, it represents the "great productive mother, who copulates and is united sexually with the father" in effect, to cabalists she is the feminine form of "god."7 just as masons decry the equality of ordinary women, even denying women the opportunity to become a mason in most ord

now outed as homosexuals and pedophiles, this noted catholic publication, the catholic world report devoted a special edition to the topic. the editors of this cover of the january, 1997, edition, call the problem a "rebellion" the smiling catholic prelate has a pink triangle on the cross, symbol of his cap (itself triangle-shaped upward) and the bishop's hands are fixed in the triangle downward (feminine, delta position. triangles up, triangles down, triangles, triangles all around 331 homosexual activists have latched onto the pinkcolored triangle as the chosen motif for their protests and demonstrations. on this page we find demonstrators holding up placards with the pink triangle and, at a university, the pink triangle against a black circle background on the hands of gay students. the

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

plished medium such as garrett, those who had similar gifts should put themselves into a receptive mood which will enable them to accept the flow of events and ideas to be perceived and known. continuing with this line of thought, she wrote: if the medium allows herself to be thus used, things will happen of themselves a technique old as wisdom itself, and not contradictory to zen. one allows the feminine perceptive principle of the unconscious to emerge and thus one is not swamped by the demanding consciousness of the self or the inquirer. this instructive feminine element is, according to jung, the common property of all mankind. it cannot be coerced. it must be respected and nurtured. to eileen garrett, mediumship was not a breaking-down of the personality, but a state of wholeness. she

york: mjf books, 1986. duricy, michael p. black madonnas: our lady of czestochowa, maintained by the marian library/international marian research institute [online] http//www.udayton.edu/mary/meditations/ olczest.html. 23 january 2002. imel, martha ann, and dorothy myers. goddesses in world mythology. new york: oxford university press, 1995. matthews, caitlin. sophia goddess of wisdom: the divine feminine from black goddess to world-soul. london: aquarian press, 1992. sjoo, monica, and barbara mor. the great cosmic mother. san francisco: harper and row, 1987. cathars in 1208, pope innocent iii (c. 1161 1216) declared the cathars, a sect of christianity (also known as the albigenses, to be heretical and condemned the citizens of beziers, perpignan, narbonne, toulouse, and carcassone to deat

ent by god as a guide to teach humans how to free themselves from the control of the demiurge and to understand that the kingdom of god was within, a transcendental state of consciousness, rather than a future reward. as if the theology of the gnostics was not enough to have them branded as heretics by the orthodox christian establishment, their doctrines and their scriptural texts often utilized feminine imagery and symbology. even more offensive to the patriarchal church fathers was the gnostic assertion that jesus had close women disciples as well as men. in the gospel of phillip it is written that the lord loved mary magdalene above all the other apostles, and he sharply reprimanded those of his followers who objected to his open displays of affection toward her. gnosticism ceased to b

d his wife, florence houteff, focused the group with her vision that judgment day would occur on april 22, 1959. her prophecy having failed, she sold mount carmel in 1965 to benjamin roden, who named his faction the branch davidian seventh-day adventist association. after roden s death in 1978, his wife, lois roden, declared herself the sixth angel in revelation and a prophet speaking through the feminine aspect of the holy spirit. a young man named vernon howell joined the branch davidians in 1981 and almost immediately caught lois roden s eye as the group s next prophet. howell assumed control of the davidians in 1988 and changed his name to david koresh in 1990. he pronounced himself the lamb of revelation, who would open the seven seals of the scroll and interpret the secrets that woul

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ntellectual activity. the high priestess symbolizes the knowledge hidden in the subconscious of every human being, and her image offers the wisdom that in order to tap the wellspring of occult knowledge, one must search one fs own subconscious. number two stands for the mother principle and represents the expression of unity through woman (one and one. the empress (arcanum three) is the symbol of feminine instinct, a thought or solution that arises directly from the subconscious. the number three is the key that unlocks the door to intuition and is the driving energy that unites positive and negative, male and female. on the material level, the empress card represents the human aspect of love and symbolizes the sexual conjunction of male and female. the emperor (arcanum four) warns that no

THE GOD OF THE WITCHES

ts rise in very earlytimes, the explanation being that the broom is essentially an indoor implement, belonging therefore to thewoman; the equivalent implement for a man is the pitchfork, which is for outdoor work only. this is thereason why, in medieval representations of witch-dances, the women or witches often hold brooms, while themen or devils carry pitchforks. the broom being so definitely a feminine tool came to be regarded as thesymbol of a woman. until within very recent times cottage-women in surrey, when going out and leavingthe house empty, put a broom up the chimney so that it was visible from the outside, in order to indicate tothe neighbours that the woman of the house was from home. in other parts of england until the last century, abroom standing outside a door showed that

THE GOLDEN ESSENCE

le faith-based guarantee that the renewal of the faithful christian and his loved ones would take place on the last day or at some point after death. what was meant to be a direct experience of reality became a deferment of reality, a bitter rain check that was miscalled faith. in short, when the christians denied and destroyed the elder wisdom from whence they sprang, when they denied the divine feminine, or at best attempted to channel her into a form that they could tame and contain, a form without overt sexuality and independence (so as not to offend their patriarchal sensibilities) and when they locked their understandings of their redeeming son of light into a linear time mold, and locked this universal being into the historical limitations of a little-known jewish prophet/cult leade

ries as i am able, to help build a basis for understanding. please bear with me; talking about deep strands of universal mythologies in such a short work is not easy. i shall be as clear and concise as i am able, for my sake, and for the sake of my readers. the dame the first of these beings from craft mythology is arguably the most important- the dame herself. this is the hyldor queen; the great feminine spirit of nature, which is the dark, divine living soul of the body of nature. this being is the being whose own soul or essential being is the dark, interior places of the earth, and the same interior places which contain and conceal all potentials at the heart of all things, places, and beings. even the earth itself can be said to be her gown; meaning, poetically, that the outward manif

ion and bringing completion to the entire cycle of serial time and fate, by regenerating all things- and most importantly- by raising his mother, the earth, into an immortal state. this is how the child produced from your own soul s many experiences and wisdom- understandings will immortalize your own being and consciousness. this is the pattern laid down by the strange language of mythology. the feminine mysteries we will take a moment now to examine the specifically feminine elements of the craft mythology. the feminine elements, of course, involve the dame and her daughter; and many of their stories can be found in the canon of folklore from all european countriesfrom faery queens to faery godmothers, to woodwives, princesses and maidens, and otherworldly wives and lovers. genuine pagan

ivine or mortal descent. it can also be seen as a harmonic to the culmination of the entire cosmos, leading to destruction or purification and regeneration. the fact that so many folk and faery tales (see the grimm s canon, for instance) end with the princess or maiden bearing a child, is interesting to say the least. what is very important about the mysteries of the daughter is that she (and the feminine mysteries in general) are more representative of the craft worldview, as well as those of the ancient mysteries, all the way up to gnosticism, in which the soul was seen as a feminine power. the kore or persephone of hellenic paganism likewise was a symbol of the human soul- this was part of the key to understanding the hallowed eleusinian mysteries. a myth-pattern for the daughter goes l

presents the otherworldly partner that she is joined to in a conjunction. when male humans attempt to recreate this mythological pattern in their own mind/world, the whole process is moved out one step, and the male seeker of the mysteries becomes the worldly being and he seeks the daughter, who becomes the fetch wife or the otherworldly mate, who, in conjunction with him, brings forth the child. feminine initiates actually engage this myth on a more immediate level, taking on the role of the daughter themselves, and seeking the spiritual union with the dark lord below, who becomes the fetch husband (and in time, reveals himself to them as the lord of light. it is in this way that the child is born of their union. the rest of the feminine mysteries involve the secret, inner basis of the fe

ch husband (and in time, reveals himself to them as the lord of light. it is in this way that the child is born of their union. the rest of the feminine mysteries involve the secret, inner basis of the feminine- the power of motherhood and generation, which is embodied in every woman; the powers of slow, steady creation of life, and the ongoing continuity of life. the stable and firm basis of the feminine strength is the backbone of human societies; it is linked to the stability of the tribe, hearth, or home. women, who naturally embody the dame/daughter, and therefore the source of all, and fate, are seen as being naturally more in touch with the deeper mysteries of the craft and the things that symbolize them, such as the act of spinning, the earth, and the moon. only females pass mitoch

nique connection to their children, which gives them the hallowed status in tradition of being the members of the distaff line, or the means by which ancestral spirits return to incarnation. it was the red line, the blood or womb line of the mother s family that the dead used to re-enter serial time in the form of reborn humans; this is a deep mystery that is central to the importance of the deep feminine. the masculine mysteries the masculine mysteries have been mostly discussed in the preceding sections; only a touch up is required here. the masculine mysteries revolve around the fire, and the descent of the fire-bringer into the realm of mortality, its (his) merging, incarnation, trials and ordeals, and finally death, rebirth, and triumph. the lord of fire and light, the son of the fath

have been mostly discussed in the preceding sections; only a touch up is required here. the masculine mysteries revolve around the fire, and the descent of the fire-bringer into the realm of mortality, its (his) merging, incarnation, trials and ordeals, and finally death, rebirth, and triumph. the lord of fire and light, the son of the father, cannot and does not triumph without the force of the feminine to act as his firm basis, his ultimate source, as well as the perfect objects of his love, and finally, as his healer and redeemer, as we shall se. of course, the masculine mysteries have their origin in the primal figure of the horned god, the father; and fatherhood, in its most deep and basic sense, is an important theme. fertility mysteries, linked to the sign of the phallus and even t

THE HOLY ROSARY OF THE BRETHREN

directed by the divine spirit. the physical shape of the rosary is in the shape of c; the symbol of a over the cross of corrosion. therefore, the adept is forewarned that the inner work must always proceed the outer work, that in a sense to the true adept, the outer work does not exist in that all is an extension of the inner work. one will also observe that its shape is symbolic of masculine and feminine united on the cross in perfect harmony through self-sacrifice unto the higher. many and great are the mysteries of the rosary. 3 color of rosary: black: while the color is not particularly important, the initiate must remember that colors are forces. thus, most rosaries are black to denote the change brought forth through the process of putrefaction. this fits well with the (5) decanates

valindus rector lucis et tenebrarum. final note: 11 the adept is encouraged to do his/her research and homework on the use of the pater noster (the lord s prayer) and the ave maria (the hail mary. the prayer on the pater noster is the most potent of prayers. let the adept ascertain how the prayers relate to the tree of life. the ave maria exposes the greatest qabalistic truth in that through the feminine principle, we are taught about the justified one, and through the justified one, we learn of the infinite. as it is written: whomsoever sees me, sees the father. i and my father are oneit(la clef des grands mysteres) by eliphas levi the key of the mysteries according to enoch, abraham, hermes trismegistes and solomon by eliphas levi translated, with an introduction by aleister crowley "re

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

two heads, as he faces darkness and light. this is a two fold state of the sorcerer who is balanced between darkness and light. he has tasted both ecstasies and has grown in wisdom from that experience. the alphabet of desire 5 sigils around the circle are focused forms of power which may arise in the conscious (by results of the will-desire-belief) by the arcana of the subconscious. the daemonic feminine or goddess is indeed lilith hecate. she has many names and masks, but revealed is something more terrible and beautiful than would be expected. she is the mother of all magick, she lives in the blackened flame of both man and woman. you cannot walk the path of magick and shut her out. she devours or blesses, her kiss means everything. invoke the goddess and listen well to her words. she i

THE MAGICIAN S KABBALAH

as the universal will, given direction and the light enclosed in a container (the light in the lamp of the hermit. it is then transformed or translated across the abyss (symbolised by the death card) and the energy structured into manifestation (the emperor bearing the "red ray" of creation, or aries in the zodiacal system. binah, as the top of the passive pillar of form, symbolises the ultimate feminine archetype, that of the great mother. the feminine can be broken down into a two-fold division, and a three-fold one: two-fold system ama: the dark, sterile, mother. light isis aima: the bright, fertile, mother. dark isis three-fold system sattva: goodness; maiden (first quarter- mary, isis, nephthys rajas: passion; mother (full moon- venus, aphrodite, nike tamas: darkness; crone (third qu

ther. the feminine can be broken down into a two-fold division, and a three-fold one: two-fold system ama: the dark, sterile, mother. light isis aima: the bright, fertile, mother. dark isis three-fold system sattva: goodness; maiden (first quarter- mary, isis, nephthys rajas: passion; mother (full moon- venus, aphrodite, nike tamas: darkness; crone (third quarter- kalli, lilith other forms of the feminine associated with binah range from the shekinah, the "indwelling presence of god (also associated with malkuth as the unwedded soul, to babalon, the great whore or scarlet woman, deified by crowley in his elaborate symbology as the lady babalon, nursing the babe of the abyss in the city of pyramids under the night of pan. the catholic "litany of the blessed virgin" lists titles which could

er. these instincts run straight into the world of action simultaneously with their transmission to the process of thought, and this is modelled by kabbalah on the path leading from netzach to hod. the tarot atu symbolising this path is that of the moon, mistress of mystery and the emotional "shadowy" side of the psyche. the moon also governs the cyclic aspects of nature, as well as the tides and feminine menstrual energies. it is therefore appropriate that the letter attributed to this path is that of qoph, meaning "back of the head, where the more primitive parts of the brain reside, regulating these energies. netzach is spelt in hebrew, ntzch, nun-tzaddi-cheth. the tarot attributions of these cards is that of death, the star, and the chariot. the egyptian deities of this sequence are re

points along a sliding scale. note how the two of pentacles in the tarot demonstrates this fact. chapter three 1. the goddess is often represented as a triad of personifications; maiden, mother and crone. make a list of the characteristics of each of these three forms, and observe how closely these three categories describe the activities and behaviour of the goddess, or nature, or women, or the feminine aspect of men. 2. binah is the sephirah of "form. observe and enjoy the various ways in which humanity has created form, such as; art, architecture, dance, mathematics, music, religion and science. what is the relationship between form and meaning? 3. binah can be considered as the "temple; try and draw your ideal temple, a place where you could work and find peace. it should also represe

THE MIDDLE PILLAR

resting piece of speculation to consider the trinities of various religions. most of them resolve themselves when all theological argument and intellectual quibbling are eliminated, into some such relationship as father, mother, and son. osiris, isis, and horus are an excellent example. this is true also of the christian system where, upon careful consideration we find the holy ghost defined as a feminine aspect of godhead.11 and in the hebrew qabalah we have the trinity on the tree of life of chesed("mercy, gevurahl2("might) and tiphareth("equilibrium" or "beauty. co-relating this latter triad with traditional symbolism, chesed is masculine, referred to jupiter, a paternal wisdom symbol. gevurah, feminine, is attributed to mars, indicative of great power. one alchemical aphorism expresses

the lower, the cultivation of consciousness, and the awareness of the higher self. the two pillars of the temple 23 9. from the neophyte ritual. regardie, the golden dawn, 129. 10. see the secret of the golden flower, translated by richard wilhelrn with foreword and commentary by c. g. jung (london: paul trench and triibner, 1931. 11. in hebrew doctrine this energy is linked to the shekinah, the feminine "presence" or "dwelling place" of god. 12. or geburah. the hebrew letter beth has the dual sound of either "b" or "v' 13. applying gender to something as abstract as the sephiroth can be a tricky thing. in some schools of thought chesed is seen as feminine and geburah masculine. for the most part each sephirah contains certain aspects of both sexual polarities. no one sephirah is simply a

or "dwelling place" of god. 12. or geburah. the hebrew letter beth has the dual sound of either "b" or "v' 13. applying gender to something as abstract as the sephiroth can be a tricky thing. in some schools of thought chesed is seen as feminine and geburah masculine. for the most part each sephirah contains certain aspects of both sexual polarities. no one sephirah is simply all masculine or all feminine. 14. the buddhist doctrhe of moderation-the avoidance of extremes. 15. the system referred to here is thelema, as envisioned by aleister gowley. 16. from the adeptus minor ritual. regardie, the golden dawn, 237. 17. a severe mental disorder. psychoses are commonly characterized by derangement of personality and loss of contact with reality and causing deterioration of normal social functi

d that the spatial analogue does not hold good here-are what we name the chiah and neshamah. these would correspond to the anima and the animus in the system elaborated by jung. again referring to the chinese mystical text commented upon at length by jung, we will see that according to the chinese the whole of nature is permeated by two principles, one positive or masculine, the other negative or feminine. these are named the yang and the ym.9 these two principles are present in the human psyche, and looking at it from the widest possible point of view, we could assume that the conscious level of the mind is the yang, and the unconscious is the yin. but this division, because it is the widest generalization, is inadequate and is capable of further classification. because within the mind th

of the inner reality-the images of the collective unconscious-as the persona is in contact with the objects of external reality. the anima is an archetypalfigure that might almost be described as the precipitate of man's age-long impressions of woman-not his conscious reasoned ideas, but the unconscious inherited mould into which she is cast. the anima is a correspondence of the neshamah which is feminine and passive, representing the true spiritual vision of intuition or the imagination. here it may be interpolated that it has always been an axiom of the magical system that the being which is active physically is passive the tree of life 31 spiritually and vice versa. in many an occult work do we find some such statement as this: man is termed the positive member of the two sexes. in real

sical body is positive. his etheric body is purely negative. on the other hand, while the female is commonly supposed to be the negative of the two sexes, it is really her physical body that is negative, for her e t h i c body is positive, and the real creative pole of the sexes. it will readily be conceded that every person is psychologically bisexual.11 he is a combination of both masculine and feminine elements, and within him operate the yang and the yin. in man the feminine elements, and in the woman the masculine or positive traits, are alike unconscious. and the deepest and truest archetypes of these unconscious traits are in the anima and animus, the chiah and neshamah. here, after a fashion, is the explanation of the frequently observed phenomenon of the unparalleled tenderness an

re in the anima and animus, the chiah and neshamah. here, after a fashion, is the explanation of the frequently observed phenomenon of the unparalleled tenderness and love of which many a man is capable, and the harsh and me1 lengths to which certain types of women may go when infuriated or aroused. tme, therefore, to its compensating or balancing principle, the soul or unconscious of a man has a feminine bias which we refer to the anima, while that of a woman has a masculine bias, the animus. this latter is defined as a constantly changing figure, its energies in a state of continuous fluctuation. the animus is not a persistent unvarying figure as is the anima. the typical woman finds her conscious feeling expression centered in one person of the opposite sex; she is monogamous externally

is the english translation of the latin word id, which freud used in his theories (the german translation is es) to avoid confusion we have italicized the word it throughout the text to indicate where regardie was referring to the freudian id. 9. on the qabalistic tree of life, yang energy can also be attributed to the masculine right-hand pillar called yachin, while yin energy corresponds to the feminine left-hand pillar of boaz. 10. this is similar to the golden dawn teachings concerning the sub-elementsthat each element contains a mixture of the other elements as well. 11. again, a mixture of the elements. 12. logos is greek for "word" it represents the creative principle. 13. the supernals are the three highest sephiroth of kether, chokmah, and binah. these three are considered to be o

THE NECRONOMICON SIMON VERSION

. the fact that it is a highly valued mystical and religious symbol in the east is something that is not well-known. what is worse, the image of the devil as perpetrated by the church is simultaneously representative of sexual energy, and can be safely compared to jung's archetype of the shadow, the psychic repository of a man's innate maleness, as the anima represents that part of a man which is feminine. truly, the pictures painted of a satanic ritual by the pious catholic clergymen was one of sexual orgies and "perversions, and the handbook of the inquisitors, the malleus maleficarum- which has been responsible for the deaths of many more people than even hitler's mein kampf- is full of detailed sexual imagery and reveals the nature of the souls of the monks who wrote it, rather than of

THE PATH OF KABBALAH

efuse it altogether. but the creator wants us to enjoy ourselves, that is the design of creation, and the joy must be genuine! the thing is that the aim must be to give that pleasure to the creator 70 of 273 and not remain on a beastly (animate, egoistic level. what should change is the principle of reception, the approach to pleasure. the entire creation consists of a will to receive; there is a feminine root in how we relate to the creator (in the sense that we are receivers. the desire to bestow is our masculine root (in the sense that we want to give. consequently, creation itself is divided to a feminine side and a masculine side. if creation adopts itself to the light and becomes like it, then it is considered the masculine part. if it remains outside the light, a receiver, then it i

we relate to the creator (in the sense that we are receivers. the desire to bestow is our masculine root (in the sense that we want to give. consequently, creation itself is divided to a feminine side and a masculine side. if creation adopts itself to the light and becomes like it, then it is considered the masculine part. if it remains outside the light, a receiver, then it is considered as its feminine part. there is another division, by which the masculine part is the upper nine sefirot and the feminine part is malchut. every thing that happens in this world is a consequence of the dismemberment of the soul of adam harishon to 600,000 spiritual souls. these parts are at varying levels of correction and should fulfill masculine and feminine parts interchangeably, meaning they should som

is malchut. every thing that happens in this world is a consequence of the dismemberment of the soul of adam harishon to 600,000 spiritual souls. these parts are at varying levels of correction and should fulfill masculine and feminine parts interchangeably, meaning they should sometimes follow the right line (bestowal, masculine part) and other times they should follow the left line (reception, feminine part. all the names in the torah are names of spiritual attainments in the spiritual ladder. but in order to attain a certain name, you must play both the masculine and the feminine parts, meaning the right and left lines. for example: in the degrees of pharaoh, moses, israel, and a gentile, there is both a feminine and a masculine part. but each name can only be attained once and in a ce

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

ashioned by the cunning hand of a master who will endure to the end. the looking-glass on surveying the works of aleister crowley the two essential facts that grip our understanding are: firstly, the superabundance of his genius; and secondly, the diversity of his form. gmy womb is pregnant with mad moons and suns, h* he writes, and though we could hardly agree to endow so virile a master with so feminine an organ, yet we can attribute something very like it to his brain. pregnant it certainly is, and more, being already the mother of a large family, a family as diverse as the offspring of uranus, father of the gods, born to him by earth, earthy and celestial. sweet lyrics are crushed cheek by jowl with the most corrosive satire, sonorous heroics and blank verse at times merge into the mos

horizon of hope. all is night, yet all is expectation; herculean is the task, yet the heart is that of a titan. blake saw that gprisons are built with stones of law; brothels with bricks of religion, h and so does crowley. both in their sagacity perceive that the one great crime is that of exclusiveness. the christian failing to see this, worshipped the masculine power of wisdom and neglected the feminine power of intelligence, his god was as the god of most religions a veritable he-god, therein lay his fault; the only philosophy perhaps that grasped the truth was that of the qabala. the microprosopus was neither masculine nor feminine, but androgynous; and it was left for william postel to utter one of the greatest world truths when he said, gthe word has indeed become man, but not until

dwelling in the gnon est, h it is inscrutable to man fs mind; this vast pleroma, corona summa, the all, is formless, and is symbolized by a circle, it is nothing. as the ain soph is the closed eye of the unknown darkness, so is macroprosopus, who resides in the crown kether, the open eye of the vast countenance. and from macroprosopus through wisdom (chokmah, masculine) and understanding (binah, feminine) there is emanated the lesser countenance. microprosopus. the relation between these two is idealistic, being the relation of the absolute as it really is, to the absolute as it is conceived by man. and it is the search after this relationship. god. that crowley so frequently and ardently depicts. awful and terrible is its path; the very blood of the heart hisses, as water on hot iron, as

THE TAROT OF C C ZAIN

mantle from nature's most secret page and pursue her mysteries at leisure. these mysteries are revealed only in solitude, to the sage who meditates in silence in the full and calm possession of himself. the tiara represents the power of the intellect to penetrate the three realms of existence--physical, astral and spiritual--which are signified by its stories. the lunar crescent, symbolizing the feminine attribute, is above the tiara to indicate that in occult science the intellect should be guided by the intuitional, or psychic powers. that is to say, in the occult sciences the feminine qualities of the mind are often of superior value to the masculine, or rational. the woman is seated to show that will united to science is immovable. isis unveiled--arcanum iii. in divination, arcanum ii

le. isis unveiled--arcanum iii. in divination, arcanum iii may be read briefly as marriage or action. arcanum iii is figured by a woman seated within a radiant sun. the rays from this sun number thirty, the number of degrees in one zodiacal sign. the woman is crowned with twelve stars, to represent the twelve signs through which the sun passes each year. her feet rest upon the moon, symbol of the feminine in nature. and the cube upon which she sits represents the cross of matter, where rays of sun and moon meet, and so signifies the union of male and female forces. from her brow the sacred serpent thrusts its head as a symbol of enlightenment. in her right hand she carries a scepter surmounted by a globe. this is essentially a phallus, and indicates the perpetual action of creative energy

conducting fluid of life. the genie is crowned with flame to indicate that it is a spirit; and its feet are winged to signify its rapid movements. the fluid transferred from one urn to another is the symbol of transmutation; and the eight rays of the sun which show behind the genie's head signify that the positive, or masculine, forces of the universe are exactly equilibriated by the negative, or feminine, forces. the cloak over the shoulder of the spirit indicates the perpetual fecundation of matter, as symbolized by the cloak, by spirit. this ensemble pictures the combination and interchange of masculine and feminine forces throughout nature, working ceaselessly in all kingdoms, as the instigators and cause of all movements and life. the black magician- arcanum xv. in divination, arcanum

THE ABYSS AND TABAET

occult thought. the very passing of power in the circle of witchcraft and sorcery is the averse way of bringing into union daemon and man, the intent of the adversary is life and the immortality of the spirit. as luciferian witchcraft and liber hvhi provide a foundation of sorcery which incorporates an interwoven praxis of antinomianism and self-deification, the essential origins of the daemonic feminine and masculine should be further understood by its origins. what is regarded as common knowledge depicts that the luciferian spirit, what is found are the associative traits and that the adversary has existed long before christianity. the avestan texts as well as the denkard provide a wealth of knowledge of ahriman from a right hand path point of view, consider as such a veil which can onl

cient darkness in the subconscious, there is still a coiling serpent within. the ancient dragon which personified the primal sea was tiamat, according to george barton the name tiamat was equivalent to the same stem which meant tamtu, being the primal waters of the abyss. tiamat is the adversary from a atavistic viewpoint, her form too terrible to comprehend. an interesting concept of the demonic feminine as a motivational factor in all life can be found in the archetype of tiamat. the adversary, long hidden away in a morass of filth by those who would hate the darkness, those who would commit greater crimes on humanity and veil such in the words of god. they are indeed old, the two-fold principle of darkness, known as the adversary, call it samael and lilith or the older ahriman and jeh

than using such to keep one from temporary torment (the zoroastrians do not believe in an eternal hell, merely a temporary one once frashegird arrives. when dualism can be overcome, that ahriman may be recognized in all which includes the self firstly, then can one use the power of darkness to become strong in both a material sense (if desired) or a spiritual one. az or jeh, the whore or demonic feminine, was the 'weapon of concupiscence' which ahriman chooses it of his own free will 'as his very essence. the lightening which emerges from the abyss manifests upon earth, the storm bringing shadow called daemon can be only comprehended once the seeker enters the circle, wherein all gods and demons meet in the flesh! the adversary opens forth serpent eyes, finding all in the primal darkness

lled daemon can be only comprehended once the seeker enters the circle, wherein all gods and demons meet in the flesh! the adversary opens forth serpent eyes, finding all in the primal darkness and with an inner fire awakening the clay on man! yet it is the compliment of the masculine in lilith or az or the earlier jahi who is the fiery compliment which rouses her mate to manifest upon earth! the feminine which is the essence of lilith is just as her mate samael, in the form of leviathan does she inspire his mind just as from his mouth go burning lamps and from his nostrils as smoke which infused the sacred fire with the adversarial chaos of strife! this primal essence, symbolized as lightening which causes the fire of intelligence is the alpha of the adept, the forge of which cain stretch

rtal spirit which exists in the depths of the mind, guided up through the darkness with an inner fire of rahab, the angel of violence, whose breath is the lightening of inspiration and self-deification. this ancient spirit rises up from the oceans in our bodies and envenoms our spirit to the possibilities of our deification! from the great sleep does the adversary come forth as the balance of the feminine and masculine, the primal path of the black and red serpent. rahab, who makes the orbs of light dark with its presence, a shadow cast upon the self-righteous and weak. as ahriman did he first create the predators of the earth, wolves, serpents, flies, scorpions, did his fire of darkness create the six archdaevas who bring wisdom and power to mankind, against the mindnumbing arch-angels of

rkness create the six archdaevas who bring wisdom and power to mankind, against the mindnumbing arch-angels of ahura mazda. was it not jahi whose voice of inspiration rouse the dragon from his slumber, bringing chaos and motion into this world? yet ahriman brings order as well, knowing that stasis is death and the spirit must continually move forward. the adversary s origins are found in both the feminine and masculine, that balance must bring the lively intelligence of existence. here is the sacred cup made from the human skull, to drink of it s elixir is to taste the lifeforce which illuminates and makes free the spirit! one may refer to the name of ahriman or angra-mainyu for a source of the adversary on earth. the root of the word mainyu is the avestan word, derived from the latin mens

lesh, end of days. the name of baphomet is regarded by traditional satanists as meaning "the mistress (or mother) of blood- the mistress who sometimes washes in the blood of her foes and whose hands are thereby stained order of nine angles in some modern satanic orders, lilith has appeared as both babalon and even baphomet. the order of nine angles related baphomet as the bride of satan. the dark feminine energies were recognized as a valid magical practice in certain texts, azanigin being a name of the dark goddess and which such satanic magick was practiced. what is underlying is not what order practices what, rather that the demonic feminine or the fiery inspiration itself is central to initiatory development. my grimoires or books of the adversary, luciferian witchcraft and liber hvhi

ed as a valid magical practice in certain texts, azanigin being a name of the dark goddess and which such satanic magick was practiced. what is underlying is not what order practices what, rather that the demonic feminine or the fiery inspiration itself is central to initiatory development. my grimoires or books of the adversary, luciferian witchcraft and liber hvhi deal exclusively with the dark feminine and masculine as equal forms of the adversary and luciferian practice, something which requires more discipline to work with in terms of initiation as it requires balance and the application of reason to achieve magical results. one may consider the demon of the void mentioned in john dee s diaries who is called coronzom, known by modern enochian and thelemic students as choronzon. this d

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

y with either: but when the refinement of art adopted the human form, it was represented by mixing the characters of the 1 genes, c. i. 2 philo, de leg. alleg. lib. ii. 44 on the worship male and female bodies in every part, preserving still the distinctive organs of the male. hence euripides calls bacchus qhlummorfoj,1 and the chorus of bachannals in the same tragedy address him by masculine and feminine epithets.2 ovid also says to him, tibi, cum sine cornibus adstas, virgineum caput est. 3 alluding in the first line to his taurine, and in the second to his androgynous figure. the ancient theologists were, like the modern, divided into sects; but, as these never disturbed the peace of society, they have been very little noticed. i have followed what i conceive to be the true orphic syste

hat of the destroying, and that of the creating power, united; whence we may perceive the reason why the ornaments before described should be upon his temple.2 on the medals of antigonus, king of asia, is a figure with his hair hanging in artificial ringlets over his shoulders, like that of a woman, and the whole composition, both of his limbs and countenance, remarkable for extreme delicacy, and feminine elegance.3 he is sitting on the prow of a ship, as god of the waters; and we should, without hesitation, pronounce him to be the bacchus difuhj, were it not for the bow that he carries in his hand, which evidently shows him to be apollo. this i take to be the figure under which the refinement of art (and more was never shown than in this medal) represented the apollo didym us, or union of

allus attached to the middle of a small man. in another,3 which was evidently intended for suspension, probably at the neck, the organs of the two sexes are joined together. three other leaden figures,4 apparently amulets, which were in the forgeais collection, offer a very peculiar variety of form, representing a figure, which we might suppose to be a male by its attributes, though it has a very feminine look, and wears the robe and hood of a woman. its peculiarity consists in having a phallus before and behind. we have on the same plate5 a still more remarkable example of the combination of the cross with the emblems of the worship of which we are treating, in an object found at san agati di goti, near naples, which was formerly in the beresford fletcher collection, and is now in that of

ape of two arms joined at the elbow, one terminating in the head of a phallus, the other having a hand arranged in the form just described, which seem to have been intended for pendents to ladies ears. this gesture of the hand appears to have been called at a later period of latin, though we have no knowledge of the date at which this use of the word began, ficus, a fig. ficus being a word in the feminine gender, appears to have fallen in the popular language into the more common form of feminine nouns, fica, out of which arose the italian fica (now replaced by fico, the spanish higa, and the french figue. florio, who gives the word fica, a fig, says that it was also used in the sense of a woman's quaint, so that it may perhaps be classed with one or two other fruits, such as the pomegrana

TYSON DONALD NEW MILLENNIUM MAGIC

it is by its nature unbalanced. it is blazingly masculine where neutrality is demanded. it is yellow, and to be neutral, it must be colorless. it has an observable sphere, allowing it to balance in this respect only another observable sphere. philosophically, the sun is at the extreme masculine active end of a linear scale and balances its heavenly mate, the moon, which is at the extreme passive feminine end. between them lie the remaining five planets, also arranged in pairs about a theoretical center. jupiter is the masculine mate of feminine saturn. mars is the masculine mate of feminine venus. but mercury has no mate, for the simple reason that it embodies both mascu- line and feminine elements within itself. as a magical symbol, mercury is balanced and complete. because of this balan

of human will. it tends to be highly rationalistic and divorced from nature. the second is less showy and more organic. it relies on herbs and effigies, scents and colors, song and dance. it draws energies from the cycles and rhythms of the natural world and the human body, and is intuitive rather than cogitative. in more conventional terms masculine magic would be called wizardry or theurgy, and feminine magic would be called sorcery or witchcraft. both sexes practice both forms of magic, since everyone is innately androgynous, as the psy- chologist carl jung recognized with his concepts of the anima and animus. with- in the unconscious of each woman there is a hidden masculine persona, and within each man a concealed feminine persona. these may be more or less active, depending on the na

against time and change with a fixed purpose, unbroken and unbreakable. the germanic rune nauthiz (nyd, which means roughly "the will to endure' takes its form from an irregular cross: q. the christian cross is not regular, but has a vertical arm that is considerably longer than the horizontal. this signifies symbolically that the masculine, active principle is exalted in christ over the passive, feminine side. the vertical ray is akin to the primal lightning and is always the male principle. the horizontal ray sug- gests the surface of the primal sea and is always female. also, the intersection point of the christian cross is near the top, indicating a movement toward the light. for these reasons it emphasizes triumph and victory. not surprisingly, the history of christianity has been one

way between the sun and moon where all forces converge and mingle. the remaining four planets are assigned to the elements at the corners of the square. mars-venus and jupiter-saturn are pairs of opposites and must be opposed to each other across the center. mars and jupiter are by nature masculine and should be placed on the right side of the square, as viewed from the back; venus and saturn are feminine and are to be placed on the left side. this still does not solve the problem of the exact placement of the four ele- mental planets. should mars, for example, be on the upper or lower right corner of the square? for the answer to this question the other form of the hexagram must be examined. the unicursal hexagram was developed by aleister crowley in the early part of this century in an a

n and along its path are found the planets that contain the symbol of the sun, the circle. the reflected ascending bolt flies from the moon back to the sun, and on it are ordered the planets containing the lunar symbol of the crescent. mars, a masculine and fiery planet, will be located on the descending sigel on the right side of the hexagram because the right is active. venus, opposite of mars, feminine and receptive in nature, will also be located on the sun's descending sigel, but on the left (feminine) side of the hexagram. jupiter belongs to the moon's ascending sigel because it contains the symbol of the crescent. however, it is masculine in nature and belongs on the right side of the hexagram. saturn is feminine and is placed on the left side of the hexagram along the ascending sig

ghts gained through one system can supplement those gained by another and result in a strengthening of both. the planets are placed on the chakras in order by their attraction to the polar- ities of male-female and light-shadow. the sun is the extreme of the masculine and the radiant. it is set at the top. closest under it is placed the masculine-active planet of the sun, mars. next is placed the feminine-passive planet of the sun, venus. at the lower end of the axis the moon represents the pole of the feminine and the shadows. closest to it is put the feminine-passive planet of the moon, sat- urn. farther away is placed the masculine-active planet of the moon, jupiter. mer- cury, the planet of balance, occupies the center. it will be observed that the relationship of the planets to the se

s of life are of this nature. they can grasp but they cannot hold. father-father is the perfect ruler. it is king arthur of camelot and jove on mount olympus. its personal qualities are eloquence, judgment, and keen insight into the human mind and heart. father-mother is the nature of saints and martyrs. this mixing of the strength and courage of the masculine with the sacrifice and caring of the feminine can be immensely powerful. mother-father is the inwardly or outwardly masculine female. when the polarities are favorably balanced, great individuals result, such as joan of arc, in whose breast the power to command combined with the love of her people and the willingness to sacrifice. mother-mother is the perfect nurturer and protector. it is florence nightingale on the human level, the

t, such as joan of arc, in whose breast the power to command combined with the love of her people and the willingness to sacrifice. mother-mother is the perfect nurturer and protector. it is florence nightingale on the human level, the earth mother on the level of the gods. its qualities are unselfishness, love, and sharing. it finds fulfillment in sacrifice for others. mother-child is the mature feminine mind perverted by the willfulness and self- ishness of the child. the feminine virtues of love and caring become lust and greed. there is no ability here to learn from mistakes, which makes pain and suffering inevitable. child-mother is the immature mind striving for authority through mastering the inner world. it is the scholar, the scientist, the magician, and anyone who seeks power by

TYSON DONALD SOUL FLIGHT

her to fairyland and there acquired the occult knowledge that caused him to be remembered by sir walter scott as the "merlin of scotland" at other times she passes by travelers in a splendid procession, composed of hundreds of guards and courtiers and ladies in waiting. the prominent, active role of the fairy queen, in contrast to the more authoritative yet passive role of the king, expresses the feminine nature of all energy or force, which is recognized in the tantra texts of the hindus as the goddess shakti. the god shiva, the initiating spark, is essential and yet to some extent impotent, in the sense that he acts only in a secondary way through his agents, whereas shakti acts directly of her own accord. we see exactly the same dynamic in the game of chess. the king is the most importa

TYSON DONALD THE POWER OF THE WORD

ves the impression of the nine higher sephiroth. recognizing that no single sephirah can adequately express tetragrammaton, kabbalists also assign the most holy name to the entire tree. the point at the top of the yod) represents the nothingness (ain) that manifests itself first through kether, the primordial point. the yod itself, seed of god the father, they assign to chokmah. the first he (71, feminine and fertile, is given to binah, the great mother. the vau (i, male offspring of the union of the first two letters, kabbalists give to zlphareth, and by virtue of its numerical value, six, to the six sephiroth that lie between the three supernals and malkuth. the final he they assign to malkuth on the theory that, since the lowest sphere of emanation is passive and has no independent powe

that occupied the minds of alchemists and christian theologians is evident in buddhist symbolism as well. as jung points out (psychology and alchemy, p. 96, all lamaistic mandalas are based on a quaternary system, yet the great symbol of the world wheel is based on a ternary system. the four occult elements naturally fall under the letters of ihvh. masculine and creative fire is given to the yod; feminine and receptive water is given to the first he; active intellectual air is placed under the vau; and heavy material earth is put with the second he. this quaternary of manifest elements that compose the substance of existence is separate and different from the ternary of ethereal elements that occur in the hebrew alphabet, where the mother letters aleph (h, mem (n, and shin (el) stand for

ay but, if we cling to them, they quickly become barriers to a higher awareness of tetragrammaton. besides the staff of hermes, which is the pre-eminent symbol for understanding the name, intuitive awareness may be approached through the symbol of the cross. each arm of the cross is assigned one of the letters. the vertical arm receives the masculine i and v, while the horizontal arm is given the feminine first and second h: it should come as no surprise after what has just been revealed that the cross must also be considered in three dimensions before it makes any useful sense esoterically. meaning can be derived from the flat cross on the page, but a higher meaning is possible from the expanded three-dimensional cross. the expanded cross is the geometric figure known as the tetrahedron (

its position relative to the other three points. it is equally possible to mentally isolate the planes that intersect on the h-h axis. then we get the family i-h-h with v on a higher level, or the family v-h-h with i on a higher lever. what does this tell us? that i and v are capable of inverting roles, depending on their circumstances, even though they are not outwardly identical, as are the two feminine hs. understanding the name 25 the magician aleister crowley had something important to say on this very matter. in addition to the tetragrammaton, he used the four royal cards of the tarot to illustrate his views: the relations between these four elements of the name are extraordinarily complex, quite beyond the limits of any ordinary treatise to discuss; they change with every applicatio

. the division between the sides is s-shaped to give the appearance of turning movement in the circle, indicating that this primal duality is not static but in constant flux. the yin-yang symbol understanding the name 27 this binary pair of opposites is represented in oriental philosophy by the more basic symbolism of a solid line and a broken line. the solid line is masculine and the broken line feminine. these basic signs can be used to represent all opposite pairs such as hot-cold, up-down, dark-light, longshort, good-evil, and so on. in themselves these simple signs are of limited usefulness, but the number of different things that can be represented by them increases exponentially as they are combined. simply by placing the two signs one over the other, we arrive at four possible comb

are the second of the six stages of what is called the "shao yung sequence" which graphically illustrates how the sixty-four hexagrams of the i ching are evolved from a solid and a broken line (see hellmut wilhelm, change [pantheon books, 19601, figure 1. it will be observed that the binary symbol of i, who is abba, the primal masculine principle, and that of the first h, who is aima, the primal feminine principle, are completely distinct. when they combine sexually, half of their binary coding is passed into each of their offspring, just as a human child receives half of its genetic code in the sperm of its father and the other half in the egg of its mother. the binary symbols for v and the second h both contain a solid line and a broken line, the solid line from the father and the broke

ry symbols for v and the second h both contain a solid line and a broken line, the solid line from the father and the broken line from the mother. this is the reason crowley describes the second h as the "twin sister" of v-they are made up of the same parts, but in an inverted order. in the case of 28 tetragrammaton v, the masculine solid line is dominant, whereas in the second h it is the broken feminine line that determines gender. when in turn the v and second h combine to generate offspring, the seed of the v is purely masculine, composed only of the solid line in the binary code, and the egg of the second h is purely feminine, composed only of the broken line. in this sense, when brother and sister mature and come together to reproduce new life, they assume the pure gender identities

and yet at the same time embody the i within himself; and how the second h can be both the product of the first h and also hold the first h latent within herself. this binary system was not entirely unfamiliar to the western world in ancient times. it appears in the symbols of geomantic divination, which was known to the romans and early europeans. in the geomantic figures, two dots stand for the feminine and one dot for the opposite masculine. using this system, the letters of tetragrammaton would be represented in the following manner: each geomantic symbol is composed of one of these letter sets in combination either with itself or with one of the other three sets. there are thus sixteen distinct geomantic figures. expressed in the form of solid and broken lines rather than dots, these

VOX SABBATUM

orifice and in another orifice in the compendium maleficarum, guazzo suggested the following theory- for devils can assume the bodies of dead men, or recreate for themselves out of air or other elements a palpable body like that of flesh, and to these they can impart motion and heat at their will. they can therefore create the appearance of sex which they do not naturally have, and abuse men in a feminine form and women in a masculine form, and lie on top of women or lie under men; and they can also produce semen which they have brought from elsewhere, and imitate the natural ejaculation of it. many suggested succubi and incubi15 take semen from nocturnal emissions, or some incubi squeezed semen out of corpses. when the devil appeared at the sabbat, especially in the form of a goat-man or

opic nature surfaced. lilith is the initiatory blood goddess of the path of black witchcraft, and the solar focus of the great work, that of lucifer. she wears a mask of beauty, from beneath is a beast .as also she wears a mask of the beast, from which under is that of divinity and beauty. those who focus on the initiatory work of lilith-az so invoke the bride of chaos in their name, the daemonic feminine being significant towards positive self-development. the name az is a conceptual view of what is the cause of concupiscence, which is connected to the buddhist term, trshna, being thirst. this is in such terms defining of desiring continued existence in time, thus isolate consciousness. in such aspects of the left hand path, az lilith is the mother of daemons, isolate and self-deified spi

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

pathies (kabbalah. the sacred principles of alchemy are: 1. unity 2. a pair of opposites (man/woman; active/passive) 3. trinity (active, passive, neutral) 4. the elements (fire, air, water and earth) the entire work of the great work (the magnus opus) is synthesized in the seal of solomon. the six points of the star are masculine; the six outer obtuse angles that exist between point and point are feminine. in synthesis, this star has twelve rays: six masculine and six feminine. the star of solomon is the perfect symbol of the central sun, all of the zodiacal measurements are found summarized within the seal of solomon. en los misterios de eleusis las parejas danzaban para magnetizarse mutuamente. entonces los hombres bailando con sus mujeres llegaban hasta el xtasis. el intercambio bio-ele

nufacture medallions and rings with the seal of solomon. the seal of solomon must be utilized in all of the works of invocations, and in the practices with elementals (as we have already taught in arcanum 4 of this series of lectures on kabbalah. the elementals of nature tremble before the seal of the living god. the angel of the sixth seal of the apocalypse has reincarnated at this time within a feminine body (this angel is a specialist in the sacred jinn science. arcanum 6 is the lover of the tarot. it is the soul between vice and virtue. the arcanum six is enchainment, equilibrium, loving union between man and woman. it struggles terribly between love and desire, the mysteries of lingam-yoni connection. the struggle between the two ternaries is found in the sixth arcanum of the tarot. t

interiora terrae rectificatur invenies ocultum lapidum (visita el interior de nuestra tierra, que rectificando encontrar s la piedra oculta. debemos buscar en el interior de nuestra tierra filos fica (el organismo humano) que rectificando, trabajando con el arcano a.z.f, hallaremos la piedra filosofal. 47 the sun (phallus, masculine principle, is the father of the stone. the moon (uterus) is the feminine principle, the mother of the philosophical stone. the wind bears the son in its womb and the earth nourishes it. the sun and the moon, masculine and feminine principles are combined inside of the chalice (symbol of the mind. the sun is the father of the stone (fire, the moon is the mother (water, and the wind (seminal vapors) bear the son in its alchemical womb and the philosophical earth

s the mother (water, and the wind (seminal vapors) bear the son in its alchemical womb and the philosophical earth nourishes it. the chalice is resting on the caduceus of mercury (the central system, spinal column) with the two sympathetic cords known in the east as id and pingal. two influences interact in the generation of the philosophical stone: one of a masculine character and the other of a feminine character. the entire work is performed with the great arcanum. the star of seven points is an inseparable part of the acronym vitriol. the seven serpents of alchemy are related with the seven planets and the seven great cosmic realizations. the acronym vitriol, with its seven letters and its seven words, completely symbolizes the great work. the mysteries of the arcane vii are terribly d

a useless waste of time. we come out from eden through the doors of sex and only through those doors can we return to eden. eden is sex in itself. the seventh arcanum is represented by a crowned warrior that carries a triangle above his crown and he is standing upon the cubic stone of yesod (sex. the two sphinxes, one white and one black, are pulling his chariot; this symbolizes the masculine and feminine forces. his armor is the divine science that makes us powerful. the warrior must learn how to use the staff and the sword, thus he will attain the great victory (netzach. our motto is thelema (willpower. 9 pronounced urd-he-var-et-ah el gran yogui avatara, se or lahiri lahasaya, fue llamado para la iniciaci n por el inmortal babaji cuando ten a ya esposa. as se realiz el yogui avatara. en

of the philosophical stone. the entire inner preparation of the stone and the metallic transmutation are represented in this allegory. the entire human material employed in this work dies, it becomes rotten, corrupted and becomes blackened within the philosophical egg, then it becomes marvelously white. the entire summary of the great work is found within the philosophical egg. the masculine and feminine sexual principles are contained within the egg. thus, like the fledgling that emerges from the egg, or like the universe of brahma that emerges from the golden egg, the master emerges the same way from the philosophical egg. in the eighth key an illustration of the viridarium chymicum, death is represented by a corpse, putrefaction is represented by crows, the crop is represented by a hum

t can occur, the right and the wrong. the white sexual magic and the black sexual magic. the golden alchemy and the erotic satanism. the ejaculation of the ens seminis does not exist in the golden alchemy, whereas in erotic satanism there exists the ejaculation of the ens seminis. in india, the black yogis (asura samphata) ejaculate the ens seminis (shuhsra) in order to criminally mix it with the feminine raja within the vagina, thereafter; by handling the vajroli in a negative way, they reabsorb this fluid already mixed with feminine raja. the black yogis (bonzos and dugpas) believe that they are wisely achieving the union of the solar and lunar atoms in order to awaken the kundalini. the outcome of such black tantrism is the negative awakening of the serpent. therefore instead of ascendi

he initiation. then the solar consciousness is born within us; this consciousness contains in itself the knower, knowledge and the known things. three in one and one in three. the solar consciousness is omni-present and omnipenetrating. the solar consciousness liberates the human being from the fatal wheel of the centuries. sexual cycles uranus is the octave of venus. it governs the masculine and feminine phases of sex. it has a sexual cycle of eighty-four years. uranus s cycle is divided into periods of 42 years, positive-masculine and negative-feminine. uranus poles are always facing toward the sun [as it turns on its axis, one of its poles is always trying to point towards the sun. during 42 years the positive pole faces towards the sun and for another 42 years the negative pole. now we

WESTERN MANDALAS OF TRANSFORMATION SR AL

, helping, fortunate for transition acquisitio (fire) movement, pure intellect, expansive cauda draconis (fire) life force going out with great energy populus (water) psychic power, catalyst for uniting, gathering rubeus (water) joining of conscious with unconscious in violent kind of way.use with caution laetitia (water) intuitive, useful, outgoing via (water) conception, production puella (air) feminine power and mediation; strength of will tristitia (air) inspiration, analytical intuition, conscious understanding albus (air) rushing thoughts, continuous motion fortuna minor (fire) concentration, controlled movement carcer (earth) power and drive, but restrictive amissio (earth) earthy emotion, control of flightiness conjunctio (earth) communication; understanding on the material plane c

igning the talisman and analyze if the direction of the current is sympathetic to one's purpose. we are giving the sigil of shem jeheshuah (see figure 8-m, which forms a perfect equilateral triangle on agrippa's kamea. there are many wonderful magical names associated with the numerical vibrations of the sun: six, thirty-six, 111 and 666. number thirty-six is especially favorable for working with feminine energy. correspondences: mystical names and numbers of tipareth/sun asterisks) denote god-names 6: sephira of tiphareth *6: abba: father; title of chokmah 6: bd, bid: separation; alone root: every object distinct and alone. whence issue ideas of isolation, solitude, individuality 6: gg, gawg: top of an altar root: that which stretches and expands without being disunited 6: ha, hah: to beh

by four is twenty-eight, the theosophic extension of seven, the planet venus. the flower of venus is the rose, and is the major symbol of both rosicrucianism and the golden dawn. in the islamic tradition, seven represented the planetary sphere of venus as well as universal nature. seven is a quarter division of the cycle of twenty-eight days and becomes the rhythm of a week. it is a particularly feminine planet in all cultures. magical squares were important to islamic magicians, and mulhammad himself once said "praise be god the creator who has bestowed upon man the power to discover the significance of numbers" in the book islamic patterns: an analytical and cosmological approach (1983) keith critchlow notes that: figure 9-d figure 9-e it is in the sense of finding the perfection of a "

of this stone is the real secret of the cross, which is the end and so the fulfillment of that whole dispensation that is represented symbolically by the twentytwo letters of the hebrew alphabet (1985, p. 41. the function of this magical principle represented by the philosopher's stone was synthesis. on the tree, mercury is the synthesized principle represented by the joining of the masculine and feminine polarities (mars and venus) on the twentyseventh path, peh. one of the magical numbers of mercury, 260, has several interesting words through gematria that point to this alchemical mystery: tzimtsen (tzmtzm, which means to contract or draw together, and the plural of the venus flower, roses (veradim. likewise, the words adam-eve, when conjoined, equal sixty-four, another of mercury's magi

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

creator spirit, the livegiver who is intimately related to the earth. in the quest for an ecological ethic grounded in religious truth, these three relationships need to be rethought together. but we must be wary of roads that lead to dead-ends. i think it is a strategic mistake to retain the dualistic way of thinking and hope to make an advance simply by assigning greater value to the repressed feminine side of the polarity. this is to keep women, earth, and spirit in their preassigned box, which is a cramped, subordinate place. even if what has previously been disparaged is now highly appreciated, this strategy does not allow for the fullest flourishing of what is confined to one pole by pre-assigned definition. in truth, women are not any closer to nature than men are. this is a cultur

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

. 578, ii. 77. also c. w. king, the gnostics. the name sarah also has a curious set of similars in hebrew- srh, princess; sar, flesh; sor, gate; schr, black; sor, hairy seir; srt, incision; sr and srr, navel; and note the sacti of brahma is sara-swati, watery. sara refers to sri, lakhsmi, aphrodite, and all are related to water and luna, vach, sophia of the gnostics, and the ideal holy ghost, all feminine. 30. the 243 of abram becomes 248 by adding h, and sarai 510 becomes 505 by taking 5 off, putting h for y, and the total of the two names is unaltered, being 753; 248 is the number of the members of microprosopus and of rchm, rechem or mercy. before leaving this subject, a reference must be made to the magic squares, of the planets, etc. to each planet belongs a special unit and secondari

our, 4. he pythagoreans, said nicomachus, call the number four the greatest miracle, a god after another manner, a manifold divinity, the fountain of nature, and its key bearer. it is the introducer and cause of the permanency of the mathematical discipline. it is most masculine and robust; it is hercules and aeolus. it is mercury, vulcan, and bacchus. among the muses, urania. they also called it feminine, effective of virility, and an exciter of bacchic fury. in harmony, it was said to form by the quadruple numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott ratio, the symphony dis-diapason. they called it justice, as the first evenly even number. as a type of deity, we all know of the famous hebrew title tetragrammaton or unpronounceable name we call jehovah ihvh

can be attempted; my introduction to the kabalah may be referred to. 96. from the absolute passive negativity ain, proceeds ain suph the limitless and then ain suph aur, boundless light, which concentrates in the first manifestation of the sephiroth, which is the crown, ktr, kether; from kether proceeds chkmh, chokmah, wisdom, an active masculine potency, and binh, binah, understanding, a passive feminine power. these three form the supernal triad. the fourth and fifth are chsd, chesed, mercy, active and male, and gbvrh, geburah, strength, passive and female. the sixth sephirah is the notable tpart, tiphareth, beauty, the central sun, the logos, the manifested son. this completes a second triangle, the reflection of the former. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn

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

holas of cusa, coincidentia oppositorum)226 but rather as their perpetuation, for divine individuality (g ttlichen individualit t) is not possible without dividuality (dividualit t).227 hence, the primal being, the unground that precedes all ground, is characterized as a composite of dual forces that remain distinct, a doubling (doppelheit) that. appears to us as light and darkness, masculine and feminine, spiritual and corporeal. therefore, the oldest teachings straightforwardly represented the first nature as a being with two conflicting modes of activity. 228 to say of the divine essence that it is simultaneously negative and positive is not to conflate the two to the point that difference is effaced, but rather to embrace the nonduality of oppositional forces, the indifference a state

errelationship of two discrete qualities yields the indifference that facilitates difference of identity (a+ b) as opposed to identity of difference (a= b. in the theosophic symbolism adopted by kabbalists, god is characterized as balancing two major attributes, the outpouring hand of mercy on the right and the constricting hand of judgment on the left, the masculine impulsion to overflow and the feminine capacity to receive. god s becoming, and the nature of being that may be adduced therefrom, is measured by this balance, a harmony that preserves opposites in their opposition. in the thirteenth century kabbalists were already employing the term hashwa ah, which, as gershom scholem noted, corresponds to the latin indistinctio or aequalitas, and the related hashwa at ha-ahdut, equanimous o

the otherness of meaning. 349 the intrinsic linking of alterity and temporality underscores as well the texture of the erotic fabric that envelops time. the fecundity of eros signifies the desire for the other in the mystery of the other s essential inessentiality. significantly, levinas identifies this transcendence, which cannot be spatial in nature and precludes possession of the other, as the feminine.350 the pathos of love, however, consists in an insurmountable duality of beings. it is a relationship with what always slips away. the relationship does not ipso facto neutral- 52 chapter one ize alterity but preserves it. the other as other is not here an object that becomes ours or becomes us; to the contrary, it withdraws into its mystery. neither does this mystery of the feminine the

eminine.350 the pathos of love, however, consists in an insurmountable duality of beings. it is a relationship with what always slips away. the relationship does not ipso facto neutral- 52 chapter one ize alterity but preserves it. the other as other is not here an object that becomes ours or becomes us; to the contrary, it withdraws into its mystery. neither does this mystery of the feminine the feminine: essentially other refer to any romantic notions of the mysterious, unknown, or misunderstood woman. what matters to me in this notion of the feminine is not merely the unknowable, but a mode of being that consists in slipping away from the light. it is a flight before light. hiding is the way of existing of the feminine, and this fact of hiding is precisely modesty.351 just as the face o

no longer behold and is thus beheld. my reflections on time, truth, and death elicited from and a xed within the kabbalistic orientation, as constructed from representative texts, begin from this hermeneutical standpoint: the temporality of time imparts the meaning of otherness as the otherness of meaning encoded in the secret of the other, the mystery that constitutes the alterity engendered as feminine, the visibly invisible rendered invisibly visible from within the site of hiding, a blindness bestowed on the modest that visualizes time in its genealogical heterogeneity. 359 nicolas abraham expresses the matter in terms of the category of the transphenomenal, which he considers the special dimension that defines the field of psychoanalysis. time, he writes, is understood in its interna

, tif eret and malkhut, the last two letters of the tetragrammaton (waw-he, which existed in thought that is, hokhmah, the second sefirah represented by the first letter of the name (yod) prior to their emanation.147 time, in its timeless becoming, is expressed most fundamentally in the alternating pattern of night and day, contracting darkness and expanding radiance, gendered respectively as the feminine and masculine aspects of the divine androgyny.148 cordovero a rms the temporalizing depiction of the sefirotic pleroma, at least the lower seven emanations, in other passages in his literary oeuvre. i cite here one text wherein the liturgical distinctiveness of the jewish people and their ontological connectedness to the divine is expressed in precisely these terms: the matter of the chan

seven aspects, for it stems from the secret of the union of forty-five and fifty-two that is in each and every soul. forty-five and linear circularity (a)temporal poetics 89 fifty-two connote two permutations of yhwh, ywd he waw he (10+6+4 5+1 6+1+6 5+1) and ywd hh ww hh (10+6+4 5+5 6+6 5+5) two gesticulations of the name that correspondingly symbolize overflowing masculine mercy and constricting feminine judgment. the temporalizing of the supernal will is manifest in the dyad of gender dimorphism,203 but the male and female potencies comprise the lower seven aspects, which correspond to the seven days of creation, also associated with seven of the eight kings of edom. in contrast to the lower seven, in the upper three the temporal deportment (hanhagat ha-zeman, which is identified as well

erally the short-faced and metaphorically the impatient, the lower gradation, which, in contrast to arikh anpin, is characterized by the opposition of left and right, judgment and mercy, female and male, night and day. we may deduce from this that temporality is inherently connected to a binary structure, the fluctuation from darkness to light, engendered in kabbalistic literature respectively as feminine and masculine, whereas the attribute linear circularity (a)temporal poetics 91 that is beyond polarity and the dimorphic interplay of gender, the moment/ place characterized by the coincidence of opposites, is above time. the matter is rendered more complex, however, by the fact that, according to the mythologic deployed by kabbalists through the generations, attested already in thirteent

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

acock angel beauty revealed unto those who may see as the black sun rises, i become in this emerald stone i am the imagination, the seed of fallen angel in darkness exists my light my will gives birth to the kingdom of incubi and succubi, the nourish their desires in the blood of the moon, lilitu az drakul so it is done! task #3 samael and lilith, results of ritual workings and how one unites the feminine and the masculine within the self. a minium of four page essay on lilith and samael, including the results and methods used in conjuction with the ritual of infernal union. the items needed for this ritual are in the instructions before the ritual on page 40. you can find this ritual on page 40, but before that study pages 36 through 39 on leviathan, samael and lilith. task #4 study of th

urces of evil, reflective of the female ability to not only produce children, but to their very nature itself. women are attributed to the moon, luna, and thus their natures are centered around the phases of the moon. lilith is thus a night daemon, considered such because of he ability to seduce, take what she wishes, and disregard those whom displease her. lilith is the goddess whose top half is feminine beauty, her bottom half is that of an animal with bird like feet. the torah mentions lilith in an interesting phrase, wildcats shall meet with hyenas, goat-demons shall call to each other; there too lilith shall repose, and find a place to rest. there shall the owl nest and lay and hatch and brood in its shadow (isaiah 34:14) jewish folklore mentions that lilith resides in caves in anothe

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

rot cards with the mother letters on them. aleph as the fool is the divine child, and birth under difficult conditions. mem then carries on the theme of life itself; enlightenment through suffering. shin is resurrection, as the rewards for the quest of life. in the final part of the opening, shekinah appears veiled with a lamp under the veil. this shows that the unknown quality of the sphere, the feminine anima, is present, to be summoned forth from the deeper layers of the psyche. first point the postulant is robed in the white of spirit which symbolizes the overall vibration he experienced in the vault at the 5=6 level. the first knock is a symbol that the unification of the neshamah with the ruach and the nepshech was obtained in the 5=6 grade. the two bells are the yechidah and the chi

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