Michael Wynn's Occult Reference Library
FIRE,FIRES

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BOOK OF BARUCH

fort thee. 31 miserable are they that afflicted thee, and rejoiced at thy fall. 32 miserable are the cities which thy children served: miserable is she that received thy sons. 33 for as she rejoiced at thy ruin, and was glad of thy fall: so shall she be grieved for her own desolation. 34 for i will take away the rejoicing of her great multitude, and her pride shall be turned into mourning. 35 for fire shall come upon her from the everlasting, long to endure; and she shall be inhabited of devils for a great time. 36 o jerusalem, look about thee toward the east, and behold the joy that cometh unto thee from god. 37 lo, thy sons come, whom thou sentest away, they come gathered together from the east to the west by the word of the holy one, rejoicing in the glory of god. chapter 5 cut off, o j

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: the kerux, stolistes and dadouchos and in addition, the sentinel. the sentinel, armed with a lethal weapon, guards the temple, keeps out intruders, and prepares the candidate" hierophant "dadouchos, your station and duties" dadouchos "my station is in the south to symbolize heat and dryness. my duties include the fires of the temple and incense, and to consecrate the hall and those present with fire" hierophant "stolistes, your station and duties" stolistes "my station is in the north to symbolize cold and moisture. my duties are to see that the robes, collars and insignia of the officers are ready at the opening, watching over the cup of lustral waters and to purify the hall and those present with water" hierophant "kerux, your station and duties" kerux "my station is within the portal

tolistes (circumambulates to the dais, faces east, sprinkles left, right, then center toward the dais, and makes a cross "i purify thee with water (faces west sprinkles left, right, then center and makes a cross "i purify thee with water (turns and gives a small head bow to the hierophant and walks back to his quarter) hierophant "dadouchos, i command you to consecrate the temple and members with fire" dadouchos (circumambulates to the dais, faces east, swings left, right, then center and makes a cross with the incense "i consecrate thee with fire (faces west, swings left, right, then center and makes a cross with the incense "i consecrate thee with fire (turns and gives a small head bow to the hierophant and walks back to his quarter) hierophant (stands, and hold the scepter in the right

e stolistes and dadouchos stand behind the kerux in a triangular formation, with the sentinal at the rear of the candidates) kerux "child/children of earth, unpurified and unconsecrated thou cannot enter this sacred hall" stolistes (signing a cross on the candidate's forehead "child of earth i purify thee with water" dadouchos (censing the candidate "child/children of earth i consecrate thee with fire" hierophant "conduct the candidate to the foot of the altar (hegemon does so) hierophant "inheritor of a dying world, why dost thou seek admission into our order" hegemon "my soul wanders in darkness and seeks the light of hidden knowledge, and i believe that in this order, knowledge of that light may be obtained" hierophant_ henceforth you shall be known among us by the motto. let this motto

knocks. they pass on to the north, and as they pass east again, the hierophant gives another knock. the kerux bars the way in the south) kerux "unpurified and unconsecrated thou cannot enter the pathway of the west" stolistes (signs a cross upon the forehead of the candidate "child of earth i purify thee with water" dadouchos (censing the candidate "child/children of earth, i consecrate thee with fire" hegemon "child/children of earth, twice purified and twice consecrated, thou mayest approach the gateway of the west (kerux leads the procession to the throne of the hiereus. the hegemon raises all hoodwinks) hiereus (stands threatening with the sword in the right hand, and the banner of the west in the other "thou cannot pass by me" said the guardian of the west "unless you can tell me my n

im. after this passing, the kerux halts in the north, and raises his wand) kerux (blocks the way in the north "child/children of earth, unpurified and unconsecrated, thou may not enter the pathway of the east" stolistes (marking a cross with water upon the forehead "child/children of earth, i purify with thee water" dadouchos (censing the candidate "child/children of earth, i consecrate thee with fire" hegemon "thrice purified and thrice consecrated, thou mayest approach the gateway of the east (kerux leads the procession forward to the hierophant who stands threatening with the sceptre. the hegemon raises all hoodwinks) hierophant (blocking the way "thou cannot pass me, for i am the guardian of the east, unless thou can tell me my name" hegemon "light dawning in the darkness is thy name

0 0 INITIATION CEREMONY

the situation of the sentinel? hiereus: without the portal of the hall. hiero: his duty? hiereus: armed with a sword to keep out intruders, into prepare the candidate. hiero: frater dadouchos, your situation? dad: in the south, very honoured hierophant, to symbolize heat in dryness. hiero: your duty? dad: i attend to the censer and the incense, and i assist in the purification and consecration by fire all the hall, are the members, and of the candidate. hiero: frater stolistes, your situation? stol: in the north, very honoured hierophant, to symbolize cold and moisture. hiero: your duty? stol: i see that the robes, collars and insignia of the officers are ready before the opening; i attend the cup of lust roll water and i assist in the purification and consecration by water, all the hall

color of my robe symbolizes light. my insignia are the sceptre and the banner of the east which signify power and light mercy and wisdom, and my office is that of expounder of the mysteries. frater stolistes, i command you to purify the hall and the members by water. stol (circumambulates, saying) i consecrate with water hiero: frater dadouchos i command you to purify the hall and the members by fire. dad (circumambulates, saying) i consecrate with fire. heg: goes to the north and faces east. hiero: rises with sceptre and banner. hiero: let the mystic circumambulation take place in the path of light kerux begins then hegemon, hiereus, other members and stolistes and dadouchos last. they pass three times around from east by south to west. each as he passes the throne of the east salutes an

known by the motto xyz. frater stolistes and dadouchos assist the kerux in the reception. stol: moves to temple entrance. dad: moves to temple entrance. kerux: child of earth, unpurified and unconsecrated thou canst not enter our sacred hall. stol (signing a cross on candidate's forehead) child of earth, i purify thee with water. dad (censing the candidate) child of earth, i consecrate thee with fire. hiero: conduct the candidate to the foot of the altar. child of earth, why dost thou request admission into this order? cand (prompted by hegemon) my soul is wandering in darkness seeking for the light of occult knowledge, and i believe that in this order the knowledge of that light may be obtained. hiero (name of aspirant) i hold in my hand your signed pledge to keep secret all relating to

and wand heg: hegemon guides the candidate stolistes and dadouchos follow. they halt in the south the third time round. hiereus (knocks) hiero (knocks) kerux: child of earth, unpurified and unconsecrated, thou canst not enter the path of the west. stol (signing a cross on candidate's forehead) child of earth, i purify thee with water dad (censing candidate) child of earth, i consecrate thee with fire. heg: child of earth, twice consecrated, thou mayest approach the gate of the west they move to the west facing throne and halt. hiereus: rises, takes banner in left hand, menaces candidate with sword. heg: hegemon slips up the candidate's hoodwink. hiereus: thou canst not pass by me saith the guardian of the west unless thou canst tell me my name. heg: darkness is thy name, the great one of

the coward virtue abideth not thou hast known me, so pass thou on. heg: slips hoodwink down again. the procession moves to the north and halt. kerux: child of earth, unpurified and unconsecrated, thou canst not enter the path of the east. stol (signing a cross on the candidate's forehead) child of earth, i purify thee with water. dad (censing the candidate) child of earth, i consecrate thee with fire. heg: child of earth, thrice consecrated, thou mayest approach the gate of the east. the procession moves to the east facing throne and halt. hiero: hierophant rises, takes banner in left hand and raises sceptre as if to strike. heg: hegemon slips up candidate's hoodwink. hiero: thou canst not pass by me saith the guardian of the east unless thou canst tell me my name. heg: light dawning in d

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cks) kerux: very honoured hierophant, the temple is properly guarded. hiero: honoured hiereus, see that none below the grade of zelator is present. hiereus: fraters and sorors, give the signs of zelator. all give signs of zelator. hiereus (gives sign) very honoured hierophant, no one below the grade of zelator is now present. hiero (gives sign) purify and consecrate the temple with water and with fire. kerux: advances between the pillars. stol: moves to north side of black pillar. dad: moves to south side of white pillar. kerux: stol: dad: move together to the center of the hall and face east. all salute. dad: makes sign of the cross with censer and swings forward 3 times and says: i consecrate with fire. stol: makes cross with cup, and sprinkles with water three times towards east, saying

t from before the tablet of the north, and passing round the altar with sol stands in front of neophyte facing him and holds the salt in front of him. hiero: take salt with your left hand and cast it to the north; say let the powers of earth witness my pledge (done) kerux: replaces salt, and returns to his place. hiero: let the neophyte rise and let him be purified with water and consecrated with fire, in confirmation of his pledge, and in the name of the lord of the universe. dad: moves forward round south pillar, stands before neophyte and makes three forward swings of censer, saying: dad: in the name of the lord of the universe i consecrate thee with fire. dad: returns by way he came. stol: moves round north pillar, stands before neophyte, makes cross on forehead, sprinkles thrice, sayi

the drawing before you represents its occult meaning. on it twelve leaves were laid as emblems of the bread of life, and it is an image of the mystery of the rose of creation. the 12 circles are the 12 signs of the zodiac, while the lamp in the center is symbolic of the sun, which is the source of heat and life. the four triangles whose twelve angles each touch one of the 12 circles are those of fire, earth, air, and water, and allude to the four triplicities of the zodiacal signs. the triangle inscribed within each of the 12 circles, alludes to the 3 decanates, or phases of ten degrees of each sign. on one side of each triangle is the permutation of the divine name yod heh vau heh, which is referred to that particular sign, while in the opposite side of it is the name of one of the 12 tr

ust so, behind the material universe, lies the concealed form of the majesty of god. the altar of incense was overlaid with gold to represent the highest degree of purity, but the altar before you is black to represent the terrestrial earth. learn then, to separate the pure from the impure, and refine the gold of the spirit from the black dragon, the corruptible body. upon the cubical altar, were fire, water, and. incense three mother letters of the hebrew alphabet; aleph, mem, and shin. mem is silent, shin; is sibilant, and aleph is the tongue of a balance between these contraries in equilibrium, reconciling and mediating between them. in this is a great mystery, very admirable and recondite. the fire produced the heavens, the water, the earth, and the air is the reconciler between them

n this earth you are in a wilderness, far from the garden of the happy. and give you the symbol of aretz which is the hebrew name for earth, to which the grade of zelator is referred. the word zelator is derived from the ancient egyptian zaruator, signifying searcher of athor, goddess of nature; but others assign to it the meaning of the zealous student whose first duty was to blow the athanor or fire which heated the crucible of the alchemist. hiero: resumes seat on dais. kerux: leads new zelator to seat in north west. hiero: frater kerux, you have my command to declare that our frater has been duly admitted to the grade of zelator. kerux: comes to n.w of hierophant, faces west, raises wand and says: kerux: in the name of adonai melekh, and by command of the very honoured hierophant, hear

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

nverted 1387, the samogits 1413. introduction. slavish subjection to distant eome, could not fail in many ways to offend the national feeling. not only the rude bloody sacrifices, but the sensuous pleasure-loving side of heathenism was to them an abomination (see suppl. and what their words or their wonder-working gifts could not effect, was often to be executed against obdurate pagans by placing fire and sword in the hands of christian proselytes. the triumph of christianity was that of a mild, simple, spiritual doctrine over sensuous, cruel, barbarizing paganism. in exchange for peace of spirit and the promise of heaven, a man gave liis earthly joys and the memory of his ancestors. many followed the inner prompting of their spirit, others the example of the crowd, and not a few the press

hlotan mi? fulki, ellar hafjn liuer jjrijjiungr sir. en smeri]?ing hafjju mindri hlotan med, jilepi mati oc mungati, sum haita siipnautar])i et j^air s%i]yu allir saman' uaster-jlrcs, mayday-fires, midsummer-fires, with their numerous ceremonies, carry us back to heathen sacrifices; especially such customs as rubbmg the sacred flame, running through the glowing embers, throv/ing flowers into the fire, baking and distributing large loaves or cakes, and the circular dance. dances passed into plays and dramatic representations (see ch. xiii, drawing the ship, ch. xxiii, and the witch-dances, ch. xxxiv. afzelius 1, 3 describes a sacrificial play still performed in parts of gothland, acted by young fellows in disguise, who blacken and rouge their faces (see ch. xvii, sub fine. one, wrajdt in f

6 names simidacra de consparsa farina. baked figures of animals seem to have represented animals that were reverenced, or the attributes of a god^ from a striking passage in the fridthiofssaga (fornald. sog. 2, 86) it appears that the heathen at a disa blot halced images of gods and smeared them with oil' satu konur vis eldinn ok bokusu gosin, en sumar smursu ok j?ersu mes dukum' women sat by the fire and baked the gods, while some anointed them with cloths. by fri(5]?iof's fault a baked baldr falls into the fire, the fat blazes up, and the house is burnt down. according to voetius de superstit. 3, 122 on the day of paul's conversion they placed a figure of straw before the hearth on which they were baking, and if it brought a fine bright day, they anointed it with butter; otherwise they k

priests can hardly have been wanting, are all the same kind of thing. after the conversion, the church permanently sanctioned such processions, except that the madonna and saints' images were carried, particularly when drought, bad crops, pestilence or war had set in, so as to bring back rain (ch. xx, fertility of soil, healing and victory; sacred images were even carried to help in putting out a fire. the indicul. paganiar. xxviii tells' de simulacra quod per camjyos portant' on which eccard 1, 437 gives an important passage from the manuscript vita marcsvidis (not maresvidis: statuimus ut annuatim secunda feria pentecostes patronum ecclesiae in parochiis vestris lo7i(/o amutu circumfcrentes et domos vestras lustrantes, et pro gcntilitio amlarvali in lacrymis et varia devotione vos ipsos

sele, os. sell, aula; as. reccd, domus, basilica (c?edm. 145, 11. 150, 16. 219, 23, os* rakml (hel. 114, 17. 130, 20. 144, 4. 155, 20, an obscure word not found in the other dialects; ohg. piitapur, delubrum (diut. 1^ as the vulgar took eoman fortifications for devil's dikes, it was natural to associate with roman castella the notion of idolatry. eupertus tuitiensis (t 1135) in his account of the fire of 1128 that levelled such a castcllum at deuz, which had been adapted to christian worship, informs us that some thought it was built by julius caesar, others by constantius and constantine. in the emperor otto's time, st. mary appears by night to archbishop heribert' surge, et tuitiense castrum petens, locum in eodem mundari praecipe, ibique monastcrium deo mihique et omnibus sanctis consti

3 8 INITIATION CEREMONY

what particular element is this grade attributed? heg: to the element of water. hiero: honoured hiereus, to what planet does this grade especially refer? hiereus: to the planet mercury. hiero: honoured hegemon, what paths are attached to this grade? heg: the 31st and 30th paths of shin and resh. hiero: honoured hiereus to what does the 31st path refer? hiereus: to the reflection of the sphere of fire. hiero: honoured hegemon, to what does the 30th path allude? heg: to the reflection of the sphere of the sun. hiero: gives one knock. all rise and face east. hiero (knocks) let us adore the lord and king of water. elohim tzabdoth, elohim of hosts, glory be unto the ruach elohim who moved upon the face of the waters of creation. amen all salute. hiero: quits his throne and proceeds to the west

he preparation of the theoricus and give the customary alarm. heg: rises, salutes the hierophant, quits the temple and sees the theoricus is thus prepared. wearing sash of theoricus, hoodwink and with the solid triangular pyramid formed of4 elements in right hand, hegemon takes theoricus by left hand and gives an alarm of 8 knocks. heg: his throne was like a fiery flame, and the wheels as burning fire. hiereus: opens door and admits them, returns to his place. heg: conducts theoricus to the north west facing the seat of hiereus. hegemon takes pyramid. hiereus: give me the sign, grip or token, grand word, mystic number and password of the grade of theoricus. theor: word shaddai el chai, no. 45, password mah. hiereus: give me also the mystic title and symbol which you received in that grade

before you are the portals of the 31st, 32nd and 29th paths. of these as you already know, the central one leads from the zelator grade to the theoricus grade. the one on the left hand now open to you is the 31st which leads from the grade of zelator to the grade of practicus. take in your right hand the pyramid of flame and follow your guide axiokersa the kabir who leads you through the path of fire. heg: leads the theoricus between the pillars turns to right and circumambulates hall once. hiero: as they approach, takes red lamp in his hand and rises. hegemon and theoricus halt before him. hiero: axieros the first kabir spake to kasmillos the candidate and said i am the apex of the triangle of flame. i am the solar fire pouring forth its beams upon the lower world. life giving. light pro

the voice of axieros the first kabir. the mind of the father whirled forth in re-echoing roar, comprehending by invincible will ideas omniform, which flying forth from that one fountain issued; for the father alike was the will and the end; by which yet are they connected with the father, according to alternating life, through varying vehicles. but they were divided asunder, being by intellectual fire distributed unto other intellectuals. for the king of all previously placed before the polymorphous world, a type intellectual, incorruptible, the imprint of whose form is sent forth through the world, by which the universe shone forth decked with ideas all various of which the foundation is one, one and alone. from this the others rush forth distributed and separated through the various bodi

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

4 7 INITIATION CEREMONY

obe, red shoes, sash, red rope, hoodwink required materials for the altar 2 red tapers 12 square calvary cross 18th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin, tau, qoph tablet of the serpent of brass diagram of qabalah of nine chambers diagram of hexagram of tiphareth diagrams of geomantic figures of 8 radii enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small altars part i the opening (the throne of the hierophant, beside which is a cup of water and the banner of the east, is placed before the dais n.e. the seat of the hegemon is before the dais in the s.e. hiereus in the west. each officer has a cup of water. the pillars are placed about 2 feet in front of hegemon's seat, and behind her i

ed hierophant the temple is properly guarded. hiero: honoured hiereus, see that none below the grade of philosophus is present. hiereus: honoured fraters and sorors, give the sign of philosophus (done) hiereus (saluting) very honoured hierophant, all present have attained the grade of philosophus. hiero: honoured hegemon, to what particular element is this grade attributed? heg: to the element of fire. hiero: honoured hiereus, to what planet does this grade especially refer? hiereus: to the planet venus. hiero: honoured hegemon, what paths are attached to this grade? heg: the 29th, 28th and 27th paths of qoph, tzaddi and peh. hiero: honoured hiereus, to what does the 29th path refer? hiereus: to the reflection of the sphere of pisces. hiero: honoured hegemon, to what does the 28th path all

ured hiereus, to what does the 29th path refer? hiereus: to the reflection of the sphere of pisces. hiero: honoured hegemon, to what does the 28th path allude? heg: to the reflection of the sphere of aquarius. hiero: honoured hiereus, to what does the 27th path allude? hiereus: to the reflection of the sphere of mars. hiero (knocks) all rise and face east. hiero: let us adore the lord and king of fire. hiero: tetragrammaton tzabaoth. blessed be thou, the leader of armies is thy name! amen. all salute. hiero: quits his throne and proceeds to south and knocks. all face south. hiero: stands before the tablet of fire. he makes with his scepter the invoking circle and pentagrams before it in the air. hiero: and elohim said, let us make adam in our image after our likeness, and let them have dom

e. hiero: quits his throne and proceeds to south and knocks. all face south. hiero: stands before the tablet of fire. he makes with his scepter the invoking circle and pentagrams before it in the air. hiero: and elohim said, let us make adam in our image after our likeness, and let them have dominion. in the name of elohim, mighty and ruling, and in the name of tetragrammaton tzabaoth, spirits of fire, adore your creator. hiero: takes the incense from before the tablet, and making therewith the sign leo in the air before it. hiero: in the name of michael the great archangel of fire, and in the sign of the lion, spirits of fire, adore your creator (making with incense the sign of cross) in the names and letters of the great southern quadrangle, revealed unto enoch by the angel ave, spirits

e, adore your creator. hiero: takes the incense from before the tablet, and making therewith the sign leo in the air before it. hiero: in the name of michael the great archangel of fire, and in the sign of the lion, spirits of fire, adore your creator (making with incense the sign of cross) in the names and letters of the great southern quadrangle, revealed unto enoch by the angel ave, spirits of fire, adore your creator (holding incense on high) in the three great secret names of god, borne on the banners of the south, oip teea pedoce spirits of fire, adore your creator. in the name of edelperna, great king of the south, spirits of fire adore your creator. hiero: replaces incense and returns to place. all face east. hiero: in the name of tetragrammaton tzabaoth, i declare the temple opene

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ave entered willing bodies, including the sixth-century bard taliesin. wiccan rituals are held at esbats and sabbats. an esbat is a monthly coven meeting, traditionally held 13 times a year during each full moon. the eight sabbats are described in the chapter seasons and festivals (see page 245, and celebrate the eight major divisions of the celtic year on the solstices, the equinoxes and the old fire festivals. these festivals mark the coming of early spring, the start of the celtic summer, the first corn harvest and the start of the celtic winter. there are also many lovely ceremonies to mark the transitions in the life cycle, such as handfastings, or weddings, and rites of passage to welcome recently deceased wiccans to the familiar circle whenever they wish to draw near. solitary witch

tin for 'hearth' and from ancient rome to china, the household deities have always had their place, being offered morsels of food, nectar and flowers and consulted on family happenings. it was believed that the ancestors as well as the living gathered around the family hearth, and so it became a natural focus for magick. the witches' cauldron started off as the iron cooking pot that hung over the fire (such pots are still used in country regions of europe- i saw one for sale quite recently in the market in rouen in france. herbal brews were not only created to cure coughs and colds but also, with magical words spoken over them, transformed into potions to bring a desired lover, employment or an unexpected helping hand in times of sorrow. a grandmother would put any small coins she could sp

regions of europe- i saw one for sale quite recently in the market in rouen in france. herbal brews were not only created to cure coughs and colds but also, with magical words spoken over them, transformed into potions to bring a desired lover, employment or an unexpected helping hand in times of sorrow. a grandmother would put any small coins she could spare into a money pot and warm it near the fire to 'incubate' the money into sufficient to mend the roof or buy new coats for the winter. a young wife eager to be pregnant would secretly prick a fertilised hen's egg with a needle on the night of the full moon immediately before making love. such actions were quite a normal part of life, a way of tapping into the same energies that made the cattle fertile and the corn set seed. farmers woul

uting: the power is free! or it is done! sometimes there is just a sudden stillness, as the power leaves. afterwards, you need to ground the energies by sitting or lying on the ground and letting excess energies fade away into the earth as you press down with your hands and feet. the four elements i have mentioned the use of the elements in rituals. in magick, there are four elements- earth, air, fire and water. they all contain symbolic qualities and powers that together form the energies used in rituals. each element controls a quadrant in the magical circle. earth, in the north, represents the stability, security and strength of old stone circles, mighty castle walls, tall craggy rocks and mountain peaks. it is also associated with the time of midnight and winter. salt is often used to

nter. salt is often used to represent earth in spells and rituals. air, in the east, is action, freshness and power for change, the winds blowing across plains, vast, cloudless skies stretching endlessly, storms and whirlwinds stirring stagnation but also bringing destruction of the old. air is also associated with the dawn and spring. incense is often used to represent air in spells and rituals. fire, in the south, is the quicksilver, inspirational energy and clear light of the sun, the lightning flash. it is the hearth fire that warms, the ritual fire that cleanses, the forest fire that sweeps all away. it represents the full power of the sun and light at noon and in summer. candles are used to represent fire. finally, in the west is water, that falls as refreshing rain, tides that ebb a

ABRAMELIN1

these days. in the middle of the altar let there be placed lamens, or the holy paper we have before described, covered with fine linen, which is not to be opened until the end of the days of consecration. you shall also have in readiness a precious perfume and a pure anointing oil. and let them both be kept consecrated. then set a censer on the head of the altar, wherein you shall kindle the holy fire, and make a precious perfume every day that you pray. now for your habit, you shall have a long garment of white linen, close before and behind, which may come down quite over the feet, and gird yourself about the loins with a girdle. you shall likewise have a veil made of pure white linen on which must be wrote in a gilt lamen, the name tetragrammaton; all which things are to be consecrated

fore the face of god, i the minister and faithful servant of the most high conjure ye, let god himself, the existence of existences, conjure ye to come and be present at this operation; i the servant of god, most humbly entreat ye. amen. after which thou shalt incense it with the incense proper to the planet and the day, and thou shalt replace the book on the aforesaid table, taking heed that the fire of the lamp be kept up continually during the operation, and keeping the curtains closed. repeat the same ceremony for seven days, beginning with saturday, and perfuming the book each day with the incense proper to the planet ruling the day and hour, and taking heed that the lamp shall burn both day and night; after the which thou shalt shut up the book in a small drawer under the table, made

anner and order as it will be shown in the third book; the which doth serve to conciliate and to give grace unto the mortal and human creature to behold the face of the angel. he who operateth shall do the same thing, but upon a veil of black silk, and shall put it on in the same manner as the child. after this thou shalt make the child enter into the oratory and thou shalt cause him to place the fire and the perfume in the censer, then he shall kneel before the altar; and he who performeth the operation shall be at the door and prostrate upon the ground, making his oration, and supplicating his holy angel that he will deign to appear and show himself unto this innocent being,70 giving unto him another sign if it be necessary in order to see him himself71 on the two following days. it is r

it was thus that pythagoras employed the abstract ideas of numbers as a means of metaphysical instruction. the schemahamphorasch or divided name is a qabalistical method of investigating the natures of the name of four letters i h v h (jehovah, which is considered to contain all the forces of nature. there are in the book of exodus three verses in the fourteenth chapter, describing the pillars of fire and of cloud forming a defence unto the children of israel against the egyptians. each of these three verses consists in the hebrew of seventy-two letters, and by writing them in a certain manner one above another, seventy-two columns of three letters each are obtained; each column is then treated as a name of three letters, and the explanation of these is sought for in certain verses of the

ABRAMELIN2

the sorceress, the idolater, and the sacrilegious, is called of the common people a magician! also he who draweth his magic whether from the sun, whether from the moon, whether from the evil spirits, whether from stones, herbs, animals, brutes, or lastly from thousand divers sources, so that the heaven itself is astonished thereat. there be certain who draw their magic from air, from earth, from fire, from water, from physiognomy, from the hand, from mirrors, from glasses, from birds, from bread, from wine, and even from the very excrements themselves; and yet, however, all this is reputed as science! i exhort you, ye who read, to have the fear of god, and to study justice, because infallibly unto you shall be opened the gate of the true wisdom which god gave unto noah and unto his descen

enter into the oratory, leave your shoes without, and having opened the window,54 ye shall place the lighted coals in the censer which55 you shall have brought with you, you shall light the lamp, and take from the cupboard of the altar your two vestments, the crown, the girdle and the wand, placing them upon the altar. then take the sacred oil in your left hand, cast some of the perfume upon the fire, and place yourself upon your knees,56 praying unto the lord with fervour. the orison. o lord god of mercy; god, patient, most benign and liberal; who grantest thy grace in a thousand ways, and unto a thousand generations; who forgettest the iniquities, the sins, and the transgressions of men; in whose presence none is found innocent; who visitest the transgressions of the father upon the chi

ng; then you shall eat after the manner aforesaid, and go to rest. understand also that the odour and the splendour will in nowise quit the oratory. the third day being now arrived, you shall act thus. the evening (before) you shall wash your whole body thoroughly; and in the morning, being dressed in your ordinary garments, you shall enter into the oratory, but with naked feet. having placed the fire and the perfumes in the censer, and lighted the lamp, you shall put on the white vestment, and place yourself on your knees before the altar, to render thanks to god for all his benefits, and firstly for having granted unto you a treasure so great and so precious. you shall render thanks also unto the holy guardian angels, praying unto them that henceforward they will have you in their care f

as being a very potent spirit, and the use of a ring, with magical characters to hold before the mouth while conversing with him, is recommended as a protection against his deadly, fiery, and poisonous breath. the sacred magic 86 the servitors of oriens, paymon, ariton and amaymon. hosen: from chaldaic, chvsn, chosen= strong, vigorous, powerful. saraph: from hebrew, shrp= to burn, or devour with fire. proxosos: perhaps from greek, prox, proxokos= a kid. habhi: from chaidee, chba, or hebrew, chbh= hidden. acuar: from hebrew, akr= a tiller of the earth. tirana: perhaps from hebrew, thrn= the mast of a ship, also an apple tree. alluph: from hebrew, alvp= a leader, a duke; also a bull, from his leading the herd. nercamay: perhaps from hebrew, nor= a boy, and chmh a companion. nilen: perhaps f

se your power, as shall be hereafter said (1) take heed before all things to perform no magical operation soever, or invocations of the spirits on the sabbath day, during the whole period of your life, seeing that that day is consecrated unto god, and is the day on which you should repose and sanctify yourself, and you should solemnise it by prayers (2) keep yourself as you would from the eternal fire, from manifesting unto any living being that which your guardian angel shall have confided unto you; excepting unto him who hath given unto you the operation, unto whom you have as it were a greater obligation than unto your own father (3) as far as lieth in your power take heed in no way to make use of this art against your neighbour; except for a just vengeance; although i counsel 7 of abra

ABRAMELIN3

from hebrew= the piercing or twisting serpent. this square should probably be numbered b. no. e is an acrostic of c f squares. satan from hebrew shtn= an adversary. adama from hebrew admh= reddish earth. the sacred magick 133 the fourth chapter. or divers visions (i) for mirrors of glass and crystal( c) in caverns and subterranean places( d) in the air( e) in rings and circlets( f) in wax( g) in fire( h) in the moon( i) in the water( j) in the hand (1) g i l i o n i n i l i o n i n (2) e t h a n i m t h a n i m (3) a p p a r e t p p a r e t (4) b e d s e r e l i e l e d i a p i s s e p p e d e l i e l e r e s d e b of abramelin the mage 134 notes to chapter iv (a) the symbols of this chapter are manifested only by the angels or by the guardian angel (b) oriens, paimon ariton, amaymon exec

ADDTLS

bic and servient squares on each tablet are colored in the elemental color with the letters drawn thereon in the complimentary color, on a subtle level, providing a spiritual force, even unto an elemental nature, thus: air tablet painted in yellow. lettering on a quarter mauve. water tablet painted in blue. lettering on c quarter orange. earth tablet painted in black. lettering on bquarter green. fire tablet painted in red. lettering on d quarter green. example of color (lesser angles) thou shall paint the letter on the appropriate color in the lesser angles. study well the example from the tablet of fire, the great watchtower of the south. yellow on red. a of d c of d blue on red green on red. 3 the holy tablet of union in all they workings, the tablet of union shall be present when the (

daughter of the mighty ones. chesed is, as it were, the first of the inferiors below binah, and the path of c is thus reciprocal betweeen chokmah and binah, forming, as it were, the base of the triangle of the supernals. to geburah, f, and the tarot key, the blasted tower, the lord of the hosts of the mighty, even as geburah represents strength and fiery power. to tiphareth is the a, lord of the fire of the world, even as tiphareth is, as it were the heart and center of the a of life. 18 the remaining four squares of the sephirotic cross have no planetary or astrological attributions. the ten squares of the sephirotic cross also stand for the ace and small cards of the suit represented by the element of the lesser angle. thus wands are attributed to the d angle, pentacles to the b angle

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

rue, when we take the deeper interpretation. tetragrammaton is so called from the four letters in the word: yod, he, vau, and he. this is compared with the relations of a family- yod, the father, he, the mother; vau, the son; and the final he, the daughter (in writing she is sometimes distinguished from her mother by inserting a small point in the letter) this is also a reference to the elements, fire, water, air, earth. i may go further, and say that all possible existing things are to be classed as related to one or more of these elements for convenience in certain operations. but these four letters, though in one sense they represent the eternal framework, are not, so to speak, original. for instance, when we place tetragrammaton on the tree of life, the ten sephiroth or numbers, we do

h or numbers, we do not include the first sephira. yod is referred to the second, he to the third, vau to the group from 4 to 9, and he' final to the tenth. no. 1 is said to be symbolised by the top point of the yod. it is only in no. 10 that we get the manifested universe, which is thus shown as the result of the yoga of the other forces, the first three letters of the name, the active elements, fire, water and air (these are the three 'mother letters' in the hebrew alphabet) the last element, earth, is usually considered a sort of consolidation of the three; but that is rather an unsatisfactory way of regarding it, because if we admit the reality of the universe at all we are in philosophical chaos. however, this does not concern us for the moment. 3. when we apply these symbols to yoga

d air (these are the three 'mother letters' in the hebrew alphabet) the last element, earth, is usually considered a sort of consolidation of the three; but that is rather an unsatisfactory way of regarding it, because if we admit the reality of the universe at all we are in philosophical chaos. however, this does not concern us for the moment. 3. when we apply these symbols to yoga, we find that fire represents the yogi, and water the object of his meditation((you can, if you like, reverse these attributions. it makes no difference except to the metaphysician. and precious little to him) the yod and the he combine, the father and mother unite, to produce a son, vau. this son is the exalted state of mind produced by the union of the subject and the object. this state of mind is called sama

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

o ponder upon a certain very curious mystery, persistent in legend. we may call it the mystery of the rainbow. originally in the fantastic but significant legend of the hebrews, the rainbow is mentioned as the sign of salvation. the world has been purified by water, and was ready for the revelation of wine. god would never again destroy his work, but ultimately seal its perfection by a baptism of fire. now, in this analogue also falls the coat of many colors which was made for joseph, a legend which was regarded as so important that it was subsequently borrowed for the romance of jesus. the veil of the temple, too, was of many colors. we find, further east, that the manipura cakkra--the lotus of the city of jewels--which is an important centre in hindu anatomy, and apparently identical wit

ALEISTER CROWLEY ACROSS THE GULF

a lake stirred by a wind that one page 13 gulf.txt did not feel upon the cheeks and brow! trembling and ashamed, i went to the vesper adoration. i knew myself troubled, irritated, by i knew not what. and in spite of all my efforts, this persisted even to the supreme moment of my assumption of her godhead. and the? oh but the veil glittered as never yet; yea more! it shot out sparks of scintillant fire, silvery rose, a shower of flame and of perfume. then was i exceedingly amazed because of this, and made a vigil before her all the night, seeking a word. and that word came not. now of what further befell i will write anon. chapter iv so it came to pass that i no longer went out at all from the presence of the goddess, save only to eat and to sleep. and the favour of her was restored to the

w that i had done a thing that was so dreadful that even now- these many thousand years hence- i dare hardly write it. i loved the veiled one. page 14 gulf.txt yea, wit the fierce passion of a beast, of a man, of a god, with my whole soul i loved her. even as i knew this by the manifest token the veil burst into a devouring flame; it ate up the robes of my office, lapping them with its tongues of fire like a tigress lapping blood; yet withal it burnt me not, nor singed one hair. thus naked i fled away in fear, and in my madness slipped and fell into the pool of liquid silver, splashing it all over the hall; and even as i fled that rosy cataract of flame that wrapt me (from the veil as it jetted) went out- went out- the veil was a dull web of gold, no more. then i crept fearfully to the fee

rnful howl. and an ululation as of one hundred thousand wolves answered me, yet deep and muffled, as though it came from the very bowels of the earth. then at the hour of midnight i entered again the shrine and performed the ritual. as i went on i became inflamed with an infinite lust for the infinite; and now i let it leap unchecked, a very lion. even so the veil glowed red as with some infernal fire. now then i am come to the moment of the assumption; but instead of sitting calm and cold, remote, aloof, i gather myself together, and spring madly at the veil, catching it in my two hands. now the veil was of woven gold, three thousand twisted wires; a span thick! yet i put out my whole force to tear it across; and (for she also put out her force) it rent with a roar as of earthquake. blind

arms and forced them to the ground; then i crossed them on her breast, so that she was powerless. and i became like a mighty serpent of flame, and wrapt her, crushed her in my coils. i was the master. then grew a vast sound about me as of shouting: i grew conscious of the petty universe, the thing that seems apart from oneself, so long as one is oneself apart from it. men cried "the temple is on fire! the temple of asi the veiled one is burning! the mighty temple that gave its glory to thebai is aflame! then i loosed my coils and gathered myself together into the form of a mighty hawk of gold and spake on last word to her, a word to raise her from the dead! but lo! not asi, but asar! white was his garment, starred with red and blue and yellow. green was his countenance, and in his hands h

d he recited the formula of the osiris as follows, even as it hath been transmitted unto us by the brethren of the cross and rose unto this day "for asar un-nefer hath said: he that is found perfect before the gods hath said: these are the elements of my body, perfected through suffering, glorified through trial. for the scent of the dying rose is the repressed sigh of my suffering; the flame-red fire is the energy of my undaunted will; the cup of wine is the outpouring of the blood of my heart, sacrificed to regeneration; and the bread and salt are the foundations of my body which i destroy in order that they may be renewed. for i am asar triumphant, even asar un-nefer the justified one! i am her who is clothed with the body of flesh, yet in whom is the spirit of the mighty gods. i am he

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

comparisons supplementary material to 777 notes on pronunciation the spells (translated) common sumerian words and phrases in english a word concerning the original manuscript banishings bibliography& suggested reading list the necronomicon the testimony of the mad arab of the zonei and their attributes the book of entrance, and of the walking the incantations of the gates the conjuration of the fire god the conjuration of the watcher the maklu text the book of calling the book of fifty names the magan text the urilia text the testimony of the mad arab, the second part preface to the second edition there are three major individuals who must share the credit for the astonishingly good reception the necronomicon has enjoyed over the last two years since its publication. l.k. barnes was lure

cult in yonkers. several months after the capture of david berkowitz in 1978, nearly one thousand people killed themselves in guyana at the orders of a crazed religious leader. several months after that, the leader of a mystical islamic sect seized power in iran and- at the time of writing- is calling for a holy war against the infidel. there is evidence that every new age witnesses a baptism by fire. christians and muslims are turning on each other and themselves; israel is once again in serious jeopardy; buddhism is being eradicated in southeast asia as it was in tibet. the ancient ones, lords of a time before memory, are being drawn by the smell of confusion and the hysteria and mutual hatred of the primitive life-forms on this planet: human beings. unless the gates are secured against

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 innocents it was used to massacre. eventually, satanism, protestantism and judaism were inextricably woven together to form a patchwork quilt of evil that the church attempted to destroy during the middle ages, with fire and sword. as a matter of fact, a certain type of devil worship did exist during those times but, ironically, the acolytes of hell were usually never brought to trial; something which stems from the fact that many of those who celebrated and attended the infamous black masses of the period were roman catholic clergymen, many of whom has been pressed into his service at a young age by their pa

comparisons supplementary material to 777 notes on pronunciation the spells (translated) common sumerian words and phrases in english a word concerning the original manuscript banishings bibliography& suggested reading list the necronomicon the testimony of the mad arab of the zonei and their attributes the book of entrance, and of the walking the incantations of the gates the conjuration of the fire god the conjuration of the watcher the maklu text the book of calling the book of fifty names the magan text the urilia text the testimony of the mad arab, the second part preface to the second edition there are three major individuals who must share the credit for the astonishingly good reception the necronomicon has enjoyed over the last two years since its publication. l.k. barnes was lure

cult in yonkers. several months after the capture of david berkowitz in 1978, nearly one thousand people killed themselves in guyana at the orders of a crazed religious leader. several months after that, the leader of a mystical islamic sect seized power in iran and- at the time of writing- is calling for a holy war against the infidel. there is evidence that every new age witnesses a baptism by fire. christians and muslims are turning on each other and themselves; israel is once again in serious jeopardy; buddhism is being eradicated in southeast asia as it was in tibet. the ancient ones, lords of a time before memory, are being drawn by the smell of confusion and the hysteria and mutual hatred of the primitive life-forms on this planet: human beings. unless the gates are secured against

ALEISTER CROWLEY BOOK OF LIES

other. at the end of the chapter it is, however, seen that to the master of the temple the opposite perception occurs simultaneously, and that he himself is beyond both of these. and in the last paragraph it is shown that he realises the truth as beyond any statement of it [39] 15 kappa-epsilon-phi-alpha-lambda-eta iota-epsilon the gun-barrel mighty and erect is this will of mine, this pyramid of fire whose summit is lost in heaven. upon it have i burned the corpse of my desires. book of lies get any book for free on: www.abika.com 38 mighty and erect is this phi-alpha-lambda-lambda-omicronsigma of my will. the seed thereof is that which i have borne within me from eternity; and it is lost within the body of our lady of the stars. i am not i; i am but an hollow tube to bring down fire from

ot being properly said as long as the man knows he is saying it. the same applies to all other forms of magick. book of lies get any book for free on: www.abika.com 72 [75] 33 kappa-epsilon-phi-alpha-lambda-eta lambda-gamma baphomet a black two-headed eagle is god; even a black triangle is he. in his claws he beareth a sword; yea, a sharp sword is held therein. this eagle is burnt up in the great fire; yet not a feather is scorched. this eagle is swallowed up in the great sea; yet not a feather is wetted. so flieth he in the air, and lighteth upon the earth at his pleasure. so spake iacobus burgundus molensis(17) the grand master of the temple; and of the god that is ass-headed did he dare not speak. book of lies get any book for free on: www.abika.com 73 [76] commentary( lambda-gamma) 33

ika.com 94 [97] 44 kappa-epsilon-phi-alpha-lambda-eta mu-delta the mass of the phoenix the magician, his breast bare, stands before an altar on which are his burin, bell, thurible, and two of the cakes of light. in the sign of the enterer he reaches west across the altar, and cries: hail ra, that goest in thy bark into the caverns of the dark! he gives the sign of silence, and takes the bell, and fire, in his hands. east of the altar see me stand with light and musick in mine hand! he strikes eleven times upon the bell 3 3 3-5 5 5 5 5- 3 3 3 and places the fire in the thurible. i strike the bell: i light the flame: i utter the mysterious name. abrahadabra he strikes eleven times upon the bell. now i begin to pray: thou child, holy thy name and undefiled! thy reign is come: thy will is done

ht the flame: i utter the mysterious name. abrahadabra he strikes eleven times upon the bell. now i begin to pray: thou child, holy thy name and undefiled! thy reign is come: thy will is done. here is the bread; here is the blood. bring me through midnight to the sun! save me from evil and from good! that thy one crown of all the ten. even now and here be mine. amen. he puts the first cake on the fire of the thurible. i burn the incense-cake, proclaim these adorations of thy name. he makes them as in liber legis, and strikes again eleven times upon the bell. with the burin he then makes upon his breast the proper sign [98] book of lies get any book for free on: www.abika.com 95 behold this bleeding breast of mine gashed with the sacramental sign! he puts the second cake to the wound. i sta

mmon symbol of nibbana (29) vau-yod-aleph ain. vau-yod-ayin ayin (30) scil. of shiva (31) cf. bagh-i-muattar for all this symbolism (32) death= nun, the letter before o, means a fish, a symbol of christ, and also by its shape the female principle book of lies get any book for free on: www.abika.com 130 [133] 62 kappa-epsilon-phi-alpha-lambda-eta xi-beta twig?(33) the phoenix hat a bell for sound; fire for sight; a knife for touch; two cakes, one for taste, the other for smell. he standeth before the altar of the universe at sunset, when earth-life fades. he summons the universe, and crowns it with magick light to replace the sun of natura light. he prays unto, and give homage to, ro-hoor_khuit; to him he then sacrifices. the first cake, burnt, illustrates the profit drawn from the scheme o

ALEISTER CROWLEY BOOK OF THE LAW

khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating. i,50: there is a word to say about the hierophantic task. behold! there are three ordeals in one, and it may be given in three ways. the gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest. thus ye have star& star, system& system; let not one know well the other! i,51: there are four gates to one palace; the floor of that palace is of silver and gold; lapis lazuli& jasper are there; and all rare scents; jasmine& rose, and the emblems of death. let him enter in turn or at once the four gates; let him s

are left to the dead and the dying, the folk that not know me as yet. ii,18: these are dead, these fellows; they feel not. we are not for the poor and sad: the lords of the earth are our kinsfolk. ii,19: is a god to live in a dog? no! but the highest are of us. they shall rejoice, our chosen: who sorroweth is not of us. ii,20: beauty and strength, leaping laughter and delicious languor, force and fire, are of us. ii,21: we have nothing with the outcast and the unfit: let them die in their misery. for they feel not. compassion is the vice of kings: stamp down the wretched& the weak: this is the law of the strong: this is our law and the joy of the world. think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live. now let it be understood: if the body of the ki

lie. be strong, o man! lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for this. ii,23: i am alone: there is no god where i am. ii,24: behold! these be grave mysteries; for there are also of my friends who be hermits. now think not to find them in the forest or on the mountain; but in beds of purple, caressed by magnificent beasts of women with large limbs, and fire and light in their eyes, and masses of flaming hair about them; there shall ye find them. ye shall see them at rule, at victorious armies, at all the joy; and there shall be in them a joy a million times greater than this. beware lest any force another, king against king! love one another with burning hearts; on the low men trample in the fierce lust of your pride, in the day of your wrath. i

rmed with joy& beauty! ii,36: there are rituals of the elements and feasts of the times. ii,37: a feast for the first night of the prophet and his bride! ii,38: a feast for the three days of the writing of the book of the law. ii,39: a feast for tahuti and the child of the prophet-secret, o prophet! ii,40: a feast for the supreme ritual, and a feast for the equinox of the gods. ii,41: a feast for fire and a feast for water; a feast for life and a greater feast for death! ii,42: a feast every day in your hearts in the joy of my rapture! ii,43: a feast every night unto nu, and the pleasure of uttermost delight! ii,44: aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstasy in the kisses of nu. ii,45: there is death for the dogs. ii,46: dost thou fail?

it day after day. close it in locked glass for a proof to the world. iii,11: this shall be your only proof. i forbid argument. conquer! that is enough. i will make easy to you the abstruction from the ill-ordered house in the victorious city. thou shalt thyself convey it with worship, o prophet, though thou likest it not. thou shalt have danger& trouble. ra-hoor-khu is with thee. worship me with fire& blood; worship me with swords& with spears. let the woman be girt with a sword before me: let blood flow to my name. trample down the heathen; be upon them, o warrior, i will give you of their flesh to eat! iii,12: sacrifice cattle, little and big: after a child. iii,13: but not now. iii,14: ye shall see that hour, o blessed beast, and thou the scarlet concubine of his desire! iii,15: ye sha

ALEISTER CROWLEY DUTY

f the earth is splendour duty get any book for free on: www.abika.com 4& pride; but always in the love of me, and so shall ye come to my joy" 9. rejoice "remember all ye that existence is pure joy; that all the sorrows are but shadows; they pass& are done; but there is that which remains "but ye, o my people, rise up and awake! let the rituals be rightly performed with joy and beauty. a feast for fire and a feast for water; a feast for life and a greater feast for death! a feast every day in your hearts in the joy of my rapture. a feast every night unto nuit, and the pleasure of uttermost delight. aye! feast! rejoice! there is no dread hereafter. there is no dissolution and eternal ecstacy in the kisses of nu "now rejoice! now come in our splendour and rapture! come in our passionate peace

e sweet words for the kings "thrill with the joy of life& death! ah! thy death shall be lovely: whose seeth it shall be glad. thy death shall be the seal of the promise of our agelong love. come! lift up thy heart& rejoice "is god to live in a dog? no! but the highest are of us. they shall rejoice: who sorroweth is not of use. beauty and strength, leaping laughter and delicious langour, force and fire, are of us" b. your duty to other individual men and women 1 "love is the law, love under will" unite yourself passionately with every other form of consciousness, thus destroying the sense of seperateness from the whole, and creating a new base-line in the universe from which to measure it. 2 "as brothers fight ye "if he be a king thou canst not hurt him" to bring out saliently the differenc

ALEISTER CROWLEY LIBER 777

jmcn neshamah ariton g right upper point 31 hyj chiah paimon f right lower point 32 bis cpn nephesh amaimon g left lower point 31 bis hdyjy yechidah. topmost point table of correspondences 19 lxxi. the court cards of the tarot, with the spheres of their celestial dominion wands. lxxii. the court cards of the tarot, with the spheres of their celestial dominion cups. 11 the prince of the chariot of fire. rules 20 d to 20 f, including most of leo minor. the prince of the chariot of the waters. 20 g to 20 h 23 the queen of the thrones of flame. 20 l to 20 a, including part of andromeda. the queen of the thrones of the waters. 20 c to 20 d 31 the lord of the flame and the lightning. the king of the spirits of fire. rules 20 h to 20 i, including part of hercules. the lord of the waves and the wa

l to 20 a, including part of andromeda. the queen of the thrones of the waters. 20 c to 20 d 31 the lord of the flame and the lightning. the king of the spirits of fire. rules 20 h to 20 i, including part of hercules. the lord of the waves and the waters. the king of the hosts of the sea. 20 k to 20 l, including most of pegasus. 32 bis the princess of the shining flame. the rose of the palace of fire. rules one quadrant of heavens round n. pole. the princess of the waters. the rose of the palace of the floods. rules another quadrant 31 bis the root of the powers of fire (ace) the root of the powers of water. lxxiii. the court cards of the tarot, with the spheres of their celestial dominion swords. lxxiv. the court cards of the tarot, with the spheres of their celestial dominion pantacles

rcm hlmnc samlah of masrekah 8 twmla tzelmoth shadow of death adramelek laylb tybhr lwac saul of reheboth 9 tylyl nh lub baal-hannan 10 \nhyg gehinnom hell hmun wup rdh hadar of pau cix (continued* the dukes of edom. cx. elements and quarters (sepher yetzirah. cxi. sephirothic colours (dr. jellinek. 0. 1 \yyj \yhla hwr concealed light 2. air sky blue 3. water and earth yellow 4 hmbylha aholibamah fire white 5 hla elah height red 6 kyp pinon depth white-red 7 znq kenaz east whitish-red 8 myt teman west reddish-white 9 laydgm and rxbm mibzar and magdiel south white-red-whitsh-red-reddish-white 10 \ryu eram north the light reflecting all colours cxii. alchemical tree of life (i. cxiii. alchemical metals (ii. cxiv. passwords of the grades. cxv* officers in a masonic lodge. 0. 1 h metallic radi

sephiroth. cxxi* the grades of the order. cxxii. the ten plagues of egypt. 0. 08=0. 1 ancient bearded king seen in profile 10 =18 ipsissimus death of first-born 2 almost any male image shows some aspect of chokmah. 9 =28 magus locusts 3 almost any female image shows some aspect of binah 8 =38 magister templi 3rd order darkness 4 a mighty crowned and enthroned king 7 =48 adeptus exemptus hail and fire 5 a mighty warrior in his chariot, armed and crowned 6 =58 adeptus major boils 6 a majestic king, a child, a crucified god 5 =68 adeptus minor 2nd order murrain 7 a beautiful naked woman 4 =78 philosophus flies 8 an hermaphrodite 3 =88 practicus lice 9 a beautiful naked man, very strong 2 =98 theoricus frogs 10 a young woman crowned and veiled 1 =108 zelator 0 =08 neophyte 1st order water tur

se, made of red gold hyhtn hyaah hylww hyhly labmw lahhy 9 latry hyhac hylas layru lawnu layjm 10 garden of eden, or everlasting abode, made of red pearls or pure musk layyr lamwa hylcu lahym hybmd laqnm cxxxii. pairs of angels ruling coins. cxxxiii* titles and attributions of the wand suit [clubs] cxxxiv. titles and attributions of the cup or chalice suit [hearts] 0. 1. the root of the powers of fire the root of the powers of water 2 labkl hyrcw% in a the lord of dominion$ ind the lord of love 3 hywjy hyjhl! a established strength [virtue# d abundance 4 hyqwh ladnm$ a perfected work [completion= d blended pleasure [luxury] 5 hyhbm laywp' e strife% h loss in pleasure [disappointment] 6 hymmn lalyy& e victory! h pleasure 7 lajrh larxm% e valour$ h illusionary success [debauch] 8 hyaka layhk

ALEISTER CROWLEY LIBER CHANOKH

iv. gives the complete attribution of the tablet of air. the 6th file is called linea patris. the 7th file is called linea filii. the 7th line is called linea spiritus sancti. this great cross divides the tablet into four lesser (sub-elemental) tablets, the left-hand top corner being air of air, the right-hand top corner water of air, the lefthand bottom corner earth of air, the remaining corner fire of air. each of these lesser tablets contains a calvary cross of ten squares, which governs it. plates v, vi, and vii. are similar for the other elements. this is the way in which the names are drawn from the great tablets [examples taken from water tablet] 1. linea spiritus sancti gives the three holy names of god of 3, 4 and 5 letters respectively. mph. arsl. gaiol 2. a whorl around the cen

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

ck cross within general view7 the symbolic representation of the universe 8 the great watch-tower of the east, attributed to air. plate iv. liber lxxxiv 9 the great watch-tower of the west, attributed to water. plate v. the symbolic representation of the universe 10 the great watch-tower of the north, attributed to earth. plate vi. liber lxxxiv 11 the great watch-tower of the south, attributed to fire. plate vii. the symbolic representation of the universe 12 the black cross, or table of union. attributed to spirit. plate viii. liber lxxxiv 13 4. the calvary crosses. the name upon the cross read vertically is the name which calls forth the powers of the lesser angle.8 nelapr (water of water) olgota (air of water) maladi (earth of water) iaaasd (fire of water) the name read horizontally on

er lxxxiv 13 4. the calvary crosses. the name upon the cross read vertically is the name which calls forth the powers of the lesser angle.8 nelapr (water of water) olgota (air of water) maladi (earth of water) iaaasd (fire of water) the name read horizontally on the cross is that which compels the evoked force to obedience. omebb (water of water) aalco (air of water) ocaad (earth of water) atapa (fire of water) 5. above the bar of the calvary cross remain in each case four squares. these are allotted to the kerubim, who must next be invoked.9 they aretdim dimt imtd mtdi, being metatheses of there four letters. the initial determines the file governed; e.g. tdim governs the file which reads t(o)ilvr. these angels are most mighty and benevolent. they are ruled by names of god formed by prefi

he universe 14 the following rules explain how the sides of the pyramids of which the squares are formed are attributed to the sephiroth, planets, elements and zodiacal signs.11 1. great central cross. this has 36 squares, for the decantes of the zodiac. on the left side of the pyramid, linea patris has the cardinal signs, the sign of the element itself at the top, in the order of tetragrammaton (fire, water, air, earth) going upwards. linea filii has the common signs in the same order. linea s.s. has the cherubic signs, that of the element on the left, in the same order, right to left. but the order of the decans in each sign is reverse, and thus the planets which fill the right-hand side of the pyramids go in the first two cases downwards, and in the third from left to right. the upper s

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ands away from the head. thumbs closed to side of palms. fingers straight and together "3. water: the goddess auramoth" same body and foot position as #2, but head erect. arms are brought down over the chest so that the thumbs touch above the heart and the backs of the hands are to the front. the fingers meet below the heart, forming between thumbs and fingers the descending triangle of water "4. fire: the goddess thoum-aesh-neith" frontal. head and body like #3. arms are angled so that the thumbs meet in a line over the brow. palmer side facing. fingers meet above head, forming between thumbs and fingers the ascending triangle of fire "5,6. spirit: the rending and closing of the veil" head erect in both #5 has the same body posture as #1, except that the left and right feet are countercha

in it all is confusion. below this abyss we find the moral qualities of man, of which there are six. the highest is symbolised by the number four. its nature is fatherly<venus; so that the mother-idea is included. again, the sephira of 4 is chesed, referred to water. 4 is 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

eciprocating formula, which may be called the formula of horus and harpocrates. the magician addresses the god with an active projection of his will, and then becomes passive while the god addresses the universe. in the fourth part he remains silent, listening, to the prayer which arises therefrom. the formula of this invocation of thoth may also be classed under tetragrammaton. the first part is fire, the eager prayer of the magician, the second water, in which the magician listens to, or catches the reflection of, the god. the third part is air, the marriage of fire and water; the god and the man have become one; while the fourth part corresponds to earth, the condensation or materialization of those three higher principles. with regard to the hebrew formulae, it is doubtful whether most

ked the divine force. such conjurations as those of the "goetia" leave one cold, although, notably in the second conjuration, there is a crude attempt to use that formula of commemoration of which we spoke in the preceding chapter. 21 chapter iii the formula of tetragrammaton<<yod, he, vau, he, the ineffable name (jehovah) of the hebrews. the four letters refer respectively to the four "elements, fire, water, air, earth, in the order named> this formula is of most universal aspect, as all things are necessarily comprehended in it; but its use in a magical ceremony is little understood. the climax of the formula is in one sense before even the formulation of the yod. for the yod is the most divine aspect of the force- the remaining letters are but a solidification of the same thing. it must

d, only sympathising by virtue of their wild and stormy but elastically resistless energy. the central letter is "he- the letter of breath- and represents spirit. the first letter "aleph" is the natural letter of air, and the final "mem" is the natural letter of water. together "aleph" and "mem" make "am- the mother within whose womb the cosmos is conceived. but "yod" is not the natural letter of fire. its juxtaposition with "he" sanctifies that fire to the "yod" of tetragrammaton. similarly we find "lamed" for earth, where we should expect tau- in order to emphasize the influence of venus, who rules libra "alhim, therefore, represents rather the formula of consecration than that of a complete ceremony. it is the breath of benediction, yet so potent that it can give life to clay and light

ALEISTER CROWLEY MAGICK WITHOUT TEARS

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

, bought, a silver-gilt cup; for air and earth i made one sachet of rose-petals in yellow silk, and another in green silk packed with salt. in the wilds it was easy, agreeable and most efficacious to make a circle, and build an altar, of stones; my alpine lantern served admirably for the lamp. it did double duty when required: e.g. in partaking of the sacrament of the four elements, it served for fire. but your conditions are not so restricted as this. magic without tears get any book for free on: www.abika.com 155 let us consider what one can do with an ordinary house, such as you are happy enough to possess. first of all, it is of immense advantage to have a room specially consecrated to the work, never used for any other purpose, and never entered by any other person than yourself, unle

this writing. i see thee hate the hand& the pen; but i am stronger" at that time i was a hard-shell buddhist, sent out a new year's card "wishing you a speedy termination of existence" and this as a young man, with the world at my feet. it only goes to show) vv. 19, 20 "is a god to live in a dog? no! but the highest are of us. beauty and strength, leaping laughter and delicious languor, force and fire, are of us" this chapter returns over and over again to this theme in one form or 5 "peace: the glow of satisfaction at achievement. it is not "eternal" rather, it whets the appetite for another adventure (peace, gk: h. eiphnh= 189= 7 x 9 x 13' the venusian plus lunar form of unity) 24 another. what is really more significant is the hidden, the unexpressed, soul of the book; the way in which

culed. the next day the shaman took him to a cave in the side of a hill in which there was a big transparent block of ice enclosing the naked body of a man- a white man, not a native- apparently about thirty years of age with no sign of a wound anywhere. the man's head, which was clean-shaven, was outside the block of ice; the eyes were closed and the features were european. the shaman then lit a fire and burnt some leaves, threw powder on them muttering incantations, and there was a heavy aromatic smoke. he said in russian to the bolshevik 'ask what you want to know' the bolshevik spoke in german; he was sure that the shaman knew no german, but he was equally sure he saw the lips move and heard it answer, clearly, in german. he asked what would happen to russia, and what would happen to h

he secret dirty affinities, and so naturally and gladly attract entities of the qliphothic world to their magical circle. hence tricksters, of the lowest elemental orders, at the magic without tears get any book for free on: www.abika.com 171 best, come and vitalize odds and ends of the ruach of people recently deceased, and perform astonishing impersonations. the hollow shells glow with infernal fire. also, of course, they soak up vitality from the sitters, and from the medium herself. altogether, a most poisonous performance. and what do they get out of it? even when the "spirits" are really spirits, they only stuff the party up with a lot of trashy lies. to this summary the laws of probability insist that there shall be occasional exceptions. love is the law, love under will. yours frat

ALEISTER CROWLEY MEDITATION

at once" is the description bhikku ananda metteya gives of it. the root of the tongue gives the "ideal sound; and the pharynx the "ideal sight<tiger, the student acquires that strength. conquer "the nerve udana" and you can walk on the water "samana" and you begin to flash with light; the "elements" fire, air, earth, and water, and you can do whatever in natural life they prevent you from doing. for instance, by conquering earth, one could take a short cut to australia; or by conquering water, one can live at the bottom of the ganges. they say there is a holy man at benares who does this, coming up only once a year to comfort and instruct his disciples. but nobody need believe this unless he

e holy. the scourge tortures him; the dagger wounds him; the chain binds him. it is by virtue of these three that his aspiration remains pure, and is able to consecrate all other things. he wears a crown to affirm his lordship, his divinity; a robe to symbolize silence, and a lamen to declare his work. the book of spells or conjurations is his magical record, his karma. in the east is the "magick fire" in which all burns up at last<invocation, by which he calls down that which is above him and within him; but for evocations, by which he calls forth that which is below him and without him, he may place a triangle without the circle> we will now consider each of these matters in detail. 54 chapter i the temple the temple r

ain the scourge, the dagger, and the chain, represent the three alchemical principles of sulphur, mercury, and salt. these are not the substances which we now call by these names; they represent "principles" whose operations chemists have found it more convenient to explain in other ways. but sulphur represents the energy of things, mercury their fluidity, salt their fixity. they are analogous to fire, air and water; but they mean rather more, for they represent something deeper and subtler, and yet more truly active. an almost exact analogy is given by the three gunas of the hindus; sattvas, rajas, and tamas. sattvas is mercury, equable, calm, clear; rajas is sulphur, active, excitable, even fierce; tamas is salt, thick, sluggish, heavy, dark<
nd the instruments thereof. it is also the grace or chrism; for this aspiration is not ambition; it is a quality bestowed from above. for this reason the magician will anoint first the top of his head before proceeding to consecrate the lower centres in their turn. this oil is of a pure golden colour; and when placed upon the skin it should burn and thrill through the body with an intensity as of fire. it is the pure light translated into terms of desire. it is not the will of the magician, the desire of the lower to reach the higher; but it is that spark of the higher in the magician which wishes to unite the lower with itself. unless therefore the magician be first anointed with this oil, all his work will be wasted and evil. this oil is compounded of four substances. the basis of all is

r square shows the finite fixed into itself; for this reason the altar is foursquare. it is the solid basis from which all the operation proceeds. one form<form. a better is given in the illustration> of the magical cup has a sphere beneath the bowl, and is supported upon a conical base. this cup (crescent, sphere, cone) represents the three principles of the moon, the sun, and fire, the three principles which, according to the hindus, have course in the body<mind. that one which happens to be in course at the moment is the one seen by him. this is so marvellous an experience, even for one who has pushed astral visions to a very high point, that he may mistake them for the end. see

ALEISTER CROWLEY SEPHER SEPHIROTH

ng, separation hldbh a ruiner lbwx 47 foolish, silly, stupid lyw) a weeping hyykb cloud; high place; waves; fortress hmb to clutch, hold +lx that it was good bw+ yk aum (cf. 111) mw) 48 the pillar of severity: the paths cheth and mem (cf. 26& 463) m x planet; star: the sphere of mercury bkwk greatness, magnificence, glory: a title of chesed hlwdg a woman; strength; an army lyx to grow warm; heat, fire; black mx jubilee lbwy from that time, of old (see ps. 93:2& prov. 8:22) z)m fat; marrow xm 49 the living god yx l) resembled; meditated; silent hmd drooping, being sick hlwx strength )lyx heat, fury (ch )mx a bringing forth, birth, nativity hdyl a measuring; a measure hdm to dissolve, melt: gsolve h gwm the rod of aaron +m 50 the number of gates of understanding (the number of permutations o

e, sorrow; heliopolis (cf. 51) nw) better b+wm species, kind nz 58 loves, amours (see 499) mybh) an ear nz) my strength, power, might ylyx grace, love, kindness, charm (notariqon of chokmah nesethrah: the secret wisdom, 788) nx resting, at rest (grammatical: silent, mute) xn battering ram yxm 59 brethren (referred to lilith& samael) myx) a wall hmwx menstruation (lit. gimpurity h) hdn 60 tried by fire; a watch-tower nxb excellence, sublimity, glory, pride nw)g constitution, tradition; practice hklh behold; they (fem) hnh a basket )n+ vision hzxm the southern district hbgn utensil, instrument, tool ylk lament yn 61 adon: master, lord nwd) nothing; not ny) towards, to thee kyl) i, myself; a ship, fleet yn) the belly n+b wealth nwh dwelling, habitation (as body is of soul) hwn 62 healing )s)

ystic number of kether as achad; the sum of the letters of the supernal beard if k= 11, etc (see 145) a tree nly) firm, faithful; amen: so be it: a title of kether nm) the ephod dwp) ynd) hwhy interlaced yhnwdh)y archangel of geburah l)mk food, fare lk)m angel k)lm queen (ar )klm manna )nm a hut, tent hkws pekht: gextension h hh)p 92 terror: a title of geburah dxp the lord thy god [is a consuming fire (deut. 4:24. see 182; deut. 28:58) kyhl) hwhy mud cb litter bc 93 aiwass: the minister of hoor-paar-kraat( gcorrect h. cf. 78) zwy( the sons of [the merciful] god l) ynb incense hnwbl a disc, round shield; a defender ngm possession hlxn arduous, busy; host, army )bc 94 corpse hpwg the valley of vision nwyzxyg to extinguish k(d a fault (ps. 50:20, i.e. there gallege a fault h) ypd a shore pwx

ay; the seas; the times mymy vases, vessels mylk an effort, exertion nwdm mitigation of the one by the other (i.r.q. 995; cf. 97) l)b+yxm yoke; upper part; on, upon, above, over; to, towards; after; because l( throat (l a suffering, discouraged one; tax sm species, kind nym flask, bottle kp spice; drug; poison ms dryness; ship yc 101 swallowed, destroyed (l) a storehouse ms) michael: archangel of fire (lit. glike god h) l)kym kingdom; a virgin princess (esp. the virgin princess, i.e. the church) hkwlm gut; gut-string )myn vomit )q and it was so nk yhyw 102 a white goose nbl zww) trust; truth; faith hnwm) desirable, worthy of desire dmxn grace; pride; fame, glory; a wild goat ybc lord, owner; to possess; lands, government l(b unit of measure bq vilon, veil: the veil between yesod and malkut

ollute pnx he shall smite cxm forehead xcm 140 melakim, kings: the angelic choir of tiphareth myklm rottenness qm above l(m flower; hawk cn extremity sp face ynp threshold, entrance ps thorn nc 141 robust; oaken cym) gathered, collected ps) precept, commandment hwcm faithful, loyal, steady nm)n first )mq angels, messengers myk)lm 142 wickedness, destruction l(ylb a stranger; balaam m(lb delights (fire& water) mydmxm 143 the unshoeing hcylx running waters (ct. 4:15) mylzwn 144 a sandal ldns before; the east; ancient things mdq 145 the thirteen paths of the beard of macroprosopus (see 91& 1350) l k y+ x z w h d g b) m the staff of god (ex. 17:9) myhl)h h+m inscrutable hl(m a feast hdw(s treasure; hidden or secret thing nwm+m 146 the first gate )mq )bb limit, end; boundless pws eternity; worl

ALEISTER CROWLEY TAO TEH KING

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

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

le: the light is mine; its rays consume me: i have made a secret door into the house of ra (enterer towards east) and tum (enterer towards west, of khephra (enterer towards north) and of ahathoor (enterer towards south (in centre, facing west, in sign of silence) i am thy theban, o mentu, the prophet ankh-af-na-khonsu! bell. turning 60 degrees to your left, make the inverted invoking pentagram of fire and cry nuit. turning 60 degrees to your original right (i.e. to the north of west) make the same pentagram and cry hadit. turn to the east, make the same pentagram and cry ra-hoor-khuit. then turn 60 degrees north of east, make the erect invoking pentagram of fire and cry bes-na-maut. then turn 60 degrees south of east, make the same pentagram and cry ta-nech. then to the west, make the same

ALEISTER CROWLEY THE HEART OF THE MASTER

one sang praises, even as it was given unto him to understand one part of the spirit of the master. the voice of the swan. aumgn: through the bornless, through the eternal, the thought of the master goeth, afloat in the aethyr. the voice of the phoenix. al: not to be burned, not to be quenched, the soul of the the heart of the master get any book for free on: www.abika.com 7 master bathes in the fire of nature, and is refreshed. the voice of the raven. amen: the past and the future are parts of the present, in the eye of the master, that seeth the secret of secrets and knoweth them all to be one. the voice of the eagle. su: the heavens are poised on the plumes of the righteous, that wingeth among them, beholding the sun; thus know ye the mercy and joy of the master! the voice of the hawk

n, all things are begotten of the breath of the master, and born of the infinite space wherein doth he give them their form- and abideth in silence. now all is as it were a passion of great peace; and in the stillness i lift up my soul like an offering and cry in mine heart: let me dwell at the feet of the master! but the silence swallows up those vain words; and they are smitten through with the fire of his blood, that transforms them to these "at his feet is only the earth, and that he breaks up into flowers; but all things that live are assumed to the heart of the master" with that i cease to be myself at all: i am absorbed into the heart of the master get any book for free on: www.abika.com 8 his adorable essence, and my life is equally shed throughout the endless aeons of creation. ay

e harmony were broken up into innumerable fragments; clashing together, nor is there any speech articulate; until a fearful blast peals forth, a trumpeting of majesty. but within the blare of the tempest sounds a voice steady and stern, yet full of peace and kindliness 4. the neccessity of the universe is the measure of thy righteousness. now follows martial music, wild and full of the rushing of fire: 5. the movement of the universe is the fulfilment of thine energy. and this is blended with the echo of all former voices and their music, so that the whole abyss is filled with their orchestration to one symphony. 6. the order of the universe is the expression of thy rapture of beauty. this fades away into a deep and tender tune, like nightingales beside a waterfall; and the voice comes twi

.com 16 now being brought after many days into a place where light was, being shed through a carven screen of topaz, graved with a rose of nine-and-forty petals on a greek cross, from the sun, and that also at midnight, i found myself in the presence of a certain aged man (for it was written that his days should be an hundred and twenty years) who stood before a table of seven sides, whereon were fire, and incense in a thurible, and bread. of these did he bid me partake; and they being consumed, he took a phial of golden oil from their midst, and anointed mine eyes, and mine ears, and my lips. with that i was aware of the image of a god, severe and noble of aspect, his spirit utterly calm, in his right hand a sickle and in his left an hourglass. and as i looked upon him, he reversed his wr

ord i a o. then came a blackness over the whole map, for at one time the brotherhood had been nigh utterly destroyed by a great sorcery of the black lodge, and the darkening of all counsel, and the confusion of all truth. i saw only one glimmer bare legible: plotinus. and at the end of the darkness, amid many names which i could not read, jacobus burgundus molensis. for his name was in letters of fire. did not the order of the temple prepare the renaissance by fusing the mysteries of the east and west? then there burst out on a sudden a whiteness on the chart, as if the stain had been expunged (albeit not wholly by the sweep of steel) and this word writ in curving characters scimitar-sharp mohammed. next was a name sore blurred: sir edward kelly, with one writ in cipher. and in the centre

ALEISTER CROWLEY THE I CHING

him to follow is his proper way. hoar-frost! the strong one cometh by and by. straight, square and great, advantage springs to aye. maintain, but boast not virtue's majesty. here is a sack made safe by skillful tie. behold the yellow skirt; ill fortune fly. dragons at war: gold, blood and porphyry (correct and firm the conduct, thou shalt spy good fortune from the sky) 3 the chun hexagram moon of fire- chun; firm, correct; great progress this evinces and vantage from appointing feudal princes. hard mere advance, maintain thy place correct. distress, retreat; fear not, a friend is nigh. lost in the wood, seek not a deer to espy. retreating, seek thy mate; with him, aim high. dispense rich favors as thy friends expect. thine house bolt; bleed tears of agony! 4 the mang hexagram earth of moon

sing hath overflowed! 15 the chien hexagram yoni of earth- chien: humility; this yeast's to baking. a man may win in every undertaking. increase humilities; so clears the way! once recognized, who is there to gainsay? acknowledged merit will success inherit. grow thou more truly humble every day. thus all thy neighbors in thy cause array. use force- but only on the proper prey! 16 the yu hexagram fire of yoni- yu: satisfaction spreads through all thy coasts. appoint thy princes, and send forth thy hosts! boast not of pleasure! there lurks overthrow. be firm, with foresight all thy soul aglow. presume not; understand- what came may go! shed happiness, call friends to share success! make not a habit; joy's as dull as woe. oh! think more deeply; change is wisdom's throw! 17 the sui hexagram w

yoni- yu: satisfaction spreads through all thy coasts. appoint thy princes, and send forth thy hosts! boast not of pleasure! there lurks overthrow. be firm, with foresight all thy soul aglow. presume not; understand- what came may go! shed happiness, call friends to share success! make not a habit; joy's as dull as woe. oh! think more deeply; change is wisdom's throw! 17 the sui hexagram water of fire- sui: follow after; but in following checked by being firm, unwavering and correct. changing pursuit, seek friends beyond thy gate. should one leave old, and follow a young boy? wiselier leave youth, and age's wit employ. adherents hurt; make sure thy way is straight. follow all excellence with eager gait. the sincere king may sacrifice with joy. 18 the ku hexagram earth of air- ku: service

the kwan hexagram air of yoni- kwan: manifesting; contemplating; see thou be sincere, pure, just, with dignity. thoughtless and boyish: little shalt thou see! peep from thy door- a woman's modesty. consider thine whole course insistently. state's weal resolved, seek aid of majesty. consider thy life's course, lest action err, and criticise thy soul's true character. 21 the shih ho hexagram sun of fire- shih ho: unite by gnawing; here success comes by the proper use of legal stress. nip crime in the bud; lop toes, put feet in stocks; else- flesh and nose must next be bitten through. quick, or dried flesh gives double work to do! gnaw, gnaw, fake pledges ere the gate unlocks. gnaw: gold rewards precaution firm and true. or, last, the gangue- the ears cut off, fate mocks. 22 the pi hexagram e

hexagram earth of yoni- po: falling; overturning; when things quake to agitate them more is a mistake. injure the couch's legs, soon all will go; injure its frame, soon total overthrow. destroy, when need is- will not wisdom show? the couch destroyed, its occupant hath woe. be loyal, help thy followers; all's aglow. thet'll bear thee brave; the small man digs his grave. 24 the fu hexagram yoni of fire- fu: coming back; thou'rt free to come and go. friends help; now move with confidence aglow correct small blunders- look for lucky wonders! hast erred? return and take the proper way. return, return; and go no more astray! return though all thy comrades say thee nay. nobly return- the master of thy day! but error piled on error- deuce to pay! 25 the wu wang hexagram lingam of fire- wu wang: s

ALEISTER CROWLEY THE LAW OF LIBERTY

you, and not another, who are lost in the constant rapture of the embraces of infinite beauty. a little further on he speaks of us "we are not for the poor and the sad; the lords of the earth are our kinsfolk "is a god to live in a dog? no! but the highest are of us. they shall rejoice, our chosen: who sorroweth is not of us "beauty and strength, leaping laughter and delicious languor, force and fire, are of us" later, concerning death, he says "think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live. now let it be understood: if the body of the king dissolve, he shall remain in pure ecstasy for ever" when you know that, what is left but delight? and how are we to live meanwhile "it is a lie, this folly against self- be strong, man! lust, enjoy all things

t all acts of love and pleasure are rituals, must be rituals "there are rituals of the elements and feasts of the times. a feast for the first night of the prophet and his bride! a feast for the three days of the writing of the book of the law. a feast for tahuti and the children of the prophet- secret, o prophet! a feast for the supreme ritual and a feast for the equinox of the gods. a feast for fire and a feast for water; a feast for life and a greater feast for death! a feast every day in your hearts in the joy of my rapture! a feast every night unto nu, and the pleasure of uttermost delight! aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstasy in the kisses of nu" it all depends on your own acceptance of this new law, and you are not asked to

ALEISTER CROWLEY THE LOST CONTINENT

consequently instituted a peculiar rite. two men were chosen by lot to preserve the language, which, by the way, consisted of monosyllables only, two hundred and fourteen in number, to each of which was attached a diacritical gesture, usually ideographic. thus 'wrong' is given as 'phph' moving the jaw from right to left. wiping the brown with 'phph' means 'hot, hollowing the hands over the mouth 'fire, striking the throat 'to die' so that each 'radicle' may have hundreds of gesture-derivatives. grammar, by the way, hardly existed, the quick apprehension of the atlanteans rendering it unnecessary. these two men then departed to a cavern on the side of the mountain just above the cliff, and there for a year they remained, speaking the language and carving it symbolically upon the rock. at th

misunderstanding of magical law--some said the 2nd, some the 8th, some the 23rd--had involved themselves and their land in ruin. others thought that the lemurians had succeeded in their magical task, and broken their temple. in any case, it was the secret lemurian tradition that they themselves represented the survivals of a yet earlier race who lived on ice, and they of yet another who lived in fire, and they again of earlier colonists from mars. the theory, in fine, was that the aim of man is to attain the sun, whence, according to one school of cosmology, he was exiled in the cosmic catastrophe which resulted in the formation of neptune. his task on any given planet was therefore to overturn the laws of nature on that planet, thus mastering it sufficiently to enable him to make the lea

e. what the living atla really was, is a secret of secrets* we know it only from its epithets, its veils. thus it was 'that black which makes black white. it was 'twenty-six feet high and fifteen feet across--oh my lords, it is the essence of the incommensurable' it was 'the wife of zro 'the heart of zro 'desire of zro 'the atla that eats atlas 'the swallower up of her own house 'the pelican 'the fire-nest of the phoenix, according to the greatest of the poets. and the burden of his hymns of worship was that it must be destroyed. it was impossible to approach the atla without being instantly sucked up and devoured by it. this was the greatest death, and ardently desired by all. the favour was accorded only to those who discovered improvements in zro, or otherwise merited signal and supreme

erefore invented, and combined with the former method; but this was only partially successful, the tremendous pace of the 'sharks' enabling them to evade any threatening clouds. they did enormous damage, and the supplies of zro were seriously curtailed. things now went from bad to worse, and culminated in the attack on the high house, the besiegers keeping their battleships surrounded by rafts of fire, so that attack was impossible even by night. it was then that the high house called on the heorism of its sons. armed with long swords of zro, they plunged into the sea, to perish under the tooth of the zhee-zhou, but not before they had time to hack the invading battleships to shreds. their floating torch-rafts only assisted the attack by directing the swimmers to their quarry. the attack o

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

impregnate the vulture, which therefore was chosen to symbolize the mother-goddess. he is the wandering knight or prince of fairy tales who marries the king's daughter. this legend is derived from certain customs among exogamic tribes, for which see "the golden bough. thus one europa, semele and others claimed that zeus- air<<zeus obtained air for his kingdom in the partition with hades, who took fire, and poseidon, who took water. shu is the egyptian god of the firmament. there is a great difficulty here, etymologically. zeus is connected with iao, abrasax, and the dental sibilant gods of the great mysteries, with the south and hadit, ada, set, saturn, adonai, attis, adonis; he is even the "jesus, slain with the lance, whose blood is collected in a cup. yet he is also to be identified wit

sibilant gods of the great mysteries, with the south and hadit, ada, set, saturn, adonai, attis, adonis; he is even the "jesus, slain with the lance, whose blood is collected in a cup. yet he is also to be identified with the opposite party of the north and nuit, with the "john" slain with the sword, whose flesh is placed upon a disk, in the lesser mysteries, baptizing with water as "jesus" with fire, with on, oannes, noah, and the like. it seems as if this great division, which has wrought such appalling havoc upon the earth, were originally no more than a distinction adopted for convenience. it is indeed the task of this book to reduce theology to the interplay of the dyad nuith and hadith, these being themselves conceived as complementary, as two equivalent to naught "divided for lvoe'

ture by six letters (six being the number of the sun, the god-man, etc) whose value in greek should be a=1, i=10, f=6, a=1, s=200, s=200: total 418, the number of abrahadabra, the magical formula of the new aeon! note that i and v are the letters of the father and the son, also of the virgin and the bull (see "liber 418) protected on either side by the letter of air, and followed by the letter of fire twice over. al i,8 "the khabs is in the khu, not the khu in the khabs" the old comment 8. here beings the text. khabs is the secret light or l.v.x; the khu is the magical entity of a man. i find later (sun in virgo, an vii) that khabs means star. in which chase cf. v.5. the doctrine here taught is that that light is innermost, essential man. intra (not extra) nobis regnum dei. the new comment

or princips erit, he shall be the chief (see verse 23. but such qabalah is hardly to be considered serious. the recurrence of the letters pri is however curious and may be significant. the combination pr in most aryan languages gives the idea of "before" p and r are the letters of mars and sol respectively. now mars is referred to the number 5, and sol to the number 6; both to the idea "force and fire, though in different ways. now "force and fire" is the attribute of ra-hoor-khuit, lord of the aeon; and 5 and 6 are mystically mated to represent the accomplishment of the great work in abrahadabra, the word of the aeon (see, for this word, infra qabalistic appendix. the termination st is the coronal combination xxxi which we shall notice often enough later on. the beast, besides 666 corresp

s, representing horus, took the place of the retiring hierophant, who had represented osiris. isa is the legendary "jesus, for which canidian concoction the prescription is to be found in my book bearing that title "liber dccclxxxviii. al i,50 "there is a word to say about the hierophantic task. behold! there are three ordeals in one, and it may be given in three ways. the gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest. thus ye have star& star, system& system; let not one know well the other" the old comment 50. our system of initiation is to be triune. for the outer, tests of labour, pain, etc. for the inner, intellectual tests. for the elect of the a'.a, spiritual tests. further the order is not to hold lodges, but to have a cha

ALEISTER CROWLEY THE OTO GNOSTIC MASS

ly virgo intacta or specially dedicated to the service of the great order. she is clothed in white, blue, and gold. she bears the sword from a red girdle, and the paten and hosts, or cakes of light. the deacon. he is clothed in white and yellow. he bears the book of the law. two children. they are clothed in white and black. one bears a pitcher of water and a cellar of salt, the other a censer of fire and a casket of perfume. iii of the ceremony of the introit the deacon, opening the door of the temple, admits the congregation and takes his stand between the small altar and the font (there should be a doorkeeper to attend to the admission) the deacon advances and bows before the open shrine where the graal is exalted. he kisses the book of the law three times, opens it, and places it upon

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

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

e. let the rituals be rightly performed with joy and beauty. there are rituals of the elements and feasts of the times. a feast for the first night of the prophet and his bride. a feast for the three days of the writing of the book of the law. a feast for tahuti and the children of the prophet--secret, o prophet! a feast for the supreme ritual, and a feast for the equinox of the gods. a feast for fire and a feast for water; a feast for life and a greater feast for death. a feast every day in your hearts in the joy of my rapture. a feast every night unto nu, and the pleasure of uttermost delight. the priest mounts the third step. the priest: thou that art one, our lord in the universe the sun, our lord in ourselves whose name is mystery of mystery, uttermost being whose radiance enlightenin

so that as we are constant partakers of thy bounty we may in our particular orbit give out light and life, sustenance and joy to them that revolve about us without diminution of substance or effulgence for ever. the people: so mote it be. the lord the deacon: lord secret and most holy, source of life, source of love, source of liberty, be thou ever constant and mighty within us, force of energy, fire of motion; with diligence let us ever labour with thee, that we may remain in thine abundant joy. the people: so mote it be. the moon the deacon: lady of night, that turning ever about us art now visible and now invisible in thy season, be thou favourable to hunters, and lovers, and to all men that toil upon the earth, and to all mariners upon the sea. the people: so mote it be. the lady the

ALEISTER CROWLEY THE QABALAH

.s. 2 the previous installment of temple of solomon the king, in equinox i (4) t.s. liber lviii 6 fortunately, there is one science that can aid us, a science that, properly understood by the initiated mind, is as absolute as mathematics, more self-supporting than philosophy, a science of the spirit itself, whose teacher is god, whose method is simple as the divine light, and subtle as the divine fire, whose results are limpid as the divine water, all-embracing as the divine air, and solid as the divine earth. truth is the source, and economy the course, of that marvellous stream that pours its living waters into the ocean of apodeictic certainty, the truth that is infinite in its infinity as the primal truth which which it is identical is infinite in its unity. need we say that we speak o

tters be read except the first, it makes tycar, rashith, the beginning. if with the fourth letter, c, the first b and the last t be counted, it makes tbc, sehebeth, the end or rest. if the first three letters be taken, they make arb, bera, created. if, omitting the first, the three following be taken, they make car, rash, head. if, omitting the two first, the next two be taken, they give ca, ash, fire. if the fourth and last be joined, they give tc, sheth, foundation. again, if the second letter be put before the first, it makes br, rab, great. if after the third be placed the fifth and fourth, it gives cya, aish, man. if to the two first be joined the two last, they give tyrb, berith, covenant. and if the first be added to the last, it gives bt, theb, which is sometimes used for bwt, thob

arks on ob, od and aour in the introduction to levi s rituel de haute magie t.s. liber lviii 31 280. the sum of the five letters of severity, those which have a final form kaph, mem, nun, pe, tzaddi. also the number of the squares on the sides of the vault 7 40; see 5= 6 ritual. also [r= terror. 300. the letter c, meaning tooth, and suggesting by its shape a triple flame. refers yetziratically to fire, and is symbolic of the holy spirit \yhla jwr= 300. descending into the midst of hwhy, the four inferior elements, we get hwchy jeheshua, the saviour, symbolised by the pentagram. 301. ca, fire. 314. ydc, the almighty, a name of god attributed to yesod. 325. a mystic number of mars. labxrb, the spirit of mars, and layparg, the intelligence of mars. 326. hwchy, jesus see 300. 333. wznwrvj, see

f 2; may one day be of value. 256. the eighth power of 2; should be useful. 280. a grand number; the dyad passing to zero by virtue of the 8, the charioteer who bears the cup of babalon. see liber 418, 12th thyr. see also 280 in part i. 300. venerable, but only useful as explaining the power of the trident, and the flame on the altar. too stable to serve a revolutionary, except in so far is it is fire. 333. see part i. 340. connects with 6 through \c, the fire and the water conjoined to make the name. thus useful as a hint in ceremonial. 361. see part i. connects with the caduceus; as 3 is the supernal fire, 6 the ruach, 1 malkuth. see illustration of caduceus in equinox no. ii.71 370. most venerable (see part i. it delivers the secret of creation into the hand of the magician. see liber c

the infinite wisdom of the grand arithmetician of the universe. 671. useful, as shown in part i. 741. useful chiefly as a denial of the unity; sometimes employed in the hope of tempting it from its lair. 777. useful in a similar way, as affirming that the unity is the qliphoth. but a dangerous tool, especially as it represents the flaming sword that drove man out of eden. a burnt child dreads the fire. the devils also believe, and tremble. worse than useless unless you have it by the hilt. also 777 is the grand scale of 7, and this is useless to anyone who has not yet awakened the kundalin, the female magical soul. note 7 as the meeting-place of 3, the mother, and 10, the daughter; whence netzach is the woman, married but no more. 800. useful only in 5= 6 symbolism, q.v. 888. the grand sca

ALEISTER CROWLEY THE SWORD OF SONG

the matter this once. poet books his seat. creator in (granting him godhead) merciless 535 to all the anguish and distress about him save to him it clung and prayed. give me omnipotence? i am no fool that i should fence that power, demanding every tongue 540 to call me god i would exert that power to heal creation s hurt; not to divide my devotees from those who scorned me to the close: a worm, a fire, a thirst for these; 545 a harp-resounding heaven for those! and though you claim salvation sure for all the heathen68 there again new christians give the lie to plain scripture, those words which must endure! 550 (the vedas say the same) and though his mercy widens ever so, i never met a man (this shocks, what i now press, so heterdox, anglican, roman, methodist, 555 peculiar person all the

n and things was truly to be envied, yet one who sold his birthright for a mess of beastlier pottage than ever esau guzzled, who sold soul and body to satan for sheer love of sin, whose mere lust of perversion is so intense that it seems to absorb every other emotion and interest. never since god woke light from chaos has such a tragedy been unrolled before men, step after step toward the lake of fire! at his house all his writings were seized, and, it is believed, destroyed. the single most fortunate exception is that of a superbly jewelled writing-case, now in the possession of the present editor, in which were found the mss. which are here published. mathilde, who knew how he treasured its contents, preserved it by saying to the officer, but, sir, that is mine. on opening this it was fo

e all the advantage. fichte and the others exhaust themselves trying to turn the simple and obvious position that: if the ego alone exists, where is any place, not only for morals and religion, which we can very well do without, but for the most essential and continuous acts of life? why should an infinite ego fill a non-existent body with imaginary food cooked in thought only over an illusionary fire by a cook who is not there? why should infinite power use such finite means, and very often fail even then? what is the sum total of the vedantist position? i am an illusion, externally. in reality, the true i am the infinite, and if the illusionary i could only realise who i really am, how very happy we should all be! and here we have karma, rebirth, all the mighty laws of nature operating n

111 intellectus. deus. h. et s. v. a. luna. quid umbratur in mari. deo duce comite ferro. vestigia nulla retrorsum. pearls, big and round like the breasts of a sea-nymph; and they gleamed round like moons. she held in leash the four beasts, but he strode boldly to her, and kissed her full on the lips. wherefore she signed and fell back a space, and he pressed on. now at the end of the darkness a fire glowed: she would have hindered him: clung she to his neck and wept. but the fire grew and the light dazzled her; so that with a shriek she fell. but the beasts flung themselves against the burning gateway of iron, and it gave way. our father passed into the fire. some say that it consumed him utterly and that he died; howbeit, it is certain that he rose from a sarcophagus, and in the skies s

y of iron, and it gave way. our father passed into the fire. some say that it consumed him utterly and that he died; howbeit, it is certain that he rose from a sarcophagus, and in the skies stood an angel with a trumpet, and on that trumpet he blew so mighty a blast that the dead rose all from their tombs, and our father among them. now away! he cried. i would look upon the sun! and with that the fire hissed like a myriad of serpents and went out suddenly. it was a green sward golden with buttercups; and in his way lay a high wall. before it were two children, and with obscene gestures they embraced, and laughed aloud, with filthy words and acts unspeakable. over all of which stood the sun calm and radiant, and was glad to be. now, think ye well, was our father perplexed; and he knew not w

ALEISTER CROWLEY EQ I 1

0. so shalt thou gradually develop the powers of thy soul, and fit thyself to command the spirits of the elements. for wert thou to summon the gnomes to pander to thine avarice, thou wouldst no longer command them, but they would command thee. wouldst thou abuse the pure beings of the woods and mountains to fill thy coffers and satisfy thy hunger of gold? wouldst thou debase the spirits of living fire to serve thy wrath and hatred? wouldst thou violate the purity of the souls of the waters to pander to thy lust of debauchery? wouldst thou force the spirits of the evening breeze to minister to thy folly and caprice? know that with such desires thou canst but attract the weak, not the strong, and in that case the weak will have power over thee. 21. in the true religion there is no sect, ther

d shameless catamite of the beasts that prowl by night! like a star that streams from heaven through the virgin airs light-riven, from the lift there shot and fell an admirable miracle. 41 carved minute and clean, a key of purest lapis-lazuli more blue than the blind sky that aches (wreathed with the stars, her torturing snakes, for the dead god's kiss that never wakes; shot with golden specks of fire like a virgin with desire. look, the levers! fern-frail fronds of fantastic diamonds, glimmering with ethereal azure in each exquisite embrasure. on the shaft the letters laced, as if dryads lunar-chaste with the satyrs were embraced, spelled the secret of the key "sic pervenias" and he went his wizard way, inweaving dreams of things beyond believing. when he will, the weary world of the sens

water, whereof he had three and seventy minims left of the eight and seventy that his father had given him; and these he had borne upon a camel through the desert unto this place where he now was, which is called the oasis of the lion, even as the whole regimen that in the end he accomplished is in the form of a lion. this then his lion waxed exceeding thirsty, and licked up all that dew. but the fire being equal thereunto, he was not discomforted "he slayeth sir lionel the warder of the marches" so now indeed he had wrought the first matter to a pitch of excellence beyond the human; for without trouble was his tincture thus beautiful. first, it had the crown and horns of alexander the mighty king; also it had wings of fine sapphire; its fore part was like the lion, whereby indeed it parto

ly bride. 95 i was men's wonder the day i came; i was ruddy and gold and pale: my eyes were light with a smouldering flame, on my lips was the untold tale, and men, as they passed, gazed hard and long, and women looked scorn and bale. yea! i was fair and strong. how should they know the thing i sought? i was rich and lovely and young, not young with the flame that the spring had wrought, but with fire from the summer sprung. no man dared speak, but they longed to speak: aye! many a glance they flung. but i stood with an unflushed cheek. and only the strangers heed me now; i am but a statue cold. ah! could they see the pain in my brow, my heart that is growing old. i may not summon them to my side, or move my lips' stern fold. i am the lonely bride. but never a man doth dare to speak, and w

m the cold stone dusk of the stairs to a palace of rose and gold. the poet's rooms were austere in their elegance. a plain gold-black paper of japan covered the walls; in the midst hung an ancient silver lamp within which glowed the deep ruby of an electric lamp. the floor was covered with black and gold of leopards' skins; on the walls hung a great crucifix in ivory and ebony. before the blazing fire lay the poet (who had concealed his royal celtic descent beneath the pseudonym of swanoff) reading in a great volume bound with vellum. he rose to greet her "many days have i expected you" he exclaimed "many days have i wept over you. i see your destiny- how thin a 101 thread links you to that mighty brotherhood of the silver star whose trembling neophyte i am- how twisted and thick are the t

ALEISTER CROWLEY EQ I 5

here is one other thing to be said, and that is concerning the importance of sila. it has been said the sila alone cannot conduct to the nirv na dharma; but, nevertheless, this sila is of the most vital importance, for there is no samadhi without sila. and why? because, reverting to our simile of the steam-engine, whilst samadhi, mental concentration, is the steam power of this human machine, the fire that heats the water, the fire that makes that steam and maintains it at high pressure is the power of sila. a 58 man who breaks sila is putting out his fires; and sooner or later, according to his reserve stock of sila fuel, he will have little or no more energy at his disposal. and so, this sila is of eminent importance; we must avoid evil, we must fulfil all good, for only in this way can

abbath""to a. e. w" occult, forbidden lights move in the royal rites. diaphanous, they dance above the souls in trance that have attained to their untold inheritance. above the mystic masque, like plumes upon a casque, they wave their purple and red above each haggard head. thy are like gems snake-rooted, basilisks' bed. here were the tables set for baal and baphomet: her was the altar drest with fire and alkahest for many a holy host, for many a goodly guest. here was the veil, and here the sword and dagger of fear. here was the circle traced, and here the pillar placed for him the utterly unfathomably chaste. 60 here grew the murmur grim of the low-muttered hymn; here sound itself caught flame from the dark drone of shame- the world reverberated the unutterable name! astarte from her tra

many a goodly guest. here was the veil, and here the sword and dagger of fear. here was the circle traced, and here the pillar placed for him the utterly unfathomably chaste. 60 here grew the murmur grim of the low-muttered hymn; here sound itself caught flame from the dark drone of shame- the world reverberated the unutterable name! astarte from her trance leapt loving to the dance, greeting as fire greets firs her whirling worshippers. and all her joy was theirs, and all their madness hers! yea! thou and i that strove for mastery in love, circling the altar stone maze-like, with magic moan, forthwith made that divinest destiny our own. throughout that violent vigil we wove the stormy sigil, our faces ashen-lipped from our heart's blood that dripped on the armed talismans of that moon-va

sagittarius hb:taw hb:shin hb:qof prop. hb:koph-final hb:mem hb:samekh 25 351 capricornus hb:yod hb:dalet hb:gemel eye. hb:nun-final hb:yod hb:ayin 26 378 mars mouth. hb:heh hb:peh 27 406 aquarius hb:yod hb:lamed hb:dalet fish-hook. hb:yod hb:dalet hb:tzaddi 28 435 pisces hb:mem-final hb:yod hb:gemel hb:dalet back of head. hb:peh-final hb:vau hb:qof 29 465 sol head. hb:shin hb:yod hb:resh 30 496 fire hb:shin hb:aleph tooth. hb:nun-final hb:yod hb:shin 31 528 saturn tau(as egyptian. hb:vau hb:taw 32 earth hb:tzaddi-final hb:resh hb:aleph- hb:vau hb:taw 32bis spirit hb:taw hb:aleph- hb:nun-final hb:yod hb:shin 31bis_ chart approximated_ xv. xiv. xiii. xii. xi. x. secret the four worlds parts of secret the elements and letters names the soul numbers senses. of the the 4 corres- name. worlds

iii. xii. xi. x. secret the four worlds parts of secret the elements and letters names the soul numbers senses. of the the 4 corres- name. worlds spond'g_ hb:heh hb:mem yetrirah, formative hb:taw hb:vau hb:resh 45 air air, smell hb:vau 11 hb:gemel hb:samekh briah, creative hb:heh hb:mem hb:shin hb:nun 63 water water, taste hb:heh 23 hb:bet hb:ayin atziluth, archetypal hb:heh hb:yod hb:chet 72 dee fire, sight hb:yod 31 hb:nun-final hb:bet assiah, material hb:shin hb:peh hb:nun 52 spirit earth, touch h 32bis hb:heh hb:dalet hb:yod hb:chet hb:yod< spirit, hearing hb:shin 31bis_ xvi. ix. viii. vii. the planets and their numbers printed value of hebrew letters& numbers. on tarot trumps col.vii. english equiv. symbols used in this article_ mercury 8 12 0 1 a hb:aleph 11 moon 9 13 i 2 b hb:bet 12

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let none write it: i, i am troubled, my eyes are moist with dews of terror: surely the bitterness of death is past. and i turned me to the south and lo! a great lion as wounded and perplexed. he cried: i have conquered! let the sons of earth keep silence; for my name is become as that of death! when will men learn the mysteries of creation? how much more those of the dissolution (and the pang of fire? i turned me to the west and there was a great bull; white with horns of white and black and gold. his mouth was scarlet and his eyes as sapphire stones. with a great sword he shore the skies asunder, and amid the silver flashes of the steel grew lightnings and deep clouds of indigo. 7 he spake: it is finished! my mother hath unveiled herself! my sister hath violated herself! the life of thin

therefore kether; l, chokmah and binah; a, chesed; n, geburah; 10 r, tiphereth; z, netzach; n, hod; o, jesod. the geomantic correspondences of the enochian alphabet form a sublime commentary. note that the total angels of the aethyrs are 91, the numeration of amen. the cry of the 28th aethyr, which is called bag there cometh an angel into the stone with opalescent shining garments like a wheel of fire on every side of him, and in his hand is a long flail of 1 the lvx cross hidden in the svastika is probably the arcanum here connoted. svastika itself adds to 231= 0+ 1+ 2+ 21, the 21 keys. the cubical svastika regarded as composed of this lvx cross and the arms has a total of 78 faces- tarot and mezla. scarlet lightning; his face is black, and his eyes white without any pupil or iris. the fa

. and this darkness swallows everything up, and the angel is gone from the stone; and there is no light therein, save only the light of the rose and of the cross. aumale, algeria "november" 23, 1909, between 8 and 9 p.m. the cry of the 27th aethyr, which is called zaa there is an angel with rainbow wings, and his dress is green with silver, a green veil over silver armour. flames of many-coloured fire dart from him in all directions. it is a woman of some thirty years old, and she has the moon for a crest, and the moon is blazoned on her heart, and her sandals are curved silver, like the moon. and she cries: lonely am i and cold in the wilderness of the stars. for i am the queen of all them that dwell in heaven, and the queen of all them that are pure upon earth, and the queen of all the s

ll in heaven, and the queen of all them that are pure upon earth, and the queen of all the sorcerers of hell. i am the daughter of nuit, the lady of the stars. and i am the bride of them that are vowed unto loneliness. and i am the mother of the dog cerberus. one person am i, and three gods. and thou who hast blasphemed me shalt suffer knowing me. for i am cold as thou art cold, and burn with thy fire. oh, when shall the war of the aires and the elements be accomplished? radiant are these falchions of my brothers, invisibly about me, but the might of the aethyrs beneath my feet beareth me 15 down. and they avail not to sever the kamailos. there is one in green armour, with green eyes, whose sword is of vegetable fire. that shall avail me. my son is he- and how shall i bear him that have no

w in it there is the head of a most cruel dragon, black and corrupted. i watch, and watch; and nothing happens. and now the dragon rises out of the cauldron, very long and slim (like japanese dragons, but infinitely more terrible, and he blots out the whole sphere of the stone. then suddenly all is gone, and there is nothing in the stone save brilliant white light and flecks like sparks of golden fire; and there is a ringing, as if bells were being used for anvils. and there is a perfume which i cannot describe; it is like nothing that one can describe, but the suggestion is like lignum aloes. and now all these things are there at once in the same place and time. now a veil of olive and silver is drawn over the stone, only i hear the voice of the angel receding, very sweet and faint and so

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reams, as i seem to remember. but their content is gone from me; and, in the absence of the prophet daniel, i shall let the matter slide. 7.44. pranayama. 13 cycles. very tiring; i began to sweat. a mediocre performance. 8.0- breakfast. hatha yogi a pear and two gaufrettes. 8.20 8.53. have been meditating in hanged man position. thought dull and wandering; yet once "the conception of the glowing fire" seen as a planet (perhaps mars) just enough to destroy the concentration; then it went out, dammit! 10.40. have attended to correspondence and other business and drunk a citron press the voice of the nadi began to resound. 10.50. have done "bornless one" in asana. good; yet i am filled with utter despair at the hopelessness of the task. especially do i get the buddhist feeling, not only tha

baik![i am here. ed. he answers,"but i'm "not" here, old boy another leg-pull! he little knows his man, though, if he thinks he can insult me with impunity. andr un sandwich![beyt allah, the mosque at mecca, means "house of god" ed. 7.5. i shall stop mantra while i eat, so as to concentrate "a" on the chewing,"b" on defiling the house of god. not so easy! the damned thing runs on like a prairie fire. important then to stop it absolutely at will: even the work itself may become an obsession. 11 hours with no real break no bad. the bad part of to-day seems the asana, and the deadness. or, perhaps worse, i fail to apprehend the true magical purport of my work: hence all sort of aimless formulae, leading naturally enough to no result. it just strikes me it may be this isis apophis osiris

i do not think that one should take the risk. i have spent these many years training my mind to think cleanly and express beautifully. am i to prostitute myself for a handful of bread? i swear by thyself, o thou who art myself, that i will not write save to glorify thee, that i will write only in beauty and melody, that i will give unto the world as thou givest unto me, whether it be a consuming fire, or a cup of the wine of iacchus, or a glittering dagger, or a disk brighter than the sun. i will starve in the street before i pander to the vileness of the men among whom i live oh my lord adonai, be with me, give me the purest poesy, keep me to this vow! and if i turn aside, even for a moment, i pray thee, warn me by some signal chastisement, that thou art a jealous god, and that thou wil

ual no longer merely nature, the great mother, but neschamah (his aspiration) and the representative of adonai, he may pass through all. yea, in spite of the menace of the hiereus, whose function is now that of his fear and of his courage, he goes on and enters the pyramid. but there he is seized and thrown down by both officers as one unworthy to enter. his aspiration purifies him with steel and fire; and there as he lies shattered by the force of the ritual, he hears even as 37 a corpse that hears the voice of israfel the hegemon that chants a solemn hymn of praise to that glory which is at the apex, and who invisibly rules and governs the whole pyramid. now then that darkling wight is lifted by the officers and brought to the altar in the centre; and there the hiereus accuses him of t

tus major should display the birth of horus and slaying of typhon. here again horus and harpocrates the twins of the twin signs of 0 0 ritual are the slayers of typhon. so all the rituals get mixed: the symbols recur, though in a different aspect. anyway, one wants something a deal better than the path of p in 4 7 ritual. i think the postulant should be actually scourged, tortured, branded by fire for his equilibrations at the various "stations of the cross" or points upon his mystic journey. he must assuredly drink blood for the sacrament ah! now i see it all so well! the initiator must kill him, osiris; he must rise again as horus and kill the initiator, taking his place in the ceremony thence to the end. a bit awkward technically, but 'twill yield to science. they did it of old by

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age! the ambrosial moon is arisen. i have bought a lily-white goat for the price of a crown of thorns, a collar of gold for its throat, a scarlet bow for its horns. i have bought a lark in the lift for the price of a butt of sherry: with these, and god for a gift, it needs no wine to be merry! i have bought for a wafer of bread a garden of poppies and clover; for a water bitter and dead a foam of fire flowing over. from the lamb and his prison fare and the owl's blind stupor, arise! be ye wise, and strong, and fair, and the nectar afloat in your eyes! arise, o ambrosial moon by the strong immemorial spell, by the subtle veridical rune that is mighty in heaven and hell! 213 drip thy mystical dews on the tongues of the tender fauns in the shade of initiate yews remote from the desert dawns!

a kind of omnipotent sewer-husher who everlastingly ought to trudge about with scoop, ladle, and rake, and keep gutters clean and drains in an inoffensive condition. so it happens that when gutters get blocked up and drains stink, the free-thinker laughs and says "you barmy fool 'there is no sich a person; and when they don't, the believer cries "my poor benighted brother 'he is like a refiner's fire and like fuller's sope" compared to the civilised man, the water which flows 224 down the drain, the savage is like a mountain torrent cutting its own course amongst the hills and rushing on wildly yet wisely to the sea. no doubt, from the point of view of a sanitary engineer, the drain is more useful, more rational, altogether more proper than the wayward stream. but it is the rigid utilitar

dog-faced demons which seduce us from the path. he is always at our elbow, whispering, tempting, jeering, advising and helping us; he it is that casts despair upon us when we have done nothing wrong, and elation when we have done nothing right; he it is who is ever rising before us like a mist to obscure our path or to magnify our goal; yet nevertheless he is not only the cloud but that ultimate fire- if we could only understand him as he is; ah! my brothers, this is the great work. why does he do this and that, if he can do that and this? asks the doubter. because he chooses to, answers the believer. but the man after god's own heart thinks and reasons nothing, he feels there is neither doing nor choosing, and, dimly though it be, he sees that both of these foolish men, who think themsel

and knowledge "the spiritual guide" and "the cherubic wanderer" are set aside for "the arbatel" and "the seven mysterious orisons" a hurried turning of many pages, the burning of many candles, and then- the key of solomon for a time is put away, with the grimoires and the rituals, the talismans, and the virgin parchments; the ancient books of the qabalah lie open before him; a flash of brilliant fire, like a silver fish leaping from out the black waters of the sea into 236 the starlight, bewilders him and is gone; for he has opened "the book of concealed mystery" and has read "before there was equilibrium countenance beheld not countenance" the words "yehi aour" trembled on his lips; the very chaos of his being seemed of a sudden to shake itself into form- vast and terrible; but the time

e sephiroth and paths with which you are already well acquainted, having marked thereon the grade of the order corresponding to each sephira, and the tarot trumps appropriated to each path "you will further note that the first order includes: malkuth, answering to neophyte and zelator, and the element of earth. yesod to theoricus and air. hod to practicus and water. and netzach to philosophus and fire "of these the last three grades alone communicate with the second order, though cut off from it by a veil which may 242 illustration goes here. this is a tree of life with the sephiroth as circles, containing the information noted below on this approximation. the paths are straight lines, with the following data by number: 0. air. hb:aleph. fool. 11th. 1. mercury. hb:bet. magician. 12th. 2. m

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his part, kept the bargain and restored the skin of her son, so that there was great rejoicing on the skerry that night. there is one other story of particular interest, in that it contains features not generally found amongst the bulk of the seal-folk legends. it is the story of the wounded seal. there was once an islander who made his living by the killing of seals. one night, as he sat by the fire, resting after his day's work, he heard a knocking at the door, and, on opening it, found a man on horseback. the stranger explained that he had come on behalf of one who wished to buy a large number of skins, and then told him to mount up behind. hoping to effect a good sale, the seal-hunter obeyed, and was carried away at a wild gallop, which ended on the brink of a precipice. there his str

ALEISTER CROWLEY EQUINOX EQ I 2

as most carefully explained 8 in no. 1 of this review, in mr. frank harris's "the magic glasses" mr 'allett is the materialist, canon bayton the idealist, the judge's daughter is the agnostic, and matthew penry the scientific illuminist. if the little girl had been able to "follow up the light" she might there have seen penry standing, his head and his feet white like wool, and his eyes a flaming fire! this, then, in one language or another, is our philosophical position. but for those who are not content with this, let it be said that there is something more behind and beyond. among us are those who have experienced things of a nature so exalted that no words ever penned could even adumbrate them faintly. the communication of such knowledge, so far as it is at all possible, must be a pers

ands away from the head. thumbs closed to side of palms. fingers straight and together "3. water: the goddess auramoth" same body and foot position as #2, but head erect. arms are brought down over the chest so that the thumbs touch above the heart and the backs of the hands are to the front. the fingers meet below the heart, forming between thumbs and fingers the descending triangle of water "4. fire: the goddess thoum-aesh-neith" frontal. head and body like #3. arms are angled so that the thumbs meet in a line over the brow. palmer side facing. fingers meet above head, forming between thumbs and fingers the ascending triangle of fire "5,6. spirit: the rending and closing of the veil" head erect in both #5 has the same body posture as #1, except that the left and right feet are countercha

them together as if closing it up again and let them fall to the side (passives (the grade of the "portal" is particularly attributed to the element of spirit; it refers to the sun; the paths of samekh, nun and ayin, are attributed to this degree<magick in theory and practice, crowley gives by mistake instead: samekh, resh and tzaddi> see "777" lines 6 and 31 bis. the pentagrams of fire. i' b n* a name: a l h i m v\ n o- i (elohim. k\ s i\ h n# i g n g 20 the signs of 4 degree= 7 square: raise the arms above the head and join the hands, so that the tips of the fingers and of the thumbs meet, formulating a triangle("see" illustration (the grade of 4 degree= 7 square is particularly attributed to the element fire; it refers to the planet venus; the paths of qof, tzaddi and peh

ixty degrees to each other above the head, which is thrown back, and say "the sign of apophis and typhon("see" illustration (vi) cross the arms on the breast, and bow the head and say "the sign of osiris risen("see" illustration (vii) extend the arms again as in (iii) and cross them again as in (vi) saying "l.v.x, lux, the light of the cross (viii) with the magical weapon trace the\ 1 hexagram of fire in the east, saying "ararita (aleph-resh-aleph-resh-yod-taw-aleph- this word consists of the initials of a# sentence which means "one is his beginning\ one is his individuality: his permutation is\ 2 one* this hexagram consists of two equilateral triangles, both apices pointed upwards. begin at the top of the upper 23 triangle and trace it in a dextro-rotary direction. the top of the lower tr

rresponding to the planet or sign you are dealing with. the hexagrams pertaining to the planets are as in plate on preceding page. 2. these rituals should be practised until the figures drawn appear in flame, in flame so near to physical flame that it would perhaps be visible to the eyes of a bystander, were one present. it is alleged that some persons have attained the power of actually kindling fire by these means. whether this be so or not, the power is not one to be aimed at. 3. success in "banishing" is known by a "feeling of cleanliness" in the atmosphere; success in "invoking" by a "feeling of holiness" it is unfortunate that these terms are so vague. but at least make sure of this: that any imaginary figure or being shall instantly obey the will of the student, when he uses the app

ALEISTER CROWLEY EQUINOX EQ I 3 2

f the hell-broth in the midst of the circle: he shall repeat such invocations as may be necessary at the command of the magus of art: and he shall prepare beforehand the place of the working. the magus of fires shall preside over all magical lights, fires, candles, incense &c: he shall perform the invoking and consecrating rituals at the command of the magus, and he shall consecrate the temple by fire, and shall consecrate all fire used in due form. the magus of waters shall preside over all the fluids used in the operation; over the water and the wine, the oil and the milk: he shall perform all banishing rituals at the opening of the ceremony: he shall 2 weh note: in other words, the more difficult ingredients were probably obtained by buying a snake preserved in alcohol_ moderns be caref

of light! he places the wine upon the altar, the water he leaves at the north, the oil towards the south, and the brazen vessel of milk on the tripod in the midst of the circle. the magus of art silently recites to herself the exhortation of the lords of the key tablet of union,7 afterwards saying silently: i invoke ye, lords of the key tablet of union, to infuse into these elements of water and fire your mystic powers, and to cast into the midst of these opposing elements the holy powers of the great letter shin: to gleam and shine in the midst of the balance, even in the cauldron of art wherein alike is fire and moisture [after the consecration of the water, the magus of waters takes up the cup of water, and scatters water all round the edge of the circle, saying] so first the priest wh

and to cast into the midst of these opposing elements the holy powers of the great letter shin: to gleam and shine in the midst of the balance, even in the cauldron of art wherein alike is fire and moisture [after the consecration of the water, the magus of waters takes up the cup of water, and scatters water all round the edge of the circle, saying] so first the priest who governeth the works of fire, must sprinkle with the lustral waters of the loud-resounding sea [he then passes to the centre of the circle and scatters the water in the four quarters, saying] i purify with water [he resumes his place in the north "magus of art" magus of the fires, i command you to consecrate this place by the banishing ritual of the hexagram,8 to consecrate the magic fire and lights; to illumine the lamp

ircle in orderly 4 see "liber o" the equinox, vol. i. no. 2. 5 see spirit table, and the elemental calls of dr. dee, as preserved in the sloane mss. in the british museum: also diagram 67, which is imperfect. 6 see tablet of water, and the elemental calls of dr. dee. 7 the spirit tablet. 8 see "liber o" the equinox, vol. i. no. 2. disposition; and afterwards to consecrate this place with the holy fire. 174 "magus of the fires" mighty magus of art! all thy commands shall be obeyed and all thy desires shall be accomplished [he collects together at the south the incense, oil, charcoal, and magic candle, and performs the lesser banishing ritual of the hexagram at the four quarters; then, extinguishing all lights save one, he performs over these the banishing ritual of the pentagram of fire, sa

e obeyed and all thy desires shall be accomplished [he collects together at the south the incense, oil, charcoal, and magic candle, and performs the lesser banishing ritual of the hexagram at the four quarters; then, extinguishing all lights save one, he performs over these the banishing ritual of the pentagram of fire, saying] i exorcise ye, evil and opposing spirits dwelling in this creature of fire, by the holy and tremendous name of god the vast one, elohim: and in the name of michael, great archangel of fire, that ye depart hence, no longer polluting with your presence the hall of twofold truth [he lights from that one flame the magical candle, and drawing over it the invoking pentagram of spirit active, he cries] bitom!9 [and then, drawing the invoking pentagram of fire, he says] i

ALEISTER CROWLEY EQUINOX EQ I 3 3

omer accidentally severed the femoral artery and died in a few minutes. these mishaps are most likely mere coincidences, but a coincidence when it happens is quite as awkward as the real thing, and in the case of abramelin the coincidences can be counted by scor " the coming of apollo red roses, o red roses, roses afire, aflame, o burgeon that discloses the glory of desire_ hush! all the heart of fire is mingled in thy name, o roses, roses, roses, red roses of desire. the golden-shafted sunlight beats down upon the sward; the pillared serpent's one light is a flame of red desire; o snake from out the mire, i slay thee with the sword, the strong sword of the sunlight, the sword of my desire! the still strong bird of sorrow keens through the golden blue, and many a bitter morrow is borne upo

but the hour, the hour and the token, have passed as a dream away, now that the spell is broken, and the moment's flash is fled. 283 when the secret word was said, ah! what remained to say? no word, but silence' token that the golden god had fled. and the roses, roses, roses flame in their red desire, and every bud uncloses to mark the sign that fled; the wonder-word hath sped to the far olympian fire: the spell of the crimson roses has passed from earth and fled. but still the old silent garden remember the golden flush when the heavens seemed to harden for a moment that came and fled; when the whole green earth grew red in a breathless spell and a hush, and the world grew young in the garden, and trembled, and passed, and fled. victor b. neuburg 284 reviews the occult review. monthly. 7"

ttle is forgiven,the same loveth little" jesus christ "but this german woman, pretending to defend the cause of virtue, and to warn women against the perils of the day, produces a book('the diary of a lost one) which is defilement to touch. before i had skimmed fifty pages i found my brain swimming; i nearly swooned" rev. r. f. horton, d.d. this book should be printed on vellum and locked up in a fire-proof safe in the british museum, great russell street w.c; so that future ecclesiastical historians and ethicists may learn into what a state of mental menorrhagia the adherents of the christian church had fallen at the commencement of the twentieth century. the "cleansing" part of the business seems to consist in pumping filth into everything that is clean. we are not allowed to talk of leg

any a night has he lain under the stars on the savannah or the sierra, with shakespeare for his pillow. his result is accordingly different. his knowledge of shakespeare is a living, bleeding, truth; there is no room in his great heart and brain for the lumber of the pedants. more, frank harris is himself a creative artist, a freeman of the city of god, and knows that as there is no smoke without fire, so is there no speech without thought. whenever a poet writes of something that he does not know, he makes a 323 botch of it; whenever a poet gives detail, and gives it right, he has probably observed it directly. there is nothing in "hamlet" which need make us think that shakespeare was ever in denmark; but from the description in "king lear" it is likely that he knew dover. in the hands of

osen virgin, o my god! exalt thou me unto the throne of the mother, unto the garden of supernal dew, unto the unutterable sea! amen, and amen of amen, and amen of amen of amen, and amen of amen of amen of amen. 9 the chapter known as aries the twelvefold affirmation of god and the unity thereof i adore thee by the twelve affirmations and by the unity thereof. 1. o thou show-clad volcan of scarlet fire, thou flame-crested pillar of fury! yea, as i approach thee, thou departest from me like unto a wisp of smoke blown forth from the window of my house. 2. o thou summer-land of eternal joy, thou rapturous garden of flowers! yea, as i gather thee, my harvest is but as a drop of due shimmering in the golden cup of the crocus. 3. o thou throbbing music of life and death, thou rhythmic harmony of

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early rosicrucians. the triumphal chariot of antimony. by basil valentine. translated from the latin, including the commentary of kerckringius, and biographical and critical introduction. edited by a. e. waite. crown 8vo, 4s. 6d. net. a valuable treatise by one who is reputed a great master of alchemical art. it connects practical chemistry with the occult theory of transmutation. the antimonial fire-stone is said to cure diseases in man and to remove the imperfection of metals. the alchemical writings of edward kelly. from the latin edition of 1676. with a biographical introduction, an account of kelly's relations with dr. dee, and a transcript of the "book of st. dunstan" edited by a. e. waite. crown 8vo, 4s. 6d. net. a methodised summary of the best hermetic philosophers, including a d

of bloom: what ecstasy of brain and blood shatters the seal upon the tomb of him whose gain was the world's loss our father christian rosycross! marsyas. first, one is like a gnarled old oak on a waste heath. shrill shrieks the wind. night smothers earth. storm swirls to choke the throat of silence! hard behind gathers a blacker cloud than all. but look! but look! it thrones a ball of blistering fire. it breaks. the lash of lightning snakes him forth. one crash splits the old tree. one rending roar- and night is darker than before. olympas. nay, master, master! terror hath so fierce an hold upon the path? life must lie crushed, a charred black swath, in that red harvest's aftermath! marsyas. life lives. storm passes. clouds dislimn. the night is clear. and now to him who hath endured is g

even now i see thee there in infinite motion! and beyond there is the disk, the wheel of things; like a black boundless diamond whirring with millions of wings! olympas. master! marsyas. know also that above these portents hangs no veil of love; but, guarded by unsleeping eyes of twice seven score severities, the veil that only rips apart when the spear strikes to jesus' heart! a mighty guard of fire are they with sabres turning every way! their eyes are millstones greater than the earth; their mouths run seas of blood. woe be to that accurs d man of whom they are the iniquities! swept in their wrath's avenging flood to black immitigable seas! 24 woe to the seeker who shall fail to rend that vexful virgin veil! fashion thyself by austere craft into a single azure shaft loosed from the str

iew beyond the veil. o petty purities and pale, these visions i have spoken of! 25 the infinite lord of light and love breaks on the soul like dawn. see! see! great god of might and majesty! beyond sense, beyond sight, a brilliance burning from his glowing glance! formless, all the worlds of flame atoms of that fiery frame! the adept caught up and broken; slain, before his name be spoken! in that fire the soul burns up. one drop from that celestial cup is an abyss, an infinite sea that sucks up immortality! o but the self is manifest through all that blaze! memory stumbles like a blind man for all the rest. speech, like a crag of limestone, crumbles, while this one soul of thought is sure through all confusion to endure, infinite truth in one small span: this that is god is man. olympas. m

derneath the tangled roots of majestic trees that quiver in the quiet airs; where shoots of the kindly grass are green moss and ferns asleep between, lilies in the water lapped, sunbeams in the branches trapped_ windless and eternal even! silenced all the birds of heaven 42 by the low insistent call of the constant waterfall. there, to such a setting be its carven gem of deity, a central flawless fire, enthralled like truth within an emerald! thou shalt have a birchen bark on the river in the dark; and at the midnight thou shalt go to the mid-stream's smoothest flow, and strike upon a golden bell the spirit's call; then say the spell "angel, mine angel, draw thee nigh" making the sign of magistry with wand of lapis lazuli. then, it may be, through the blind dumb night thou shalt see thine

ALEISTER CROWLEY EQUINOX EQ I 4 2

s, but we give it in place of others because it re-introduces several characters who have already figured in this history. miss q. after an interview asked p. to tea to meet mrs. m. after introductions she left the room to make tea- the white magic and the black were left face to face. on the mantelpiece stood a bronze of the head of balzac, and p, taking it down, seated himself in a chair by the fire and looked at it. presently a strange dreamy feeling seemed to come over him, and something velvet soft and soothing and withal lecherous moved across his hand. suddenly looking up he saw the mrs. m. had noiselessly quitted her seat and was bending over him; her hair was scattered in a mass of curls over her shoulders, and the tips of her fingers were touching the back of his hand 174 no long

the subconscious thoughts slain; it stretches before us like some unspotted canvas upon which we may write or paint whatever we will. we can produce entrancing sounds at will, beautiful sights at will, subtle tastes and delicious perfumes; and after a time actual forms, living creatures, men and women and elementals. we smite the rock, and the waters flow at our blow; we cry unto the heavens, and fire rushes down and consumes our sacrifice; we become magicians, begetters of illusion, and then, if we allow ourselves to become obsessed by them, a time comes when these illusions will master us, when the children we have begotten will rise up and dethrone us, and we shall be drowned in the waters that now we can no longer control and be burnt up by the flames that mock obedience, and scorn our

erpreter mother of light, and the gods! mother of music, awake! silence and speech are at odds; heaven and hell are at stake. by the rose and the cross i conjure; i constrain by the snake and the sword; i am he that is sworn to endure- bring us the word of the lord! by the brood of the bysses of brightening, whose god was my sire; by the lord of the flame and lightning, the king of the spirits of fire; by the lord of the waves and the waters, the king of the hosts of the sea, the fairest of all of whose daughters was mother to me; by the lord of the winds and the breezes, the king of the spirits of air, in whose bosom the infinite ease is that cradled me there; by the lord of the fields and the mountains, the king of the spirits of earth that nurtured my life at his fountains from the hour

igence graphiel. his face was like the sun as it appears beyond the veil of this earthly firmament. his warrior body was like a tower of steel, virginal strong. scarlet were his kingly robes, and his limbs were swathed in young leaves of lotus; for those limbs were stronger than any armour ever forged in heaven or hell. winged was he with wings of gold that are the wind itself; his sword of green fire flamed in his right hand, and in his left he held the blue feather of justice, unstirred by the wind of his flight, or the upheaval of the universe. but after five and sixty centuries of toil, though illumined with intelligence almost divine, he had to confess himself defeated. 204 "sir" he cried strongly "this is a task for kamael the mighty and all his host of seraphim "i will employ them o

the earth and heaven revolved therein. his body was the mighty sea itself, and it bore the scars of crucifixion that had made it two score times stronger than it was before. he too bore the wings and weapons of space and of justice; and in himself he was that great amen that is the beginning and the end of all. behind him were the seraphim, the fiery serpents. on their heads the triple tongue of fire; their glory like unto the sun, their scales like burning plates of steel; they danced like virgins before their lord, and upon the storm and roar of the sea did they ride in their glory "sir" cried the archangel "sir" cried kamael the mighty one, and his legions echoed the roar of his voice "hast thou called us forth to perform so trivial a task? well, let it be so "your scorn" the great whi

ALEISTER CROWLEY EQUINOX EQ I 4 3

ot. this is no way for men to go from severn-mouth to camelot. despair, the world upon his speed, drive (like a lion from his den whom hunger hunts) the man at need, sir palamede the saracen. 14 v sir palamede the saracen hath cast his sword and arms aside. to save the world of goodly men, he sets his teeth to ride- to ride! three days: the black horse drops and dies. the trappings furnish them a fire, the beast a meal. with dreadful eyes stare into death the child, the sire. six days: the gaunt and gallant knight sees hateful visions in the day. where are the antient speed and might were wont to animate that clay? nine days; they stumble on; no more his strength avails to bear the child. still hangs the mist, and still before yawns the immeasurable wild. twelve days: the end. afar he spie

smell, invariable, implacable, invincible, insciable, irrationapsychicable, inequilegijurable, immamemimomummable. such is its nature: without parts, places, or persons, plumes, or pell, having nor lungs nor lights nor hearts, but two in one and one in two. be he accurs d that disparts them now, or seemeth so to do! him will i pile the curses on; him will i hand, or saw him through, or burn with fire, who doubts upon this doctrine, hotototon spells the holy word otototon" the poor sir palamedes quells his rising spleen; he doubts his ears "how may i catch the beast" he yells. the smiling sage rebukes his fears"'tis easier than all, sir knight! by simple faith the beast appears. 46 by simple faith, not heathen might, catch him, and thus achieve the quest" then quoth that melancholy wight "

rown another folly just as fond. 51 xix the knight hath found a naked girl among the dunes of breton sand. she spinneth in a mystic whirl, and hath a bagpipe in her hand, wherefrom she draweth dismal groans the while her maddening saraband she plies, and with discordant tones desires a certain devil-grace. she gathers wreckage-wood, and bones of seamen, jetsam of the place, and builds therewith a fire, wherein she dances, bounding into space like an inflated ass's skin. she raves, and reels, and yells, and whirls so that the tears of toil begin to dew her breasts with ardent pearls. nor doth she mitigate her dance, the bagpipe ever louder skirls, 52 until the shapes of death advance and gather round her, shrieking loud and wailing o'er the wide expanse of sand, the gibbering, mewing crowd

side. then do the sportful city folk about his lonely stance abide: making their holiday, they joke the melancholy ass: they throw their clattering coppers in his poke. so day and night they come and go, but never comes the questing beast, nor doth that laughing people know 54 how agony's unleavening yeast stirs palamede. anon they tire, and follow an egyptian priest who boasts him master of the fire to draw down lightning, and invoke the gods upon a sandal pyre, and bring up devils in the smoke. sir palamede is all alone, wrapped in his misery like a cloak, despairing now to charm the unknown. so arms and horse he takes again. sir palamede hath overthrown the jesters. now the country men, stupidly staring, see at noon sir palamede the saracen a-riding like an harvest moon in silver arms

d hand to sword. but he (sir palamedes) in the gap was found- god knoweth- bitterly weeping. cried arthur "strange the hap! my knight, my dearest knight, my friend! what gift had fortune in her lap like thee? em,brace me "rather end your garments, if you love me, sire (quod he "i am come unto the end. all mine intent and my desire, my quest, mine oath- all, all is done. burn them with me in fatal fire! fir i have failed. all ways, each one i strove in, mocked me. if i quailed or shirked, god knows. i have not won: that and no more i know. i failed" king arthur fell a-weeping. then merlin uprose, his face unveiled; 110 thrice cried he piteously then upon our lord. then shook this head sir palamede the saracen, as knowing nothing might bestead, when lo! there rose a monster moan, a hugeous c

ALEISTER CROWLEY EQUINOX EQ I 4

icism descent upon all systems just as they descend upon all individuals, at no stated times, but as a reaction after much hard work; and usually they are forerunners of a new and higher realization of another unknown land to explore. thus again and again do we find them rising and dissolving like some strange mist over the realms of the ved nta. to disperse them we must consume them in that same fire which has consumed all we held dear; we must turn our engines of war about and destroy our sick and wounded, so that those who are strong and whole may press on the faster to victory. as early as the days of the rig veda, before the beginning was, there was "neither not-being nor yet being" this thought again and again rumbles through the realms of philosophy, souring the milk of man's unders

r those true desires, his part in all worlds is a life of constraint; but he who departs from this world after having known the soul and those true desires, his part in all worlds is a life of freedom. in the brihad ranjaka,27 king janaka asks y j avalkhya "what serves man for light" that sage answers: the sun serves him for light. when however the sun has set- the moon. and when he also has set- fire. and when this also is extinguished- the voice. and when this also is silenced? then is he himself his own light.28 this passage occurs again and again in the same form, and in paraphrase, as we read through the upanishads. in k thaka 5. 15 we find: there no sun shines, no moon, nor glimmering star, nor yonder lightning, the fire of earth is quenched; 61 from him,29 who alone shines, all else

sts into splendour at his shining. and again in maitr yana, 6. 24. when the darkness is pierced through, then is reached that which is not affected by darkness; and he who has thus pierced through that which is so affected, he has beheld like a glittering circle of sparks brahman bright as the sun, endowed with all might, beyond the reach of darkness, that shines in yonder sun as in the moon, the fire and the lightning. 27 brihad ranyaka upanishad, 4. 3-4. 28 these refer to the mystic lights in man. compare this with the diagram 2 "the paths and grades" in "the neophyte" after the atman in the aspirant has been awakened by the trumpet of israfel (the angel) he proceeds by the path of hb:shin. the next path the aspirant must travel is that of hb:resh- the sun; the next that of hb:qof- the m

efer to the mystic lights in man. compare this with the diagram 2 "the paths and grades" in "the neophyte" after the atman in the aspirant has been awakened by the trumpet of israfel (the angel) he proceeds by the path of hb:shin. the next path the aspirant must travel is that of hb:resh- the sun; the next that of hb:qof- the moon; the next that of hb:tzaddi- the star. this path brings him to the fire of netzach. when this fire is extinguished comes the voice or lightning, after which the light which guides the aspirant is himself, his holy guardian angel, the atman- adonai. 29 the atman. thus the atman little by little came to be known and no longer believed in; yet at first it appears that those who realized it kept their methods to themselves, and simply explained to their followers its

oga" udbodhan edition, pp. 51, 52 "every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight and the rough ways shall be made smooth. prepare ye the way of adonai- luke, iii, 5, 4. better than the sacrifice of any objects is the sacrifice of wisdom, o paratapa. all actions in their entirety, o p rtha, culminate in wisdom. as the burning fire reduces fuel to ashes, o arjuna, so doth the fire of wisdom reduce all actions to ashes. verily there is nothing so pure in this world as wisdom; he that is perfected in yoga finds it in the atman in due season.41 karma yoga. union through work. very closely allied to gana yoga is karma yoga, yoga through work, which may seem only a means towards the former. but this is not so, for not only m

ALEISTER CROWLEY EQUINOX EQ I 6 2

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

priest, poisoned by the sacred feast, changes by its seven powers to the misbegotten beast: even as the powers of ill, broken by the wanded will, shriek about the holy place, vain and vague and terrible: even as the lords of hell, chained in fires before the spell, strain upon the sightless steel, break not fetters nor compel: so be distant, o profane! children of the hurricane! lest the sword of fire destroy, lest the ways of death be plain! so depart, and so be wise, lest your perishable eyes look upon the formless fire, see the maiden sacrifice! so depart, and secret flame burn upon the stone of shame, that the holy ones may hear music of the sleepless name! holy, holy, holy spouse of the sun-engirdled house, with the secret symbol burning on thy multiscient brows. even as the traitor's

reath went whispering, hushed or scared. only that red incarnate hate through pylon after pylon flared. 7 as in the blood of murdered things the affrighted augur shaking skries earthquake and ruinous fate of kings, famine and desperate destinies, so in the eyes of pharaoh shone the hate and loathing that compel in death each damned minion of set, the accursed lord of hell. yea! in those globes of fire there sate some cruel knowledge closely curled like serpents in those halls of hate, palaces of the underworld. but in the hell-glow of those eyes the ashen skull of pharaoh shone white as the moonrays that surprise the invoking druse on lebanon. moreover pylon shouldered round to pylon an unearthly tune, like phantom priests that strike and sound sinister sistrons at the moon. and death's in

did the neophyte that would gaze into dead pharaoh's awful eyes start from incalculable amaze to clutch the initiate's place and prize. he bore the blistering thought aloft: it blazed in battle on his plume: with sage and warrior enfeoffed, he rushed alone through tower and tomb. the myriad men, the cohorts armed, are shred like husks: the ensanguine brand leaps like a flame, a flame encharmed to fire the pyramid heaven-spanned wherein dead pharaoh sits and stares, swathed in the wrappings of the tomb, with eyes whose horror flits and flares like corpse-lights glimmering in the gloom till all's a blaze, one roar of flame, death universal, locked and linked- aha! one names the awful name- the twin red planets are extinct["a pause["the lamp burns out, and darkness covers all [leader of the c

st being! lift up the gemmed head to the heart! lift up till the eyes that were seeing be blind, and their life depart! till the eye that was blind be a lamp to my mind! coil fast all thy coils on me, dying, absorbed in the sense of the snake! stir! leave the flower-throne, and up-flying! hiss once, and hiss thrice, and awake! then crown me and cling! flash forward- and spring! flash forth on the fire of the altar, the stones, and the sacrifice shed; till the three worlds flicker and falter, and life and her love be dead! in mysterious joy awake- and destroy["he crouches at the feet of" sphinx "toward" c.i.c.t. sphinx. 1. c.i.c.t. 1 [sphinx "plays an enchantment<soul of wine, destruction's formidab

ALEISTER CROWLEY EQUINOX EQ I 6

etween buddha and mohammed, between atheism and theism. 20. the many change and pass; the one remains. even as wood and coal and iron burn up together in one great flame, if only that furnace be of transcendent heat; so in the alembic of this spiritual alchemy, if only the zelator blow sufficiently upon his furnace all the systems of earth are consumed in the one knowledge. 21. nevertheless, as a fire cannot be started with iron alone, in the beginning one system may be suited for one seeker, another for another. 22. we therefore who are without the chains of ignorance, look closely into the heart of the seeker and lead him by the path which is best suited to his nature unto the ultimate end of all things, the supreme realization, the life which abideth in light, yea, the life which abidet

5. fifth point. next, let even the causes or tendencies that if unchecked ultimate in thoughts be discovered and annihilated. 6. sixth and last point. let the true cause of all<magician, or mara. also the dweller on the threshold in a very exalted sense. ed> be unmasked and annihilated. 7. this is that which was spoken by wise men of old time concerning the destruction of the world by fire; yea, the destruction of the world by fire. 8 [this and the following verses are of modern origin] let the student remember that each point represents a definite achievement of great difficulty. 9. let him not then attempt the second until he be well satisfied of his mastery over the first. 12 10. this practice is also that which was spoken by fra p. in a parable as followeth: 11. foul is the

ate, fronting wild raiders, all forlorn to fate! there is nor health nor happiness therein. manhood is cowardice, and virtue sin. intolerable blackness hems it in. not hell's heart hath so noxious a shade; yet harmless and unharmed, and undismayed, pines in her prison an unsullied maid. penned by the master mage to his desire, she baffles his seductions and his ire, praying god's all-annihilating fire. the lord of hosts gave ear unto her song: the lord of hosts waxed wrathful at her wrong. he loosed the hound of heaven from its thong. violent and vivid smote the levin flash. once the tower rocked and cracked beneath its lash, caught inextinguishable fire; was ash. but that same fire that quelled the robber strife, and struck each being out of lust and life, left the mild maiden a rejoicing

y those who fear shall fail. those who have bent their backs to the yoke of slavery until they can no longer stand upright; them will i despise. 19. but you who have defied the law; you who have conquered by subtlety or force; you will i take unto me, even i will take you unto me. 20. i ask you to sacrifice nothing at mine altar; i am the god who giveth all. 21. light, life, love; force, fantasy, fire; these do i bring you: mine hands are full of these. 22. there is joy in the setting-out; there is joy in the journey; there is joy in the goal. 23. only if ye are sorrowful, or weary, or angry, or discomforted; then ye may know that ye have lost the golden thread, the thread wherewith i guide you to the heart of the groves of eleusis. 20 24. my disciples are proud and beautiful; they are str

d faint for drouth of the passion-flower fallen from the other side of time and space the tedious tide. lie there, lie there, and let me bleed to death in the breath of the murderous mouth! 45 ii the snow maiden "to margaret callaghan" my love is like the lucent globes that drip from lips of cool crevasses, to clothe them with the virgin robes of mosses, flowers, and grasses. o spheres compact of fire and dew, lamps of the hollows of the mountain, what dream angelic fathered you on what celestial fountain? nay! but i lay on lower earth stagnant in sunless meres! the prison of monstrous spawn, detested birth- behold me rearisen! it was yon fierce diurnal star that licked me up with his huge kisses, and dropped me in his rain afar upon these frore abysses! yea! as i press to the cool moss my

ALEX SANDERS THE KING OF THE WITCHES

he silver he had collected' 13 alex knelt beside her as she took from the cupboard a crystal ball and a black-hilted knife 'this is my athame' she said, showing him the knife 'when you are old enough to be a fully fledged witch, you shall have one too' alex was not sure that he wanted one; he preferred the crystal which reflected the black and red tiles on the floor and the cheerful glow from the fire. but his grandmother would not let him hold it for more than a minute 'you'll make it cloudy' she told him 'later i'll teach you how to use it, but you've had enough for one day. now come and get your tea' it would be years before he discovered that he was the last of a line of witches dating back to the fifteenth century; that the initiation from which he was still smarting was a pale replic

is miniature whip, a harmless substitute for the earlier weapon with which members were scourged, sometimes to the point of death; and the glistening crystal, which fascinated him most of all. he. learnt by .heart the meaningless> chants in a long-dead language, and at the end ofthe lesson he would take a small brassbowl ofwater and darken itwith ink. he squatted on the floor by the light. of the fire, the bowl before. him. at first he could see only the flickering reflection of the coals, but gran urged him to have patience 'it. will come' she said confidently. and it did. one day, long after he had given up hope of ever seeing anything, the reflections seemed to mist over. when they cleared, his mother was looking up at him from the ink. she was lying on a bed. and beside her leg, splash

ed up the future. when he was nine, alex was allowed to take part in his first full-moon ceremony. gran had no difficulty in persuading his mother to part with him for the night, for she was delighted with the progress he had made in welsh and grateful to her mother for having taught him. as the moon rose, gran opened the kitchen curtains and let its light flood the kitchen. she had banked up the fire with small coal to deaden its glow and now she led alex into the centre of the circle. the air was heavy with incense burning in four bowls placed at intervals round the perimeter. she handed him his own athame and told him she was going to consecrate it. the boy had to lie flat on his back, the dagger on his bare chest; then shelowered herselfon to him, muttering incantations he had never he

e sent for the doctor and he brought a specialist. the baby was taken to hospital for. an immediate examination, and returned two or three hours later. nothing could be done until the child was thirteen or fourteen. alex rebelled; he had to help his baby even if it meant breaking the witch law by working alone. after janice had been fed, he carried her downstairs and sat her on his lap before the fire. he prayed to his godfor advice and help 'warm some olive oil and rub it into the joint, was the messagethat sprang to his mind. accordingly he fetched some oil and poured it into a saucer. he dipped his fingers into it and began to touch the. baby's crooked foot. as he did so, he felt impelled to twist the joint and, although he was alarmed, he followed his instincts. the child did not waken

k he found that she had taken the children and most of the furniture and had 32 left him for good. until now he had neither smoked nor drunk and he had always handed over his pay packet unopened; he had considered himself a model husband, not realizing that his own immaturity had been one of thecauses of the separation. he was twenty-six and he believed he had finished with women. soon afterwards fire destroyed his place of employment for the second time in his life and, out of work, he became utterly despondent. his sisterjoan spent all her free time with him, cooking his meals and trying to cure his depression. one evening she helped him to paint the kitchen, urging that a change of colour would help to cheer him up. together they worked through the night, not finishing until the early h

ALEXANDRIAN BOOK OF SHADOWS OCCULT

ation esbat cone of power wine blessing cake blessing ritual elements invocation to the horned god besom chant welcome to the public domain version of the alexandrian book of shadows compiled by sekhet sophia. layout& html by atho sabbats yule candlemas vernal equinox beltane midsummer lammas michaelmas (fall equinox) hallowmass various notes notes on earth element notes on water element notes on fire element notes on air element witches' wheel ways of making magic power properly prepared the meeting dance of calls the cone of power of the ordeal to get the sight to leave the body the working tools making tools to make anointing ointment various instructions the witches' round the laws the old law 1. the law was made and ordained of old. 2. the law was made for the wicca, to advise and hel

will leave you" 99. for none may come to meetings with those with whom they are at variance. 100. so, an either cannot agree, get hence, for the craft must ever survive. so be it ordained. curses in the olden days when we had power, we could use the art against any who ill-treated the brotherhood. but in these evil days we must not do so. for our enemies have devised a burning pit of everlasting fire into which they say their god casteth all the people who worship him, except it be the very few who are released by their priest's spells and masses. and this be chiefly by giving monies and rich gifts to receive his favour for their great god is ever in need of money. 101. but as our gods need our aid to make fertility for man and crops, so is the god of the christians ever in need of man's

of the watchtowers of the east, ye lords of air; i, n, do summon, stir and call you up, to witness our rites and guard the circle! all turn and face south. ritual leader and maiden move to corresponding positions; others just turn in place. m rings bell. with athame, r draws three deosil circles and then an invoking earth pentagram, saying: r: ye lords of the watchtowers of the south, ye lords of fire; i, n, do summon, stir and call you up, to witness our rites and guard the circle! similarly, in west: r: ye lords of the watchtowers of the west, ye lords of water; lords of death and initiation; i, n, do summon, stir and call you up, to witness our rites and guard the circle! and in north: r: ye lords of the watchtowers of the north, ye lords of earth; boreas, thou guardian of the northern

ulous spear [touches own phallus] and invoke in this sign the goddess divine [kiss] thou who at noon of night doth reign queen of the starry realms above, not unto thee may we attain unless thine image be of love [kiss] by moon-ray's silver shaft of power, by green leaf breaking from the bud, by seed that springeth into flower, by life that courseth in the blood [kiss] by rushing wind and leaping fire, by flowing water and green earth, pour us the wine of our desire from out thy cauldron of rebirth [kiss] here may we see in vision clear thy secret strange unveiled at length, thy wondrous twin pillars rear erect in beauty and in strength [kisses on the breasts] altar of mysteries manifold, the sacred circle's central point thus do i sign thee as of old; with kisses of my lips anoint [kisses

ces are probably given seperately with no written explanation of how to put things together. l l obviously, the term "modules" is not traditional. l there are a large number of published sources for the esbat ritual as a whole. the witches' rune darksome night and shining moon, hearken to the witches' rune. east, then south, west then north, here come i to call the forth. earth and water, air and fire, work ye unto my desire. wand and pentacle and sword hearken ye unto my word. cords and censer, scourge and knife, waken all ye into life. powers of the witches blade, come ye as the charm is made. queen of heaven, queen of hell, lend your aid unto the spell. horned hunter of the night, work my will by magic rite. by all the power of land and sea, as i do will, so mote it be. by all the might

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

somewhat at this stage of comprehension is the fact that at various periods the emphasis is laid on different grades of expansion, and always the hierarchy endeavours to bring the race to the point where its units will have some idea of the next step to be taken. each initiation marks the passing of the pupil in the hall of wisdom into a higher class, marks the clearer shining forth of the inner fire and the transition from one point of polarisation to another, entails the realisation of an increasing unity with all that lives and the essential oneness of the self with all selves. it results in a horizon that continuously enlarges until it includes the sphere of creation; it is a growing capacity to see and hear on all the planes. it is an increased consciousness of god's plans for the wo

nement. one unification takes place at the moment of individualisation, when man becomes a conscious rational entity, in contradistinction to the animals. as evolution proceeds successive at-one-ments occur. at-one-ment on all levels emotional, intuitional, spiritual and divine consists in conscious, continuous functioning. in all cases it is preceded by a burning, through the medium of the inner fire, and by the destruction, through sacrifice, of all that separates. the approach to unity is through destruction of the lower, and of all that forms a barrier. take, in illustration, the web that separates the etheric body and the emotional. when that web has been burned away by the inner fire the communication between the bodies of the personality becomes continuous and complete, and the thre

but the intermediate stages are fraught with difficulty for all who stand on the verge of self-discovery, and of becoming the path itself. some practical advice might be of value here: study with care the first three books of the bhagavad gita. the problem of arjuna is the problem of all disciples, and the solution is eternally the same. stand ready and watch the heart. in the transferring of the fire from the solar plexus to the heart centre comes much pain. it is not easy to love as do the great ones, with a pure love which requires nothing back; with an impersonal love that rejoices where there is response, but looks not for it, and loves steadily, quietly, and deeply through all apparent divergences, knowing that when each has found his own way home, he will find that home to be the pl

ye with the same accuracy of vision and judgment as when a man stands face to face with another member of the human family. the great solar angel, who embodies the real man and is his expression on the plane of higher mind, is literally his divine ancestor, the "watcher" who, through long cycles of incarnation, has poured himself out in sacrifice in order that man might be. as a sphere of radiant fire, linked with the initiate standing before it by that magnetic thread of fire which passes through all his bodies and terminates within the centre of the physical brain. this "silver thread (as it is rather inaccurately called in the bible, where the description of its loosing of the physical body and subsequent withdrawal is found) emanates from the heart centre of the solar angel, linking th

the first three initiations the three circles are revealed in order, until at the fourth initiation the initiate stands before a still greater revelation, and learns the secret of that which lies within the central bud. in this connection the third initiation differs somewhat from the other two, inasmuch as through the power of a still more exalted hierophant than the bodhisattva, the electrical fire of pure spirit, latent in the heart of the lotus, is first contacted- 68- initiation, human and solar copyright 1998 lucis trust in all these words "solar angel "sphere of fire" and "lotus" lies hid some aspect of the central mystery of human life, but it will only be apparent to those who have eyes to see. the mystic significance of these pictorial phrases will prove only a snare or a basis

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

er may understand their connotation. the majority of the definitions have been culled from the theosophical glossary, the secret doctrine, and the voice of the silence- 132- initiation, human and solar copyright 1998 lucis trust endnotes 1 key to diagram of solar and planetary hierarchles the solar hierarchy the solar logos the solor trinity or logatcopyright 1998 lucis trust a treatise on cosmic fire by alice a. bailey copyright 1951 by lucis trust copyright renewed 1979 by lucis trust dedicated with gratitude to helena petrovna blavatsky, that great disciple who lighted her torch in the east and brought the light to europe and america in 1875 "to the god who is in the fire and who is in the waters; to the god who has suffused himself through all the world; to the god who is in summer pla

tual realities. this unescapable limitation of truth has been frequently called to the attention of the readers of the books so produced but is all too often forgotten. its constant remembrance will constitute in the years to come one of the chief factors in preventing the crystallisation of the teaching from producing yet one more dogmatic sectarian cult. the present volume, a treatise on cosmic fire, first published in 1925, was the third book jointly produced and carries inherent evidence that it will stand as the major and most far-reaching portion of the thirty-year teachings, notwithstanding the profundity and usefulness of the volumes published in the series entitled a treatise on the seven rays or of any other of the books. during the long course of the work the minds of the tibeta

persons and organisations whose positions and activities were more piscean and authoritarian. the entire platform upon which esoteric teaching stands before the public today has been liberated from the limitations and follies of mystery, glamour, claim-making and impracticality, by the position taken by the tibetan and a.a.b. the stand taken against dogmatic assertion has- 2- a treatise on cosmic fire copyright 1998 lucis trust helped to establish a new era of mental freedom for the students of the progressively unfolding revelation of the ageless wisdom. the age-old method of arriving at truth by the process of accepting new authorities and comparing them with previously established doctrines, while of undoubted value in the training of the mind, is gradually being transcended. in its pla

the personal relation of the disciple to the master remains, but already discipleship training has been attempted in group formation. the record of one such experiment and attempt to use this new age method has been made available to the public in the book entitled discipleship in the new age, which gives the direct personal instructions by the tibetan to a selected group. in a treatise on cosmic fire the tibetan has given us what h. p. blavatsky prophesied he would give, namely the psychological key to the cosmic creation. h.p.b. stated that in the 20th century a disciple would come who would give the psychological key to her own monumental work the secret doctrine on which treatise the tibetan worked with her; and alice a. bailey worked in complete recognition of her own task in this seq

he psychological key to the cosmic creation. h.p.b. stated that in the 20th century a disciple would come who would give the psychological key to her own monumental work the secret doctrine on which treatise the tibetan worked with her; and alice a. bailey worked in complete recognition of her own task in this sequence. foster bailey tunbridge wells december 1950 foreword this "treatise on cosmic fire' has a fivefold purpose in view- 3- a treatise on cosmic fire copyright 1998 lucis trust first, to provide a compact and skeleton outline of a scheme of cosmology, philosophy, and psychology which may perhaps be employed for a generation as a reference and a textbook, and may serve as a scaffolding upon which more detailed instruction may later be built, as the great tide of evolutionary teac

ALICE A BAILEY05 THE LIGHT OF THE SOUL

tras of patanjali with commentary by alice a. bailey copyright 1927 by lucis trust copyright renewed 1955 by lucis trust "before the soul can see, the harmony within must be attained, and fleshly eyes be rendered blind to all illusion. before the soul can hear, the image (man) has to become as deaf to roarings as to whispers, to cries of bellowing elephants as to the silvery buzzing of the golden fire-fly. before the soul can comprehend and may remember, she must unto the silent speaker be united, just as the form to which the clay is modelled is first united with the potter's mind. for then the soul will hear, and will remember. and then to the inner ear will speak the voice of the silence. from the voice of the silence. introductory remarks the science of raja yoga, or the "kingly scienc

thening and refining of the etheric body in order that it may be finally tuned up so that the work of force direction may be safely undertaken. the disciple has to pass the forces used in his work through his body. 3. the unfoldment and awakening of the centres in the etheric body, the centralization of the fires of the body and their just progression up the spine, in order to make union with the fire of the soul. 4. the coordination of the physical body in its two divisions and its subsequent alignment with the soul via the sutratma or the thread, which is the magnetic link. the third adjustment spoken of can only safely be undertaken after the first three means of yoga have been used and developed. these are: 1. the five commandments (see: book ii. sutras 28 and 29) 2. the five rules (se

and developed. these are: 1. the five commandments (see: book ii. sutras 28 and 29) 2. the five rules (see: book ii. sutras 32 to 46) 3. right poise (see: book ii. sutras 46 to 48) this is a point often forgotten by aspirants to yoga, and hence the disasters and trouble so often seen amongst those who prematurely occupy themselves with the awakening of the centres and the arousing of the serpent fire. only when the entire relation of the aspirant to the social economy (as dealt with in the commandments, only when the task of purifying and regulating the threefold lower nature has been worked at (as outlined in the rules, and only as a balanced and controlled condition of the emotional nature has been brought about and right poise achieved, can the aspirant to raja yoga safely proceed to t

ough the use of the word. this word is aum and it must appear in the vibrant centre eventually. when it shines forth perfectly within the wheel then that centre has perfectly awakened. 6. certain of the qualities of the sun are the qualities of the centres- 51- the light of the soul copyright 1998 lucis trust a. quality of the solar plexus. warmth. b. quality of centre at base of spine. kundalini fire. c. quality of the ajna centre between the eyebrows. illuminating light. d. quality of the head centre. cold light. e. quality of the sacral centre. moisture. f. quality of the throat centre. red light. g. quality of the heart centre .r adiant or magnetic light. in this sutra meditation upon light and radiance is enjoined and we learn that through this light and the ability to use it, knowled

ation. the grosser elements produce the form; but within that gross form is a subtler one which we can only contact through acute perception or clarified sense. in the commentary found in woods' translation the following words may serve to elucidate, and, if meditated upon by the more advanced students, will be found to be of profound occult significance. the atom of earth is produced by the five fire elements, among which the fire element of odour predominates. likewise the atom of water is produced from the four fire elements among which the fire element of taste predominates. likewise the atom of fire is produced from the three fire elements, excluding the fire element of odour and of taste, and among which the fire element of colour predominates. likewise the atom of wind is produced f

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

than a passing enthusiasm and a temporary endeavor if he is to master this science and become proficient in its technique. let us consider the last point first, and contrast the two methods of prayer and of meditation. prayer can perhaps be best expressed by certain lines, by j. montgomery, well known to all of us. prayer is the soul's sincere desire uttered or unexpressed, the motion of a hidden fire, that trembles in the breast. the thought held is that of desire, and of request; and the source of the desire is the heart. but it must be borne in mind that the heart's desire may be either for the acquisition of those possessions which the personality desires, or for those heavenly and transcendental possessions which the soul craves. whichever it may be, the basic idea is demanding what i

o the master."1(55) the word "aspiration" comes from the latin "ad="to, and "spirare="to breathe, to breathe towards" as webster puts it. the word "spirit" comes from the same root. aspiration must precede inspiration. there must be a breathing out from the lower self before there can be a breathing in by the higher aspect. from the standpoint of eastern mysticism, aspiration involves the idea of fire. it denotes a burning desire, and a fiery determination which eventually does three things for the aspirant. it throws a fierce light upon his problems, and constitutes the purificatory furnace into which the lower self has to go in order that all dross may be burned out, and it also destroys all hindrances which might keep him back. this same idea of fire runs through all books on christian

ght upon his problems, and constitutes the purificatory furnace into which the lower self has to go in order that all dross may be burned out, and it also destroys all hindrances which might keep him back. this same idea of fire runs through all books on christian mysticism, and many passages in the bible of a similar nature will come readily to mind. willingness to "bear the cross" to "enter the fire" to "die daily (it matters not what the symbology employed may be, is the characteristic of the true aspirant, and, before we pass on to the way of meditation and place our footsteps in those of the myriads of sons of god who have preceded us, we must gauge the depth and the height and brace ourselves for the arduous climb and the fierce endeavor. we must say with j. c. earle "i pass the vale

y with j. c. earle "i pass the vale. i breast the steep. i bear the cross: the cross bears me. light leads me on to light. i weep for joy at what i hope to see when, scaled at length the arduous height, for every painful step i trod, i traverse worlds on worlds of light and pierce some deeper depth of god."2(56) we start with an emotional realization of our goal and from then pass on, through the fire of discipline, to the heights of intellectual certainty. this is beautifully pictured for us in the bible in the story of shadrach, meschach and abednego. we read that they were cast into the midst of the burning fiery furnace, yet the result of that apparent tragedy was the releasing in their midst of the form of a fourth identity, whose appearance was like unto that of the son of god. these

uting what is called "meditation with seed" 1. meditation on the nature of a particular form. 2. meditation upon the quality of a particular form. 3. meditation upon the purpose of a particular form. 4. meditation upon the life animating a particular form. all forms are symbols of an indwelling life, and it is through meditation with seed that we arrive at the life aspect. in a treatise on cosmic fire the following words occur "the wise student regards all forms of expression as in the nature of symbols. a symbol has three interpretations; it is itself the expression of an idea, and that idea has behind it, in its turn, a purpose or impulse inconceivable as yet. the three interpretations of a symbol might be dealt with as follows "1. the exoteric interpretation of a symbol is based largely

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ith his reflection. rule two when the shadow hath responded, in meditation deep the work proceedeth. the lower light is thrown upward; the greater light illuminates the three, and the work of the four proceedeth. rule three the energy circulates. the point of light, the product of the labours of the four, waxeth and groweth. the myriads gather round its glowing warmth until its light recedes. its fire grows dim. then shall the second sound go forth. rule four sound, light, vibration, and the form blend and merge, and thus the work is one. it proceedeth under the law, and naught can hinder now the work from going forward. the man breathes deeply. he concentrates his forces, and drives the thought-form from him. rule five three things engage the solar angel before the sheath of the one who t

to the sound. the waters ebb and flow. let the magician guard himself from drowning at the point where land and water meet. the midway spot, which is neither dry nor wet, must provide the standing place whereon his feet are set. when water, land and air meet, there is the place for magic to be wrought- 2- a treatise on white magic copyright 1998 lucis trust rule nine condensation next ensues. the fire and waters meet, the form swells and grows. let the magician set his form upon the proper path. rule ten as the waters bathe the form created, they are absorbed and used. the form increases in its strength; let the magician thus continue until the work suffices. let the outer builders cease their labors then, and let the inner workers enter on their cycle. rule eleven three things the worker

de. rule thirteen the magician must recognize the four; note in his work the shade of violet they evidence, and thus construct the shadow. when this is so, the shadow clothes itself, and the four become the seven. rule fourteen the sound swells out. the hour of danger to the soul courageous draweth near. the waters have not hurt the white creator and naught could drown nor drench him. danger from fire and flame menaces now, and dimly yet the rising smoke is seen. let him again, after the cycle of peace, call on the solar angel. rule fifteen the fires approach the shadow, yet burn it not. the fire sheath is completed. let the magician chant the words that blend the fire and water. from "a treatise on cosmic fire- 3- a treatise on white magic copyright 1998 lucis trust introductory remarks m

ct, and the practical application of truth to the daily life of the aspirant. let us study how we can become practical magicians, and in what way we can best live the life of a spiritual man, and of an aspirant to accepted discipleship in our own peculiar times, state and environment. to do this we will take the fifteen rules for magic to be found in my earlier book, entitled a treatise on cosmic fire. i will comment on them, dealing not with their cosmic significance or with solar and other correspondences and analogies, but applying them to the work of the aspirant, and giving practical suggestions for the better development of soul contact and soul manifestation. i shall take for granted certain knowledges and assume the students can follow and comprehend certain technical terms that i

h of many of its statements and will realise the subjective working out of many of the laws. these laws of nature have effects in three distinct realms: a. physically, where they demonstrate as effects in the dense form. b. etherically, where they demonstrate as the energy lying back of those effects. c. mentally, where they concern the impulses which produce the other two. the treatise on cosmic fire dealt primarily with the solar system and only touched upon human aspects and correspondences insofar as they demonstrated the relation of the part to the whole, and of the unit to the totality. the present book will deal more specifically with human development and unfoldment, elucidating the causes which are responsible for the present effects, and pointing to the future and its possibiliti

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

from where he was to a vision of an organised band of teachers who were seeking to aid humanity (and incidentally himself, and to give some idea of their technique of work and modes of procedure. letters on occult meditation indicated how these teachers could be reached and the discipline of life that the treading of the path involved. these two are especially for aspirants. a treatise on cosmic fire is in an entirely different category. in the last analysis, it is for the guidance of the initiates of the world, and will lift the aspirant's eyes away from himself and his own growth to a vaster conception and a universal ideal. the mark of the initiate is his lack of interest in himself, in his own unfoldment and his own personal fate, and all aspirants who become accepted disciples have t

nd. in symbolism and archaic phrases it veiled the truths and principles which lie at the root of the creative process, and in its entirety is beyond the grasp of the advanced student. at the same time, it is a most valuable compendium of information, and will serve to convey truth and to develop the intuition. the last book, a treatise on white magic, is a parallel volume to a treatise on cosmic fire. just as the first dealt with the psychology of deity, the work of the macrocosm, and the laws whereby the solar logos works, so this book constitutes a treatise on the psychology of the son of god and the work of the microcosm. it intimately concerns his place in the larger whole. i have also aided a.a.b. in getting out a translation of the yoga sutras of patanjali, which is a bridging book

l cover the general proposition. it will appear, as we study, that the energies which inform the personalities and which constitute the nature of the human being fall naturally into three groups: 1. those energies which we call "the spirits in men" you note here the utter superficiality of that phrase. it is meaningless and misleading. spirit is one, but within that essential unity the "points of fire" or "the divine sparks" can be seen and noted. these unities, within the unity, are coloured by and react qualitatively to, three types of energy, for it is scientifically true, and a spiritual fact in nature, that god is the three in one and the one in three. the spirit of man came into incarnation along a line of force emanation from one or other of these three streams, which form one strea

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

ll that is, and is the sustaining, originating cause and source of all manifestation. i shall use the word appearance to express that which we call matter, or form, or objective expression; it is that illusory tangible outer appearance which is animated by life. this is the third aspect, the mother, overshadowed and fertilised by the holy ghost, or life, united with intelligent substance. this is fire by friction a friction brought about by life and matter and their interplay, and producing change and constant mutation. i shall use the word quality as expressive of the second aspect, the son of god, the cosmic christ incarnate in form a form brought into being by the relation of spirit and matter. this interplay produces that psychological entity which we call the christ. this cosmic chris

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

those major initiations which are our universal heritage and the glorious (and for many) the immediate opportunity. these are: 1. the birth at bethlehem, to which christ called nicodemus, saying "except a man be born again, he cannot see the kingdom of god."17 2. the baptism in jordan. this is the baptism to which john the baptist referred us, telling us that the baptism of the holy spirit and of fire must be administered to us by christ.18 3. the transfiguration. there perfection is for the first time demonstrated, and there the divine possibility of such perfection is proven to the disciples. the command goes forth to us "be ye therefore perfect even as your father which is in heaven is perfect."19 4. the crucifixion. this is called the great renunciation, in the orient, with its lesson

n my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members "oh, wretched man that i am! who shall deliver me from the body of this death "i thank god through jesus christ our lord."24 only through the revelation of the christ within each human being can this at-one-ment be made. only through the new birth, the baptism of spirit and of fire, and the transfiguration of the nature can deliverance be found, can unity with god be achieved. only through the sacrifice of humanity, which is the essence of the crucifixion, can the resurrection be undergone. what is true of the individual will be true ultimately of the entire human family. the plan for humanity concerns man's conscious unfoldment. as mankind grows in wisdom and knowledge

eremony that makes them twice-born is a ceremony of initiation mere husk truly, in these modern days, but the `pattern of things in the heavens.'16 when jesus is speaking to nicodemus he states that `except a man be born again, he cannot see the kingdom of god' and this birth is spoken of as that `of water and the spirit,'17 this is the first initiation; a later one is that `of the holy ghost and fire,18 the baptism of the initiate in his manhood, as the first is that of birth, which welcomes him as the `little child' entering the kingdom.19 how thoroughly this imagery was familiar among the mystics of the jews is shown by the surprise evinced by jesus when nicodemus stumbled over his mystic phraseology `art thou a master of israel, and knowest not these things'"20 facing these possible he

h physical and psychic purity. in considering this initiation we must- 62- from bethlehem to calvary copyright 1998 lucis trust remember that two kinds of baptism are referred to in the story "john answered, saying unto them all, i indeed baptise you with water: but one mightier than i cometh, the latchet of whose shoes i am not worthy to unloose: he shall baptise you with the holy ghost and with fire."11 there are therefore two kinds of baptism: 1. that of john the baptist, which is the baptism by water. 2. the baptism of jesus christ, which is that of the holy ghost and of fire. in these two symbols much of the story of human development is summed up, and the joint work of john the baptist and of jesus produced a synthesis which is indicative of the immediate objective of our racial ende

ll early races have this characteristic and the probability is that, in old atlantis, civilisation was entirely centred in the feelings and the desires, in the emotions, and among its most advanced types in the heart life. john the baptist therefore gave the baptism of water which testified to the purification of the emotional nature, which must always be a preliminary step to the purification by fire. the jordan baptism is symbolic of the purification of the conscience in man, just as christ and his baptism symbolised for us the divine in man and the purification which follows the activity of that divine spirit in the lower nature. conscience, with its call to the recognition of the higher values, of the deeper truths and of the birth unto life, leads to jordan, and so christ went there t

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

e only a summation of what has been earlier said, but it is necessary that there should be real clarity of thought on these matters. it is apparent as we study, how this entire sequential process of realisation pivots around form manifestation, and has relation to the quality and purpose of the divine mind. this will inevitably be clear to the man who has studied the theme of a treatise on cosmic fire, which deals specifically with the creative process and with manifestation. it deals therefore with the outer personality expression of that great all-encompassing life, which we call god, for lack of a better term. we need to bear in mind that our universe (as far as the highest human consciousness can as yet conceive of it) is to be found on the seven subplanes of the cosmic physical plane

ty, and that which the angel of the presence hides. he is the synthetic expression of the purpose of god, symbolised through revealed, divine quality and manifested through the form. appearance, quality, life again this ancient triplicity confronts us. symbolically speaking, this triplicity can be studied as: 1. man..the angel..the presence. 2. the root..the lotus..the fragrance. 3. the bush..the fire..the flame. the work of evolution, being part of the determination of deity to express divinity through form, is necessarily, therefore the task of revelation, and as far as man is concerned, this revelation works out as the growth of soul evolution and falls into three stages: 1. individualisation..personality. 2. initiation..ego. 3. identification. monad. 1. the three stages of egoic growth

the separative entity begins his preparation for group realisation. a god walks on earth, veiled by the fleshly form, the desire nature and the fluidic mind. he is a prey temporarily to the illusion of the senses, and dowered with a mentality which primarily hinders and imprisons but which finally releases and liberates. there has been much written in the secret doctrine and a treatise on cosmic fire on the subject of individualisation. it can be simply defined as the process whereby forms of life in the fourth kingdom in nature arrive at: 1. conscious individuality, through experiencing the life of the senses. 2. the assertion of individuality through the use of the discriminating mind. 3. the ultimate sacrifice of that individuality to the group. today, the masses are occupied with the

personality becomes less dominant, and the ray of the soul steadily assumes prominence. eventually it will be the soul ray that will be expressed, and not the form ray. this personality or form ray then becomes simply the medium of expression through which the quality of the soul can make its presence felt in full power. something of this idea is conveyed in the ancient occult phrase "the lesser fire must be put out by the greater light. a symbol of this can be seen in the power of the sun apparently to put out a little fire when it can pour its heat right into it. it was earlier pointed out that we can profitably use the words, life, quality, appearance in lieu of spirit, soul and body, for they express the same truth. the quality of matter, built up into human form and indwelt by the so

e have (in the life of the aspirant) a recapitulation of the triple process which we could call the "processes of unfoldment of the lemurian, atlantean, and aryan consciousness" on the path of probation, the ray of the physical body must become subordinated to the potencies emanating from those soul rays which stream forth from the outer tier of petals in the egoic lotus (see a treatise on cosmic fire) these are the- 13- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust knowledge petals. on the path of discipleship, the astral body is brought into subjection by the ray of the soul as it pours through the second tier of petals, the love petals. upon the path of initiation, until the third initiation, the ray of the mental body is subdued by the force

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

the "little ones" you have an avidity for service and an acquisitiveness for knowledge and for information which must now be regulated. in the past, its expression has been of value. in the present, this must be adjusted and rightly controlled; in the future, the results of this acquisition will be employed. once, my brother, you placed your finger upon a major need when you spoke of the "lack of fire" which you evidence. this is, as you know, partly due to physical causes, but i would remind you that a physical body such as you possess can house a fire of such intensity (owing to its refinement and its purity) that many can warm themselves at it and kindle their own little flame. make not your physical body a deterrent or an excuse. use the iron will with which you are gifted and force it

dily there. i would ask you as far as you possibly can to insulate yourself from fear and from the effect of the world situation and its allied problems. the future for you is planned and you can take the right steps through the power of your illumined mind. i would ask you to carry forward this insulation along the line of love, using the ancient method which has been called "the wheel of living fire which burns not but ever heals" this method is occult and safe and constitutes no barrier to relationships as does the building of a separative wall. the method is as follows: see before you a wheel of fire with seven spokes. see it immediately before your eyes. then, by an act of the creative imagination, see yourself standing in the centre at the hub of the wheel; there regard yourself as i

eriously troubled as to the progress of the work which seems not yet to move as rapidly as desired. when the movement does come, it will be rapid. the following three sentences may aid you in handling your problem and help your progress as a worker: 1. the sense of responsibility shines forth in flickering flames from every soul which has sought and found alignment. fan those flames into a steady fire in every soul you meet. ponder on this. 2. the sense of sacrifice is faintly seen in every soul that loves the plan. teach them that sacrifice must touch the depths of giving and not call forth that which upon the surface lies or that which can be known. the unseen sacrifice must go with that which can be seen. teach this. 3. the sense of comradeship is surely known by each and all of you but

ms and objectives; the life theme is steady and the danger of rigidity is very real. see to it that you keep flexible and fluid and learning all the time. teach, my brother, from the living experiences which you undergo and not from an accumulated series of life episodes. this thought warrants your careful consideration. only thus can your words and your life influence carry to others that living fire which can set their lives ablaze with divinity. choose not the subjects of your service but serve all who seek your aid. seek them not yourself. in that last thought lies for you much of future understanding. one thing i seek to say to you, but i can only convey my thought in words that are necessarily vague. it is not my task to cast too much light into the future. this i will say, however:

much monotony in his life outline and certain deep disappointments. he is dealing with them as one might expect. you, my brother, know to what you have had to rise, as the months have slipped away. you have met this with wisdom, good intention and self-sacrifice. may i say (and i say it with a twinkle in my eye and with love) that you have not yet learnt to enjoy them. d.h.b. has been through the fire. his tests and difficulties have been greater, fiercer and deeper than any that have come to the other group members. pressure incident to his home karma, frustrations coming from his environment, misunderstandings of differing kinds, basic bad health at all times, plus the serious accident of the immediate past, loneliness, pain and clouds of recognised glamour have sought to engulf him. the

ALICE A BAILEY13 PROBLEMS OF HUMANITY

in concise and crystal clear terms will be utilized to bring home to many the eternal verities. when france finds her spiritual soul and not just her intellectual soul, she will prove to be the medium through which will come revelation as to the nature of the soul of man. france has in the past revealed the nature of the human soul in its stage of intensest individualism and selfishness. through fire and pain, france will later demonstrate the qualities of the spirit of man. the accent upon the material values and the intense emphasis upon the importance of france to the world, instead of the importance of the international attitude to france in terms of unselfish human relations, summarizes the psychological problem with which france is at this time faced and which certain of her finest

sive and sound education, that other nations will pattern themselves upon what russia has demonstrated, yet will at the same time, preserve their own cultural approach, their own self-chosen form of government, and their own mode of expressing brotherhood. russia inherently stands for a new world consciousness, and through her means, a new planetary expression will gradually be wrought out in the fire of experiment and experience. that great nation (a synthesis of east and west) must learn to rule without cruelty, without infringing the free will of the individual and because she has complete confidence in the beneficence of the ideals which she is developing but which are not yet expressed- 13- problems of humanity copyright 1998 lucis trust poland as for the polish people, a long histori

the first steps which should be taken to promote such right endeavours and to lay a secure foundation of world goodwill? how can public opinion be sufficiently aroused so that the many steps to promote right human relations will be faced by legislators and politicians everywhere? what should the minorities do in order to gain their just demands, without promoting more differences and feeding the fire of hatred? how can we abolish the great lines of demarcation between races, nations and groups, and the cleavages that are to be found everywhere, working in such a manner that the "one humanity" emerges in the arena of world affairs? how can we develop the consciousness that what is good for the part can also be good for the whole and that the highest good of the unit within the whole guaran

impossible hell a hell growing out of the theology of the old testament and its presentation of a god full of hate and jealousy. both concepts are today repudiated by all sane, sincere, thinking people. no one of any true reasoning power or with any true belief in a god of love accepts the heaven of the churchmen or has any desire to go there. still less do they accept the "lake that burneth with fire and brimstone" or the everlasting torture to which a god of love is supposed to condemn all who do not believe in the theological interpretations of the middle ages, of the modern fundamentalists or of the churchmen who seek through doctrine, fear and threat to keep people in line with the obsolete old teaching. the essential truth lies elsewhere "whatsoever a man soweth that shall he also re

in every church, silently and quietly endeavouring to live as christ would have them live, setting an example of a christlike consciousness and demonstrating their close and recognized relation to god. let these men rise up, and in their spiritual might let them eliminate out of the churches those materially minded and narrow doctrinaires who keep the church as it is today; let them intensify the fire in their hearts and draw closer with deliberation and understanding to the christ they serve; let them gather closer to the hierarchy those they are seeking to help; let them discard without fighting, comment or fury the doctrines which hold the people in a mental prison and present those few and true teachings to which the hearts of all men everywhere respond. let them have courage and cheer

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

mpossible hell a hell growing out of the theology of the old testament and its presentation of a god, full of hate and jealousy. both concepts are today repudiated by all sane, sincere, thinking people. no one of any true reasoning power or with any true belief in a god of love accepts the heaven of the churchmen or has any desire to go there. still less do they accept the "lake that burneth with fire and brimstone (rev. xix.20) or the everlasting torture to which a god of love is supposed to condemn all who do not believe in the theological interpretations of the middle ages, of the modern fundamentalists or of the unreasoning churchmen who seek through doctrine, fear and threat to keep people in line with the obsolete old teaching. the essential truth lies elsewhere "whatsoever a man sow

type of prayer there is, and a new form of divine appeal which a knowledge of meditation has now made possible. there is naught to add in the way of an appeal for funds, courage or understanding. if the courage of the christ, as he faces return to this physical, outer world, if the need of humanity for right human relations and the sacrificing work of the disciples of the christ are not enough to fire you and to energise you and those whom you can reach, there is nothing that can be said which will be of any use. we have considered the need of preparation for the coming of the christ and some of the basic requirements which will arise as people brace themselves for the needed activity, including the raising of the necessary finances to carry forward the preparatory work. the individual wor

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

t be thought of in their entirety as expressions of divine livingness, as embodying three great stages in the unfoldment of god's plan and as constituting the three major centres in the body of the "one in whom we live and move and have our being" students who have studied as you have can relate if they so choose, these three centres to the three solar systems, referred to in a treatise on cosmic fire 1. in the first solar system, the centre which is humanity was prepared, and the principle of intelligence came into manifestation. 2. in the second solar system, the hierarchy of love made its appearance and must eventually come into full manifestation upon the physical plane, thereby enabling the love of god to be seen. 3. in the next solar system, the centre which we today call shamballa w

tes, which is a remnant of old atlantis. it is this that produces the many magical, spiritualistic and occult groups which flourish today in the states. b. ray 2. love-wisdom, via jupiter, thus linking the states closely with great britain and indirectly with france. c. ray 4. harmony through conflict, via the moon, veiling in this case the planet vulcan. vulcan here "forges on his anvil, through fire and blows, that linking network which covers all the nation and makes it hold together" this ray produces the condition which brings together germany and the states, for the fourth ray is the german soul ray and the first ray, which vulcan transmits via the moon, links the german soul and personality to the united states. hence the vast numbers of germans who come to the states in order to es

aspiration, according to the objective. the latter may simply be mental ambition or desire for power and the term "aspiration" should not be confined only to so-called religious impulses, mystical longings and the demand for liberation. the seventh ray disciple works consciously by means of certain laws, which are the laws governing form and its relation to spirit or life. in a treatise on cosmic fire, i gave you the three major laws of the solar system and the seven subsidiary laws through which these three express themselves; i gave you also indications as to the laws which govern group work. you must remember that disciples upon different rays will wield these laws according to the quality of their ray impulses (i am handicapped here for words which are appropriate, interpreting them in

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

s theme. i gave you certain basic concepts and a skeleton outline of the subject as a whole (see the table of contents) today we will begin with our real discussion. as you know, it is not my intention to write a long and ponderous thesis on this subject. the books which will be compiled from the instructions offered to these groups of disciples, will not be heavy treatises as are those on cosmic fire and white magic. they will constitute a series of relatively short volumes, and must therefore be packed with information, and not discursive in style- 27- glamour: a world problem copyright 1998 lucis trust above everything else, my brothers, these instructions must be of a definitely practical value and must leave the student with the realisation that he understands better the subtle world

men. some move ahead; he follows after. some move behind; he sets the pace. he travels not alone. iv. three things the pilgrim must avoid. the wearing of a hood, the veil which hides his face from others; the carrying of a water pot which only holds enough for his own wants; the shouldering of a staff without a crook to hold. v. each pilgrim on the road must carry with him what he needs: a pot of fire, to warm his fellowmen; a lamp, to cast its rays upon his heart and show his fellowmen the nature of his hidden life; a purse of gold, which he scatters not upon the road but shares with others; a sealed vase, wherein he carries all his aspiration to cast before the feet of him who waits to greet him at the gate a sealed vase. vi. the pilgrim, as he walks upon the road, must have the open ear

e, and opening up to the disciple the world of ideas and the door of the higher initiations. through the disciple's grasp and application of these divine ideas or seed thoughts, he becomes initiate and the third initiation becomes possible as an immediate goal. the intuition is the applied power of transfiguration. this technique is related to the little known yoga called agni yoga or the yoga of fire. 2. the technique of light. by means of this technique, the illumined mind assumes control over the astral or emotional body and dissipates glamour. when light pours in, glamour fades out. illumination dominates and the vision of reality can be seen. this technique is related to raja yoga and its goal is the second initiation; it produces ability to tread the path of discipleship, and enables

fort of the personality. the soul undertakes this holding when the personal self has done its utmost to achieve the desired tension. these are the three preliminary steps for which the practice of alignment should have prepared the student of the higher mysteries. these steps must precede all effort to develop the intuition, and this may take several months (or even years) of careful preparation. fire is the symbol of the mind and these are the first three stages of the agni yoga discipline or of the yoga of fire for which raja yoga has prepared the student. next come six more stages in the technique, and these must be thoroughly understood and form the basis of prolonged brooding and intelligent reflection, carried on whilst the daily avocations and duties are being performed and not carr

ce of the angel. d. the turning of the mind to the formulation of those forms of thought which must embody the revelation. e. then again a pause which is called "the pause preceding presentation" 8. the presentation of the revelation or of the imparted truth and its precipitation into the world of illusion comes next. in that world of illusion, it undergoes the "fiery ordeal" wherein "some of the fire within that which is revealed wings its way back to the source from whence it came; some of it serves to destroy the revealer, and some to burn those who recognise the revelation" this is a phase of agni yoga which, as you can see, is only for those who can penetrate beyond the angel into the place "where fire dwelleth" and where god, the presence, functions as a consuming fire and waits for

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ing from the highest sources is, however, growing. it is because of this that the human kingdom (the great middle kingdom whose function it is to mediate between the higher and the lower) is the subject of much divine impression, conveying the purpose of sanat kumara. this you know. i have taught you much along this line in a treatise on the seven rays and also in the earlier a treatise on cosmic fire. in these present instructions i am dealing with group possibilities, with groups which can be trained to record, register and be impressed by the hierarchy. such a group can be in the position of being able to invoke the hierarchy with power if it so choose. i am again bringing these things to your attention as aspirants and disciples, but from an angle different to those in my earlier writi

etic, motivating principle which expresses itself as the divine will upon the cosmic physical plane the seven planes of our planetary life. this dynamic energy focuses itself through the lives or beings who control and dominate shamballa. until the divine purpose has been achieved, the planetary logos holds all in manifestation through the potency of his will, and animates all forms with electric fire. knowledge of this will and purpose comes to the student who is constructing the antahkarana and who is, therefore, coming under the control of the spiritual triad, the threefold expression of the monad- 73- telepathy and the etheric vehicle copyright 1998 lucis trust 2. the attractive magnetic solar energy to which we give the quite unsuitable name of love. it is this energy which constitute

a soul-infused personality. as you well know, the threefold personality is to the soul what the spiritual triad is to the monad: a clear medium of expression. most students are or should be today occupied with this attractive energy, for until they have mastered the desire nature and have transmuted it into aspiration and soul control, they cannot hope to comprehend the dynamic energy of electric fire. this attractive magnetism is the energy dominating and controlling the hierarchy. 3. the intelligent activity of fire by friction. students would be well advised to re-read a treatise on cosmic fire where i deal at length with these three conditioning energies. this third energy is the basic energy expressing itself in the three worlds and in the four kingdoms in nature, climaxing its expres

nadic ray are also one by one made manifest, so that each initiate-disciple is (in due time) a son of god in full and outer glory. the time comes when the individual etheric body is submerged or lost to sight in the light emanating from these seven points and coloured by the light of the "jewel in the lotus" in the head, the thousand petalled lotus. each centre is then related by a line of living fire and each is then in full divine expression. much emphasis has been placed by teachers in the past upon the "killing out" of the centres below the diaphragm, or upon the transference of the energies of these centres into their higher correspondences. this i also have pointed out in other writings and instructions, because it is a definite way in which to convey essential truth. these methods o

which when coordinated and brought together by some recognised design or idea in the mind of some thinker creates a material form. this tangible substance is composed of living energies, vibrating in relation to each other, yet- 101- telepathy and the etheric vehicle copyright 1998 lucis trust owning their own quality and their own qualified life. i dealt with much of this in a treatise on cosmic fire and you would find it profitable to reread what i there said. i will not repeat it here as i am seeking a different approach. it might be profitable to point out that the entire universe is etheric and vital in nature and of an extension beyond the grasp of the greatest mind of the age, mounting into more than astronomical figures if that statement even conveys sense to your minds. this exten

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

elve constellations which constitute our particular zodiac are themselves the recipients of many streams of energy coming to them from many sources. these blend and fuse with the energy of any particular constellation and transmuted and "occultly refined" eventually find their way into our solar system. i would like to call attention, at this point, to some comments i made in a treatise on cosmic fire which are apposite and helpful. i am somewhat paraphrasing "astrology is concerned with the effect produced in the substance of the sheaths by the influences, vibrations, etc, of the various planets. these are, esoterically, the influences of the solar centres. the forces, emanating from the solar centres, play upon the planetary centres. this is hidden in the karma of the heavenly man. when

g from the solar centres, play upon the planetary centres. this is hidden in the karma of the heavenly man. when true esoteric astrology comes into being, more anent this will be given. astrological students are today only learning the abc of this stupendous subject and are occupied with the exoteric fringes of that great veil which has been thrown wisely over planetary lore (a treatise on cosmic fire, p. 1051) the following is a list incomplete but adequate for our purposes of the major influences which find their way from far distant sources into our planetary life and produce definite effects upon individual man and humanity as a whole. 1. the constellation of the great bear. i. 2. the seven sisters of the pleiades. 3. sirius, the dog star- 9- a treatise on the seven rays- volume iii: e

tiation. there are one or two other points which might be noted here also. i note them for your enlightenment. out of all the many energies which impinge upon, pass through and produce effects upon our planet, esoteric astrology emphasises the following four types of force because they affect what might be called the personality of our earth: 1. the quality of our solar system. god is a consuming fire but god is also love. this is the teaching of both esoteric and exoteric truth. 2. the quality of the logos of our planet as it pours through the chains, the rounds, the races, and the kingdoms of nature. 3. the quality of the earth's complementary planet, which is the earth's polar opposite, esoterically considered. this planet is venus. 4. the quality of the attraction of the three planets

nd significance, the fourth or human creative hierarchy and the two deva hierarchies, the fifth and the sixth. 3. the fourth creative hierarchy is in reality the ninth and that is why it is called the hierarchy of initiates. this can be seen by referring to the chart- 21- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 4. we are told in a treatise on cosmic fire that in the ninth, tenth and eleventh hierarchies (counting from the bottom upwards) lies the clue to the nature of agni, the lord of fire, the sum total of systemic vitality. 5. much light can come to the earnest student through a study of the numbers connected with these hierarchies. a. the first 5 are regarded as pure abstractions. b. hierarchy one has the numbers 6.1.7. hierarchy two has

larly along sex lines. we must remember that the hierarchies work under the law of attraction; it is the law of the builders- 23- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust this first (sixth) hierarchy has for its type of energy the first aspect of the sixth type of cosmic electricity, and wields special power, therefore, in conjunction with the lowest fire, or "fire by friction" as it makes itself felt on the sixth plane. these lives are called "the burning sons of desire" and were the sons of necessity. it is said of them in the old commentary "they burned to know. they rushed into the spheres. they are the longing of the father for the mother. hence do they suffer, burn, and long through the sixth sphere of sense" hierarchy ii. the second hie

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

rbuthnot-holmes, eva maguire, john kinahan, catherine- 32- the unfinished autobiography copyright 1998 lucis trust rowan-hamilton and others. my first experience was working in the home in belfast. all these homes were equipped with large coffee shops in which hundreds of men were fed nightly, paying for the food at cost. there were rooms where they could write letters, play games, sit around the fire and read the current papers, play chess and checkers and be talked to by us if they were feeling lonely, fed-up and homesick. there were usually two ladies in each home and we had our own quarters there. there was frequently a large dormitory where soldiers and sailors could stop for the night if out on pass, and also a gospel-meeting room, equipped with a harmonium, hymnbooks, bibles and cha

died for his sins in order to placate any angry god, or unless he became converted, which meant that he confessed his sins and gave up everything that he liked to do. he must no longer drink, play cards, swear, or go to the theatre and, of course he mustn't have anything to do with women. if he would not so change his life inevitably he went to hell at death where he burned forever in the lake of fire and brimstone. little by little, however, doubts began creeping into my mind and three episodes in my life began to assume engrossing mental proportions. their implications nagged at me and were largely responsible for an eventual change in attitude toward god and the problem of eternal salvation. let me relate them and you will then see the sequence of my interior disturbance. years ago, whe

my mind to find out more about it. i studied the subject for a month and i particularly read the works of that disagreeable theologian, jonathan edwards. have you any idea how abominable some of his sermons are? they are quite atrocious and show a sadistic nature. in one place, for instance, he talks of the babies who die unbaptised and speaks of them as "little vipers" burning to a crisp in hell fire. now that really did seem unfair to me. they had not asked to be born; they were not old enough to know anything about jesus, why, therefore, should they be burned to a crisp for all eternity? i saturated myself with the thought of hell and, glowing with information and forgetting that nobody had ever come back from hell to tell us whether it was true or not, i stood up that afternoon on the

tood by one of my daughters as she went through a terrible experience, and i watched her as a result of five years patient endurance come through to a- 58- the unfinished autobiography copyright 1998 lucis trust measure of usefulness that would otherwise be impossible, and she is still young, with a useful and constructive future ahead of her. i could not have done this had i not been through the fire myself. when the six months on my back were over, arrangements were made for my marriage. what little money i had was legally arranged in a trust that walter evans could not touch, had he wanted to "aunt alice" sent him the money to outfit himself and come to scotland to fetch me. i was then living with my aunt, mrs. maxwell, of castramont. i was married in a private chapel of a friend's hous

is out of date and its approach to the ageless wisdom has little or no appeal to the modern generation. but those of us who really studied it and arrived at some understanding of its inner significance have a basic appreciation of the truth that no other book seems to supply. h.p.b. said that the next interpretation of the ageless wisdom would be a psychological approach, and a treatise on cosmic fire, which i published in 1925, is the psychological key to the secret doctrine. none of my books would- 121- the unfinished autobiography copyright 1998 lucis trust have been possible had i not at one time made a very close study of the secret doctrine. looking back over the years of my own girlhood and those of my daughters, i know now what a difficult time adolescence is. i had a much worse ti

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

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

the ajna centre and the throat centre, produces a creative life and a manifested expression of the divine idea on the part of the initiate. in the same way, the active interplay between the head centre and the centre at the base of the spine produces the manifestation of the divine will or purpose. the forces of the ajna and the throat centres, when combined, produce the highest manifestation of "fire by friction" just as the energies of the head centre and the basic centre produce the individual "electric fire" which, when fully expressing itself, we call the kundalini fire. d. it is the centre through which the fourth creative hierarchy on its own plane finds expression, and here also this hierarchy and fourth kingdom in nature, the human family are fused and blended. the head centre rel

r the spiritual will, atma. 2. the heart centre becomes the agent for spiritual love, buddhi. 3. the throat centre becomes the expression of the universal mind, manas. in the work of the initiate, as he works out the divine purpose according to the plan, the ajna centre becomes the directing agent or the distributor of the blended energies of the divine man. the heart centre corresponds to "solar fire" within the solar system, and is magnetic in quality and radiatory in activity. it is the organ of the energy which brings about inclusiveness. f. its dense physical externalisation is the thymus gland. of this gland little is known at present, though much will be learned as investigators accept and experiment with the hypotheses which the occult sciences present, and as the heart centre deve

t, and the will-to-be in incarnation is the factor which at present controls its life and produces its effects as it feeds and directs the life principle in matter and form. just as we are told that the life principle is "seated in the heart" so the will-to-be is seated in the base of the spine. there has been much idle and dangerous talk anent this centre, and the whole subject of the "kundalini fire" has proved an exciting and enticing tale by the pseudo-occultists of the world. the true occultist in training has naught to do with the kundalini fire as usually understood. it is not possible for me to do more than make certain facts somewhat clearer to you, and yet at the same time i must refrain from indicating modes and methods of arousing the activity of this centre, on account of the

y and a reversal is going on. i can but portray the nature of a symbol which will indicate the special path of the three energies of the divine trinity. i indicate not a fact in location or place, for it is this materialising and localising of the main concept which has produced so much danger. the initiate-student seeks to grasp the relation of the three basic energies, the three paths of living fire, their relation and inter-relation and their sequential polarisation. he seeks not to narrow the teaching down to points and lines and place until such time when these terms mean little to him and he knows more. 8. these three paths of life are the channels for electric fire, solar fire and fire by friction, and are related in their usage to the three stages of the path of evolution: the path

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

nd initiates up to the third initiation use both the sutratma and the antahkarana, employing them as a unit. the power of the triad begins to pour through, thus energising all human activities upon the physical plane, and vitalising in ever increasing degree the man's thought forms. the key to the formation of the mayavirupa is found in the right comprehension of the process. a treatise on cosmic fire, pp. 959-960. it should be noted here that the bridging has to be done in the consciousness aspect, and concerns the continuity of man's awareness of life in all his various aspects. the energy which is used in connecting, in consciousness, the physical man and the astral body is focussed in the solar plexus. speaking in symbolical terms, many today are carrying that bridge forward and linkin

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

proceed. one of you asked a question concerning divine intervention as a result of prayer, and i would point out that there is a distinction between divine intervention and answered prayer. one admits of reciprocal energies, the other predicates action from above only. the measure of success in either case is dependent upon humanity as a whole. classically the body is not equipped to receive the fire, until consciousness is importuned to racial need. this is secondary to divine intervention which isolates the few and uses their organism to fuse and free the energies of dispersion. this is sudden death to the physical vehicle if unprepared. think upon this and know the consequences of emotional fanaticism. there are three ways whereby the inception may come: 1. disciples aware of their cha

ermines effort (i suggest that you analyse this statement. consequences are hierarchical. there is lowered vitality in the world today due to a fear psychosis. command your forces, stand in the light, and the suspended mental link will recharge the magnetic field for which you, as a group, are responsible. the fusion exists in a small degree now, but purpose is the magnetised line along which the fire may travel. you have preserved your interest and effort for many years now. can you continue with this enterprise? it is for you a task of perseverance and of faith. you may not in your various lifetimes see the world results. that i frankly tell you. you can undoubtedly realise and reap the benefit of the group results, for your fusion into one close bond of brotherhood and devotion, into on

ange the words spoken and am choosing phrases which will convey a pictorial connotation to your minds; in this way the power- 51- discipleship in the new age- volume ii copyright 1998 lucis trust of visualisation will be evoked and aid you in registering what i say. here are the phrases among which i shall choose one for each full moon contact. 1. the golden lotus of the heart. 7. the triangle of fire. 2. the burning ground of fiery red. 8. the golden way to god. 3. the mountain top, bathed in the morning sunrise. 9. the ocean and the rocky shore. 4. the uplifted hand. 10. the silver torch. 5. the equal four-armed cross. 11. the iridescent cube. 6. the open door. 12. the burning bush. i shall picture these to you and name them in your hearing. note whether you can both see and hear. my ble

the realm of soul and into the heart of the disciple. thus is the triad formed; then are the energies related unto the world of men; thus can the will of god appear, and thus can the great lord who guards the council chamber of this sphere of solar life carry his purpose to the holy groups (the ashrams. a.a.b, and thence into the minds of men, and this because their hearts are safeguarded by the fire of love" ponder upon this ancient writing: it refers to the cycle immediately confronting us, of which the work i am at this time seeking to do is but a tiny living part. therefore, as you prepare for the meditation process which you will undertake during this coming year, start by a consideration of the ashram of the hierarchy itself, of its relation to shamballa, of its constitution, formed

ual status and objectives. it involves recognition also of the ashram and dedication to the master, under two symbols: the soul and the central point in the ashram. 2. the stage of affirmation. say with your whole heart as a soul the following ancient mantram "i am a point of light within a greater light. i am a strand of loving energy within the stream of love divine. i am a point of sacrificial fire, focussed within the fiery will of god. and thus i stand. i am a way by which men may achieve. i am a source of strength, enabling them to stand. i am a beam of light, shining upon their way. and thus i stand. and standing thus revolve and tread this way the ways of men, and know the ways of god. and thus i stand" this, brother of mine, is the best i can do with words and phrases as i attempt

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ccult schools that the yoga for this transition period is the yoga of one-pointed intent, of directed purpose, of a constant practice of the presence of god, and of ordered regular meditation carried forward systematically and steadily over years of effort. when this is done with detachment and is paralleled by a life of loving service, the awakening of the centres and the raising of the sleeping fire of kundalini will go forward with safety and sanity and the whole system will be brought to the requisite stage of "aliveness" i cannot too strongly advise students against the following of intensive meditation processes for hours at a time, or against practices which have for their objective the arousing of the fires of the body, the awakening of a particular centre and the moving of the ser

of kundalini will go forward with safety and sanity and the whole system will be brought to the requisite stage of "aliveness" i cannot too strongly advise students against the following of intensive meditation processes for hours at a time, or against practices which have for their objective the arousing of the fires of the body, the awakening of a particular centre and the moving of the serpent fire. the general world stimulation is so great at this time and the average aspirant is so sensitive and finely organised that excessive meditation, a fanatical diet, the curtailing of the hours of sleep or undue interest in and emphasis upon psychic experience will upset the mental balance and often do irretrievable harm. let the students in esoteric schools settle down to steady, quiet, unemoti

of the transfiguration. 3. a study of the plan, as it appears at this time to be working out in the five kingdoms in nature. it will be apparent to you that the teaching connected with this group will be more definitely and academically occult in its significance than will be the case in the others, for it will be based upon information contained in the secret doctrine and in a treatise on cosmic fire. it will be founded upon certain premises contained in those volumes. therefore, the members of this group of disciples will be of the more orthodox persuasion; they will be theosophists by nature, and academic by disposition. the nature of the anima mundi, the fact of the subjective consciousness found in all forms without exception, and the existence of an interplay between these forms, thr

these three centres are closely interrelated and must be thought of as expressions of divine livingness, as embodying three stages in the unfoldment of god's plan, and as constituting the three major centres head, heart, throat in the body of the one in whom we live and move and have our being. students can relate these three centres to the three solar systems, referred to in a treatise on cosmic fire. in the first solar system, the centre which is humanity was prepared and the principle of intelligence came into manifestation. in the second solar system, the hierarchy of love made its appearance and must come into full manifestation, thereby enabling the love of god to be seen. in the next solar system, the centre which we today call shamballa, will manifest the will aspect of deity intel

spite of everything, however, men have gone from stage to stage of intelligent and spiritual unfoldment and no matter what the outer happenings have been or may be, the race has made real progress. there has been no turning back, and there will be none. mankind has weathered many storms and survived many difficulties; men have emerged from periods of crisis better and stronger, purified "so as by fire" and definitely nearer the goal. i would remind you also of the integrity and solidarity of the human family. we are one people one in our relationships, and capacities and desires, our origin and our goal. it is this essential and recognisable integrity which is emerging at this time powerfully in the human consciousness. you are apt to think that this may not be so, that your position in be

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

nding rule for groups in preparation for group initiation, reminding you that such groups are ever composed of those who have taken the first initiation, and the name of these is legion. they are to be found in every country. there are not, however, so many who are ready for the new era of group initiation. rule i. for applicants: let the disciple search within the heart's deep cave. if there the fire burns bright, warming his brother yet heating not himself, the hour has come for making application to stand before the door. for disciples and initiates: within the fire of mind, focussed within the head's clear light, let the group stand. the burning ground has done its work. the clear cold light shines forth and cold it is and yet the heat evoked by the group love permits the warmth of ene

d initiates: within the fire of mind, focussed within the head's clear light, let the group stand. the burning ground has done its work. the clear cold light shines forth and cold it is and yet the heat evoked by the group love permits the warmth of energetic moving out. behind the group there stands the door. before them opens out the way. together let the band of brothers onward move out of the fire, into the cold, and toward a newer tension. rule ii. for applicants: when application has been made in triple form, then let the disciple withdraw that application and forget it has been made- 12- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust for disciples and initiates: the word has now gone forth from the great point of tension: accepted as

r disciples and initiates: dual the moving forward. the door is left behind. that is a happening of the past. let the cry of invocation issue forth from the deep centre of the group's clear cold light. let it evoke response from the bright centre, lying far ahead. when the demand and the response are lost in one great sound, move outward from the desert, leave the seas behind and know that god is fire. rule iv. for applicants: let the disciple tend the evocation of the fire, nourish the lesser lives and thus keep the wheel revolving. for disciples and initiates: let the group see that all the eighteen fires die down and that the lesser lives return unto the reservoir of life. this they must bring about through the evocation of the will. the lesser wheels must not for aye revolve in time an

nd initiates: let the group know there are no other selves. let the group know there is no colour, only light; and then let darkness take the place of light, hiding all difference- 14- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust blotting out all form. then at the place of tension, and at that darkest point let the group see a point of clear cold fire, and in the fire (right at its very heart) let the one initiator appear whose star shone forth when the door first was passed. rule x. for applicants: the army of the voice, the devas in their serried ranks work ceaselessly. let the disciple apply himself to a consideration of their methods; let him learn the rules whereby the army works within the veils of maya. for disciples and initiates:

e group widen all the rents within those veils and thus let in the light. let the army of the voice be no more heard and let the brothers onward move within the sound. then let them know the meaning of the o.m. and let them hear that o.m. as it is sounded forth by him who stands and waits at the very centre of the council chamber of the lord. rule xi. for applicants: let the disciple transfer the fire from the lower triangle to the higher and preserve that which is created through the fire at the midway point. for disciples and initiates: let the group together move the fire within the jewel in the lotus into the triad and let them find the word which will carry out that task. let them destroy by their dynamic will that which has been created at the midway point. when the point of tension

ALICE BAILEY THE LABOURS OF HERCULES

ally spoken of as the temple, and the eternal consciousness of god. its altar is the sun, whose four arms or rays typify the four corners of the cardinal cross of the universe, which have become the four fixed signs of the zodiac, and as the four powerful sacred animal signs are both cosmical and spiritual, they represent the basic elements resembling our human principles. the sign leo represents fire or spirit; taurus, earth or body; aquarius, air or mind; and scorpio represents water likened to the soul. leo, as the lion, is the strength of the lower nature, and is the serpent of force which, if directed upward, overcomes. taurus, the bull, is always the symbol of creative force. aquarius, the man, is the light-bearer, or light-bringer. scorpio, the scorpion, is often transmuted with aqu

any old books "the leader of the entire heavenly host, for it is ten or twelve times brighter than any other star of the first magnitude. sirius has always been associated with great heat, hence we have the phrase of "the dog days" in the middle of the summer, when the heat is supposed to be greatest. from the standpoint of the occultist, sirius is of profound significance "our god is a consuming fire, and sirius is the symbol of the universal soul as well as of the individual soul. it is therefore, esoterically considered, the star of initiation. in the language of symbology we are told, there comes a moment when a star blazes forth before the initiate, signifying his realization of his identity with the universal soul, and this he suddenly glimpses through the medium of his own soul, his

to walk down the mountainside on its front legs, and that this spectacle excites the laughter of all who witness it. in this incident we observe the libran's ability to find unusual solutions, and to perceive the value of the incongruous. matters of great consequence in the history of mankind are determined by unusual approaches to common problems. for example, a tartar chieftain started a great fire behind his own troops, thus forcing them to press forward with such desperate vigor that no enemy could withstand them. again, when hannibal sent his elephants against scipio, the latter ordered soldiers to blow trumpets into the cars of the animals; confused and frightened by the noise, the elephants stampeded, and killed many of hannibal's men. the perception of incongruities is one of the

ccurate, namely that nine heads were destroyed and then the mystical, immortal head appeared. further, the statement that this great head was "buried under a rock, gives ground for much pondering. perhaps the use of the phrase "hidden under the rock of the will, is revealing. all versions state that it was so buried. in some accounts it is stated that hercules burned off the heads, and the divine fire would indeed be needed for this destruction. however, it is impossible to negate the powerful picture of the world disciple in this supreme test, sinking to his knees in humility and raising the monster (all the accumulated evils, mistakes, failures of his long past) into the air of the spirit, where by its very nature the hydra could not live, and so drooped and died. the use of the fire, in

looks at the crown but says "i am having such a difficult time, my environment is against me, my home conditions are difficult. but i will get a crown some day" hercules, the disciple, is not concerned about the crown, he is looking at the eagle, the spirit aspect. he is occupied with that marvellous symbol of light emerging, which makes all victory possible. keep your eye on the eagle; call down fire; do not look at the ground; be centered in divinity. alice bailey [155] labor ix killing the stymphalian birds (sagittarius, november 22nd- december 21st) the myth within the place of peace the teacher stood, and spoke to hercules "o son of god who art also a son of man" the teacher said "the time has come to tread another way. at gate the ninth you stand. pass through and find the marsh of s

AN INTRO TO STUDY OF THE KABALAH

an english translation by myself have been published. this work explains a most curious philosophical scheme of creation, drawing a parallel between the origin of the world, the sun, the planets, the elements, seasons, man and the twenty-two letters of the hebrew alphabet; dividing them into a triad, a heptad and a dodecad; three mother letters a, m, and sh are referred to primeval air, water and fire; seven double letters are referred to the planets and the sevenfold division of time, etc: and the twelve simple letters are referred to the months, zodiacal signs and human organs. modern criticism tends to the conclusion that the existing ancient versions were compiled about a.d. 200. the "sepher yetzirah" is mentioned in the talmuds, both of jerusalem and of babylon; it was written in the

ANALYSIS OF THE 5 6 INITIATION

takes on the character of isis. trapt is a solar degree. it is the light of the sun, dawning in the darkness. it is the thrice awakening of the spiritual self. it is a grade of great dedication and loyalty as the sun is loyal in its rising out of darkness. the knocks, which set the energy in motion, are seven. it is written "he made them six; and for the seventh he cast into the minds of them the fire of the sun" the knocks are symbolic of the hexagram above and the divine spirit, the \yhla jwr that hovered over the waters of creation. this represents the first ray of light, light rushing forth in one ray; the first breath of light. 3 the temple is now opened and placed in harmony with the work to follow. light then appears within the universe in the form of a flaming sword. this is depict

gram unveiled. thus, it is evil as nature rules over. it is destruction, the sign of a drowning man. in addition, it is duality of force which results in the death of force. no perfection can come from it. x the sign of "x" is that of the pentagram. the point at which they cross is of which should cover all forms of the elements in man. it is a symbol of the triumph of light. it is the descending fire of life. the pentagram is the rise of the perfection of man into an equilibrated force. 7 lvx the light descendeth into hell, and in its rising, is made perfect. the returning light from god to man, and man back to god. the light is fixed in the vault with the sign of lvx. second point of the 5=6 ceremony symbols of trapt are used to open the vault; three words consisting of three, four, and

roth through which all the forces of the vault do manifest. ten is one from which all the forces of the universe begin. the attention of the aspirant is directed toward the ceiling of the vault. now, for the first time, his lower will sees at last the irresistible light. the altar is a potent glyph of the" great work" it is a compendium of achad. the center c helps to compose the name hcwhy. this fire of life expands outward within the four elemental circles. in this, it is an example of the five principles of man that must be united into perfection and for this the adept does work continuously. the lion and red rose are a symbol of first cause, the beginning, the dawn. it is further symbolized by the virgin mother and the great work. nequaquam vacuum means "nowhere a void" this is the mot

APOCRYPHON OF JOHN

she placed a throne in the middle of the cloud that no one might see it except the holy spirit who is called the mother of the living. and she called his name yaltabaoth "this is the first archon who took a great power from his mother. and he removed himself from her and moved away from the places in which he was born. he became strong and created for himself other aeons with a flame of luminous fire which (still) exists now. and he joined with his arrogance which is in him and begot authorities for himself. the name of the first one is athoth, whom the generations call the reaper. the second one is harmas, who is the eye of envy. the third one is kalila-oumbri. the fourth one is yabel. the fifth one is adonaiou, who is called sabaoth. the sixth one is cain, whom the generations of men ca

the generations of men call the sun. the seventh is abel. the eighth is abrisene. the ninth is yobel. the tenth is armoupieel. the eleventh is melceir-adonein. the twelfth is belias, it is he who is over the depth of hades. and he placed seven kings- each corresponding to the firmaments of heaven- over the seven heavens, and five over the depth of the abyss, that they may reign. and he shared his fire with them, but he did not send forth from the power of the light which he had taken from his mother, for he is ignorant darkness "and when the light had mixed with the darkness, it caused the darkness to shine. and when the darkness the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 5 of 12 8/16/2006 5:17 pm had mixed with the light, it darkened the light and it beca

me 365 angels. and these are the bodies belonging with the names: the first is athoth, a he has a sheep's face; the second is eloaiou, he has a donkey's face; the third is astaphaios, he has a hyena's face; the fourth is yao, he has a serpent's face with seven heads; the fifth is sabaoth, he has a dragon's face; the sixth is adonin, he had a monkey's face; the seventh is sabbede, he has a shining fire-face. this is the sevenness of the week "but yaltabaoth had a multitude of faces, more than all of them, so that he could put a face before all of them, according to his desire, when he is in the midst of seraphs. he shared his fire with them; therefore he became lord over them. because of the power of the glory he possessed of his mother's light, he called himself god. and he did not obey th

am, in order that the archons might not know her, but that the epinoia might be a correction of the deficiency of the mother "and the man came forth because of the shadow of the light which is in him. and his thinking was superior to all those who had made him. when they looked up, they saw that his thinking was superior. and they took counsel with the whole array of archons and angels. they took fire and earth and water and mixed them together with the four fiery winds. and they wrought them together and caused a great disturbance. and they brought him (adam) into the shadow of death, in order that they might form (him) again from earth and water and fire and the spirit which originates in matter, which is the ignorance of darkness and desire, and their counterfeit spirit. this is the tom

oth was full of ignorance. and when the foreknowledge of the all noticed (it, she sent some and they snatched life out of eve "and the chief archon seduced her and he begot in her two sons; the first and the second (are) eloim and yave. eloim has a bear-face and yave has a cat-face. the one is righteous but the other is unrighteous (yave is righteous but eloim is unrighteous) yave he set over the fire and the wind, and eloim he set over the water and the earth. and these he called with the names cain and abel with a view to deceive "now up to the present day, sexual intercourse continued due to the chief archon. and he planted sexual desire in her who belongs to adam. and he produced through intercourse the copies of the bodies, and he inspired them with his counterfeit spirit. the apocryp

ARADIA GOSPEL OF THE WITCHES

cture that this is wild poppy. the poppy was specially sacred to ceres, but also to thenight and its rites, and laverna was a nocturnal deity a play on the word paura, or fear. page 78 13 this appears from very early ages, as in roman times, to have been regarded as gifted withmagic properties, and was used in occult ceremonies. 14 that is, dianais invoked to send demons with the very life of the fire of hell to still moreincrease that of the sun to intensify the wine.chapter vi. 15 the beginning of this spell seems to be merely a prose introduction explaining the nature of theceremony.chapter vii. 16 this refers to a small ceremony which i have seen performed scores of times, and have indeedhad it performed over me almost as often, as an act of courtesy common among wizards and witch-es

the moon or horn-shaped cakes are still common. i have eaten ofthem this very day, and though they are known all over the world, i believe they owe their fashion totradition.in the conjuration of the meal there is a very curious tradition introduced to the effect that the spigeor glittering grains of wheat from which spikes shoot like sun-rays, owe their brilliant likeness to aresemblance to the fire-fly, who comes to give the light. we have, i doubt not, in this a classic tradi-tion, but i cannot verify it. hereupon the vangelocites a common nursery-rhyme, which may also befound in a nursery-tale, yet which, like others, is derived from witch-lore, by which the lucciolais putunder a glass and conjured to give by its light certain answers.the conjuration of the meal or bread, as being lit

, and the grain had pertained to chthonicsecrets, orto what had been under the earth in darkness. thus even earth-worms are invoked in modern witch-craft as familiar with dark mysteries, and the shepherds pipe to win the orphic power must beburied three days in the earth. and so all was, and is, in sorcery a kind of wild poetry based on sym-bols, all blending into one another, light and darkness, fire-flies and grain, life and death.very strange indeed, but very strictly according to ancient magic as described by classic authorities,is the threatening diana, in case she will not grant a prayer. this recurs continually in the witch-exor-cisms or spells. the magus, or witch, worships the spirit, but claims to have the right, drawn from ahigher power, to compeleven the queen of earth, heaven

enere,e lasciare pace e bene alla dealaverna, che possa anche essaabbraciare i suoi fighia sua volunta!incantation.i spread before me now the forty cards,yet tis not forty cards which here i spread,but forty of the gods superiort o the deity laverna, that their formsmay each and all become volcanoes hot,until lavernacomes and brings my child;and till tis done may they all cast at herhot flames of fire, and with them glowing coalsfrom noses, mouths, and ears (until she yields):then may they leave lavernato her peace,free to embrace her children at her will! page 59 n r r r r r and so lavernabecame the goddess of all dishonest and shabby people.whenever any one planned or intended any knavery or aught wicked, he entered her temple, andinvoked laverna, who appeared to him as a womans head. bu

,che uniti ne veremmo.the counter-charm.endamone, endamone, endamone!by the love i feel, which ishall ever feel until i die,three crosses on thy bed i make,and then three wild horse-chestnuts take, 19 in that bed the nuts i hide,and then the window open wide,that the full moon may cast her lightupon a love as fair and bright,and so i pray to her abovet o give wild rapture to our love,and cast her fire in either heart,which wildly loves to never part;and one thing more i beg of thee!if any one enamoured be,and in my aid his love hath placed,unto his call ill come in haste. page 38 volont di fare al amoreverra e non la potrai farecome una candela ti struggera,ti struggerai poco a poco,come una candele a fuoco,tu non potrai vivretu non potrai stare,ti sentirai mancare,che il tuo cuore ritto s

BASIL VALENTINE TWELVE KEYS

be not flighty or doubleminded. let your mind be like a firm rock, in which all the various sayings of the sages are reduced to the unity of their common meaning. for a man who is easily influenced in different directions is not likely to find the right path. as our most ancient stone is not derived from combustible things, you should cease to seek it in substances which cannot stand the test of fire. for this reason it is absurd to suppose that we can make any use of vegetable substances, though the stone, too, is endowed with a principle of growth. if our stone were a vegetable substance, it would, like other vegetables, be consumed by fire, leaving only a certain salt. ancient writers have, indeed, described our stone as the vegetable stone. but that name was suggested to them by the f

, and mingles with the astral proper ties. when this union has taken place, the two bring forth a third namely, an earth vlike twelve keys of basil valentine 12 of 95 substance, which is the principle of our seed, of its first source, so that it can shew an ancestry, and from which three the elements, such as water, air, and earth, take their origin. these elements work underground in the form of fire, and there produce what hermes, and all who have preceded me, call the three first principles, viz, the internal soul, the impalpable spirit, and visible bodies, beyond which we can find no earlier beginning of our magistery. in the course of time these three unite, and are changed through the action of fire into a palpable substance, viz, quicksilver, sulphur, and salt. if these three substa

lentine 14 of 95 lasting without a soul. this is a profound and most important truth, which i feel in conscience bound to make known to my readers. now, the spirits of metals have this property of fixedness in a greater or less degree; they are more or less volatile in proportion to the mutual fitness of their bodies and souls. a metal that has the three conditions of fixedness is not affected by fire or overcome by any other outward agent. but there is only one metal that fulfils these conditions, namely, gold. silver also contains fixed mercury, and is not so quickly volatilised as the imperfect metals, but stands the trial of fire, and yields no food to voracious saturn. amatory venus is clothed with abundant colour, and her whole body is one pure tincture, not unlike the red colour whi

bundant colour, and her whole body is one pure tincture, not unlike the red colour which is found in the most precious of metals. but though her spirit is of good quality, her body is leprous, and affords no permanent substratum to the fixed tincture. hence the soul has to share the fate of the imperfect body, and when the body dies the soul has to leave it. for its dwelling has been destroyed by fire, and it is without a house wherein to abide. fixed salt has imparted to warlike mars a hard, firm, and durable body, which is evidence of the generosity of his soul; nor can fire be said to have twelve keys of basil valentine 15 of 95 much power over it. and if its strength be united to the beauty of venus, i do not say but that a precious and harmonious result may be obtained. for the phlegm

men of god. its proper name here upon earth, and for the human understanding, is all vin vall. let him who would know what this all vin vall is, give the earth great wings, and make it fly upward through the air to the heavenly regions. then singe its wings with fierce heat, and make it fall into the red sea, and there be drowned. then dry up the water twelve keys of basil valentine 22 of 95 with fire and air till the earth reappears, and you will have all vin vall. if you cannot find it in this way, look around upon the things that are in the world. then you will find the all vin vall, which is the attracting force of all metals and minerals derived from salt and sulphur, and twice born of mercury. more i may not say about all vin v all, since all is comprehended in all. my friends, bless

BEHOLDERS OF NIGHT

rough the development of ones own self-divinity, through our famulus and servitors, the guardians and angels of our temple, the arcana of self as revealed in essence. each individual is a model of lucifer, whom is the imagination, or self. that we must shadow forth the adversary to rebel against the natural order, to awaken the black flame of self-knowledge. we are thus iblis, the children of the fire djinn whom shall taste from the skulls of the sleeping. ii) the adversary oh moon nourished haunters of dreams, who have tasted the souls blood of life, from the graves of corpse-sleep from which ye emerge, from the pools of blood beneath the fountains of red sea, that emerge from the dreaming sleep of azrail, move now through the manes of the dead, they seek the commune of those in the warm

have tasted the souls blood of life, from the graves of corpse-sleep from which ye emerge, from the pools of blood beneath the fountains of red sea, that emerge from the dreaming sleep of azrail, move now through the manes of the dead, they seek the commune of those in the warm flesh of the living. my shadow, as i build, calls forth the famulus whose spirit is the djinn of the noon tide sun, the fire of spirit later withdrawn in midnight honor. moon hungering shade of the tomb, i summon thee! from beneath the city of chorazin have your rested, yet though i go forth to the city of shadows, i embrace the darkness within and beyond! from nox umbra by michael ford the essence of perpetual revolution, or rebellion from the natural order, is the very concept of the opposer. to oppose one must s

ve is satan or satanus/saturnus, the guardian of the depths and the daemonum of the earth. saturnus is the breaker of cosmic order, the essence of algol or the adversary, as well as death and regeneration. the demiurge saturnus is related to the number 666, being that of sorath, or the sun. satanas is this aspect is one form of the adversary, being rebellion, death and chaos from stasis. the very fire force of the sun is in the eye of satanas/saturnus, misrule and self-liberation through antinomianian awakening of saturn. the higher octave of saturn is lucifer, being light, wisdom and illumination. lucifer/iblis is the imagination thus azazel, the fallen djinn of fire. lucifer represents also rebirth, inner strength, reason and solitude. in the unity of saturn are both the star of algol[9]

anian awakening of saturn. the higher octave of saturn is lucifer, being light, wisdom and illumination. lucifer/iblis is the imagination thus azazel, the fallen djinn of fire. lucifer represents also rebirth, inner strength, reason and solitude. in the unity of saturn are both the star of algol[9] hidden (without the averse pentagram) and the mark of demiurge saturnus. it is through satan/iblis (fire) that one emerges in light, thus lucifer is the black flame in the darkness, the light in the darkness. it was in medieval times that saturn itself was the outermost planet, holding the secrets of self transformation, death and the darkness of the soul. the workings of saturn are focused within darkness, and the possibility therein. the self-alchemical process of moving through the sphere of

ather of those of the shadow, the demonium of the earth. in the ancient witchcraft religion (yatuk, persian sorcerers used blood of wolves[10 (who are sacred to ahriman) to call upon darkness. ahriman was probably in this sense, one of the first vampyre forms of ancient history. while similar to other fallen angels such as azazel/iblis or lucifer, there is a strong separation of ahriman from such fire djinn. the reason for this is that ahriman is of death and shade, a black flame of essence hidden by the cloak of darkness. iblis/azazel/lucifer is an angel of light, self-liberation and illumination of knowledge (gnosis. in this however, do not dismiss the forces of darkness, they are essential to ones own individual initiation and growth. it is in the darkness that the roots give the nouris

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

low body color and wears a robe of red-striped satin. he has a tiger-skin quiver on his right and a leopard-skin bow case on his left. he rides a dark-skinned horse and carries golden arrows and a golden bow. when he pulls the bow string, he strikes the heart of the enemy. he plagues his enemies with magical delusions [2] the rock might demon is overlord of the red copper rock. he blazes with the fire light of a red body color and wears violet robes. he rides a horse with white heels and carries a sword in his right hand. he carries in his left hand a copper lasso that he throws at his enemies. he plagues his enemies with magical delusions [3] the serpentine might demon has a terrifying dark red body color and wears clear boots and garments. he wears a belt of malicious snakes. he has a ti

e and brandishes a black silk banner in his right hand. he throws a lasso of rosaries from his left hand. he plagues his enemies with magical delusions [6] the knife might demon has the red body color of blood and wears red copper armor. he wears a majestic turban of red silk. he has a tiger-skin quiver on his right and a leopard-skin bow case on his left. he has a red leather shield endowed with fire light and a gleaming bronze 50 dagger. his red silk banner swirls about like the wind. his red might demon horse runs swiftly. he leads a pack of wolves and jackals, and soars over mountain birds and crows. he plagues his enemies with magical delusions.87 these iconographic descriptions follow an obvious pattern detailing body color, wardrobe, mounts, and the weapons these figures bear. this

spear of .uyagr.va375 ja. ja. o. impure meat.376 ja slay the heart. slay those gathered to kill themselves. the heart s blood dun dun.377 might demons ja laya. cut the flesh and life-energy laya. cut the flesh and life-breath laya [say] three times quickly bhyo! bhyo! where378 you release the parcel, there will you release. release into the moving river [or] release into equal water. wind, earth, fire, water, earth. triya triya resting water. bhyo on the heart. bhyo in meditation. o. 379 in the life-energy rulu rulu flesh. life-force and flesh pha. release for advice, greed, and hunger. o. field of body vajra action, field of b.ga380 vajra action, field of heart vajra action. the earth is the blood that fills the life-essence.381 the water382 is the entire sheath on the heart. this essence

esting water. bhyo on the heart. bhyo in meditation. o. 379 in the life-energy rulu rulu flesh. life-force and flesh pha. release for advice, greed, and hunger. o. field of body vajra action, field of b.ga380 vajra action, field of heart vajra action. the earth is the blood that fills the life-essence.381 the water382 is the entire sheath on the heart. this essence is cut by the razor dagger. the fire383 releases the house. the wind384 is the unsteady life-energy of a man released into death [308] when one inhales inward, one s own life force is interrupted [when] one expels outward, they harm all beings. 373 the propitiatory deity. 374 not the principle. 375 requesting the violence demons of the retinue and such to rise. 376 obtain. 377 this is possibly an onomatopoeic representation of a

e and such to rise. 376 obtain. 377 this is possibly an onomatopoeic representation of a heart beat. 378 kill! 379 because this is the mantra which invokes the life energy, recite hundreds and hundreds [of times] this activation mantra in the morning and evening. 380 unknown. possibly sanskrit for "vagina" or "fortune" 381 because this occurs, the essence is cut by the razor. 382 of water. 383 of fire. 384 of wind. 160 therefore, offer this as the basis of the effigy.385 this is the fourth chapter, which is the mantra from the tantra of the great king of the violence demons, the red-razored one. chapter 5 (308.2-309.4) then the blessed one taught the stages of the approach386 and accomplishment and the stages of the signs "a vow-endowed yogic practitioner, having first obtained the divine

BLACK SERPENT1

nd fro. we humbly pay homage to thee in our offer of sea salt and water that you may know our respect for your vast strength. we offer requests of healing and emotional balance that we may employ your creation to do so. hail leviathan. lord and master of water" then comes the typical ritual body in which requests of healing and emotional balance are burned within the alter or primary ritual space fire (i.e. a bowl, incense burner, or bonfire) use the remaining water to put out the fire once the requests have been burnt. the ashes must be crushed to a fine powder and later dispersed in running water (i.e. ocean, stream. some sects choose to sing hymns and go into longer durations of prayer before the ritual closing. the ritual is closed as thus "hail leviathan. lord and master of water. we

ns master, a war daemon, and a daemon to be called on for gain in the material world. artwork by l. breton from dictionnaire infernal by j. collin de plancy (paris 1863, 7th edition. 27 daemon word search by adrianna he who is earth. 2. lord of the covenant, later made lord of death. 3. he is a great mighty earle, appearing in ye forme of an hart wth a firey [fiery] taile 4. the destroyer 5. his fire burns as the sun. 6. to present as an act of worship.(plural) 7. the most personal offering you can make. 8. an appeal or prayer for evil or misfortune to befall someone or something. 9. an elevated place or structure before which religious ceremonies may be enacted. 10. daemoness of hatred 11. we to the demonic plane by way of a meditation practice. 12. the philistine god of the ocean (serp

BLACK WITCHCRAFT

of sorcery from a left hand path point of view. the word black is described by idries shah as being identified with the sound of fhm in the arabic tongue, which is black meaning wise and equally with understanding. shah writes further that black holds a connection with hidden wisdom, thus the phrase, dar tariki, tariqat which means in the darkness, the path. the order of phosphorus is symbolic of fire illuminated from clay, of light emerging from darkness. the magicians and witches of this 'skir-hand' guild are 2 equally focused on not only low sorcery, but utilizing the hidden nature of darkness to reveal light within themselves. here we find the foundation and essence of baphomet, the father of wisdom. the sabbatic god is both the union of the beast and the whore, ahriman (satan, samael)

ng a name ascribed to samael (satan) and his fallen angels and demons, are but considered astral spirits, that which no longer take physical form, but may become manifest through the magician or witch who may make a pact with them, being initiation and dedication to the left hand path. samael is the patron spirit of the left hand path, as his word is what formed our thoughts and gave us the inner fire of the black flame, our individual process of thought and free will. the magicians who aligned their will with the left way, that of samael (the devil, were given powers over the earth in one way or another; all the while strengthening, defining and expanding their conscious. in exodus 7 the magicians were able to make frogs and serpents by the power they obtained in the devil, thus such crea

BLAVATSKY H P ANTHROPOGENESIS

when these were rewritten by ezra and others- from the chaldeo-akkadian account. it is, therefore, sufficient to examine the babylonian and assyrian cuneiform and other inscriptions to find also therein, scattered here and there, not only the original meaning of the name adam, admi, or adami* but also the creation of seven adams or roots of men, born of mother earth, physically, and of the divine fire of the progenitors, spiritually or astrally. the assyriologists, ignorant of the esoteric teachings, could hardly be expected to pay any greater attention to the mysterious and ever-recurring number seven on the babylonian cylinders, than they paid to it on finding the same in genesis and the bible. yet the number of the ancestral spirits and their seven groups of human progeny are there, not

ye upon it, from the dawn to the close of the twilight of 'a day' of the great breath[[footnote(s* by "original" we mean the "amshaspend" called "zarathustra, the lord and ruler of the vara made by yima in that land" there were several zarathustra or zertusts, the dabistan alone enumerating thirteen; but these were all the reincarnations of the first one. the last zoroaster was the founder of the fire temple of azareksh and the writer of the works on the primeval sacred magian religion destroyed by alexander* in india called "the day of brahma[[vol. 2, page] 7 hyperboreas and lemuria. ii. the "hyperborean" will be the name chosen for the second continent, the land which stretched out its promontories southward and westward from the north pole to receive the second race, and comprised the w

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

n zone. 15. seven times seven shadows of future men were born, each of his own colour and kind. each inferior to his father. the fathers, the boneless, could give no life to beings with bones. their progeny were bhuta, with neither form nor mind. therefore they are called the chhaya. 16. how are the manushya born? the manus with minds, how are they made? the fathers called to their help their own fire; which is the fire that burns in earth. the spirit of the earth called to his help the solar fire. these three produced in their joint efforts a good rupa. it could stand, walk, run, recline, or fly. yet it was still but a chhaya, a shadow with no sense. 17. the breath needed a form; the fathers gave it. the breath needed a gross body; the earth moulded it. the breath needed the spirit of lif

the solar lhas breathed it into its form. the breath needed a mirror of its body "we gave it our own" said the dhyanis. the breath needed a vehicle of desires "it has it" said the drainer of waters. but breath needs a mind to embrace the universe "we cannot give that" said the fathers "i never had it" said the spirit of the earth "the form would be consumed were i to give it mine" said the great fire. man remained an empty senseless bhuta. thus have the boneless given life to those who became men with bones in the third- v. 18. the first were the sons of yoga. their sons the children of the yellow father and the white mother. 19. the second race was the product by budding and[[vol. 2, page] 18 the secret doctrine. expansion, the a-sexual from the sexless- thus was, o lanoo, the second rac

BLAVATSKY H P COSMOGENESIS

the germ of life was not yet. 57 the universe was still concealed in the divine thought. 61- stanza iii- the awakening of kosmos. 62 the great vibration. 63 nature's symbols. 65 the power of numbers. 67 the logoi and the dragon. 73 the astral light. 75 primeval radiations from unity. 79 the web of being. 83 conscious electricity: fohat. 85- stanza iv- the septenary hierarchies. 86 the sons of the fire. 86 the vehicle of the universe- the dhyan chohans. 89 the army of the voice. 93 speech and mind. 95 the ogdoad and the heptad. 99 the stellar "sons of light. 103- stanza v- fohat: the child of the septenary hierarchies. 106 the fiery whirlwind and the primordial seven. 106 they produce fohat. 108 the correlation of the "gods. 113 evolution of the "principles" of nature. 119 the mystery of th

re. 86 the vehicle of the universe- the dhyan chohans. 89 the army of the voice. 93 speech and mind. 95 the ogdoad and the heptad. 99 the stellar "sons of light. 103- stanza v- fohat: the child of the septenary hierarchies. 106 the fiery whirlwind and the primordial seven. 106 they produce fohat. 108 the correlation of the "gods. 113 evolution of the "principles" of nature. 119 the mystery of the fire. 121 the secret of the elements. 123 the square of the tabernacle. 125 the planetary spirits and the lipika. 129 the ring "pass not. 130 the sidereal book of life. 131 the soul's pilgrimage and its "rest. 134- stanza vi- our world, its growth and development. 136 the logos. 136 mystery of the female logos. 137[[vol. 1, page] xi contents. page. the seven layu centres. 138 the "elementary germs

em and symbol differ. 305 magic potency of sound. 307 mystery language. 309- ii. the mystery language and its keys. 310 egypt's many religions. 311 the jews and their system. 313 moses copied from sargon. 319 identity of ancient symbols. 323- iii. primordial substance and divine thought. 325 divine thought, or cineritious matter. 327 ether and intelligence. 330 the seven prakritis. 335 the mystic fire. 339 one tree of knowledge. 341- iv. chaos- theos- kosmos. 342 the union of chaos and spirit. 343 the birth of mind. 345- v. the hidden deity, its symbols and glyphs. 349 the gnostic idea. 351 international correlation of gods. 355[[vol. 1, page] xiii contents. page. vi. the mundane egg. 359 egg-born logoi. 363 the winged globe. 365- vii. the days and nights of brahma. 368 human gods and divi

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

of the atoms the idea of affinity- an occult teaching. from the beginning of man's inheritance, from the first appearance of the architects of the globe he lives in, the unrevealed deity was recognised and considered under its only philosophical aspect- universal motion, the thrill of the creative breath in nature. occultism sums up the "one existence" thus "deity is an arcane, living (or moving) fire, and the eternal witnesses to this unseen presence are light, heat, moisture- this trinity including, and being the cause of, every[[footnote(s[[footnote continued from previous page] that absolute wisdom which transcends the ideas of time and space. mind, as we know it, is resolvable into states of consciousness, of varying duration, intensity, complexity, etc- all, in the ultimate, resting

BLUE EQUINOX

is you, and not another, who are lost in the constant rapture of the embraces of infinite beauty. a little further on he speaks of us .we are not for the poor and the sad: the lords of the earth are our kinsfolk .is god to live in a dog? no! but the highest are of us. they shall rejoice, our chosen: who sorroweth is not of us .beauty and strength, leaping laughter and delicious languor, force and fire, are of us. later, concerning death, he says .think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live. now let is be understood: if the body of the king dissolve, he shall remain in pure ecstasy for ever. when you know that, what is left but delight? and how are we to live meanwhile .it is a lie, this folly against self .be strong, o man! lust, enjoy all thin

r that all acts of love and pleasure are rituals, must be rituals .there are rituals of the elements and feasts of the times. a feast for the first night of the prophet and his bride! a feast for the three days of the writing of the book of the law. a feast for tahuti and the child of the prophet.secret, o prophet! a feast for the supreme ritual, and feast for the equinox of the gods. a feast for fire and a feast for water; a feast for life and a greater feast for death! a feast every day in your hearts in the joy of my rapture! a feast every night unto nu, and the pleasure of uttermost delight! aye! feast! rejoice! there is no dread hereafter. there is the dissolution, and eternal ecstasy in the kisses of nu. it all depends on you own acceptance of this new law, and you are not asked to b

the scribe, who shall lead me to the sight of the rapture of my master? 29. the body is weary and the soul is sore weary and sleep weighs down their eyelids; yet ever abides the sure the equinox 86 consciousness of ecstasy, unknown, yet known in that its being is certain. o lord, be my helper, and bring me to the bliss of the beloved! 30. i came to the house of the beloved, and the wine was like fire that flieth with green wings through the world of the waters. 31. i felt the red lips of nature and the black lips of perfection. like sisters they fondled me their little brother; they decked me out as a bride; the mounted me for thy bridal chamber. 32. they fled away at thy coming; i was alone before thee. 33. i trembled at thy coming, o my god, for thy messenger was more terrible than the

ret sign, and thou shalt not disclose it unto the profane, nor unto the neophyte, nor unto the zelator, nor unto the practicus, nor unto the philosophus, nor unto the lesser adept, nor unto the greater adept. 18. but unto the exempt adept thou shalt disclose thyself if thou have need of him for the lesser operations of thine art. 19. accept the worship of the foolish people, whom thou hatest. the fire is not defiled by the altars of the ghebers, nor is the moon contaminated by the incense of them that adore the queen of night. 20. thou shalt dwell among the people as a precious diamond among cloudy diamonds, and crystals, and pieces of glass. only the eye of the just merchant shall behold thee, and plunging in his hand shall single thee out and glorify thee before all men. 21. but thou sha

tension in the three dimensions of space. also i would have you to meditate closely upon the name nu that is 56, which we are told to divide, add, multiply, and understand. by division cometh forth 0.12, as if it were written nuith! hadith! ra-hoor- khuith! before the dyad. by addition ariseth eleven, the number of true magick: and by multiplication three hundred, the number of the holy spirit or fire, the letter shin, wherein all things are consumed utterly. with these considerations, and a full understanding of the mysteries of the number 666 and 418, you will be armed mightily in this way of far flight. but you should also consider all numbers in their scales. for there is no means of resolution better than this of pure mathematics, since already therein are gross ideas made fine, and a

BOOK OF ENOCH

he lord said to raphael "bind azazel by his hands and his feet and throw him into the darkness. and split open the desert, which is in dudael, and throw him there. 10.5] and throw on him jagged and sharp stones and cover him with darkness. and let him stay there forever. and cover his face so that he may not see the light. 10.6] and so that, on the great day of judgment, he may be hurled into the fire. 10.7] and restore the earth which the angels have ruined. and announce the restoration of the earth. for i shall restore the earth so that not all the sons of men shall be destroyed because of the knowledge which the watchers made known and taught to their sons. 10.8] and the whole earth has been ruined by the teaching of the works of azazel; and against him write: all sin" 10.9] and the lor

upt themselves with them in all their uncleanness. 10.12] when all their sons kill each other, and when they see the destruction of their loved ones, bind them for seventy generations, under the hills of the earth, until the day of their judgment and of their consummation, until the judgment, which is for all eternity, is accomplished. 10.13] and in those days, they will lead them to the abyss of fire; in torment, and in prison they will be shut up for all eternity. 10.14] and then semyaza will be burnt, and from then on destroyed with them; together they will be bound until the end of all generations. 10.15] and destroy all the souls of lust, and the sons of the watchers, for they have wronged men. 10.16] destroy all wrong from the face of the earth and every evil work will cease. 10.17]

saw this vision. it sounds to me, as though enoch was taken in a vehicle that could fly (see also section 15 at 81.5, here three of the watchers take enoch home, and drop him off outside his front door. from-14.9- 15.1, enoch describes his journey, and tthe place where he was taken. he was obviously very impressed and rather frightened. the "wall of hailstones" might be glass, and the "tongue of fire" could be artificial lighting. at 15.1, the most high speaks to enoch, and he mocks the runaways for sending enoch to carry their petition (15.2. he goes on to explain the reasons for the harshness of the judgment. at 16.3, he criticizes them for leaving before they had completed their education. he says that what they knew was worthless, and that their lack of wisdom will lead to bad consequ

itings which i have written. 14.8] and the vision appeared to me, as follows- behold; clouds called me in the vision, and mist called me. and the path of the stars, and flashes of lightning, hastened me and drove me. and in the vision winds caused me to fly, and hastened me, and lifted me up into the sky. 14.9] and i proceeded until i came near a wall which was made of hailstones, and a tongue of fire surrounded it, and it began to make me afraid. 14.10] and i went into the tongue of fire and came near to a large house, which was built of hailstones, and the wall of that house was like a mosaic of hailstones and its floor was snow. 14.11] its roof was like the path of the stars and flashes of lightning, and among them was fiery cherubim, and their sky was like water. 14.12] and there was a

ire surrounded it, and it began to make me afraid. 14.10] and i went into the tongue of fire and came near to a large house, which was built of hailstones, and the wall of that house was like a mosaic of hailstones and its floor was snow. 14.11] its roof was like the path of the stars and flashes of lightning, and among them was fiery cherubim, and their sky was like water. 14.12] and there was a fire burning around its wall and its door was ablaze with fire. 14.13] and i went into that house, and it was as hot as fire and as cold as snow, and there was neither pleasure nor life in it. fear covered me and trembling took hold of me. 14.14] and as i was shaking and trembling, i fell on my face. 14.15] and i saw in the vision, and behold, another house which was larger than the former and all

BOOK OF JASHAR

or evil in the world. such was the world, when god led flo and faben and human and eve wandering northwards in africa, along the great river. by day, faben and human hunted together, while eve swam for fish and flo gathered fruit. in the evening, human sang and eve shaped rocks into tools, while flo and faben slept together under a tree. then god said "see now what i can do with a spark" and thus fire was given into the hand of eve. she nourished the spark with dry leaves, and human brought her sticks, and they felt the warmth of their fire. faben and flo awoke to a vision of angels with flaming swords, and they fled into the wilderness. so human and eve sat alone by their fire, and its light shone up into heaven, past the moon and the stars, but there was no one else watching. then human

hich god had planned for the children of abel. cain wandered for twenty years, and then he knew the whole vastness of the world. seth found rama, flo's daughter, alone along the river, and together they had a daughter named jashar. when jashar had grown into womanhood, she met cain returning home. on that day, seth had killed a great beast, and so they celebrated at the return of cain. eve made a fire, and human sang, and rama and jashar danced. and god married cain and jashar that night, under the stars "in this way" human said "we shall always rejoice when two branches of my family are rejoined" then they feasted late into the night, while human foretold joys and sorrows, and cain described his visions. everything that human said was true, but cain spoke only of the world of the children

l level, god creates a spark, at the right place and the right time, to stimulate the birth of humanity. there is an obvious contrast between this spark and the original explosion that was called forth by god's first word. after creation, god's interventions are shifted in scale from cosmic to microscopic, as will be confirmed by the promise to noah. eve and human are ready to accept this gift of fire, and they immediately begin learning to use it, but their companions faben and flo are not ready and they flee. as in genesis, flaming swords mark the division between animal innocence and human sophistication, but here the direction of the swords is reversed. in genesis, the angels wield flaming swords to drive adam and eve away from the garden of eden. here, however, the flaming swords driv

ng swords to drive adam and eve away from the garden of eden. here, however, the flaming swords drive faben, flo, and the other animals away from the newly created domain of humanity. the word "wilderness" first appears at this point, to denote the land not yet tamed by people. at this moment, the wilderness includes the whole earth except for the little campsite that is warmed by human and eve's fire. long before the invention of radio, the light of their campfire is the first electromagnetic radiation sent by humans into outer space, and it could have been observed by intelligent extraterrestrial life, if there were any nearby in the galaxy; but there are no such observers. the first human couple is utterly alone, in the middle of the vast stage that god has made for them. so they come t

the invention of radio, the light of their campfire is the first electromagnetic radiation sent by humans into outer space, and it could have been observed by intelligent extraterrestrial life, if there were any nearby in the galaxy; but there are no such observers. the first human couple is utterly alone, in the middle of the vast stage that god has made for them. so they come together by their fire and, in doing so, they begin the first human family. 2. as in genesis, the second son abel is favored because of the meat that he brings, but his sacrifice to god here becomes dinner for his mother and her youngest son. human's crippled arm creates a power vacuum and an apparent absence of authority that causes the sibling rivalry between cain and abel to escalate into a mortal struggle. like

BOOK T

h r u the great angel is set over the operations of the secret wisdom "what thou seest, write in a book, and send it unto the seven abodes which be in aushiah "and i saw in the right hand of him that sate upon the throne a book, sealed with seven seals "who is worthy to open the book, and to loose the seals thereof' the titles of the symbols 1. the ace of wands is called the root of the powers of fire. 2. the ace of cups is called the root of the powers of water. 3. the ace of swords is called the root of the powers of air. 4. the ace of pentacles is called the root of the powers of earth. 5. the knight of wands is "the lord of the flame and lighting: the king of the spirits of fire" 6. the queen of wands is "the queen of the thrones of flame" 7. the king of wands is "the prince of the cha

the ace of cups is called the root of the powers of water. 3. the ace of swords is called the root of the powers of air. 4. the ace of pentacles is called the root of the powers of earth. 5. the knight of wands is "the lord of the flame and lighting: the king of the spirits of fire" 6. the queen of wands is "the queen of the thrones of flame" 7. the king of wands is "the prince of the chariot of fire" 8. the knave of wands is "the princess of the shining flame: the rose of the palace of fire" 9. the knight of cups is "the lord of the waves and the waters: the king of the hosts of the sea" 10. the queen of cups is "the queen of the thrones of the waters" book t page 1 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 11. the king of cups is "the prince of the chariot of the waters"

binding together, the four scales of each element: and answering to the dominion of the letters of the name in the kether of each. they represent the radical forces. the four aces are said to be placed on the north pole of the universe wherein they revolve, governing its revolution; and ruling as the connecting link between yetzirah and the material plane or universe. i. the root of the powers of fire ace of wands a white radiating angelic hand, issuing from clouds, and grasping a heavy club, which has three branches in the colours, and with the sigils, of the scales. the right-and left-hand branches end respectively in three flames, and the centre one in four flames: thus yielding ten: the number of the sephiroth. two-and-twenty leaping flames, or yodh, surround it, answering to the paths

r-forth of life samekh sagittarius 72 the devil the lord of the gates of matter: the child of the forces of time ayin capricorn 73 the blasted tower the lord of the hosts of the mighty peh mars 74 the star the daughter of the firmament, the dweller between the waters tzaddi aquarius 75 the moon the ruler of flux and reflux: the child of the sons of the mighty qof pisces 76 the sun the lord of the fire of the world resh sun 77 the judgment the spirit of the primal fire shin spirit and fire 78 the universe the great one of the night of time taw earth and saturn book t page 3 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 letters; and between it and that of the right twelve: six above and six below about the left-hand branch. the whole is a great and flaming torch. it symbolizes for

e the respective cherubic signs of the zodiac, and they form the thrones of the powers of the four aces. the twelve cards, the four kings, queens and princes rule the dominion of the celestial heavens, between the realm of the four princesses and the zodiac, as is hereafter shewn. and they, as it were, link together the signs. v. the lord of the flame and the lightning; the king of the spirits of fire knight of wands a winged warrior riding upon a black horse with flaming mane and tail: the horse itself is not winged. the rider wears a winged helmet (like the old scandinavian and gaulish helmet) with a rayed crown, a corslet of scale-mail and buskins of the same, and a flowing scarlet mantle. above his helmet, upon his curass, and on the shoulder-pieces and buskins, he wears as a crest a w

BOOK OF BLACK SERPENT

the light of the holy one to invoke the divine brightness, not for thyself, but for those who have not yet attained to the pathways, even though they be thy tormentors. balanced between the spiritual and the material, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and the qliphoth, for this is the sin of the fall, even the separation of the material plane from the sephiroth through the interposition of the coils of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemption to come. for also chr

nal habitations: 1. sheol- the depths of the earth [or literally, pit -editor] 2. abaddon- perdition 3. titahion- the clay of death 4. ber shacheth- the it of destruction 5. tzelmoth- the shadow of death 6. shaari moth- the gates of death 7. gehinnom- hell the evil and averse powers beneath the feet of the four cherubim lilith babel machaloth jonia samael media rehab edom 'splendour on every side fire endfolding whirlwind' these are from cherubic expressions of force and the evil and averse powers broken beneath their feet are: rahab, whose symbol is a terrible demon leaping upon an ox; machaloth, a form compounded of a serpent and a woman, and she rideth upon a serpent scorpion; and lilith, a woman outwardly beautiful but inwardly corrupt and putrefying, riding upon a strange and terrible

llowed by evil centaurs. these are also called seriel from esau, because of their hairiness. the second palace containeth chesed, unto which are attributed the gagh shekelah, the disturbing ones, and their symbolic forms are those of the black, cat-headed giants. they are also called aziel, chazariel and agniel. the third palace containeth geburah whereunto are attributed golaheb, or burners with fire, otherwise called zaphiel, and their forms are those of enormous black heads like a volcano in eruption. the fourth palace containeth tiphereth whereunto are attributed zamiel, and they are great black giants, ever working against each other. the fifth palace containeth netzach, whereunto are attributed the ghoreb zereq, or dispersing ravens. their form is that of the hideous demon-headed rav

lord of hosts" to thee o lord; who has entrusted the service of leading the souls of the redeemed into heavenly blessedness. amen+ then finish by reciting jn 1.1-18, isa 8.19-22, ps 90& 69. the orders of angels. the shekinah the four great princes ruling over the four camps of the shekinah are michael, gabriel, uriel and raphael. michael is appointed over the water or seas, gabriel rules over the fire, uriel over the wind and raphael over the dust of the earth. these are the seven great princes which are appointed over the seven heavens: michael rules over the seventh (and highest) heaven. gabriel rules over the sixth heaven. shataqiel is appointed over the fifth heaven. shahaqiel, a prince of the host, is given dominion over the fourth heaven. badariel governs the third heaven. barakiel i

ahatiel is the angel ruling over the constellations. unto him are the angelick decans which rule the 12 signs; sopheriel is the angel set over the books of the living and the dead. the chief of the watchers is named azazel, who governs with uzza and uzziel. the merkabah in the merkabah vision of ezekiel it is written "and i looked and behold a whirlwind came out of the north, a great cloud, and a fire enfolding itself and a splendour on every side, and hashmal the brilliance of the innermost flame in the midst of fire" the seraphim the seraphim is four in number and is ruled by seraphiel; he is a prince, wonderful, noble, great, honorable, mighty, terrible, a chief and leader and a swift scribe. his body is like that of an eagle and he wears a crown. he is accompanied by satan, samael and

BOOK OF PLEASURE

a little, him does the "self" investigate with his extraordinary conduct. he can compel anything without offending. as the tendency of the most lustful ceases before publicity and death, so do morals and faith before the perfect bliss. a glimpse of the truth is born of purity of love: when the desire is without fear, when it does not desire possession. when the thought is fulfilled by vision. the fire that is all pleasure is loosed at his will, he is attraction, the cynosure of women. when the believing principle is devoid of faith, as sterile of possessing ideas of god- he is indestructible. only when there is no fear in any form is there realisation of identity with reality (freedom. for them there is no danger in negligence, there being no discrimination. for him who is conscious of the

re will in some degree be familiar with such a sensation, poor though it be. preface to self-love let us be honest! thou art "that" supreme in freedom, most desirable, beyond desire, untouched by the six stupifiers. the sexuality labours, so death may harvest by desire. the elusive fancies of the senses are dangerous, because of the righteousness you have learned to obey and control them by. hell-fire burns because you "conceived; and will cease to hurt when you identify the ego with all the possibilities of its qualities by believing as the "neither-neither" process. you are fire yet you are scorched! because you have "willed" belief (differently or not makes no difference; the cycle of belief goes on and always obliges, so one day you must believe differently and the fire will no longer

elf (the mystic union of the ego and absolute. the nectar emitted, let him drink slowly, again and again*(1. after this astonishing experience his passion is incomparable, there is nothing in the world he will desire: unless he wills. that is why people do not understand me. the ecstasy in its emotion is omnigenous. know it as the nectar of life, the syllubub of sun and moon. verily he steals the fire from heaven: the greatest act of bravery in the world. deliberation egotized, except in the refraction*(2) of the ecstasy, is exposure and death, becoming a presiding obsession, control having been given to a prior experience and is over-conscious of that through it momentarily finding freedom from its native law; thus generating double personality (insanity*(1) if it becomes physical, let hi

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

marriage, birth, death and channeling handfasting rite; handparting rite; birth rite; crossing the bridge. the intuitive process-categories of channeling; clearing the channel; external focal points; interpreting channeled information. the aura. sensory deprivation. the witches' cradle. lesson nine 111 divination, tarot; scrying; saxon wands; cheiromancy; tea-leaf reading; numerology; astrology; fire scrying. lesson ten 135 herbalism herbal lore; getting the most out of herbs; simples, syrups, salves, poultices and powders; herb simples; definition of medical actions; herbs in materia medica. botanicals alteratives, anthel-mintics, astringents, bitter tonics, calmatives, carminatives and aromatics, cathartics, demulcents, diaphoretics, diuretics, emollients, expectorants, nervines, nerve

he book was submitted to the theological faculty of the university of cologne the appointed censor at that time the majority of the professors refused to have anything to do with it. kramer and sprenger, nothing daunted, forged the approbation of the whole faculty; a forgery that was not discovered until 1898. gradually the hysteria kindled by kramer and sprenger began to spread. it spread like a fire flashing up suddenly in unexpected places; spreading quickly across the whole of europe. for nearly three hundred years the fires of the persecutions raged. humankind had gone mad. the inhabitants of entire villages where one or two witches were suspected of living, were put to death with the cry "destroy them all. the lord will know his own" in 1586 the archbishop of treves decided that the

have moved the blade through the heated it with plunged it into and showed it to the for the handle, take two pieces of wood. draw around the tang (the handle part of the blade) on each of the pieces of wood (see figure 3.3 and 3.4. then chisel out the marked sections, each one to half the thickness of the tang. when finished, the two pieces of wood should lay together figure 3.2 figure 3.1 air, fire water earth. figure 3.3 figure 3.4 lesson three: tools, clothing and names/ 31 perfectly with the tang inserted between them. when you are satisfied they fit well, slightly roughen the inside wood and then spread a good epoxy resin glue all over. put the tang in place, press the two wooden handle halves together and clamp. when clamping, put on the pressure slowly so as to give a better "spre

otherwise one or the other will be specified. erecting the temple the circle is marked out on the floor. there is a candle at each of the four quarters; yellow to the east, red to the south, blue to the west, green to the north. the altar is set up in the center of the circle so that, when they move on round to the south, where the priest lights the south candle. priest "here do i bring light and fire in at the south, to illuminate our temple and bring it warmth" they move to the west, where the priestess lights the west candle. priestess "here do i bring light and water in at the west, to illuminate our temple and wash it clean" they move to the north, where the priest lights the north candle. priest "here do i bring light and earth in at the north, to illuminate our temple and to build i

nvoking pentagram (see diagram) and says: covener "all hail to the element of air; watchtower of the east. may it stand in strength, ever watching over our circle" s/he kisses the blade of her/his athame and returns to the circle. the covener closest to the south then turns to face the south candle. with athame raised, s/he draws an invoking pentagram and says: covener "all hail to the element of fire; watchtower of the south. may it stand in strength, ever watching over our circle" s/he kisses the blade of her/his athame and returns to the circle. 60/ auckland's complete book of witchcraft the covener closest to the west then turns to face the west candle. with athame raised, s/he draws an invoking pentagram and says: covener "all hail to the element of water; watchtower of the west. may

BUDGE E

ht) the twelve goddesses who guide ra. in the lower register are the following- 1. nine seated apes, who are described as the "gods p. 13 who sing to ra as he entereth into the tuat" their names are--1. am-kar, 2. khenti-she-f, 3. hen, 4. heken-em-ben-f. 5,6. 7. hethti, 8. pa-theth, 9. click to view (left) the nine singing apes (right) the twelve light-giving uraei. ii. twelve serpents, who throw fire forth from their mouths, and are described as "those who make light p. 14 the darkness in the tuat" their names are--1. besit, 2. hetepit, 3 (illegible. 4. khut-mu, 5. heseq-khefti-set, 6. nefert-kha, 7. mert-neser, 8. behent, 9. ap-she, 10. nesert, 11. ap-ast, 12. shenit. iii. nine man-headed gods, with their hands raised in adoration, who are described as the "gods who praise [ra, the lord

e through the voice of this great god, and their throats draw in breath, for when he crieth to them he ordereth them what they are to do, and he appointeth to them green herbs in abundance in their field. and they supply with the green herbs of urnes the gods who are in the following of ra, and they make offerings of water to the spirits by the command of this great god, and they kindle flames of fire in order to burn up the enemies of ra, and there is wailing to them, and they lament after this great god hath passed them by. am-nebaui is the guardian of this field; whosoever knoweth [this] is in the condition of a spirit equipped with [words of power, and [the gods] protect [him" p. 37 the five lines of text which contain the address of the gods to ra, and the answer of the god, read- p

when he hath called to them and hath sent forth his words to them [they have] their water, and they receive their due (literally, heads) in addition to the utterance of his mouth. the work which they have to do in ament is to hew and to hack souls in pieces, and set restraint upon shadows, and to destroy such doomed beings as have their being in their place of destruction which blazeth with p. 60 fire. they send forth flames and they cause fires to spring up, and the enemies are as those who have their knives over (or, on) their heads. they wail and they lament when this great god hath passed them by. the name of the warder of this field is khetra. whosoever knoweth this shall be in the condition of a spirit who hath dominion over his legs" m. maspero, in his description of the third hour

white crown, the second the red crown, the third the head of the ram of heru-shefshefit, and the fourth the plumes of shu, or some other god of light and dryness. the legend above them reads "their forms are in the place among them in their own bodies. they follow after this great god unseeing and unseen" behind the serpent tepan (see pp. 87, 91) are four human bearded heads, each with a mass of fire upon p. 99 click to view the kingdom of seker. p. 101 the top of it, which project from the long, narrow lake called netu, these are called the "blazing heads" along the lake are written, in two methods of writing "the gods who are in the ammahet weep when the boat hath passed them by on its way to the. tuat. and the waters which are here are like unto fire to those who are in them" in the up

maat (see p. 111. 13. the god abui, with his head turned behind him; he is provided with a shade (see p. 111. 14. the god amu, bull-headed (see p. 107. 15. the god set, bull-headed (see p. 107. 16. the god sent-nef-amentiu (see p. 107. 17. the god hetep-neteru (see p. 107. of these eight gods it is said "they stand by at the annihilation of the dead in the tuat, and their work is to burn up with fire the bodies of the dead by the flames from their mouths in the course of every day" 18. a goddess, standing upright, with her hands stretched out to the top of the head of a man who is kneeling before her, and is cutting open his head with a hatchet; the goddess is called and lives upon the blood of the dead, and upon that which the gods give (see p. 113. p. 110 the text of the speech which th

CASE PAUL F THE BOOK OF TOKENS

chapter, builders, of the adytum the book of tokens contents* prologos 3 aleph 5 beth 17 gimel 29 daleth 39 heh 49 vav 63 zain 73 cheth 81 teth 89 yod 97 kaph 105 lamed 113 mem 119 nun 127 samekh 137 ayin 145 peh 153 tzaddi 159 qoph 167 resh 173 shin 179 tav 185 epilogos 193 prologos* 0 hearken, o israel, unto my voice, and give ear to mine instruction. my word shall go before thee as a pillar of fire by night, and as a pillar of cloud shalt thou follow it by day. turn not aside, nor faint, and it shall lead thee to a land of plenty flowing with the milk of life eternal and the honey of unblemished wisdom. the meditation on aleph* 1 i am, without beginning, without end. older than night or day, younger than the babe new-born, brighter than light, darker than darkness. beyond all things and

ook of tokens 3 of all existences i am the source, the continuation, and the end. i am the germ, i am the growth, i am the decay. all things and creatures i send forth; i support them while yet they stand without; and when the dream of separation ends, i cause their return unto myself. i am the life, and the wheel of the law, and the way that, leadeth to the beyond. there is none else. 4 i am the fire of mind which divideth itself into the superior and inferior natures, and putteth on a robe of flesh to come down. i am the vital principle of all that is. nothing is that does not live, and of that life i am the source. as it is written" first the stone, then the plant, then the animal, and then the man" but before the stone, i am the fire, distributed equally in space, nowhere absent, filli

deth itself into the superior and inferior natures, and putteth on a robe of flesh to come down. i am the vital principle of all that is. nothing is that does not live, and of that life i am the source. as it is written" first the stone, then the plant, then the animal, and then the man" but before the stone, i am the fire, distributed equally in space, nowhere absent, filling all. and before the fire, hidden within it, i am the pure knowing whence all forms flow forth. 5 apart from me there is neither wisdom, nor knowledge, nor understanding. into every state of knowledge do i enter, into false knowledge as well as into true, so that i am not less the ignorance of the deluded than the wisdom of the sage. for what thou callest ignorance and folly is my pure knowing, imperfectly expressed t

y mountain. behold, i am with thee always, and i never sleep. 10 i am the height above all heights. my descent reacheth likewise below all depths. yet am i poised forever between height and depth in perfect balance. consider me under the aspect of aleph; there shalt thou find both height and depth and the path also which joineth them for descent and return. 11 aleph in truth am i, the ox of solar fire whose radiance lighteth all the world, whose life-breath ebbeth and floweth in creatures great and small, whose power taketh form in all the acts of men, of beasts, of plants, yea, and of things which seem inanimate, as well. aleph am i, the patient burden-bearer, strong to carry the heavy load of the manifest. aleph am i, the eternal worker, by whose might all fields are tilled, and from who

ll, continueth in my will, and by my will cometh at last to its appointed end. than this, indeed, there is no other will in all the universe, yet in it do all creatures have a part. 6 from my substance all things derive their substance, and all that hath form is built from my four-fold elemental manifestation. four are the subtle principles which the wise conceal from the uninitiate by the names: fire, water, air, and earth. in endless variety of mixture and proportion, directed by my will, these mingle together for the production of forms. they are transmutations of a single essence, and from their mingling are brought forth all things. watching thus the multiplicity of existences proceeding from my single essence, i understand them in all their relations. i perceive that their beginning

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ave entered willing bodies, including the sixth-century bard taliesin. wiccan rituals are held at esbats and sabbats. an esbat is a monthly coven meeting, traditionally held 13 times a year during each full moon. the eight sabbats are described in the chapter seasons and festivals (see page 245, and celebrate the eight major divisions of the celtic year on the solstices, the equinoxes and the old fire festivals. these festivals mark the coming of early spring, the start of the celtic summer, the first corn harvest and the start of the celtic winter. there are also many lovely ceremonies to mark the transitions in the life cycle, such as handfastings, or weddings, and rites of passage to welcome recently deceased wiccans to the familiar circle whenever they wish to draw near. solitary witch

tin for 'hearth' and from ancient rome to china, the household deities have always had their place, being offered morsels of food, nectar and flowers and consulted on family happenings. it was believed that the ancestors as well as the living gathered around the family hearth, and so it became a natural focus for magick. the witches' cauldron started off as the iron cooking pot that hung over the fire (such pots are still used in country regions of europe- i saw one for sale quite recently in the market in rouen in france. herbal brews were not only created to cure coughs and colds but also, with magical words spoken over them, transformed into potions to bring a desired lover, employment or an unexpected helping hand in times of sorrow. a grandmother would put any small coins she could sp

regions of europe- i saw one for sale quite recently in the market in rouen in france. herbal brews were not only created to cure coughs and colds but also, with magical words spoken over them, transformed into potions to bring a desired lover, employment or an unexpected helping hand in times of sorrow. a grandmother would put any small coins she could spare into a money pot and warm it near the fire to 'incubate' the money into sufficient to mend the roof or buy new coats for the winter. a young wife eager to be pregnant would secretly prick a fertilised hen's egg with a needle on the night of the full moon immediately before making love. such actions were quite a normal part of life, a way of tapping into the same energies that made the cattle fertile and the corn set seed. farmers woul

uting: the power is free! or it is done! sometimes there is just a sudden stillness, as the power leaves. afterwards, you need to ground the energies by sitting or lying on the ground and letting excess energies fade away into the earth as you press down with your hands and feet. the four elements i have mentioned the use of the elements in rituals. in magick, there are four elements- earth, air, fire and water. they all contain symbolic qualities and powers that together form the energies used in rituals. each element controls a quadrant in the magical circle. earth, in the north, represents the stability, security and strength of old stone circles, mighty castle walls, tall craggy rocks and mountain peaks. it is also associated with the time of midnight and winter. salt is often used to

nter. salt is often used to represent earth in spells and rituals. air, in the east, is action, freshness and power for change, the winds blowing across plains, vast, cloudless skies stretching endlessly, storms and whirlwinds stirring stagnation but also bringing destruction of the old. air is also associated with the dawn and spring. incense is often used to represent air in spells and rituals. fire, in the south, is the quicksilver, inspirational energy and clear light of the sun, the lightning flash. it is the hearth fire that warms, the ritual fire that cleanses, the forest fire that sweeps all away. it represents the full power of the sun and light at noon and in summer. candles are used to represent fire. finally, in the west is water, that falls as refreshing rain, tides that ebb a

CASTING THE CIRCLE

diance, emerge and protect this circle of being, i call to thee angelick spirits of the watchtower: nanta! cnbr, roan, magl, psac facing the west, angels of the west, which the depths are protected by the force of your cups, emerge and protect this circle of being, i call to thee angelick spirits of the watchtower: bitom! xgzd, iaom, nlrx, ziza facing the south, angels of the south, from which of fire you would emerge, carry forth our protection to this circle of being, i call to thee angelick spirits of the watchtower: hcoma! utpa, phra, tdim, anaa facing the east, angels of the east, from which by wind you approach, emerge and protect this circle of being, i call to thee angelick spirits of the watchtower: exarp! rzla, boza, taad, dopa hold now the athame and moving widdershins, invoke t

the witches rune "bagabi lacha bachabe lamac cahi achababe to that which is, unto that which was. a burning cycle is upon us, fear shan t ascend in its ugliness, failure is null, nothing is true. cast my earth and rise unto the shadow shining moon and velvet night i raise the witches' blade and give thee life come unto us this dark night! south, east, west and north thy spirit come forth in joy a fire from the spinning sun wheel, birth is through blood" the circle is cas chaos magick and luciferism by michael ford confusion is the result of a system of failure. in order to build and proceed into any useful areas one must be willing to strip away belief that have been programmed since birth. we all have this challenge, as within modern society this is a consistent and often reoccurring prob

CHAOS MAGICK AND LUCIFERISM

ifference is astonishing and sobering. a significant banishing ritual employed by anon is called the quadriga sexualis banishing ritual and is focused on achieving a point of complete control based within the conscious mind. the quadriga sexualis is considered roughly the four horsemen of sex, being that these are four elements of building, focusing and releasing this powerful force of promethean fire-the mind and will united by dissolution of opposites. kia itself seeks the necessary manifestation by the act of love, considering it seems to incarnate or flow backwards. this can be viewed as an initiation resembling what has been described in my book of the witch moon as the osculum infame, or kiss of shame. the devil itself, resembling the o can achieve autoerotic intercourse with the com

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

roup of american-born blacks, native american indians (or mestizos, and africans of the "nations of carmantee and pappa" together, the group initiated a "riot" with the intent of striking out for their freedom by "destroy[ing] all the whites in the town" this was, according to later testimonies, done in retaliation for "some hard usage they apprehended to have received from their masters" setting fire to a building in one of the central districts, the conspirators attacked the inhabitants as they tried to save the burning structure. after a brief skirmish that left nine white persons dead, the insurrection was crushed by the local militia, and nearly all of its thirty-nine participants were condemned by the court and subsequently executed.[3] of particular relevance here is the new york ac

f a person who had died last" and an incantational formula with explicit christian referents. mixing the grave dust with water, an examining committee offered the concoction to the accused individual while uttering the appeal "in the name of the father and the son and the holy ghost, if you have taken sam's chicken don't drink this water, for if you do you will die and go to hell and be burned in fire and brimstone, but if you have not, you may take it and it will not hurt you" while ingestion of the grave dirt as a sign of solidarity with the supernatural realm remained consistent with african beliefs, this afro-christian version of the ritual replaced the oath spirits with biblical characters who assumed the roles of the otherworldly arbiters of divine judgment.[7] in the united states

e witch is off engaging in mischief. in the following, most frequently recounted version of this story, the skin is addressed by the witch when it refuses to recognize its owner despite her miserable pleas: once there was a woman that could turn into a witch. when the husband would go to bed, she would slip out. c while she was gone, the husband missed her and got up. he saw her skin lying by the fire. he got some red pepper and put it inside the skin. then he locked the door to keep her from coming into the house that night. when she came back, she slipped through the keyhole and went to get into her skin. everytime she went to get in, the pepper would burn her. she would say "skinny, skinny, don't you know me" then she would try again: it would burn her still. she would say "skinny, skin

and because supernatural afflictions were usually portrayed with specific physical symptoms, healers were called on to treat a substantial number of the ailments that affected members of african american communities.[28] persons with unusual symptoms were prime candidates for conjure healing. when the exslave alex johnson experienced an unbearable burning sensation in his feet, as if there was "a fire in them" he immediately surmised that he had become a target of malign conjuring "it struck me in the right foot, and then in the left, but most in the right foot" he explained "then run over my whole body, and rested in my head; i went home, and knew i was cunjered" even more frequently, african americans described conjure sickness as an intrusion of entities within the body. in these narrat

on of american christianity (new york: carlton, 1980; charles joyner "cultural interaction in the old south" in black and white cultural interaction in the antebellum south, ed. ted ownby (jackson: university press of mississippi, 1993, pp. 3.22. 17. jon butler, awash in a sea of faith: christianizing the american people (cambridge, mass: harvard university press, 1990; john brooke, the refiner's fire: the making of mormon cosmology, 1644.1844 (new york: cambridge university press, 1994. for a theoretical statement on african-based traditions in america, see herskovits, myth of the negro past, pp. 242.43; and raboteau, slave religion, p. 59. 18. herbert leventhal, in the shadow of the enlightenment: occultism and renaissance science in eighteenth- century america (new york: new york univer

CHRONOLOGIA RORISPERGIUS

raism and the araimic alphabet. 550- the celts invade the island of britain. 535 bc pythagoras sets up esoteric colony near crotona in southern italy where scholars learn about numerology, astrology and the occult arts, which pythagoras learned during his 20 years of travels in babylon and egypt. 500 bce w.v. gensis, exodus, numbers (o.t) 475 bc empedocles of agrigentum introduces the 4 elements, fire, earth, air and water, into astrology, as the 4-fold root of all things. he discovered the idea that nothing can be destroyed (or created) only transformed. 427-347 plato 400 bce books of proverbs, job (o.t) 384-322 aristotle 370 bc eudoxus of cnidus devises calendars using zodiac with 12 equal zodiac signs. invents geometrical theory of proportion. 360 critias by plato: the origin of the atl

lypse of enoch, supposedly written after his visionary ascension into heaven 132-5: bar kokhba rebellion in palestine. jerusalem is leveled and jews are forbidden to live there, removing any hope of establishing a third temple c.150 n.t. apocrypha. lotus sutra. cyranides(hermetica which catalogues the occult properties of birds, fishes, plants, and stones for the 4 elements of air,water,earth and fire. its first book has 24 chapters each beginning with a letter of the greek alphabet) ptolemy writes the tetrabiblos, the most comprehensive work on astrology to date. already aware of the precession of the equinoxes, ptolemy cautions astrologers to use the tropical spring equinox as the start of the first zodiac sign. other astrologers such as hephaestion of thebes and julius firmicus use it a

ohn olivi(known as enoch returned to the beguins) important joachite scholar shifted the focus from the three status of joachim onto his theory of the angels of the seven seals, granting the role of the sixth angel to francis himself. 1248 joseph gikatilla, spanish sephardic kabbalist born. christian armies under ferdinand iii take seville after 16 months of seige, despite muslim catapults, greek fire, and bowmen who pierce armor. mongol envoy sargis/sergius meets pope innocent iv in italy. 1248-1309 angela of foligno franciscan tertiary. 1248- 1251 oghul ghaymish c.1250 pseudo-joachim's "exposition on the sibyls and on merlin" franciscan joachite commentary on the erythraean sibyl and the sayings of merlin. 1250? liber juratus (sworn book of honorius) compiled by honorius of thebes, son o

ar chart dedicated to sir humphrey gilbert. jean gosselin, a follower of postel, wrote "la signification de l'ancien jeu des chartes pythagorique et la d claration de deux doutes qui se trouvent en comptant au jeu de paume, lesquelles connaissances ont t longtemps cach es par cy devant: mais depuis peu de jours sont retrouv es et expliqu es par i.j hearts/cups to air and spades/swords to fire> 1583-1628 johan daniel mylius 1583 dr john dee and his associate edward kelley in prague, in the company of the emperor rudolph ii (the son of maximilian ii. william schaw was appointed master of works for all royal building projects for king james vi (later to become james i of england. 1584-1653 johann valentin andreae 1584 edward kelley's vision of four castles john dee and edward kelley

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

hem, yet it troubled me that if i went the stony and rocky way, i might get a miserable and deadly fall, or if i took the long one, i might wander out of it through byways, or be in other ways detained in the great journey. neither could i hope that i amongst thousands should be the very one who should choose the royal way. i saw likepage 11 wise the fourth before me, but it was so environed with fire and exaltations, that i did not dare draw near it by much, and therefore again and again considered whether i should turn back, or take any of the ways before me. i considered well my own unworthiness, but the dream still comforted me that i was delivered out of the tower; and yet i did not dare confidently rely upon a dream; whereupon i was so perplexed in various ways, that very great weari

tle knave made all the sport and mirth. before the queen stood a small but inexpressibly curious altar, on which lay a book covered with black velvet, a little overlaid with gold. by this stood a small taper in an ivory candlestick. now although it was very small, yet it burnt continually, and was such that had not cupid, in sport, now and then puffed upon it, we could not have conceived it to be fire. by this page 48 stood a sphere or celestial globe, which turned clearly about by itself. next to this, a small striking-watch, and by that was a little crystal pipe or syphon-fountain, out of which perpetually ran a clear blood-red liquor. and last of all there was a skull, or death s head; in this was a white serpent, who was of such a length that though she wound about the rest of it in a

ing. but his intention was to lull me to sleep, which at last i well observed; so i made as though i was fast asleep, but no sleep came into my eyes, and i could not put the beheaded out of my mind. now my lodging was directly over against the great lake, so that i could easily look upon it, the windows being near to the bed. about midnight, as soon as it had struck twelve, suddenly i saw a great fire on the lake, so out of fear i quickly opened the window to see what would become of it. then from afar i saw seven ships making forward, which were all full of lights. above each of them on the top hovered a flame that passed to and fro, and page 57 sometimes descended right down, so that i could easily judge that it must be the spirits of the beheaded. now these ships gently approached land

y tree shall be quite melted down then i shall awake and be the mother of a king) i asked my page about this writing, but he laughed, with the promise that i should know it too. so, he putting out the torch, we ascended again. then i had a better look at all the little doors, and first found that on every corner there burned a small taper of pyrites, of which i had before taken no notice, for the fire was so clear that it looked much more like a stone than a taper. from this heat the tree was forced continually to melt, yet it still produced new fruit. now behold (said the page) what i heard revealed to the king by atlas. when the tree (he said) shall be quite melted down, then shall lady venus awake, and be the mother of a king. whilst he was thus speaking, in flew the little cupid, who a

the door. but what she did outside with the egg, or whether it were in some way privately handled, i do not know, neither do i believe it. yet we were again to wait together for a quarter of an hour, till the third hole was opened, and we by means of our instruments came to the fourth stone or floor. in this room we found a great copper vessel filled with yellow sand, which was warmed by a gentle fire. afterwards the egg was raked up in it, that it might therein come to perfect maturity. this vessel was exactly square; upon one side stood these two verses, written in great letters. o. bli. to. bit. mi. li. on the second side were these three words: sanitas. nix. hasta (health, snow, lance) the third had only one word: f.i.a.t. but on the behind was an entire inscription running thus: quod

COLLIER IRENE CHINESE MYTHOLOGY

hinese mythology 10 preface 11 ten legendary kings2 after the chinese settled in the yangtze valley in 6500 b.c. after the chinese settled in the yellow river valley in 5000 b.c. early chinese stories refer to a mythical time ruled by the ten legendary kings. these rulers are half-human, half-animal. they have magical powers and introduce knowledge to humans such as writing, agriculture, hunting, fire, and flood control. although no archeological evidence exists to prove they really lived, these kings dominated early chinese mythology. fushi shen nung yen di huang di (yellow emperor) shao hao kao yang yao ti (divine yao) k u shun yu the great fire, hunting, trigrams, domestication of animals 3000 b.c 2737 2598 b.c. agriculture, medicine overthrown by his brother, huang di 2697 2598 b.c. da

state. eventually, they retired to the heavens when their time on earth expired. fushi was the first ruler of this magical period. many scholars believe that his story is based on an actual monarch who lived sometime between 2953 2736 b.c.2 however, whether he was based on a real person or not, fushi is a beloved figure in mythology who taught survival skills to early humans. these include using fire, fishing, hunting, writing, and fortune-telling. in some stories, fushi is described as having the body of a human. in other stories, he has the head of a human and the body of a snake. in many stories he is the husband of nuwa, and together they are the bearers of civilization. in the story, fushi introduces the trigrams, which are patterns made with short and long sticks. people threw down

t, fushi taught people how to twist plant fibers together to form ropes of all widths and lengths. with the thinner ropes, he wove fishing lines and nets so people could plunge the water s depths to find food. with the thicker ropes, he braided strong bridges, then strung them across high chasms so people could cross from one mountain peak to another in search of food. when lightning set trees on fire, as so often happened, the people trembled and hid in caves. to entice the people to come out, fushi twirled together two willow sticks to start a fire. he showed the humans how cooked meat and fish were more digestible and tempting than raw meat and fish. the people soon discovered that fire could also keep 34 fushi teaches the people them safe and snug throughout the chilly nights. ferociou

cks to start a fire. he showed the humans how cooked meat and fish were more digestible and tempting than raw meat and fish. the people soon discovered that fire could also keep 34 fushi teaches the people them safe and snug throughout the chilly nights. ferocious animals feared its licking flames, and biting insects avoided its sooty smoke. in the spring, fushi shaped young branches over an open fire, then cooled them into curvy bows. he scraped, smoothed, and dried slender sticks into arrow shafts. then fushi led the people on hunts for deer, wild boar, and migrant birds. he guided them in gathering up black mushrooms of the forests, wild grasses of the plains, and bitter cresses growing along the banks of trickling streams. he taught them how to raise sheep, goats, geese, and ducks. fus

, fushi taught them how to consult the oracle. first, he took a turtle s shell and copied its eightsided edges in the dirt. then, on each edge, he drew three lines, or a trigram. on the edge, fushi drew three straight lines to represent heaven: fushi teaches the people 35 on the opposite edge, he drew three broken lines to represent earth: water had one solid middle line between two broken lines; fire, its opposite, had one broken middle line between two solid lines. a broken line below two solid lines signaled wind and wood; one solid line below two broken lines signaled storm and thunder. two broken strokes below a solid line showed mountain; two solid strokes below a broken line showed lake. then fushi showed people how to use these trigrams. he found a yarrow plant and pulled off its f

COSIMANO CHARLES ELEMENTARY PSIONICS

ou will use your abilities. so what goodies are you going to get from this book? first, the one thing that has at times eluded me, prosperity. now i know that sounds really stupid, but my money troubles are the result of personal decisions that had nothing to do with psionics and a lot to do with being a terrible procrastinator. and it's always been the psionics that has pulled my rear out of the fire. so i'm going to give you all the information you need so that if you should get into the same sort of messes i get into, you too will escape with a whole skin. otherwise, as one critic of mine once told me "if you burn your ass, you have to sit on the blisters" i'm going to teach you how to make and use the psionic components, machines and thoughtforms in combination, that will bring you the

ter you send out your thought-form, forget about it for a day or two. after a few days have elapsed, take out the paper and hold the pendulum over it, asking it if the thought-form has done what it was created to do. if you get a positive response, there is probably no need for further action unless after a reasonable period of time you see no actual results. if the response is negative, make and fire off another thought-form to replaced the old one. communication i will cover this in more detail later when you have your instruments up and running. by means of the pendulum you can read messages from any mind in the universe as long as you are attuned to it. that's right, i said the universe. now as the universe is a pretty big place, you have to do some real fine tuning in some cases, but

sychic discoveries. they went into great detail describing this machine, what it does, why they thought it does what it does or was claimed to do and telling how to build it. they claimed that the invention of the unit had its roots in soviet research and right there that should have sent up a red flag, no pun intended! after all, these were the people who claimed to have invented everything from fire to the wheel which is ridiculous because we all know al gore invented them. if you combine the somewhat inflated claims that came out of russia and the joyous credulity of some americans you get a terrible mess of stories. anyway, enough digression. the teleflasher is basically an instrument which uses a flashing light to cause the mind of the person using it to transmit images in pulsed pack

en she is going to be sleeping by means of the pendulum. now, place a photograph of yourself on the flasher stand and take the rate for the target. know that as you prepare to transmit, the target is locked into your equipment and anything that you send is going to quite literally blast its way into her subconscious. with that knowledge in mind, calm yourself and then turn on the flasher and open fire. i mean that phrase quite literally. each time the flasher goes on, your mind is going to be sending the image of yourself like a psychic cannon shot at your subject and there is not a single thing she can do to resist it. after several nights of this, you should notice that your subject is responding to you much differently than before. she will, at the very least, notice your presence. now

COVENANT OF SAMYAZA

fore your god, free from the reproach of knowledge" and demiurge declared to watchers that he would confine us in a burning valley until he smite earth again, in what is called final judgement. raphael was sent to bind our brother azazyel and cast him into the desert wilderness, throwing upon him pointed stones, until he was buried in darkness, after which on final judgement he is to be cast into fire. and upon azazyel war held the whole responsibility for the change of earth, as he had taught man so much of the arts of civilization and the secrets of earth and kosmos. and to gabriel did demiurge command the gibborim our sons, be slaughtered. we wept at the deaths of our children, the mighty of earth, for nephilim, gibborim, watchers and man could prevail not against the wiles and numbers

DARK GODS

d in manner similar to atazoth. ga wath am: vibration of this releases powerful energies. a key (when used with a crystal tetrahedron) to all the dark forces of the abyss. not to be vibrated without careful preparation. according to tradition the words means `the power within me is great' a reference to the pathways within which lead to the dark gods. binan ath: as above. said to mean `behold the fire' lidagon: symbolic representation of the union of the two sexual opposites (darkat and dagon) in their darker aspects. abatu: an earth bound form of destructive/negative energy. associated with rites of sacrifice. f sharp major key for chant. karu samsu: word of power along the 12th path to be chanted in the key of a flat major. according to tradition it means `i invoke the sun' nemicu: bring

ds. the name itself (which correctly describes the entity only when chanted properly) signifies in one sense the purpose of the cosmic cycles and the opening of the gates since `atazoth' as a word means `an increasing of azoth' see chant illustration. davcina: female form along the 19th. path. to be vibrated. useful in works of enchantment. athushir: symbolic form along the 16th. path. serpent of fire(`dragon) often regarded as a memory of one of the dark gods during their previous (and only partially successful) intrusion into our causal universe. kthunae: word of power (kthunae) to be vibrated to bring forth this entity. budsturga: a blue, aetherial entity related to 13th. path. tradition relates it as a dark god, of female aspect, trapped in the vortex between the causal and acausal spa

radition relates it as a dark god, of female aspect, trapped in the vortex between the causal and acausal spaces. in one sense represents hidden wisdom but generally dangerous to sanity. partially manifest when nemicu vibrated. gaubni: related to 2nd path. often called the great demon repulsive smell and appearance. may manifest when nythra vibrated. sapanur: form along the 11th. path. the sudden fire of destruction. a primal atavism of human origin not related to dark gods. darkat: goddess, associated with lunar aspects. the name is traditionally regarded as pre-sumerian in origin of the myth of lilitu/lilith the female counterpart of dagon, remembered as one of the dark gods from their last manifestation on earth. associated with the 10th. and 8th. paths. the dark gods according to tradi

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

nt texts and legends which have formed the foundations of most, perhaps all, of the major religions of today. if an extraterrestrial landed on the planet in ancient times in an astonishing anti-gravity spacecraft, or you saw a psychic vision of someone on another frequency, you would sure as hell think he or she was a god! and they did. this is where the 'gods- particularly the angry, judgmental, fire and brimstone gods- originated: negative extraterrestrials. the 'fear of god' was born, and this fear and resistance to change (disobeying the gods) is still in the collective psyche. over time, as described at length in the robots' rebellion, these various god myths became fused together to form 'composite gods, based on themes from many of the earlier civilisations. so it is with judaism, t

was dr john dee, an adept (high initiate) and the official astrologer to queen elizabeth i. he was also her unofficial secret agent, and signed his reports 007.6 in a diary entry written in prague in 1586, dee describes an encounter with a "little man" whose feet "seemed not to touch the ground by a foot height, who moved in a little fiery cloud" and who went up into the sky "in a great pillar of fire. in prague, dee gave the emperor rudolph an illustrated manuscript, written in code and claimed to be the work of roger bacon, the thirteenth century franciscan monk who upset the church authorities with his views and ideas. these included prophecies about the microscope, the telescope, the car, submarine, aeroplane, and the belief that the earth was a sphere. all of these facts would have be

nergy grid and knew how to harness the power it contained.10 one of the leading revolutionaries and founding fathers of the united states was benjamin franklin, the first grand master of the freemasons of pennsylvania. he 34..and the truth shall set you free became a friend of sir francis dashwood, the chancellor of the british treasury, and founder of the secret society called the club of hell's fire. franklin became a member along with the mayor of london, the son of the archbishop of canterbury, and the prince of wales. he travelled to france to canvass successfully for the support of the french freemasons for the american revolution, and he also secured the services of the german freemason, baron von streube, who served in the army of frederick the great of prussia. the baron was to pl

while claiming to be a promoter of the religion and the "race. this is precisely what has happened since and continues today. there is a global jewish clique who are not, in truth, followers of judaism or supporters of jewish people. the freemasonry lodges in france, particularly those under the control of the grand orient form of the order, were infiltrated by illuminati manipulators and used to fire the revolution. in 1786, mirabeau formed an illuminati lodge at a meeting at the jacobin college in paris. they became known as the jacobins. in the same year, another all-seeing eye illuminati group called the frankists (after jacob franks) was created in frankfurt. one of its leading lights was michael hess, an employee of mayer amschel rothschild. these two groups, the jacobins and the fra

d the bombing is staggering, given that the allies knew that this company was the german war machine. there is evidence that ford plants in germany and france were not bombed by the us airforce.28 when the one at poissy was hit by the british, the vichy government paid ford 38 million francs in compensation! a relieved edsel ford wrote to his general manager in europe "photographs of the plant on fire were published in american newspapers but fortunately no reference was made to the ford motor company".29 the vichy regime collaborated with the nazis and among its number was one francois mitterand (comm 300, grand master of grand orient freemasonry and later the long-time president of france.30 in five years of war and global slaughter, the united states trusts i have highlighted, and other

DAVID ICKE CHILDREN OF THE MATRIX

rth between approximately 11000 and 5000bc. the geological and biological evidence is overwhelming in support of the countless stories and traditions that describe such events. they come from europe, scandinavia, russia, africa, throughout the americas, australia, new zealand, asia, china, japan, and the middle east. everywhere. some speak of great heat that boiled the sea; of mountains breathing fire; the disappearance of the sun and moon and the darkness that followed; the raining down of blood, ice, and rock; the earth flipping over; the sky falling; the rising and sinking of land; the loss of great continents; the coming of the ice; and virtually all of them describe a fantastic flood, a wall of water, which swept across the earth. the tidal wave caused by the comet in the movie, deep

fter the end of atlantis the survivors took this symbol to places like egypt and from there it continued to be used by the llluminati secret society network that reemerged after the cataclysm. the three-pronged trident was the symbol of the royal line of atlantis and this later became the three-pointed fleur-de-lis, a symbol of the llluminati bloodline to this day. the key atlantean "god" was the fire god, votan38 who would turn up later in the americas and europe as wotan and wodan. the american organisation, the lemurian fellowship, which researches the history of the lost continent, says that an extraterrestrial race from venus, known as the kumaras, were the leaders of the lemurian civilisation.39 the fellowship says that the kumaras created a mystery school to initiate chosen people i

an puppets in the illuminati on the scientific and generic agenda. the base would appear to be under boynton canyon in sedona. this is not far in american terms from the reservation of the hopi tribe, which has lemurian connections. the atlantean/lemurian colonies a branch of the atlanteans and lemurians who colonised the planet were called the carians (carian "serpent sea people of the atlantean fire god; the eus-cara (same basic meaning; and the tuarkes (serpent people of the all glorious fire god).44 the tuarkes became the tuaraks, who settled in north africa with their atlantean knowledge; the eus-cara became the basques of spain; and the carians became known as the phoenicians- a very important fact, as will become clear soon.45 james churchward also documents the carians in the ameri

mountains where they have murals of their atlantean ancestors holding snakes and swords with tridents on the blades.46 people invited into the underground temples of the tuaregs claim to have seen green reptile "monsters" called ourans, which the tuaregs worship as the physical representations of their serpent goddess or "grandmother".47 the tuaregs also perform a dance in honour of the atlantean fire god, volcan or votan. the atlanteans and lemurians established colonies in egypt, then known as khem or "land of the fire serpent. the letter "k, the sound used so often by these reptilian bloodlines apparently, was written in the form of a serpent in egyptian hieroglyphics. khem was the name of the deity symbolised as a black goat and late called pan. the goat is still a symbol of worship fo

s of wisdom "one branch of these atlantides were the tyrrhenians, the people after whom the present tyrrhenian sea is named. the tyrrhenians eventually split in half to become the etruscans and the carians or phoenicians, a tribe which eventually migrated to canaan (pronounced ka-nan with the k sound of the serpents, a territory on the asia minor coast, which can be translated as the "land of the fire serpent".58 running for cover as these colonies and settlements were established, the serpent bloodlines from atlantis and lemuria were placed into the positions of ruling royal power, just as they had been, at least in the latter stages, before those continents sank. these are the same bloodlines that run the world today. just before each of the cataclyms, many atlantean and lemurian royal b

DAVID ICKE THE BIGGEST SECRET

ens, was to ops, theserpent-deity. the symbolic worship of the serpent was so common in greece, that justinmartyr accuses the greeks of introducing it into the mysteries of all their gods. thechinese. are said to be superstitious in choosing a plot of ground to erect a dwellinghouse or sepulchre: conferring it with the head, tail and feet of diverse dragons which liveunder the earth.21the idea of fire breathing dragons and evil serpents which appear in legends andtexts all over the world could easily originate from the reptilian gods who onceoperated openly thousands of years ago. these were the serpent people of ancient texts,including the bible, where the serpent is a regular theme. of course, the serpent hasbeen used to symbolise many things and not every reference will be literally a r

enoch means initiated.the theme of the fallen angels giving forbidden secrets to humanity can be found inthe book of enoch and other works. among these tellers of secrets is azazel, whotaught the art of metal making, and shemyaza, who taught the magical arts. these talesspawned many later heroes based on this theme, the most famous of which is the greekgod, prometheus, who is said to have stolen fire (knowledge) from the gods and given itto humans (selected humans. a gold statue of prometheus stands in the rockefellercenter in new york. the rockefellers are reptilian full-bloods and therefore are fullyaware of the true significance and background of the prometheus legend. incidentally,the watcher called azazel is the origin of the goat head in satanic ritual and the termscapegoat. accordi

t some of the biggest royal, political, business, banking and media names on theplanet. people like henry kissinger, george bush, the british royal family and manyother presidents, prime ministers and members of royalty. fantastic? of course it is, butsince when did the truth not sound fantastic in a world of such denial and illusion?three of the principle elements of the babylonian religion were fire, serpents and thesun. i should explain their focus on the sun because it is a vital part of the story. most55of the global population worshipped the sun for its obvious gifts of heat and light and theeffect this had on their crops and well-being. however, within the hierarchy of the babylonbrotherhood and other elite groups which had the advanced knowledge, they focused onthe sun for other re

as 14 million degrees centigrade.18 it rotates faster at the equator than at the polesand therefore the activity and stimulation of the suns magnetic field is simply colossal.the writer and researcher maurice cotterell has made a long and detailed study of sunspotand solar flare activity when the sun is projecting immensely powerful magnetic energy.this has been photographed as gigantic loops of fire, some 100,000 miles high.19 thisenergy travels to the earth on the solar wind and it can affect computer systems and causepower blackouts. but for the v an allen belts, the zones of radiation which surround theplanet and connect with the earths magnetic field, the suns energy would fry us.maurice cotterell studied the sunspot cycles and established short, long and greatcycles of solar activit

ments letter to the galatians. thecimmerians or cimbri also settled in wales and to this day the name for that country inthe welsh language is cymru.the scythians, another aryan group, also moved north from the caucasus intoeurope where their name was changed by the romans to distinguish between them andother peoples. the sacred emblems of the scythians included the serpent, the ox(nimrod/taurus, fire (the sun, knowledge, and tho or theo, the god the egyptianscalled pan. the romans called the scythians the sarmatae and the germani from thelatin word germanus, meaning genuine. the scythians were known, therefore, as thegenuine people and of course from germani we get german and germany. the namechange is confirmed by the writings of the roman historians pliny and strabo. theanglo-saxons who

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

gton, d.c, he planned more than just streets, roads, and buildings. he hid certain occultic magical symbols in the layout of u.s. governmental center. when these symbols are united they become one large luciferic, or occultic, symbol. washington d.c. an untrained eye might not see the luciferic connection in this map. the upper four points of the goathead represent the four elements of the world, fire, water, earth, and air. the bottom fifth point represents the spirit of lucifer. all of which are represented in washington d.c (the united states capital) many people have natural tendencies to want to disbelieve unpleasant or frightening truths. occultists take advantage of this "audacity, always audacity, is a saying the masters of the illuminati have always had. something shocking and so

tal center, communicate tremendous power to the occultist while at the same time they hide the true meaning from nonoccultist. these symbols take on a life of their own, in the mind of the occultist, possessing great inherent power to accomplish the plans of the occultist. according to occultic/satanic doctrine, the upper four points of the goathead(left) represent the four elements of the world, fire, water, earth, and air. the bottom fifth point represents the spirit of lucifer. in the above photocopy of the goathead pentagram, the fifth point extends down into the mind of the goat, who represents lucifer. with all that as background, let us now begin our study of governmental center, washington, d.c. the satanic symbol& the masonic layout of washington d.c. in the street layout of washi

DAVIDSON DAN SHAPE POWER

possibly focalize them to effect mechanical operation1. magic at its finest! in the book a dweller on two planets 2, during one of phylos's incarnations, he was being taken by a chinese master, quong, to a hidden retreat in mount shasta. during the trip, the master demonstrated to phylos, two occult symbols. quong drew a symbol he called the vis mortuus on the ground, which caused a flame of the "fire of life" to blaze up for many feet inside the symbol. the symbol was a circle a couple of feet in diameter with a cross inside the circle and with the cross arms pointing east-west and north-south respectively. the master quong threw a stick into the flame and it disappeared. quong then drew another symbol he termed, vis naturae, and he stepped into 29 the flame which proved to be an energizi

ct as radiators of aetheric force, and all the points of the sphere focus to the center of the sphere creating an intense focus of aetheric force at the center. 5.2.4 platonic solids the basis for the organization of physical matter in the mineral realm are the 5 platonic solids. these are related to the 5 levels of energy as envisioned by the ancient greeks. these are: 1. tetrahedron- relates to fire 2. cube or (hexahedron- relates to earth 3. octahedron- relates lo air 4. dodecahedron- relatos to spirit or aetheric 5. icosahedron- relates to water these three dimensional figures are the basis of crystals and minerals. these are the only five regular polyhedra, as can be proven in geometry, and are made from equilateral and equiangular polygons. the geometric concept of duals relates the

DEITUS

cally has been attributed to the dark lord. the satanist recognizes that magic is magic, be it used to help or to hinder. the last page of the demonic bible is a diagram entitled the map of the spheres. the spheres illustrated are essentially archetypal. they have been described countless times in grimoires and magical treatises. in the physical world there are four elemental spheres: earth, air, fire, and water. there are also the four great watchtowers: north, east, south, and west. above the earth are the seven planetary spheres: the moon, mercury, venus, the sun, mars, jupiter, and saturn. beyond the planetary spheres are the fixed stars and the primum mobil, the twelve signs of the zodiac, and the heavenly spheres. beneath the earth lies the land of the dead (hades, the tartaran abode

ions of chaos. all spirits, demons, angels, and other beings of an archetypal nature are said to reside in one of the archetypal spheres. there are, for example, many ranks or orders of angels such as seraphim, cherubim, thrones, dominions, powers, virtues, archangels, etc. each angelic choir is said to reside in a particular heavenly sphere. similarly, the fallen angels may reside in earth, air, fire, water, or in the tartaric depths. spirits which dwell in the planetary spheres are often called olympic spirits. these include lunar, mercurial, venereal, solar, martial, jovial, and sanguine spirits. traditionally, all spirits may be invoked or summoned to appearance by the magician using certain formulas of invocation or evocation. magicians of the middle ages would fast for many days and

xplored deep philosophical thought. this was the time of the mystery schools and the philosophers of greece. this was the time of the great empires of babylon and rome. this was the time when men discovered astronomy, mathematics, and science. the aeon of isis was not a single aeon but a succession of aeons in a cycle of expansion. the religions which rose during this time involved the worship of fire or of planetary bodies: the sun, the moon, and the stars. 2100 years ago, the previous cycle of expansion ended and the cycle of restriction, which crowley calls the aeon of osirus, began. like the aeon of isis, the aeon of osirus was not a single aeon but a succession of aeons in a cycle of restriction. the fact that the aeon of osirus was not a single aeon with one law is evidenced by the f

d was reborn and now sat upon the throne of his father. this fit beautifully into crowley s egyptian schema but the doctrine of thelema failed to transform the world as he believed it would. the religion of crowley-anity attracted few followers at the time but the child grew and was weaned. and in 1966 it went out to play with its friends. anton lavey referred to a cycle of expansion as an age of fire and to a cycle of restriction as an age of ice. the age of ice had ended, he said, and a new age of fire had begun. lavey s age of fire was crowley s aeon of horus and lavey s age of ice was crowley s aeon of osirus. it was another way of expressing the same truth. the age of fire began in 1904 with crowley s revelation in the desert but 1966 marked the beginning of the second aeon within the

DEMONIC BIBLE

material world. even the shells or husks (evil spirits) are manifestations of god s power. in jewish belief, god is infinite and therefore beyond description. yahweh, according to the cabalist, is not the name of god but the phonetic pronunciation of the word god spoke at the moment of creation. yhvh, called the divine tetragrammaton or sacred four letter word, represents the elements earth, air, fire, and water. the hebrew god was a god of physical manifestation who appeared to moses in a burning bush and to the israelites as a pillar of flame by night and cloud of vapor by day. it is likely that the hebrew mystical beliefs (which later formed the cabala) developed during the time the israelites lived among the egyptians. prior to the development of the cabala, the jewish religion was a f

uddhism, etc) were influenced by the same dark god that dictated the book of the law and the book of coming forth by night. key to this belief in a commonality between satanism (and other religions of the lefthand- path) and the baha i faith (and other religions of the right-hand-path) are the words of anton lavey in the satanic bible who writes that in an age of ice god is above and in an age of fire god is below. magus susej points out that the revelation is the same it is the individual approach which differs. followers of the right-hand-path humble themselves before a perceived deity in the hope for some material or spiritual reward for their actions while followers of the left-hand-path emulate a perceived deity in the hope for material and spiritual success. in all things there is an

earth which seemed ready to swallow him once more as if the universe itself realized that it had made a terrible mistake, scared of this thing called "life" and yet equally scared of death, began to imagine hideous gods and demons all about him. these monsters which roared with anger and surely had the power to destroy him would have to be appeased or else death could be imminent. as man survived fire and flood, disease and famine, the anxiety he felt concerning his condition lessened. man learned to live and even thrive in a hostile and evil world. civilizations rose to power and rose up animistic deities as gods who now demanded worship and sacrifice in return for their beneficence and blessing. the threat was no longer against an individual man but against an entire society. to gain the

an. sanctify me in thy name, leviatan. bless me in thy name, leviatan. come forth, leviatan, and manifest thyself (drink from chalice) ritual to become the devil incarnate i am satan; i am lucifer; i am the devil incarnate. i am belial; i am leviatan; i am the devil incarnate. i am the south; i am the east; i am the devil incarnate. i am the north; i am the west; i am the devil incarnate. i am in fire; i am in air; i am the devil incarnate. i am in earth; i am in water; i am the devil incarnate. i am satan; i am lucifer; i am the devil incarnate. i am belial; i am leviatan; i am the devil incarnate. i am the devil incarnate (recite three times; then drink from chalice) the eight sub-princes of hell the formula of the demonic bible (as i preformed it) originally paralleled the sacred magic

ncy in this, since some of the demons are listed as both sub-princes of hell and as lords of the abyss, but the invocation of the eight sub-princes uses the classical names for these demons rather than the common names used today. it seems to me now that there are actually twelve gates of hell corresponding with the 4 crown princes and 8 sub-princes of hell. the first 4 gates are elemental gates (fire, air, earth, and water) and the other 8 are angular gates (south, south-east, east, north-east, north, north-west, west, and south-west) the 9 locks of the abyss may be seen to represent angles above the earth from the southern horizon to the northern horizon at increments of 20 degrees (making 180 degrees from the southern horizon to the northern horizon. multiplying 8 by 9 (to get the numbe

DIABOLUS

of the adversary, i by no means have presented the entire spectrum of the opposer in praxis of the path. it is however, desired to offer a collective comment and study on the exhaustive sources of lucifer and lilith in their various forms throughout time, with inclusion to modern magicians such as charles pace, aleister crowley, nathaniel harris, anton szandor lavey, myself and others within the fire of the adversary. it must be understood that what is firstly considered the devil is only a cipher towards which lies within; that looks are deceiving and thus a test to the nature of both the opposer and the sorcerer within the context of relation. by passing through the darkness is a light revealed brighter than all others. beginning with the foundations of the adversary in the form of the

mons who tested or destroyed others. set was commonly perceived as a god of war, who taught some pharaohs the art of shooting the bow and arrow, etc. the egyptian book of the dead presents set as the lord of the northern sky, who is over storms, cold weather and darkness. set was perhaps the most significant egyptian god in that he alone was the god of mystery and the unknown, both the shadow and fire. as being a patron of the deserts, seth was also revered as a deity over the scorching heat of the desert sands. this concept continued on in the persian ahriman and the islamic shaitan, which shall be discussed in further detail later on in this treatise. verily, the soul of set, which is greater than all the gods, hath departed- from the papyrus of ani set was known as a god of unrest who c

with set as the archfiend and devil. it was as the adversary becoming the mastering force over apep, thus slowly apep became a form of set and vise versa. the demonic beasts, serpents and such located and dwelling deep in the waters were considered of set and therefore part of his essence. similarly anything with red was often considered to be of set, as red was the color commonly associated with fire and aggression. apep and his/its brood have been referred to as children of rebellion 2 and were opponents to the sun god. while set has been considered for being a beneficial god, his darker side lays foundations of power and awe, from which lived on even beyond his name being denounced and demonized. the names of the form of set as apep are indeed many, some of which are saatet-ta (darkener

eld associations to set s hostility against horus, but also their connection therein. within the luciferian witch cults set represents the magician which beheld and brought forth the possibilities within, by the unknown and darkened places does he grow strong and reside. 7 the opposing god of horus set are early manifestations of the adversary; that is to say horus represents day or the purity of fire, while set represents night and strengthening the self, and also the opposite which set purifies and horus strengthens. set is also considered in the egyptian book of the dead, to be the greatest of all the gods, as it is sethan who has mastered the dragon of chaos apep and it now serves him and became part of his essence. sethan as he is often called is considered the most ancient yet distin

thing would stir him to consciousness. after three thousand years the whore came unto ahriman and said to him- arise o our father, for in the battle to come i shall let loose so much affliction on the righteous man and the toiling bull that, because of my deeds, they will not be fit to live. i shall take away their dignity, i shall afflict the water, i shall afflict the earth, i shall afflict the fire, i shall afflict the plants, i shall afflict all the creation which ohrmazd has created. here we see that az has knowledge and control over the elements and that which the natural order observes as correct. she wishes to change it according to her will, to afflict is to darken its essence with much of the light she was endowed with early on. zaehner writes also the description of ahriman s aw

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

and the orient, in which needles are inserted into occult nodes in the body to deaden pain or produce other beneficial effects. adelphon: from the greek "adelphos" and "adelphas" meaning "brother" and "sister. a term that is in the neuter sex to indicate roughly "sibling" in the order of the astral star [o.a.s (q.v, an adelphon is the title of the first degree of membership, and correlates to the fire of earth in the sephiroth of malkuth (i.e. the russet colored quarter of malkuth. the primary principle of this grade is based on christian knighthood. adeptus minor: a term used to describe a learned and skilled magician. in the hermetic order of the golden dawn [g.d (q.v) the student of the order was first taught ritual magick once they entered into this degree, which was the first degree o

and imageless concept; here, in the sense coined and used by carl g. jung, psychiatrist, such a concept existing within the collective unconscious mind of humanity. archetypal image: the form in which an archetype is clothed by a particular culture, mythology, religion, or individual. aries "the ram" in astrology (q.v, the first sign of the zodiac (q.v) having the qualities of cardinal (q.v) and fire (q.v) and is ruled by the planet mars (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color red. keywords include: courage, forceful, animation, outgoing, ardently, egotistically, ardently, impulsively, vigorously, aggressively, enthusiastically. artificial elemental: an entity similar to an elemental, but created by a magician from an element (q.v) or a comb

"episokopos" meaning "to look upon" as in an overseer. 1) in the christian faith, a high ranking member of the clergy (priesthood) who has been consecrated to have ecclesiastical and administrative authority over a district diocese. 2) in the astral star, a prelate of a state curia, and a member of the general synod. bitom: pronounced "bee-toh-ehm" it is the enochian (q.v) name for the spirit of fire. black magick: 1) the science and art of causing change (in reality or in consciousness) in conformity with will, using means not currently understood by traditional western science, for the purpose of causing either physical or non-physical harm to yourself or others, and is done either consciously or unconsciously. 2) magick (q.v) that is worked for evil purposes or that involves malign act

s head and connected to a tracing instrument, to track and show changes in electric patterns and potential in the brain. elemental: 1) a non-physical entity composed entirely of one of the magickal elements. these entities should actually be more properly called "elementaries (q.v) according to classic grimoires (q.v. 2) a spirit formed entirely from one of the four magickal elements (q.v) being: fire= salamanders; air= sylphs; water= undines; and earth= gnomes. these attributions were made by the ancient german occultist, paracelsus. 3) a "nature spirit" one of the living beings of the astral (q.v) world. less individuated than human beings, sub rational, highly sensitive, emotional, and imaginative creatures with the primary make up of one element (q.v) and that element's attributes. ele

attributes. elemental, artificial: an entity similar to an elemental, but created by a magician from an element (q.v) or a combination of elements for a specific purpose. elemetaries: the actual group name for elementals (q.v) according to classic grimoires (q.v. elements: there are five recognized magical elements in our system of magick/mysticism. these include air (q.v, earth (q.v, water (q.v, fire (q.v, and spirit (q.v. some systems have a four element system of air, earth, water, and fire; some systems utilizes a three element system of air, water, and fire. these names and systems are indicative of western esoteric systems. empathy: from the greek "en" meaning "in" and "pathos" meaning "feeling" literally translated as "in feeling" the psychic (q.v) or psionic discipline of feeling t

DION FORTUNE CEREMONIAL MAGIC UNVEILED

ent immediately on initiation, long before he is taught any practical working, in order that he may be in a position to protect himself in case of astral trouble. if mr. regardie is justified in drawing back the veil at all, then he is, undoubtedly, justified in providing the necessary protection against anything untoward that may come through that veil. the lesser pentagram is of the nature of a fire extinguisher, and it is very necessary to have some such device handy, when one adventures into such highly charged levels of the unseen as are contacted by the methods he describes. now what is going to be the outcome of this general disclosure of the secrets of the mysteries? as in most drastic happenings, the results will be mixed; but it is my belief that the good will far outweigh the ev

DION FORTUNE MYSTICAL QABALA

is the condition which really constitutes initiation; it is the consciousness of the higher self brought through into the personality. it is a gleam of higher consciousness coming from behind the veil paroketh. it is for this reason that the messiahs and saviours of the world are assigned to tiphareth in the symbolism of the tree, for they were the light-bringers to humanity; and as all who bring fire from heaven must do, they died the sacrificial death for the sake of mankind. it is here, too, that we die to the lower self in order that we may rise in the higher self 'in jesu morimur" 13. the middle pillar rises through daath, the invisible sephirah, which we have already seen is knowledge according to the rabbis, and conscious awareness or apprehension according to the terminology of the

heosophy; they are also valuable as indicating functional affiliations among the sephiroth themselves. 24. the final system of classification which we must note is under the presidency of the three mother letters of the hebrew alphabet: aleph, a; mem, m; and shin, sh. these three, according to the yetziratic attribution of the hebrew alphabet, are assigned to the three elements of air, water, and fire. under the presidency of aleph is the airy triad of kether, in which is the root of air, reflecting downward through tiphareth, the solar fire, into yesod, the lunar radiance. in binali is the root of water (marah, the great sea, reflected through chesed into hod, under the presidency of mem, the mother of watei. in chokmah is the root of fire, reflected downwards through geburah into netzach

y triad of kether, in which is the root of air, reflecting downward through tiphareth, the solar fire, into yesod, the lunar radiance. in binali is the root of water (marah, the great sea, reflected through chesed into hod, under the presidency of mem, the mother of watei. in chokmah is the root of fire, reflected downwards through geburah into netzach, under the presidency of shin, the mother of fire. 25. these groupings must be borne in mind, for they aid greatly in understanding the significance of individual sephiroth, for, as we have already pointed out in various connections, a sephirah is best interpreted by its affiliations. chapter ix the ten sephiroth in the four worlds i. we have already noted the division of the sep hiroth into the four worlds of the qabalists, for this is one

balists to be under the presidency of the yod of the sacred name of tetragrammaton. we may justly deduce from this that in any other fourfold system whatever is said to be also under the presidency of yod will refer to the atziluthic, or purely spiritual aspect of that force or subject. among other associations given by different authorities are the wands suit of the tarot pack and the element of fire. it will be apparent to anyone who has any knowledge of occult matters that as soon as we know the element to which a symbol is assigned, we know a good deal, for it opens up all the ramifications of astrology for us, and we can trace out its astrological affinities through the triplicities of the zodiac and the affinities of the planets with thern. as soon as we know what zodiacal and planet

is the method i propose to [page 74] follow in these pages, for i believe it to be the correct because the correspondences work out without discrepancies, a thing they do in none of the other systems. 8. according to this system, the four suits of the tarot pack are assigned to the four worlds of the qabalists and the four elements of the alchemists. the suit of wands is assigned to atziluth and fire. the suit of cups to briah and water. the suit of swords to yetzirah and air. the suit of pentacles or coins to assiah and earth. 9. the four aces are assigned to kether, the first sephirah; the four twos to chokmah, the second sephirah; and so on down the pack. the four tens being assigned to malkuth. it will thus be seen that the cards of the four suits of the tarot pack represent the actio

DION FORTUNE PSYCHIC SELF DEFENSE

dependent evidence, should not go unregarded, especially since rational explanations are difficult to find save in terms of the occult hypotheses. it may be possible to explain away each individual case mentioned in these pages by alleging hallucination, fraud, hysteria, or plain lying, but it is not possible to explain the sum-total of them in this way. there cannot be so much smoke without some fire. it is not possible that 8 of 103 the prestige of the magician in antiquity and the dread of the witch in the middle ages could have arisen without some basis in experience. the vapourings of the wise woman would be no more heeded than those of the village idiot if no painful consequences had ever been found to follow upon them. fear was the motive of these persecutions, and fear founded upon

potholes and currents and quicksands. the strong swimmer, who knows he coast, may venture in comparative safety. the non-swimmer, who takes counsel of nothing but his own impulses, may pay for his temerity with his life. but we must not make the mistake of thinking that these invisible forces are necessarily evil and inimical to humanity. they are no more inimical in themselves than are water or fire, but they are potent. if we run counter to them, the result is disastrous for us, for we have broken a natural law; but they are not out to attack us, any more than we are out to attack them. we must face the fact, however, that men and women with knowledge of these things, have, both in the past and in the present, used that knowledge unscrupulously, and that we may find our selves involved

ifest, and need not necessarily be a herald of evil at all. it may simply be a knock on the door of the physical world to attract the attention of the inhabitants to the presence of one who stands without and would speak with them. if, however, it occurs in the presence of other symptoms of an astral attack, it would give strong evidence in confirmation of the diagnosis. inexplicable outbreaks of fire are also sometimes seen in this connection. these indicate that elemental forces, not human, are at work. poltergeist phenomena also occur, in which objects are flung about, bells rung and other noisy manifestations take place. of course there may be multiplicity of phenomena, more than one type appearing in the same case. needless to say, the possibility of some natural, material explanation

en liberated. they fly away, and entering a house, make their way into the body of one of the occupants and feed on his entrails "the berberlangs may be heard coming, as they make a moaning noise, which is loud at a distance and dies away to a feeble moan as they approach. when they are near you, the sound of their wings may be heard, and the flashing lights of their eyes can be seen dancing like fire-flies in the dark" 26 of 103 mr. skertchley declares that he himself saw and heard a flight of berberlangs pass by, and visiting next day the house he saw them enter, found the occupant dead without any sign of external violence. compare mr. skertchley's account of the berberlangs lying in the long grass and throwing themselves into trance with mr. muldoon's account of "the projection of the

the bunkers. as to why or wherefore this particular manifestation should take place, i can offer no suggestion. on several occasions different people saw a strange man crossing the hall, and immediately afterwards children were taken ill. finally, in addition to all other troubles, mysterious fires began to break out all over the house. a basket of clean linen in an empty room was found to be on fire. curtains were found to be smouldering. meanwhile the unfortunate irish nurse went from bad to worse, lying in bed too weak to stand up, and rapidly going off her head. it will probably be suggested that some mischievous or demented person was at the bottom of the trouble, but it is difficult to know what human agency either could or would shovel a truck-load of coal across a shed single-hand

DONALDTYSON BLACKMAS

r their own purposes, to accomplish desired goals by their magic. when the purposes were evil, the ritual practices sometimes involved the perversion and defilement of catholic religious practices. however, the black mass as a celebration or homage to satan or the antichrist is a relatively modern activity. it was performed in the french royal court, and probably in england by members of the hell-fire club. possibly it was also done in the russian royal court. it is unlikely that black masses were ever used in the rituals of the knights templar, even though the knights were accused of trampling and spitting on the cross. black masses formed a part of the religious practices of the late anton szandor lavey and his los angeles based church of satan, founded in the 1960s, in the sense that th

DONALDTYSON CORONZON

nable to speak or comprehend the angelic language- the wellspring that fed understanding (binah) ceased to flow, and as a result, man lost the power of true and considered judgement (geburah. his judgement became unbalanced and reckless, and he fell prey to his lower emotions and impulses. the "four winds" mentioned by gabriel that surround wisdom are the four archangels of the elements, michael (fire, gabriel (water, raphael (air) and uriel (earth. they are winds because the speak with the angelic language, and its power and authority, and of course because they are winged. they are mentioned as a group in the book of enoch in connection with the fallen watchers who sin with the daughters of man, where these four archangels are primary servants and agents of god's judgement. it is clear f

served as the basis for modern science. this being so, modern society may justly be described as satanic, because it is the gift of semjaza, or coronzon, to the daughters of man. whether or not technology is a good thing or a bad thing is another question, but we enjoy the fruits of the legacy of the fallen watchers. just as prometheus was severely punished by zeus for daring to give the gift of fire to mankind, so were the watchers punished by god, who instructs the archangel michael "go bind semjaza and his associates who have united themselves with women so as to have defiled themselves with them in all their uncleanness [i.e. during their menstrual cycle. and when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy ge

all their uncleanness [i.e. during their menstrual cycle. and when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is for ever and ever is consummated. in those days they shall be led off to the abyss of fire: and to the torment and the prison in which they shall be confined for ever. and whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all generations. and destroy all the spirits of the reprobate and the children of the watchers, because they have wronged mankind" this punishment seems a little too harsh to michael. he talks it over with t

t to seduce those whom he hateth, the servants of the most high. thus taketh he the form of a beautiful woman, or of a wise and holy man, or of a serpent that writheth upon the earth ready to sting. and, because he is himself, therefore he is no self; the terror of darkness, and the blindness of night, and the deafness of the adder, and the tastelessness of stale and stagnant water, and the black fire of hatred, and the udders of the cat of slime; not one thing, but many things. yet, with all that, his torment is eternal. the sun burns him as he writhes naked upon the sands of hell, and the wind cuts him bitterly to the bone, a harsh dry wind, so that he is sore athirst. give unto me, i pray thee, one drop of water from the pure springs of paradise, that i may quench my thirst (the scribe

ng if it were meet that the demon should depart. then the seer took the holy ring, and wrote the name babalon, that is victory over choronzon, and he was no more manifest (this cry was obtained on dec. 6, 1909, between 2 and 4.15 p.m, in a lonely valley of fine sand, in the desert near bou-saada. the aethyr was edited and revised on the following day) after the conclusion of the ceremony, a great fire was kindled to purify the place, and the circle and triangle were destroyed. note by scribe almost from the beginning of the ceremony was the scribe overshadowed, and he spoke as it were in spite of himself, remembering afterwards scarcely a word of his speeches, some of which were long and seemingly eloquent. all the time he had a sense of being protected from choronzon, and this sense of se

DONALDTYSON DEMON

the truth about demons (beast with seven heads and ten horns from revelation) in general, a demon may be defined as a malicious spirit who does harm to human beings. in this sense, demons have been recognized since the time of the ancient sumerians and babylonians. the culture of the mesopotamian valley was particularly rich in demon lore. demons were usually the spirits of natural forces such as fire, plagues, droughts, infant crib death, and diseases, and often took the form of fantastically-shaped creatures made up of a conglomeration of parts from dangerous or dreaded living things such as scorpions, serpents, lions, hawks, and so on. for example, pazuzu, the sumerian demon who attained celebrity status after his cameo appearance in the horror film the exorcist, is a demon of disease w

DONALDTYSON ELEMENT

n experience. return hcehome resources demons bios fiction tyson the truth about elementals (salamanders were believed to be invulnerable to flames) elementals are spirits connected with the four elements of ancient philosophy and traditional western magic. the ancient greeks and romans thought that everything in the world was composed of a mixture of four fundamental qualities, which they called fire, water, air and earth. magicians assigned a class of elemental spirits to each of these elements. an elemental spirit partakes of the nature of its element, and is able to control the forces associated with its element. for example the elemental spirit of air is airy and controls the forces of the wind. do not confuse the elements with the physical materials fire, water, air and earth. these

qualities of earth, you will gain an idea of the element earth. material soil is heavy, relatively dry in its natural state, cool to the touch, and tends to clump together or be found in clods. the element earth is present not only in soil, but in all things heavy, dry and cool. metals embody the earth element. so do crystals. so does wood, although wood also contains latent within it the element fire. no natural substance is a pure element. no heavy, cool, dry matter is composed solely of earth, with none of the other three elements added in. the four elements are perfect, but no physical substance is perfect. fire is hot and dry. air is hot and moist. water is cool and moist. earth is cool and dry. fire and air tend to rise upward, water and earth tend to fall downward. fire and water ar

cool, dry matter is composed solely of earth, with none of the other three elements added in. the four elements are perfect, but no physical substance is perfect. fire is hot and dry. air is hot and moist. water is cool and moist. earth is cool and dry. fire and air tend to rise upward, water and earth tend to fall downward. fire and water are opposites and are antagonistic, as are air and earth. fire and air are friendly to each other, as are water and earth. elementals are called by various names, but the set of four names applied to them by the german magician paracelsus is most commonly used today. paracelsus called the fire elementals salamanders, the water elementals undines, the air elementals sylphs, and the earth elementals gnomes. salamanders are explosive and quick in their move

osive and quick in their movements, very bright, with extreme and unstable emotions. they can assume many forms, but their forms usually reflect the appearance of a flame. they favor the male form. for example, were a salamander to put on the appearance of a man, its hair would be wavy and red, its complexion flushed, its eyes like embers, its body slender and active, its touch hot and dry. since fire is associated with the will, salamanders tend to be very forceful and opinionated. they want their own way. they can best be employed in matters that involve the exercise of will power, such as conflicts with others, tests of courage, battles, warfare. it can be dangerous to evoke salamanders since random fires may begin burning in various parts of the building where the evocation takes place

DONALDTYSON MIRACLES

then set it up in the church of st. john the baptist. st. hugh, the abbot of cluny (1024-1109) met a leper on the road and went back with the man to his cottage. at one point he threw his cloak over the leper's shoulder to comfort him, whereupon the leper was immediately healed. when st. gertrude (626-59, the abbess of nivelles in belgium, was at prayer before the altar of st. sixtus, a globe of fire appeared upon her head. it was witnessed by all the sisters of the abbey. ten years after her death, the ghost of st. gertrude "appeared visibly" in the refractory of the college of nivelles and extinguished a fire that had threatened to destroy the entire college. the popular opinion among christian theologians is that miracles can only be caused by god. they make a distinction between the w

DONALDTYSON PENTA

emental attribution in astrology. the sign aquarius, located at the upper-left of the zodiac wheel, is linked with the element air, and consequently air is placed on the left arm of the pentagram. the sign scorpio, located at the upper-right of the zodiac, is linked with water, and so water is placed on the right arm of the pentagram. the sign leo, on the lower-right of the zodiac, is linked with fire, so fire is placed on the right leg of the pentagram. the sign taurus, on the lower-left of the zodiac, is linked with earth, so earth is placed on the left leg of the pentagram. once the elements are related to the points of the pentagram, it becomes possible to use this figure to invoke or banish the powers and spirits of each element by inscribing the pentagram in different ways. the golde

he method "invoke towards, and banish from, the point to which the element is attributed" spirit is unique and separate from the other four elements. the golden dawn method to invoke and banish it is involved, and different from the method for invoking and banishing the lower elements. according to the golden dawn teachings, the occult currents running on the pentagram from the active elements of fire and air, and the occult currents running from the passive elements of water and earth, are the currents of elemental spirit. two pentagrams are drawn to invoke spirit, and two different pentagrams are drawn to banish spirit. spirit is invoked by beginning the pentagram at the point of fire (lower-right) and inscribing its line first toward the point of air (upper-left. as in all cases, the re

ntinuing along the line of the figure back to its starting point. this second pentagram, shown above on the right, is known as the equilibriated passive pentagram of spirit, because it deals with the two passive lower elements, and balances the forces of those elements. spirit is banished by beginning the pentagram at the point of air (upper-left) and inscribing its line first toward the point of fire (lower-right, then continuing to follow along the line of the pentagram to the starting point. this pentagram, shown above on the left, is known as the closing active pentagram of spirit, because it deals with the active lower elements, and closes the operation by banishing the forces that were previously invoked. spirit is further banished by beginning the pentagram at the point of water (up

he point of air (upper-left, then continuing around the pentagram. this pentagram, shown above, is known as the invoking pentagram of air. air is banished by beginning the pentagram at the point of air (upper-left) and inscribing its line initially toward the point of water (upper-right, then continuing around the pentagram. this pentagram, shown above, is known as the banishing pentagram of air. fire is invoked by beginning the pentagram at the point of spirit (top) and inscribing its line initially toward the point of fire (lower-right, then continuing around the pentagram. this pentagram, shown above, is known as the invoking pentagram of fire. fire is banished by beginning the pentagram at the point of fire (lower-right) and inscribing its line initially toward the point of spirit (top

ward the point of fire (lower-right, then continuing around the pentagram. this pentagram, shown above, is known as the invoking pentagram of fire. fire is banished by beginning the pentagram at the point of fire (lower-right) and inscribing its line initially toward the point of spirit (top, then continuing around the pentagram. this pentagram, shown above, is known as the banishing pentagram of fire. notice that the invoking pentagram of air is identical to the banishing pentagram of water, and that the banishing pentagram of air is identical to the invoking pentagram of water. this, coupled with the double pentagrams used to invoke and banish spirit, and sheer complexity of the golden dawn system for invoking and banishing the elements as a whole, led me to devise a new method. after co

DONALDTYSON SIGIL

irit seal in that the magician is not controlled by it, but uses it to control external spirits or forces. it represents the supreme authority wielded by the magician (alchemical sign or mark for brimstone (sulfur, from the book of signs (1930) by rudolf koch) the term sign is sometimes used for sigil, but is a more general term meaning any simple esoteric symbol, such as the symbol for elemental fire, as in "the sign of elemental fire (skull, a token of death, from het geheele leven ons heeren jesu christi, 1648) a token is a sign that represents something else by association. a rose may be used as a token of love, a raven as a token of putrefaction. tokens do not embody the things they represent (astrological glyph of the planet neptune, from the book of signs (1930) by rudolf koch) a gl

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

apters lv. and xxxviii. represents the deceased being led into the presence of osiris by anubis; see naville, todtenbuch, bd. i, bl. 68] p. xxxvii theban version: list of chapters. vignettes: the deceased holding a lotus; the deceased holding his soul in his arms; and the deceased scooping water into his mouth from a pool. chapter lxiiia. the chapter of drinking water, and of not being burnt with fire. vignette: the deceased drinking water from a stream. chapter lxiiib. the chapter of not being boiled (or scalded) in the water. vignette: the deceased standing by the side of two flames. chapter lxiv. the chapter of coming forth by day in the underworld. vignette: the deceased adoring the disk, which stands on the top of a tree. chapter lxv [the chapter of] coming forth by day, and of gainin

pi, tuamautef and qebbsennuf. chapter cxxv. the words which are to be uttered by the deceased when he cometh to the hall of maati, which separateth him from his sins, and which maketh him to see god, the lord of mankind. vignette: the hall of maati, in which the heart of the deceased is being weighed in a balance in the presence of the great gods. chapter cxxvi [without title] vignette: a lake of fire, at each corner of which sits an ape. chapter cxxviia. the book of the praise of the gods of the qerti. this chapter has no vignette. chapter cxxviib. the chapter of the words to be spoken on going to the chiefs of osiris, and of the praise of the gods who are leaders in the tuat. this chapter has no vignette. chapter cxxviii* the chapter of praising osiris. vignette: the deceased adoring thr

which is to be recited at the waxing of the moon [each] month. this chapter has no vignette. chapter cxxxvia. the chapter of sailing in the boat of ra. vignette: the deceased standing with hands raised in adoration. chapter cxxxvib. the chapter of sailing in the great boat of ra, to pass round the fiery orbit of the sun. this chapter has no vignette. chapter cxxxviia. the chapter of kindling the fire which is to be made in the underworld. this chapter has no vignette. chapter cxxxviib. the chapter of the deceased kindling the fire. vignette: the deceased seated, kindling a flame. chapter cxxxviii. the chapter of making the deceased to enter into abydos. vignette: the deceased adoring the standard. chapter cxxxix (this chapter is now known as chapter cxxiii) chapter cxl* the book which is

tree, cut it down and made a pillar for the roof of his house of that part which contained the body of osiris. when isis heard of this she went to byblos, and, gaining admittance to the palace through the report of the royal maidens, she was made nurse to one of the king's sons, instead of nursing the child in the ordinary way, isis gave him her finger to suck, and each night she put him into the fire to consume his mortal parts, changing herself the while into a swallow and bemoaning her fate. but the queen once happened to see her son in flames, and cried out, and thus deprived him of immortality. then isis told the queen her story and begged for the pillar which supported the roof. this she cut open, and took out the chest and her husband's body,[3] and her lamentations were so terrible

p. 50. 2. see maspero, recueil, t. iv, p. 59, t. v, p. 50; and revue de l'histoire des religions, t. xii, p. 128] p. lxxx soul. the (505) powers of unas protect him; unas is a bull in heaven, he directeth his steps where he will, he liveth upon the form which (506) each god taketh upon himself, and be eateth the flesh of those who come to fill their bellies with the magical charms ill the lake of fire. unas is (507) equipped with power against the shining spirits thereof, and he riseth up in the form of the mighty one, the lord of those who dwell in power. unas hath taken his seat with his side turned towards seb (508) unas hath weighed his words with the hidden god) who hath no name, on the day of hacking in pieces the firstborn. unas is the lord of offerings, the untier of the knot, and

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

787. tarots egyptiennes ou grand etteilla. 1830. etteila. maniere de se recreer avec le jeu des tarots. 1783-5. the magical ritual of the sanctum regnum the magical ritual of the sanctum regnurethe conjuration of the four elements, by eliphas levi. the four elementary forms separate and specify by a kind of rough outline, the created spirits whom the universal movement disengages from the central fire. everywhere spirit works and fecundates matter by life; all matter is animated; thought and soul are everywhere. in seizing upon the thought that produces the diverse forms, we become the master of forms and make them serve for our use. the astral light is completely filled with souls that it disengages in the incessant generation of being; souls have imperfect wills which can be dominated an

these no longer exist, it is necessary to supply their place by analogous actions, such as exposing oneself without fear in a conflagration, of crossing a gulf upon the trunk of a tree or upon a plank, or scaling a steep mountain during a storm, or getting away from a cascade, or from a dangerous whirlpool by swimming. the man who fears water will never reign over the undines; he who is afraid of fire cannot command the salamanders; as long as we are subject to dizziness we must leave the sylphs in peace, and not irritate the gnomes; for inferior spirits only obey a power that is proved to them by showing itself their master even in their own element. when we have acquired by boldness and practice this incontestable power, we may impose upon the elements the mandate (verbe) of our will, by

ders; as long as we are subject to dizziness we must leave the sylphs in peace, and not irritate the gnomes; for inferior spirits only obey a power that is proved to them by showing itself their master even in their own element. when we have acquired by boldness and practice this incontestable power, we may impose upon the elements the mandate (verbe) of our will, by special consecrations of air, fire, water, and earth. this is the indispensable beginning of all magic operations. we exercise the air by blowing from the direction of the four cardinal points while saying: spiritus dei ferebatur super aquas, et inspiravit in facian hominis spiraculum vitae. sit michael dux meus, et sabtabiel servus meus, in luce etper lucem. fiat verbum halitus meus; et imperabo spiritibus aeris hujus, et ref

lose themselves, which ever spring up anew in us! o ocean of infinite perfections! height which beholdeth thee in the depth! depth which breathes thee forth in the height! bring us to the true life through intelligence and love! lead us to immortality through sacrifice, in order that one day we may be found worthy to offer thee water, blood, and tears, for the remission of sins. amen. we exorcise fire by casting in it salt, incense, white resin, camphor, and sulphur, and by pronouncing three times the three names of the genii of fire: michael, king of the sun and of lightning; samael, king of volcanoes; and anael, prince of the astral light. next by reciting the prayer of the salamanders. immortal, eternal, ineffable and uncreated father of all things i who are borne upon the incessantly r

ing; ruler of the ethereal immensity where the throne of thy power is elevated; from whose height thy dread-inspiring eyes discover all things, and thy exquisite andsacred ears hear all; listen to thy children whom thou hast loved from the beginning of the ages; for thy golden, great, and eternal majesty is resplendent above the world and the starry heavens. thou art raised above them o sparkling fire! there thou dost illumine and support thyself by thine own splendor; and there comes forth from thine essence overflowing streams of light which nourish thine infinite spirit. that infinite spirit nourishes all things, and renders this inexhaustible treasure of substance always ready for the generation which fashions it and which receives in itself the forms with which thou hast impregnated i

ELLIS LOW TWELVE 1907

old me he was made a mason among the chippewa indians, contains some imaginative touches, which i am sure will not be found inconsistent with the real spirit of free masonry. e. s. e. upper montclair, n. j, 1907. and british america. 210 contents i. low twelve 17( ii( 29( iii( 40( iv( 50( v( 62- f( vi( 73 vii. after ten years. 86 viii. camping on his trail, 104 ix. a typical lodge 119 x. tried by fire, 133 xi. a lively time 148 xii. the man who saved president diaz 167 xiii. on the summit of the rocky mountains- first masonic lodge held in montana 176 xiv. true to his oath-a legend of the new jersey coast 180 xv. a soldier of fortune 19o xvi. the abduction of william morgan. 196 xvii. masonic grand lodges in the united states list of illustrations "the first motion you make to do that, i'l

most of his party got away. it was the chief we were after, and we should rather have caught him than all the rest. he was sullen and defiant, and we felt particularly impatient with him "confound it 1" said captain swartmore to me "it wasn't managed right "i am not sure i understand you, captain "yes, you do; what's the use of playing off like that? we had it all fixed. captain cook or i was to fire off his revolver accidentally when the dusky devil was in the way. we were ready to apologize after he had skipped to his happy hunting grounds, but the whole thing was over, and he had surrendered before we came up "you ought to have let some of the rest of us into your secret" low 1 weave 3 1 "there shouldn't have been any need of anything like that; america expects every man to do his duty

nited states so well, and had struck so many blows against his people, that, if he meditated treachery, he could never atone for these acts. i recalled that on more than one occasion i had trusted him so fully that he could have brought about my death without causing a shadow of suspicion. when i thought of all this, i compressed my lips and muttered "i will never doubt him; he has been tested by fire" and yet the old, vague, tormenting suspicion would come to me, and it came again when i glanced sideways at him, and saw his black eyes gazing off across the shimmering plain toward the mountain spur. the misgiving was unreasonable, but it would not down. i shuddered as i reflected that when he should bound back to barbarism and his own natural self, his first victim must be myself. why did

den in front of them. every hillock of flaming sand hid the body of an apache. those terrible miscreants would grovel in the fiery dirt with every part of the body covered and only the serpentlike eyes peering out and fixed upon the white men. unsuspicious of anything of the kind, nothing would have been more natural than for us to ride quietly past. then when our faces were turned away, a jet of fire would spout from each hummock, and half our saddles would be emptied. that very thing has been done more than once in the indian campaigning in the southwest. but vikka penetrated the subtle trick. had he failed to do so, his career and mine would have terminated within the following few minutes. did i need any further proof of his fidelity "you are right, vikka" i said in a low voice "i see

ngular journey came to an end sooner than i expected. after clambering around a score of boulders, ascend= ing and descending several steep slopes, i noticed that we were going through a narrow canon-like passage in the mountains. this was followed for less than two hundred yards, when an abrupt change was made, and an instant later i was among a group of more than twenty apache warriors. no camp fire was burning, but enough moonlight penetrated the gorge to give me glimpses of several faces. the first i recognized was geronimo himself. the others were strangers. there was a good deal of talking in low tones, during which little attention was paid to me. it was useless to pretend weakness, and i was allowed to stand somewhat apart from the red men. i folded my arms, and contemplating the s

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

nt in new york. she became nationally known when she read a chart for the owner of new york s windsor hotel on fifth avenue predict- adam, book of the penitence of encyclopedia of occultism& parapsychology. 5th ed. 8 ing a serious disaster that would take place almost immediately. the hotel owner was unaware of any impending problems and took no action, but the next day his hotel was destroyed by fire. the resulting media publicity brought evangeline adams immediate fame nationwide. in 1914 she was prosecuted for fortune- telling but contested the case in court. she demonstrated her methods of work and made an accurate prediction concerning the judge s son. judge john h. freschi acquitted her, stating: the defendant has raised astrology to the dignity of an exact science. adams published v

errifield, jeff. damanhur: the real dream. london: thorsons, 1998. akasha (or soniferous ether) one of the five elementary principles of nature according to hindu mysticism. akasha is the first of these principles, and out of it the others are created. these subtle principles, or tattvas, are related to the five senses of human beings and to basic elements of matter: earth (prithivi, water (apas, fire (tejas, and air (vayu. the all-pervading akasha is responsible for vibrations of light and sound. sources: prasad, rama. the science of breath and the philosophy of the tattvas, translated from the sanskrit, with introductory and explanatory essays on nature s finer forces. london: theosophical publishing society, 1897. akashic records a theosophical term denoting a kind of central filing sys

ion. basing their conclusions on the examination of natural processes and metaphysical speculation concerning the secrets of nature, the alchemists arrived at the axiom that nature was divided into four principal regions: the dry, the moist, the warm, the cold, from which all that exists must be derived. nature was also divisible into the male and the female. she is the divine breath, the central fire, invisible yet ever active, and is typified by sulphur, which is the mercury of the sages, which slowly fructifies under the genial warmth of nature. thus, the alchemist had to be ingenuous, of a truthful disposition, and gifted with patience and prudence, following nature in every alchemical performance. he recalled that like attracts like, and had to know how to obtain the seed of metals, w

owing nature in every alchemical performance. he recalled that like attracts like, and had to know how to obtain the seed of metals, which was produced by the four elements through the will of the supreme being and the imagination of nature. we are told that the original matter of metals was double in its essence, being a dry heat combined with a warm moisture, and that air is water coagulated by fire, capable of producing a universal dissolvent. these terms the neophyte must be cautious of interpreting in their literal sense, for it is likely that alchemists, other than the several frauds, were speaking about the metaphysics of inner spirituality. great confusion exists in alchemical nomenclature, and the gibberish employed by the scores of charlatans who in later times pretended to a kno

ege of inspecting the sheikh s laboratory, and duly presented myself at the appointed time. my highest expectations were fulfilled; everything was exactly what an alchemist s laboratory should be. yes, there was the sage, surrounded by his retorts, alembics, crucibles, furnace, and bellows, and, best of all, supported by familiars of gnome-like appearance, squatting on the ground, one blowing the fire (a task to be performed daily for six hours continuously, one pounding substances in a mortar, and another seemingly engaged in doing odd jobs. involuntarily my eyes sought the pentacle inscribed with the mystic word abracadabra, but here i was disappointed, for the black arts had no place in this laboratory. one of the familiars had been on a voyage of discovery to london, where he bought a

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

okinesis (paranormal movements) that, like table turning, are large enough to be observed by the naked eye. in contrast, micro-pk refers to psychokinetic effects so minute that they require statistical analysis or special methods to detect. the macroprosopus representing one of the four magical elements in the kabala and probably representing one of the four simple elements. air, water, earth, or fire. macroprosopus means creator of the great world. macumba african-derived brazilian religions that have spirit possession as a central feature. madonna ministry the madonna ministry is a new thought metaphysical ministry founded by bishop arnold michael, formerly a minister with the united church of religious science. as a young man, in 1947 he had written a book, blessed among women, on the l

oman writers. stobaeus expressly called the science of the magi, the service of the gods, as did plato. according to joseph ennemoser in his book the history of magic (1847, magiusiah, madschusie signified the office and knowledge of the priest, who was called mag, magius, magiusi, and afterward magi and magician. the philosopher j. j. brucker maintained that the primitive meaning of the word was fire worshiper and worship of the light, an erroneous opinion. in modern persian, the word is mog; mogbed signifies high priest. the high priest of the parsees at surat was called mobed. others derive the word from megh, meh-ab signifying something that is great and noble; zoroaster s disciples were called meghestom. eusebe salverte, author of des sciences occulte (1829, stated that these mobeds w

uth the great object of their study, for that alone, they said, can make man like god whose body resembles light, as his soul or spirit resembles truth. they condemned all images and those who said that the gods were male and female; they had neither temples nor altars, but worshiped the sky, as a representative of the deity, on the tops of mountains; they also sacrificed to the sun, moon, earth, fire, water, and winds, said herodotus, meaning no doubt that they adored the heavenly bodies and the elements. this was probably before the time of zoroaster, when the religion of persia seems to have resembled that of ancient india. their hymns in praise of the most high exceeded (according to dio chrysostom) the sublimity of anything in homer or hesiod. they exposed their dead bodies to wild be

the macrocosm, and is formed by the interlacement of two triangles: its points thus constitute the perfect number six. magicians wore it bound on their brows and breasts during ceremonies, and it was engraved on the silver reservoirs of magic lamps. the tetragram, symbolic of the four elements, was used in the conjuration of the elementary spirits.sylphs of the air, undines of the water, and the fire salamanders and gnomes of the earth. in alchemy it represented the magical elements salt, sulphur, mercury, and azoth; in mystic philosophy, the ideas spirit, matter, motion, and rest; in hieroglyphs, the man, eagle, lion, and bull. the pentagram, the sign of the microcosm, was held to be the most powerful means of conjuration in any rite. it might represent good as well as evil, for with one

blend magazine encyclopedia of occultism& parapsychology. 5th ed. 960 to the pythagoreans, one represented unity, therefore god; two was duality, the devil; four was sacred and holy, the number on which they swore their most solemn oaths; five was their symbol of marriage. they also attributed certain numbers to the gods, planets and elements; one represented the sun, two the moon; while five was fire, six the earth, eight the air, and twelve water (see also magic square) cornelius agrippa, in his work occult philosophy first published in latin (1531.33, discourses upon numbers as those characters by whose proportion all things are formed. he enumerates the virtues of numerals as displayed in nature, instancing the herb cinquefoil, which by the power of the number five exorcises devils, re

ESOTERISM AND THE LEFT HAND PATH

f hidden connections between the visible and invisible parts of the universe, in accordance with the hermetic motto as above so below. there are connections between minerals, the human body and the planets etc. 2) the living nature is based on the view of the cosmos as a manifold and hierarchic unity where nature has an important position next to god and man. nature is permeated with a light or a fire and is rich in potential experiences and should be read as a book. but faivre means, which is important, that it since the beginning of the 20:th century there has arisen a monistic spiritualism, inspired by eastern mysticism, where nature is left out or even denied. 3) conceptions and intermediation. esoterism is separated from mysticism through the emphasize on the regions between the earth

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

hand path. the first of the five elementary draconian principles is: all is one. this is an alchemical formula which in alchemistical symbols can be found next to ouroborossymbols: pictures of dragons or serpents biting their tails. the formula is in greek en to pan and is pivotal in alchemistic and hermetic philosophy. in the system of the left hand path this formula is interpreted as the divine fire is found in man as a reflection of the divine force outside us. in draconian terms this is called the outer and the inner dragon. this corresponds to the tantric thought of brahman/parakundalini which exists inside man as the atman/shaktikundalini. it also corresponds to the luciferian light or the promethean flame which can turn men into gods if it is found inside. man and his soul correspon

he middle levels that faivre mentions are represents the astral worlds and the different levels that the magician passes during the alchemical initiation. the magical system of dragon rouge is an initiatoric system where the magician gradually enters certain levels. since the goal is not to become one with god, the path towards the divine is an important process to learn how to control the divine fire. the last criteria of faivre is the perhaps most important aspect of the alchemical initiation process of dragon rouge. the transformation from our human nature to a godlike nature is the goal of the left hand path. unlike many satanists or theories in new age, dragon rouge does not believe that man is already godlike and simply has to recognize this. we must use the dark forces to and the ql

EVERBURNING LAMPS

sol, the metal gold, to be derived from it by alchemic processes. sol, they say, must be dissolved into an unctuous humour, or the radical moisture of sol must be separated.-see "wolfhang lazius" lib. iii, c. 8, and "camden brittania" p. 572. for, say they, inasmuch as gold is so pure that it bears repeated meltings without wasting, so if it be dissolved into an oily residuum, such should support fire without being consumed. it may suitably be explained in this place that the oldest alchemists held peculiar views on flame and fire. fire was to them an element-one of four; there were two contraries in nature, three principles, and four elements. fire, as such, should not need what we call fuel to consume; but only as a means of detaining it in a certain place.-see "licetus, de lucernis" cap

ce that the oldest alchemists held peculiar views on flame and fire. fire was to them an element-one of four; there were two contraries in nature, three principles, and four elements. fire, as such, should not need what we call fuel to consume; but only as a means of detaining it in a certain place.-see "licetus, de lucernis" cap. 20-21 and "theophrastus" they said there may be a relation between fire and fuel of three sorts-if the strength of the fire exceed that of the humour, it presently burns out; if the humour be too strong for the fire, the fire departs; but if the radical strength of the humour and of the fire be co-equal, then, caeteris paribus, that fire would burn continually, until the surrounding states of radical moisture or natural heat should be altered by external circumst

dical strength of the humour and of the fire be co-equal, then, caeteris paribus, that fire would burn continually, until the surrounding states of radical moisture or natural heat should be altered by external circumstances, as if a flame be made to burn in a closed vault, it would depart when such was opened. rosicrucian and alchemical doctrines, especially their views on the connection between fire and water, are brought into close apposition to the dogmas of the religion of the hebrews in some portions, at least, of the sacred writings, notably in the volume of the "maccabees" book ii, cap. i, where we are told that when the jews were led captive into persia, the priest took the sacred fire from the altar, and hid it in a dry, hollow place. many years after, in more favourable times, n

ose apposition to the dogmas of the religion of the hebrews in some portions, at least, of the sacred writings, notably in the volume of the "maccabees" book ii, cap. i, where we are told that when the jews were led captive into persia, the priest took the sacred fire from the altar, and hid it in a dry, hollow place. many years after, in more favourable times, nehemiah sent priests to fetch this fire, nothing doubting its existence; they found water only in its stead. nehemiah caused an altar of sacrifice to be made of wood and other materials, and this water was poured upon them, before all the people; when the clouds of the sky passed away, and the sun appeared; then the water that had been poured over the sacrifice burst into flame. the connection between fire and water again becomes p

of sacrifice to be made of wood and other materials, and this water was poured upon them, before all the people; when the clouds of the sky passed away, and the sun appeared; then the water that had been poured over the sacrifice burst into flame. the connection between fire and water again becomes prominent when we note the miracle of elijah, who made a sacrificial altar, poured water on it, and fire from heaven burned up the water, on the occasion when he condemned the priests of baal who could not do likewise.-see kings i, cap. xviii. blavatsky claims that at the present time the priests of the secret temples of the buddhists in tibet, india, and japan, use asbestos as a wick in lamps, which burn continuously without replenishing. trithemius, libavius, his commentator, and korndorf, abo

EVIL AND UNCLEAN SPIRITS

ne, to invoke the divine brightness, not for thyself, but for those who have not yet attained unto the pathway, even though they may be your tormentors. balanced between the spiritual and the material, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference betwixt the serpent of evil and the serpent of good, for before the serpent of brass, the serpent of fire could not stand. but at the fall, the serpent of evil, arising in the tree, surrounded twklm and linked her thus to the outer and to the twpylq, for this is the sin of the fall; even the separation of the material plane from the sephiroth, through the interposition of the coils of the stooping dragon. therefore, twklm must be cleansed, and thus, is the redemption to come, for christ expiated

n the left hand are the seven infernal habitations: 1. sheol- the depth of the earth 2. abaddon- perdition 3. titahion- the clay of death 4. bar shacheth- the pit of destruction 5. tzelmoth- the shadow of death 6. shaari moth- the gates of death 7. gehinnom- hell the mercavah in the mercavah vision of ezekiel it is written "and i beheld a whirlwind come forth out of the north; a great cloud and a fire enfolding itself, and a splendour on every side, and the brilliance of the innermost flame in the midst of the fire" 4 there are the four kerubic expressions of force, and the evil and adverse powers broken beneath their feet 1. rahab (bahar) whose symbol is a woman riding upon an ass. 2. samael (lams) whose symbol is a terrible demon leaping upon an ox. 3. macholoth (twlwjam) a form compound

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ns: t h e me a s u re of a my s t e ry. volume 1: compara t i ve st u d y of abduction re p o rts. volume 2: catalogue of ca s e s. mount rainier, md: fund for ufo re s e a rc h, 1989. hypnosis and ufo abductions: a troubled relationship. journal of ufo studies 1 (new series: 3 40, 1991. folkloric dimensions of the ufo phenomenon. journal of ufo studies 3 (new series: 1 57, 2000. abductions under fire: a review of recent abduction literature. journal of ufo studies 7 (new series: 81 106. c l a rk, je rome, 2000. from mermaids to little gr a y men: the pre h i s t o ry of the ufo abduction ph enomenon. the an o m a l i s t 8 (spring: 11 31. fuller, john g, 1966. the interrupted journey: two lost hours aboard a flying saucer. new york: dial press. hall, robert l, mark rodeghier, and donald a

salt lake city, ut: guardian action publications. van tassel, george w, 1952. i rode a flying saucer! the mystery of flying saucers revealed. los angeles: new age publishing company. we t t l a u f e r, brianna, 2000. a brief ba c k g round bet ween ashtar and ashtar command. http//www. g e o r g e va n t a s s e l. c o m/ pa g e s/ 0 0 5. 1 a s h t a r. h t m l asmitor in revelation: the divine fire (1973) brad steiger reports a story related to him by robert shell of roanoke, virginia, concerning a malevolent entity that attached itself to a young man experimenting with psychedelic drugs. the being called itself asmitor even as it explained that this was not precisely its name, but the closest approximation that the human voice could manage to pronounce. shell said that he met mark whil

magic, he came upon the name asmitor, though he could not tell steiger exactly where. i am convinced that mark had never read this book, he remarked, and i am also convinced that mark did not simply make up this name. steiger, on the other hand, suspected that the tragic episode came out of paranoid schizophrenia, or some other illness. further reading steiger, brad, 1973. revelation: the divine fire. englewood cliffs, nj: prentice-hall. athena in project al e rt, a self-published monograph, an indiana contactee known as tuieta prov i d e s a transcript of a three-day conference held at the tectonic base that is on planet eart h. the gathering brought together s p e c i fic comm a n d e r s. under the immediate superv i s i o n, guidance, and counsel of commander asht a r. among the speak

housand years ago from the planet aurora. atlantis (in the atlantic) and lemuria (in the pacific) fought a war against each other twenty-five thousand years ago, but it was a natural catastrophe that brought lemuria to the ocean bottom ten thousand years later. atlantis was destroyed a few centuries later when atlantean scientists conducted irresponsible experiments with cosmic, energy-generating fire crystals. see also: atlantis; lemuria; mount shasta further reading beckley, timothy green, ed, 1993. the smoky god and other inner earth mysteries. new brunswick, nj: inner light publications. boys from topside wilbert b. smith (1910 1962, an engineer who worked for canada s department of transport (dot, believed himself to be in contact with philosophically and scientifically inclined extra

in howard s account, diane appeared to her, in full view of twenty-seven witnesses, for the first time on april 29, 1955, and identified herself as a venusian. that same week ufos appeared on four occasions over palm springs, california, howard s hometown. see also: contactees further reading howard, dana, 1958. the drama behind the space ships. flying saucer review 4, 3 (may/june: 21 23. divine fire in a book that would prove influential in 1970s new age circles, brad steiger wrote of what he called the divine fi re. he believe d that a dramatic rise was occurring in visionary experience, channeling, and other contact with ostensible higher intelligences. clergymen, c l e rks, professors, public relations exe c u t i ve s, h o u s ew i ves, students, servicemen, and factory w o rkers hav

FAUST

ble straightway by forelock and with quick, courageous trust; then holding fast you will not let it further fly and you will labour on because you must. upon our german stage, you are aware, each tries out what he wishes to display, so in your work for me today scenes, mechanism you are not to spare. use both the lights of heaven, great and small; the stars above are yours to squander; nor water, fire, nor rocky wall, nor beasts nor birds are lacking yonder. thus in our narrow house of boards preside and on through all creation s circle stride; and wander on, with speed considered well, from heaven, through the world, to hell! prologue in heaven the lord. the heavenly hosts. afterwards mephistopheles. the three archangels come forward. raphael the sun intones, in ancient tourney with broth

gh fantasy with daring flight began and hopeful toward infinity expanded, she s now contented in a little span when in time s eddy joy on joy s been stranded. for worry straightway nestles deep within the heart, there she produces many a secret smart. recklessly rocking, she disturbs both joy and rest. in new disguises she is always dressed; she may appear as house and land, as child and wife, as fire, as water, poison, knife. what never will happen makes you quail, and what you ll never lose, always must you bewail. i am not like the gods! feel it i must. i m like the worm that burrows through the dust, that in the dust in which it lived and fed, is crushed and buried by a wanderer s tread. is it not dust that narrows in this lofty wall made up of shelves a hundred, is it not all the lumb

istling hair. thou reprobated, canst rede his token? the ne er-originated, the never-spoken, who every heaven has permeated, he! wantonly immolated! behind the stove, held by my spells, like an elephant it swells, and all the space it fills complete. in vapour it will melt away. mount not up to the ceiling! lay thyself down at thy master s feet! i threaten not in vain as thou canst see. with holy fire i ll shrivel thee! do not await the light thrice radiate! do not await the strongest art at my command! mephistopheles steps forth from behind the stove while the vapour is vanishing. he is dressed as a travelling scholar. mephistopheles wherefore this noise? what does my lord command? faust so this, then, was the kernel of the brute! a travelling scholar it is? the casus makes me smile. meph

calm, after all, remain both sea and land. and that accursed trash, the brood of beasts and men, a way to get at them i ve never found. how many now i ve buried in the ground! yet fresh, new blood forever circulates again. thus on and on- one could go mad in sheer despair! from earth, from water, and from air a thousand germs evolving start, in dryness, moisture, warmth, and cold! weren t it for fire which i withhold, i d have as mine not one thing set apart. faust so to that power never reposing, creative, healing, you re opposing your frigid devil s fist with might and main. it s clenched in spite and clenched in vain! seek something else to undertake, you, chaos odd, fantastic son! mephistopheles we ll really ponder on what can be done when my next visits here i make. but may i for the

ve? was any human spirit, struggling to ascend, such as your sort could ever comprehend? still, have you food on which no man can live? have you red gold that runs through, without rest, quicksilver-like, the hand it s in? a game at which men never win? a maiden who while on my breast will with my neighbour ogle and conspire? the joys divine of honour, once possessed, which vanish like a meteor s fire? show me the fruit which, ere it s plucked, will rot, and trees that every day grow green anew! mephistopheles such a commission frights me not; such treasures i can serve to you. but, my good friend, the time approaches when we could in peace and quiet feast on something good. faust if ever i lay me on a bed of sloth in peace, that instant let for me existence cease! if ever with lying flatt

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

tar as a three-dimensional, sixpointed form of the tree of life comprised of two interfacing pyramids. the sefer yetzirah provides one of the two vastly different sets of names commonly found in the qabalah for the spheres (called sefiroth) on the tree (the other set comes from the sefer hazohar. the names for the sefiroth in the sefer yetzirah are based on elements (spirit of living elohim, air, fire, water, on four celestial heads of messiah, and on the six directions. these and the other correspondences that the book gives for the spheres and gates on the tree will be discussed in detail later in the book like the three innermost core texts of the sefer hazohar, the sefer yetzirah stands out within primary qabalistic literature for the depth, terseness, and obscurity of its language, an

e, for small face as light upon light, and for vast face as darkness upon thick darkness. 26 allah is the light of the heavens and the earth. the similitude of his light is that of a niche,27 within which is a lamp.28 the lamp is within a glass orb.29 the glass, as it were, a shining star,30 lit with the oil of a blessed olive tree, not of the east, not of the west. its light luminous even though fire touches it not, light upon light. 31 and, later in the surah, or like darkness upon a vast ocean,32 covered with waves upon waves, over them clouds, darkness upon thick darkness.33 and whoever allah gives not- light, has not- light in all. in islam, judaism and christianity are regarded as revealed religions, and therefore given protected status. in the qur an, there are a number of reference

knowledge. the sefiroth are said to be emanations from the unmanifest, undifferentiated divine source. they form a set of four self-consistent worlds or planes of existence within which creatures can exist due to the relative orderliness and smoothness of change. the sefer yetzirah tells us that the sefiroth emanate as pairs of opposites, such as east and west, crown and foundation, and water and fire.17 the sefiroth are linked among one another by gates. each of the interconnecting gates is associated with a specific hebrew letter. the sefer yetzirah is the primary source for the teachings regarding the nature of the letters and their distribution among the sefiroth on the tree. the gates connecting the sefiroth are doors that allow our consciousness to travel from one plane of existence

rt of the tree, also known as the throne of glory of el shadai, generally refers to a grouping of four sefiroth in the center of the tree of perfection. the inner court is most clearly seen in the three-dimensional, double pyramid trees of the sefer yetzirah and the merkabah literature. in the sefer yetzirah, the four sefiroth of the inner court are called spirit of living elohim, air, water, and fire; and alternately, depth of first, or simply first (depth of) last (depth of) good, and (depth of) evil. in the zohar, they are the sefiroth knowledge, mercy, power, and beauty. each set of these four sefiroth corresponds respectively with the three mother letters alef a, mem m, and shin s, and the letter tav t of the holy temple. in the flat forms of the tree, the sefirah mercy/water moves in

ply first (depth of) last (depth of) good, and (depth of) evil. in the zohar, they are the sefiroth knowledge, mercy, power, and beauty. each set of these four sefiroth corresponds respectively with the three mother letters alef a, mem m, and shin s, and the letter tav t of the holy temple. in the flat forms of the tree, the sefirah mercy/water moves into the column of the right and sefirah power/fire moves into the column of the left (see figure 3.5 on page 89. the four sefiroth of the inner court are also shown as corresponding to the four celestial heads of messiah of the lord hvhy. these four heads are functionally instrumental in creating, maintaining, and dissolving the manifest small face universe. in the sifra detzniyutha, the emanation and manifestation of the sefiroth through the

FIRE OF QAYIN RITE

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

, it suffered the ordeal of the pyre; cast into waters, hissed it s song, the starry viper s iron tongue was tempered on the anvil-stone, til radiant as changeless bone, with whispered charge and wordless spell, the gramarye of azazel. the edge was ground and thus was made, the narrow road of sharpened blade. this is the metal: twas shaped by cain who wrought the heavenly arthame. the rite of the fire of qayin- being the mystery of the house of azazel: the invocation of the great blood and the mystick flame, kindle the mystick fire upon the alter and gaze into its heart, brooding upon the inner fire and fanning it with each inhalation of breath as a blacksmith fans the forge with the bellows. the mystick fire burns at the level of the navel within the microcosm. through the hollow reed i b

he mystery of the house of azazel: the invocation of the great blood and the mystick flame, kindle the mystick fire upon the alter and gaze into its heart, brooding upon the inner fire and fanning it with each inhalation of breath as a blacksmith fans the forge with the bellows. the mystick fire burns at the level of the navel within the microcosm. through the hollow reed i bring down the mystick fire from heaven and draw to the earth the royal flame of the sun by my enchantments. the witch now makes burnt offerings of resinous perfumes and aromatic oils to the fire, worshipping it as the light of the horned goat-angel and also contemplating it as the fiery essence of the daimon/genius within. horned father of the hidden craft, mighty tubal qayin, o brother of naamah-lilith, who didst desc

t-angel and also contemplating it as the fiery essence of the daimon/genius within. horned father of the hidden craft, mighty tubal qayin, o brother of naamah-lilith, who didst descend as a serpent of the lightning upon earth s ancient mountains, o bringer of light, hear the prayer. in the brazen citadel, in the hall of flames i call upon thee, goat-angel of the golden horns, master of the primal fire, azael-qayin, appear in thy brilliance. thou art he: who fell from the sun to consecrate humankind with sacred heat. thou art he: who led the hosts of the watchers, the fair sons of the gods to mingle their fiery seed with the beauteous daughters of men in the world s morning. thou art he: king of the daemons of wisdom, thine ministers who are the elder daemons formed of the fire: shemyaza, a

thy progeny, teaching unto us the art of wedding earth to heaven. thou art he: the scapegoat whose self-sacrifice purifies us of sin, ignorance and illusion, hanging inverted in the night firmament, thy one eye of the goat, open and glittering, who lightens our darkness with the fires of the stars, the myriad lanterns and blazing torches of all-knowledge. by the methods of the art rouse the inner fire and fervently invoke the daimon within by the ancient pact. let the forces of the goat be raised and the dragon-serpent of naamah- lilith be stirred through all five senses perfectly focussed upon the fire within the mortal flesh. o flame-breathing daemon and wizardly smith, who forgest the iron weapons of victorious liberation, the precious jewels of wisdom and beauty, hearken to me why am s

FLY THE LIGHT

fires of the aelohim and the great blood of faerie. here s to the horse with the four white feet the chestnut tail and mane, a star on his face and a spot on his breast, and his masters name was qayyifly the light psychonaut 75- text by michael ford (keteb) industrial musick needs the original formula which it came from- freedom and self- liberation. it needs something which breathes that chaotic fire and storm of creativity and aggression. psychonaut 75 is bringing back the original methodology of apocalyptic desire and the fires which spring from such ideas. fly the light is a cd recorded by psychonaut 75 as their most intense, profound a intricate album to date. being recorded as a musical ritual, fly the light was structured around certain cabalistic numerical values, phi and binaural

se, profound a intricate album to date. being recorded as a musical ritual, fly the light was structured around certain cabalistic numerical values, phi and binaural beats and a foundation based around opening or creating gates of hell within the individual listener, thus throwing open the gates of the subconscious. the name itself derives from lucifuge, or lucifugum, fly-the-light are considered fire spirits who live in the astral plane in a spirit form. lucifuge is also the name of the patron devil in the grand grimoire, being an emissary of lucifer the light bringer. in this sense, lucifuge can be a shadow which comes from the above light of lucifer, thus a connected force of rebellion and self- liberation. contained on fly the light are 14 tracks, with a running time slightly over 70 m

s built around ritualistic concepts. psychonaut 75 in its current manifestation as a conceptual satanic industrial band provides an interest in the depth of ideology and theory behind the surface of the songs. founder and vocalist michael ford (keteb) structured fly the light around the vision of man and woman falling into the depths of darkness (as with the legend of satan) to discover the inner fire (black flame) of self-consciousness and divinity, to then mutate and transform into something godlike. this model is loosely attributed to the averse or black tree of life known as black eden or the qlippoth. songs such as chaos unveiled and fleshstretcher with their violent patterns and machine like rhythms are attributed to the qlippothic sphere of geburah averse, the demon of the sphere is

FOCUS OF LIFE

all men exist in me, yet who doth not turn away from his own superabundance while realizing? all desire is for unity: thus my vision seeth through mine ears. let my unity be real ized sufficiently, thus shall my sexuality be convenient unto itself and escape the conceivable. where is lust when the tests wither? verily these senses have a further pupose beyond their own: thus shall thou steal the fire from heaven. all things return to their earliest functions" at that moment aaos realized he was not alone; and a voice asked "hast thou no fear" laughing aloud, aaos answered "hidden from thy small susceptibilities, monstrous enormities are commited! on the day my wind bloweth a little the cow-dust away-thou o fool, shalt vomit hot blood at thine own prostitution and incest. when thou knowest

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

"pimander" and the "asclepius" pimander, who is the nous, or divine mens, appears to trismegistus when his corporeal senses are bound as in a heavy sleep. trismegistus expresses his longing to know the nature of beings and to know god. pimander's aspect changes, and trismegistus sees a limitless vision which is all light. then a kind of obscurity or darkness appears, out of which comes a kind of fire in which is heard an indescribable sound, like a fiery groan, while from the light issues a holy word, and a fire without mixture leaps from the moist region up to the sublime, and the air, being light, follows the fiery breath "that light, says pimander "is i myself, nous, thy god. and the luminous word issuing from the nous is the son of god" trismegistus then sees within himself, in his ow

ssues a holy word, and a fire without mixture leaps from the moist region up to the sublime, and the air, being light, follows the fiery breath "that light, says pimander "is i myself, nous, thy god. and the luminous word issuing from the nous is the son of god" trismegistus then sees within himself, in his own nous or mens, the light and an innumerable number of powers, a limitless world and the fire enveloped in an all powerful force. he asks pimander "whence then arise the elements of nature" and pimander replies "from the will of god, which received into itself the word. and the nous-god, existing as life and light, brought forth a second nows-demiurge, who being the god of fire and breath, fashioned the governors, seven in number, who envelop with their circles the sensible world" the

brought forth a second nows-demiurge, who being the god of fire and breath, fashioned the governors, seven in number, who envelop with their circles the sensible world" the word united itself with the nows-demiurge, being of the same substance, and the nous- demiurge conjointly with the word moves the seven governors on which all the lower elemental world depends. after the nous-demiurge-word of fire and breath had fashioned the seven governors and set them in motion, there comes in trismegistus' account the creation of man, which is the direct action of the nous-father "now the nous, father of all beings, being life and light, brought forth a man similar to himself, whom he loved as his own child. for the man was beautiful, reproducing the image of his father: for it was indeed with his

is the direct action of the nous-father "now the nous, father of all beings, being life and light, brought forth a man similar to himself, whom he loved as his own child. for the man was beautiful, reproducing the image of his father: for it was indeed with his own form that god fell in love and gave over to him all his works. now, when he saw the creation which the demiurge had fashioned in the fire, the man wished also to produce a work, and permission to do this was given him by the father. having thus entered into the demiurgic sphere, in which he had full power, the man saw the works of his brother, and the governors fell in love with him, and each gave to him a part in their own rule. then, having learned their essence and 23 ficino's "pimander" and the "asclepius" having received p

ic sphere, in which he had full power, the man saw the works of his brother, and the governors fell in love with him, and each gave to him a part in their own rule. then, having learned their essence and 23 ficino's "pimander" and the "asclepius" having received participation in their nature, he wished to break through the periphery of the circles and to know the power of him who reigns above the fire. then man, who had full power over the world of mortal beings and of animals, leant across the armature of the spheres, having broken through their envelopes, and showed to the nature below the beautiful form of god. when she saw that he had in him the inexhaustible beauty and all the energy of the governors, joined to the form of god, nature smiled with love, for she had seen the features of

FRATER ELIJAH ANGELS OF CHAOS

s ensues. collapse- note: a sigil should manifest during the trance. this is ones own chaos sigil from the universe. recover iv. banishing a) performance of grendel's had an accident, act iii. as one speaks (slowly) imagine that your voice echoes through out all of existence. issuing forth a deep and powerful declaration (of war. b) banish as one sees fit. formalized. god's (destroy the sigils in fire, watchtowers, other. v. post ritual one must have some form of celebration following the ritual (raves are recommended. worked sigils to cast should be fired during this celebration as to an enactment of desire. final the rite seems very formalized, but it is not really. the only parts that need formality are the intents, but the visualizations and words should flow naturally. the only timing

esembles the hand of eris (sigil omitted call [2) it is like the uniting of worlds, touching of heaven and hell. i went out later that night. today is 11/5/98 some observations of [1] whose number is 76 and is related to the phoenix. according to grant. k. nightside of eden p.62(abbreviated kg:noe:p "the final head is named the 'messenger of the fatal wind' and it is identified with the breath of fire, with serk, scorpio, sirocco, and typhon, the typhoon. in the egyptian list this head is described as 'hissing to come forth and turn back; seeing by night and bringing by day, a perfect description of bennu or phoenix type of returner" kg:noe:p70-71"she is the whore babalon, the scarlet woman of the cult of the beast. in egyptian her name means the number seven (sefekh, she was the primordia

e mage as a uniter of worlds. the third ritual is to follow this upcoming tuesday, on my birthday, the moon is now waning. today is 11/8/98 [2] is connected with eris somehow (i think) as it seems to fluctuate between the "hand of eris" and [2, i do not see any relation with the first sigil yet. sekhet the fierce lion headed goddess of the south. her ferocious qualities typify sexual heat and the fire of fermented drink (counterpart bast, sekhet is solar. from sekhet derives the indian word shakti, meaning power. special reference to the fire snake (creative power. 76-15=61 (kali-first divider) 15 is the first digital sum of 393. today is 11/10/98. my birthday (tuesday sacred to kali) i'm 24 years old (i feel like i am 90. i got another tattoo today, on my left shoulder blade. an eye surro

ng. the reference is of the formula of page i/5a. a jest of elijah to his selves sidelines. i/6a: metaphors of life. thinking; the cause of existence, and therefore pain deduces downward to society. spine diamond refers to the kundalini-dragon-wyrd (entitled by we. the awakening of which is a core principle of magick. the quaklephant jests and jeers at the mage, claiming us thieves of the heavens fire. a mock of ego, to itself. museam is a play on words. also a reference to the ape of thoth, being sleepy. i/6b: a thing of coherence among chrnzn s formless mass. a reference to consciousness. it is always behind our eyes. we being just a filter through which the it manifests. by the gateway of 156, she has split us into the phantasm of separateness, whose dissolution promises ecstasy. it was

FRATER TENEBROUS CULTS OF CTHULHU

(sothoth= set+ thoth) 4. on the qabbalistic tree of life, yog-sothoth can be attributed to da ath, the eleventh (or non) sephirah, where the identification is with choronzon, the guardian of the abyss whom crowley called the first and deadliest of the powers of evil, and whose number is 333, that of chaos and dispersion. elementally, yog-sothoth can be considered as the positive manifestation of fire; magically, to active spirit, his cardinal station being the immediate south. reigning over the universe is azathoth, the blind idiot god. the lord of all things. encircled by his horde of mindless and amorphous dancers, and lulled by the thin monotonous piping of a demoniac flute held in nameless paws. 5 whereas yog-sothoth embraces the expanse of infinity, azathoth represents the opposing p

the central point of a universe permeated by the influence of yog-sothoth. their relationship could be stated as the reconciliation of infinite expansion and infinite contraction. in physical terms, azathoth manifests as the vast destructive energy inherent in the atomic particle, which is unleashed via nuclear fusion. he is the antithesis of creation, the ultimately negative aspect of elemental fire. magically, his attribution is to passive spirit. subservient to the idiot god is a group referred to as the other gods the amorphous dancers who attend azathoth at the throne of chaos. their soul and messenger is nyarlathotep, the crawling chaos, who mediates between the old ones and their human followers. his avatar manifests as a human figure dressed in black, with jet black skin but cauca

e monastery of the seven rays, and was initiated as a voodoo-gnostic master in haiti in 1963. in his study of modern-day voodoo, cults of the shadow, kenneth grant describes a ritual practised by the cult with the intention of making contact with the deep ones at a deserted lake in wisconsin, the cult of the deep ones flourishes in an atmosphere of moisture and coldness, the exact opposite of the fire and heat generated by the initial ceremonies which include the lycanthropic rites that evoke the inhabitants of the lake. the participants at this stage actually immerse themselves in the ice-cold water where a transference of sex-magical energy occurs between priests and priestesses while in that element. 10 through the use of this magical rite, bertiaux claims to have established contact wi

FRATER U D PRACTICAL SIGIL MAGIC

ould mention that all these emotions and principles have their own sigils or glyphs le: d destruction noncategory/emotion= sex (generic term= lust noncategory/emotion= for further details, please refer to liber null itself. the above notes should illustrate the structure of human emotions. any number of other systems of order may be used and developed. for example, the four elements earth, water, fire and air may be employed as major categories, as well as the ten sephiroth, the 22 paths of the cabbalistic tree of life (an approach may be found in liber null, pp. 77 and 86, the 1 2 energy qualities of the zodiac, timothy leary fs an 68/ practical sigil magic s own, truly origin o the basic structures of the human psyche, i.e, rchetypal patterns which should always implement in agic anyway

phabet following the structuring method described above, you will have to figure out those elements which you want to include and which can personify the energies of your own psyche. just listing them is not good enough, however. you will have to find a proper framework for them. let us start with a modest example. for reasons of simplicity, we will experiment with the four elements earth, water, fire and air. this is a system with which most magicians will be at least somewhat familiar. as a further framework we will choose dualism for the reasons mentioned. looking for emotional and character qualities which form dualities, we assign them to the elements as follows (this, of course, is but one of many possible examples: 70/ practical sigil magic now i will discuss a sigil language, a can

ps by applying the word method (whereby the chosen word itself serves as raw material) and combining it with the glyph of the major category. the four xamples of figure 23 clarify this process. you will observe that we are taking the basic symbol and combining it with the letters of the term. of course, these relationships are open to argument. for example, one could assign pain to the element of fire, which would imply a strong, nearly spastic feeling; pain within the element of earth would tend to be dull and lethargic, etc. one may also work with sub-elements such as earth of water, air of water, fire of water, etc. use your own intuition. you may also utilize the pictorial method. love, for example, might be or (symbols of gunion h, e the alphabet of desire/ 71 figure 23 72/ practical

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

ercury, because it was said to be under the dominance of spiritual beings from mercury. the spinal canal, contrary to the ideas of anatomists, is not filled with fluid, but with a gas that is like steam in that it may be condensed when exposed to the outside atmosphere, but may also be super- heated by the vibratory activity of the spirit to such an extent that it becomes a brilliant and luminous fire, the fire of purification and regeneration. this is the field of action of the great spiritual hierarchy from neptune and is designated azoth by the alchemists. this spiritual fire is not alike in every man nor is it as luminous in one as in another. the state thereof depends upon the spiritual advancement of the person in question. when the aspirant to the higher life had been instructed in

ite philosopher. the alchemical process of kindling and elevating it is accomplished in the spinal cord where the salt, sulphur, mercury and azoth are found. it is raised to incandescence by high and noble thought, by meditation upon spiritual subjects, and by altruism expressed in the daily life. the second half of the creative energy thus drawn upward through the spinal canal is a spinal spirit-fire, the serpent of wisdom. gradually it is raised higher and higher and when it reaches the pituitary body and the pineal gland in the brain, it sets them to vibrating, opening up the spiritual worlds and enabling man to commune with the gods. then this fire radiates in all directions and permeates the whole body and its auric atmosphere, and man has become a living stone, whose luster surpasses

e arch-like strata of the earth. we shall find at the time of the first advent of christ both hiram abiff, the son of cain, and solomon, the son of seth, reborn to take from him the next great initiation into the christian mysteries. in the last chapter we saw while considering "the philosopher's stone" that the spinal cord is the principal laboratory for the alchemist, and that the spinal spirit fire, generated by turning the creative force upward through the spinal canal, passing it between the pituitary body and the pineal gland in the brain, gives to man a third eye as it were wherewith to see in the spiritual worlds. when this serpentine spirit fire has been sufficiently evolved, he may read by its light the wisdom of the ages. therefore christ exhorted his disciples to be wise as ser

rd has been corrupted to mislead all not entitled to the knowledge. but all things change on this terrestrial sphere, and this applies also to the methods of initiation and the requirements thereof. hiram abiff failed in his great effort to make the molten sea at the time when he was building solomon's temple, because he, the son of the fiery lucifer spirits, did not know how to blend the element fire with the water poured into his mold by the sons of seth, the creatures of the water god, jehovah. at that time he was given a new hammer and a new word. the hammer was in the form of a cross. the word was written upon a disc, before he was finally slain by his adversaries. and so he slept until as lazarus, the widow's son of nain, he was raised by the strong grip of the lion's paw, the lion o

the word was written upon a disc, before he was finally slain by his adversaries. and so he slept until as lazarus, the widow's son of nain, he was raised by the strong grip of the lion's paw, the lion of judah. then the disc was found, also the new cruciform hammer, and upon the disc the mystic symbol, the rose. in these two symbols lie hidden the great secret of life, the blending of water and fire, as symbolized by the earthborn fluidic sap ascending through the stem and calyx of the flower to the fire tinted petals, born in the purity of the sun, but still guarded by the thorns of the martial lucifer spirits. exoteric masonry, 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 physic

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

h is good" the great law of analogy is everywhere the master key of all spiritual mysteries, and, although masonry and catholicism do not begin till we arrive at the earth period, they have their prototype in the earlier periods; we shall therefore briefly touch upon the essential facts. in the saturn period, the earth-in-the-making was dark; heat, which is the manifestation of the ever invisible fire, was the only element then manifest; embryonic mankind was mineral-like, the only lower kingdom of evolving life. unity was everywhere observable, and the lords of mind who were human then, were at one among themselves. in the western wisdom teaching we speak of the highest initiate of the saturn period as the father. in the sun period the root of a new element, air, was evolved, and coalesce

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

mer lies sleeping, invisible in everything, and is kindled into light in various ways: by a blow of a hammer upon a stone, by friction of wood against wood and by chemical action, etc. this gives us a clue to the identity and state of the father "whom no man hath seen at any time" but who is revealed in "the light of the world" the son, who is the highest initiate of the sun period. as the unseen fire is revealed in the flame, so also the fullness of the father dwelt in the son, and they are one as fire is one with the flame in which it manifests. this is the root of all true sun and fire worship. all look beyond the physical symbol and adore "our father who art in heaven" the mystic masons of today hold this faith in fire as firmly as ever. thus it will be seen that the unity which prevai

; some were more advanced than others, but there was no antagonism among them. our present humanity had advanced to a plantlike stage, and was slightly above the new lifewave started in the sun period, and unity also here prevailed. in the moon period contact of the heated sphere with cold space generated moisture, and the battle of the elements commenced in all its fierceness. the heated ball of fire endeavored to evaporate the moisture, force it outwards and create a vacuum wherein to maintain its integrity and burn undisturbed; but there is and can be no void in nature, hence the outrushing steam condensed at a certain distance from the heated ball and was again driven inwards by the cold of space, to be again evaporated and propelled outwards, in a ceaseless round for ages and ages, as

burn undisturbed; but there is and can be no void in nature, hence the outrushing steam condensed at a certain distance from the heated ball and was again driven inwards by the cold of space, to be again evaporated and propelled outwards, in a ceaseless round for ages and ages, as a shuttlecock between the separate hierarchies of spirits composing the various kingdoms of life, represented in the fire-sphere and cosmic space which is an expression of the homogeneous absolute spirit. the fire spirits are actively striving to attain enlargement of consciousness. but the absolute rests ever clothed in the invisible garment of cosmic space. in 'it' all powers and possibilities are latent, and it seeks to discourage and check any attempt at expenditure of latent power as dynamic energy required

FREEMASONS SATANISM AND SYMBOLISM

y p. hall advises the mason that, once he has the seething energies of lucifer in his hands, he is to walk in tubal-cain's footsteps. hall makes it sound like tubal-cain is one of the greek gods, does he not? and, we know conclusively that tubal-cain is vulcan of the pagans. let us review who vulcan of the pagans is, by looking within occult sources "vulcan was a sun deity who was associated with fire, thunderbolts and light. the festival in honor of him was called the vulcania in which human sacrifices were offered [percival george woodcock, short dictionary of mythology, new york, philosophical library, p. 152 "according to diel, he bears a family relationship to the christian devil [j.e. cirlot, translated by jack sage, a dictionary of symbols, new york, dorset press, 1991, p. 362 "it i

in. they are also filled with religious ecstasy when the spirit of lucifer sweeps through them upon initiation. back to the phoenix bird. listen to the explanation given by a radical feminist, barbara walker, in her occult book, now is the dawning, p. 281. egyptians believed that the phoenix was the representative of a god who "rose to heaven in the form of a morning star, like lucifer, after his fire-immolation of death and rebirth" wow! in one sweet, short, and simple sentence, we have conclusive proof that the phoenix bird is a symbol of lucifer! listen now to the testimony of another former witch, william schnoebelen, in his book, satan's door revisited, p. 4 "the phoenix, of bunnu is believed to be a divine bird going back to egypt. this phoenix destroys itself in flames and then rise

y gave it two heads, back to back. in time, this [back-to-back key symbol] became the double-headed eagle of symbolic masonry [p. 42] the triangle one of the most utilized occultic symbols is the triangle. a triangle with its point downward represents the deity and is called the deity's triangle, or the water triangle. with one point up, it is called the earthly triangle, pyramid triangle, or the fire triangle. these two definitions of the triangle are standard occult belief. they came from a masonic book, symbolism of the eastern star, by shirley plessner, cleveland, ohio, gilbert publishing co, 1956, p. 18. robert macoy said the same thing in adoptive rite ritual [virginia: macoy publishing and masonic supply co, 1897, p. 237. however, this latter representation of the triangle, with the

l name listed in the satanic bible as another name for satan! meyer wrote this in, the order of the eastern star, p. 20; ward wrote this information in, freemasonry and the ancient gods, london: simpkin, marshall, hamilton, kent and co, ltd, 1921, p. 10-11. occult writer, r.p. lawrie krishna said the same thing in the lamb slain- supreme sacrifice. the hexagram uniting the water triangle with the fire triangle, the hexagram is formed. it forms a six pointed star also known as the seal of solomon. this symbol is a counterfeit star of david, the national symbol of israel(god's chosen nation. the difference between the star of david and the occult seal is the triangles which make up the occult seal interlock and the two triangles of the star of david lie flat against each other. mary ann slip

we can see that masonry has just admitted that she originated in hell. manly p. hall, 33rd degree mason, k.t, in his book, initiates of the flame boldly admits freemasonry is from hell "those who follow the path of faith (or the heart) use water and are known as the sons of seth, while those who follow the path of the mind and action are the sons of cain, who was the son of samael, the spirit of fire. today, we find the latter among the alchemists, the hermetic philosophers, the rosicrucians and the freemasons [p. 20] hall places freemasonry among the circle of the damned- sons of cain, who rebelled against god; alchemists who are known sorcerers, black magicians, and worshippers of satan, and the rosicrucians who have so desecrated the precious cross of jesus christ with pentagrams and h

FULL MOON RITUALS

moke and soot of generations, behind the long feasting table that runs the length of the hall- a broom which will soon be put to good use. before cleaning, however, deer leaves his pack upon the table, and proceeds to ferry and kindling and logs from the wood pile outside into the stone fireplace. as soon as this work is done, deer adds flame to the mix and is soon warmed by the fury of a roaring fire. while the fire lends even more light to the cavernous room, that job is not complete until each of the thirteen torches which line the eastern wall are lit, along with their counterparts on the western wall as well. now, surrounded by the warmth which comes both from the fire and from his memories of this place, deer sets about preparing the room for the coming festivities. taking el's broom

s how it is that doors from the northern end of the great hall open onto the north quarter of the ritual room. then decides that this is simply one of the many mysteries of the place. by the altar, cloud's apple broom stands and he wastes no time taking it in hand and sweeping widdershins in a widening spiral, until he removes all the dust and unwanted energy into the great hall and then into the fire. upon returning to the circular room, deer again admires the hemicolumns set against the wall about the stone room's perimeter, which support the ribwork of its vaulted ceiling, before opening the small panel on the eastern section of the wall. here lay two discoveries- the first and foremost cloud's and the latter his own- both embodied in a simple lever. deer pulls it down and watches as a

s, the hoot of the owl, the gurgle of the stream, the buzz and chirp of the insects, while fireflies dance in the melodies. rested, and comforted, owl climbs down from the tree, thanking all for joining with her in this special moment. and heads for the castle. at the huge doors, she lifts the knocker, and waits for the castle to bid her welcome. as the doors glide open, she is glad to see a warm fire blazing, and there is evidence that someone has been there already, for the floor has been swept, and candles lighted. the torches blaze around the room, and the table has been laid with bowls waiting to be filled. owl has brought a pan of baklava, made lovingly by a valued friend, who has a wonderful way with this dish. the delicate phylo dough, stuffed with nuts and spices, and drenched in

lights upon the shoulder of the shadow. through the grove, up the path; the figures wanders, looking and taking it all in. what a marvelous old place, so full of energy and wonder. each turn brings more feelings and it smells of the deer. she heard him call, brother red deer, and she had to join him on this moon. the doors, huge oak things, open to her touch and are welcoming. lights in the hall, fire in the fireplace, warm and inviting. as she steps through the door, boudica's red braided hair shines in the light. blue gown, dark as midnight, with small silver stars embroidered all over, trimmed with small silver collar and cuffs. she has some small pouches at her waist, and upon her shoulder is the small grey owl. she looks around, an unfamiliar place. it's where she should be. the ritua

uses his athame to heap mounds of the amber and dragon's blood upon the now glowing coal within the censer, before beginning his third and final perambulation of the circle. air which had been redolent of scents from the great hall and from this room itself is suddenly stilled as the bittersweet smoke penetrates their entire ritual space. as deer censes the circle and those gathered, he sings "of fire and air is this circle cast. as the sweetness of amber reminds us of union with deity, so the bitterness of blood remembers our separation. ever joined, ever apart- we with our gods and this circle with the great wheel and with creation" deer replaces the still smoking censer upon the altar, then turns to smile broadly at each of the gathered celebrants "and so is our circle raised. a place t

FULLER J F C SECRET WISDOM OF THE QABALAH

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

nd 19) in the visible world, man is the centre, just as god is the centre of the invisible world. god created man in his own image. adam was made of the same earth out of which was raised the sanctuary of the earth. and the earth on which was the sanctuary was the synthesis of the four cardinal points of the world. these cardinal points were united at the moment of creation with the four elements fire, water, air, and earth. 33 these elements being od, heh, vau, and heh of the name jehovah. man is consequently the synthesis of gall the holy names h, 34 therefore in man are genclosed all the worlds, both the upper and the lower h, and: since the form of man comprises all that is in the heavens above and on the earth beneath, god has chosen it as his own form. naught could exist before the f

, out of which the world was created. thoughts are expressed in words formed from the alphabet of 22 letters and the numerals 0 to 9. in thirty-two mysterious paths of wisdom did the lord write. he created his universe by the three forms of expression: numbers, letters, and words. ten ineffable sephiroth and twenty-two basal letters: three mothers [a (a, aleph, air; m (m, mem, water; w (sh, shin, fire, seven double [b g d k p r th, and twelve simple [letters [h v z ch t i l n s o tz q] 6 the gsingle point which was transmuted into a thought h is the first sephirah,7 kether or crown. git is the principle of all the principles, the mysterious wisdom, the crown of all that which there is of the most high, the diadem of the diadems. h8 the divine name in kether is ehyeh, gi am. the sephirotic

smos of the zohar and that of the ancient chaldeans. he writes: in ab, bc, ce, and eg [see plate iii on page 27, we have similarities to the four worlds. the three great heavens answer to the upper three sephiroth. i. that of the father abbah, or kether, the crown, to anu, afterwards ana; the place of the aether or highest sublimated air or atmosphere. ii. the son, bel, el or baal, the sublimated fire, answering to 'hokhmah, wisdom. iii. the mother, immah, to ea, the sublimated water, to binah, the comprehending intellect. above all these is ao, llu or el, the unknown ideal deity; which parallels the ain soph, endless, to man's comprehension no- thing. this unknown ideal deity held the highest place in the chaldean mythology. under these were the seven planets in their seven orbits, or sph

is enclosed the imminence of the ten sephiroth. frequently it is called the ancient of the ancients, the ancient, or the ancient of days. for instance, in the book of daniel we read: i beheld till the thrones were cast down, and the ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. 16 kether is also called the white head, the long face, macroprosopos, and adam qadmon or adam illaah- the supernal or primordial or heavenly adam. the remaining sephiroth are the short face. in the angelic order, kether is represented by the beasts of ezekiel, the holy living creatures of the chariot-throne, namely the four kerubim- the eagle, man, lion, and bull- which represent the four e

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

ant, and fruit worship iii--sun worship--female and male energies in the sun iv--the dual god of the ancients a trinity also v--separation of the female and make elements in the deity vi--civilization of an ancient race vii--concealment of the early doctrines viii--the original god-idea of the israelites ix--the phoenician and hebrew god set or seth x--ancient speculations concerning creation xi--fire and phallic worship xii--an attempt to purify the sensualized faiths xiii--christianity a continuation of paganism xiv--christianity a continuation of paganism-(continued) xv--christianity in ireland xvi--stones or columns as the deity xvii--sacrifices xviii--the cross and a dying savior the god-idea of the ancients. introduction. through a study of the primitive god-idea as manifested in mon

ed creature. the golden age had passed away. chapter ii. tree, plant, and fruit worship. when mankind first began to perceive the fact of an all-pervading agency throughout nature, by or through which everything is produced, and when they began to speculate on the origin of life and the final cause and destiny of things, it is not in the least remarkable that various objects and elements, such as fire, air, water, trees, etc, should in their turn have been venerated as in some special manner embodying the divine essence. neither is it surprising although this universal agency was regarded as one, or as a dual entity, they should have recognized its manifold expressions or manifestations. to primitive man, the visible sources whence proceeded his daily sustenance doubtless constituted the f

or of productive energy. among the traditions and monuments of nearly every country of the globe are to be found traces of a sacred tree--a tree of life. in various countries there appear two traditional trees, the one typical of the continuation of physical life, the other representing spiritual life, or the life of the soul. after the age of pure nature-worship had passed, however, and serpent, fire, and phallic faiths had been introduced, the original signification of the tree, like that of all other religious emblems, became considerably changed. through its energies, or life-giving properties, existence had long been maintained, and for this reason, as has already been observed, it became an object of veneration; but, after the reproductive power in man had risen to the dignity of a s

ed by all writers who have dealt with this interesting people. in rome its branches formed the badge of victory worn by conquering heroes, this emblem being the highest mark of distinction which could be conferred upon them. forlong assures us that the oak was even more worshipped at the west than was the sacred ficus at the east. like it, the wood of the oak must be used "to call down the sacred fire from heaven and gladden in the yule (suiel or seul) log of christmas-tide even christian fires, as well as annually renew with fire direct from ba-al, on beltine day, the sacred flame on every public and private hearth, and this from the temples of meroe on the nile, to the farthest icy forests and mountains of the sklavonian"[15 [15] faiths of man in all lands, vol. i, p. 68. among the druid

ale, had, in process of time, come to be objects of worship and that the fig was the emblem of the latter. a basket of this fruit is said to have been the most acceptable offering to the god bacchus, and therefore, by his devotees, was regarded as the most sacred symbol. the favorite material for phallic devices was the wood of the sacred fig, for it was by rubbing together pieces of it that holy fire was supposed to be drawn from heaven. by holy fire, however, was meant not so much the natural visible element which was kindled, as that subtle substance contained in fire or heat which was supposed to contain the life principle, and which was sent in response to the cravings of pious devotees for procreative energy, which blessing, among various peoples, notably the jews, was indicative of

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

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

emenwhohave risen, lay chiefly in seeingthedawn;whichdutybecame henceforth amatterofdaily practice (p.11.'after such fashionthenbegan theannusmirabilisor great yearofsorcery, fullofrites and questings'.andthen there weretheladies. at this time also there were givenuntothem two sisters, daughters of thehouseof life, for high priestesses and ministers..these were children of the elements, queens of fire and water, fullofinward magic andofoutwardwitchery, full of music and song, radiantwiththe illusionsoflight. bythemthetwobrothers were served and refected solongas they were proselytesofthe gate, postulants at the door' of the temple, dwellers on the threshold, waiting to be passed, raised, exalted, installed and enthroned.andthetwobrothers proceededthroughmany sub-grades of the secretorderof

dentalmagic,and persuaded redway to issuethelastofthe alchemical translations,theturbaphilosophorum.in the succeeding years he issued a collectionofjames braid's works on hypnosis, edited bad books into readable form,wrotethebookofblackmagicandofpacts(redway chose the title: he knew exactlyhowto appeal to the lowest instinctsofthe reading public, and saw hismostambitiousbookdisappear in smoke and fire. there had been, before waitewrotehis study, no reliableor substantialworkin english on thehebrewkabbalah.butwhenthedoctrineandliteratureofthekabalahwaswrittenfor redway it proceded no furtherthanthe printer.thebookhad passed theproofstage and was in processofbeing printedwhen,on9december1899,a disastrous fire at the premisesofthe ballantyne press destroyed the sheets and dissolvedboththe for

e waitewrotehis study, no reliableor substantialworkin english on thehebrewkabbalah.butwhenthedoctrineandliteratureofthekabalahwaswrittenfor redway it proceded no furtherthanthe printer.thebookhad passed theproofstage and was in processofbeing printedwhen,on9december1899,a disastrous fire at the premisesofthe ballantyne press destroyed the sheets and dissolvedboththe formes and the type; the same fire also destroyedgreenalps,a collectionoferotic poetry by aleister crowley,butalthough eachauthorstill retained a setofproofs, crowley let his lie in limbo, while waite surrendered his to the theosophical publishing society and saw thebookprinted afresh in1902.this, however, he didnotdo willingly,butaswithelliott, sowithredway.thepublishing house hadgotinto difficulties, waite declined toputup m

witha seriesofaccidents: in march1928,while staying at cricklewood as the guest of the photographer f. c. stoate (who was also an order member, waite collapsed in thebathroomwhere he had been overcome by gas fumes, and on recovering consciousness became 'hysterical for the first time in [my] life (diary,2march1928).later in the same year heburnthis hand badly and was unable towritefor four weeks. fire indeed, or rathersmoke,caused him more than one problem: in 1933 thenewyear came inwitha chimney fire at the ramsgate cottage, which waite later learned had been smouldering for some weeks and was only discoveredwhen'smoke from oneofourchimneys was fillingthestreet. somemonthslater156highstreet was sold, and waite and sybil moved to betsycottageat broadstairs, where in1936he was again affecte

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

he manner of their manifestation so that, when encountered, they may be recognized.'7most magical work in the second order did not, however,involvethe risk of meeting with demons from the qlippoth and was a good deal more prosaic.itwas concerned with the making and consecration of the t\deptus minor's magical instruments: the lotus wand, lamen, sword and four elemental weapons, which were a wand (fire, a cup (water, a dagger (air, and a pantacle (earth, and which corresponded to the four suits of the tarot.theinstructions for making the instruments are detailed and precise; constructing them was a complicated affair and could be done by none save the adept himself. speaking of the lotus wand, the instructions say:'itis to be made by himself unassisted, and to be consecrated by himself alon

kerux, with the sentinel who stands armed outside, whose duties are to repel intruders and to prepare the candidate.'dadouchos:'my place is in the south with the censer, as an image of heat and dryness. my duty is to see that the lamps and fires of the temple are ready at the opening; to watch over the thurible and the incense; and to consecrate the hall, thefratresandsororesand the candidate by fire.'stolistes:'my station is in the north, with water and aspergillus, to signify cold and moisture. my duty is to see that the robes, collars and insigniaofthe officers are ready before the opening; to watch over the cup of cleansing water; and to purify the hall, thefratresandsororesand the candidate with water.'kerux:'my place is on the hither side of the portal. my duty is to see that the fu

y the unhappy. i keep the gatewayofthe west; i watch over the work of the lesser officers and over the receptionofthe candidate.'hierophant:'myplace is on thethroneof the east, symbolizing the rising sun. i rule and govern the hall and its membersofevery grade, according to the lawsofthe order, as he whose image i am governs all who work for the hidden knowledge. my robe is red becauseofuncreated fire. i bear the sceptre and the bannerofthe east. i am the expounderofmysteries. i am power, light, mercy and wisdom.fraterstolistes,i direct you to purify the hall and the members with water.'thestolistes passes to e, faces hierophont, makes a cross with cup and sprinkles thrice.heproceeds in succession to s.w. and n, facing each point, when he repeats cross and sprinkling. he completes circle b

ont, makes a cross with cup and sprinkles thrice.heproceeds in succession to s.w. and n, facing each point, when he repeats cross and sprinkling. he completes circle by returning to e, where he faces hierophant, uplifts cup and says:sto/istes:'i purify with water.'hesalutes thethroneand returns to his place by s. and w.hierophant:'fraterdadouchos,i direct you to consecrate the hall and members by fire.'108thegoldendawnthedadouchos passes by w. and n. to e, faces hierophant, salutes, raises thurible, makes cross therewith and censes three times. he proceeds s, w. and n. facing each point, making cross as before and censing three times. he returns to e, uplifts thurible and says:dadouchos:'i consecrate with fire' he again salutes the throne and returns to his place direct.hierophant:'letthe

arthatwas in heaven.'kerux:'childofearth,unpurified and unconsecrated, youcan255notenterthesacred hallofthe neophytes.'thestolistes cross-marks the candidate on the forehead and sprinkles him three times.stolistes:'ipurifyyou with water.'thedadouchos makes a cross with thurible and censes three times.dadouchos:'i consecrate you withfire.'ifthereismorethan one candidate the consecrationofeach with fire andwatermustbe completed before proceeding to the next.thestolistesanddadouchos resume their placesbutremain standing.hierophant:'inheritorofthe dying world, what do you seek among us?'hegemon(replying for candidate:'mysoul wanders in the darkness, seeking forthelightofthehiddenknowledge,andi believethati shall find this sacred light among you.'hierophant:'placethecandidate at the westofthe a

GILBERT THE MAGICAL MASON

ial oil of sol, the metal gold, to be derived from it by alchemic processes. sol, they say, must be dissolved into an unctuous humour, or the radical moisture of solmustbe separated. see 'wolfhang laxius, lib.iii.,c. 8, and camdenbrittaniap. 572.for,say they, inasmuch as gold is so pure that it bears repeated meltings without wasting, soifit be dissolved into an oily residuum, such should support fire without being consumed.itmay suitably be explained in this place that the oldest alchemists held peculiar views on flame and fire. fire was to them anelement-oneof four; there were two contraries in nature, three principles, and four elements. fire, as such, should not need what we call fuel to consume;butonly as a means of detaining it in a certainplace.-see'licetus, de lucernis, cap. 20-21

s place that the oldest alchemists held peculiar views on flame and fire. fire was to them anelement-oneof four; there were two contraries in nature, three principles, and four elements. fire, as such, should not need what we call fuel to consume;butonly as a means of detaining it in a certainplace.-see'licetus, de lucernis, cap. 20-21, and 'theophrastus. they said there may be a relation between fire and fuel of threesorts--ifthe strength of the fire exceed that of the humour, it presently burns out; if the humour be too strong for the fire, the fire departs;butif the radical strength of the humour andofthe firethoughts ontheever-burning lamps 59be co-equal, then, creteris paribus, that fire would burn contin255 ually, until the surrounding states of radical moisture or natural heat shoul

e firethoughts ontheever-burning lamps 59be co-equal, then, creteris paribus, that fire would burn contin255 ually, until the surrounding states of radical moisture or natural heat should be altered by external circumstances, as if a flame be made to burn in a closed vault, it would depart when such was opened. rosicrucian and alchemical doctrines, especially their views on the connection between fire and water, are brought into close apposition to the dogmas of the religion of the hebrews in some portions, at least, of the sacred writings, notably in the volume of the 'maccabees, bookii.,cap.i.,where we are told that when the jews were led captive into persia, the priest took the sacred fire from the altar, and hid it in a dry, hollow place. many years after, in more favourable times, neh

close apposition to the dogmas of the religion of the hebrews in some portions, at least, of the sacred writings, notably in the volume of the 'maccabees, bookii.,cap.i.,where we are told that when the jews were led captive into persia, the priest took the sacred fire from the altar, and hid it in a dry, hollow place. many years after, in more favourable times, nehemiah sent priests to fetch this fire, nothing doubting its existence; they foundwateronly in its stead. nehemiah caused an altar of sacrificeto be made of wood and other materials, and thiswaterwas poured upon them, before all the people; when the clouds of the sky passed away, and the sun appeared; then thewaterthat had been poured over the sacrifice burst into flame.theconnection between fire and water again becomes prominent

an altar of sacrificeto be made of wood and other materials, and thiswaterwas poured upon them, before all the people; when the clouds of the sky passed away, and the sun appeared; then thewaterthat had been poured over the sacrifice burst into flame.theconnection between fire and water again becomes prominent when we note the miracle of elijah, who made a sacrificialaltar, pouredwateron it, and fire from heaven burned up thewater,on the occasion when he condemned the priests of baal who could not do likewise- see kingsi.,cap. xviii. blavatsky claims that at the present time the priests of the secret temples of the buddhists in tibet, india, and japan, use asbestos as a wick in lamps, which burn continuously without replenishing. trithemius, libavius, his commentator, and korndorf, about

GILBERT THE SORCERER AND HIS APPRENTICE

cret manner, some particular relations of thearmsofacrossto the aspirant, who standsin thecentreafthatcross,with his arms extended in the form of the same mystic symbol, and is made to say at the same time that he is then standing in the 'centre of the earth; just as the greeks were told thatforthemdelphi represented<>o(lepot'ao,.tljt;yij'.alsothe 4 ancients preside over the four elements of air, fire, water and earth; or as the teaching of occultism would say, over air, fire, water, andtheir synthesis;and, therefore, are their robes of the 2673 primary colours, one the flame redoffire, the second the blue of water, the third the luminous yellow of air, and that of the fourth is black, signifying the earth; and which colour is obtained by the mixture of the three others. but the candidate

is apprenticeevident. in the scorpion,inoctober..come the water floods, andin.aquarius,injanuary, come the keen and biting winds,ofwhich the element air is the type. note that the aspirant is led, asitwere backwards,up theseasonsin his course past thefrom \vest toe.ast.i.,i. but the' hebrew rabbis said that the divine namej"nrrihvh rushesthroughthe.foreac.hletter presides oyer an element-yod over fire, he over water, vau over air, andhepvereltrth,andthattherefore he who could pronounce itwould make both heaven andearthtotterandquake,seeing that he would have used the, creative word which called each elementintobeing.iwill, therefore,inconclusion, ask those who wear those mystical robes of the ancients to remember what they signify separately and collecth'ely; foritis notalightthing to repr

he divine brightness, not for thyself,butfor those who have not yet attained unto the pathways, even though they be thy tormentors.24 the sorcerer and his apprenticebalanced between the spiritual and the material, the type of the reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and the qliphoth, for this is the sin of the fall, even the separation of the material plane from the sephiroth through the interposition of the coils of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemp255 tion to come. for also

tzelmoth- the shadow of death (6) shaari moth- the gates of death (7) gehinnom- hellthe qliphoth of theqabalah25theevil and averse powers beneath thefeetof thefourcherubim[these,and all followingpropernames,are given inhebrewwith englishtransliterationsandtranslationswhereappropriate.thehebrewishereomitted.rg]lilith machaloth samael rahab the asstheoxserpentsstrange beasts splendour on every side fire enfolding whirlwind babel ionia media edomthemercavah in the mercavah vision of ezekiel it is written 'and i looked and behold a whirlwind came out of the north, a great cloud, and a fire enfolding itself and a splendour on every side, and hashmal the brilliance of the innermost flame in the midst of fire' these are from cherubic expressions of force and the evil and averse powers broken bene

e followed by evil centaurs. these are also called seriel from esau, because of their hairiness. the second palace containeth chesed, unto which are attributed the gagh shekelah, the disturbing ones, and their symbolic forms are those of black, cat-headed giants. they are also called aziel, chazariel and agniel. the third palace containeth geburah whereunto are attributed golaheb, or burners with fire, otherwise called zaphiel, and their forms are those of enormous black heads like a volcano in eruption. the fourth palace containeth tiphereth whereunto are attributed zamiel, and they are great black giants, ever working against each other. the fifth palace containeth netzach, whereunto are attributed the ghoreb zereq, or dispersing ravens. their form is that of hideous demon255 headed rave

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

org was an assessor in the royal college of mines of sweden, but he was more than simply a metallurgist and mining engineer. by any standard swedenborg was a polymath: fascinated equally by the natural world and by human invention he not wrote learned treatises on every aspect of the physical and natural sciences, and on currency and economics, but also designed mechanical devices as diverse as a fire-engine, machine-gun, flying-machine and submarine. but in 1744 there came a turning point in his life. he had for some years been attempting to demonstrate through his scientific studies that there was a spiritual underpinning of the material universe an attempt that culminated in a spiritual crisis when he felt that that there was a change of state in me into the heavenly kingdom, in an imag

propagator of obscure rites and degrees as was yarker, worked hard as supreme grand secretary, but it was evidently a thankless task. he wrote to irwin on 6 november 1877, complaining about the laxity of members; i am sadly afraid, he wrote, swedenborg rite is getting on very badly. matters did not improve. he wrote again to irwin on 6th april 1878, noting that the swedenborg rite. seems to hang fire terribly. i have heard nothing from anyone since december when the royal oscar lodge was formed. more to the point, it was costing him money: i am now actually paying all general expenses of printing and postage &c out of my own pocket. about tuckey he became particularly exercised especially as tuckey was in his debt. a manuscript ritual for the use of cagliostro lodge had been sent to tucke

GILBERT R A THE MASONIC CAREER OF A

axil' described the rituals of the 'new and reformed palladium, an androgynous and satanic rite ultimately derived from albert pike, one of the most prominent of american masons. this nonsense was avidly swallowed by the french anti-masonic lobby, as were the utterly fantastic tales of 'dr. bataille (dr. charles hacks) in le diable au xix siecle (1892-4. further fuel was added to the anti-masonic fire with the revelations of the supposed head of the 'new and reformed palladium, miss diana vaughan, soi-disant descendant of thomas vaughan the alchemist, and recent convert to rome. her memoires d'une ex-palladiste (1895-7) equals the work of 'dr. bataille' in its ridiculous tales of satanic wonders, but surpasses it in libels upon living english freemasons. she claimed that 'le chef actuel de

GLOBAL FREEMASONRY

bjected to you everything in the heavens and earth and has showered his blessings upon you, both outwardly and inwardly? yet there are people who argue about god without knowledge or guidance or any illuminating book. when they are told "follow what god has sent down" they say "no, we will follow what we found our fathers doing" what! even if satan is calling them to the punishment of the blazing fire (qur'an, 31: 20-21) these verses show that the godless, despite the fact that they see the proofs for god "argue about god" that is, they engage in a war against his religion. the reason for this is that these godless people follow what they found their fathers doing, that is, they are mired in a blind traditionalism. evidently, traditionalism defines very well the history and philosophy of m

te the fact that the church because christianity had become distorted preserved scholastic ideas and oppressive practices, masonry's hostility toward the church was not founded on this but from its hatred of traditional monotheist religions. it suffices to look at the structure of masonry and its rites and ceremonies to come to an understanding of this matter. example of a masonic lodge: the hell-fire club in order to understand how eighteenth century masonry was organized, and what it attempted to achieve, one of the things we must proceed to do is examine the various secret masonic societies that came to be at that period. one such society was the "hell-fire club" that was active in england in the middle of the eighteenth century. the masonic structure of this club and its anti-religious

empted to achieve, one of the things we must proceed to do is examine the various secret masonic societies that came to be at that period. one such society was the "hell-fire club" that was active in england in the middle of the eighteenth century. the masonic structure of this club and its anti-religious, pagan character, is described by the masonic writer daniel willens in his article "the hell-fire club: sex, politics and religion in eighteenth-century in england" here are some interesting passages from that article published in gnosis, a journal of western inner traditions: on moonlit nights during the reign of england's king george iii, immensely powerful members of his majesty's government, important intellectuals, and influential artists could sometimes be seen travelling up the tha

lical devotions concluded, the inner circle would adjourn to plot the course of the british empire. this "unholy sodality" as it has been called, styled themselves, with suitably a depiction of strange ceremonies in an eighteenth century masonic lodge. global freemasonry dhk gothic flair "the friars of st. francis of medmenham" though they have been immortalized by their popular epithet "the hell-fire club" in that gossipy age there was much speculation about the infernal activities of the society, and in 1765, charles johnstone published a roman a clef entitled chrysal, or the adventures of a guinea, which was popularly believed to reveal the secrets of the "medmenham monks. the monks' most important precursor is the hell-fire club founded around 1719 in london by philip, duke of wharton

candal. the whole question of religion is central to the fascination that dashwood continues to exercise. a more sophisticated interpretation might seize upon the rumours of sexual magic, the abbey's kabbalistic book, the recurring image of harpocrates, dashwood's tenuous connection with the masonic order of the temple, and of course the thelemic motto on medmenham abbey to conclude that the hell-fire club was an early manifestation of "crowleyanity" amore sober-minded approach would pick out dashwood's masonic contacts and conclude, probably correctly, that the "chapter-room" was a masonic temple.121 the reason for including this lengthy quotation is to get an idea of the atmosphere in which eighteenth century masonry developed and of the influence it had on people. masonry appeared as a

GNOSTIC CATECHISM

axil' described the rituals of the 'new and reformed palladium, an androgynous and satanic rite ultimately derived from albert pike, one of the most prominent of american masons. this nonsense was avidly swallowed by the french anti-masonic lobby, as were the utterly fantastic tales of 'dr. bataille (dr. charles hacks) in le diable au xix siecle (1892-4. further fuel was added to the anti-masonic fire with the revelations of the supposed head of the 'new and reformed palladium, miss diana vaughan, soi-disant descendant of thomas vaughan the alchemist, and recent convert to rome. her memoires d'une ex-palladiste (1895-7) equals the work of 'dr. bataille' in its ridiculous tales of satanic wonders, but surpasses it in libels upon living english freemasons. she claimed that 'le chef actuel de

GNOSTIC HANDBOOK

ts three principles (2nd c) kether the divine will chokmah the logos binah sophia (saturn) we have deliberately chosen gnostic names here to prepare you for there use in our gnostic model of the universe as presented in the next chapter. chokmah and binah also form the polarity of male and female principles which give birth to the rest of the tree of life (they could also be easily related to the fire and ice of yggdrasil. geburah mars chesed jupiter tiphareth sun hod mercury netzach venus yesod moon malkuth earth these planes or world, which can be related to planets and realities bring together the remaining the gnostic handbook page 21 characteristics with the astral plane at the moon and the earth at the base. there are many attributions related to the kabbalah and as a system of class

irminsul was renowned for its size, but was destroyed by charlemagne in his attempted conversion of the saxons in the eighth century. from the world tree extends nine worlds or realms, five of which are on the central axis and four in the directions. pathways link all the worlds with the central axis. the gnostic handbook page 22 (the system of nine rather than seven duplicates the principles of fire and ice as distinct worlds, this is not found in later models of the universe such as the anglo saxon) the world in the center is called midgard. the word gard means dwelling, it is obviously related to the word garden. midgard is middle earth, the garden in which ex live our lives. it includes the physical world as it is perceived by our senses. encircling midgard is the world serpent (4th c

se such as the anglo saxon) the world in the center is called midgard. the word gard means dwelling, it is obviously related to the word garden. midgard is middle earth, the garden in which ex live our lives. it includes the physical world as it is perceived by our senses. encircling midgard is the world serpent (4th c) niflheim is the realm of ice and darkness, while muspellsheim is the world of fire and heat. the interaction between fire and ice, niflheim and muspellsheim (2nd c) is a major dynamic within the activity of the world tree. this interaction occurs in ginnungagap (1st c, an empty abyss, where the fire of muspellsheim mets of the icy rivers of niflheim and from this dynamic the giant ymir is born. odin and his brother, born from giants, carve up the body of ymir to create midg

eim mets of the icy rivers of niflheim and from this dynamic the giant ymir is born. odin and his brother, born from giants, carve up the body of ymir to create midgard. ymirs bones become the moutains, his teeth the rocks, his blood the rivers, his skull the vault of the sky, his hair the forests and grasses. like the titans, ymir's death creates mankind. hence midgard is a checkerboard on which fire and ice battle against each other until the game is completed. from the interaction of fire and ice within the great gap, the planes or worlds are formed. this model when examined critically (we will return to it in the next lesson) has a lot in common with the kabbalah and theosophical plane models. together they give us a good overview of the great chain of being. the planes or world below

h other until the game is completed. from the interaction of fire and ice within the great gap, the planes or worlds are formed. this model when examined critically (we will return to it in the next lesson) has a lot in common with the kabbalah and theosophical plane models. together they give us a good overview of the great chain of being. the planes or world below the triune forces of the void, fire and ice are: vanaheim is the world of the vanir. it is the realm of fertility, wealth and fecundity, fields of luscious crops, fruits, wildlife and pastoral beauty. jotunheim is the home of the giants. there are three types of giants, thursar, rises and etins, all children of ymir. ljosalfheim is the home of the light elves or lojosalfar. there are two classes of elves, the light inhabit the

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

too distant to mean much to us now. it is really only in egypt that we start to find the first records of a fully developed esoteric system, one which i may add, still seems unique in its beauty and complexity. the school of egypt in some sense forms the first link in a chain which spans history, it can be linked to the early esoteric traditions of the aryans, the tantric schools of tartary, the fire priests of zoroaster and the mystery cults of israel. these form some of the earliest nuclei from which later esoteric traditions evolved and developed. in these forms we find some of the most complete occult systems taught and practised throughout the millennia. since their demise the gnosis has continued, albeit in a different form. while these earlier civilisations offered racial and natio

al as the last. the sanskrit names for the four ages are krita or satya yuga, treta yuga, dvapara yuga and kali yuga. these can also be correlated to the greek tradition of dividing history into ages of gold, silver, bronze and iron. the krita yuga is the golden age, the age of spirit and from there onwards things get successively worse until the kali age, which ends in an apocalypse of water and fire. the evolutionary or technological worldview sees human life from a materialistic angle. life has evolved from amoeba to human, becoming more and more complex with related advances in culture and technology. when two worldviews as juxtapositioned and considered in the light of the alpha event, some interesting things come to our attention. gnostic theurgy page 19 if we decided to draw a chart

o the ripening of the energy at certain times of the year. this correlation of sexual secretions, time and energy represents one of the inner teachings of gnosticism as well as buddhist and hindu tantra. the characteristics of the city include life, earthquakes, plagues, fires and massacres. these refer to the intense dangers associated with the energies of this centre. it is the centre of sexual fire, and when the base centre is activated and force is manifested at this level it must be totally controlled so that the energies continue on upwards towards redemption. loss of control can mean destruction or obsession, a relevant maxim here is that "all acts of sex are acts of power. related to this characteristic is the mystery of the terrestrial and celestial paths, while both paths have mu

fixed, in the lower reaches of yetzirah (the astral) there is the strongest dialectic presence. the chasm or abyss is of great significance to the gnostics. it is the division between the light world and the archons, it is described variously as a wall, palisade, turnstile and portal. it is seen as the great divide or barrier (horos, and is said to be bounded with an embankment of dazzling white fire flaming walls. between the higher and lower worlds is a narrow bridge, a rope, a ladder or a gateway through which only the transfigured can pass. the best known symbol of this abyss is the cross (stauros, it is pre-christian in origin and includes pre and post christian symbolism. it emphasises that only through death to the world of the archons and rebirth and resurrection to light, can we

levels; known as the four worlds. these four worlds as seen as the four stages of the secret formula of the israelites, the tetragrammaton of yhvh. each symbolises a facet of the emanation process, in modern terms, they could be seen as initiation, transmission, fixation and manifestation or as archetypal, creative, formative and materials. they are also attributed to the four elements. atziluth. fire. yod. initiation. briah. water. he. transmission. yetzirah. air. vau. fixation. assiah. earth. he (final. manifestation. there a number of ways in which they can be related to the tree of life. the way we favour is to relate each world to the trinities of sephira, and assiah to malkuth. this can be extended so that there is a further tree of life in each world, thus formulating forty centres

GOETIA LUCIFERIAN

. angelic spirits are solar/air based spirits who posses a higher articulation of being, that is, they resonate with the more developed aspects of the self i.e. communion with the initiatic guide/holy guardian angel. demons are spirits/fallen angels which proceed to grow in shadows and the darkness of the earth, but are as significant and beneficial as angelic spirits. in unity these djinn are of fire and air, thus enflame the very essence of self in the illumination of being (black flame self- perception and being. black magick is the development and refinement of the self on every level. it can be unpleasant such as questioning yourself and testing your limits, and it can be pleasure filled. it is necessary not to grow lazy while working with these spirits, as the work will then disinteg

e self; to strengthen and explore the avenues of a strong and open mind. the black magician also understands the respect which is necessary with working with exterior forces which often relate in an interior context. this is the key to the goetic sorcery path which is for this reason considered dangerous. the path of magick is that godform of lucifer, the angel perfected. the luciferian spirit is fire born, alive, vigorous and strong in will and pride. lucifer ascends in the sun, and falls with the darkening of the moon. this is the path of magick itself as above, so below. the luciferian model is presented strongly in this book, as this is a gateway or key to the mind expanding and developing. no longer shall the horrid sickness of christianity be brought down in the goetic work no longer

ave been before. goetic sorcery should in itself be the grammar and foundation for the arte of magick, which is to ascend in the light and warmth of the sun. in order to fully understand and perceive the self and the light within one must explore the demonic or infernal realms. they often bring swift success, and a meteoritic fall into flame instead of the self within igniting the exterior brings fire unto the self, destroying it. be the flame that is the torch of magickal arte. preliminary work as one explores and seeks to understand those deep desires which motivate, inspire and sometimes terrify us, we are building a strong blackened tower of self. this allows us to not only understand our feelings and perceptions, but the possibilities of becoming something better. the goetia as it is

be found in the s.l. macgregor mathers translated the book of the sacred magic of abramelin the mage. 10 the four infernal princes are- lucifer east (from lux fero, light bearer. a common shadow association is lucifuge, latin for fly the light and may have close associations with mephistopheles. lucifer in this aspect is the angel of light, the adversary. lucifer is a title which is beheld by the fire djinn azazel being the first angel, fallen from the stasis of light. by this manner, lucifer is the liberator and developer of humanity with his gift of the black flame, or individualized self-perception. leviathan- west (from lvthn, the crooked serpent/dragon of the sea. leviathan is the daemon of immortality and initiation, that the beast and scarlet whore moves through to arise from the oc

ame, or individualized self-perception. leviathan- west (from lvthn, the crooked serpent/dragon of the sea. leviathan is the daemon of immortality and initiation, that the beast and scarlet whore moves through to arise from the oceans as the beast 666, the solar spirit of manifestation and creativity) satan south (from the root shtn, meaning adversary. satan is the name associated with azazel the fire djinn, who is also lucifer and samael. the goat with one thousand names by form. satan= set-an, the ancient egyptian god of darkness, chaos and isolation) satan is the adversary, whose symbol can be viewed as a forked stave which rises in the noon-tide sun. belial north (from bliol, a wicked one. belial is the spirit of the earth, created second after lucifer/azazel as a powerful angel. belia

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

circumstances. what is meant by normal circumstances is to say that other than conditions of using the ritual for balancing, grounding and conversing with the archangel auriel, it is usually not necessary to banish afterwar uthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 8:05 am the invoking pentagram ritual of fire the invoking pentagram ritual of fire relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands upon the breast, say le-olam, amen. facing east, use the index finger of the right hand, a dagger, o

hich ever roll in ceaseless motion. ruler over the ethereal vastness, where the throne of thy power is upraised, from the summit of which thine eyes behold all, and thy pure and holy ears hear all, help us thy children, whom thou hast loved since before the birth of the ages time! thy majesty golden, vast and eternal, shineth above the heaven of stars! above them art thou exalted. o thou flashing fire, there thou illuminateth all things with thine insupportable glory, whence flow the ceaseless streams of splendor which nourish thine infinite spirit. this infinite spirit nourisheth all, and maketh that inexhaustable treasure of generation which ever encompasseth thee- replete with the numberless forms wherewith thou hast filled it from the beginning. from this spirit arise those most holy k

the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental fire principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/m

GOLDEN DAWN LESSER BANISHING RITUAL OF THE HEXAGRAM

for lesser workings. before attempting to consecrate any magical weapons both the supreme ritual of the pentagram and hexagram should be learned. however, with this ritual and the lbrp, rituals such as israel regardie's middle pillar exercise can be performed -frater p.a.l. face east. perform the qabalistic cross as in the lbrp. perform the analysis of the keyword. trace the banishing hexagram of fire, in gold, before you in the air vibrate ararita and end in the sign of silence. turn to the south. trace the banishing hexagram of earth. vibrate ararita turn to the west. trace the banishing hexagram of air. vibrate ararita. turn to the north. trace the banishing hexagram of water. vibrate ararita. turn to the east. perform the analysis of the keyword. perform the rdthe sanctuary of maat ord

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

r a long period of performing the l.b.r.p. daily, your sphere of sensation is slowly but surely becoming accustomed to the energies. so when you have internally reached a state of openness, you can then judge for yourself that the presence of the archangels are truly undoubted. within its performance the magician traces a protecting circle, while his imagination is formulating an astral circle of fire within which to pursue his work. at the north, south, east, and west of this circle banishing pentagrams of the element earth are traced with the wand or sword. as these pentagrams are formed in midair with the elemental weapon, every effort should be made to impart vitality and reality to them. the blind performance of this ritual, as is so true of every aspect of theurgy, is quite useless

ams are formed in midair with the elemental weapon, every effort should be made to impart vitality and reality to them. the blind performance of this ritual, as is so true of every aspect of theurgy, is quite useless, and is a waste of both time and energy. the imagination, simultaneously, should be stimulated to create these pentagrams about the magician on the astral plane in glowing figures of fire, so that through the streaming lines of light and power, representative of the spiritual being, no lesser entity of any kind dare make its way. it is necessary that the magician make certain that he does not lower the elemental weapon after formulating a pentagram in mid-air. the circle must be complete, continuing in an unbroken line from pentagram to pentagram. the blazing five-pointed star

nads, are the minute sensitive points of spiritual consciousness, and in the reality of their existence and function is based not only the deepest sense of individuality but the basis of matter itself, and its concomitants of energy and physical life. these monads are at the root of the cell as of a mineral, brain matter as well as of vegetable life. the result of the formulation of the circle of fire and the flaming pentagrams, the vibration of the god-names and the invocation of both the angels of the cardinal points and the holy guardian angel, is that gradually the coarser cells or monadic atoms are ejected from the sphere of consciousness. to take their place other lives, more sensitive and refined, of a finer grade of spiritual substance, are attracted to the sphere of being, and inf

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

yte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archangels, air, fire, then water. go to the north and give the zelator sign (see the archangel auriel respond by making the sign in return) begin meditation with the archangel auriel "facing north standing or sitting with your eyes closed, visualize as clearly as possible all the details of auriel. the colors he may be wearing, the the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

orange on a blue background in hebrew. the temple is to be arranged in accordance with the practicus hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the wand, perform the lbrp (facing east, say the following invocation "so therfore first the priest who governs the works of fire must sprinkle with the lustral waters of the loud resounding sea. remain in the east. with the white end of the wand, trace the lesser invoking pentagram. thrust the wand through the center of the figure and vibrate "eheieh" do this also in the south, west, and finally in the north; drawing the same pentagram and intoning the same word in all four quarters. return to the east (remain in the e

neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archangels, fire, earth, then air. go to the west and give the practicus sign (see the archangel gabrriel respond by making the sign in return) begin meditation with the archangel gabriel "facing west standing or sitting with your eyes closed, visualize the archangel stepping out of the sea like the goddess venus. as clearly as possible visualize all the details of gabriel. the colors she may be the sanctuary

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

lem with the archangel name of raphael painted white on a black background in hebrew. the temple is to be arranged in accordance with the theoricus hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the wand, perform the lbrp (facing east, say the following invocation "such a fire existeth, extending through the rushings of air. or even a fire formless, whence cometh the image of a voice. or even a flahing light, abounding, revolving, whirling forth, crying aloud. remain in the east. with the white end of the wand, trace the lesser invoking pentagram. thrust the wand through the center of the figure and vibrate "yod heh vav heh" do this also in the south, west, and fin

neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archangels, fire, water, then earth. go to the east and give the theoricus sign (see the archangel raphael respond by making the sign in return) begin meditation with the archangel raphael "facing east standing or sitting with your eyes closed, visualize as clearly as the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:02 am "

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

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

worlds which ever roll in ceaseless motion. ruler over the etherial vastness where the throne of thy power is raised from the summit of which thine eyes behold all and thy pure and holy ears hear all help us, thy children, whom thou hast loved since the birth of the ages of time! thy majesty, golden, vast and eternal, shineth above the heaven of stars. above them art thou exalted. o thou flashing fire, there thou illuminatest all things with thine insupportable glory, whence flow the ceaseless streams of splendour which nourish thine infinite spirit. this infinite spirit nourishest all and maketh that inexhausible treasure of generation which ever encompasseth thee replete with the mumberless forms wherewith thou hast filled it from the beginning. from this spirit arise those most holy kin

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

e ground with the left foot and give the sign of silence (also called the "sign of protection) as a shield against all attack and protection from any reflux current of energy. go clockwise to the south and trace the banishing pentagram of spirit active while vibrating the name "bitom" draw the spirit sigil in the center and intone "eheieh" give the lvx signs. then trace the banishing pentagram of fire. vibrate "oip teaa pedoce" draw the sigil of leo in the center and vibrate "elohim" give the sign of philosophus. then give the projection sign and the sign of silence. go to the west and trace the banishing pentagram of spirit passive while vibrating the name "hcoma" draw the sigil of spirit in the center and intone "agla" give the lvx signs. trace the banishing pentagram of water the sanctu

"self-initiation into the golden dawn