Michael Wynn's Occult Reference Library
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d uranus, these two terms have been partially replaced by them. the effect of caput draconis is like neptune: n the effect of cauda draconis is like uranus: the names of the old planets are: sol a saturn l mars f venus c jupiter k mercury b moon 5 the hebrew alphabet the hebrew alphabet is given on the following page. each letter of this alphabet represents a number and has an additional meaning. five letters have a different shape when written at the end of a word, and also a different numerical value. of the finals, mem is distinguished by being the only oblong letter. the other four, kaph nun peh and tzaddi have tails which come below the line as shown. hebrew letters are written from right to left. the dogesh, or pointing, which represents the vowel sounds in modern hebrew script

n your arms and exiting through the hands, hearing the words echo throughout the ends of the universe. if done correctly, a mild dizziness will be felt. procedure c 79 step 1 perform the relaxation ritual. step 2 form the kether sphere. step 3 keeping in monotone, vibrate in middle c, hearing the words echo throughout the ends of the universe. step 4 continue vibrating in repetition from three to five times, until you feel comfortable with the tone. procedure d mix any of the above and find a combination you feel is best for you. never exclude the relaxation ritual or the importance of raising your consciousness to the kether sphere. for without the latter, you may attract lower energies. vibration is not easily attainable and usually needs plenty of practice and relaxation. just like the

the groin. form another sphere of light, then vibrate the god name shaddai el chai. step 6 moving down once again, visualize another beam of light emanating from the sphere in the groin area and shooting toward the region of the feet. seeing the feet completely engulfed in another sphere, begin vibrating the god name adonai ha-aretz. 95 when this last step is completed, you should have a total of five spheres, each brightly luminated and all connected by one beam of light. each of the spheres are attributed to the sephiroth on the pillar of mildness of the tree of life. the crown kether invisible daath solar plexus tiphareth groin yesod feet malkuth stay in this state for as long as you desire. you may use this time to meditate or contemplate on the energies invoked. at this time you may e

and higher forms of love. more in the area of agappe, rather than eros. the final card is placed to the left of the significator. this particular card explains the spiritual influences around you, filtered through the element of earth. in essence, this card sums up the air, fire, and water cards. in addition, it gives you some idea of the energies around you in a mundane aspect. now that you have five cards laid out before you, you can see that the cards form an equal armed cross. the equal armed cross is the tool of the path of tav, which is the universe card in the tarot. it is through the universe card that we enter the higher planes of spirituality. it is also interesting to note that the elements in the universe card and on path thirty-two, or tav, are completely balanced, or self-bal

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

d, and its frontier overstept. yet, by the same mighty doctrine which had just overthrown her ancient gods, subjugated eome was able to subdue her conquerors anew. by this means the flood-tide of invasion was gradually checked, the newly converted lands began to gather strength and to turn their arms against the heathen left in their rear. slowly, step by step, heathendom gave way to christendom. five hundred years after christ, but few nations of europe believed in him; after a thousand years the majority did, and those the most important, yet not all (see suppl. from greece and italy the christian faith passed into gaul first of all, in the second and thiid centuries. about the year 300, or soon after, we find here and there a christian among the germans on the ehine, especially the alam

1. yxayacras rdfiveiv and ev irvpl /iiuxxeti, od. 3, 332. 341. conf. de linguae usu in sacriliciis, nitzsch ad horn. od. 1, 207. in the folk-tales, whoever has to kill a man or beast, is told to bring in proof the tongue or heart, apparently as being eminent portions- aiav. 2 dliti obiet, to kindle an offering, koniginh. hs, 98. 58- worship. ribbons. to this day, at a fruit-gathering in holstein, five or six apples are left hanging on each tree, and then the next crop will thrive. more striking examples of this custom will be given later, in treating of individual gods. but, just as tame and eatable animals were especially available for sacrifice, so are fruit-trees (frugiferae arbores, tac. germ. 10, and grains; and at a formal transfer of land, boughs covered with leaves, apples or nuts

n slavs^ i am not convinced that numen can refer to the place. the plain sense seems to be' the divinity has that virtue (which the gemini have, and the name alcis' or 'of alx' or if dat. pi 'the alcae, alci. may not alcis be conn, with okkt] strength, safeguard, and the dat. cikki pointing to a nom. ax* uxkw i defend; or even caesar's alces and pausanias's axfcai elks% trans. temples. 67 four or five centuries after ulphilas, to the tribes of upper germany their word alah must have had an old-fashioned heathenish sound, but we know it was still there, preserved in composition with proper names of places and persons (see suppl: alaholf, alahtac, alahhilt, alahgund, alahtrut; alahstat in pago hassorum (a.d. 834, schannat trad. fuld. no. 404. alahdorp in mulahgowe (a.d. 856, ibid. no. 476. t

le of demons or devils, and utterly uproot their influence by laying an interdict on whatever yet remained of their worship. the merseburg poems show how, by way of exception, the names of certain gods were still able to transmit themselves in formulas of conjuring. pictures of heathenism in its debasement and decay have no right to be placed on a level with the report of it given by tacitus from five to eight centuries before, when it was yet in the fulness of its strength. if the adoration of trees and rivers still lingering in the habits of the people no longer bears witness to the existence of gods, is it not loudly enougli proclaimed in those imperfect and defective sketches by a ptoman stranger? when he expressly tells us of a deus terra editus, of heroes and descendants of the god (

heathen names of even these two days continued in popular use long after: ecce enim dies solis adest, sic enim barbaries vocitare diem dominicum consueta est, greg. tur. 3, 15. unliappily a knowledge of the gothic names of days is denied us. the sahhate dags, sabbato dags, which alone occurs in ulphilas, proves nothing, as we have just seen, against a planetary designation of the remaining six or five days. a sunnons dags, a menins dags may be guessed; the other four, for us the most im]dortant, i do not venture to suggest. their preservation would have been of the very highest value to our inquiry. old high germ. i. sunwan dag, 0. v. 5, 22. gl. bias. tg. lacombl. arch. 1, 6. ii. mdnin tac (without authority, for manitag, manotag in graff 2,795. 5, 358 have no reference; manetag in notker

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

roots magick, but it works. magick for your needs 'enough for my needs and a little more' is another of the maxims of this incredibly moral craft, as i mentioned earlier. you would be amazed the number of times i am asked 'okay, if you are a witch, how come you can't predict the lottery numbers' the answer is that it all comes down to need: and do i need a million pounds? true, like any mother of five children i lurch from one financial crisis to the next and when things get really dire, perhaps i could magically bring forward an anticipated payment or attract an unexpected windfall from abroad. but i don't really need a million pounds. and what about the negative effects? if i became incredibly rich, i would almost certainly lose the incentive to write. credit card bills are a powerful fo

ut best of all, through meditation, alone or as a group, you can work to create your own. if you are a solitary practitioner, you can read or recite your charge into a candle flame or in a wild, open place, and feel the energies resounding beyond and within you. you can also use it before divination or as an introduction to a ceremony for healing or greater understanding. meditation can last from five minutes to half an hour or more. in these initial stages, allow your own psyche to guide you as to when the experience is done. if other members of the group are still working, this is not a sign that their experience was more profound. sit quietly or lie down, enjoying the silence and allowing the images of your meditation to develop quite spontaneously. if you are working with a group, rema

continuing to do so throughout married life. this can be made into a ceremony of renewal. it also repels hostility and banishes fear. ruled by venus. herbal infusions as well as magical sachets, you can make herbs into infusions. add one level teaspoon (5 ml) of coarsely chopped dried herbs or two level teaspoons (10 ml) of freshly chopped leaves or flowers to a cup of boiling water; leave it for five minutes and strain. once the liquid has cooled, you can sprinkle it round rooms, furniture and personal property or add it to a bucket of water for washing floors. the roots and bark of some plants can be used to make a decoction. crush and powder two tablespoons (30 ml) of the herb and add to one pint (500 ml) of cold water. simmer the mixture until the quantity of water is reduced by half a

your body, your arms and though the crown of your hand (this process is sometimes referred to as raising a light body* then cast the circle. join hands if you are in a group and, beginning with the person in the north of the group, pass the power deosil from hand to hand, chanting: may the circle be unbroken* if you are working alone, walk around the outside of a visualised circle of light about five feet in diameter, pointing towards the ground with your power finger (the index finger of the hand you write with) or a wand made of willow, hazel or rowan or ash sharpened at one end. chant: circle of light, circle of healing, protect me within and aid this my working* empower the dried herbs by mixing them in a mortar and pestle with a few drops of laurel or eucalyptus essential oil- these

e also a number of good books on the market and i have listed a few at the back of this book that will advise on correct dosage. generally, oils such as lavender, chamomile, rose, rosewood and geranium are so mild that for an adult you can use up to ten drops quite safely in a bath full of water. however, do not add more than three drops of peppermint, lemon or cedarwood, and no more than four or five drops of other astringent or potent oils such as orange, pine, rosemary, tea tree and thyme to a bathful of water and follow instructions carefully. you can also put a drop or two of the milder oils on a handkerchief or inhale from the bottle, but again follow instructions to the letter. for children, use no more than four drops of mild oil (lavender, chamomile, rose, rosewood or geranium) in

ABRAMELIN1

a, table of hebrew and chaldee letters) of equivalents: introduction xii or in latin letters: in the key of solomon it is (as being a pentacle) inscribed within a double circle, wherein is written the following versicle from psalm lxxii, v. 8 his dominion shall be also from the one sea unto the other, and from the flood unto the world s end. in the hebrew, this versicle consists of exactly twenty five letters, the number of the letters of the square. it will be at once noticed that both this form and that given by abraham the jew are perfect examples of double acrostics, that is, that they read in every direction, whether horizontal or perpendicular, whether backwards or forwards. but the form given as a pentacle in the key of solomon the king is there said to be of value in adversity, and

s interesting to notice the number of directions in the third book of this work for producing similar effects to those there celebrated. for example, the ninth chapter of the third book gives the symbols to be employed for changing human beings into animals, one of the commonest incidents in the arabian nights, as in the story of the first old man and the hind, that of the three calendars and the five ladies of bagdad, that of beder and giauhare, etc, etc; as distinct from the voluntary transformation of the magician into another form, as exemplified in the story of the second calendar, the symbols for which are given in the twenty-first chapter of our third book. again these chapters will recall to many of my readers the extraordinary magical effects which faust is said to have produced;

to the rule of the numbers; in which there must be written the divine names, as well general as special. and in the centre of the lamen draw a hexagon7 or character of six corners; in the middle thereof write the name and character of the star, or of the spirit his governor, to whom the good spirit that is to be called is subject. and about this character let there be placed so many characters of five corners, or pentacles,8 as the spirits we would call together at once. but if we should call only one, nevertheless there must be made four pentagons, wherein the name of the spirit or spirits with their characters are to be written. now this lamen ought to be composed when the moon is in her increase, on those days and hours which agree to the spirit; and if we take a fortunate planet therew

, in order the better to entrap, deceive and hinder him from searching further for the true and certain foundation of this great science. at argentine i found a christian called james, who was reputed as a learned and very skilful man; but his art was the art of the juggler, or cup and balls player; and not that of the magician. in the town of prague i found a wicked man named antony, aged twenty-five years, who in truth showed me wonderful and supernatural things, but may god preserve us from falling into so great an error, for the infamous wretch avowed to me that he had made a pact with the demon, and had given himself over to him in body and in soul, and that he had renounced god and all the saints; while, on the other hand, the deceitful leviathan had promised him forty years of life

particular pacts, which had no true foundation; also all these arts demanded a very long space of time, and they were very false, and when these men were unsuccessful they had always ready a thousand lies and excuses. in the same city of constantinople i found two men of our law, namely, simon and the rabbin abrahame, whom we may class with rabbin moses of mayence. in egypt the first time i found five persons who were esteemed and reputed as wise men, among whom were four, namely, horay, abimech, alcaon, and orilach, who performed their operations by the means of the course of the stars and of the constellations, adding many diabolical conjurations and impious and profane prayers, and performing the whole with great difficulty. the fifth, named abimelu, operated by the means and aid of dem

ABRAMELIN2

essary that such a man9 give himself up unto a tranquil life, and that his habits be temperate; that he should love retirement; that he should be given neither unto avarice nor usury (that he should be the legitimate child of his parents is a good thing, but not as necessary as for the qabalah, unto which no man born of a clandestine marriage10 can attain; his age ought not to be less than twenty-five years nor more than fifty; he should have no hereditary disease, such as virulent leprosy; whether he be free or married importeth little; a valet, lackey, or other domestic servant, can with difficulty arrive at the end required, being bound unto others and not having the conveniences at disposal which are necessary, and which this operation demandeth. among women, there be only virgins who

mocked, and he chastiseth with corporal maladies those who make a mock of him. howbeit, he who is hindered from continuing through some unforeseen accident, sinneth in no way (17) it is impossible for him who hath passed fifty years of age to undertake this operation. thus also was it the custom in the true and ancient jewish law concerning the priesthood. also, he should not be less than twenty-five years of age (18) you shall not permit the familiar spirits to familiarise themselves too much with you, through your disputing and arguing with them; because they will propound so many affairs and things at once as to confound and trouble the mind (19) with the familiar spirits you should not make use of the symbols of the third book, unless it be those of the fifth chapter thereof;105 but i

ng that effect upon the earth, i.e, when he is in the sign of the lion; while when he is in that of the bull' his force will be rather that of germination, etc, when in the northern hemisphere. and the same with the other planets. also if working by the indian tatwas, we shall find it necessary to consider the position of the moon, the time in the day, and the course of the tatwa in the period of five gharis. of the sacred magic 112 course abraharn could not make the experiments of rabbin moses succeed if he substituted the laws of another plane for their own. 14 so it would be if he applied it to the angelic working; but equally it would be an error which, though not so great, would still entail failure, to apply laws exclusively of the angelic plane to those experiments which would mainl

ABRAMELIN3

of us. hereinafter will i set down the key of this operation, which is the only thing which facilitateth this operation to enjoy the vision of the holy angels, by placing the symbols15 given hereafter upon the brow of the child and of him who performeth the operation, as i have said in the first book, to which one can easily refer. i will say even as much as this, that out of an hundred scarcely five or six persons can attain unto the possession of this sacred magic without this key; for reasons which one can in no way disclose. also we should repeat the psalm vi. domine, ne in furore tuo arguas me, etc( o lord, afflict me not in thine anger. there is nothing in the world which we should so much desire as a true science, neither is there any more difficult to obtain than this one, because

ADDTLS

of squares in the vertical line of the great cross, that is in the linea dei patris filiique, will be 26, which answers to the gematria or number of hwhy. also the number of points in the geomantic symbols referred to the kerubim, fortuna major to e, rubeus to h, tristitia to k, and 25 amissio to b, are also 26 in number. the ten squares remaiing on the horizontal bar of the great cross, that is five on each side of the descending column, and not considering the two squares on the center where the shafts cross, will refer to the ten sephiroth. and the first three letters of those squares will symbolize the triad of the supernals operating through the quadrangle. table of attributions the following table of attributions, repreated though it is for the most part from earlier knowledge which

described will be a very fair representation thereof. the following statements concerning aspects of the philosophy underlying the enochian tablets are also written by g.h. fratre s.r.m.d. some of them are very profound and the student will do well if he gives them a good deal of attention especially in connection with the idea of the projection of the tree of life into a solid sphere and forming five pillars. this part of the enochian teaching is taken from a manuscript entitled x. the book of the concourse of the forces. binding together the powers of the squares in the terrestrial quadrangles of enoch. each of these terrestrial tablets of the elements is divided into 4 lesser angles by the great central cross which cometh forth as from the gate of the watch tower of the element itself

he ecliptic, a circle at the center of the zodiacal circle. it is demonstrated in the tarot manuscripts that when the 10 sephiroth in their grouping which is called the tree of life, are projected in a sphere (kether coinciding with the north pole, malkuth coinciding with the south pole, the pillar of mildness with the axis) then the pillars of severity and of mercy are quadrupled, i.e. there are five pillars instead of three pillars. the same scheme is therefore, applicable to the celestial heavens, and the mode of the governance of these tablets in the heavens is also set forth in these four tablets, terrestrial as well as in the heavens, is in the spaces between the 4 pillars. 30 that is, between the double pillars of severity and mercy. in these vast spaces at the ends of the universe

ADEPTUS MINOR INITIATION

ce of m and the four elements beneath the everlasting wings of the holy one "associate adeptus minor, what are the words inscribed upon the door of the tomb, and how is it guarded (wands of the 3 chiefs) 7 third "post centum viginti annos patebo. after 120 years i shall open. the door is guarded by the elemental tablets and by the kerubic emblems" chief "to 120 years are referred symbolically the five grades of the first order, to the revolution of the powers of the pentagram, and also the five preparatory examinations for this grade. it is written 'his days shall be 120 years' 120 divided by 5 equals 24, the number of hours in a day and of the thrones of the elders in the apocalypse. further, 120 equals the number of the 10 sephiroth multiplied by that of the zodiac, whose key is the work

ens door "who bringest thou here with thee" 9 aspirant (loudly and firmly gives speech "hear ye all that i, the honored frater/soror, stand before you, being a member of the 4=7 grade of the first order, the highest grade of the hermetic order of the golden dawn in the outer, a philosophus; one qualified to fill the important post of hiereus in a temple of the first order, one who hath passed the five examinations prescribed between the first and second orders, and hath been declared lord of the 24th, 25th and 26th paths in the portal of the adepti. i bear a written recommendation from the chiefs of my temple guaranteeing my qualifications, honor and fidelity; as also an attestation of my having passed the pentagonal examination. by virtue of these honors and dignities, i now come to deman

master hath said. v.h. frater hodos chamelionis, what is the symbolic age of the aspirant" hodos "his days are an hundred and twenty years" second "it is written 'my spirit shall not always strive with man, seeing that he also is flesh, yet his days shall be an hundred and twenty years' associate adeptus minor, unto what do those 120 years of the aspirant's symbolic age correspond" third "to the five grades of the first order through which it is necessary for the aspirant to have passed before he can enter the tomb of the sacred mountain. 12 for the three months interval between the grades of practicus and philosophus are the regimen of the elements; and the seven months between the philosophus and the portal symbolize the regimen of the planets; while the elements and the planets both wo

a stay of two years he came to spain, where he endeavored to reform the errors of the learned according to the pure knowledge he had received. but it was to them a laughing matter, and they reviled and rejected him, even as the prophets of old were rejected. thus also was he treated by those of his own and other nations when he showed them the errors that had crept into their religions. so, after five years residence in germany, he initiated three of his former monastic brethren, fraters g.w, i.a. and i.o, who had more knowledge than many others at that time. and by these four was made the foundation of the fraternity in europe" 16 "these worked and studied at the writings and other knowledge which c.r.c. had brought with him, and by them was some of the magical language transcribed (which

ess, but therein follow the custom of the country. 3) that every year on the day of corpus christi, they should meet at the collegium ad spiritum sanctum, or write the cause of absence. 4) every one should look for some worthy person of either sex, who after his decease might succeed him. 5) the word r.c. to be their mark, seal and character "the fraternity to remain secret for one hundred years. five of the fraters were to travel in different countries, and two were to remain with christian rosenkreutz" second "frater i.o. was the first to die, and then in england where he had wrought many wonderful cures. he was an expert qabbalist as his book 'h' witnessed. his death had been previously foretold him by c.r.c. but those who were later admitted were of the first order, and knew not when c

ALEE J BOOK OF AIWASS

k for results. godform will happen when you least expect it. the effect is unmistakable. the birth of a daemon we have discussed the spiritual evolution of the human soul, the expansion and contraction of the group soul until it's eventually distilled into one form, occupying a single time line. the oversoul (guardian) occupies this body. the daemonic incubation process now begins and lasts about five centuries. this is an extremely volatile, difficult period- roughly fifty per cent do not survive- they return to the all, back to square one. should the infant daemon emerge, it is still in a precarious situation. daemons do not measure time as we do- childhood is an occurrence spanning millions of your years. aiwass is a boy past puberty. avatars, saints and sinners they have, down through

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

sy to extract a method which is free from unnecessary and undesirable implications, and to make an interpretation of it intelligible to, and acceptable by, european minds. it is this system, and this interpretation of it, which i propose to put before you. 4. the great classic of sanskrit literature is the aphorisms of patanjali. he is at least mercifully brief, and not more than ninety or ninety-five percent of what he writes can be dismissed as the ravings of a disordered mind. what remains is twenty-four carat gold. i now proceed to bestow it. 5. it is said that yoga has eight limbs. why limbs i do not know. but i have found it convenient to accept this classification, and we can cover the ground very satisfactorily by classing our remarks under these eight headings. 6. these headings a

any of you will say 'that's all very well for him; let him speak for himself; as for me, i manage my home and my business so that everything runs on ball bearings' echo answers. 4. until you actually start the practice of yoga, you cannot possibly imagine what constitutes a disturbance. you most of you think that you can sit perfectly still; you tell me what artists' models can do for over thirty-five minutes. they don't. you do not hear the ticking of the clock; perhaps you do not even know whether a typewriter is going in the room; for all i know, you could sleep peacefully through an air-raid. that has nothing to do with it. as soon as you start the practices you will find, if you are doing them properly, that you are hearing sounds which you never heard before in your life. you become

not hear the ticking of the clock; perhaps you do not even know whether a typewriter is going in the room; for all i know, you could sleep peacefully through an air-raid. that has nothing to do with it. as soon as you start the practices you will find, if you are doing them properly, that you are hearing sounds which you never heard before in your life. you become hypersensitive. and as you have five external batteries bombarding you, you get little repose. you feel the air on your skin with about the same intensity as you would previously have felt a fist in your face. 5. to some extent, no doubt, this fact will be familiar to all of you. probably most of you have been out at some time or other in what is grotesquely known as the silence of the night, and you will have become aware of in

m. anyhow it hardly matters; we have surely had enough of niyama for one evening! 19. it is now proper to sum up briefly what we have learnt about yama and niyama. they are in a sense the moral, logical preliminaries of the technique of yoga proper. they are the strategical as opposed to the tactical dispositions which must be made by the aspirant before he attempts anything more serious than the five finger exercises, as we may call them- the recruit's drill of postures, breathing exercises and concentration which the shallow confidently suppose to constitute this great science and art. we have seen that it is presumptuous and impractical to lay down definite rules as to what we are to do. what does concern us is so to arrange matters that we are free to do anything that may become necess

tricks familiar to most scientific people from their student days. some of them are very significant in this connection of yoga. for instance, in the matter of endurance, such as holding out a weight at arm's length, you can usually beat a man stronger than yourself. if you attend to your arm, you will probably tire in a minute; if you fix your mind resolutely on something else, you can go on for five minutes or ten, or even longer. it is a question of active and passive; when asana begins to annoy you the reply is to annoy it, to match the active thought of controlling the minute muscular movement against the passive thought of easing the irritation and disturbance. 17. now i do not believe that there are any rules for doing this that will be any use to you. there are innumerable little t

ALEISTER CROWLEY ACROSS THE GULF

beholds his masterpiece already existing in the shapeless mass of marble, needing only the loving kindness of the chisel to cut away the veils of isis, so you may (perhaps) learn to behold the sum and summit of all grace and glory from this great observatory, the old absinthe house of new orleans. v'la, p'tite chat o across the gulf chapter i at last the matter comes back into my mind. it is now five years since i discovered my stele at bulak, but now until i obtained certain initiation in the city of benares last year did the memory of my life in the twenty-sixth dynasty when i was prince and priest in thebai begin to return. even now much is obscure; but i am commanded to write, so that in writing the full memory may be recovered. for without the perfect knowledge and understanding of t

e three active colours; these things conceal me, so that he who knoweth me hath passed beyond them" then did the god call us each separately to him, and in each ear did he whisper a secret formula and a word of power, pertaining to the grade to which i had appointed him. but to me he gave the supreme formula and the supreme word, the word that hath eight-and-seventy letters, the formula that hath five-and-sixty limbs. so then i devoted myself there and then to a completer understanding of osiris my god, so that i might discover his function in the whole course of the cosmos. for he that is born in the years of the power of a god thinketh that god to be eternal, one, alone. but he that is born in the hour of the weakness of the god, at the death of one and the birth of the other, seeith som

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

between the mythos of lovecraft, the magick of crowley, and the faith of sumer) lovecraft crowley sumer cthulhu the great beast as represented in "cthdh 666" ctha-lu, kutulu the ancient ones satan; teitan tiamat azathoth aiwass) azag-thoth the dunwich horror choronzon pazuzu shub niggurath pan sub ishniggarab) out of space the abyss absu; nar mattaru ia! io! iao! ia (jah; ea; lord of waters) the five-pointed grey star carven the pentagram the ar, or ub (plough sign; the original pentagram and the sign of the aryan race) vermis mysteriis the serpent erim (the enemy; and the sea as chaos; gothic; orm, or worm, great serpent) this is, of course, by no means a complete list but rather an inspirational sampling. meditation upon the various things mentioned in the mythos will permit the scholar

oth, and in the colours of ninib and inanna, that is, of black and white, for ninib knows the outer regions and the ways of the ancient ones, and inanna subdued the underworld and vanquished the queen thereof and the crown of calling shall bear the eight-rayed star of the elder gods, and may be of beaten copper, set in with precious stones. and thou shalt bear with thee a rod of lapis lazuli, the five-rayed star about thy neck, the frontlet, the girdle, the amulet of ur about thine arm, and a pure and unspotted robe. and these things shall be worn for the operations of calling only, and at other times shall be put away and hid, so that no eye may see them, save your own. as for the worship of the gods, it is after the fashion of your country, but the priests of old were naked in their rite

ALEISTER CROWLEY BOOK OF LIES

ks; down shower the barren thoughts. all life is choked. this desert is the abyss wherein the universe. the stars are but thistles in that waste. yet this desert is but one spot accursed in a world of bliss. now and again travellers cross the desert; they come from the great sea, and to the great sea they go. as they go they spill water; one day they will irrigate the desert, till it flower. see! five footprints of a camel! v.v.v.v.v [94] commentary( mu-beta) book of lies get any book for free on: www.abika.com 91 this number 42 is the great number of the curse. see liber 418, liber 500, and the essay on the qabalah in the temple of solomon the king. this number is said to be all hotch-potch and accursed. the chapter should be read most carefully in connection with the 10th aethyr. it is t

13 woman. this "toad" and "jewel" are further identified with the lotus and jewel of the well-known buddhist phrase and this seems to suggest that this "toad" is the yoni; the suggestion is further strengthened by the concluding phrase in brackets "keep us from evil, since, although it is the place of life, the means of grace, it may be ruinous [117] 54 kappa-epsilon-phi-alpha-lambda-eta nu-delta five and forty apprentice masons out of work! fifteen fellow-craftsmen out of work! three master masons out of work! all these sat on their haunches waiting the report of the sojourner; for the word was lost. this is the report of the sojourners: the word was love;(23) and its number is an hundred and eleven. then said each amo;(24) for its number is an hundred and eleven. each took the trowel fro

ked woman, playing by a stream, surrounded by birds and butterflies. the pole-axe is recommended instead of the usual razor, as a more vigorous weapon. one cannot be too severe in checking any faltering in the work, any digression from the path. book of lies get any book for free on: www.abika.com 117 [121] 56 kappa-epsilon-phi-alpha-lambda-eta nu-digamma trouble with twins holy, holy, holy, unto five hundred and fifty five times holy be our lady of the stars! holy, holy, holy, unto one hundred and fifty six times holy be our lady that rideth upon the beast! holy, holy, holy, unto the number of times necessary and appropriate be our lady isis in her millions-of-names, all-mother, genetrix-meretrix! yet holier than all these to me is laylah, night and death; for her do i blaspheme alike the

which moved it first [there is no first or last. and lo! thou art past through the abyss. book of lies get any book for free on: www.abika.com 163 [166] commentary( omicron-eta) the number of this chapter is that of the cards of the tarot. the title of this chapter is a pun of the phrase "weal and woe. it means motion and rest. the moral is the conventional mystic one; stop thought at its source! five wheels are mentioned in this chapter; all but the third refer to the universe as it is; but the wheel of the tarot is not only this, but represents equally the magickal path. this practice is therefore given by frater p. to his pupils; to treat the sequence of the cards as cause and effect. thence, to discover the cause behind all causes. success in this practice qualifies for the grade of ma

ALEISTER CROWLEY BOOK OF THE LAW

d here is usually interpreted as the hebrew letter tzaddi. i,58: i give unimaginable joys on earth: certainty, not faith, while in life, upon death; peace unutterable, rest, ecstasy; nor do i demand aught in sacrifice. i,59: my incense is of resinous woods& gums; and there is no blood therein: because of my hair the trees of eternity. i,60: my number is 11, as all their numbers who are of us. the five pointed star, with a circle in the middle& the circle is red. my colour is black to the blind, but the blue& gold are seen of the seeing. also i have a secret glory for them that love me. i,61: but to love me is better than all things: if under the night-stars in the desert thou presently burnest mine incense before me, invoking me with a pure heart, and the serpent flame therein, thou shalt

ALEISTER CROWLEY LIBER 777

. 20 b to 20 c the lord of the wide and fertile land. the king of the spirits of earth. 20 e to 20 f 32 bis the princess of the rushing winds. the lotus of the palace of air. rules a 3rd quadrant. the princess of the echoing hills. the lotus of the palace of the earth. rules a 4th quadrant of the heavens about kether. 31 bis the root of the powers of air the root of the powers of water. lxxv. the five elements (tatwas. lxxvi. the five skandhas. clxxxviii. the body. clxxxix. cxc. bodily functions. 11 vayu the blue circle sankhara breath speaking though 23 apas the silver crescent vedana chyle, lymph holding nutrition 31 agni or tejas the red triangle sa a blood moving moving 32 bis prithivi the yellow square rupa solid structures, tissues excreting matter 31 bis akasa the black egg vi nanam

ALEISTER CROWLEY LIBER CHANOKH

the chariot of the waters. the eleventh key oxiayala holado, od zodirome o coraxo das zodiladare raasyo. od vabezodire cameliaxa od bahala: niiso!11 salamanu telocahe! casaremanu hoel-qo, od ti ta zod cahisa soba coremefa i ga. niisa! bagile aberameji nonu ape. zodacare eca od zodameranu! odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a! the mighty seat ground, and there were five thunders that flew into the east. and the eagle spake and cried aloud: come away from the house of death! and they gathered themselves together and became12 (those) of whom it is measured, and it is as they are, whose number is 31. come away! for i have prepared (a place) for you. move therefore, and shew yourselves! unveil the mysteries of your creation. be friendly unto me, for i am the ser

ould be arranged by rows, thus: z l l r h i a a z c a a c b p a u p n h r h d m h i a i k k a a e e e i i e e l l l e e l l m g+ then reading down columns we get zaphkiel, zadkiel, cumael, raphael, haniel, michael, gabriel for the seven classical planets, with the final+ signifying the earth. 6: while there does indeed appear in tfr (p. 179) an arrangement of the letters from the black cross as a five by four table, this appears to have been a convenience adopted during the communication of the great table (table of watchtowers; as the letters were immediately afterwards written into the cross between the four tablets, described as the crosse of union, or black cross (ibid, p. 180. the importance it assumed in the golden dawn appears to derive from an intermediate source, possibly sloane m

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

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 it is the masculine type of female, the amazon, who is balanced in the number eight by the feminine type of male. in the numbe

nditions. the principal means of divination in history are astrology, geomancy, the tarot, the holy qabalah, and the yi king. there are hundreds of others; from pyromancy, oneiromancy, auguries from sacrifices, and the spinning-top of some ancient oracles to the omens drawn from the flight of birds and the prophesying of tealeaves. it will be sufficient for our present purpose to discuss only the five systems first enumerated. astrology is theoretically a perfect method, since the symbols employed actually exist in the macrocosm, and thus possess a 157 natural correspondence with microcosmic affairs. but in practice the calculations involved are overwhelmingly complicated. a horoscope is never complete. it needs to be supplemented by innumerable other horoscopes. for example, to obtain a j

exalted palaces of initiation is equally effective when employed to advise one in the ordinary business of life. the master therion has found the yi king entirely satisfactory in every respect. the intelligences which direct it show no inclination to evade the question or to mislead the querent. a further advantage is that the actual apparatus is simple. also the system is easy to manipulate, and five minutes is sufficient to obtain a fairly detailed answer to any but the most obscure questions. with regard to the intelligences whose business it is to give information to the diviner, their natures differ widely, and correspond more or less to the character of the medium of divination. thus, the geomantic intelligences are gnomes, spirits of an earthy nature, distinguished from each other b

ition: also perfume of the three essential types of magical and curative virtue; the subtle principle of animal life itself is fixed in them by the introduction of fresh living blood> the eucharist of "four" elements consists of fire, air, water, and earth. these are represented by a flame for fire, by incense or roses for air, by wine for water, and by bread and salt for earth. the eucharist of "five" has for basis wine for taste, a rose for smell, a flame for sight, a bell for sound, and a dagger for touch. this sacrament is implied in the mass of the phoenix in a slightly different form. 180 the eucharist of "six" elements has father, son, and holy spirit above; breath, water, and blood beneath. it is a sacrament reserved for high initiates<
ng elements in nature. 17) every magician possesses an astral universe peculiar to himself, just as no man's experience of the world is coterminous with that of another. there will be a general agreement on the main points, of course; and so the master therion is able to describe the principal properties of these "planes, and their laws, just as he might write a geography giving an account of the five continents, the oceans and seas, the most notable mountains and rivers; he could not pretend to put forth the whole knowledge that any one peasant possesses in respect of his district. but, to the peasant, these petty details are precisely the most important items in his daily life. likewise, the magician will be grateful to the master therion for the compass that guides him at night, the map

ALEISTER CROWLEY MAGICK WITHOUT TEARS

o me that you should confine yourself very closely to the actual work in front of you. at the present moment, of course, this includes a good deal of general study; but my point is that the terms employed in that study should always be capable of precise definition. i am not sure whether you have my little essays toward truth. the first essay in the book entitled "man" gives a full account of the five principles which go to make up man according to the qabalistic system. i have tried to define magic without tears get any book for free on: www.abika.com 25 these terms as accurately as possible, and i think you will find them, in any case, clearer than those to which you have become accustomed with the eastern systems. in india, by the way, no attempt is ever made to use these vague terms. t

. very good; let us start by the simplest of all possible enquiries- and the most difficult "what is anything "what do we know" and other questions that spring naturally from these. magic without tears get any book for free on: www.abika.com 57 i see a tree. i hear it- rustling or creaking in the wind. i touch it- hard. i smell it- acrid. i taste it- bitter. now all the information given by these five senses has to be put together, although no two agree in any sort of way. the logic by which we build up our complex idea of a tree has more holes than a sponge. but this is to jump far ahead: we must first analyze the single, simple impression "i see a tree" this phenomenon is what is called a "pointevent" it is the coming together of the two, the seer and the seen. it is single and simple; y

of "natural numbers, is an individual. the other numbers with perhaps a few exceptions (e.g. 41817) are composed of their primes. each of these ideas may be explained, investigated, understood, by means very various. firstly, the hebrew, greek and arabic numbers are also letters. then, each of these letters is further described by one of the (arbitrarily composed "elements of nature" the four (or five) elements, the seven (or ten) planets, and the twelve signs of the zodiac. all these are arranged in a geometrical design composed of ten "sephiroth (numbers) and twenty-two "paths" joining them; this is called the tree of life. every idea soever can be, and should be, attributed to one or more of these primary symbols; thus green, in different shades, is a quality or function of venus, the e

these speculations tend to be idle. the important thing is to make contact with beings, whatever their nature, who are superior to yourself, not merely in degree but it kind. that is to say, not merely different as a great dane differs from a chihuahua, but as a buffalo differs from either. of course you are perfectly right about the senses, though i would not agree to confine the meaning to the five which are common to most people. there must, one might suspect, be ways of apprehending directly such phenomena as magnetism, electrical resistance, chemical affinity and the like. let me direct you once more to the book of the law, chapter ii, vs. 70- 72 "there is help& hope in other spells. wisdom says: be strong! then canst thou bear more joy. be not animal; refine thy rapture! if thou dri

www.abika.com 186 then there are devices: style- rhythm, cadence, rime, ornamentation of a thousand kinds. i think one may take it that the good writer makes use of such artifice to make his meaning clear; the bad writer to obscure it, or to conceal the fact that he has none. one of the best items of the education system at the abbey in cefal was the weekly essay. everyone, including children of five or six, had to write on "the housing problem "why athens decayed "the marriage system "buddhist ethics" and the like; the subject didn't matter much; the point was that one had to discover, arrange and condense one's ideas about it, so as to present it in a given number of words, 93 or 156, or 418 as like as not, that number, neither more nor less. a superb discipline for any writer. i had a

ALEISTER CROWLEY MEDITATION

but nobody ever knows exactly what happened to him. making every possible deduction for fable and myth, we get this one coincidence. a nobody goes away, and comes back a somebody. this is not to be explained in any of the ordinary ways. there is not the smallest ground for the contention that these were from the start exceptional men. mohammed would hardly have driven a camel until he was thirty-five years old if he had possessed any talent or ambition. st. paul had much original talent; but he is the least of the five. nor do they seem to have possessed any of the usual materials of power, such as rank, fortune, or influence. moses was rather a big man in egypt when he left; he came back as a mere stranger. 8 christ had not been to china and married the emperor's daughter. mohammed had n

wand> and niyama the hindus have place these two attainments in the forefront of their programme. they are the "moral qualities" and "good works" which are supposed to predispose to mental calm "yama" consists of non-killing, truthfulness, non-stealing, continence, and non-receiving of any gift. in the buddhist system "sila "virtue" is similarly enjoined. the qualities are, for the layman, these five: thou shalt not kill. thou shalt not steal. thou shalt not lie. thou shalt not commit adultery. thou shalt drink no intoxicating drink. for the monk many others are added. the commandments of moses are familiar to all; they are rather similar; and so are those given by christ<talmud> in the "sermon on the mount" some of

to make himself at home in the new world, this conviction will become absolute<five minutes> 36 another rationalist consideration is this. the student has not been trying to excite the mind but to calm it, not to produce any one thought but to exclude all thoughts; for there is no connection between the object of meditation and the dhyana. why must we suppose a breaking down of the whole process, especially as the mind bears no subsequent traces of any interference, such as

uce any one thought but to exclude all thoughts; for there is no connection between the object of meditation and the dhyana. why must we suppose a breaking down of the whole process, especially as the mind bears no subsequent traces of any interference, such as pain or fatigue? surely this once, if never again, the hindu image expresses the simplest theory! that image is that of a lake into which five glaciers move. these glaciers are the senses. while ice (the impressions) is breaking off constantly into the lake, the waters are troubled. if the glaciers are stopped the surface becomes calm; and then, and only then, can it reflect unbroken the disk of the sum. this sun is the "soul" or "god" we should, however, avoid these terms for the present, on account of their implications. let us ra

in the last section. from below dhyana seems like a trance, an experience so tremendous that one cannot think of anything bigger, while from above it seems merely a state of mind as natural as any other. frater p, before he had samadhi, wrote of dhyana "perhaps as a result of the intense control a nervous storm breaks: this we call dhyana. samadhi is but an expansion of this, so far as i can see" five years later he would not take this view. he would say perhaps that dhyana was "a flowing of the mind in one unbroken current from the ego to the non-ego without consciousness of either, accompanied by a crescent wonder and bliss" he can understand how that is the 39 natural result of dhyana, but he cannot call dhyana in the same way the precursor of samadhi. perhaps he does not really know th

ALEISTER CROWLEY SEPHER SEPHIROTH

minator +lw# moses (cf. 351) h#m shiloh (perhaps ghe whose it is h or gpacific h; also a place name) hly# he was appeased (esther 7:10) hkk# 346 a spring; spring water rwqm a water-pipe; channel rwnc the will (i.r.q. 90; delight, favour, grace (i.z.q. 102) nwcr 347 palanquin (ct. 3:9; bridal bed; nuptial chariot( gwedlock, or the artificial sky under which they are joined in wedlock h) nwyrp) 348 five; to set in array #mx 350 a sapphire (ex. 28:18) ryps ophir; a young mule; dust of the earth rp( the horn; head; to send out rays, shine nrq vacuum mqyr [conscious] intelligence lk# tooth n# and god saw that it was good bw+ yk myhl )ryw 351 man #n) ishim, flames: the angelic choir of malkuth; burnt or incense offering my) lifted)#n moses the initiator (cf. 346) h#wm hiram-abif (a cunning artif

t it was good bw+ yk myhl )ryw 351 man #n) ishim, flames: the angelic choir of malkuth; burnt or incense offering my) lifted)#n moses the initiator (cf. 346) h#wm hiram-abif (a cunning artificer at the temple of solomon in the legend) pyb) mryx 352 the exalted light hl(m rw) long of nose (i.e. merciful: a title of the supreme god (cf. 362) myp) kr) lightnings, flashings myqrb an approach nbrq 353 five h#mx the secret of hwhy is to his fearers (ps. 25:14) wy)ryl hwhy dws delight, joy hxm# 354 grew fat; anointed n#d a temporary remitting h+m# demons myd# 355 thought; idea hb#xm year; sleep hn# pharaoh (derived from the egyptian for ggreat house h) h(rp sphere; number; emanation hryps 356 expiations, atonements myrwpk a young mule rpw( spirits of the living nyyxd nyxwr 357 iniquity)#wn 358 sh

ALEISTER CROWLEY TAO TEH KING

t sentence will be. there is a natural sense of being the one writing it, and criticisms may arise in the mind of the form 'now why did i write that. i should have written- this tendency is valuable for insight, but must be checked in making true copies. it is properly expressed by calligraphy and by careful notes and commentaries) i completed my translation within three days, but during the last five years i have constantly reconsidered every sentence. the manuscript has been lent to a number of friends((weh note: lady harris would be one of these. hence, there may be other typescripts beside the one used for this proof- reading, with later alterations by crowley, scholars who have commended my work, and aspirants who have appreciated its adequacy to present the spirit of the master's tea

ing a plane. the plane is the real thing, the lines infinitely small in comparison, and serving only to define it. so also the 'self' is an imaginary limit marking off the divisions of the body of god. the errors of ahamkara (the ego-making faculty) is to take the illusory surface for the sphere. cf. liber ccxx concerning the nature of nuit) 12 chapter xii the withdrawal from the external. 1. the five colors film over sight; the five sounds make hearing dull; the five flavours conceal taste; occupation with motion and action bedevil mind; even so the esteem of rare things begetteth covetousness and disorder((this is the regular yogi doctrine, and may be tested by experience of various bhavanas and other proper concentrations. but laotze draws a parallel for social or political use. to exci

ot seeketh only to benefit himself((the magick powers must be exerted only according to the whole will of the universe without partiality) 3. in the tao of heaven, there is no distinction of persons in its love; but it is for the true man to claim it. 85 chapter lxxx isolation. 1. in a little kingdom of few people it should be the order that though there were men able to do the work of ten men or five score, they should not be employed((at this high pressure) though the people regarded death as sorrowful, yet they should not wish to go elsewhere. 2. they should have boats and wagons, yet no necessity to travel; corslets and weapons, yet no occasion to fight. 3. for communication they should use knotted cords((the curse of modern society is the press: babble of twaddle, like a drunk prostit

ALEISTER CROWLEY THE HEART OF THE MASTER

e 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 of all, within the emblem of a ruby rose of five petals upon a golden cross was engraved: christian rosencreutz (for so were the brethren discreet to conceal his true name. after whom came three names great and terrible that i write not in this place. lastly appeared this newly-writ hieroglyph of the lion, and the name of that brother was hidden from me. then was i shewn the mystery of the words: how in the first period of recorded history

ALEISTER CROWLEY THE I CHING

ition by the very excellent& perfect prince and reverend senior; knight of the red eagle, knight hermetic philosopher- senator steven santiago. completed may 1, 1989. uu the i ching a new translation of the book of changes by the master therion introduction the yi king is mathematical and philosophical in form. its structure is cognate with that of the qabalah; the actual apparatus is simple, and five minutes is sufficient to obtain a fairly detailed answer to any but the most obscure questions. to mega therion the tao 1. tao concentrateth itself upon kether as a point. 2. tao directeth itself within chokmah and becometh the male force. he is called yang, and is symbolized by a solid line. 3. tao expandeth in binah and becometh the female force. she is called yin, and is symbolized by a br

thin chokmah and becometh the male force. he is called yang, and is symbolized by a solid line. 3. tao expandeth in binah and becometh the female force. she is called yin, and is symbolized by a broken line. 4. these three: tao, yang and yin, bring forth heaven and earth, and all contained therein. the apparatus 0. tao is the source of the yi king, as of all. 1. thou shalt obtain 6 chinese coins. five shall be of one metal and the sixth of another. one side ye shall call yang, and the other yin (heads and tails. 2. these coins should be kept in a wrapped black cloth, and no other should lay his hand upon them. for they swell with thine aura when used with sincerity and repititon. 3. hast no coins? six sticks will serve. paint one side solid and the other broken. one of the six is especial;

ALEISTER CROWLEY THE LOST CONTINENT

the atlanteans, as will presently appear. of the ethics of this people little need be said. their word for 'right' is 'phph' made by blowing with the jaw drawn sharply across from left to right, thus meaning 'a spiral life contrary to the course of the sun. we may assume it as 'contrary "whatever is, is wrong" seems to have been their first principle. legs were 'wrong' because they only carry you five miles in the hour: let us refuse to walk; let us ride horseback. so the horse is 'wrong' compared to the train and the motor-car; and these are 'wrong' to the aeroplane. if speed had been the atlantean's object, he would have thought aeroplanes 'wrong' and all else too, so long as the speed of light was not surpassed by him. curious survivals of these laws are found in the jewish transcript o

s. in spite of this the men of atlas 'smote them with rods' or 'fell upon them with their cones, and routed them utterly. this mention of rods and cones has absurdly suggested to commentators that the atlanteans used their eyes, and hypnotised the enemy. to state such an opinion is sufficient to expose its author to the contempt of the thoughtful. altogether 86 battles were fought, extending over five years, before the natives were reduced to sue for peace. this was granted on generous terms, which the colonists broke, as soon as they dared to do so, in accordance with the invariable rule of colonists, then as much as today. however, it was nigh on a hundred years before the first college of magic was established. previously the atla had been carried about as occasion demanded. it was now

is the head of our conspiracy. in other words, they were the loyalists, the magicians of the high house the rebels. this was why they had cut themselves off, because their own head was against them. it was instantly resolved to go to the high house, and demand the custody of 'to her. nearing the goal, however, a remnant of the ancient reverence half cowed even the ringleaders--i may mention that five of every six of the heretics were women--when they saw a stern phalanx of magicians, its point threatening their centre. as they wavered, a woman cried "they are only men such as we are" the ranks stiffened; on all sides the army closed upon the tiny phalanx, which only numbered 66 all told. it was then that the truth was known. ere a blow could be struck, the attacking party vanished; it was

establish a new dynasty of atlanteans to be the mainstay and mainspring of the earth, the pioneers of their own path to heaven, and to our lord and father, the sun! and he put his hand upon his thigh, and swore it. by the ineffable, tla, and by the holy zro, did he swear it, and entered into the body of the new atla that is alive upon the earth .pa notes: chapter i: p3. there were four (some say five) distinct races, each having several sub-races. but the main characteristics were the same. some alleged the portuguese and the english to be survivals of this or kindred stock. p3. or zra'd. the zr is drawled slowly; then the lips are suddenly curled back in a sneering snarl, and the vowel sharply and forcibly uttered. it is disputed whether this word is connected with the sanscrit sri, holy

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ent of this verse. in nu is had concealed; by had is nu manifested. nu being 56 and had 9, their conjunction results in 65, adonai, the holy guardian angel. also hoor, who combines the force of the sun with that of mars. adonai is primarily solar, but 65 is a number sacred to mars. see the "sepher sephiroth ,and "the wake world" in "know om pax" for further details on 65. note moreover, the sixty-five pages of the ms. of liber legis. or, counting nv 56, had 10, we get 66, which is (1-11. had is further the centre of the key-word abrahadabra. the new comment the theogony of our law is entirely scientific, nuit is matter, hadit is motion, in their full physical sense<metaphysical sense, suggest close analogies> they are the tao and teh of chinese philosophy

lysis. it is no reply to this criticism to say that all men can be convinced if they are sufficiently trained, for who is to guarantee that such training does not warp the mind? but when we have brushed away these preliminary objections, we find that the nature of the statement itself is not, and cannot be, more than a statement of correspondences between our ideas. in the example chosen, we have five ideas; those of duality, of straightness, of a line, of enclosing, and of space. none of these are more than ideas. each one is meaningless until it is defined as corresponding in a certain manner to certain other ideas. we cannot define any word soever, except by identifying it with two or more equally undefined words. to define it by a single word would evidently constitute a tautology. we

he appendix has not yet been recovered. kenneth grant, in his "magical and philosophical commentaries" pp. 105-108 has a lengthy extension here. the providence of the extension is not definitely known to be crowley at this writing, hence cannot be included here. abrahadabra is "the key of the rituals" because it expresses the magical formulae of uniting various complementary ideas; especially the five of the microcosm with the six of the macrocosm. al i,21 "with the god& the adorer i am nothing: they do not see me. they are as upon the earth; i am heaven, and there is no other god than me, and my lord hadit" the old comment 21. refers to the actual picture on the stele. nuit is a conception immeasurably beyond all men have even thought of the divine. thus she is not the mere star-goddess

tails; but that "in the category of two-tailed things, there is no extension of cat. nothingness is that about which no positive proposition is valid. we cannot truly affirm "nothingness is green, or heavy, or sweet. let us call time, space, being, heaviness, hunger, the categories. if a man be heavy and hungry, he is extended in all these, besides, of course, many more. but let us suppose these five are all. call the man x; his formula is then t s b h h x. if he now eat he will cease to be extended in hunger; if he be cut off from time and gravitation as well, he will now be represented by the formula s b x. should he cease to occupy space and to exist, his formula would then be 0 x. this expansion is equal to 1; whatever x may represent, if it be raised to the power of 0 (this meaning m

e succession of winged victories that had been sealed by a treaty of peace whose clauses might be summed up in some such trite expression as "beauty depends upon form. it would be quite impracticable to go fully into the subject of this vision of the star-sponge, if only because its ramifications are omniform. it must suffice to reiterate that it has been the basis of most of my work for the last five years, and to remind the reader that the essential form of it is "nothingness with twinkles. i conclude this note, therefore, by quoting certain chapters of liber aleph, in which i have described various cognate forms of the vision "de gramine sanctissimo arabico "recall, o my son, the fable of the hebrews, which they brought from the city of babylon, how nebuchadnezzar the great king, being

ALEISTER CROWLEY THE OTO GNOSTIC MASS

earth. he thrones the priestess upon the altar. the deacon and the children follow, they in rank, behind him. the priestess takes the book of the law, resumes her seat, and holds it open on her breast with her two hands, making a descending triangle with thumbs and forefingers. the priest gives the lance to the deacon to hold, and takes the ewer from the child, and sprinkles the priestess, making five crosses, forehead, shoulders, and thighs. the thumb of the priest is always between his index and medius, whenever he is not holding the lance. the priest takes the censer from the child, and makes five crosses, as before. the children replace their weapons on their respective altars. the priest kisses the book of the law three times. he kneels for a space in adoration, with joined hands, knu

lanet or another, or in any star, or aught else, unto them may there be granted the accomplishment of their wills; yea, the accomplishment of their wills 'a(c)umgn 'a(c)umgn 'a(c)umgn. the people: so mote it be. all sit. the deacon and the children attend the priest and priestess, ready to hold any appropriate weapon as may be necessary. vi of the consecration of the elements the priest makes the five crosses. 3 12 on paten and cup; 4 on paten alone; 5 on cup alone. the priest: life of man upon earth, fruit of labour, sustenance of endeavour, thus be thou nourishment of the spirit! he touches the host with the lance. by the virtue of the rod be this bread the body of god! he takes the host. to(c)uto'(c)esti t(c)o s(c)oma mou. he kneels, adores, rises, turns shows host to the people, turns

of labour, inspiration of endeavour, thus be thou ecstasy of the spirit! he touches the cup with the lance. by the virtue of the rod be this wine the blood of god! he takes the cup. to(c)uto'(c)esti t(c)o pot(c)hrion t(c)ou'(c)aimatos mou. he kneels, adores, rises, turns, shows the cup to the people, turns replaces the cup, and adores. music. for this is the covenant of resurrection. he makes the five crosses on the priestess. accept, o lord, this sacrifice of life and joy, true warrants of the covenant of resurrection. the priest offers the lance to the priestess, who kisses it; he then touches her between the breasts and upon the body. he then flings out his arms upward, as comprehending the whole shrine. let this offering be borne upon the waves of aethyr to our lord and father the sun

strikes his breast. all repeat this action. hear ye all, saints of the true church of old time now essentially present, that of ye we claim heirship, with ye we claim communion, from ye we claim benediction in the name of 'ia(c)q. he makes three crosses on paten and cup together. he uncovers the cup, genuflects, takes the cup in his left hand and the host in his right. with the host he makes the five crosses on the cup. 1 3 2 5 4 he elevates the host and the cup. the bell strikes'(c)agios'(c)agios'(c)agios 'ia(c)q. he replaces the host and the cup, and adores. vii of the office of the anthem the priest: thou who art i, beyond all i am, who hast no nature and no name, who art, when all but thou are gone, thou, centre and secret of the sun, thou, hidden spring of all things known and unknow

ALEISTER CROWLEY THE QABALAH

en. xlix, 10, hlyc aby, yeba shiloh= 358, which is the numeration of the word jycm, messiah.4 thus also the passage, gen. xviii. 2 hclc hnhw, 3 i.e. the kaballah unveiled. as scholem (major trends in jewish mysticism) and others have pointed out, the three tracts translated by mathers are actually fairly minor in the scheme of the zohar (a reasonably complete english translation of which occupies five quarto volumes) t.s. 4 the quote from genesis, in jacob s blessing to judah, is generally taken as the earliest reference to the messiah. other meanings of 358 are discussed later in this article t.s. liber lviii 7 vehenna shalisha, and lo, three men, equals in numerical value laprw layrbg lakym wla, elo mikhael gabriel ve-raphael, these are michael, gabriel and raphael; for each phrase= 701

y connects the city of pyramids reference with the 12 by 13 squares on each of john dee s tablets of the watchtowers and the pyramids drawn on each square in the golden dawn s book of the concourse of the forces t.s. 52 also arb, he created, second word of genesis t.s. 53 see the remarks 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 elemen

d 207= 9 23, hyj, life. at this time licht, liebe, leben was the mystic name of the mother-temple of the g\d. 72 twza, a hebrew spelling of azoth, also adds to this number. vide liber cdxiv t.s. 73 comparing this with the mathers translation, this appears to be a loose paraphrase of von rosenroth s glosses rather than a direct quote; the relevant paragraphs are 696 and 697 t.s. liber lviii 42 the five letters used in the word are a, the crown; b, the wand, d, the cup; h, the sword; r, the rosy cross; and refer further to amoun the father, thoth his messenger, and isis, horus, osiris, the divine-human triad. also 418= way ta, the essence of iao, q.v. this short analysis might be indefinitely expanded; but always the symbol will remain the expression of the goal and the exposition of the pat

ALEISTER CROWLEY THE SWORD OF SONG

5 the time, another song shall flit responsive to another tune. september s shadow falls on june, but dull november s darkest day is lighted by the sun of may. 10 here s now i got a better learning. it s a long lane that has no turning! mad as a woman-hunted urning, the lie-chased alethephilist* sorcery s maw gulps the beginner: 15 in pain s mill neophytes are grist: disciples ache upon the rack. five years i sought: i miss and lack; agony hounds lagoan twist; i peak and struggle and grow thinner, 20 and get to hate the sight of dinner. with sacred thirst, i, soul-hydroptic,1 read levi2 and the cryptic coptic ;3 with anet her-k uaa en ra,4 and atwuynxd arps 25 while good macgregor5 (who taught freely us) bade us investigate cornelius agrippa and the sorceries black of grim honorius and abr

ve you have this hour, but certainly have not, my friend) of keeping close the mind to one 410 thing at a time suppose, the sun. i gain this (reverence to ganesh!)46 and at that instant comprehend (the past and future tenses vanish) what fichte comprehends. division, 415 thought, wisdom, drop away. i see the absolute identity of the beholder and the vision. there is a lake* amid the snows wherein five glaciers merge and break. 420 oh! the deep brilliance of the lake! the roar of ice that cracks and goes crashing within the water! glows the pale pure water, shakes and slides the glittering sun through emerald tides, 425 so that faint ripples of young light laugh on the green. is there a night* this simile for the mind and its impressions, which must be stilled before the sun of the soul can

illiance of the lake! the roar of ice that cracks and goes crashing within the water! glows the pale pure water, shakes and slides the glittering sun through emerald tides, 425 so that faint ripples of young light laugh on the green. is there a night* this simile for the mind and its impressions, which must be stilled before the sun of the soul can be reflected, is common in hindu literature. the five glaciers are, of course, the senses. the sword of song 36 so still and cold, a frost so chill, that all the glaciers be still? yet in its peace no frost. 430 arise! over the mountains steady stand, o sun of glory, in the skies alone, above, unmoving! brand thy sigil, thy resistless might, 435 the abundant imminence of light! ah! o in the silence, in the dark, in the intangible, unperfumed, in

a credulous fool; not the one man of his time, not a debauched genius (for sir r. burton in this phrase has in a sense anticipated my discovery) but a mere elizabethan. this the greatest poet of all time? then we must believe that gloucester was right, and that eclipses caused the fall of lear! observe that before this shakespeare has had a sly dig or two at magic. in king john, my lord, they say five moons were seen to-night but there is no eyewitness. so in macbeth. in a host of spiritual suggestion there is always the rational sober explanation alongside to discredit the folly of the supernatural. shakespeare is like his own touchstone; he uses his folly as a stalking-horse, and under the presentation of that he shoots his wit. here, however, the mask is thrown off for any but the utter

self confronted with the crux: that a buddhist, convinced intellectually and philosophically of the truth of the teaching of gotama; a man to whom buddhism is the equivalent of scientific methods of thought; an expert in dialectic whose logical faculty is bewildered, whose critical admiration is extorted by the subtle vigour of buddhist reasoning; i am yet forced to admit that, this being so, the five precepts are mere nonsense. if the buddha spoke scientifically, not popularly, not rhetorically, then his precepts are not his. we must reject them or we must interpret them. we must inqure: are they meant to be obeyed? or and this is my theory are they sarcastic and biting criticisms on existence, illustrations of the first noble truth; reasons, as it were, for the apotheosis of annihilation

ALEISTER CROWLEY EQ I 1

correctly. 26 4. it is better to try first, the easier form of the experiment, by guessing only the suit. 5. remember that in 78 experiments you should obtain 22 trumps and 14 of each other suit; so that, without any clairvoyance at all, you can guess right twice in 7 times (roughly) by calling trumps each time. 6. note that some cards are harmonious. thus it would not be a bad error to call the five of swords("the lord of defeat) instead of the ten of swords("the lord of ruin. but to call the lord of love (2 cups) for the lord of strife (5 wands) would show that you were getting nothing right. similarly, a card ruled by mars would be harmonious with a 5, a card of gemini with "the lovers" 7. these harmonies must be thoroughly learnt, according to the numerous tables given in 777. 8. as y

lly never get so short of breath that you are compelled to breathe out jerkily or rapidly. 8. strive after depth, fulness, and regularity of breathing. 9. various remarkable phenomena will very probably occur during these practices. they must be carefully analysed and recorded. 29 v "dharana- control of thought" 1. constrain the mind to concentrate itself upon a single simple object imagined. the five tatwas are useful for this purpose; they are: a black oval; a blue disk; a silver crescent; a yellow square; a red triangle. 2. proceed to combinations of simple objects "e.g, a black oval within a yellow square, and so on. 3. proceed to simple moving objects, such as a pendulum swinging, a wheel revolving &c. avoid living objects. 4. proceed to combinations of moving objects "e.g, a piston r

his love lives evermore. she is of the faery blood; all smaragdine flows its flood. 42 glowing in the amber sky to ensorcelled porphyry. she hath eyes of glittering flake like a cold grey water-snake. she hath naked breasts of amber jetting wine in her bed-chanber, whereof whoso stoops and drinks rees the riddle of the sphinx. she hath naked limbs of amber whereupon her children clamber. she hath five navels rosy-red from the five wounds of god that bled; each wound that mothered her still bleeding, and on that blood her babes are feeding. oh! like a rose-winged pelican she hath bred blessed babes to pan! oh! like a lion-hued nightingale she hath torn her breast on thorns to avail the barren rose-tree to renew her life with that disastrous dew, building the rose o' the world alight with mu

ol and began teaching me his own trade. he had been an admirable workman in his time, of the old english sort- careful and capable, though somewhat slow. the desire was always present in him to grind and polish each glass as well as he could, and this practice had given him a certain repute with a circle of good customers. he taught me every part of his craft as he had learnt it; and, in the next five or six years, imbued me with his own wish to do each piece of work as perfectly as possible. but this period of imitation did not last long. before i reached manhood, i began to draw apart from my father, to live my own life and to show a love of reading and thinking foreign to his habit. it was religion which separated us. at school i had learnt some french and german, and in both languages

ast it seemed to me that i had got titian's range of colour quite as exactly as the old glasses had got claude's. but it was extraordinarily difficult to get his vision of form. however, i was determined to succeed; and, with infinite patience and after numberless attempts, success began slowly to come to me. to cut a long story short, i was able, in eight or ten years, to construct these four or five different sorts of glasses. claude-glasses and rossetti-glasses, of course; and also titian-glasses, velasquez-glasses and rembrandt-glasses; and again my mind came to anchor in the work accomplished. not that i stopped thinking altogether; but that for some time my thoughts took no new flight, but hovered round and about the known. as soon as i had made the first pair of rossetti-glasses, i

ALEISTER CROWLEY EQ I 5

ence left to pay those who have toiled day and night, six months, to bring it to perfection* readers can help us: firstly, by buying the edition de luxe; secondly, by buying copies for their friends; and thirdly, by advertising with us, or inducing others to do so* after the 21st of april 1911, copies of no. ii. of the equinox, of which only a few remain, will be sold at ten shillings, instead of five as hitherto. i should like to call attention to the immense amount of important material that awaits publication. there is the sepher sephiroth, referred to in this section of the temple of solomon the king; the complete writings of dr dee and sir edward kelly; a tremendous volume on the tarot; du potet's "magic unveiled" translated by john yarker, the venerable grand master general of the a

the inner meaning hereof, and it shall serve as a test of himself and his fellows. 9 9. let him now remain in the pyramid or cone of light, as an egg, but no more of blackness. 10. then let his body be in the position of the hanged man, and let him aspire with all his force unto the holy guardian angel. 11. the grace having been granted unto him, let him partake mystically of the eucharist of the five elements and let him proclaim light in extension; yea, let him proclaim light in extension. ii a a a "these loosen the swathings of the corpse; these unbind the feet of osiris, so that the flaming god may rage through the firmament with his fantastic spear- liber lapidis lazuli. vii. iii. 0. be seated in thine asana, or recumbent in shavasana, or in the position of the dying buddha. 1. think

e holy books. though one man should know by heart a thousand stanzas of the law, and not practise it, he has not understood the dhamma. that man who knows and "practises" one stanza of the law, he has understood the dhamma, he is the true follower of the buddha. it is the practice of the dhamma that constitutes the true buddhist, not the mere knowledge of its tenets; it is the carrying out of the five precepts, and not their repetition in the pali tongue; ti is the bringing home into our daily lives of the great laws of love and righteousness that marks a man as "samma-ditthi" and not the mere appreciation of the truth of that dhamma as a beautiful and poetic statement of laws which are too hard to follow. this dhamma has to be lived, to be 28 acted up to, to be felt as the supreme idol in

s the son of uneducated peasant people) he would build baby bridges over the streams in his country- untaught- and his bridges would bear men and cattle. there was a child, some ten years ago, in japan, who, when a baby, saw one day the ink and brush with which the chinese and japanese write, and, crawling with pleasure, reached out his chubby hand for them, and began to write. by the time he was five years old that baby, scarce able to speak correctly, could write in the chinese character perfectly- that wonderful and complex script that takes an ordinary man ten to fifteen years to master- and this baby of five wrote it perfectly. this child's power was exhibited all over the country, and before the emperor of japan; and the question that arises is, how did all these children get their p

l the difference between the sluggish, viscous 9, and the keen, ecstatic 11. 210. pertains to part ii. see liber 418. 214. rvch, the air, the mind. 220. pertains to part ii. the number of verses in liber legis. 231. the sum of the first 22 numbers, 0 to 21; the sum of the key-numbers of the tarot cards; hence an extension of the idea of 22, q.v. 270. i.n.r.i. see 5= 6 ritual. 280. the sum of the "five letters of severity" those which have a final form- kaph, men, nun, pe, tzaddi. also the number of the squares on the sides of the vault 7 x 40; see 5= 6 ritual. also rp= terror. 300. the letter hb:shin, meaning "tooth" and suggesting by its shape a triple flame. refers yetziratically to fire, and is symbolic of the holy spirit, rvch alhim= 300. hence the letter of the spirit. descending into

ALEISTER CROWLEY EQ I 5

est, and the archangel bore a flaming book, on which was written an in enochian. within was drawn a fiery scorpion, yet cold withal. until the book of the east be opened! until the hour sound! 5 until the voice vibrate! until it pierce my depth; look not on high! look not beneath! for thou wilt find a life which is as death: or a death which should be infinite. for thou art submitted to the four: five thou shalt find, but seven is lone and far. o lord god, let thy spirit hither unto me! for i am lost in the night of infinite pain: no hope: no god: no resurrection: no end: i fall: i fear. o saviour of the world, bruise thou my head with thy foot to save the world, that once again i touch him whom i slew, that in my death i feel the radiance and the heat of the moving of thy robes! let us al

the snake, and my soul is the soul of the crowned child. though an angel in white robes leadeth me, who shall ride upon me but the woman of abominations? who is the beast? am not i one more than he? in 22 his hand is a sword that is a book. in his hand is a spear that is a cup of fornication. upon his mouth is set the great and terrible seal. and he hath the secret of v. his ten horns spring from five points, and his eight heads are as the charioteer of the west. thus doth the fire of the sun temper the spear of mars, and thus shall he be worshipped, as the warrior lord of the sun. yet in him is the woman that devoureth with her water all the fire of god. alas! my lord, thou art joined with him that knoweth not these things. when shall the day come that men shall flock to this my gate, and

yea! thou shalt die, even as thou must die. for all that thou hast, thou hast not; all that thou art, thou art not! nenni ofekufa ananael laiada i maelpereji nonuka afafa adarepeheta peregi aladi niisa niisa lape ol zodir idoian. and i said: odo kikale qaa. why art thou hidden from me, whom i hear? and the voice answered and said unto me: hearing is of the spirit alone. thou art a partaker of the five-fold mystery. thou must roll up the ten divine ones like a scroll, and fashion therefrom a star. yet must thou blot out the star in the heart of hadit. 26 for the blood of my heart is like a warm bath of myrrh and ambergris; bathe thyself therein. the blood of my heart is all gathered upon my lips if i kiss thee, burns in my fingertips if i caress thee, burns in my womb when thou art caught u

there not one of all my adepts that shall come unto me, and cut off mine eyelids, that i may behold and destroy? now i take a dagger, and, searching out his third eye, seek to cut off the eye-lids, but they are of adamant. and the edge of the dagger is turned. 38 and tears drop from his eyes, and there is a mournful voice: so it hath been ever: so must it ever be! though thou hast the strength of five bulls, thou shalt not avail in this. and i said to him: who shall avail? and he answered me: i know not. but the dagger of penance thou shalt temper seven times, afflicting the seven courses of thy soul. and thou shalt sharpen its edge seven times by the seven ordeals (one keeps on looking round to try to find something else because of the terror of it. but nothing changes at all. nothing but

ter qoph, as may be seen by adding it up 'iota chi theta upsilon sigma is only connected with christianity because it was a hieroglyph of syphilis, which the romans supposed to have been brought from syria; and it seems to have been confounded with leprosy, which also they thought was caused by fish-eating. 50 one important meaning of 'iota chi theta upsilon sigma: it is formed of the initials of five egyptian deities and also of five greek deities: in both cases a magic formula of tremendous power is concealed. as to the holy table itself, i cannot see it for the blaze of light; but i am given to understand that it appears in another aethyr, of which it forms practically the whole content. and i am bidden to study the holy table very intently so as to be able to concentrate on it when it

ALEISTER CROWLEY EQUINOX EQ I 1 2

e value of the goods for which it is bartered. the exchange price of charas thus gives rise to much gambling. a pony-load (two pais or three maunds) sells for rs. 40 or rs. 50, the cost of transport to hoshiapur (the chief punjab depot) is rs. 100, and there it fetches from rs. 30 to rs. 100 per maund. retail dealers sell small quantities at a price that works out at rs. 200 to rs. 500 per maund. five years ago the kashgar growers, encouraged by the high prices, sowed a large crop and reaped a bumper harvest, only to find the market already overstocked and prices on the leh exchange fallen from rs. 60 to rs. 30 per maund. the following are 236 the imports of charas from ladakh and kashmir between 1904 and 1907: 1904-5 1905-6 1906-7 cwt. 2818. 2446. 2883 value. rs. 12,13,860. rs. 18,39,960

ations are recorded and the animals are returned to their quarters. the second day following, the observations upon the two dogs are reversed,"i.e. the animal receiving the test dose of the unknown receives a test dose of the known, and "vice vers and a second observation is made. if one desires to make a very accurate quantitative determination, it is advisable to use, not two dogs, but four or five, and to study the effects of the test dose of the unknown specimen in comparison with the test dose of the known, making several observations on alternate days. if the unknown is below standard activity, the amount should be increased until the effect produced is the same as for the test dose of the standard. if the unknown is above strength, the test dose is diminished accordingly. from the

blizzard, blight, by night or day, i know within 5 (usually within 2 the direction in which i faced when i left that tent or hut. and if i happen to have observed its compass bearing, of course i can deduce north by mere judgment of angle, at which i am very accurate. further, i keep a mental record, quite unconsciously, of the time occupied on a march; so that i can always tell the time within five minutes or so without consulting my watch. further, i have another automatic recorder which maps out distance plus direction. suppose i were to start from scott's and walk (or drive; it's all the same to me) to haggerston town hall (wherever haggerston may be; but say it's n.e. thence to maida vale. from maida vale i could take a true line for piccadilly again and not go five minutes walk out

fer from thirst it is a thirst of the body yet the thirst of the soul is deeper, and impossible to quench. lord adonai! let the powers of geburah plunge me again and again into the fires of pain, so that my steel may be tempered to that sword of magic that invoketh thy knowledge and thy conversation. hoor! elohim gibor! kamael! seraphim! graphiel! 71 bartzabel! madim! i conjure ye in the number five. by the flaming star of my will! by the senses of my body! by the five elements of my being! rise! move! appear! come ye forth unto me and torture me with your fierce pangs for why? because i am the servant of the same your god, the true worshipper of the highest. ol sonuf vaoresaji, gono ladapiel, elonusaha caelazod. i rule above ye, said the lord of lords, exalted in power.[from dr. dee's

yway, i'll do it. not a bad idea to ask thoth to send me taphtatharath with a little information as to the route i do not know where i am at all. this is a strange country, and i am very lonely. this shall be my ritual. 1. banishing pentagram ritual. 2. invoking ditto.[these will appear in no. 2,"liber o. ed. 86 3."the bornless one.[see the "goetia. ed. 4. the calls i vi with the rituals of the five grades.[from dr. dee's and the g. d. mss. ed. 5. invocation of thoth. 6.(no: i will "not" use the new ritual, nor will i discuss the matter. an impromptu invocation of adonai. 7. closing formulae. to work, then! 11.15. the ceremony went well enough; the forces invoked came readily and visibly; thoth in particular as friendly as ever i fancy he takes this record as a compliment to him he's w

ALEISTER CROWLEY EQUINOX EQ I 2 2

chery loth, from the brutality of besz to the plumed perjury of thoth! i held him holy. holier both than aught the bearers of the bier, thoum-aesh-neith and auramoth, saw in the hiding-house of fear. the sorceries that span the sphere, the spells that harness star and sun, i whispered in his siren ear- once, twice, and thrice for every one! once, twice, and thrice- the boon's begun! with four and five and six it stirs: with seven the druid dance is done, and death drives home his silver spurs! then- the last leap. what crowning curse can bid that cup of curses brim? how may god's maniac ministers lash the last languor out of him? 203 i did it. how? so great and grim the gods are, i may never guess. suffice it, on his mouth i swim a drowning dastard. the caress wakes the lost life. i see hi

his doubt? surely the sweat of the brow hath driven the demon out. surely the scented sleep that crowns the equal war is wiser than only to weep- to weep for evermore! now, at the crown of the year, the decadent days of october, i come to thee, god, without fear; pious, chaste, and sober. i solemnly sacrifice this first-fruit flower of wine for a vehicle of thy vice as i am thine to be mine. for five in the year gone by i pray thee give to me one; a love stronger than i, a moon to swallow the sun! 215 may he be like a lily-white goat crisp as a thicket of thorns, with a collar of gold for his throat, a scarlet bow for his horns! elaine carr (216) the temple of solomon the king book ii the scaffolding of the temple of solomon the king and the ten mighty supports which are set between the p

minor .24th .the veil. paroketh. 3 =8 4 =7 hod.lord of the paths.in the portal- netzach -of the vault of- practicus..27th..philosophus -the adepts water .dee. 25th. 31st .30th. 28th .29th. 2 =9 .yesod. theoricius .air. 32nd. 1 =10 malkuth zelator spirit 0 =0 neophyte diagram 2. the paths and grades. 243 only be drawn aside by invitation from the second order for the philosophus who has passed the five examinations symbolic of the five elements and the five paths leading from the first order thereto, and who has been duly approved of by the higher powers "the three grades of the second order are entitled: adeptus minor, or lesser adept, 5 =6 answering to tiphereth, the reconciler, in the midst of the sephirotic tree. adeptus major, or greater adept, 6 =5 answering to geburah. and adeptus ex

e particularly attributed to the element of "earth. the temple having been declared open, the "hierophant" says "except adonai build the house their labour is but lost that build it. except adonai keep the city, the watchman waketh but in vain! frater neophyte, by what aid do you seek admission to the 1 =10 grade of zelator of the g. d" illustration on page 262 approximated below: 1 the following five rituals are considerably abridged; chiefly to economise space and so allow the rituals of the neophyte and adeptus minor to be dealt with more fully. they are of little magical interest, value or importance. 31st. 32nd. 29th_ hb:shin hb:taw hb:qof_ hierophant/ red/ lamp_ banner of the west\ banner of the east_ hiereus x hegemon. spirit- lamp [salt. lights. salt. unshaded_ stolistes kerux dado

he flaming sword. illustration: approximated below\ diagram 13. the altar symbol in the 1= 10 ritual "this grade is especially referred to the element earth, and therefore, one of its principal emblems is the great watch-tower on the terrestrial tablet of the north. you will observe that the hermetic cross, which is also called fylfat. is formed of seventeen squares taken from a square of twenty- five lesser squares. 263 these seventeen squares represent the sun, the four elements, and the twelve signs. in this grade the lamps on the pillars are unshaded, showing that you have quitted the darkness of the outer" illustration. approximated below_ diagram 14. the hermetic cross. the neophyte then retires for a short time before commencing the second ritual of this grade, which consists chiefl

ALEISTER CROWLEY EQUINOX EQ I 2

hamilton, kent& co.ltd. contents page editorial 1 liber o 11 the herb dangerous (part ii) the psychology of hashish. by oliver haddo 31 reviews 90, 104, 385 the garden of janus. by aleister crowley 91 the dream circean. by marital nay 105 the lost shepherd. by victor b. neuburg 131 a handbook of geomancy 137 the organ in king's chapel, cambridge, by g. h. s. pinsent 162 a note on genesis 163 the five adorations. by dost achiha khan 186 illusion d'amoureux. by francis bendick 187 the opium-smoker 191 postcards to probationers. by aleister crowley 196 the wild ass. by alys cusack 201 the sphinx at gizeh. by lord dunsany 205 the priestess of panormita. by elaine carr 209 the temple of solomon the king (book ii) 217 amongst the mermaids. by norman roe 335 ave adonai. by aleister crowley 351 t

few days. some samples may be totally inert. this fact has led to the almost total abandonment of the use of the drug in medicine. further, the personal equation counts for much. allan bennett in chancery lane had on one occasion taken sufficient conium (hemlock) to kill forty men without the smallest result of any kind. in kandy i had (for the first time in my life) taken two hundred and twenty-five drops of laudanum in five hours, also with no more result than would have been produced by ten drops upon the average man. our equation was therefore composed exclusively of variables, and wide variables at that! nothing for it, then, 39 but rule-of-thumb! the old chancery lane rule: begin with half the minimum dose of the pharmacopoeia, and if nothing happens within the expected time, double

(alpha. i devoted much pains to obtaining this effect alone by taking only the minutest doses, by preparing myself physically and mentally for the experiment, and by seeking in every possible way to intensify and prolong the effect. simple impressions in normal consciousness are resolved by hashish into a concatenation of hieroglyphs of a purely symbolic type. just as we represent a horse by the five letters h-o-r-s-e, none of which has in itself the smallest relation to a horse, so an even simpler concept such as the letter a seems resolved into a set of pictures, a fairly large number, possibly a constant number, of them. these glyphs are perceived together, just as the skilled reader reads h-o-r-s-e as a single word, not letter by letter. these pictorial glyphs, letters as it were of t

ndard drug, upon isolating the substance responsible for effect (alpha, and so on, we might find a reliable and harmless adjuvant to the process which i have optimistically named scientific illuminism. but at least for the present we have not arrived so far. in my own case i should know fairly well what to do, well enough to get my little "loosening of the girders of the soul" at a guess twice in five times, perhaps more. not surely enough to guarantee results to other people without a lengthy series of experiments, still less to recommend them to try for themselves, unless under skilled supervision. my present appeal is to recognised physiologists and psychologists to increase the number and accuracy of their researches on the introspective lines which i have laid down above, possibly wit

loit, and dotards drivel of. think of what we claim! that concentration and its results can open the closed palace of the king, and answer the riddle of the sphinx. all science only brings us up to a blind wall, the wall of philosophy; here is your great ram to batter a breach and let in the forlorn hope of the children of the curse to storm the heights of heaven. one single trained observer with five years' work, less money than would build a bakehouse, and no more help than his dozen of volunteer students could give him, would earn himself a fame loftier than the stars, and set mankind on the royal road to the solution of the one great problem. scientific illuminism would have deserved its name, or mysticism would have received a blow which would save another young fool like myself from

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he arm: upper lobes, left to right: sulfur, mercury, salt. lower lobes, left to right: salt, mercury, sulfur. right lobes, top to bottom: sulfur, salt, mercury. left lobes, top to bottom: mercury, sulfur, salt. next inward from the lobes and furnishing a center for orientation of the symbols of the lobes, each arm contains the same device, an upright pentagram interlaced for clock-wise trace. the five elemental symbols stand out beyond each point in the usual g. d. allocation, clockwise from top: spirit, water, fire, earth, air. all four of these devices are oriented the same way, without regard to the placement on the cross. the device on the lower arm is further distinguished by being placed in the lower half of that arm, divided from the upper by a horizontal line, at the intersections

upper half: astrological symbols of virgo, scorpio, virgo, sun. center point, lower half: i, n, i, r (for inri) minor point to counter-clockwise: l, v (calvary cross, x (for lvx. minor point to clockwise: i, a, i, o (for iaoi. the entire center and intersection is occupied by a large figure, circular in general outline and extending into the arms. this has at its very center a calvary cross with five petaled stylized rose done in five equal sections with a petal at top. there are four points outward from the intersections of the cross and the figure is mostly contained in an open circle which would actually circumscribe a greek cross. this being a calvary cross, the lower arm extends into the next ring of the figure. the next ring outward from the center is composed of three petals, each

letters of the hebrew alphabet. clockwise from top: hb:heh, hb:qof, hb:tzaddi, hb:ayin, hb:samekh, hb:nun, hb:lamed, hb:yod, hb:tet, hb:chet, hb:zain, hb:vau. the door of the vault is guarded by the elemental tablets,4 and by the cherubic emblems, and upon it is written the words "post centum viginti annos patebo" which the chief adept explains as follows] the 120 years refer symbolically to the five grades of the first order, and to the revolution of the powers of the pentagram; also to the five preparatory examinations for this grade. it is written "his days shall be 120 years" and and 120 divided by five yields 210 twenty-four, the number of hours in a day, and of the thrones of the elders in the apocalypse. further, 120 equals the number of the ten sephiroth multiplied by that of the

:tzaddi_ pisces hb:qof (black_ illustration on page 211 described "65. the chief adept's wand" the top of the wand is a winged-sun disk or ba-hadit. extending down from this to either side along the upper quarter of the wand shaft are two uraeus serpents, facing to left and right. the serpent to the right wears the egyptian red crown and that to the left the white crown. the shaft is divided into five sections with the lower four marked to the left by the symbols of the elements and the middle three with the hebrew mother letters to the right. the five sections of the shaft are marked from top to bottom thusly: white, dee red hb:shin, air yellow hb:aleph, water blue hb:mem, spirit black. illustration on page 211 described "diagram 66. the phoenix wand" this wand is shaped like the wes scep

nd given unto another be a sincere and genuine pledge of fraternity; respect his or her secrets and feelings, as thou wouldst respect thine own; bear with one another, and forgive one another_ even as the master hath said. v.h. fra: hodos camelionis, what is the symbolic age of the aspirant "introducer" his days are 120 years [the "third adept" further explains this as follows] this refers to the five grades of the first order, through which it is necessary for the aspirant to have passed before he can enter the vault of the sacred mountain. for the three months' interval between the grades of practicus and philosophus is the regimen of the elements; and the seven months interval between the first and second orders symbolises the regimen of the planets. while the elements and the planets b

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dealing with transcendental subjects. it hears all sides and has no axe to grind. c. selected poems of francis thompson. fifth thousand. methuen and co, and burns and oates. no price. long years ago, in 1898, i was one of the very few admirers of francis thompson. his wealth of thought and pomp of diction more than atoned for the too frequent turgidity of his music. now, it seems, i am but one of five thousand just persons. so much the better for them! the more the merrier! aleister crowley. scientific idealism. by w. kingsland. rebman, limited. 7"s" 6"d" net. science and idealism have laboured long, and have at last brought forth a book worth reading and rereading, a book worth studying and restudying. mr. w. kingsland is to be congratulated; the "forward" alone is worth the price asked

elf confronted with the crux: that, a buddhist convinced intellectually and philosophically of the truth of the teaching of gotama; a man to whom buddhism is the equivalent of scientific methods of thought; an expert in dialectic, whose logical faculty is bewildered, whose critical admiration is extorted by the subtle vigour of buddhist reasoning; i am yet forced to admit that, this being so, the five precepts3 are mere nonsense. if the 304 buddha spoke scientifically, not popularly, not rhetorically, then his precepts are not his. we must reject them or we must interpret them. we must inquire: are they meant to be obeyed? or_ and this is my theory_ are they sarcastic and biting criticisms on existence, illustrations of the first noble truth "reasons" as it were, for the apotheosis of anni

lustrations of the first noble truth "reasons" as it were, for the apotheosis of annihilation? i shall show that this is so. the first precept. 1 "lycidas" line 130. 2 the school whose buddhism is derived from the canon, and who ignore the degradation of the professors of the religion, as seen in practice. 3 the obvious caveat which logicians will enter against these remarks is that pansil is the five virtues rather than precepts. etymologically this is so. however, we may regard this as a clause on my side of the argument, not against it; for in my view these are virtues, and the impossibility of attaining them is the cancer of existence. indeed, i support the etymology as against the futile bigotry of certain senile buddhists of to-day. and, since it is the current interpretation of budd

volition of others. if i 4 fielding hall, in "the soul of a people" has reluctantly to confess that he can find no trace of this idea in buddha's own work, and calls the superstition the "echo of an older faith" 5 the argument that "the animals are our brothers" is merely intended to mislead one who has never been in a buddhist country. the average buddhist would, of course, kill his brother for five rupees, or less. breathe, i diminish the stock of oxygen available on the planet. in those far distant ages when earth shall be as dead as the moon is to-day, my breathing now will have robbed some being then living of the dearest necessity of life. that the theft is minute, incalculably trifling, is no answer to the moralist, to whom degree is not known; nor to the man of science, who sees t

saw truth. he, who was freed from the coils of the great serpent theli coiled round the universe, he knew how deep the slaver of that snake had entered into us, infecting us, rotting our very bones with poisonous drunkenness. and so his cutting irony_ drink no intoxicating drinks! when i go to take pansil,9 it is in no spirit of servile morality; it is with keen sorrow gnawing at my heart. these five causes of sorrow are indeed the heads of the serpent of desire. four at least of them snap their fangs on me in and by virtue of my very act of receiving the commands, and of promising to obey them; if there is a little difficulty about the fifth, it is an omission easily rectified_ and i think we should make a point about that; there is a great virtue in completeness. 309 yes! do not believe

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powder, which is then washed several times with alcohol; this is afterwards partially distilled and evaporated until it reaches the consistency of an extract; this extract is treated with water, which dissolves the gummy foreign matter, and the resin then remains in a pure condition. this product is soft, of a dark green colour, and possesses to a high degree the characteristic smell of hashish. five, ten, fifteen centigrammes are sufficient to produce surprising results. but the haschischine, which may be administered under the form of chocolate pastilles or small pills mixed with ginger, has, like the "dawamesk" and the "extrait gras" effects more or less vigorous, and of an extremely varied nature, according to the individual temperament and nervous susceptibility of the hashish-eater;

as the fluttering of warm wings in the outer 137 darkness, and the stars are not; to the savage, as welcome ball of fire, and the glittering eyes of the beasts of night: to us, as spheres of earth's familiar elements and many hundred million miles away. and to the man of ten thousand years hence_ who knows! and to him a hundred million years after that_ who cares! senses may come and go, and the five may become ten, and the ten twenty, so that the beings of that last far-off twilight may differ from us, as we differ from the earthworm, and the weeds in the depths of the sea. but enough_ become the changless one, and ye shall leap past a million years, and an hundred hundred million in the twinkling of an eye. nay! for time will burst as a bubble between your lips; and, seeing and understa

the sacrament is efficacious, though administered by an unworthy priest, so will his love of truth enable him to turn even the evil counsels of a knave to his advantage. to return, how can these multiform desires be silenced, and the one desire be realised so that it engulf the rest? to this question we must answer as we have answered elsewhere "only by a one-pointedness of the senses_ until the five-sided polygon become pyramidal and vanish in a point. the base must be well established, regular, and of even surface; for as the base so the summit. in other words, the five senses must be strong and healthy and without disease. an unhealthy man is unfitted to perform a magical operation, and an hysterical man will probably end in the qliphoth or bedlam. a blind man will not be able to equil

on, possible shocks from imprudence, and so on, even to ecstasy on the one hand, and death or madness on the other.7 6 "doctrine and ritual of magic" p. 196. 7 "goetia" pp. 1-3. thus we see that the aspirant must become a "magnet" and attract all desires to himself until there is nothing outside of 147 him left to attract; or repel all things, until there is nothing left to repel. in the east the five senses are treated in their unity, and the magical operation becomes purely a mental one, and in many respects a more rational and less emotional one. the will, so to speak, is concentrated on itself by the aid of a reflective point_ the tip of the nose, the umbilicus, a lotus, or again, in a more abstract manner, on the inhalation and exhalation of the breath, upon an idea or a sensation. th

fic experiments. during this period p. learnt what may be termed the alphabet of ceremonial magic_ namely, the workings of practical evocations, the consecrations and uses of talismans, invisibility, transformations, spiritual development, divination, and alchemical processes, the details of which are dealt with in a manuscript entitled "z.2" of the order of the golden dawn, which is divided into five books, each under one of the letters of the name hb:heh hb:vau hb:shin hb:heh hb:yod. these five books show how the 0= 0 ritual may be used as a magical formula. they are as follow: hb:yod book i practical evocation a. the magical circle. b. the magician, wearing the great lamen of the hierophant, and his scarlet robe. the hierophant's lamen is on the back of a pentacle, whereon is engraved t

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by looking hard at a point on the wall constantly and without winking for many days he would be able to obtain an hypnotic power even to deadly and hostile current of will. on the 16th p. left agra and went to delhi, and there on the 23rd he was joined by d. a, and these two with their companions on the following day journeyed to rawal pindi and from this city they set out together to travel for five months in the northern and little frequented districts of baltistan, and to seek that great solemnity and solitude which is only to be found amongst the greatest mountains of earth. with the dhy na visions and trance we arrive at another turning point in frater p.'s magical ascent. for several years he had worked by the aid of western methods, and with them he had laid a mighty and unshakable

ing a sphinx with the intention of one day endowing it with life so that it might carry out her evil wishes; and that her victim was miss q. p. wishing to ease his friend's mind asked h. l. to take him to miss q.'s address at which mrs. m. was then living. this h. l. did. the following story is certainly one of the least remarkable of the many strange events which happened to frater p. during his five months' residence in paris, 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, sea

ll having repelled the sound vibrations of the air, and brought the sense of hearing into equilibrium. now the upward mounting filament of smoke has become the ascending columns of a great volcano, there is a titanic blast behind it- a will to ascend. and as the smoke and flame is belched forth, so terrific is its strength, that even a hurricane cannot shake it or drive it from its course. as the five senses become subdued, fresh hosts of difficulties spring up irrationally from the brain itself. and, whichever way we turn, a mob of subconscious thoughts pull us this way and that, and our plight in this truculent multitude is a hundred times worse than when we commenced to wrestle with the five senses. like wandering comets and 185 meteorites they seemingly come from nowhere, splash like f

ying "my good boy, if you ever intend becoming strong, the first thing you must do is to buy a pair of my four pound dumb- bells and my sixpenny book on physical culture" 291 the buddha (it is true) did not encourage bloodshed, in spite of his having died from an overfeed of pork, but as mr. a. crowley has said, many of his present-day followers are quite capable of killing their own brothers for five rupees. the western theory that buddhists are lambs and models of virtue is due to the fact that certain western vices are not so congenial to the asiatic as they are to the european; and not because buddhists are incapable of enjoying themselves. 292 buddhism as a schism from the brahminical religion may in many respects be compared with lutheranism as a schism from the catholic church. both

istianity of constantine and the popes, that full-blooded christianity which so soon swallowed the mystical christ and the anaemic communism of the "canaille" which followed him. conventional buddhism is pre-eminently the "nice" religion of the bourgeoisie; it neither panders to the superstition of the masses nor palliates the gallantries of the the dogmatism of literal buddhism appalled him. the five precepts, which are the yama and niyama of buddhism, he at once saw, in spite of nagasena and prig milinda, must be broken by every arahat each time he inhaled a breath of air. they were as absurd as they were valueless. but behind all this tantalizing "frou-frou" this "lingerie de cocotte" beautifully designed to cover the narded limbs of foolish virgins, sits the buddha in silent meditation

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nveiled; 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 cry, a questing dread, as if (god's death) there coursed alone the beast, within whose belly sounds that marvellous music monotone as if a thirty couple hounds quested within him. now, by christ and by his pitiful five wounds- even as a lover to his tryst, that beast came questing in the hall, one flame of gold and amethyst, bodily seen then of them all. then came he to sir palamede, nestling to him, as sweet and small as a young babe clings at its need to the white bosom of its mother, as christ clung to the gibbet-reed! then every knight turned to his brother, sobbing and signing for great gladness; and

okseller" the triumph of pan. poems by victor b. neuburg. this volume, containing many poems- nearly all of them hitherto unpublished- besides the triumph of pan, includes the romance of olivia vane. the first edition will be limited to two hundred and fifty copies: two hundred and twenty on ordinary paper, whereof less than two hundred are for sale; and thirty on japanese vellum, of which twenty-five are for sale. these latter copies will be numbered, and signed by the author. the binding will be half-parchment with crimson sides; the ordinary copies will be bound in crimson cloth. occultism to the readers of "the equinox- all who are interested in occult and masonic lore should write to frank hollings for his catalogue of over 1,000 volumes. sent post free on receipt of name and address

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mopolita, i do begin to set down all that i accomplish in this work: and may the peace of god, which passeth all understanding, keep my heart and mind through christ jesus our lord. let my mind be open unto the higher: let my heart be the centre of light: let my body be the temple of the rosy cross. ex deo nascimur in jesu morimur per spiritum sanctum reviviscimus. we must now digress in order to five some account of the eastern theories of the universe and the mind. their study will clarify our view of frater p's progress. the reader is advised to study chapter vii of captain j. f. c. fuller's "star in the west" in connection with this exposition. 47 4 lost under dramatic circumstances at frater p. a.'s house in 1909. the agnostic position direct experience is the key to yoga; direct expe

annihilated both.18 god, immortality, freedom, are appearances and not realities, they are m y and not atman; space, time and causality19 are appearances and not realities, 11 brihad ranjaka upanishad, 2. 4. 5b. 12 the highest men are calm, silent and unknown. they are the men who really know the power of thought; they are sure that, even if they go into a cave and close the door and simply think five true thoughts and then pass away, these five thoughts of theirs will live through eternity (vivek nanda "karma yoga" udbodhan edition, pp. 164, 165) 13 or the unconsciously known. 14 deussen "ibid, p. 76. 15 "rigveda (griffiths, i. 164. 46 "you may call the creator of all things by different names: liber, hercules, mercury, are but different names of the same divine being (seneca, iv, 7. 8. 1

necessary to explain the mystical constitution of the human organism and the six chakkras which constitute the six stages of the hindu tau of life. the constitution of the human organism firstly, we have the atman, the self or knower, whose being consists in a trinity in unity of, sat, absolute existence; chit, wisdom; ananda, bliss. secondly, the anthak rana or the internal instrument, which has five attributes according to the five elements, thus: spirit. atma. air. manas.76 the mind or thought faculty. 1. spirit. fire. buddhi. the discriminating faculty. water. chittam.77 the thought-stuff. earth. ahank ra. egoity. 2. air. the five organs of knowledge. gnanendriyam. 3. fire. the five organs of action. karmendriyam. 4. water. the five subtle airs or pr nas. 5. earth. the five tatwas. 74

st. it is still an illusion. atma, buddhi and manas at most participate. 2. manom y kos'a. the illusionary thought-sheath including manas, buddhi, chittam, and ahank ra in union with one or more of the gnanendriyams. 3. vi anam y kos'a. the consciousness sheath, which consists of anthak rana in union with an organ of action of of sense- gnan- and karm- endriyam. 4. pr n m y kos'a. consists of the five airs. here we drop below anthak rana. 5. annam y kos'a. body of nourishment. the faculty which feeds on the five tatwas. besides these there are three bodies or shariras. 1. karana sharira. the causal body, which almost equals the protoplast. 2. sukshma sharira. the subtle body, which consists of the vital airs, etc. 3. sthula shirara. the gross body. the chakkras according to the yoga,79 the

picted in the diagram called the yogi. 10001= 91 xx 11 (hb:nun-final hb:mem hb:aleph x hb:yod hb:nun hb:dalet hb:aleph; 91= hb:heh hb:vau hb:heh hb:yod+ hb:yod hb:nun hb:dalet hb:aleph 11= abrahadabra= 418 (38 x 11= achad osher, or one and ten= the eleven averse sephiroth= adonai. also 91= 13 x 7 hb:dalet hb:chet hb:aleph x ararita, etc, etc. 11 is the number of the great work, the uniting of the five and the six, and 91= mystic number (1+2+3+ 13) of 13= achad= 1. 93 "ibid, chap. v, 50. exactly as described in the padmasana asana described on page 83. he is bald. the six chakras are depicted as abstract devices at the positions described in the above text. muladhara is placed at the intersection of the crossed ankles, with a bit of the left ankle showing above and the symbol extending belo

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the altar as i have sworn by djinn and by shin and by the space between("returns to his throne. bro. mars. 1. hail, sister of the scorpion! sor. scorpio. hail, lord of the eagle and the serpent! bro. mars. amen. i appoint you to lead the army. sor. scorpio. let us carry the holy symbols with sacred song and dance round the altar of mars["the song< is sung as all march round five times deosil before" 50 mars "in procession headed by" scorpio, aries, capricornus] strike, strike the louder chord! draw, draw the flaming sword! crowned child and conquering lord! horus, avenger["all resume stations" brother aries, let us invoke the master of the battle. bro. aries["advances and kneels to" mars. mighty and terrible one, we beseech thee to lead us in the battle. here, by thy

doubt? surely the sweat of the brow hath driven the demon out. 119 surely the scented sleep that crowns the equal war is wiser than only to weep- to weep for evermore! now, at the crown of the year, the decadent days of october, i come to thee, god, without fear; pious, chaste, and sober. i solemnly sacrifice this first-fruit flower of wine for a vehicle of thy vice, as i am thine to be mine. for five in the year gone by i pray thee give to me one; a lover stronger than i, a moon to swallow the sun! may he be like a lily-white goat, crisp as a thicket of thorns, with a collar of gold for this throat, a scarlet bow for his horns! cancer. may our lady artemis be favourable! taurus. may our lady artemis never be awakened [nymph "comes forward and dances her virginal dance" pan. of what worth

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n by a person of whatever grade on "appropriate occasions" george raffalovich's new works- the history of a soul "price "3"s "6"d. edition strictly limited- the deuce and all. a collection of short stories. 1"s. nl edition is limited to two hundred and fifty copies: two hundred and twenty on ordinary paper, whereof less than two hundred are for sale; and thirty on japanese vellum, of which twenty-five are for sale. these latter copies are numbered, and signed by the author. the binding is half-parchment with crimson sides; the ordinary copies are bound in crimson boards, half holland. the price of ordinary copies is five shillings net; of the special copies, one guinea net. extracts from first notices "not everyone will care for mr. neuburg's tone in all the pieces, but he is undoubtedly a

his was the least part of his contentment. moreover, he has been able to prepare, under sublime guidance, a dozen official instructions of a. a, to conclude the great qabalistic dictionary of gematria, and to begin the almost equally important greek dictionary on similar lines. he has had leisure to produce more play, sketches, poems, and stories in this last year than he has done in any previous five years of his life. for all this his gratitude is due, and must be expressed, to the self-sacrificing devotion of our sworn sub-editor, mr. victor j. i. neuburg. rarely in all history has so unpleasing an exterior concealed such sterling qualities of heart and brain, such indomitable courage, such inflexibility of will, such loyalty and truth. we are glad to hear that he is about to accept a h

them wine! drink, every knight! god and my right! we'll drive the black dogs to their kennels to-night! sir james. peace to thy ribaldry! here comes the preceptor. to saddle! jocelyn. why cannot he ride with us, as a good knight and gay? sir james. who poises in his mind the destinies of christendom needs not in his ear thy fool's prattle, or thy fool's face at his elbow. though he have seen but five-and-twenty summers he is wiser than many a greybeard! see, even afar, how weightily he sits his horse. his forehead bent, his shoulders arched- jocelyn. the seat of a hunchback! sir james. like atlas supporting the world. sir raymond. good jocelyn, could thy wisest thought match his most foolish, thou would'st sit at the council. jocelyn. gramercy! i smile awry. with a hawk on my wrist, and a

h. you dare not touch me. rinaldo. sit there["he seats her on the wall of the well] do you guess what i have been thinking as i rode through the sun to these palms? laylah. some new plot to carry fire and sword through our quiet villages. rinaldo. no. i was wondering why men should not live at peace. i was wondering what was the quarrel that has beggared europe and made asia a shambles these nigh five score years. laylah. i cannot tell you. rinaldo. this is all i know, that in the time of pope urban the second, some pilgrims to jerusalem began to 76 grumble< and a madman screamed so loud on their behalf that all europe was infected<christian int

e i been wedded to thee and thou hast not known my heart! leave me, that i may bewail him as is fitting["all depart but" fatma and ledmiya "and the" pipe-slaves "with their prisoner] fatma, do thou lament. i await tidings of the battle. is there sign of a messenger [fatma "goes to corpse and mutters over it" ledmiya["at window. there are many that make hither. some bear the dead away- two, three, five, eight, oh so many! some ride weary or wounded. laylah. some ride like messengers? ledmiya. no. yes, one. no, he has fallen from his horse, and lies still["wailing without" laylah. go, bid those fools be quiet. is there not enough woe in this house but that their shrieks should edge it [ledmiya "goes out. the wailing stops. then suddenly it begins again more loudly than before" fatma. more de

ALEX SANDERS THE KING OF THE WITCHES

, not necessarily of a full coven. extra-sensory perception a massofenergy or power raised by the witches and sent to work their will. small image made of clay or plasticine to represent a person on whom a restraint is to be worked. ancient hebrew book of magic. length of cord measuring a witch's height at the time of his initiation. sometimes held as a 'hostage' by the coven leader. originally a five-sided figure but now any circular piece of metal inscribed with witch symbols. major meeting of whole coven or several covens. cards used in predicting the future. primitive form. of religion practised by negroes of haiti and elsewherein the west indies and america. originally the witch who bound the initiate, but used only by non-witches to describe a male-witch. ancient word for witchcraft

ily had recently moved to a semi-detached house-no.2 stratton road, chorlton-a great improvement over the old victorian house near the central goods yard in manchester, where mother, father and three children had had to make do in one room. but living in a better-class district had its drawbacks. the rent was high and mrs sanders had taken a charringjob to eke out her husband's wage. small-barely five-foot-and wiry, hannah sanders was determined to raise her children above their environment. when first married ten years previously she and her husband had been comfortably off. he had been a musician and for five years or so she travelled with him. when their first child alex was born, he too made the tour of the music halls and theatres. soon, however, harold sanders became increasingly 10

oon' ceremony. although magic, witchcraft and the ever-increasing affinity he formed with his grandmother filled most of his childhood, alex was usually able to lead an entirely separate life at home. he was very close to his sisterjoan, two years his junior, but though he often longed to tell her his secrets, there was scarcely ever the time or privacy required. at one stage he was getting up at five o'clock every other morning to take a pillowcase to the local bakery where a new bread-slicing machine was having teething troubles. the first half-dozen 18 loaves ofthe day were deformed and alex could buy them for threepence. boyish rivalry sometimes stretched the promises he had made to his grandmother. when a classmate boasted of a spanish rapier his father had bought, alex could not resi

sition and half close your eyes. now, tell me what you see' alex gazed in shock and amazement. there were aeroplanes falling out of the sky and crashing into houses. the side wall of one house had been tom away, exposing a cross-section of tilting floors. flames were licking at buildings; people with terror-stricken faces were running wildly through the streets, carrying their screaming children. five years later, in 1940, he would gaze again at the identical scene. he now had his own witch-name, verbius, and he called his grandmother by hers, medea. sometimes he used it when his brother and sisters were there and he had to pretend it was a nickname. he revelled in gran's favouritism; he loved his mother, even his father, but gran was someone very special 'what would have happened' he once

, to which witches object, and he disliked keeping secret the source of his powers. witchcraft was infinitely more satisfying because each member actively participated; there was no passive audience as in spiritualism. alex's new-found popularity turned his head, however, and he began to boast that he could have any girl he wanted. one of his colleagues in the laboratory was a quiet girl, tall-at five-foot-seven, the same height as alex-and more refined than the others. doreen and he became lovers. he was twenty-one, she nineteen, when they married and moved into a small two-up-and-two-down house in vale street, hulme. almost from the start he felt trapped. what had happened to the rosy dreams he had had? here he was in a 6s. rod-aweek house with no hot water and, most frightening of all

ALEXANDRIAN BOOK OF SHADOWS OCCULT

union with the gods, for the gods cannot help man without the help of man. 10. hps& hp 11. and the high priestess shall rule her coven as the representative of the goddess. 12. and the high priest shall support her as the representative of the god. 13. and the high priestess shall choose whom she will, be he of sufficient rank, to be her high priest. for, as the god himself kissed her feet in the five-fold salute, laying his power at the feet of the goddess because of her youth and beauty, her sweetness and kindness, her wisdom and justice, her humility and generosity, 14. 15. so he resigned all his power to her. 16. but the high priestess should ever mind that the power comes from him. 17. it is only lent, to be used wisely and justly. and the greatest virtue of a high priestess be that s

sion which i can't reproduce. it shows the priestess with the points of the third degree sigil marked on her body. the points are: 1. genitals/womb; 2. right foot; 3. left knee; 4. right knee; 5.left foot; 6. genitals/womb; 7. lips; 8. left breast; 9. right breast; 10. lips] and then lays his body gently over hers, saying: hp: make open the path of intelligence between us; for these truly are the five points of fellowship- foot to foot, knee to knee, lance to grail, breast to breast, lips to lips. by the great and holy name cernunnos; in the name of aradia; encorage our hearts, let the light crystalize itself in our blood, fulfilling of us resurrection. for there is no part of us that is not of the gods. hp rises and goes to each quarter in turn saying: hp: ye lords of the watchtowers of t

ondrous 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 of the third degree sigil] open for me the secret way, the pathway of intelligence beyond the gates of night and day, beyond the bounds of time and sense. behold the mystery aright; the five true points of fellowship, here where the lance and grail unite, and feet and knees and breast and lip. notes l this replaces the priest's declamation in the standard great rite. l it was published in janet and stewart farrar's the witches' way. l they say it was written by doreen valiente, and included in gbg's text c. esbat ritual needs: l everything needed to cast a circle, l wand, scourge

ce wild and lone, dance about mine altar stone; work my holy mystery. ye who are feign to sorcery, i bring ye secrets yet unknown. no more shall ye know slavery, who give true worship unto me. ye who tread my round on sabbat night, come ye all naked to the rite, in token that ye be really free. i teach ye the mystery of rebirth, work ye my mysteries in mirth. heart joined to heart and lip to lip, five are the points of fellowship, that bring ye ecstasy on earth, for i am the circle of rebirth. i ask no sacrifice, but do bow, no other law but love i know, by naught but love may i be known. all things living are mine own, from me they come, to me they go. notes l lots of published sources eg. grimoire of lady sheba originally written by doreen valiente for gbg. that version was somewhat diff

hrine adorn. thy foot is to my lip [kiss, my prayers upborne upon the rising incense smoke; then spend thine ancient love, o mighty one, descend to aid me, who without thee am forlorn. hp stands and takes a step back. all adore in silence as hps traces invoking earth pentagram in air before them with athame, saying: hps: of the mother, darksome and divine, mine the scourge, and mine the kiss, the five-point star of love and bliss- here i charge you, in this sign. this completes drawing down the moon. hps and hp now face the coven and deliver the charge. notes l lots of published sources eg. janet and stewart farrar's the witches' way the ancient call may be used as a circle chant, or declaimed (generally by hp) generally either before the great god cernunnos invocation, or before the witch

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

no panacea lies ready to our hand whereby we can remedy the world's ills, yet the very fact that we can define them, that we can point in the direction in which mystery lies, and that the light of science, of religions, and of philosophy, has been shed upon vast tracts which were earlier considered lands of darkness, is a guarantee of success in the future. we know so much more than was the case five hundred years ago, save in a few circles of wise men and mystics; we have discovered so many laws of nature, even though as yet we cannot apply them; and the knowledge of "things as they are (and i choose these words very deliberately) has made immense strides. nevertheless, the mystery land still remains to be opened up, and our problems are still numerous. there is the problem of our own pa

ve set myself the task of working along this third line, for to me it synthesises the other two, and adds certain concepts which produce a coherent whole when merged with the other two. it is for you to decide if this third standpoint is logical, reasonable, and clear. the most common fact in life for all of us is that of the material world, that world which we can see and contact by means of the five senses, and which is called by the metaphysical thinkers the "not-self" or that which is objective to each one of us. as we all know, the work of the chemist is to reduce all known substances to their very simplest elements, and it was thought not long ago that this had been satisfactorily accomplished. the conclusions of the chemist placed the number of the known elements between seventy and

nit of the human family. the realisation of this, therefore, will surely lead us all to be patient with our brothers and sisters who may so often irritate us. what are the two factors whereby we evolve in and out of the atomic stage? in the orient for many ages the method of evolution has been regarded as a twofold one. a man has been taught that he evolves and becomes aware first by means of the five senses, and later through the development of the faculty of discrimination, coupled with dispassion. here in the west we have primarily emphasised the five senses, and have not taught that discrimination which is so essential. if you watch the development of a little child you will become aware, for instance, that a baby develops the five senses in a certain ordered sequence, usually. the fir

ising itself. it becomes aware of the not-self, and of its tangibility, through touch, but it is only when sight or conscious recognition comes in that the relation between the two is established. two more senses are utilised by the self in making its contacts, those of taste and smell, but they are not so essential to the development of intelligent awareness as are the other three. through these five senses we make every contact that it is possible to make upon the physical plane; through them we learn, we grow, we become aware, and we develop; through them all the great instincts are evolved; they are the great protective senses, not only enabling us to contact our environment, but also protecting us from that environment. having, then, learnt to be intelligent units by means of these fi

ich he senses, but as yet does not know. if he persists in this, he will find the group to which he belongs, and will then change his centre. no longer will he be limited by his own little atomic wall, but he will pass beyond it, and become, in his turn, a conscious, active, intelligent part of the greater whole. and how is this change brought about? the atomic stage was developed by means of the five senses, and through the utilisation of the faculty of discrimination. the stage at which a man awakens to group realisation, and becomes a conscious participant in the activities of the group, is brought about in two ways: through meditation, and through a series of initiations. now when i use the word "meditation" i do not mean what is perhaps usually understood by that word, a negative, rec

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

gether" dissonance yet sounds forth, and discord arises from many systems, but in the progression of the aeons an ordered harmony will eventuate, and the day will dawn when (if we dare speak of eternities in the terms of time) the sound of the perfected universe will resound to the uttermost bounds of the furthest constellation. then will be known the mystery of "the marriage song of the heavens" five points to remember the reader is also asked to remember and weigh certain ideas prior to taking up the study of initiation. due to the extreme complexity of the matter it is an utter impossibility for us to do more than get a general idea of the scheme; hence the futility of dogmatism. we can do no more than sense a fraction of some wonderful whole, utterly beyond the reach of our consciousne

first the difference or the connection between knowledge, understanding, and wisdom. though in ordinary parlance they are frequently interchanged, as used technically they are dissimilar. knowledge is the product of the hall of learning. it might be termed the sumtotal of human- 8- initiation, human and solar copyright 1998 lucis trust discovery and experience, that which can be recognised by the five senses, and be correlated, diagnosed, and defined by the use of the human intellect. it is that about which we feel mental certitude, or that which we can ascertain by the use of experiment. it is the compendium of the arts and sciences. it concerns all that deals with the building and developing of the form side of things. therefore it concerns the material side of evolution, matter in the s

onsciousness part of the equipment for the practical use of the personality, and in mastering that portion of the path that has yet to be traversed. the place and effect of initiation- 11- initiation, human and solar copyright 1998 lucis trust the ceremony of initiation takes place on the three higher sub-planes of the mental plane, and on the three higher planes, according to the initiation. the five-pointed star, at the initiations on the mental plane, flashes out above the head of the initiate. this concerns the first initiations which are undergone in the causal vehicle. it has been said that the first two initiations take place upon the astral plane, but this is incorrect, and the statement has given rise to a misunderstanding. they are felt profoundly in connection with the astral an

he first two initiations work out largely in the astral body. but it must ever be remembered that the major initiations are taken in the causal body or dissociated from that body on the buddhic plane or atmic plane. at the final two initiations which set a man free from the three worlds, and enable him to function in the body of vitality of the logos and wield that force, the initiate becomes the five-pointed star and it descends upon him, merges in him, and he is seen at its very centre. this descent is brought about by the action of the initiator, wielding the rod of power, and puts a man in touch with the centre in the body of the planetary logos of which he is a part, and this consciously. the two initiations called the sixth and seventh take place on the buddhic and atmic planes; the

lets the lower vehicles go, and stands in his buddhic sheath. he creates thence his body of manifestation. each initiation gives more control on the rays, if one may so express it, although this does not adequately convey the idea. words so often mislead. at the fifth initiation, when the adept stands master in the three worlds, he controls more or less (according to his line of development) the five rays that are specially manifesting at the time he takes the initiation. at the sixth initiation, if he takes the higher degree, he gains power on another ray, and at the seventh initiation he wields power on all the rays. the sixth initiation marks the point of attainment of the christ, and brings the synthetic ray of the system under his control. we need to remember that initiation gives th

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

e rocks congealed. the builders wrought in tumult to produce the forms of maya. when the rocky strata were completed the work stood in completion. the builders of the lowest grade announced the work was finished. forth from the rocky strata emerged the covering next. the builders of the second agreed the work was done. the first and second on the upward way stood forth in fourfold form. the inner five was somewhat seen by those whose sight was keen "aum" said the mighty one, and gathered in his breath. the spark within the peopling third impelled to further growth. the builders of the lowest forms, manipulating densest maya, merged their production with the forms built by the watery ones. matter and water merged produced the third in time. ascension thus progressed. the builders worked in

of god acclaimed, and said "the work is done- 15- a treatise on cosmic fire copyright 1998 lucis trust stanza iv in revolution fifth of the great wheel the period set was reached. the lesser wheel, that responded to that fifth great turn, passed through the cycle and entered into peace. the lesser wheels come forth and likewise do their work. the great wheel gathers back the emanating sparks. the five dealt with the work, the lesser two but wrought with detail. the stone had gathered fire, lambent with flame it shone. the outer sheath met not the need till the sixth wheel and the seventh had passed it through their fires. the sons of god emerged from out their source, gazed on the sevenfold work, and stated it was good. the stone was set alone. in dual revolution moved the greater wheel. t

. quivering the sphere heard the third take up the note, pealing it forth, a full-toned chord smote on the ears of the watchers of the flame. the lords of flame arose and prepared themselves. it was decision's hour. the seven lords of the seven spheres watched breathless the result. the great lord of sphere the fourth awaited the oncoming. the lower was prepared. the upper was resigned. the great five waited for the point of equidistant merging. the foundation note ascended. deep answered unto deep. the fivefold chord awaited the response from those whose hour had come. dark grew the space between the spheres. radiant two balls became. the threefold thirty-five, finding the distance just, flashed like a sheet of intermittent flame, and lo, the work was done. the great five met the three an

the cavern. stanza vii riseth the cave of beauty rare, of colour iridescent. shineth the walls with azure tint, bathed in the light of rose. the blending shade of blue irradiates the whole and all is merged in gleaming. within the cave of iridescent colour, within its arching circle, standeth the fivefold one demanding further light. he struggleth for expansion, he wrestleth towards the day. the five demand the greater sixth and seventh. the surrounding beauty meeteth not the need. the inner warmth sufficeth but to feed the urge for fire. the lords of flame look on; they chant aloud "the time is come, that time for which we wait. let the flame become the fire and let the light shine forth" the effort of the flame within the crystal cave becometh ever greater. the cry goes forth for other

the lesser triangle within the lower auric egg became the centre of cosmic dissonance. stanza xi the wheel of life turns within the wheel of outer form. the matter of fohat circulateth, and its fire hardeneth all the forms. the wheel that is not glimpsed moveth in rapid revolution within the slower outer case, till it weareth out the form. the forty-nine fires burn at the inner centre. the thirty-five circulating fiery vortices extend along the circle of the periphery. between the two passeth in ordered sequence the various coloured flames. the great triangles in their just arrangement hold hid the secret of the wheel of life. the cosmic fire radiates as directed from the second sphere, controlled by the ruler of the merging ray. the cohorts of the third encircling sphere in varied ranks m

ALICE A BAILEY05 THE LIGHT OF THE SOUL

y of these sutras to compare the rendition here given, with the various other procurable translations. alice a. bailey. new york, may, 1927 [page xviii] topical outline book i. the problem of union. a. the higher and lower natures defined. b. the obstacles and their removal considered. c. a summation of the raja yoga system. topic: the versatile psychic nature. book ii. the steps to union. a. the five hindrances and their removal. b. the eight means defined. topic: the means of attainment. book iii. union achieved and its results. a. meditation, and its stages. b. twenty-three results of meditation. topic: the powers of the soul. book iv. illumination- 5- the light of the soul copyright 1998 lucis trust a. consciousness and form. b. union or at-one-ment. topic: isolated unity. bibliography

1. aum. the following instruction concerneth the science of union. 2. this union (or yoga) is achieved through the subjugation of the psychic nature, and the restraint of the chitta (or mind. 3. when this has been accomplished, the yogi knows himself as he is in reality. 4. up till now the inner man has identified himself with his forms and with their active modifications. 5. the mind states are five, and are subject to pleasure or pain; they are painful or not painful. 6. these modifications (activities) are correct knowledge, incorrect knowledge, fancy, passivity (sleep) and memory. 7. the basis of correct knowledge is correct perception, correct deduction, and correct witness (or accurate evidence. 8. incorrect knowledge is based upon perception of the form and not upon the state of be

ibration upon the lower modifications. this is achieved through concentration the concentrated effort of the soul to hold steadily the position of observer, or perceiver and of seer. when he can do this the lower "spectacle" of the rapidly changing forms of thought and desire fades away, and the realm of the soul, the true field of soul knowledge, can be seen and contacted. 5. the mind states are five, and are subject to pleasure or pain; they are painful or not painful. in the original the word "pleasure" does not occur; the thought conveyed is more technical, and is usually translated as "not painful" nevertheless, the underlying thought is the hindrance to realization caused by the pairs of opposites. the student must remember that in this sutra it is the chitta or mind-stuff which is u

ul or spiritual man, whose nature is love, whose acts are wise (occultly understood) and whose motive is group development. therefore that reaction called pain must be transcended and likewise that termed pleasure, for both of these are dependent upon identification with form. non-attachment must supersede them. it is interesting to note that the modifications of the internal organ, the mind, are five in number. manas, or mind, the actuating principle of the chitta, or mind-stuff, is the fifth principle, and like all else in nature, manifests as a duality. this duality is: 1. lower concrete mind, demonstrating as the activity of the mental body. 2. abstract mind, demonstrating as the lowest aspect of the ego. in the microcosm, man, this duality becomes a triple modification upon the mental

plane, and in these three we have in miniature a picture of the macrocosmic manifestation. these three are: 1. the mental permanent atom, the lowest aspect of the spiritual triad or of the soul- 13- the light of the soul copyright 1998 lucis trust 2. the egoic body, the causal body, or the karana sarira, 3. the mental body, the highest aspect of the lower personal self. the mental body itself has five modifications or activities, and thus is a reflection, or correspondence of the fifth principle, as it manifests upon the fifth plane, the mental. the modifications are the lower shadow of manas (or mind in the microcosmic manifestation, and this mind is a reflection of mahat (the universal mind, or mind manifesting in the macrocosm. this is a great mystery but will reveal itself to the man w

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

on lies. the human mind is apparently an instrument which we are able to use in two directions. one direction is outward. the mind, in this mode of functioning, registers our contacts with the physical and mental worlds in which we live, and recognizes emotional and sensory conditions. it is the recorder and correlator of our sensations, of our reactions, and of all that is conveyed to it via the five senses and the brain. this is a field of knowledge that has been extensively studied, and much headway has been made by psychologists in understanding the processes of mentation "thinking" dr. jung tells us "is one of the four basic psychological functions. it is that psychological function which, in accordance with its own laws, brings given presentations into conceptual connection. it is an

ium of the brain the soul galvanizes the body into conscious (directed) activity and through the medium of the heart all parts of the body are pervaded by life".9(34) there is also another "body" which is composed of the sum-total of all emotional states, moods and feelings. this body reacts to a man's physical environment in response to information received by the brain through the medium of the five senses, and conveyed to it via the vital body. thus it is swept into activity of a purely selfish and personal nature; or it can be trained to react primarily to the mind, regarding the mind (as it so seldom is) as the interpreter of the spiritual self, the soul. it is this emotional body, characterized by feeling and desire, that acts most potently, in the majority of cases, upon the physica

l inability of the various sheaths to hide it, can be described in terms of transmutation as well as in those of transference of consciousness. transmutation is the changing, and re-directing of the energies of the mind, of the emotions and of the physical nature so that they serve to reveal the self, and not simply to reveal the psychical and body natures. we are told, for instance, that we have five main instincts, which we share in common with all animals. these, when used with selfish and personal objectives, enhance the body life- 34- from intellect to intuition copyright 1998 lucis trust strengthen the form or material nature and so serve increasingly to hide the self, the spiritual man. these must be transmuted into their higher counterparts, for every animal characteristic has its

ledge merges into wisdom. this is direct knowledge of god by means of the mental faculty, so that we become what we are, and are enabled to manifest our divine nature. tagore, in one place, defines meditation as "the entering into some great truth until we are possessed by it" and truth and god are synonymous terms. the mind knows two objects, we are told the outer world through the medium of the five senses and the brain, and the soul and its world through what we might call an introverted use of the mind and its intense focussing upon a new and unusual field of contact. then "the mind stuff reflecting both the knower (the self) and the knowable, becomes omniscient..it becomes the instrument of the self and acts as a unifying agent."12(47) all things will stand revealed to the man who tru

arthly life, of the emotions and of thought. it involves also its orientation at will to the world of the soul, and its capacity to act as an intermediary between the soul and the physical brain. the first relation is developed and fostered through sound methods of exoteric education and of training; the second is made possible through meditation, a higher form of the educational process. chapter five stages in meditatlon- 38- from intellect to intuition copyright 1998 lucis trust "what would you do within, o soul, my brother? what would you do within? bar door and window that none may see: that alone we may be (alone! face to face in that flame-lit place) when first we begin to speak one with another" evelyn underhill we have studied briefly the objectives which we set before ourselves as

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

. 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 thus creates, and steady contemplation. thus are the heart, the throat, and eye, allied for triple service. rule six the devas of the lower four feel the force when the eye opens; they are driven forth and lose their master. rule seven the dual forces of the plane whereon the vital power must be sought are seen; the two path

et these many subdivisions function in a unified manner and the body is a correlated whole. 4. each of its parts differs in form and in function but all are inter-dependent. 5. each part and each organism is, in its turn, composed of molecules, cells, and atoms and these are held together in the form of the organism by the life of the sum total. 6. the sum total called man is roughly divided into five parts some of greater importance than others, but all completing that living organism we call a human being. a. the head. b. the upper torso, or that part which lies above the diaphragm. c. the lower torso, or that part lying below the diaphragm. d. the arms. e. the legs. 7. these organisms serve varied purposes and upon their due functioning and proper adjustment the comfort of the whole dep

per and lower torso. a man can function and live without his arms and legs. 10. each of these three parts is also triple from the physical side, making the analogy to the three parts of man's nature and the nine of perfected monadic life. there are other organs, but those enumerated are those which have an esoteric significance of greater value than the other parts. a. within the head are: 1. the five ventricles of the brain, or what we might call the brain as a unified organism. 2. the three glands, carotid, pineal and pituitary. 3. the two eyes. b. within the upper body are: 1. the throat. 2. the lungs. 3. the heart- 27- a treatise on white magic copyright 1998 lucis trust c. within the lower body are: 1. the spleen. 2. the stomach. 3. the sex organs. 11. the sum total of the body is als

tem are the analogy to that all pervading soul which penetrates to all parts of the solar system, as the blood goes to all parts of the body. c. spirit nature: the nervous system, as it energises and acts throughout the physical man is the correspondence to the energy of spirit. 13. in the head we have the analogy to the spirit aspect, the directing will, the monad, the one: a. the brain with its five ventricles is the analogy to the physical form which the spirit animates in connection with man, that fivefold sum total which is the medium through which the spirit on the physical plane has to express itself. b. the three glands in the head are closely related to the soul or psychic nature (higher and lower. c. the two eyes are the physical plane correspondences to the monad, who is will an

of the first degree is the lowest, with corresponding entities in what we call the angel or deva kingdom. 2. the hierarchy of rays certain groupings of the seven rays in relation to our planet. 3. a hierarchy of lives, gathered by an evolutionary process out of our planetary evolution and from four other planets, who embody in themselves the purpose and plan of the solar logos in relation to the five planets involved- 30- a treatise on white magic copyright 1998 lucis trust in narrowing the concept down to the microcosm, the ego or soul acts verily as the middle principle connecting the hierarchy of monads with outer diversified forms which they use sequentially in the process of: a. gaining certain experiences, resulting in acquired attributes. b. working out certain effects, initiated i

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

re he even takes a body; it is determined by law. it is this problem of energy units and their mutual interplay which underlies the entire subject of the rays which we shall seek to investigate. every group in the world is a nucleus for the focussing and interplay of the seven types of force, just as every human being is also a meeting place for the seven types of energy, two in the ascendant and five less potent. every group can consequently be a creative centre and produce that which is an expression of the controlling energies and of the directed thought of the thinkers in the group. from the standpoint of those who see and guide, therefore, every group is constructing something that is relatively tangible and governed by certain building laws. the great work of the builders proceeds st

, or non-activity, of the rays, begging you to bear in mind that this statement refers only to our earth and its evolutions: ray one .n ot in manifestation *ray two. in manifestation since 1575 a.d *ray three. in manifestation since 1425 a.d- 22- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust ray four. to come slowly into manifestation after 2025 a.d *ray five. in manifestation since 1775 a.d. ray six. passing rapidly out of manifestation. it began to pass out in 1625 a.d *ray seven. in manifestation since 1675 a.d. these are of course all lesser cycles within the influence of the sign pisces. you will see that four rays are in manifestation at this time the second, third, fifth, and seventh. the question arises here: how does it happen that we fin

emanation. cause. source. spirit. the synthesis of all these in manifestation we call god, the isolated, the all-pervading, the detached and the withdrawn. the above abstract truths are difficult of apprehension, but need here to be expressed, so that our platform is understood and we are not open to the criticism that we neglect reality and regard diversity as the only truth. we shall now answer five questions that i have formulated and answered for the reader. question 1. what is the soul. can we define it? what is its nature? here i shall give but four definitions which will serve as a basis for all that follows. a. the soul can be spoken of as the son of the father and of the mother (spirit-matter) and is therefore the embodied life of god, coming into incarnation in order to reveal th

ay, its flow being impeded by the form nature. a consideration of these two cases will help the reader to appreciate the situation. but the time is near at hand wherein there will be a fuller expression of ray purpose, type or quality, and therefore a truer appearance. this is owing to the imminent appearance, or manifestation, of certain great lives who will embody the energy of rays two, three, five and seven. they will thus constitute focal points for the inflow of these four types of divine energy and, this will produce a tremendous stimulation of their corresponding and responding units of life. these four beings, who will appear as human beings in the field of the modern world, may be looked for before the end of this century and their united effort will inaugurate definitely the new

ence also the effort that i, a worker on the inner side of life, am making to teach the newer psychology in this treatise, and so show to man what is his equipment and how well suited he is to the work for which he has been created, and which he has as yet failed to comprehend. the force and the effect of the seventh ray influence will, however, reveal to him the magical work, and the next twenty five hundred years will bring about so much change and make possible the working of so many so-called "miracles" that even the outer appearance of the world will be- 59- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust profoundly altered; the vegetation and the animal life will be modified and developed, and much that is latent in the forms of both kingdoms

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

on we can demonstrate their truth to others. this is the theme of this book, dealing as it does with the facts of the gospel story, that fivefold sequential myth which teaches us the revelation of divinity in the person of jesus christ, and which remains eternally truth, in the cosmic sense, in the historical sense, and in its practical application to the individual. this myth divides itself into five great episodes: 1. the birth at bethlehem. 2. the baptism in jordan. 3. the transfiguration on mount carmel. 4. the crucifixion on mount golgotha. 5. the resurrection and ascension. their significance for us and their re-interpretation in modern terms is our task. a point of crisis and of culmination has been reached in the history of man, and man owes this to the influence of christianity. a

xpress what is divine but has been hitherto unrevealed. it is therefore possible that an understanding of some of the deeper significances of the gospel story may enable the modern seeker to grasp the wider synthesis. some of these deeper implications were touched upon in a book published many years ago, entitled the crises of the christ, by that veteran christian, dr. campbell morgan. taking the five major episodes in the life of the saviour, around which the entire gospel narrative is built, he gave them a wide and general application, leaving one with the realisation that christ had not only passed through these dramatic experiences, in deed and in truth, but had left us with the definite command that we should "follow his steps."7 is it not possible that these great facts in the experi

the life of the saviour, around which the entire gospel narrative is built, he gave them a wide and general application, leaving one with the realisation that christ had not only passed through these dramatic experiences, in deed and in truth, but had left us with the definite command that we should "follow his steps."7 is it not possible that these great facts in the experience of christ, these five personalised aspects of the universal myth, may have for us, as individuals, more than an historical and personal interest? is it not possible that they may embody some experience and some initiated undertaking through which many christians may now pass, and thus obey his injunction to enter into new life? must we not all be born again, baptised into the spirit, and transfigured upon the moun

mpt to deal. if this more intensive meaning can be found, and if the drama of the gospels can become in some peculiar way the drama of those souls who are ready, then we shall see the resurrection of the essentials of christianity and the revivifying of the form which is so rapidly crystallising. 2 it is of interest to recall that other teachings besides that of christianity have emphasised these five important crises that occur, if so desired, in the life of those human beings who take their stand upon their essential divinity. both the hindu teaching and the buddhist faith have emphasised them as evolutionary crises which we may not ultimately escape; and a right- 9- from bethlehem to calvary copyright 1998 lucis trust understanding of the interrelation of these great world religions may

lly on earth, and lived as most of us have to live not in retirement, but in the full tide of storm and stress. exponents of all faiths are today meeting to discuss the possibility of finding a platform of such universality and truth that upon it all men may unite, and on which the coming world religion may be based. this may perhaps be found in a clearer interpretation and understanding of these five outstanding episodes, and in their practical and unique relationship not only to the individual but to humanity as a whole. this realisation will bind us more definitely to the past, anchoring us in the truth that was; it will indicate to us our immediate goal and duty, which when understood will enable us to live more divinely, to serve more adequately, and thus to bring the will of god into

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

ise up and fight, and reconcile the armies of the lord. there is no battle. force the conflict to subside; send for the invocation for the peace of all; form out of two, one army of the lord; let victory crown the efforts of the blessed one by harmonising all. peace lies behind the warring energies- 22- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust ray five "the blessed one came forth in ignorance. he wandered in a darkness deep of spirit. he saw no reason for this way of life. he sought among the many threads that weave the outer garment of the lord, and found the many ways there be, leading to the centre of the web eternal. the forms that weave that web hide the divine reality. he lost himself. fear entered in. he asked himself 'another patter

of the harmonising of all that has been achieved through the activity of form life, as later synthesised and absorbed by the solar angel; it manifests eventually as all that can be evoked and evolved through the power of the one life (the monad) working through form expression. it is the point of meeting for all the energies flowing through the higher spiritual triad and the lower triplicity. ray five the energy of ignorance. criticism. the power to rationalise and destroy. mental separation. desire for knowledge. this leads to material activity. detailed analysis. intense materialism and temporarily the negation of deity. intensification of the power to isolate. the implications of wrong emphasis. distorted views of truth- 26- a treatise on the seven rays- volume ii: esoteric psychology i

to back, the angel and the warrior stand, their auras meeting in a radiant sphere of light. the two are one. the voice goes forth 'harmony is restored and the beauty of the lord of love shines forth. such is the plan. thus is the whole revealed. the higher and the lower meet; form and the formless merge and blend, and know themselves as one. in harmony with all united souls, i serve the plan" ray five "the angel of the presence serves the three the one above, the one below, and the one who ever is [this refers to the fact that on the fifth plane the angel is definitely met and known, and the three aspects of the higher triad, buddhi, the abstract mind and spirit, plus the ego in the causal body, and the lower mind are here blended and fused] the great triangle begins its revolutions, and i

ual stature by the man and the demonstration of certain spiritual qualities. this desired stature and these spiritual qualities are manifested when the vehicles have been "occultly saved, and matter has thus been transformed, transmuted and symbolically "raised up into heaven. when the vehicles vibrate in unison with the soul, then is liberation achieved. a. the points of crisis just as there are five points of crisis in the life of a man as he achieves the goal of initiation (which we call the five initiations, so there are five similar points of crisis in the process of taking form in the three worlds, with three of more importance, the first, the third and the fifth. when (speaking again in symbols) a soul, functioning under divine impulse, comes into incarnation and undergoes racial ex

initiation (which we call the five initiations, so there are five similar points of crisis in the process of taking form in the three worlds, with three of more importance, the first, the third and the fifth. when (speaking again in symbols) a soul, functioning under divine impulse, comes into incarnation and undergoes racial experience in order to develop certain manifested qualities, there are five points of crisis. i am here speaking in terms of humanity as a whole, as mankind expresses what we call the "human state of consciousness. i am not speaking in terms of an individual soul, if such a misnomer may be permitted. these five points of crisis mark the transfer of soul life from one race to another. each time such an event happens, there is racial unfoldment, and the appropriation

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

integrated personality are posed against each other. at- 4- discipleship in the new age- volume i copyright 1998 lucis trust the same time, his emotional nature, his mental equipment and his physical brain are also controlled by some one or other of the rays and in this fivefold relationship lies hid much of the problem of the evolving human being. the tibetan tells the members of his group which five rays condition them and students will learn much by a study of what he says. in the cases where i happen to know the disciple concerned personally and something of his problems, it was amazingly interesting to me to note how infallibly right the tibetan was in his diagnosis of the rays involved. in reading these instructions will you please remember that though the tibetan usually speaks of t

resent lifetime. have you realised, however, my brothers, what occult progress in the world you have been permitted to see during this present lifetime? have you glimpsed the magnitude of the present push that is being made by the masters and have you recognised their plans taking shape before your eyes? have you grasped the essentials of what the great white lodge has done during the past twenty-five years and the extent of the work in which disciples and aspirants everywhere have been permitted to share? i would like briefly to enlarge somewhat upon this so as to make the picture clearer to your eyes in order that you may cooperate with greater intelligence, for this is above everything else group work. slowly and gradually, as far as you are all concerned, i have gathered together a ban

ught into manifestation the fourth kingdom in nature, the human kingdom. we stand now on the verge of a similar but still more momentous event the appearance of the fifth kingdom, as a result of the planned activity of the new group of world servers, working in collaboration with the hierarchy of perfected souls, and under the guidance of the christ himself. this will usher in the new age wherein five kingdoms in nature will be recognised as existing side by side upon earth. you have, therefore, been permitted to share in and watch the work of the hierarchy to the extent of your individual spiritual contact and have seen the following spiritual events taking place: 1. the sending forth of the teaching for the new age. this deals with the new psychology and with the control of the personali

ciples and initiates and to this group, i play the part of secretary and of organising contact man if i may use words which will mean something to your ears, versed as you are in physical plane organisation work; they mean little or nothing to us, versed as we are in the work of producing living organisms. this group to which i refer is composed of two oriental initiates (of whom i am one) and of five occidental initiates- 28- discipleship in the new age- volume i copyright 1998 lucis trust we will leave now the consideration of this general picture and return to the subject of the specific work that this particular group of my disciples can do. you must avoid the idea that you are working in a unique way and alone. this is not so. there are many today working intelligently with our plans

bled you to rationalise yourself into a confidence in the rightness of your decisions and into a surety that your particular life choices and your preferred circumstances are correct and justified. this energy and force are reinforced also by the controlling force of your physical body which gives you a third ray brain. second, your personality ray is focussed in your astral body. the rays three, five and six are your controlling factors. this gives you devotion and mental control and it should give you real balance but, unfortunately, it does not, because the mind aspect is unduly emphasised and you are afraid of devotion. yet it is your devotion, my brother, which has brought you to us and not your mental ability. it is your devotion which has led you steadily all these years and produce

ALICE A BAILEY13 PROBLEMS OF HUMANITY

d and constitute a vital testimony to the divinity of man. when the birthing process is over, a new humanity will be seen active upon the earth, a new race of men new because differently oriented. there are necessarily many lesser problems but those dealt with in this book cover the major ones with which humanity is at this time confronted, and which must find some solution during the next twenty-five years. this will have to be done by the simple method (simple to write but difficult to implement) of establishing right human relations between men and between nations. the immediate spiritual problem with which all are faced is the problem of gradually offsetting hate and initiating the new technique of trained, imaginative, creative and practical goodwill. goodwill is man's first attempt t

e french revolution, to the concepts of liberty, equality and fraternity; they formulated the american bill of rights, and on the high seas and in our own time and day they gave us the atlantic charter and the four freedoms. these are the great concepts which must govern the new age with its nascent civilization and its future culture. if the children of today are taught the significance of these five great declarations and are, at the- 26- problems of humanity copyright 1998 lucis trust same time, taught the futility of hate and war, there is hope of a better and happier as well as of a safer world. two major ideas should immediately be taught to the children of every country. they are: the value of the individual and the fact of the one humanity. the war boys and girls have learned from

ited, factual knowledge upon which it will be possible to superimpose the wisdom of the future. 4. capacity wisely to handle relationships and to recognize and assume responsibility- 30- problems of humanity copyright 1998 lucis trust 5. the power to use the mind in two ways: a. as the "commonsense (using this word in its old connotation, analysing and synthesizing the information conveyed by the five senses. b. as a searchlight, penetrating into the world of ideas and of abstract truth. knowledge comes from two directions. it is the result of the intelligent use of the five senses and it is also developed from the attempt to seize upon and understand ideas. both of these are implemented by curiosity and investigation. education should be of three kinds and all three are necessary to bring

ce done to the struggling and appealing minorities; others are using them as "talking points" for their own ends or are championing the cause of the small and weak nations, not from any humanitarian reasons but for power politics. the minorities there are both national and international minorities. in the international situation there are powerful majorities the big three, the big four or the big five and numerous smaller nations, demanding equal rights, equal votes and equal position. these smaller nations are afraid of the more powerful nations and of their ability to enforce their will. they are afraid of exploitation by some powerful nation or amalgamation of nations, distrustful of favours and support because of future claimed indebtedness, and unable to enforce their will or express

of the new age will not be found by deciding upon some line of action and forcing it on public attention by propaganda and by campaigning. it will come by advocating and developing a spirit of goodwill (with its results: a right atmosphere and a sound attitude) and an understanding heart. the christian era was ushered in by a mere handful of men, the twelve apostles, the seventy disciples and the five hundred who recognized the message of the christ. the new era in which christ will "see of the travail of his soul and be satisfied, is being ushered in by the hundreds of thousands of the men of goodwill now active in the world and who can become still more active if recognized, reached and organized- 70- problems of humanity copyright 1998 lucis trust chapter v the problem of the churches t

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

" unheard by others, or that the words were heard "this is my beloved son" several times, we read, the seal of affirmation (as it is spiritually called) was given to him. only the father, the planetary logos, the "one in whom we live and move and have our being (acts xvii.28, the lord of the world, the ancient of days (dan. vii.9) can speak this final affirmative word. there are, as well we know, five crises or initiations which concern the master jesus the birth at bethlehem, the baptism, the transfiguration, the crucifixion and the resurrection but lying behind this obvious and practical teaching, lies an undercurrent or thought of something much higher and of greater importance the affirmative voice of the father, recognising that which the christ has done. when christ completes the wor

en throughout the centuries. christ is the world healer and saviour. he works because he is the embodied soul of all reality. he works today, as he worked in palestine two thousand years ago, through groups. there he worked through the three beloved disciples, through the twelve apostles, through the chosen- 26- the reappearance of the christ copyright 1998 lucis trust seventy, and the interested five hundred. now he works through his masters and their groups, and thereby greatly intensifies his efforts. he can and will work through all groups just insofar as they fit themselves for planned service, for the distribution of love, and come into conscious alignment with the great potency of the inner groups. those groups who have always proclaimed the physical presence of the christ have so d

hesis. the bringing together of all the agents of goodwill (who are responsive to the energy of the divine will-to-good) constitutes the major objective of the new group of world servers and always has been. their work can now be constructively and creatively intensified through the association of the avatar of synthesis with the christ. their task is to usher in the new age; in that new age, the five kingdoms in nature will begin to function as one creative whole. their work falls into the following parts, functions or activities: a. the production of a human synthesis or unity which will lead to an universal recognition of the one humanity, brought about through right human relations. b. the establishing of right relations with the subhuman kingdoms in nature, leading to the universal re

essiah when he comes again in the sign aquarius. otherwise, they will repeat their ancient sin of non-response to the evolutionary process. they rejected that which was new and spiritual in the desert; they did it again in palestine two thousand years ago; will they do it again, as opportunity is offered to them? the difficulty with the jew is that he remains satisfied with the religion of nearly five thousand years ago and shows as yet little desire to change. the coming in of the aquarian age, christ foresaw and reduced to pictorial form for us, thus preserving for us down the centuries a prophetic episode, the interpretation of which is possible of demonstration only in our time and age. astronomically, we are not yet functioning fully within the influence of aquarius; we are only just

power behind him) are described: the energy of the buddha: light, for the light ever comes from the east; the energy of the spirit of peace: love, establishing right human relations; the energy of the avatar of synthesis: power, implementing both light and love. at the centre of this triangle the christ took his stand; from that point his aquarian work began, and it will continue for two thousand five hundred years. thus he inaugurated the new era and, upon the inner spiritual planes, the new world religion began to take form. the word "religion" concerns relationship, and the era of right human relations and of a right relation to the kingdom of god began. such a statement as this is easily made but its implications are far-reaching and stupendous. at that time also, the christ assumed tw

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

s are steadily becoming quiescent. it is these active forces which we will now consider. i would like to pause here and point out that these forces come into play either cyclically or through demand. this is an interesting point for students to remember. the work done through the great invocation is not then necessarily invalid. it might perhaps clarify the subject if i pointed out that there are five energies (and there are usually five dominant ray energies active at any time) coming into play: 1. those energies which are passing out of manifestation, as the sixth ray of devotion is at this time passing out. 2. those energies which are coming into manifestation or incarnation, as the seventh ray of ceremonial order is at this time emerging into expression. 3. those energies which are at

er before, and hence the many warring ideologies and hence the fact that in defence of their plans even the most recalcitrant of the nations has to discover some idealistic excuse to put before the other nations when occupied with any infringement of recognised law. this is a fact of great significance to the hierarchy for it indicates a point reached. the major ideas in the world today fall into five categories which it would be well for you to bear in mind: 1. the ancient and inherited ideas which have controlled the racial life for centuries aggression for the sake of possession and the authority of a man or a group or a church which represents the state. for purposes of policy such powers may work behind the scenes but their tenets and motives are easily recognisable selfish ambition a

er the control of the hierarchy of the lords of compassion and the masters of the wisdom. the restoration of the ancient atlantean control by the spiritual forces is still in the future but the aquarian age will see the restitution of this inner and spiritual guidance on a higher turn of the spiral. all this must inevitably be brought about by the work of those who function on one or other of the five controlling rays to which i have referred above. nothing can stop or truly impede their united effect. this is a point i would have you remember. modern man is apt to condemn the ideology which is not familiar to him and for which he has no use. he repudiates those ideas which do not lie at the back of his national and personal life or tradition and which would not suit him as an individual n

vidual what he is and determining his beliefs. and, secondly, it would bring to an end the attempt to impose a personally or nationally accepted ideology (political or religious) on other nations and persons. these are basic steps towards eventual peace and understanding and hence i emphasise them today. it will be of value next if i connect up the three major planetary centres of energy with the five rays which are today working towards the consummation of the plan for the race at this time. three of these streams of energy are working powerfully in the world at this time and two others are struggling for expression. of these latter, one is struggling towards domination and the other is struggling to hold on to that which it has so long controlled. this refers to the incoming seventh ray

ermine natural and human- 5- the destiny of the nations copyright 1998 lucis trust evolution and to produce widely divergent civilisations and culture one of which would be the perpetuation and crystallisation of that which now exists and the other would be so entirely new, as an outgrowth of the present world upheaval, that it is difficult for the average student to conceive of its nature. these five energies together will determine the trend of world affairs. the problem before the hierarchy at this time is so to direct and control these powerful activities that the plan can be rightly materialised and the close of this century and the beginning of the next see the purposes of god for the planet and for humanity assume right direction and proportion. in this way, the new culture for the

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

way out. only one clear fact remains and that is the fact of the soul, of the immortal identity, the warrior behind the scenes, the charioteer, krishna, the christ within. the bhagavad gita can be read entirely from the standpoint of the disciple's combat with glamour and students would be well-advised so to study it. the individual glamours of which the disciple becomes aware are consequently of five types of force. these, when brought into activity simultaneously, produce those glamours which are strictly initiated and produced by the man himself. they are: 1. the forces of his dense physical nature and of the vital body which latter, functioning through the dense physical nature, produce a condition of maya or of uncontrolled energy. 2. the forces of the astral nature, based upon desire

rds understanding the nature of his problem and the method of release. the psychology of the future will direct attention to the discovery of the two rays which govern the soul and personality. having done this through a study of the physical type, emotional reactions and mental tendencies, attention will then be directed to the discovery of the rays governing the specialised vehicles. when these five rays (egoic, personality, physical, astral and mental) have been approximately ascertained, then the following factors will need consideration: 1. the nature, quality and stability of the glandular system- 70- glamour: a world problem copyright 1998 lucis trust 2. the point attained in evolution. this will be done by a careful consideration of the centres and the glands and their relation to

ture clearly visualised, then see your particular shaft of light blended with the shafts of light which your group brothers are projecting. thus a great flood of directed light coming from several trained aspirants (and are you trained, my brothers) will pour on to that area of glamour with which you are supposed to deal- 86- glamour: a world problem copyright 1998 lucis trust 6. do this work for five carefully sustained minutes and then proceed as indicated in stage iv of your meditation outline. in defining illumination as the antithesis of glamour it is obvious that my remarks must necessarily be limited to certain aspects of illumination and will only concern those directed forms of work and those presentations of the problem which will concern the use of light upon the astral plane an

lity ray controls the dweller in all the earlier states and up to the time when the soul ray begins steadily to produce a growing effect. this personality ray is, as you know, a combination of three energies which produce the fourth or personality ray, through the medium- 93- glamour: a world problem copyright 1998 lucis trust of their inter-relation over a vast period of time. 10. therefore, the five types of energy which i indicated to you as of importance in your own lives when i gave you indications as to the nature of your five controlling rays, govern also the relation between the dweller and the angel, both in the individual and in humanity as a whole. these five are the rays of the physical body, the astral ray, the mind ray, the personality ray and the soul ray. 11. the rays which

triad and with the world of ideas. the intuition is to the world of meaning what the mind is to the three worlds of experience. it produces understanding just as the light of soul produces knowledge, through the medium of that experience. knowledge is not a purely mental reaction but is something which is found on all levels and is instinctual in some form in all kingdoms. this is axiomatic. the five senses bring physical plane knowledge; psychic sensitivity brings a knowledge of the astral plane; the mind brings intellectual perception, but all three are aspects of the light of knowledge (coming from the soul) as it informs its vehicles of expression in the vast threefold environment in which it chooses to imprison itself for purposes of development. on a higher turn of the spiral, the i

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ks to convey it) and the future stage of immediate response to thought, unlimited by speech or other medium of expression. disciples will endeavour to work in both ways, and the medium of normal human relations and that of supernormal subjective relations must be studied by them and expressed by them. in this way the time of bridging and the period of transition can be spanned. it will take about five hundred years for the race to become normally telepathic, and when i say normally i mean consciously. this bridging work must be carried forward by disciples in three ways: 1. by an endeavour to understand- 20- telepathy and the etheric vehicle copyright 1998 lucis trust a. the medium of transmission. b. the method of transmission. c. the manner of reception. d. the mode of inter-related acti

of the intuitive faculty. the truly telepathic man is the man who is responsive to impressions coming to him from all forms of life in the three worlds, but he is also equally responsive to impressions coming to him from the world of souls and the world of the intuition. it is the development of the telepathic instinct which will eventually make a man a master in the three worlds, and also in the five worlds of human and superhuman development. by a process of withdrawal (of occult abstraction) and of concentration upon the telepathic cult, the whole science of telepathy (as a- 21- telepathy and the etheric vehicle copyright 1998 lucis trust seed of a future racial potency) can be developed and understood. this is a process now going forward, and it is going on in two ways: through the med

les has one main objective: to increase, develop and enable them to utilise in service their inherent and innate sensitivity. let- 33- telepathy and the etheric vehicle copyright 1998 lucis trust us, as we discuss these matters, avoid that much over-worked word "vibration" and use instead the more simple and more easily understood word "impact. response to impact is something we all register. our five senses have opened to all people five great realms from which impact comes, and we are so familiar with them all that our response is now automatic and, though registered, is not consciously so, unless there is a planned reason and direction intended. we respond similarly and as automatically to emotional stimuli, and rapidly (very rapidly) the race is reaching out towards mental telepathy. s

ritually based. these messages are normally innocuous, sometimes beautiful, because they are a mixture of what the recipients have read and gathered from the mystical writing or have heard from christian sources and the bible. it is really the content of their right thinking along spiritual lines and can do no one any harm, but is of no true importance whatsoever. it accounts, however, for eighty-five percent (85) of the so-called telepathic or inspired writings so prevalent at this time. 2. impressions from the soul, which are translated into concepts and written down by the personality; the recipient is deeply impressed by the relatively high vibration which accompanies them, forgetting that the vibration of the soul is that of a master, for the soul is a master on its own plane. these a

enior disciple and are frequently of value; they may and often do contain information of which the recipient is totally unaware. the criterion here is that nothing (literally nothing) will concern the recipient, either spiritually or mentally or in any other way connected with his personality, nor will they contain the platitudes of the religious background of the recipient. they will account for five percent (5) of the teaching given, but this is in relation to the entire world and the percentage does not refer to some one occult group, one religious faith or one nation. the recognition of this is of vital importance. 4. communications from a master to his disciple. this accounts for two percent (2) of the entire telepathic receptivity, demonstrated by humanity as a whole throughout the e

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

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: esoteric astrology copyright 1998 lucis trust 1. the seven solar systems of which ours is one. ii. 2. the seven sacred planets of which ours is not one. 3. the five non-sacred planets or "hidden" planets. 1. the seven planetary centres. iii. 2. the seven centres of force in the human etheric body. iv. 1. the twelve zodiacal constellations. we thus have a ninefold energy impact. this is a major chart but it should be remembered that there are other impacts of relative insignificance. to these would be added other streams of energy which definitely play up

l-to-power which is distinctive of the first divine aspect. 2. the twelve constellations might be regarded as embodying the soul aspect and, for the present, their effect upon the individual must be regarded and should be studied in terms of consciousness and of the development of the life of the soul. this is in essence the will-to-love. 3. the planets, twelve in number (seven sacred planets and five non-sacred, are effective (using the word in a technical sense) in relation to the external life, environment and circumstances of the individual. their force contacts should be interpreted largely in terms of the human personality, the third divine aspect. they thus exemplify the will-to-know. i would have you remember that i am talking entirely in terms of consciousness and of the responses

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 the numbers 7.2.6. hierarchy three has the numbers 8.3.5. hierarchy four has the numbers 9.4.4. hierarchy five has the numbers 10.5.3. hierarchy six has the numbers 11.6.2. hierarchy seven has the numbers 12.7.1. it is necessary to take note of this as in the secret doctrine reference will be found to the hierarchies under different numbers. this serves to conceal, but it will also confuse the student. 6. the first four hierarchies achieved liberation in the first solar system. their influence reached

eart of the central spiritual sun. it is the son of god himself, the first born in a cosmic sense, even as the christ was the "eldest in a vast family of brothers" and the "first flower on the human plant" the symbol of this hierarchy is the golden lotus with its twelve petals folded. the secret doctrine i. 233-250. iii. 565. it should be remembered that this hierarchy is literally the sixth, for five hierarchies have passed on, being the product of the earlier system, that wherein intelligence or manas was the goal. the five liberated hierarchies are in their totality the sum total of manas. it is the hierarchy which is the fifth in order, and which we are told is in process of achieving final liberation, or taking its fourth initiation, which is the cause of certain phenomena upon our pl

e felt than that of the subsidiary groups. the dominant groups are the second, fourth and fifth, and this because: a. the second is the great expression of duality, of the son as he vitalises the sun. b. the fourth is the hierarchy of human monads who are the mediators or the synthesisers; they express the gain of system 1 and the goal of system 2. c. the fifth or tenth is closely linked with the five liberated hierarchies, and is an expression of their synthesised life. it might, therefore, be said that the fifth hierarchy serves as the representative of the five liberated groups, and the fourth is the representative group in this system, whilst the second represents (for man, or these two groups united) that which is the spirit aspect, the father, the unknown. hierarchy v. the fifth crea

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

s and helpers who down the years have remained my friends, no matter what i did to them. i have had many such friends and a few a very surprisingly few enemies- 4- the unfinished autobiography copyright 1998 lucis trust these latter have done me no real harm, perhaps because i could never dislike them and could always understand why they disliked me. my husband, foster bailey, has for over twenty-five years made all my work possible. without him i feel i could have accomplished very little. where there is deep and abiding love and understanding, respect and unbroken comradeship, one is rich indeed. he has been to me a tower of strength and "the shadow of a great rock in a thirsty land" there are things which are damaged by expression in words and which sound meaningless and futile when wri

centuries" it was good, clean and cultured stock but none of the people attained any famous or infamous notoriety. the family crest is, however, a very interesting one and, from the angle of esoteric symbolism, extraordinarily significant. i know nothing of heraldry or the correct terms in which to describe it. it consists of a rod with a wing at each end and between the wings are to be seen the five-pointed star and the crescent moon. the latter harks back, of course, to the crusades in which some of my forebears must have apparently participated but i like to think of the whole symbol as typifying the wings of aspiration, the rod of initiation and as portraying the goal and the means, the objective of evolution and the incentive which drives us all on towards perfection a perfection whi

of my forebears must have apparently participated but i like to think of the whole symbol as typifying the wings of aspiration, the rod of initiation and as portraying the goal and the means, the objective of evolution and the incentive which drives us all on towards perfection a perfection which eventually receives the accolade of recognition by means of the rod. in the language of symbolism the five-pointed star has always signified perfected man and the crescent moon is supposed to rule the lower or form nature. this is the a.b.c. of occult symbolism but it interests me to find it all brought together in our family crest. my grandfather was john frederic la trobe-bateman. he was a very well known engineer, consultant to the british government and responsible in his day for several of th

ly two vital memories of that time. one was managing to get into serious trouble with my parents because i enticed my small sister into an enormous trunk in which our many, many toys were kept. we were lost for quite a while and nearly suffocated, for the lid shut down on us. the second was that i made my first attempt to commit suicide! i just did not find life worth living. the experience of my five years made me feel that things were futile so i decided that if i bumped down the stone kitchen steps from top to bottom (and they were very steep) i would probably be dead at the end. i did not succeed. bridget, the cook, picked me up and carried me (battered and bruised) upstairs where i met much comforting but no understanding- 14- the unfinished autobiography copyright 1998 lucis trust as

nder of the meal there my elbows had to be. i have never forgotten the humiliation and even today, more than fifty years later, i am still conscious that i am breaking rules if i put my elbows on the table-which i do. after lunch we had to lie on a flat sloping board for an hour whilst our governess read aloud some improving book and then again a walk followed, after which we did our lessons till five o'clock. at that hour, we had to go to the bedroom where the nurse or maid got us ready to go down to the drawing room. white frocks, colored sashes, silk stockings and well brushed hair were the order and then, hand in hand, we had to go to the drawingroom where the house party were sitting after tea. there we stood in the doorway and made our curtsies and thus endured the misery of being ta

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

se two bodies, the etheric and astral bodies, ninety percent of the causes of physical disease and troubles is to be found. 4. the mental body, or that much of the chitta or mind stuff which an individual human unit can use and impress, constitutes the fourth of the series of mechanisms at the disposal of the soul. at the same time let it not be forgotten that these four constitute one mechanism. five percent of all modern disease originates in this body or state of consciousness, and here i wish to enunciate the truth that the constant reiteration by certain schools of healers that the mind is the cause of all sickness is not as yet a fact. a million years hence, when the focus of human attention has shifted from the emotional nature to the mind, and when men are essentially mental as tod

: the venereal diseases and syphilis. 3. cancer. to these we must add two other groups of disease which predominantly affect those who are a little above the average and whose general level of intelligence is higher than that of the mass; this includes also the aspirants of the world. 4. heart diseases, but not what is called heart failure. 5. the nervous diseases so prevalent at this time. these five groups of disease, and their various sub-divisions are responsible for the bulk of the physical ills which attack humanity. a right grasp of their preponderating causes will be of definite assistance to future medicine. how much will be accepted is at this time doubtful- 27- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust i would like to point out here tha

rgy. it is only intended to be suggestive; the complexity of the human equipment and the intricacy of the ray energies are such that no hard and fast rules can be laid down. the ray forces manifest differently, according to ray type and point in evolution. there is therefore no contradiction here to the previous tabulations. if you bear in mind that every human being is basically an expression of five ray forces- 32- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust 1. the ray of the soul, 2. the ray of the personality, 3. the ray governing the mental body, 4. the ray governing the astral equipment, 5. the ray of the physical nature, it will become apparent that for the average person two such tabulations would have to be drawn up. 1. there would be requi

history of the person involved. b. human taints, inherited because one is a member of the human family. c. planetary evil, imposed upon all forms on earth by the basic condition, and by time. 3. it is conditioned by the forces emanating from that plane whereon a man's consciousness is primarily centred. to the above statements should be added a further fact, already mentioned, that: 4. there are five major groups of diseases, with their allied complaints and subsidiary diseases. a. tuberculosis. b. the syphilitic diseases. c. cancer. d. heart difficulties. e. nervous diseases. i am not dividing what i have to say into organic and functional troubles, nor do i here refer to- 34- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust illnesses induced by epidem

re prone. we will not deal (in this short treatise) with the whole gamut of diseases which affect humanity as a whole, or down the ages. the more advanced the aspirant, the greater probability there is that the diseases from which he suffers will be pronounced and powerfully demonstrating, on account of the inflow to a greater or less degree of the stimulating force of the soul. subsidiary to the five major groups of diseases to which i earlier referred, and working out in connection with them in the human frame, are a group of- 41- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust symptoms which are loosely covered by the terms: fevers, tumors, congested areas, plus general debility and the auto-intoxication which lies behind so many symptoms. i would ha

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

hat concerning the periods indicated by such occult teachers as steiner, for though the seven year cycles have their place, the division is apt to be over-applied. i would also suggest ten year cycles of development, divided into two parts: seven of learning and three of application. in the first ten years of a child's life he is taught to deal intelligently with information coming to him via the five senses to the brain. observation, rapid response, and physical coordination as the result of intention, must be emphasised. the child must be taught to hear and see, to make contacts and to use judgment; and his fingers must then respond to creative impulses to make and produce what he sees and hears. thus are laid the elements of the arts and crafts, of drawing and of music. in the next ten

der, man spins connecting threads, and thus bridges and makes contact with his environment, thereby gaining experience and sustenance. the spider symbol is often used in the ancient occult books and the scriptures of india in connection with this activity of the human being. the threads which man creates are triple and with the two basic threads which have been created by the soul, constitute the five types of energy which make man a conscious human being. the triple threads created by man are anchored in the solar plexus, the head and the heart. when the astral body and the mind- 26- education in the new age copyright 1998 lucis trust nature are beginning to function as a unit, and the soul also is consciously connected (do not forget that it is always unconsciously linked, an extension o

s, through the french revolution, to the concepts of liberty, equality and fraternity; they formulated the american bill of rights and on the high seas in our own time they gave us the atlantic charter and the four freedoms. these are the great concepts which must govern the new age with its nascent civilisation and its future culture. if the children of today are taught the significance of these five great declarations and are, at the same time, taught the futility of hate and war, there is hope of a better and happier as well as of a safer world. two major ideas should be taught to the children of every country. they are: the value of the individual and the fact of the one humanity. the war boys and girls have learnt, from appearances, that human life has small value; the fascist countri

e educational objectives must be the elimination of the competitive spirit and the substitution of the cooperative consciousness. here the question at once arises: how can one achieve this and at the same time bring about a high level of individual attainment? is not competition a major spur to all endeavour? this has hitherto been so, but it need not be. today the average child is, for the first five or six years of his life, the victim of his parents' ignorance or selfishness or lack of interest. he is frequently kept quiet and out of the way because his parents are too busy with their own affairs to give him the needed time busy with nonessential matters, compared to the important and essential business of giving their child a right start upon the pathway of life in this incarnation. he

ty to see beyond what is, to what might be. 3. inherited, factual knowledge upon which it will be possible to superimpose the wisdom of the future. 4. capacity wisely to handle relationships and to recognise and assume responsibility. 5. the power to use the mind in two ways: a. as the "commonsense (using this word in its old connotation, analysing and synthesising the information conveyed by the five senses. b. as a searchlight, penetrating into the world of ideas and of abstract truth. knowledge comes from two directions. it is the result of the intelligent use of the five senses and it is also developed from the attempt to seize upon and understand ideas. both of these are implemented by curiosity and investigation- 57- education in the new age copyright 1998 lucis trust education shoul

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ause their training and testing is only in process. he does know what the accepted disciple, admitted freely into ashramic intimacy, will- 52- discipleship in the new age- volume ii copyright 1998 lucis trust do in any given circumstance, because he has been tested and tried and the master knows that there are certain things which he will not do. this experiment with the new seed group has lasted five years. the earlier experiment with the groups lasted ten years. these experiments were undertaken in the most difficult period of the world's history and during a particular time of stress and strain. of this i am not unmindful. i am disbanding this group exoterically on four counts: 1 (deleted by a.a.b) 2. in spite of many years of work with me, the group is not yet integrated and has produc

orld affairs but critical also in the hierarchy itself. in your thinking, reflection and activities carried on henceforth, this major, presented hierarchical intention must constitute the very groundwork of your life pattern. as members of an ashram, you are part and parcel of the present crisis within the hierarchy, and you cannot avoid it. one of the effects of the reorientation is that four or five of you will be working more actively, and eventually more consciously, in the ashram of your own master and less actively in mine; you must remember, however, that the link is by no means severed. another effect is that several disciples from other ashrams will be working in my group, and one of the master k.h.'s disciples is now to function as senior disciple in my ashram, because a.a.b. is

tion with the school lies in the fact that i outlined for her the degrees of the school, and once or twice in my instructions used in the disciples degree i appealed to the students for cooperation in some matter. forget not that these instructions were not school instructions, but were the early form of my books and went out unchanged to the general public. also, it has only been within the last five years that any correspondence course for the school has been arranged around one or other of my books. the policy of the school, its principles, curriculum and techniques, have been entirely those of a.a.b, working in conjunction with f.b. and after consultation with one or two senior students living in or around new york or in europe. there has necessarily been questioning among senior stude

eliminate all desire for prominence in the work and all ambition, and with a will to meet the need in the new ways, with the expanded truths and with no dogmatism. i am looking for no new "stenographers" to take the place of a.a.b. and shall dictate to none of you. you have masses of undigested material with which to work, and enough teaching to express and make available to the public for twenty-five years to come. you have enough information from me to enable you to make your individual contact with me if you follow the rules and live the outer life of a disciple. it is the books which bring people into the various phases of the work; you can aid in keeping them in constant circulation, and you can also hold together subjectively so that the relation of the group to the ashram is still p

d with my ashram) should prepare themselves. one suggestion i will make: there are six questions, providing one question, therefore, for consideration each two months during the coming year. give two months to careful consideration, reflection and interior investigation and then, at the end of the second month, formulate your reply. question 1. from a study of the instructions given by me on your five conditioning rays and from a study of yourself in connection with the information given: a. which of your five conditioning rays controls you or which is the most dominant? b. which ray should control you and how can you strengthen that control? the answering of this question will require a truthful consideration of your good and bad qualities, of your assets as well as your limitations. ques

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

and not to your own inner aspiration to achieve. i call you to concentrate upon the world need for peace, mutual understanding and illumination and to forget utterly your own needs mental, emotional and physical. i call you to prayer and to fasting, though along what lines your abstinence should go is- 17- the externalisation of the hierarchy copyright 1998 lucis trust for you to decide. for the five days of meditation, i call you to a more complete `fasting' to a grave silence, to an inner focalisation, to a purity of thought and to an active spirit of loving kindness which will make you a pure channel. thus will the work of the hierarchy be facilitated and the door opened to the regenerative forces of those extra-planetary beings who offer their help at this time and particularly during

and the vegetable kingdoms. the consciousness of the mineral kingdom is so far removed from the human that it is not possible for us to formulate anything about it in words, or to identify ourselves with it until after the expansion of consciousness which takes place after the third initiation that 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

d situation can be viewed with profit is to look for the hidden source of the outer turmoil. this is seldom what men think it is, for the source lies in the realm of energies and forces. as i explained elsewhere (the destiny of the nations, pages 3-47, there are three great streams of energy working powerfully in the world at this time and two others are also struggling for expression, making the five that together will determine the trend of world affairs. to repeat briefly: 1. the first and the most powerful force is that pouring into the world from shamballa, the planetary centre where the will of god is known. only twice in our planetary history has this shamballa energy made its presence felt directly: the first time, when the great human crisis occurred at the individualisation of ma

t for what it is the demonstration of the beneficent will of god in new and potent livingness. 2. the second major force which is potently making itself felt today is that of the spiritual hierarchy, the planetary centre where the love of god holds sway, as it swings into one of its major cyclic approaches to the earth. the problem before the hierarchy at this time is so to direct and control all five of the powerful energies that the divine plan can materialise, and the close of this century see the purpose of god for humanity assuming right direction and proportion. 3. humanity itself is the third major planetary centre through which one of the three divine aspects, intelligence, is expressing itself, producing its world effects. these three centres are closely interrelated and must be t

lity and equal liability for the present world difficulty. the two forces to which i have been referring must, therefore, be taken into account by all disciples as they seek to serve in this critical cycle; these two forces must also be taken into your calculations as you start this new group work or your wrong idealisms and thoughts may hinder the group work. you must recognise theoretically the five forces (three major and two minor) which meet and clash in the human family at this time. it has been necessary for me to bring these facts to your attention. if disciples are to do group work together on mental levels, they must clear their minds of prejudice, hatreds and any tendency to superiority and criticism. you- 51- the externalisation of the hierarchy copyright 1998 lucis trust canno

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

as aquarius indicates; let mercury speed the group upon the upward way and let taurus bring illumination and the attainment of the vision; let the mark of the saviour, as the group toils in pisces, be seen above the aura of the group. rule xiii. for applicants: four things the disciple must learn and comprehend before he can be shown the inmost mystery: first, the laws of that which radiates; the five meanings of magnetisation make the second; the third is transmutation or the secret lost of alchemy; and lastly, the first letter of- 15- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the word which has been imparted, or the hidden name egoic. for disciples and initiates: let the group get ready to reveal the hidden mystery. let the group demo

s response to environing conditions, but is becoming increasingly aware of the dynamics of the science of the service of the plan. this distinctive realisation can only come when his fused and blended personality and soul expression of will has disappeared in the blazing light of the divine purpose a purpose which cannot be frustrated even if at times delayed, as it has been during the past fifty-five years (written in february, 1943) much of what i have said above will seem meaningless to you because the finished contact between soul and personality has not been brought about and the will aspect in manifestation is not yet understood in its three phases: personality, egoic and monadic. but, as i have earlier told you, i write for those disciples and initiates who are now coming into incar

erseded when the higher initiations are taken and their place is filled by a state of being for which we have no word but the unsatisfactory one of identification. this state of being is something very different to consciousness as you understand it. the phrase therefore means (if such a misleading form of words can be justifiably used) that the initiate leaves consciousness itself behind and the five worlds of life expression are transcended; at the third initiation the initiate grasps what is meant when the one in whom we live and move and have our being (note that expression) is referred to as fire. i elaborated this theme in a treatise on cosmic fire a book which evades understanding by all except those with initiate consciousness. fire is the sumtotal of that which destroys form, prod

himself was attentive. frequently we read in the new testament that "the father spoke to him" that "he heard a voice" and that the seal of affirmation (as it is occultly called) was given to him. only the father, the planetary logos, the lord of the world, enunciates the final affirmative sound. this has no reference when it occurs to the earlier initiations, but only to the final ones. there are five obvious crises of initiation which concern the master jesus as step by step he took or re-enacted the five initiations. but lying behind this obvious and practical teaching, lies an undercurrent or thread of higher revelation. this is concerned with the realisations of the overshadowing christ as he registered the voice which is heard at the third, fifth, sixth and seventh initiations. the go

nitiation which concern the master jesus as step by step he took or re-enacted the five initiations. but lying behind this obvious and practical teaching, lies an undercurrent or thread of higher revelation. this is concerned with the realisations of the overshadowing christ as he registered the voice which is heard at the third, fifth, sixth and seventh initiations. the gospel story gives us the five initiations of the master jesus, beginning with the first and ending with the fifth. but it also gives the initiations of the christ, starting from the second and ending with the seventh. the latter is left incomplete, and the voice is not recorded, because at the resurrection and ascension we are not told of the hearing of the affirmative sound. that will be heard when- 54- a treatise on the

ALICE BAILEY THE LABOURS OF HERCULES

symbolic constellations the lesson of the labor labor iv- part 1 the capture of the doe or hind the myth synthesis of the signs meaning of the story labor iv- part 2 the capture of the doe or hind qualities of the sign the cardinal cross the stars at-one-ment with capricorn symbols the three symbolic constellations the lesson of the labor labor v the slaying of the nemean lion the myth the number five the story of the myth the field of the labor the three symbolic constellations the lesson of the labor labor vi seizing the girdle of hippolyte- 2- the labours of hercules the myth introduction interpretations of the myth the two ways the constellations and stars the mutable cross and the planetary rulers significance of the sign and its polar opposite keynotes labor vii the capture of the er

in the twelve labors of hercules, that path of discipleship is depicted, and his experiences preparatory to the great concluding cycle of initiation meet with a ready response from every aspiring man. in the life and work of jesus the christ, that radiant and perfected son of god, who "has entered for us within the veil, leaving us an example that we should follow his steps, we have portrayed the five stages of the path of initiation, which are the climaxing episodes for which the twelve labors have prepared the disciple. the oracle has spoken, and down the ages the word has sounded forth: man, know thyself. this knowledge is the outstanding attainment upon the path of discipleship, and the reward of all the work done by hercules. the nature of discipleship it might be of value here if we

ch he performed the labor, he attained understanding of his own essential divinity. through the overcoming of form and the subjugation of matter, a picture is given us of an unfolding divine self-realization. in the study therefore of hercules the disciple, and of christ, the world savior, we have an entire pictorial presentation of the final stages of unfoldment which lie ahead of all of us. the five great initiations as portrayed for us in the history of jesus the christ are not dealt with here, but form the subject of another book (from bethlehem to calvary) as we study the story of hercules and go with him through his twelve labors, passing around the great zodiac of the heavens, we will approach it from two angles: that of the individual aspirant and that of humanity as a whole. it is

ive place to spiritual confidence, cooperation, group awareness and selflessness. this is the lesson that hercules brings to us, and this is the demonstration [10] of the life of god which is being wrought out in the creative process, and which flowers forth more beautifully each time that the life of god makes its sweep around the zodiac which, the astronomers tell us, takes approximately twenty-five thousand years to accomplish. this is the story of the cosmic christ, crucified upon the fixed cross of the heavens; this is the story of the historical christ, given us in the gospel story and enacted two thousand years ago in palestine; this is the story of the individual christ, crucified upon the cross of matter, and incarnated in each human being, god, incarnate in matter. this is the st

ritual liberation: these are the initial impulses sensed in aries. it is the sign, therefore, of strong and potent impulses, and of violent fluctuations and exaggerated efforts; often a sign of failure, but always of ultimate success. in its opposite sign, libra, it reaches its consummation of balance and of equilibrium, for the intervening experience and the lessons learned from the intermediate five labors bring about that poise and balanced attitude which we shall note in hercules when he captures the boar, in libra [34] in the brahmanical zodiac, vishnu presides over aries and vishnu is the second person of the hindu trimurti, or the cosmic christ in incarnation, as he initiates the process of form-taking, and ultimately brings about the final episode of resurrection. thus vishnu or ch

AN INTRO TO STUDY OF THE KABALAH

ot be denied that those ancient volumes, sepher yetzirah and zohar, contain a system of spiritual philosophy of clear design, deep intuition and far-reaching cosmologic suggestions; that are well worthy of the honour of receiving a special name and of founding a theological body of doctrine--the kabalah. the bulwark and main foundation of the public hebrew religion has always been the pentateuch, five treatises attributed to moses, which proclaim the laws of jehovah given to his chosen people. the old testament beginning with these five books is further continued by historic books, by poetical teachings and by prophetic works, but many portions are marked by materialistic characteristics and a lack of spiritual rectitude which the books of a great religion might be expected to display, and

ects, the material universe. now it is no doubt true that in the several kabalistic schools, the numbers and names of these essences vary, but the basal idea remains the same: just in a similar way the principles of man's constitution, as stated in different hindoo books, also vary, but the root idea is the same in them all. the human principles may be stated as three in a fourth--the body; or as five, recognising astral form and material body; or as seven, subdividing the divine principle; or as ten, comparable to the sephiroth. to explain these fully would take a long essay and would require many hebrew abstruse words, a difficulty to those who are unused to them: two systems will suffice as an illustration. from yod, the je of jehovah, comes the highest over-shadowing of the divine, com

ANALYSIS OF THE 5 6 INITIATION

(the left hand is the hand in which the ankh is held, the passive hand. with the right hand we project the light and the chiefs hold symbols of the projection of light which is symbolic of their wands. complete symbol of r.c. on the breast is the symbol of balance and equilibrium. it is the lamen of the rose and cross. it consists of twenty-two petals (2+ 2= 4= the tetragrammaton. seven planets, five elements, and three alchemical principles are all formed on the symbol of the perfected self, the cross. 22 paths+ 9 planets (seven ancient plus caput and cauda draconis+ 5 elements+ 3 alchemical principles= 39= 12, 1+ 2= 3, the number of the supernals. it is also a symbol of the triangle, the two con-dividing, the one reconciling. it is the reconciled one that in a mystical sense is buried a

is also the charging or flashing color of white. as the candidate hangs upon the cross the arrow of i within the aspirant is formulated upward into trapt. all has been done to bring the aspirant to a state of equilibrium (see the 14th key in the portal initiation. the three, the seven, and the twelve are bound as one in the aspirant. the rose of the aspirant is formulated- twenty-two petals, the five grades preceeding love forged this cross. the aspirant is now in touch with his yechidah (in rtk only as yet. the crucifixion on the cross of pain and suffering has served the candidate well in that now he is equilibriated. the invocation of h v a follows after the obligation/oath is taken. it is divided into ten parts. the rtk of the candidate who is speaking binds the lower nine. it is a mo

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 five letters each. it should be carefully noted that there is an interchange between the three chiefs throughout the entire initiation. all now repeat lvx signs with the aspirant. the aspirant is bearing the chief adept wand and crux ansanta. this allows him safe passage within the gate of isis of the seven-sided vault, the door of c. upon entrance, the trampling down of the forces of evil takes p

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 motto written about the lion. it can be summed up in saying that "before abraham was "i am" the eagl

APOCRYPHON OF JOHN

ifth one is adonaiou, who is called sabaoth. the sixth one is cain, whom 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

hem, it is written in the book of zoroaster. and all the angels and demons worked until they had constructed the natural body. and their product was completely inactive and motionless for a long time "and when the mother wanted to retrieve the power which she had given to the chief archon, she petitioned the mother-father of the all, who is most merciful. he sent, by means of the holy decree, the five lights down the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 8 of 12 8/16/2006 5:17 pm upon the place of the angels of the chief archon. they advised him that they should bring forth the power of the mother. and they said to yaltabaoth 'blow into his face something of your spirit and his body will arise' and he blew into his face the spirit which is the power of hi

virginal spirit, who raised you up to the honored place. arise and remember that it is you who hearkened, and follow your root, which is i, the merciful one, and guard yourself against the angels of poverty and the demons of chaos and all those who ensnare you, and beware of the deep sleep and the enclosure of the inside of hades "and i raised him up, and sealed him in the light of the water with five seals, in order that death might not have power over him from this time on "and behold, now i shall go up to the perfect aeon. i have completed everything for you in your hearing. and i have said everything to you that you might write them down and give them secretly to your fellow spirits, for this is the mystery of the immovable race" and the savior presented these things to him that he mig

BASIL VALENTINE TWELVE KEYS

rter way, as hereinafter exhibited, for my words are grounded in simplicity, and my teaching is not confused by a labyrinth of language. i have already indicated that all things are constituted of three essences v namely, mercury, twelve keys of basil valentine 75 of 95 sulphur, and salt v and herein i have taught what is true. but know that the stone is composed out of one, two, three, four, and five. out of five v that is, the quintessence of its own substance. out of four, by which we must understand the four elements. out of three, and these are the three principles of all things. out of two, for the mercurial substance is twofold. out of one, and this is the first essence of everything which emanated from the primal fiat of creation. but many may by all these discourses be rendered do

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

gi phreng ba) by sangy lingpa; however, this can only be confirmed by exploring this text. see sangy lingpa 14th century. 6 overall, i liken my multilayered approach to that utilized by yael bentor in her study of consecration manuals. my foundation will be a study of tibetan texts combined with the added support of secondary materials and observations.9 chapter outline this study is organized in five chapters. the first chapter will establish the cosmological, historical, and ritual background of tibet in which tsiu marpo exists. this is necessary in order to understand the multiple contexts in which tsiu marpo and other protector deities participate, as well as the social solidarity that they help to maintain. the second chapter will provide the origin myth of tsiu marpo as recounted in

. ngari pa.chen "the great pa..ita of ngari" was a nyingma scholar born in the district of lowo matang, which is in present-day mustang, nepal. in his youth, he studied the lineages of various buddhist teachings under his father, who was a great accomplished master. later he received teachings from other spiritual teachers and lamas, becoming a fully ordained monk (dge slong) at the age of twenty-five. ngari pa.chen continued his studies and began composing celebrated texts at the age of thirty-eight. one such composition is the treatise which ascertains the three vows (sdom gsum rnam par nges pa i bstan bcos. ngari pa.chen s most famous text is a terma he discovered and composed when he was forty-six, the final gathering of the transmitted precepts which is the doctrinal cycle of the enti

d he wears a helmet of leather adorned with vulture feathers, and on his body he wears an armored coat covered with scorpion shells. assembled around him are a hundred thousand inexhaustible might demon soldiers, twenty thousand groups of serpent demon soldiers, countless sky demons as well as a limitless gathering of falcons, eagles, tigers, leopards, monkeys, and such. in front of him there are five hundred monks wearing lacquered hats, holding mendicant staffs and begging bowls, and speaking true words. on his right there are five hundred exorcists wearing black hats and exorcist robes, holding daggers and skull cups, and uttering fierce mantras. on his left there are five hundred armed men holding swords and shields and reciting courageous words. behind him there are five hundred black

us variations (figure 18. within the intermediate spaces there tend to be other buddhas and bodhisattvas or various ornate gardens and animals, and an array of important buddhist symbols. david snellgrove provides the most succinct examination of the ma..ala, stating that it is a metaphysical representation of the mind and pure realm of the central buddhist deity. this buddhist deity belongs to a five-part buddha family, with the key deity at the center, the four other buddhas in the immediate surroundings facing all four directions, and the consorts of these four buddhas residing in the intermediate quadrants between the cardinal directions. other bodhisattvas representing the retinues of each of these buddhas are depicted further outward. central to snellgrove s interpretation is that th

nd by reciting his mantra. having been subjugated, these demons then give up their life-energy to tamdrin, who receives this as well as the vows of the deities to protect the buddhist teachings. 1.12 chapter 2: lineage in the second chapter, dorj dech ma asks tamdrin about the origins of the seven riders. tamdrin s answer is tsiu marpo s history, detailed in chapter 2 of this study. the remaining five chapters are the actual ritual process. 127 the creative manner in which the terma tradition responds to disputed authenticity was explored in chapter 1. see mayer 1996, pp. 6-21 for buddhist concerns involving canonicity and authenticity. 76 1.13 chapter 3: ritual materials and preparation the third chapter details the ritual materials and preparations required for the ritual performance, an

BLACK SERPENT1

s, and journals! http//www.lulu.com/demonolatry/ http//www.lulu.com/demonolatry2/ 8 share your religion, lose your job by s. j. reisner disclaimer: this article is not meant to give legal advice, nor should it be treated as such. it contains general advice about what you can do if you encounter religious discrimination in the workplace. if you need legal advice, talk to your attorney. in the last five years there have been at least three well-publicized instances where occult practitioners have been fired from their jobs due to their employers becoming aware of their religious beliefs. in june 2004, alicia folberth, a wiccan high priestess, was fired, allegedly because of her need for time off (on halloween) to practice her faith. http//www.connpost.com/news/ci_3168056 in a similar inciden

BLACK WITCHCRAFT

also hecate, the darkened moon goddess of the cunning circle, whose blessing is both youth, imagination and death. the son is within you and that is cain, the baphometic daemon whose magick is the core essence of the religion of sorcery. the very circle casting rite as written by gerald gardner presents the mother of witchcraft, mother, darksome and divine, mine the scourge and mine the kiss, the five-point star of love and bliss. within the circle there is the very graal of the adversary, that through self-love can the essence of the pentagram be sensed and understood. he refers to hecate or lilith (via diana) as being hell's dark mistress, heaven's queen. this is the dual nature of the devil and his bride, the adversary. that by both sabbat rites does the cup of heaven (aethyr, luciferia

BLAVATSKY H P ANTHROPOGENESIS

at all events, than either darwinian anthropology or biblical theology. nor ought the esoteric chronology to frighten any one; for, with regard to figures, the greatest authorities of the day are as fickle and as uncertain as the mediterranean wave. as regards the duration of the geological periods alone, the learned men of the royal society are all hopelessly at sea, and jump from one million to five hundred millions of years with the utmost ease, as will be seen more than once during this comparison. take one instance for our present purpose- the calculations of mr. croll. whether, according to this authority, 2,500,000 years represent the time since the beginning of the tertiary age, or the eocene period, as an american geologist makes him say* or whether again mr. croll "allows fifteen

vious page] of the same gastropoda that live on the shores of the mediterranean (prof. oscar schmidt "doctrine of descent and darwinism" p. 244* a. winchell, professor of geology "world-life" p. 369* mr. charles gould, late geological surveyor of tasmania, in "mythical monsters" p. 84[[vol. 2, page] 10 the secret doctrine. made by the secret doctrine* for assigning as the latter does from four to five million years between the incipient and the final evolution of the fourth root-race, on the lemuro-atlantean continents; one million years for the fifth, or aryan race, to the present date; and about 850,000 since the submersion of the last large peninsula of the great atlantis- all this may have easily taken place within the 15,000,000 years conceded by mr. croll to the tertiary age. but, ch

am, or the sacred ten (numbers or sephiroth, or jod- and these numbers were 'the light' just as in the gospel of st. john, god (alhim, 31415 to one) was that light (20612 to 6561) by which (light) all things were made" in sepher jezirah, or numbers of creation, the whole process of evolution is given out in numbers. in its "32 paths of wisdom" the number 3 is repeated four times, and the number 4 five times. therefore, the wisdom of god is contained in numbers (sephrim or sephiroth, for sepher (or s-ph-ra when unvowelled) means "to cipher" and therefore, also, we find plato stating that the deity geometrizes in fabricating the universe. the kabalistic book, the sepher jezirah, opens with a statement of the hidden wisdom of alhi in sephrim, i.e, the elohim in the sephiroth "in thirty and tw

e forms* in the esoteric system the seven principles in man are represented by seven letters. the first two are more sacred than the four letters of the tetragrammaton* the intermediate spheres, wherein the monads, which have not reached nirvana, are said to slumber in unconscious inactivity between the manvantaras* explained elsewhere. the "three fires" pavaka, pavamana, and suchi, who had forty-five sons, who, with their three fathers and their father agni, constitute the 49 fires. pavamana (fire produced by friction) is the parent of the fire of the asuras; suchi (solar fire) is the parent of the fire of the gods; and pavaka (electric fire) is the father of the fire of the pitris (see vayu purana. but this is an explanation on the material and the terrestrial plane. the flames are evane

ncalculable dura[[footnote(s[[footnote continued from previous page] yogis are shown in the puranas to be far more powerful than the gods. secondary gods or temporary powers in nature (the forces) are doomed to disappear; it is only the spiritual potentiality in man which can lead him to become one with the infinite and the absolute* see book i, stanzas iii. to v. the triangle becomes a pentagon (five-fold) on earth[[vol. 2, page] 80 the secret doctrine. tion which have rolled away in the eternity, a still more incalculable time ago- he would hardly understand the text correctly; while some vedantins might say "this is not so; the nirvanee can never return; which is true during the manvantara he belongs to, and erroneous where eternity is concerned. for it is said in the sacred slokas "the

BLAVATSKY H P COSMOGENESIS

potheses of the european chinese scholars; and tradition affirms that the commentaries to which our western sinologues have access are not the real occult records, but intentional veils, and that the true commentaries, as well as almost all the texts, have long since disappeared from the eyes of the profane[[footnote(s "if we turn to china, we find that the religion of confucius is founded on the five king and the four shu-books, in themselves of considerable extent and surrounded by voluminous commentaries, without which even the most learned scholars would not venture to fathom the depth of their sacred canon (lectures on the "science of religion" p. 185. max muller) but they have not fathomed it- and this is the complaint of the confucianists, as a very learned member of that body, in p

idently because the brahmanas "the scholastic and oldest treatises on the primitive hymns" themselves require a key, which the orientalists have failed to secure. what do the scholars say of buddhist literature? have they got it in its completeness? assuredly not. notwithstanding the 325 volumes of the kanjur and the tanjur of the northern buddhists, each volume we are told "weighing from four to five pounds" nothing, in truth, is known of lamaism. yet, the sacred canon of the southern church is said to contain 29,368,000 letters in the saddharma alankara* or, exclusive of treatises and commentaries "five or six times the amount of the matter contained in the bible" the latter, in the words of professor max muller, rejoicing only in 3,567,180 letters. notwithstanding, then, these "325 volu

s for the buddhists of every line written[[footnote(s* spence hardy "the legends and theories of the buddhists" p. 66 "buddhism in tibet" p. 78[[vol. 1, page] xxviii introductory. upon buddha or his "good law" the loss of nearly 76,000 tracts does seem miraculous. had it been vice versa, every one acquainted with the natural course of events would subscribe to the statement that, of these 76,000, five or six thousand treatises might have been destroyed during the persecutions in, and emigrations from, india. but as it is well ascertained that buddhist arhats began their religious exodus, for the purpose of propagating the new faith beyond kashmir and the himalayas, as early as the year 300 before our era* and reached china in the year 61 a.d* when kashyapa, at the invitation of the emperor

maturgists, rabbis chanina and oshoi (see "jerusalem talmud, sanhedrin" c. 7, etc; and "franck" pp. 55, 56) many of the mediaeval occultists, alchemists, and kabalists claimed the same; and even the late modern magus, eliphas levi, publicly asserts it in print in his books on magic[[vol. 1, page] xliv introductory. namely, about 5,000 years. in about nine years hence, the first cycle of the first five millenniums, that began with the great cycle of the kali-yuga, will end. and then the last prophecy contained in that book (the first volume of the prophetic record for the black age) will be accomplished. we have not long to wait, and many of us will witness the dawn of the new cycle, at the end of which not a few accounts will be settled and squared between the races. volume ii. of the prop

to the sense, a kosmos to the reason" its one absolute attribute, which is itself, eternal, ceaseless motion, is called in esoteric parlance the "great breath* which is the perpetual motion of the universe, in the sense of limitless, ever-present space. that which is motionless cannot be divine. but then there is nothing in fact and reality absolutely motionless within the universal soul. almost five centuries b.c. leucippus, the instructor of democritus, maintained that space was filled eternally with atoms actuated by a ceaseless motion, the latter generating in due course of time, when those atoms aggregated, rotatory motion, through mutual collisions producing lateral movements. epicurus and lucretius taught the same, only adding to the lateral motion of the atoms the idea of affinity

BLUE EQUINOX

s of speech. hence publication has been from 1909-1914, an v-ix; and now from 1919-1924, an xv-xix. love is the law, love under will. 11 a.a. pr monstrance a manifesto of the great white brotherhood do what thou wilt shall be the whole of the law. the pr monstrator of the a.a. wishes it to be known that the period of silence, which (according to the rule of the order) lasts during every alternate five years, will end at the equinox of spring in the year 1919 of the vulgar era. he wishes to call attention to the general principles of the great white brotherhood, which is also known as the a.a. primarily, this body exists for the purpose of conferring initiation. secondarily, it prepares people for initiation by means of courses of instruction. these courses are divided into two main parts

system of a.a. these instructions are issued in an extremely comprehensive and well-ordered form. every instruction has been edited on strictly scientific lines. students are thoroughly drilled in this work; examations take place regularly, and diplomas issued to those who pass them. the equinox 12 the instruction of the a.a. is therefore as precise and definite as a university course. during the five years of speech from the equinox of spring 1909 of the vulgar era, 65 different books were issued, nearly all of these being printed in the 10 numbers of volume i of the equinox. volume i of the equinox is now very rare and expensive. only a few sets remain; and these are valued at $100 per set. when these have been sold, it is proposed to re-publish the official instructions referred to abov

or ever and for ever. 57. o thou serpent apep, my lord adonai, it is a speck of minutest time, this travelling through eternity, and in thy sight the landmarks are of fair white marble untouched by the tool of the graver. therefore thou art mine, even now and for ever and for everlasting. amen. 58. moreover, i heard the voice of adonai: seal up the book of the heart and the serpent; in the number five and sixty seal thou the holy book. as fine gold that is beaten into a diadem for the fair queen of pharaoh, as great stones that are cemented together into the pyramid of the ceremony of the death of asar, so do thou bind together the words and the deeds, so that in all is one thought of me thy delight adonai. 59. and i answered and said: it is done even according to thy word. and it was done

. as soon as he had read the first number of the equinox, and before he got into touch with any member of the a.a. he made an attempt at asana. the earliest record i can find reads as follows: thursday, nov. 4th, 1909. 11:20 p.m. to 11:41 p.m. asana. position i. the god. inclination for back to bend, just above hips, had to straighten up several times. opened eyes once and moved head, after about five minutes. breathed fairly regularly after the first few minutes, counting 9 in, holding 4, 9 out, holding 4. saw various colours in clouds, and uncertain figures, during the latter part of the time. liber clxv 131 on december 19th his practice lasted 46 minutes. he hoped to do 60 minutes next time. but he does not appear to have done so, for after signing his probationer.s oath on december 24t

the third degree; if this is taken after june 30 in any year, only half the amount is due. subscriptions of old members are due on january 1, but the brother is considered in good standing, and he does not lose his rights, if it is paid by march 1. should he fail to discharge his obligation by this date, he ceases ipso facto to be a member of the order, but may be reinstated on paying arrears and five dollars extra. if his lapse extend to the next year following, he can only be reinstated under special conditions, and by the express consent in writing of the national grand master general ad vitam. 11. the constitution, trust deeds, charters, warrants and all other documents, are exhibited to candidates on their exaltation to the iv, should they desire it. 12. besides the free certificate o

BOOK OF ENOCH

n that methuselah wrote (see section 10 at 107.3, and of course in his own section (section 11, the book of noah. so, there may still have been 40- 80 years left before the flood, at the time when enoch wrote his book. there is a long gap between the time of the flood and the time when moses gave praise to enoch in genesis. genesis dates from around 1400 bc, and forms part of the torah (the first five books of the bible. in genesis, there is enoch's family; as named by him in this book, and a quick recap of some of enoch's story. it seems likely therefore, that copies of the book of enoch survived into egyptian times, 3500 bc, and was known to moses around 2,000 years later. moses presumably took a copy of the book with him when they all left egypt, and he was no doubt pleased to see enoch

icators. and destroy the sons of the fornicators, and the sons of the watchers, from amongst men. and send them out, and send them against one another, and let them destroy themselves in battle; for they will not have length of days. 10.10] and they will petition you, but the petitioners will gain nothing in respect of them, for they hope for eternal life, and that each of them will live life for five hundred years" 10.11] and the lord said to michael "go, inform semyaza, and the others with him, who have associated with the women to corrupt 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 th

BOOK OF JASHAR

illage, or did he see some heavenly jerusalem that has never existed on earth? cain only knows that he is seeing the jerusalem that abel's descendants would have made. living at the very beginning of human history, he cannot compare it to any jerusalem that has actually existed. indeed, we might ask, how large would a city have to be to seem "great" to someone who grew up in a world that had only five people! so we are left to wonder whether we, the descendants of seth and cain, have done better or worse than abel's family would have done. thus the jashar manuscript gives us an account of the origins of the week. in this story, it is cain in exile (rather than god at creation) who first rests on the sabbath. cain is given the sabbath as a day of reprieve when he can transcend his lonely ex

shar that captured my imagination. so i began to work on producing a new english version of the jashar apocryphon, a task that i continued intermittently over several years. having undertaken this project for my own pleasure, i had no reservations about retelling this story in my own words, recasting it as a myth for our time. eventually i came to the conclusion that the jashar apocryphon says in five pages more than i could hope to say in a long monograph on the philosophical foundations of social theory; and thus the world was spared another tedious academic book. i noticed that others did not generally share my appreciation of this text, however, and so i wrote my commentary to explain what i saw in it. i have found that many people react to a creation story with some hostility. their l

BOOK T

y great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmation of justice upholding divine authority; and it may become the sword of wrath, punishment, and affliction. iv. the root of the powers of the earth ace of pentacles a white radiant angelic hand, holding a branch of a rose tree, whereon is a large pentacle, formed of five concentric circles. the innermost circle is white, charged with a red greek cross. from this white centre, twelve rays, also white, issue: these terminate at the circumference, making the whole something like an astrological figure of the heavens. it is surmounted by a small circle, above which is a large white maltese cross, and with two white wings. four crosses and two buds are shewn. the

power, because they restore a firm basis. powerful for good or evil. hb:mlkvth fixed, culminated, complete force, whether good or evil. the matter thoroughly and definitely determined. ultimating force. follow the particular descriptions of each of the thirty-six cards: with full meanings. decan-cards are always modified by the other symbols with which they are in contact. xxi. the lord of strife five of wands two white radiant angelic hands issuant per nubes dexter and sinister. they are clasped together in the grip of the first order "i.e" the four fingers of each right hand crooked into each other, the thumbs meeting above; and they hold, at the same time, by their centres, five wands or torches which are similar unto the wands of a zelator adeptus minor. one wand is upright in the midd

aviness; dullness of mind, yet clever and prosperous in money transactions. malkuth of hb:h (riches and wealth. herein are hb:lavyh and hb:hha'ayh set over this decan as angel rulers. xxvii. the lord of peace restored two of swords or pikes two crossed swords, like the air dagger of a zelator adeptus minor, each held by a white radiant angelic hand. upon the point where the two cross is a rose of five petals, emitting white rays. at the top and bottom of the card are two small daggers, supporting respectively the symbol crescent moon with horns upward thus, and libra representing the decanate. contradictory characters in the same nature, strength through suffering; pleasure after pain. sacrifice and trouble, yet strength arising therefrom, symbolized by the position of the rose, as though

tions: actions sometimes selfish, sometimes unselfish. herein rule the great angels hb:yzlal and hb:mnhal. xxviii. the lord of sorrow three of swords or spears three white radiating angelic hands, issuing from clouds, and holding three swords upright (as though the central sword had struck apart the two others, which were crossed in the preceding symbol: the central sword cuts asunder the rose of five petals, which in the previous symbol grew at the junction of the swords; its petals are falling, and no white rays issue from it. above and below the central sword are the symbols of saturn and libra. disruption, interruption, separation, quarrelling; sowing of discord and strife, mischief-making, sorrow and tears; yet mirth in platonic pleasures; singing, faithfulness in promises, honesty in

actions, selfish and dissipated, yet sometimes generous: deceitful in words and repetitions; the whole according to dignity. binah of hb:v (unhappiness, sorrow, and tears. herein rule the great angels hb:hryal and hb:hqmyh as lords of the decan. xxix. the lord of rest from strife four of swords two white radiating angelic hands, each holding two swords; which four cross in the centre. the rose of five petals with white radiations is reinstated on the point of their intersection. above and below* book t page 15 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 on the points of two small daggers, are jupiter and libra, representing the decanate. rest from sorrow; yet after and through it. peace from and after war. relaxation of anxiety. quietness, rest, ease and plenty, yet after stru

BOOK OF DOOM

3.13. the first realm of the great infernal empire is the infernal government, with lucifer, belial, satan, beelzebub, astaroth, and pluto. 3.14. the second realm of the great infernal empire is the domain of the seven infernal grand dukes, whose names are: mephistophilis, ariel, anifel, marbuel, aziel, aziabel, and barbuel. 3.15. the third realm of the great infernal empire is the domain of the five grand ministers and secret infernal counsels, whose names are: asmodeus, leviathan, baal, belphegor, and lucifuge. 3.16. the fourth realm of the great infernal empire is the domain of the twelve dukes, whose names are: ashmunaday, kedemel, set, hasmoday, sorath, hekate, lilith, barzabel, behemoth, nambroth, zazel, and hismael. 3.17. study well what the spirits of the infernal hierarchy have t

BOOK OF PLEASURE

idea is unity by the formula of self, its necessary reality as continuity, the question of all things, all this universe visible and invisible has come out of it. as unity conceived duality, it begot trinity, begot tetragrammaton. duality being unity, is time, the complex of conception, the eternal refluctuation to the primeval reality in freedom-being trinity of dualities, is the six senses, the five facets of sex-projecting as environment for self-assimilation in denial, as a complete sexuality. being tetragrammaton of dualities is twelvefold by arrangement, the human complex, and may be called the twelve commandments of the believer. it imagines the eternal decimal, its multiplicity embracing eternity, from which spring the manifold forms, which constitute the book of pleasure (self lov

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

nd goddess of witchcraft; reincarnation; retribution; between lives. your temple. your altar and its furniture. magick an introduction. lesson three 27 tools, clothing and names working tools; knife; marking in metal; sword; other tools; dress; jewelry; horned helmet. inscriptions. your witch name. lesson four 41 getting started rites of passage. circles. self-dedication. coven initiation. lesson five 53 covens and rituals *i covens and degrees. hierarchy and priesthood. covensteads and covendoms. the book of rituals. consecration of tools. rituals erecting the temple; clearing the temple; esbat rite; full moon rite; new/dark moon rite; cakes and ale. lesson six sabbats samhain; beltane; imbolc; lughnasadh. 79 lesson seven meditation, dreams and the minor sabbats meditation how meditation

less unbroken line through to the present, and as a fully organized religion throughout western europe for centuries before christianity. recently scholars have disputed much of what murray said. she did, however, present some tangible evidence and much thought-provoking material. as a probable development of religio-magick (rather than witchcraft, per se, her theories are still respected. twenty-five thousand years ago palaeolithic wo/man depended upon hunting to survive. only by success in the hunt could there be food to eat, skins for warmth and shelter, bones to fashion into tools and weapons. in those days wo/man believed in a multitude of gods. nature was overwhelming. out of awe and respect for the gusting wind, the violent lightning, the rushing stream, wo/man ascribed to each a sp

he start of the second world war. he was excited by what he found. he had spent a lifetime in the study of religio-magick and now was a part of it. he wanted to rush out and tell everyone. but he was not allowed to. finally though, after much pleading, he was allowed to present some of the true witch beliefs and practices by weaiving them into a novel: high magic's aid, published in 1949. it took five more years for him to persuade the coven to let him do the factual treatment. complementing witchcraft today, his third book was published in 1959, titled the meaning of witchcraft. from his lifetime study of religion and magick, gardner felt that what he found as the remains of witchcraft was incomplete and, in places, inaccurate. for millenia the old religion had been a purely oral traditio

ng it out; ways that are especially effective. in the magazine everyday science and mechanics, for september 1932, appeared the following report: human tissues produce deadly radiations "rays emitted from human blood, fingertips, noses and eyes, kill yeast and other micro-organisms, according to professor otto rahn, working at cornell university. yeast, such as used in making bread, was killed in five minutes merely by the radiation from the fingertips of one person. when a quartz plate, vz inch thick, was interposed it took fifteen minutes for the yeast to die. in tests of fingers it was found that the right hand was stronger than the left, even in left-handed persons" professor rahn continued his experiments and published results in invisible radiations of organisms (berlin, 1936. speaki

it seems the most sensible, most logical, explanation of much that is found in life. why should one person be born into a rich family and another into poverty? why should one be born crippled, another fit and strong. if not because we must all eventually experience all things. reincarnation seems the most logical explanation of child prodigies. a musical genius, composing concertos at the age of five (as did mozart, is obviously carrying-over knowledge from one lifetime into the next. this does not usually happen, but it can. in the same way, homosexuality might well be explained through reincarnation: a person male in one lifetime and then female in the next (or vice versa) might have carried over feelings and preferences from one life to the next. for someone who does not believe in rei

BUDGE E

n the upper part is the boat of the dead sun-god af, who is in the form of a rain-headed man; he wears a disk upon his head, and stands within a shrine in the sektet boat, i.e, the boat in which the god travels p. 4 from noon to sunset. in front of the shrine in the boat stand the three deities, ap-uat, sa, and the "lady of the boat" who wears on her head a disk and horns. behind the shrine stand five gods, each having the head of a man; the names of the first four are heru-hekenu, ka-shu, i.e, the "double of shu" nehes, i.e, the "look-out" and hu, and the fifth is the steersman kherp. on the high prow of the sektet boat hangs an object which is said to be a carpet by some, and a reed mat by others, and on the side, near the curve of the prow, is an utchat. in front of the boat march- 1. t

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. 38 p. 39 p. 40 the gods of the tuat speak to this great god as he entereth in with understanding to the boundary, and he is borne over net-ra into urnes, saying "hail, thou who risest as a mighty soul (kha-ba-aa, who hast received [the things which belong to] the tuat, af, thou guardian of heaven. t

orms of osiris, mummified, bearded, and wearing the white crown, and seated on chairs of state; their names are asar-neb-amentet, asar-khent-amentet, asar-asti, and asar-thet-heh, that is "osiris, lord of click to view third hour. lower register. gods nos. 7-13 [paragraph continues] amentet "osiris at the head of amentet "osiris of the two seats" and "osiris, conqueror of millions of years" 7-11. five goose-headed beings, each holding a knife in his right hand; four of their names are neha-hra, akebsen, atemti, and tuatui. p. 57 12-14. a male figure called sepaashat, who holds a knife with both hands, and stands between two women, whose names are meskh-set, and tept-bes-s. 15. the male bearded figure amenti. click to view third hour. lower register. gods nos. 14-19. 16-19. four forms of os

rom my flesh, and have not come p. 102 into being from your own forms, and who are firm in respect of your food, i avenge you, do ye avenge me" 3. the god who is the "guardian of those who are submerged (see pp. 91, 95. 4. the god satiu (see p. 95. 5. the god ankh-ab hawk-headed (see p. 95. 6. the god bath-resth) crocodile-headed (see p. 95. 7. the god anp-heni, jackal-headed (see p. 99. of these five gods it is said "they act as guardians of tuat, and of those who are submerged in the tuat, and they [protect] and make to pass on the boat" to these the sun-god makes an address, which reads, p. 103 click to view the kingdom of seker. p. 105 [paragraph continues "this great god saith, o ye who stand by your waters, who keep ward over your lands, who go round about in the pool of those who ar

r, provide ye yourselves with your slaughtering knives, fetter and bind with your hands [this] figure which is with you, so that i may journey past you in peace. whosoever knoweth this shall pass by the goddess in peace" the entrance into the sixth division of the tuat is made through a door in the lower register, which is guarded by a serpent "who openeth it himself" here, too, appears the large five-rayed star which is the symbol of the planet venus, and is described as the "living god which journeyeth, and journeyeth, and travelleth" next: chapter vi. the sixth division of the tuat, which is called metchet-mu-nebt-tuat. sacred texts egypt ehh index index previous next p. 116 chapter vi. the sixth division of the tuat, which is called metchet-mu-nebt-tuat. in the scene which illustrates

CASE PAUL F THE BOOK OF TOKENS

related ideas. the letter-name kaph, k p, has the value 100, and this is the numeration of m ch i t b a l "mitigation of one by the other. 2 "vases" is the english for keliim, k l i m, which has the numeration 100, equivalent to that of kaph, k p. 3 "all semblance of exertion. this is based upon the noun mawdohn, m d v n "contest, quarrel, exertion, which has also the numeral value 100. the final five lines of this paragraph elaborate the significance of the titles of the 21st path of wisdom. it is called "the conciliating intelligence "the rewarding intelligence of those who seek, and "the intelligence of desirous quest [110] c o m m e n t on k a p h 4 the second section of this paragraph is based on the fact that the value of the letter-name kaph, 100, is also the value of the single let

ime of the decree" is moade, m v o d, and the number of this word is 120, the same as that of the letter [142] c o m m e n t on s a m e k h name, samekh, s m k. 120 is also the symbolic hebrew number of the perfected life of man" his days shall be an hundred and twenty years; genesis 6: 3. this number is also prominent in rosicrucianism, as the result of the continuous multiplication of the first five digits: 1 x 2 x 3 x 4 x 5 "strengthening, in the next section of the meditation, is mawkheen, m k i n, which also adds to 120 "the plenitude of my great name in the abode of wisdom" is a typical qabalistic passage. the divine name attributed to chokmah, wisdom, is jah, i h, and its numeral value is 15. the extension of 15, or the sum of the numbers from 1 to 15, is 120, so that in m k i n "st

wherein i, the lord of all, have no dominion? 4 they see crookedly who know this not, and in their deluded minds they divide my nature, setting the kingdom of light over against the realm of darkness, and thus making two gods. but the darkness is the fountain of existence, whence the universe floweth forth, and thick darkness, which is my habitation, is the substance of all outward appearance. 5 five-score and thirty is the eye which is the wellspring of outward appearance. that eye is the one, multiplied through the sephiroth [148] a y i n it is the sun of life and light, shining through the twelve tribes of heaven, and spreading their power through the tree of life, to make all things new. yet does every beam of that sun cast a shadow also, for in all creation are light and darkness mix

prince of darkness shall be cast into the lake of fire. for then shall that enlightened one see that the demon is but the shadow of the lord [150] comment on ayin* a y i n, pronounced ahyin. transcribed as" o. the number 70. meaning: eye. the renewing intelligence. 4 "the darkness is the fountain of existence" is based on a secondary meaning of ayin, o i n, which is "well, fountain, or spring. 5 "five-score and thirty, 130, is the numeration of ayin, o i n, which is here called" the wellspring of outward appearance" because ayin, o i n, means also "look, face, appearance, color. 130 is 13 multiplied by 10. 13 is a qabalistic number signifying unity, because achad "one, is written with letters whose total value is 13. the number 10 may always be taken as a symbol of the ten sephiroth. thus

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

roots magick, but it works. magick for your needs 'enough for my needs and a little more' is another of the maxims of this incredibly moral craft, as i mentioned earlier. you would be amazed the number of times i am asked 'okay, if you are a witch, how come you can't predict the lottery numbers' the answer is that it all comes down to need: and do i need a million pounds? true, like any mother of five children i lurch from one financial crisis to the next and when things get really dire, perhaps i could magically bring forward an anticipated payment or attract an unexpected windfall from abroad. but i don't really need a million pounds. and what about the negative effects? if i became incredibly rich, i would almost certainly lose the incentive to write. credit card bills are a powerful fo

ut best of all, through meditation, alone or as a group, you can work to create your own. if you are a solitary practitioner, you can read or recite your charge into a candle flame or in a wild, open place, and feel the energies resounding beyond and within you. you can also use it before divination or as an introduction to a ceremony for healing or greater understanding. meditation can last from five minutes to half an hour or more. in these initial stages, allow your own psyche to guide you as to when the experience is done. if other members of the group are still working, this is not a sign that their experience was more profound. sit quietly or lie down, enjoying the silence and allowing the images of your meditation to develop quite spontaneously. if you are working with a group, rema

continuing to do so throughout married life. this can be made into a ceremony of renewal. it also repels hostility and banishes fear. ruled by venus. herbal infusions as well as magical sachets, you can make herbs into infusions. add one level teaspoon (5 ml) of coarsely chopped dried herbs or two level teaspoons (10 ml) of freshly chopped leaves or flowers to a cup of boiling water; leave it for five minutes and strain. once the liquid has cooled, you can sprinkle it round rooms, furniture and personal property or add it to a bucket of water for washing floors. the roots and bark of some plants can be used to make a decoction. crush and powder two tablespoons (30 ml) of the herb and add to one pint (500 ml) of cold water. simmer the mixture until the quantity of water is reduced by half a

your body, your arms and though the crown of your hand (this process is sometimes referred to as raising a light body* then cast the circle. join hands if you are in a group and, beginning with the person in the north of the group, pass the power deosil from hand to hand, chanting: may the circle be unbroken* if you are working alone, walk around the outside of a visualised circle of light about five feet in diameter, pointing towards the ground with your power finger (the index finger of the hand you write with) or a wand made of willow, hazel or rowan or ash sharpened at one end. chant: circle of light, circle of healing, protect me within and aid this my working* empower the dried herbs by mixing them in a mortar and pestle with a few drops of laurel or eucalyptus essential oil- these

od books on the market and i have listed a few at the back of this book that will advise on correct seite 74 wicca01.txt dosage. generally, oils such as lavender, chamomile, rose, rosewood and geranium are so mild that for an adult you can use up to ten drops quite safely in a bath full of water. however, do not add more than three drops of peppermint, lemon or cedarwood, and no more than four or five drops of other astringent or potent oils such as orange, pine, rosemary, tea tree and thyme to a bathful of water and follow instructions carefully. you can also put a drop or two of the milder oils on a handkerchief or inhale from the bottle, but again follow instructions to the letter. for children, use no more than four drops of mild oil (lavender, chamomile, rose, rosewood or geranium) in

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

iant spiritual entrepreneurs in the freedperson's community. in virginia a student at the hampton black magic page 17 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 institute described a specialist from his hometown who he said had made a "fortune" from conjuring activities "i heard him say out of his own mouth" insisted the student "that he made over five hundred dollars a week, sometimes" a black senator in north carolina, william h. moore, was said to have left his seat in the state congress to become a conjure doctor in 1878. moore, in the words of a hostile white legislator "prospered sufficiently on the ignorance of his patients to maintain a handsome horse and buggy and many other comforts" following his departure from state politics. th

id=0&doc.view=print 7/14/2006 most prominent member in the baptist colored church" in an unidentified northern city. according to murphy, when another member of the congregation "got jealous of her power to holler the loudest" the woman fell sick, believed to be the victim of conjure. when doctors failed to provide a cure, a conjuring specialist was called and, according to the writer "for twenty-five dollars undertook the case" the woman recovered shortly thereafter.[39] persons were victims of conjure harming because of the envy of others; because of their own selfishness; or, sometimes, in the words of one observer, because of jealousy over their "power in prayer at de meetin f house" clergy were also the victims of conjure harming. hurston noted one case where an individual approached

atic traits with other african american supernatural practitioners and conjurers who were his contemporaries. in fact, the fusion of christianity and supernaturalism in nat turner's life has\ 64\ led one historian to conclude that "religion and magic sustained nat turner's rebellion"[11] the particulars of turner's 1831 conspiracy and the ensuing events that resulted in the bloody deaths of fifty-five whites in the environs of southampton county, virginia, have been fully investigated elsewhere. while there is general historical consensus on the details of the revolt's planning and execution, there is less agreement about the person of nat turner, particularly the spiritual beliefs that may have played a part in his mission. scholars have portrayed turner both as a ruthless fanatic with me

orida, gainesville\ 91\ 4 "medical doctors can't do you no good" conjure and african american traditions of healing in the mid twentieth century the reverend addie battle, pastor of the mount zion holy trinity spiritualist church of cleveland, ohio, rendered an account of her life "i was born of farming parents on january 15, 1903, near tuskegee, alabama" she began "i had three older brothers and five older sisters" toiling in the rugged cotton fields of the alabama black belt, addie and her family saw few material returns from their labor "most of the time we had almost nothing to eat because our crops failed" she recalled "and the man who owned the farm, he was white, would not pay papa and then we was destitute" when addie was seven, her mother died and her siblings, older and more inde

he asked me where did a certain lady live, and i told him and he went there" related one witness "the woman told him she had some kind of pain in her head and side and told him something kept coming up in her throat" the conjure doctor discovered that she had been fixed by a cup of tea that she had been offered. according to the witness, he gave her his own formula, told her to drink it, and "in five minutes a scorpion came out of her mouth" nathaniel john lewis of tin city, georgia, was another witness to such a bodily intrusion "my wife hattie had a spell put on her for three long years with a nest of rattlesnakes inside her" he insisted "she just lay there and swelled and suffered" another story was related to hurston in 1928 by rachel silas, of sanford, florida "ah seen uh eoman wid u

CHRONOLOGIA RORISPERGIUS

he last, which is summation of all sciences. influenced al-ghazali and rashid al-din sinan ibn-sulayman, the chief of the assassins in syria. 969 emperor mu-tsung is reported to have played cards with his wives- the earliest reference to playing cards. however, it is evident that these were the'domino' cards still in use in china. 987 ibn al-nadim. fihirst -contains citations from the book of the five mysteries, a service book of sabian religion. 1000- approximate founding of yezidi cult by sufi sheik adi in iraq. abode of learning active in cairo. spread of cathari manicheism throughout europe. leif ericson explores north america. 1004-1007) al-majriti, author of picatrix, dies 1010 earliest european mention of chess: count of urgel(spain)leaves his rock crystal chess set to a convent. by

(editor, psalterium hebraeum, graecum, arabicum, et chaldaeum, cum tribus latinis interpretationibus et glossis (hebrew, greek, arabic, and chaldean psalter, with three latin translations and glosses) 1517 reuchlin's de arte cabalistica published; martin luther posts theses. agostino giustiniani dominican scholar invited to france, where he taught hebrew and arabic at the university of paris for five years. 1518 symphorien champier pronostics ou pr sages des proph tes, des astrologues et des m decins contains a chapter on cabala. 1519 jean thenaud la saincte et tr s chrestienne cabale m trifi e exposes fran ois i to the cabala. 1520(31)-1609 r. ben bezalel of prague, r. loew of prague. 1521 trait de la cabale employs a cosmology and numerology derived from dionysius the areopagite and re

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

t down many another who else perhaps might have held fast enough; nay, many a one was forcibly pulled off by another, who yet could not himself get at it, so mutually envious were we even in this our great misery. but they of all others most moved my compassion whose weight was so heavy that they tore their very hands from their bodies, and yet could not get up. thus it came to pass that at those five times very few were drawn up. for as soon as the sign was given, the servants were so nimble at drawing the cord up, that the most part tumbled one upon another, and the cord, this time especially, was drawn up very empty. whereupon the greatest part, and even i myself, despaired of redemption, and called upon god that he would have pity on us, and (if possible) deliver us out of this obscuri

e upon her throne, upon the steps of which she asked him to sit down. now how it fared with the rest of the emperors, kings and lords after him, would take too long to recount; but i cannot leave unmentioned that few of those great personages held out. however, various eminent virtues (beyond my hopes) were found in many. one could stand out this, the second another, some two, some three, four or five, but few could attain to the just perfection; and everyone who failed was miserably laughed at by the bands. after the inquisition had also passed over the gentry, the learned, and unlearned, and all the rest, and in each condition perhaps one, it may be two, but for the most part none, was found perfect, it came at length to those honest gentlemen the vagabond cheaters, and rascally lapidem

le to others. page 33 herewith our virgin broke her wand, and the other who read the sentence blew her trumpet, and stepped with most profound reverence towards those who stood behind the curtain. but here i cannot omit to reveal something to the reader concerning the number of our prisoners, of whom those who weighed one, were seven; those who weighed two, were twenty one; they who three, thirty five; they who four, thirty five; those who five, twenty one; those who six, seven; but he that came to the seventh, and yet could not well raise it, he was only one, and indeed the same whom i released. besides these, of them who wholly failed there were many; but of those who drew all the weights from the ground, but few. and as these each stood before us, so i diligently numbered them and noted

m i released. besides these, of them who wholly failed there were many; but of those who drew all the weights from the ground, but few. and as these each stood before us, so i diligently numbered them and noted them down in my table-book; and it is very admirable that amongst all those who weighed anything, none was equal to another. for although amongst those who weighed three, there were thirty five, yet one of them weighed the first, second, and third, another the third, fourth, and fifth, a third, the fifth, sixth, and seventh, and so on. it is likewise very wonderful that amongst one hundred and twenty six who weighed anything, none was equal to another; and i would very willingly name them all, with each man s weight, were it not as yet forbidden me. but i hope it may hereafter be pu

ch they for their impudency well deserved, but in contemplation of human blindness, in that we are continually busying ourselves in that which ever since the first fall has been hitherto sealed up to us. thus the garden which so recently was quite full, was soon emptied, so that besides the soldiers there was not a man left. now as soon as this was done, and silence had been kept for the space of five minutes, there came forth a beautiful snow-white unicorn with a golden collar (having on it certain letters) about his neck. in the same place he bowed himself down upon both his forefeet, as if hereby he had shown honour to the lion, who stood so immoveably upon the fountain, that i had taken him to be of stone or brass. the lion immediately took the naked sword which he had in his paw, and

COLLIER IRENE CHINESE MYTHOLOGY

the cracked ground. while the unsteady earth rocked and lurched, forest fires raged, and mountain lakes burst their containing walls, sending more debris to the shattered villages below. all the gods, including zurong, were stunned. but they were powerless to save their collapsing world. as nuwa watched the destruction taking place on earth, the goddess became furious. she raced to find rocks of five sacred colors black, white, red, green, and yellow and smelted them together in a huge bonfire. using this sacred mixture, she began bit by bit to mend the hole in the sky. all the while, she cursed at the carelessness of the gods who had caused this devastation. next, nuwa scooped up miles and miles of river rushes and stuffed up every burning crack she could find. as their ashes settled in

she gave them a bamboo flute in the shape of a phoenix s tail. playing it would make them forget about the horrible things they saw. q: what happened to the geography of china as a result of gong s actions? a: china is tilted so that it is high at the northwest corner where the stars and moon pass through, and low at the southeast corner where the rivers run into the sea. 49 expert commentary the five sacred colors mentioned in the story are connected to five important earth elements: green=wood, red=fire, yellow=soil, white=metal, black=water. in their study of chinese festivals, authors carol stepanchuck and charles wong write: the elements, which are five natural forces, work together in a cyclical order to represent periods of rise and decay, production and destruction. wood prevails o

ragon. poet brian katz describes her: the phoenix, feng huang, was the sacred fire bird. it was truly a magnificent creature to behold, and it had the features of several different animals. it had the head of a swan; the throat of a swallow; the beak of a chicken; the neck of a snake; the legs of a unicorn; the arched back of a turtle; and the stripes of a dragon. its feathers were made up of the five sacred colors: black, white, red, green, and yellow.5 50 author derek walters adds [the phoenix] has many miraculous attributes, but not selfrejuvenation and does not possess the arabian phoenix s propensity for self-immolation. it feeds on bamboo seeds. and drinks from fountains of fresh water. it is one of the four emblems of royalty, usually associated with the empress.6 the chinese instru

y elixirs, or magic potions, including the one that will insure immortality for the gods. in more 74 recent versions of the story, the queen mother is shown as a graceful elderly woman. the fabled garden of the western paradise is thought to reside in a remote section of the kunlun mountains. these spectacular peaks are located in western china between tibet and xijiang and soar as high as twenty-five thousand feet. in mythology the mountains are the home of the chinese gods, as well as the site of life-restoring herbs. historically, the kunlun range was part of the silk road, a caravan route between china and persia used for trading silks, spices, and gold. the moon goddess 75 because he loved his wife very much, the grand archer yi reluctantly set out on a journey to the kunlun mountains

haste, he accidentally tipped over some wine barrels and broke monkey 101 several casks. monkey ran out into the night, fearing that the palace cooks would find him. looking for a place to hide, he stumbled into tushita palace, where the great philosopher lao-tzu lived. since the wise man was not at home, monkey peeked at all the rooms in the philosopher s house. in the alchemy lab, monkey found five gourds full of the elixir of immortality. on the table, almost a hundred pills, rolled out from the cooled elixir, were neatly lined up in rows, ready for the banquet. he scooped up a fistful of pills and gulped them down like toasted soybeans, scattering the rest all over the floor. he dropped to his hands and knees and grabbed the remaining pills, turning over several tables in the philosop

COMMENTARY ON THE SEAL OF THE NINE ANGLES

energy. fifth angle: humanity as the physical vehicle for the expression of the satanic psyche as discussed in the fourth angle. concept of the body as a necessary medium for the self-realization of the psyche, at least in its early stage. translation of this into physical representation of supra- energy/matter forms such as set via the creation of images, building to temples, etc. a temple with five trihedrons is a four-faced pyramid (as giza, the 4/5/9 seal is the seal of the order of the trapezoid: a marvel of integrated, interrelated 4/5/9 values. as noted elsewhere, even the addition of 4+5+9= 18, which takes you into the "returning' qualities of 9 as expounded upon in anton lavey's "unknown known' in the satanic rituals. in geometry 5 creates the pentagram, hence the golden section

agon corrupts the golden rectangle; it adds an angle and a line to the pentagram and pentagon, thus destroying them. six is symmetry obese and unnecessary (two and four are quite adequate for the principle. the seeds of the destruction of the hexagonal forms are carried within them, however, for they necessarily embrace two trapezoids (the four) and the pentagrams defined by those trapezoids (the five; hence 4+5 (the nine. seventh angle: the destruction of the status of monotheism by the addition of a line/angle to the hex. the legacy of the first beast of revelation and his sevenfold seal and star of babalon (a'.a. the forces of the aeon of horus overcoming those of the aeon of osiris. yet the only thing that can be said of seven is that it is an effective destroyer of six. it has no crea

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

oken and a new energy is installed. the various calling of the elemental forces are now employed via the watchtower. all four watchtowers are activated through the four enochian tablets. this relates directly to the sun's cycle through the heavens and through the four elements which are held together by the tablet of union. this is the fifth principle, the element of. tools on the altar there are five tools on the altar. they are the air dagger (m, crucifix (o, chalice (n, chain (l, and the censer for the symbol of sitting on the letter c. as the tools are replaced on the altar after their use in the invocation of the watchtower, it begins the first magnetic re-charging of the ceremony. door of the vault the four kerubs on the door of the vault are also re-activated through the tablets of

tower, it begins the first magnetic re-charging of the ceremony. door of the vault the four kerubs on the door of the vault are also re-activated through the tablets of the watchtower and the invocation. this symbol, being placed on the doorway to the vault, also charges and activates the c doorway or the entrance into the center of the mystical burying place of our founder. opening of the portal five knocks are given after the adorations and invocations of the watchtowers. five is the number of the pentagram,and its symbology should be apparent. each knock also alludes to the pentagrammaton as well. 5 hwchy forms the grand word of the 5=6 grade. the reference to the river called phrath shows the physical world, the outer order, and its hidden and secret link to the true order of the r.r

COSIMANO CHARLES ELEMENTARY PSIONICS

ouraged by failure. it took me some years to completely master the technique but i was easily distracted. i wish i could tell you just exactly how long it will take to get this down to the point were you can do it at will; unfortunately everyone is different. the best advice i can give is to keep at it. after you feel that you are able to hold the image of the pencil in your mind for, let us say, five minutes, you may proceed to other things. take a coin and do the same thing with it as you did with the pencil. you will find that once the ability comes, it grows ever easier with practice, and it will take you far less time to hold a compete image of the coin that it did for the pencil. once you have sufficiently mastered this practice to your own satisfaction, you will be ready to create y

lum basically answers simple questions in one of three ways. yes, no, i haven't the foggiest idea what the hell you're talking about. with the right charts, it can give more complicated answers, but first things first. you need to know which swing means what. start with yes. hold the pendulum in front of you and ask it if two plus two equals four. note the swing. now ask it if two plus two equals five and if it says to you that it is if big brother says so, then you have a real problem because a pendulum is not supposed to speak, only swing. the answer to that is usually no and the pendulum should swing in the opposite direction of the yes answer. at this point you may notice that the pendulum does not swing very far for either or may not even swing at all. don't worry about that. you are

that because it "didn't sound good" i told her that the machines worked better in an organic material container (which is true) and that i told everyone about using cardboard boxes in my books so it would be no surprise. anyway, it is still my material of choice, though the commercial models sold in wood boxes are much nicer looking, and my first unit is still in its shoe box after almost twenty-five years (gad, i'm getting old. start by making the stick plate. take the plastic plate you have been playing with and a coil of unshielded copper wire (sold as magnet wire. coil the wire under the plate in such a way that when it is turned over the wire will be all under it and the two ends of the wire can be brought down into the machine. next take the sample can and punch two holes in the bot

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 you have to add something to the image. get thee to the local porno emporium and procure a dirty magazine with pictures of what you want to do with her in it. the next night, transmit one of those pictures for five minutes and then transmit a picture of yourself for five minutes and then the other picture again. this should prepare the ground but now the rest is up to you. meeting other minds this chapter may seem a bit like a journey into outer strangeness, but i am quite serious. the machines you have built can be of great use to you in gathering much information from any human source and the source d

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

h shall set you free background. it was said that it is this genetic stream which overwhelmingly make up the families of the 'illuminati' that have manipulated the course of human history since the time of sumer. the manipulation has guided this planet along the same destructive road that melchedek experienced. again according to the overwhelming majority of the 62,000 interviewed, there are also five other extraterrestrial races working on earth today to help humanity break out of the mental prison and remove the melchedekan manipulation. one of these races is described as about eleven feet tall, the "giants" of ancient legend, perhaps? they have double hip joints, very large foreheads, blue eyes, a small gap in the face rather than what we would call a mouth, and very big feet. make of a

e 'catholic' monarchs funding a trip by a man flying the flag of the knights templar. more than that, other support came from leonardo da vinci and lorenzo de medici, both high initiates of brotherhood secret societies. given this background to columbus and caboto, it is hardly stretching the bounds of credibility to suggest that their 'discovery' of different parts of the americas within four or five years of each other was no coincidence. many of the early explorers and colonisers were known to be members of brotherhood societies. they knew what they were looking for because they had the maps and charts of the world passed down over thousands of years by the brotherhood, perhaps since atlantis. in 1513, piri reis, an admiral in the navy of the ottoman turks, produced a map showing the la

umanity. with the united states now created and in brotherhood hands, the control of the world could be advanced even more quickly than before. 36..and the truth shall set you free sources 1 professor g.r.s. mead, fragments of a faith forgotten (the theosophical publishing society, london, 1906) 2 manly p. hall, america's assignment with destiny: the adepts in the western esoteric tradition, part five (philosophical research society, los angeles, 1979) p58 3 it is interesting to look at where the symbol of the red cross is used today. not all of them will be signs of templar control, maybe, but many certainly will 4 letter by lt. colonel harold z. onlmeyer, commander, 8 reconnaissance technical squadron (sac, united states airforce, westover airforce base, massachusetts, to professor charl

d brotherhood ambitions more than this one. this name will appear on so many occasions in the first half of the book (as i explain how the prison warders manifest their control on the physical level, that i should fill in a little rothschild history here. mayer amschel bauer (later rothschild) was born in 1743 in frankfurt, germany. he married gutle schnaper in 1770 and they had a large family of five boys and five girls. he was educated to be a rabbi, but he later worked briefly for the oppenheimer bank in hanover and then became a money lender who acted as paper power 39 an agent for william ix, landgrave of hesse-cassel. in 1785, william inherited the largest family fortune in europe, estimated at some $40 million.1 some of this was accumulated by hiring out troops to britain to fight i

t. to have the house of rothschild built on money which was embezzled from an embezzler meant that the empire was built from the start on negative energy. on the back of nathan's financial coup, branches of the house of rothschild were established in berlin, paris, vienna, and naples. mayer's sons were each put in charge of one of them. today the rothschild holdings are reported to be held in the five arrows fund of curacao and the five arrows corporation of toronto, canada. the name comes from the rothchild symbol of an eagle with five arrows in its talons, signifying the five sons.3 the fortune expanded by colossal leaps as the rothschilds manipulated governments and worked through the brotherhood network to create wars and revolutions, often lending money to both sides in the ensuing co

DAVID ICKE CHILDREN OF THE MATRIX

taria, and sirius c, sorghun, or the "female star".17 they also call it the "sun of women" or "star of women".18 to them, the most important star is sirius b, which, they rightly said, was invisible to the eye. still today their religious rituals and rites are based on the cycles of the sirius system. the dog star, sirius or sirius a, has two and a half times the mass of our own sun and is thirty-five and a half times brighter" when you consider that our sun contains 99% of the mass of this solar system, sirius is some baby. sirius b contains 1.053 times the mass of our sun.2" it is incredibly compressed, however, and thus is very small. a focus on sirius can be found at the heart of most ancient societies- and secret societies. the heat in the summer months was believed to be, in part, ca

belief was orion and, interestingly, modern ufo researchers figure 2: the inverted pentagram, the classic symbol of satanism, and, apparently, a symbol for sirius. ruled by the gods 35 connect the reptilians with both sirius and orion. isis (sirius) was the companion of osiris (orion) in egyptian myth. among the major illuminati symbols to the present day are the eye, the triangle or pyramid, the five-pointed star, the obelisk, and the dome. the egyptian hieroglyph for sirius was the obelisk, dome and fivepointed star; the bozo tribe of mali, cousins to the dogon, call sirius the "eye star; an egyptian hieroglyph for sirius was a triangle- three points representing the three sirius stars; and the triangle symbolised water in pythagorean code;26 the eye was a symbol of osiris in egyptian my

many similarities and mutual origins. the egyptologist, lorraine evans, also says in her book, kingdom of the ark (simon& schuster, london, 2000) that the ancient egyptians established a colony in ireland 3,500 years ago, after landing in county kerry. she suggests that the invaders were led by princess scota, the daughter of a pharaoh, and that she is buried in a valley called scota's glen about five miles from tralee in county kerry where she died after a bloody war with indigenous irish people. the grave is marked with a slab, but has never been excavated. evans says that scota's descendants went on to become the high kings of ireland at tara in county meath and then invaded scotland or scota-land. evans says that she used old texts and archaeological, linguistic and dna evidence to sho

s of india, the priest-kings, descend from the bhrigus who arrived from a place across the sea. the bhrigus were an order of adepts initiated into the ancient knowledge. frawley says in his book, gods, sages, and kings: vedic secrets of ancient civilization (passage press, salt lake city, utah, 1991) that the monarchs of these bloodlines included the "serpent king" nahusha. they expanded into the five tribes that populated a large part of the indian population" james churchward wrote a number of superb books on the civilisation of mu and he says the nagas also populated china, tibet, and parts of asia. the 94 children of the matrix naga maya, with their mother goddess religion, were also the origin of the maya people of mexico. researcher michael mott writes in caverns, cauldrons, and conc

them in 1307.33 through this secret society underground, columbus had access to the ancient maps that charted the americas. it is known that he had "strange maps" when he set out for "india. columbus was a secret society initiate and, according to the american freemasonic historian, manly p. hall, he was connected to the same secret network in genoa, italy, as the man later known as john cabot.34 five years after columbus landed in the americas, cabot sailed from the templar port of bristol, england, to "discover" what we now call north america. they could do this because they had access through the secret societies to the maps drawn by the sumerian seafarers and even further back to atlantis and lemuria. many ancient maps have been discovered that confirm beyond question that the world wa

DAVID ICKE THE BIGGEST SECRET

called hu and from this, very appropriately i would suggest,we get the term, hu-man. the winged-disc symbol of the sumerians, which is found allover the ancient world, was normally featured with two serpents. the symbolism of theserpent and its association with ancient gods abounds throughout the world. thereverend john bathhurst deane in his book the worship of the serpent,3 wrote..one of (the) five builders of thebes (in egypt) was named after the serpent-god of thephoenicians, ofhion. the first altar erected to cyclops at athens, 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 ere

ose 15 days i mentioned earlier) told me a similar story. he tripped onlarge amounts of lsd in the 1960s and in his seriously mind-altered state he would seesome people as humans and others as humanoid lizards and other reptiles. for a whilehe believed that he was merely hallucinating, but as a regular tripper at high doses hebegan to realise that what he was seeing, usually by the third day of a five-day trip,was not an hallucination, but the vibratory veils lifting which allowed him to seebeyond the physical to the force controlling the person. in these moments the samepeople always had lizard features and the same people always looked human. theynever switched. he also began to observe that those around him who appeared lizard-like in his altered state always seemed to react the same to

picturesection you will see an artists impression of what she sees with her psychic sight andmany others have described exactly the same experiences. on july 20th 1988, a numberof people in bishopsville, south carolina said they were terrorised by a seven foot talllizard-man that had no hair, eyebrows or lips, three fingers on each hand and large slantedeyes that glowed red in colour. there were five sightings of this lizard-man and thestory was reported in the los angeles times and the herald examiner .35when you go with the flow of life and listen to your intuition, you are shown whatyou need to know by the incredible synchronicity that daily surrounds you and guidesyou through the smokescreens and the halls of mirrors. one day in february 1998 injohannesburg, south africa, i spent near

e sightings of this lizard-man and thestory was reported in the los angeles times and the herald examiner .35when you go with the flow of life and listen to your intuition, you are shown whatyou need to know by the incredible synchronicity that daily surrounds you and guidesyou through the smokescreens and the halls of mirrors. one day in february 1998 injohannesburg, south africa, i spent nearly five hours talking with a zulu shaman calledcredo mutwa. the word zulu means people from the stars because they believe theyare a royal race that originates beyond this planet. we talked about the globalmanipulation and his belief that an extraterrestrial race is behind the global brotherhoodof monarchs, politicians, bankers and media owners. afterwards i went back to thehouse where i was staying

ee fingers withan opposing thumb. they have three toes with a fourth towards the side of their ankleand their claws are short and blunt. they have large, cat-like eyes which glow red and amouth that looks more like a slit. some have eyes which are described as black andothers are white with flame-coloured vertical pupils. again this is what the ladydescribed in the aurora case. the reptilians are five to twelve feet tall and they are thegiants described so widely in the ancient legends and records. some have tails, others38do not. one of their other planets of influence long ago is reckoned to have been marsand so were reptile crossbreeds among the white martians even before they came here?zecharia sitchin also speculates that the anunnaki went to mars before coming toearth. this would cer

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

d, but it will have to do. the white house makes up the southern most tip of the goathead. lansat satellite image of the white house (below center) and surrounding northern area. in the map above, beginning from top left to top middle: 1. dupont circle, logan circle, and scott circle in the middle, form the top three points of the devil's goathead of mendes, one of the most important types of the five-pointed devil's pentagram. 2. washington circle forms the extreme left-hand point of the goathead. 3. mt. vernon square forms the extreme right-hand point of the goathead. 4. the white house forms the fifth and bottom point of the goathead. there is a 666 evident in the most important top three circles of the goathead, dupont circle, scott circle, and logan circle. each of these streets has s

oting spiritual light. but, the circle also is utilized as a symbol of the all-seeing eye. remember the all- seeing eye atop the pyramid on the american one-dollar bill? this eye is within a triangle, but the important factor to realize is that the eye is atop a pyramid. of course, a pyramid is nothing more than a triangle. look again at the triangles formed by the goathead pentagram. four out of five triangles of the goathead has a circle, representing the all-seeing eye atop each triangle. however, the architect had a problem with the triangle at the far right, because he chose the square as the anchor point; the solution is to place thomas circle at one of the points, thus giving that triangle an all-seeing eye. in fact, i believe this is the reason why thomas circle was placed in the o

DAVIDSON DAN SHAPE POWER

an artistic or common figure which may or may not have any meaning and if they do have any association of power with respect to a symbol, it is merely the idea of possible power associated with an organization or activity that uses the symbol. for example, a company logo would have no intrinsic power in itself; however, the company may be a powerful organization. the use of the pentagram (i.e, a five pointed star) in both white (i.e, constructive with center point up) and black (i.e, destructive with center point down) ceremonial magic is well known to those who have dabbled in the occult sciences. the christian cross and the jewish star of david are common religious symbols with certain mystic power associated with them. when first studying shape power and symbols, i wondered how a symbo

n with straight lines. figure 1.5.2-1. curved lines within a triangle to control shape power 1.5.3 planar shape power lens another example of a curved line shape power pattern is shown in figure 1.5.3-1. it was found that this shape power pattern generated a threedimensional energy field. in this case the energy field was a beam of energy projecting out from the back side of the pattern for about five to six feet. the energy beam was vortexing out in a beam the width of the planar pattern. by experiment we found this pattern has maximum energy when the curved lines never touch the surrounding circle. if the curves touched the circle it was as if the circle blocked the curved spiral from collecting more aetheric energy and channeling it to the center of the circle. from figure 1.4.9-1 we kn

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 polyhedra, whereby the dual of one is created by connecting the midpoints of the faces of the other. the tetrahedron, the most simple of 3-dimensional polyhedra is a dual to itself. the cube and octahedron are duals of each other as are the icosah

DEMONIC BIBLE

e fact that the embassy of lucifer was still underground and that it would be several years before the rise of lucifer, the embassy of lucifer was also known then as the order of anubis. he published the newsletter: the black jackal, and presented for the first time the demonic bible. the rituals of the demonic bible (as it existed at that time) were published in the black jackal over a period of five months. in 1996, mr. miller began work as a port inspector& marine surveyor for sgs, an international inspection service and in 1997, his daughter kayla victoria miller was born. by this time, he had settled into the domestic life and had retired from active involvement in satanism. his role in openly establishing an embassy to the dark lord had, however, gained him a few enemies. those who s

ce the word deitus and promote the aeon of lucifer. in the same year, the ecclesiastical arm of the eol, was also reestablished as the royal church of lucifer (rcol. over the next six months, magus susej used the eol to carry out the task of the magus and promote the word deitus as the word of the aeon of lucifer. the eol enjoyed great success under his guidance and grew quickly to include twenty-five consulates in ten countries several hundred members. with the exception of a few gifted individuals, most who sought membership in the eol were eager and curious but lacked any serious understanding of the concepts put forth. magus susej needed time to reflect on the deeper significance of the word deitus and, therefore, left the eol to pursue a deeper study of religious history. the internat

away, and they gathered themselves together in the house of death of whom it is measured and it is as they are whose number is 31. come away, for i have prepared a place for you. move therefore and shew yourselves, open the mysteries of your creation. be friendly unto me for i am the servant of the same, your god, the true worshipper of the highest (lavey) the mighty throne growled and there were five thunders that flew into the east. and the eagle spake and cried aloud: come away from the house of death! and they gathered themselves together and became those of whom it measured, and they are the deathless ones who ride the whirlwinds. come away! for i have prepared a place for you. move therefore, and show yourselves! unveil the mysteries of your creation. be friendly unto me for i am you

DIABOLUS

then used the staota to attack akht. he took time to through sorcery, rushed into hell and communicated with ahriman who told him to accept his fate as it were. akht was said to have been defeated by yavisht and destroyed in physical form. the manichaean myths of creation were rich in their lore of the underworld. according to mary boyce18 who wrote on the manichaean myths, hell was divided into five kingdoms. in details on the underworld she also wrote- hell is divided into five kingdoms, each of the substance of one of the five dark elements. thse are sometimes given the same names as the corresponding light elements (i.e. standing air also for dark air) or sometimes the exact opposite (i.e. darkness for light .the five infernal kingdoms are inhabited by five kinds of devils, two-legged

ing light elements (i.e. standing air also for dark air) or sometimes the exact opposite (i.e. darkness for light .the five infernal kingdoms are inhabited by five kinds of devils, two-legged, four-legged, winged, swimmings and crawling. each kind is divided into two sexes, and lives in perpetual lust and strife. the devil, or prince of darkness, king over all, combines in himself features of all five species of devil, namely demon, lion, eagle fish and dragon. here we find a significant and organizational pattern of demon lore, with as much attention on the adversary as with the god of light. as ahriman has combined himself with each of the demons, he carries the attributes to relate to different forms and techniques of being. he understands flight and how such demons see in such a capaci

sitan meaning the head of satan and also lilith. algol can be viewed as a star which represents the essence of satan and lilith, the twin fire of becoming through the left hand path. in luciferian sorcery, algol is presented as an 8 pointed chaos sigil with the inverted pentagram in the center. this is made reference to the number 8, being of baphomet and chaos, and the pentagram representing the five points of the adversary, details are found in the grade workings of the black order of the dragon38, which is a non-public initiatory circle. the inverted pentagram in an outer sense represents the manifestation of the will through the manipulation of matter. iv. the gnostic yaltabaoth, child of chaos "and when she saw (the consequences of) her desire, it changed into a form of a lionfaced se

ifth one is adonaiou, who is called sabaoth. the sixth one is cain, whom 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. the apocryphon of john it must be considered that darkness cannot be considered complete ignorance that it is where the rebellious journey into it is the forbidden and unknown. one must have a

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

e to avoid misunderstandings in our teachings, we must define our basic terminology, especially for those students who are just beginning their studies. language is not stagnant. one only has to look at the writing style of the king james version of the bible or the writings of william shakespeare to notice that language does indeed change over time. words that had a particular meaning in english five hundred years ago may mean something totally different in our own era, if the word is used at all. in the modern age of advancing technology new words are being coined all of the time. the executive council of our own order has determined that if we are to convey the meanings of our teachings and relate the meanings of our own experiences to our future generations, then a dictionary/glossary

. a part of the of the ultimate, unknowable divinity. ain soph: hebrew for "without limit" one of the kabbalistic three so-called negative veils of existence (q.v. a description of the ultimate, unknowable divinity. ain soph aur: hebrew for "limitless light" one of the kabbalistic three so-called negative veils of existence (q.v. a part of the of the ultimate, unknowable divinity. air: one of the five magickal elements. it has the qualities of being warm and moist. the element of the direction of the east. the primary color is yellow. aiwass (aiwaz: the name of aleister crowley's (q.v) holy guardian angel (q.v. crowley spent many years trying to determine if aiwass was merely his higher self or was, in fact, a non-physical being. akasha: see azoth. also, the records of all that has occurre

bjects, and living beings, usually with the use of a "fork" or other instrumental aid. druidism: an ancient celtic brotherhood of scholarly priests that underwent a modern revival in minnesota in the early 1960's. druids worship in groups called groves (q.v) and venerate the goddess through trees, especially the oak. like modern witches (q.v, they believe in reincarnation- e- earth: 1) one of the five magickal elements. it has the qualities of coolness and dryness. the element of the north. 2) one of the planetsof the solar system. the planet that all human beings are from. eastern occultism: the magickal systems of india, china, tibet, japan, and other nations of the far east. it's range is roughly coequal with that of buddhism (q.v. in the late 1800's, the writings of helena p. blavatski

ly sensitive, emotional, and imaginative creatures with the primary make up of one element (q.v) and that element's 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

irit or entity that has established a close, constant relationship with a human being, usually of a beneficial or benign nature. often the spirit communicates through the physical body of a pet animal such as a cat. fate: the end result of the actions of life, either good or bad. the completed karma (q.v. few, ogham: one of the characters of the celtic tree alphabet called ogham. fire: one of the five magickal elements (q.v. it has the qualities of being warm and dry. it is the element of the south. first matter: a mixture of the serpent (q.v) and the menstruum (q.v. used in alchemy (q.v) and sex magick (q.v. fortune, dion (nee violet mary firth: a past member of the hermetic order of the golden dawn (q.v) who was a lay psychologist as well as a natural psychic (q.v) and ceremonial magicia

DION FORTUNE CEREMONIAL MAGIC UNVEILED

e to solve in unravelling our mystery is the relationship of the different characters in this drama to each other. crowley and mathers quarrelled. exactly why, i do not know; incompatibility of temperament was probably the fundamental cause, whatever the actual occasion of their break may have been. crowley then started the publication of his magazine, the equinox, which came out twice yearly for five years in england and made a fresh start in america after the war with one volume, but never got any further. these eleven volumes are highly prized by the more advanced students of occultism, and the complete set is hard to come by and commands high prices. some of the contents, however, have been reprinted in magick, together with a certain amount of new material. in this magazine crowley de

DION FORTUNE MYSTICAL QABALA

the names that evoke them that vision is formulated. he associates with each sephirah a primary symbol, which is called its magical image. secondly, he associates with it in his mind a geometrical form which, in various ways, embodies its characteristics, and when he composes symbols he uses that form as the basis. for instance, geburah, mars, the fifth sephirab, has assigned to it a pentagon or five-sided figure. any symbol of geburah, whether it be a talisman, an altar to mars, or a mental picture of a symbol, would be in the form of a pentagon coloured in one of the colours of the mars colourscale. mystical qabala page 65 [page 98] 16. the most important forms upon the tree, however, are those associated with the four names of power assigned to each sephirah; with these are associated

g, which emanates from the primordial depths of chokmah, wisdom. titles given to geburah: din: justice. pachad: fear. god-name: elohim gebor. archangel: khamael. host of angels: seraphim, fiery serpents. mundane chakra: madim, mars. spiritual experience: vision of power. virtue: energy. courage. vice: cruelty. destruction. correspondence in the microcosm: the right arm. symbols: the pentagon. the five-petalled tudor rose. the sword. the spur. the scourge. the chain. tarot cards: the four fives. five of wands: strife. five of cups: loss in pleasure. mystical qabala page 118 five of swords: defeat. five of pentacles: earthly trouble. colour in atziluth: orange. briah: scarlet red. yetzirah: bright scarlet. assiah: red, flecked with black. i 1. one of the least understood things in christian

the different planets, and in ceremonial or talismanic magic are used as the outline of any form associated with a planetary force. to saturn, the oldest planet, the first to develop in evolutionary time, is assigned the simplest two-dimensional figure-the triangle. the balanced stability of chesed gets the four-sided figure, the square; and to the third planetary sephirah, mars, is assigned the five-sided figure, and five is looked upon in the qabalistic system as the number of mars. consequently the pentagon, the five-sided figure, is the symbol of mars, and any altar to mars should be pentagonal or five-sided, likewise any talisman. the fivepetalled tudor rose, which is another symbol of mars, requires more explanation; but when we remember the intimate association between mars and ven

hat caesed and hod connect up, as is clearly indicated in the yetziratic text, which says of hod that it has its root in the hidden places of gedulah, the fourth sephirah. 43. realising, then, the intimate relationship between the diagonal pairs that form the four corners of the central square [page 186] of the tree, we understand the linked relationship indicated by the form of the rose with its five petals. 44. the sword, the spear, the scourge, and the chain are all such characteristic weapons of mars that no comment is called for. 45. the four fives of the tarot pack are all evil cards, each according to its type. in fact, the five suit of swords, which is under the presidency of mars, represents contentiousness. for its best aspects are "rest from strife" and "success after struggle"

christianity, although it is essentially a tiphareth faith, has its mystical aspect centring in [page 192] mystical qabala page 131 kether, and its magical aspect, as seen in popular continental catholicism, centring in yesod. its evangelical aspect aims at a concentration on tiphareth as child and sacrificed god, and ignores the aspect of the king in the centre of his kingdom, surrounded by the five holy sephiroth of manifestation. 17. hitherto we have considered the tree from the macrocosmic point of view, seeing the different archetypes of manifesting force come into action and build the universe, and have but remotely approached them from the microcosmic point of view in their psychological aspect as factors in consciousness. but with tiphareth our mode of approach changes, for from h

DION FORTUNE PSYCHIC SELF DEFENSE

achieved no results at all. let us consider some of these advertisements and see what they indicate, reading between the lines and drawing our own conclusions "transfer your thoughts to others. send for free folder, telepathy, or mental radio "troubled- health, love, money? let me help you. no failures, instructions being followed. strictly personal and professional. careful as family physician. five dollars must accompany enquiry. money back if not satisfied "what do you want? whatever it is, we can help you to get it. just give us the chance by writing for 'clouds dispelled' absolutely free. you will be delighted "hypnotism. would you possess that strange mysterious power which charms and fascinates men and women, influences their thoughts, controls their desires and makes you supreme m

else might have been, i did not relish the prospect of being the housemate of a dangerous lunatic who was under no sort of control. the head of the community, however, said there was no cause for alarm, he would soon have the case in hand. he went up to the bath room, filled a soap-dish with water from the tap, made certain passes over it, and dipping his finger in the water, proceeded to draw a five-pointed star upon the threshold of miss l.'s room. miss l. made no attempt to leave her room until forty-eight hours later when he fetched her out himself. as he had promised, he soon had her in hand. he had several long talks with her, at which i was not present, and at the end of a few days a very chastened miss l. began to go about her household duties again. there were relapses, and there

urse, equally protect itself against capriciousness and spite and the machinations of the kind of mentality that tries to buy influence by subscriptions. it has always been our custom, in the fraternity of the inner light, to insist that any woman who proposes to give a large donation should consult her financial adviser before doing so. for one reason or another we have refused upwards of twenty-five thousand pounds during the last seven years. nor have we had any reason at regret having done so. the strength of an occult organisation does not lie upon the physical plane. it is well known that there are various drugs which can be used to exalt consciousness and induce a temporary psychism. it may not be equally well known that most of these substances come under the regulations of the dan

o wants to avail himself of a fighting force. he would have recourse to a ceremony of the planet mars. he would therefore gather together in his temple all that was appropriate to mars. he would drape his altar with a scarlet cloth; he would himself wear a scarlet robe. all his magical implements would be 61 of 103 of iron and his rod of power would be a naked sword. upon his altar he would place five lights, five being the number of mars. upon his breast would be the symbol of mars engraved upon a steel pentagon. on his hand would be a ruby ring. he would burn sulphur and saltpetre in his thurible. then, according to the work in hand, he would call upon the angelic or demonic aspect of the fifth sephira, geburah, the sphere of mars. he would invoke either the deity-name in geburah, callin

used, as they are usually compounded with a view to assisting manifestation. good quality church incense, such as can be bought at most church furnishers, is safe and satisfactory because it is compounded according to traditional recipes; cheaper qualities may not fulfill these conditions. in dealing with elementals or non-human entities the pentagram, or pentalapha, is the best weapon. this is a five-pointed star drawn in a particular way. pointing the first and second fingers of the right hand, and folding the others into the palm and touching their tips with the thumb, proceed to draw the pentagram in the air, keeping the elbow stiff and swinging the arm at full length. start with the right arm across the body, the hand about the level of the left hip, the extended fingers pointing down

DONALDTYSON AIQBEKER

prepared to discover much that had hitherto passed unsuspected. 103 of thome resources demons bios fiction tyson truth about aiq beker, the kabbalah of nine chambers (francis barrett's table of the aiq beker, which he derived from agrippa's occult philosophy) the aiq beker, also known as the kabbalah of nine chambers is a tic-tac-toe grid into which the twenty-two hebrew letters, along with the five final forms of some of the letters, are inscribed. the letters are entered in sequence from right to left, after the manner of writing hebrew, until the nine cells of the grid are filled. then the next nine letters are entered, and finally the remaining four letters and the five final forms. this results in each cell of the grid containing three hebrew letters. aiq beker was used for a number

DONALDTYSON CHAKRAS

during this period, the mind is directed away from the goddess and toward the inflamed genitals, or if the physical state of tumescence causes erotic thoughts to enter the mind, tumescence ceases almost immediately. for example, the penis can be strongly erect even to the point of discomfort, yet if the mind is allowed to wander from the goddess, erection can completely vanish within the space of five or ten seconds. in recent times there has been an attempt to identify the chakra with nerve centers in the human body. for this reason the chakras are often said to be arrayed along the spinal column. this is incorrect, as anyone who has actually felt the chakras will testify. they are felt near the front of the body, not on the surface of the body but closer to the front than to the back. ea

DONALDTYSON ELEMENT

ar it, for example, but not see it clearly. the four classes of elemental spirits are the work horses of modern magic. any purpose a magician may have can be placed under one or the other of the four elements, and in this way recommends itself to a specific class of elemental. elementals are summoned and banished through the use of the pentagram, which may be drawn in a variety of ways. there are five general ways to draw the pentagram, linked to the four elements and to the fifth element of spirit or light, also known as the quintessence. elemental light does not have its own class of elementals. each form of the pentagram linked with one of the four lower elements may be traced in two ways, to evoke or banish. for example, the pentagram of air, which controls the sylphs, may be drawn in

ementals. each form of the pentagram linked with one of the four lower elements may be traced in two ways, to evoke or banish. for example, the pentagram of air, which controls the sylphs, may be drawn in one manner to invoke or call the spirit, and in another manner to banish or send away the spirit. i want to make this clear about the pentagram- there is only one pentagram, which is a star with five points and interlocking lines. it is traced by a single, continuous line that returns to itself. which element the pentagram belongs to is determined by which of the five points begins this line. whether the pentagram invokes or banishes is determined by which direction, sunwise (clockwise) or widdershins (counterclockwise, the pentagram is traced. the elemental association of the pentagram

lent lovers, and when treated with kindness and respect, will remain faithful to the magician for years. some might find their chilly embrace unappealing at first, but it is surprising how quickly you become accustomed to it. they have the ability to provoke intense physical arousal in a man or woman at will, and to sustain it for as long as they wish. it is possible for a man to remain erect for five or six hours, even longer, when stimulated by an undine, with no loss of intensity. this may not be believed by those who have no experience with this type of love-making, but it is assuredly so. the sensation of an undine's caress is indescribably sweet, quite beyond any physical caress. it can only be compared to the sensation of a narcotic coursing through the blood. physical exhaustion on

DONALDTYSON EVILEYE

, and must be compelled with words of power and the sigils of superior spirits. they resent this control. i should emphasize this point: salamanders are dangerous! leave them alone, and they will leave you alone. return hethome resources demons bios fiction tyson the truth about the evil eye (magic charm in the shape of a hand gesture to ward off the evil eye) the evil eye does exist. your eighty-five year old sicilian grandmother was right after all. but it doesn't function in quite the way she imagined. the true evil eye is not in the head of some elderly woman who casts her malicious, bloodshot glance your way- it is the eye through which you look upon your own world. the belief that misfortune can somehow be projected onto one person by another through a glance is ancient and universal

DONALDTYSON FAMILIAR

ch the animal sucked from her body at a special nipple that became known as a witch's mark. this nipple might be anywhere on the body. it was identifiable to the witch-finders of the inquisition because it was completely insensitive to pain. a long needle might be thrust into it without the awareness of the witch, if her eyes were covered or averted during the operation. remember, in rural europe five centuries ago sanitation was poor. any peasant woman might be expected to have numerous unhealed sores, boils, or bites from fleas or other vermin. add to these blemishes her natural birth marks, moles and skin cancers, and you can see that it would not be difficult for a diligent nun to locate a so-called witch mark on an accused woman's body, if she searched long enough. the witch did not v

DONALDTYSON NOMICON

of his stories. lovecraft first used the title in his story the festival, written in 1923, but two years earlier he had included the name of the imaginary author of the necronomicon, the "mad arab" abdul alhazred, in his story the nameless city, in connection with a couplet from the dread text "that is not dead which can eternal lie, and with strange aeons, even death may die" when lovecraft was five years old, he read an edition of the arabian nights and developed a passion for persian things. he made his mother decorate a corner of his bedroom with oriental hangings and an incense burner. one of his adult relatives suggested as a joke that he should start calling himself abdul alhazred. the name stuck in lovecraft's nearly photographic memory, and later found use in his fiction. in the

DONALDTYSON PENTA

ician kenneth grant (and perhaps i should not exclude myself from this list) read the essay "dr. john dee, the necronomicon, and the cleansing of the world- a gnostic trail" by colin low, to be found at a miscellany of essays. return h ahome resources demons bios fiction tyson the truth about pentagrams (eliphas levi's interpretation of the pentagram) the pentagram is a graphic symbol composed of five interlocking line segments in the shape of a five-pointed star. it was also known as the pentalpha because it resembles the uppercase letter a repeated five times and arranged radially so that the legs of the letter overlap (pente is the greek word for five, and alpha is the name for the first greek letter, which is shaped like the english a. it is also sometimes called a pentacle or pentangl

he uppercase letter a repeated five times and arranged radially so that the legs of the letter overlap (pente is the greek word for five, and alpha is the name for the first greek letter, which is shaped like the english a. it is also sometimes called a pentacle or pentangle in older texts. it is important not to confuse the pentagram with the pentagon, which is a regular plane figure composed of five equal line segments. the military building in washington known as the pentagon is based on this shape. sometimes the term pentagon is used for any plane figure with five sides and five angles, but it is more customarily applied to such a figure with five equal sides and five equal angles. a pentagram contains a pentagon in its center. the significant aspect of the pentagram is that it have fi

e sides and five angles, but it is more customarily applied to such a figure with five equal sides and five equal angles. a pentagram contains a pentagon in its center. the significant aspect of the pentagram is that it have five points, and can be drawn with a single continuous line that reflects from point to point until it joins back on itself. this makes it very useful in practical magic. the five points are associated with the five occult elements. because the pentagram can be drawn with a single line, it is simple and elegant to inscribe upon the air during ritual magic. the origins of this symbol are lost in prehistory. it is found on neolithic rock carvings, and was probably always regarded as a symbol of mystical power, along with a limited number of other simple symbols such as t

entagrams is constructed in the same way as any other pentagram- all are unique. in order to learn how to invoke and banish using the pentagram, i suggest that you practice drawing all ten forms with pencil and paper. you must get to the point where you can draw any form with a continuous line without having to think about it. this requires some practice. most persons know how to draw a star with five points using a continuous line, but most always drawn this star from the same point in the same direction. it requires practice to instantly be able to draw all ten forms of the pentagram. when you project the pentagram upon the air in front of you, visualize the lines of the figure strongly as glowing or burning with white fire. attempt to hold this image clearly in your mind even after you

DONALDTYSON SIGIL

ibed upon the ground or floor by medieval magicians as protective circles. these were various shapes, composed of several parts, and empowered by means of names, characters, signs and sigils. the magician stood within the pentacle during rituals of evocation, when demonic spirits were called forth into the triangle that was inscribed beyond the boundary of the pentacle. sometimes the pentacle had five points (penta is greek for "five, but the term is employed more generally to include any complex magic circle inscribed on the floor or ground. it is also used, less accurately in my opinion, to refer to inscribed charms or talismans, especially if these charms have a radial symmetry. for example, a disk that can be held in the hand, and bears the symbol of a pentagram painted upon its surfac

DONALDTYSON UFO

in germany. the objects were described as "red, blue and black bowls, or crosses the colour of blood (gazette of nuremberg. by bowls, disk shapes may have been intended, even though the artist who drew the illustration above interpreted this to mean crescents. disks are a very common sighting in the sky. something has triggered ufo sightings, and all of the events surrounding them, over the past five decades or so. i doubt very much that the trigger has anything to do with visiting space aliens. it is far more likely, in my opinion, that the cause lies in inner space, in the vast, uncharted landscape of the mind. these triggers should not be dismissed as unreal merely because they are nonphysical. it may be that the triggers of ufo sightings, close encounters, abductions, and similar ufo

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

en prepared to be issued with the second edition of the facsimile. it contains the hieroglyphic text of the papyrus with interlinear transliteration and word for word translation, a full description of the vignettes, and a running translation; and in the introduction an attempt has been made to illustrate from native p. vi egyptian sources the religious views of the wonderful people who more than five thousand years ago proclaimed the resurrection of a spiritual body and the immortality of the soul. the passages which supply omissions, and vignettes which contain important variations either in subject matter or arrangement, as well as supplementary texts which appear in the appendixes, have been, as far as possible, drawn from other contemporary papyri in the british museum. the second edi

sts of the college of annu (the on of the bible, and the heliopolis of the greeks, and which was based upon a series of texts now lost, but which there is evidence to prove had passed through a series of revisions or editions as early as the period of the vth dynasty. this version was, so far as we know, always written in hieroglyphics, and may be called the heliopolitan version. it is known from five copies which are inscribed upon the walls of the chambers and passages in the pyramids[2] of kings of the vth and vith dynasties at sakk ra;[3] and sections of it are found inscribed upon tombs, sarcophagi, coffins, stel and papyri from the xith dynasty to about a.d. 200.[4 [1. see naville, todtenbuch (einleitung, p. 39. 2. hence known as the "pyramid texts" 3. i.e, un s, tet, pepi i, mentu-e

that the early collectors of egyptian antiquities obtained the beautiful alabaster vases inscribed with the cartouches and titles of pepi ii. from those who had access to the sarcophagus chamber. among such objects in the british museum collection, nos. 4492, 22,559, 22,758 and 22,817 are fine examples] p. xxiv summary of the monumental evidence. thus we have before the close of the vith dynasty five copies of a series of texts which formed the book of the dead of that period, and an extract from a well-known passage of that work on the wooden coffin the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (12 of 36 [8/10/2001 11:22:54 am] of mycerinus; we have also seen from a number of mastabas and stel that the funeral ceremonies connected with the book of t

elios discovered the intrigue, he cursed his wife and declared that she should not be delivered of her child in any month or in any year. then the god hermes, who also loved rhea, played at the legend of osiris. http//www.sacred-texts.com/egy/ebod/ebod04.htm (1 of 6 [8/10/2001 11:23:04 am] tables with selene and won from her the seventieth part of each day of the year, which, added together, made five whole days. these he joined to the three hundred and sixty days of which the year then consisted.[2] upon the first of these five days was osiris brought forth;[3] and at the moment of his birth a voice was heard to proclaim that the lord of creation was born. in course of time he became king of egypt, and devoted himself to civilizing his subjects and to teaching them the craft of the husban

nt together with other guests. by a ruse osiris was induced to lie down in the chest, which was immediately closed by typhon and his fellow conspirators, who conveyed it to the tanaitic mouth of the nile.[4] these things happened on the seventeenth day of [1. for the text see de iside et osiride, ed. didot (scripta moralia, t. iii, pp. 429-69, xii. ff. 2. the days are called in hieroglyphics "the five additional days of the year" e?pago'menai!hme'rai pe'nte; see brugsch, thesaurus inscriptionum aegytiacarum, abt. ii (kalendarische inschriften, leipzig, 1883, pp. 479, 480; brugsch, aegyptologie, p. 361 chabas, le c lendrier, paris (no date, p. 99 ff. 3. osiris was born on the first day, horus on the second, set on the third, isis on the fourth, and nephthys on the fifth; the first, third, a

ELLIS LOW TWELVE 1907

y could to help us. 32 low twelve we had no more than fairly started on our pursuit when news came that geronimo and his band had not gone to mexico, but had broken up into small parties, and were raiding, like so many jungle tigers, through southwestern arizona and northwestern sonora. lawton thereupon changed his original plan and took up the direct pursuit. lawton's command consisted of thirty-five men of troop b, my own fourth cavalry, twenty indian scouts, twenty men of company d, eighth infantry, and two packtrains. we left fort huachuca early in may, and pressed the pursuit with the utmost vigor in our power. it was as hot as the hinges of hades. never have i experienced such weather as we suffered during the following weeks. in june, fresh detachments of infantry and scouts took th

y where he is until to-morrow "i do "so do i, and i shall act upon that view. we'll follow the ridge to the north, keeping it between us and the hostiles, and then enter the mountains above where the old devil will be looking for us. we shall have a moon to-night, but there will be plenty of clouds "what of rain" the lieutenant looked about and up into the sky. there had been deluges of dishwater five nights out of seven for the last month. this was well enough in its way, for we were able to keep our canteens filled, but it was anything but comfortable for us. we kindled no fires, for it was too dangerous, and despite the terrific heat of the day, the nights were often chilly. it had not rained for forty-eight hours, and probably a season of drought was on us "i don't think we shall have

ondness for him and he seems to like me "well, one word; keep a special eye on him. you will low twelve 45 have a better chance than any one else; he may have been playing for the opening that is coming to-night. at the first proof of treachery on his part "i understand" i interrupted "i'll do it" the rest which we gained among these hills did a world of good. we had halted about noon, and it was five or six hours later when we rode slowly to the north, with the ridge between us and the spur among which we believed the hostiles were watching for our coming. our indian scouts kept well in advance and could be counted upon to give timely warning. it was certain that the apaches had some of their own scouts out, and the utmost caution was necessary on our part to elude detection. in the latte

come within a few seconds that would guide me. as before, i held my revolver ready for instant use. my sword was with me, and i may claim to be an expert in its use, but where was my enemy? as suddenly as if an avalanche had descended upon me, i was crushed to earth by a mountainous weight, my senses vanished and all became darkness and oblivion. v i don't suppose i was unconscious for more than five minutes, and probably not that long. the first vague impression that came to me was that i was being assisted to my feet, a low twelve 63 man grasping my arm on my right and another on my left. then, almost automatically, i began stumbling and walking, my wits clearing every moment until the whole truth dawned upon me. despite my care, an apache warrior had stolen upon me from the rear, witho

n against geronimo. no man who has not passed through a similar experience can comprehend the sufferings of those terrifying four months. the trail of the apaches crossed and recrossed again and again, and led through mountains so wild that until then they had been deemed inaccessible to white men at least. with our forces strengthened, we kept at it. scout eduardy in one week rode a single horse five hundred miles, and the distance which we traversed was equal to that between new york and san francisco. the raiding and massacring covered a region four times as large as the state of massachusetts, and during the campaign three thousand soldiers were engaged on our side of the line and almost as many mexicans south of the rio grande, who were as resolute as we to run the human wolves to ear

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ce, the realm of satan and his legions of demons. some substance for this observation has been provided by religious leaders who combine an exploration of the occult with open opposition to the more traditional religions and religious institutions. as used in eop, however, occultism stands for (1) the broad area of human experience (now called extrasensory perception, or esp) that goes beyond the five senses (2) the philosophical conclusions drawn from consideration of such experiences; and (3) the social structures created by people who have had extrasensory experiences, who attempt to produce and cultivate them, and who believe in their vital significance for human life. therefore, occultism (or its currently preferred term paranormal) entails a wide spectrum of experiences.from clairvoy

rformance of the rites of eleusis at caxton hall, university of london, in 1910. this ceremony comprised seven invocations of the gods, with dancing by crowley s disciple victor neuburg, violin playing by leila waddel (named by crowley as his scarlet woman, and recital of crowley s poems. the performances were impressive, if bewildering to ordinary members of the public, who were charged a fee of five guineas a head. not surprisingly, in the prudish atmosphere of the time, there were sharp criticisms of such a daring presentation. a hostile review of the rites appeared in the journal the looking glass, mocking the lyrics as gibberish. in a further issue, the looking glass published sensational allegations about crowley and his associates allan bennett and george cecil jones. in response, j

follow-up interviews by nicap investigators, unclear parts of the account came to the fore. among these were a missing two hours. the sighting had taken place while betty and her husband were returning home. they arrived two hours later than they should have. eventually the couple went into psychotherapy and under hypnosis described their meeting with a group of beings described as approximately five feet tall, with a large hairless head, greyish skin, large slanted eyes, a slit mouth, diminutive nose and ears, and long fingers. they were taken aboard a spacecraft and examined. a needle was stuck into betty s stomach. before they left, they were told to forget the experience, and as the spaceship left the ground, their recollection of what had just occurred faded. the hill s story would p

not until the 1970s that a series of cases attracted renewed attention to the abduction phenomena. in 1973, two shipyard workers, charles hickson and calvin parker, were abducted as they were fishing in pasacagoula, mississippi. several others also occurred that year. then in 1975 six men in arizona reported that a coworker had disappeared as he approached a hovering ufo. travis walton reappeared five days later and began to recount his story of a forced encounter with the being aboard the craft. again that year, other less notable abduction cases were reported, but equally important, a made-for-tv movie about the hill case ran on nbc on october 20. an increasing number of cases were reported annually through the end of the decade. abadie, jeannette encyclopedia of occultism& parapsycholog

tems relating to activities, techniques, and attitudes of the medical profession. address: 2309 main st, santa monica, ca 90405. acupressure workshop a former organization that arranged classes in acupressure, shiatsu, t ai chi ch an, and yoga from elementary to advanced study. they were first located in west los angeles and then in santa monica. acupuncture an ancient chinese medical system over five thousand years old, recently revived in china and demonstrated to western doctors. it is based on the belief that subtle energy flows in the body related to the cosmic principles of yin and yang. yin relates to shadow, moon, passivity, softness, femininity; yang denotes sunlight, activity, masculinity, hardness. the balance of these energies in the human body affects health and disease. acupu

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

e admitted that: the survival of the spirit is no more improbable than the prodigious faculties which we are obliged to attribute to the medium if we deny them to the dead; but the existence of the medium, contrary to that of the spirit, is unquestionable, and therefore it is for the spirit, or for those who make use of its name, first to prove that it exists. he added that in his view there were five imaginable solutions of the great problem: the religious solution, annihilation, survival with our consciousness of today, survival without any sort of consciousness, and survival with a modified consciousness. the religious solution he ruled out definitely, because it occupied a citadel without doors or windows into which human reason does not penetrate. annihilation he considered unthinkabl

agical diagrams these are geometrical designs representing the mysteries of deity and creation, therefore supposed to be of special virtue in rites of evocation and conjuration. major diagrams are the triangle; the double triangle, forming a six-pointed star and known as the sign or seal of solomon; the tetragram, a fourpointed star formed by the interlacement of two pillars; and the pentagram, a five-pointed star. these signs were traced on paper or parchment or engraved on metals and glass and consecrated to their various uses by special rites. the triangle evoked a universal trinity found in all things. deity, time, and creation. the triangle was generally traced on the ground with the magic sword or rod, as in circles of evocation where the triangle was drawn within it and, according t

on of this sign for use in magical rites was prescribed with great detail. it might be composed of seven metals, the ideal form for its expression, or traced in pure gold upon white marble never before used for any purpose. it might also be drawn with vermilion upon lambskin without a blemish prepared under the auspices of the sun. the sign was next consecrated with the four elements, breathed on five times, dried by the smoke of five perfumes (incense, myrrh, aloes, sulfur, and camphor. the names of five genii were breathed above it, and then the sign was placed successively at the north, south, east, west, and center of the astronomical cross, while the letters of the sacred tetragram and various kabalistic names were prounced over it (see kabala. it was believed to be of great efficacy

ds and of the sciences. the real numerals of the universe were the primaries one to ten, and in their combination the reason of all else might be found. magical 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

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, reduces fever, and forms an antidote to poisons. he also points to the virtue of seven, as in the power of the seventh son to cure the king s evil. one was the origin and common measure of all things. it is indivisible, not to be multiplied. in the universe there is one god; one supreme intelligence in the intellectual world, man; in the sidereal world, one sun; one potent i

ESOTERISM AND THE LEFT HAND PATH

nditions of this second birth is that a) the teachings are respected and not questioned, since one wishes to be a part of this tradition, and b) that the initiation is supervised by a teacher or master. faivre s definition of esoterism corresponds to the draconian philosophy of dragon rouge. correspondences are the basis of ritual magic and for the practice of the left 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 re

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

fo sightings in october 1973, two pascagoula, mississippi, fishermen claimed that robotlike entities had floated them into a ufo. the story received enormous publicity, as did an even more spectacular incident in november 1975, when a forestry worker from snowflake, arizona, disappeared after six colleagues saw a beam of light from a ufo hit him and knock him to the ground. travis walton returned five days later with fragmentary memories of seeing two kinds of ufo beings, little gray men and humanlike (but not human) entities. a few other stories, now being called abductions as opposed to kidnappings, saw print in the ufo literature but were little noticed elsewhere. the first book on the larger phenomenon of ufo abductions (as opposed to a single case, such as the hills s, jim and coral l

was ubiquitous. ho pkins, for example, wrote as early as 1981 that t h e re may be tens of thousands of americans whose encounters have never been re ve a l e d( hopkins, 1981. in 1991 he and jacobs we re g i ven funding for a survey to be conducted by abductions by ufos 5 dr. john e. mack, harvard university psychiatrist, 1993 (dennis stacy/fortean picture library) the roper organization. using five indicator questions, they sought evidence for possible abduction experiences among those surve ye d. pollsters interv i ewed 5,947 adult americans. in their reading of the results, hopkins and ja c o b s deduced that the incidence of abduction experiences appears to be on the order of at least 2% of the population (unusual personal ex p e- r i e n c e s, 1992. that comes to 3.7 million abduct

city now located under mount shasta in northern california. because of his pure thoughts, adama, like the million other persons who live in the city, is able to live for hundreds of years. he is currently more than six hundred years old. he is a descendant of the lemurians who fled inside the mountain when lemuria and all else on earth s surface were destroyed in a nuclear holocaust. only twenty-five thousand lemurians escaped in time. since then the lemurians consciousness has evo l ved signific a n t l y. besides attending to their spiritual betterment, the lemurians h a ve fought off marauding extraterre s t r i a l s who are causing harm to surface dwe l l e r s. we are all part of go d s grand plan for the un i verse, adama says, and w e a r e n ow m e rg i n g o u r t h o u g h ts i

himself, the bellhop fled without waiting one suspects futilely, in any case for a tip. the bellhop, the manager, and simpson vowed to watch for the little people s departure in the morning, but they were never seen again, though the front door was the only door they could pass through without setting off a security alarm. the alarms were checked, and nothing was amiss. schroeder interviewed all five employees who had interacted with the family. all seemed sincerely bewildered by the curious series of events. see also: extraterrestrials among us further reading schroeder, john e, 1987. the strangers among us. the ufo enigma 7, 7 (june: 36. alien dna physical evidence of abduction experiences is hard to come by, and physical evidence of actual aliens is all but nonexistent. a case from aus

ences with aliens (or, as some researchers think, alien/human hybrids, none have come out of the experience with a supposed part of an alien body. in 1999 chalker, a chemist by profession and a well-regarded ufo investigator by avocation, brought the strands to a group of biochemists for analysis. the analysis reads in part: the blonde hair provides for a strange and unusual dna sequence, showing five consistent substitutions from a human consensus. which could not easily have come from anyone else in the sydney area except by the rarest of chances; is not apparently due to any sort of laboratory contamination; and is found only in a few other people throughout the whole world. while it may not be impossible for him to h a ve had sexual contact with some fairskinned, nearly albino female f

FAUST

d as if a miller s wheel were whirling in my head. mephistopheles and next- the first of all worth mentionto metaphysics you must give attention, and see that you profoundly strive to gain what is not suited for the human brain. for what goes in or won t go in the head, a brilliant phrase will serve you in good stead. yet, first of all for this half-year, observe the best of systems here you take five lectures daily- understand? and when the clock strikes, be on hand! be well prepared before the start, with paragraphs well got by heart, so later you can better look and see he says naught save what s in the book; but write away as unabated as if the holy ghost dictated! student you will not need to say that to me twice! i can foresee how much i ll gain from this advice; because what one has

can give forth wine. a view of nature, deep and clear! only believe! a miracle s here! now draw the stoppers and enjoy your fill! all [while they pull out the stoppers and the wine desired runsinto each one s glass. o beauteous fountain flowing at our will! mephistopheles but watch, i say, that not a drop you spill! they drink repeatedly. all [sing. we re just as happy as cannibals, as if we were five hundred swine! mephistopheles behold how happy is this folk- it s free! faust i think now i would like to go away. mephistopheles but first give heed to a display of glorious bestiality. siebel [drinks carelessly; the wine is spilt upon the ground and turns into flame. help! hell s on fire! it s burning me! mephistopheles [conjuring the flame. be quiet, friendly element! to the young men. thi

nonsense! she only wants to joke us; i beg you, do not be so stern a man! physician-like, she has to play some hocus-pocus so that the juice will do you all the good it can. he obliges faust to step into the circle. the witch [begins to declaim, with great emphasis, from the book. this you must ken! from one make ten, and two let be, make even three, then rich you ll be. skip o er the four! from five and six, the witch s tricks, make seven and eight, tis finished straight; and nine is one, and ten is none, that is the witch s one-time-one! faust i think the old hag s talking in delirium. mephistopheles much more of it is still to come. i know it well, thus doth the whole book chime; i ve squandered over it much time, for perfect contradictions, in the end, remain mysterious alike for fool

this treasure-store you still remain just as you were before. fool [approaching] you re scattering favours, grant me some, i pray. emperor alive again? you d soon drink them away. fool the magic leaves! i don t quite comprehendemperor of course, for you d put them to some bad end. fool still more drop there, i don t know what to do. emperor just pick them up, i let them fall for you. exit. fool. five thousand crowns are mine? how unexpected! mephistopheles two-legged wineskin, are you resurrected? fool. that happens oft but like this never yet. mephistopheles you are so glad you re breaking out in sweat. fool. is that the same as cash? look, are you sure? mephistopheles what throat and belly want it will procure. fool. and cattle can i buy and house and land? mephistopheles of course! jus

s the fitting man this fitting hour to take it. the archbishop-arch-chancellor enters. emperor if in the keystone doth a vaulted arch confide, then is it built securely against time and tide. you see the princes four! we have but just now noted how next the state of house and court might be promoted. now what the realm contains, in all its breadth enclosed, shall be with weight and power upon you five imposed. in lands you shall outshine all other men and orders, so of your property i ll now extend the borders out of the lands once left to that disloyal band. to you who re true i grant full many a lovely land, with this the lofty right to widen these possessions, as chance occurs, by barter, purchases, successions, to practise undisturbed- be this secured to youwhatever sovereign rights, a

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

the fall of adam, which is then discussed in detail within the context of qabalistic teachings. the information that is provided up to this point in the chapter serves as a suitable backdrop to introduce the divine name hvhy, which is of singular importance in qabalistic practices, and to discuss the nature of messianic appearance within the context of the qabalistic teachings. chapters four and five contain extensive information and a singularly comprehensive collection of tree of life diagrams culled from all of the primary texts. as a useful comparison, chapter five examines some trees of life from other mystical traditions, including the chakras of the tantric tradition, and the before-the-world sequence of trigrams from the shuo qua, the eighth and oldest wing of the chinese i ching

the notable exception of the etz hachayyim (tree of life) of rabbi yitza aq luria. the lurianic material has wide regard among contemporary religious students of the jewish kabbalah, and yields some unique forms of the tree of life not found in the earlier primary texts. the work of the chariot study group focused upon the following primary texts: e the sefer hatorah (books of the law, so-called five books of master mosheh) e the sefer hashmoth (book of the names) of master adam e the sefer yetzirah (book of formation, manual on the hebrew letters written by master abraham e the sefer hazohar (book of splendor, five volume exegesis on the torah dictated by rabbi shimeon ben yochai; and more specifically, the zohar s innermost core texts, the sifra detzniyutha (book of that which is concea

ma (measure of the divine body) from the sefer raziel hagadol (book of the secrets of raziel the great) e the qur an, the song of allah transmitted through master mohammed e the peshitta (gospels, including the gospel of thomas) describing the life and teachings of master yeshuvah, and the revelation of john e the etz hachayyim (tree of life) dictated by rabbi yitza aq luria to chayyim vital( the five component books of the torah (hrvt) are conventionally known outside of judaism as genesis, exodus, leviticus, numbers, and deuteronomy. in this book, the five books of the torah shall be named according to their traditional titles. hence, the first book is called torah b reshith( in the beginning or by the first. the second book is called torah shmoth (names. the third, fourth, and fifth boo

s, and obscurity of its language, and for its wealth of mystical allusions. for a mystical qabalist, the book s power and value are valid independent of academic considerations regarding its origins. the full range of ideas and allusions presented in the sefer yetzirah will be discussed in the course of this book,'0( the sefer hazohar (book of splendor, often referred to simply as the zohar) is a five-volume mystical exegesis written in rashi aramaic on the five books of the torah. like" f" 2' 8: 4 the sefer yetzirah, the date and original author of the zohar are subjects for academic debate. many qabalistic scholars, such as gershom scholem, believe the zohar to be a new work produced by moses de leon, circa 1250 ce in spain.15 others believe that it was dictated by its pivotal figure rab

r yetzirah, the zohar has its own distinct set of names for the sefiroth, most of which come from the sefer hashmoth, and are later echoed in the torah and ketuvim (writings. those names may be described as various qualities of the divine, such as wisdom, beauty, glory, and mercy. the zoharic names for the sefiroth are the most commonly known and used among all types of qabalists. the body of the five volumes of the zohar emanates from a core of three extraordinary texts. the innermost layer and heart of the zohar is a small text called the sifra detzniyutha (book of that which is concealed. this book contains the single greatest exposition on the negatively existent mysterious unknown (called ayn, and also the not) among all written works of the mystical qabalah. the next layer of the cor

FIRE OF QAYIN RITE

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 sprung from thy cunning seed, the hidden house of azazel. i am of the children of tubal-qayin. thy mark burns upon my brow: of thy clan and stock am i cunning-wo/man

FOCUS OF LIFE

retain-to give birth to will. behold! my self-love, thee i pleasure too well,-to let slip into other being" aaos and the undertaker one dark night, leaving the tavern more or less sober and wandering without thought, i arrived at a well illuminated undertaker's shop. intoxicated, i am always curious of the work in such places-so here i paused. at that moment, the door was flung violently open and five drunken undertaker's assistants lurched into me. i objected in a mild way, they being numerous and i thinking that drunkards are lucky. but that any resistance or excuses i might offer would be unsatisfactory was too apparent. they had reached the quarrelsome state and i discovered-i knew these men too well! from argument to foul accusations [and what did they not call me]-came blows-i though

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

was that journey imaginary and was the supper really held at the french embassy? and was the copernican theory really the subject of the debate or was there something else implied in it? the bruno problem remained with me thereafter as the real centre of all my studies; masses of notes and manuscript accumulated but full understanding eluded me. some major clue was missing. during the last twenty-five years certain scholars have been drawing attention to the significance of the influence of hermetism in the italian renaissance. the fundamental bibliographical studies of p. 0. kristeller have shown the importance and diffusion of ficino's translation of the corpus hermeticum. e. garin has subtly indicated hermetic strands in renaissance thought, particularly in his medioevo e rinascimento a

s problems other than that offered by their contemporaries, the early christians. the egyptian god, thoth, the scribe of the gods and the divinity of wisdom, was identified by the greeks with their hermes and sometimes given the epithet of "thrice great".1 the latins took over this identification of hermes or mercurius with thoth, and cicero in his de natura deorum explains that there were really five mercuries, the fifth being he who killed argus and consequently fled in exile to egypt where he "gave the egyptians their laws and letters" and took the egyptian name of theuth or thoth.2 a large literature in greek developed under the name of hermes trismegistus, concerned with astrology and the occult sciences, with the secret virtues of plants and stones and the sympathetic magic based on

f the hermetic literature are irrelevant, for they would have been entirely unknown to ficino and his readers, and we are going to try to approach these documents imaginatively as ficino and the whole renaissance after him approached them, as revelations of most ancient egyptian wisdom by a writer who lived long before plato and even longer before christ. to keep up this illusion i shall give the five treatises here analysed "egyptian" titles, and i shall refer throughout to their author as "hermes trismegistus. for it seems to me that it is only by entering with some degree of sympathy into the huge illusion of their vast antiquity and egyptian character that one can hope to realise the tremendous impact which these works made on the renaissance reader. before, however, we plunge into the

ts, casting off their evil influences as it ascends, to its true home in the immaterial divine world. for the optimist gnostic, matter is impregnated with the divine, the earth lives, moves, with a divine life, the stars are living divine animals, the sun burns with a divine power, there is no part of nature which is not good for all are parts of god. the following accounts of the contents of the five hermetic writings chosen are partly analysis, partly direct quotation.21 have made many omissions and have sometimes slightly rearranged the order. there is a good deal of diffuseness and repetition in these works, and i have tried to give their main gist as briefly as possible (i) the egyptian genesis. pimander. corpus hermeticum v; partly optimist and partly dualist gnosis) 1 festugiere, i

lves what would be its price' ficino goes on to say that the young man should dispose his "luna, that is, his soul and body, in such a way as to avoid too much influence from saturn and mars, and to obtain favourable influences from the sun, jupiter, and venus "if you thus dispose the heavenly signs and your gifts in this way, you will escape the threats of fortune, and, under divine favour, will five happy and free from cares" gombrich discusses the "primavera (pi. 2) in relation to such a 1 ficino, p. 805; cf. e. h. gombrich "botticelli's mythologies: a study in the neoplatonic symbolism of his circle, j.w.c.i, viii (1945. p- 16. 76 ficino's natural magic disposition of the stars, suggesting that the mercury on the extreme left is a planetary image, raising and dismissing the possibility

FRATER U D PRACTICAL SIGIL MAGIC

ort will certainly prove to be worthwhile if you consider the probable success. as i said before, sigil magic is probably one of those magical disciplines that may be the fastest and easiest to learn. usually, you will need nothing more than a sheet of paper and a pen. with some experience, you will have finished the whole operation, including activation and subsequent banishing, within less than five to ten minutes. there is no faster way.even in magic! chapter 1 austin osman spare and his theory of sigils* the end of the nineteenth and the beginning of the twentieth century was a time characterised by radical changes and great heretics. the secret lore and the occult in general were triumphant, and there were good reasons for this: the triumph of materialist positivism with its mancheste

a wall or painting it onto a mirror, but even then it could be difficult to internalize a glyph with too many details to it. there are no limits to your fantasy or artistic talent when simplifying or stylizing sigils. you may even gcheat h a bit, as long as you are emotionally satisfied with the result of your drawing. let us look at a new example. the sentence of desire gthis is my wish to earn five hundred pounds tomorrow h leaves us with the following letters: t, h, i, s, m, y, w, o, e, a, r, n, f, v, d, p this long list of letters can form the general sigil: figure 7 ince this is far too complicated, we will want to simpli s fy it: figure 8 further exploration of the word method/ 25 e certainly won ft find it difficult to d at the same time for a u as well as r a d. you will note that

ll use it as an illustration to demonstrate by this one example how anyone can create his/her own alphabet of emotions in doublets: lust/destruction; dissolution/release; attachment/loa-thing; rapture/anger; greed/aversion; attraction/fright; joy/terror; atrophy/ 66/ practical sigil magic which in his stem covers the so-called gsomatic emotions, h namely but this is not the end to his system. the five metaleve1s ula. the solve princi which are, so to speak, goutside of competition h: laughter, deconceptualization, concep-tualization and union. and finally, he adds a gsupplementary alphabet in malkuth, h sy pain/pleasure and depression/ elation. also play a significant role. the first three are based on alchemical symbolism, describing gthe three states of matter h of each emotion: the merc

FREEMASON BLUEBOOK

asons obliged men to contrive shelter form the inclemency of the weather, we learn that they first planted trees on end, and then laid others across to support a covering. the bands, which connected those trees at the top and bottom, are said to have given rise to the idea of the base and capital of pillars, and from this simple hint originally proceeded the more improved art of architecture. the five orders are thus classed: the tuscan, doric, ionic, corinthian, and composite* maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (17 of 76 [11/22/1999 11:51:55 am] the tuscan is the most simple and solid of the five orders. it was invented in tuscany, whence it derives its name. its col umn is seven diameters high; and its capital, base, and entablature have but few mouldings

mous temple of diana, at ephesus, was of this order. it is said to have been formed after the model of an agreeable young women of an elegant shape dressed in her hair; as a contrast to the doric order, which was formed after that of a strong, robust young man. the corinthian. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (18 of 76 [11/22/1999 11:51:55 am] the richest of the five orders, is deemed a masterpiece of art. its column is ten diameters high, and its capital is adorned with two rows of leaves and eight volutes, which sustain the abacus. the frieze is ornamented with curious devices, the cornice with dentals and modillions. this order is used in stately and superb structures. it was invented at corinth, by callimachus, who is said to have taken the hint of th

nothing but what is borrowed, and differ only accidentally; the tuscan is maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (19 of 76 [11/22/1999 11:51:55 am] the doric in its earliest state; and the composite is the corinthian, enriched with the ionic. to the greeks, therefore, and not to the romans, we are indebted for what is great, judicious and distinct in architecture. the five senses. hearing, seeing, feeling, smelling and tastjng. the first three, hearing, seeing and feeling, are deemed peculiarly essential to masons* hearing is that sense by which we distinguish sounds, and are capable of enjoying all the agreeable charms of music. by it we are enabled to enjoy the pleasures of society, and reciprocally to communicate to each other our thoughts and intentions,our

ty grand masters. grand secre ary and grand treasurer. past grand wardens. past grand masters. officiating grand chaplain. grand wardens. deputy grand master. mason of oldest lodge, carrying book of constitutions. grand master, supported by the grand deacons, with rods. grand standard bearer. grand sword bearer, with sword. grand stewards, with rods. the grand deacons should march on a line about five feet apart and a little in advance of the grand master, and when he passes through the lines, his supports should accompany him in advance of the deputy maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (57 of 76 [11/22/1999 11:51:56 am] grand master. the following is the order of procession for a single lodge, on common occasions: tyler, with drawn sword. stewards, with rod

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

s foreshadowed in the wheel of life, the horoscope, has been run; and when the spirit again reaches the realm of samael, the angel of death, the mystic eighth house, the silver cord is loosed, and the spirit returns to god who gave it, until the dawn of another life-day in the school of earth beckons it to a new birth that it may acquire more skill in the arts and crafts of temple-building. about five months after the quickening, when the last of the watery signs, pisces, has been passed, the representative of the lucifer spirits, samael, focuses the forces of the fiery sign, aries, where mars is positively polarized, so that under the impulse of their dynamic energy the waters of the womb are voided, and the imprisoned spirit is liberated into the physical world, to fight the battle of li

FREEMASONS SATANISM AND SYMBOLISM

to distinguish the craft from satanism. witches wear the pentacle with the point up. satanists reverse it with the point down" once we examine the two symbols above, both masonic, we can only conclude that freemasonry admittedly serves both the "good lucifer" and the "evil satan" cabot has more to say on page 93, about the significance of the pentagram to witchcraft "it [pentagram] consists of a five-pointed star inside a circle. it is the key symbol of the craft. it is the witch's mandala [emphasis added] the pentagram, inside a circle or with no circle, is the key symbol of witchcraft. both "good" and "evil" pentagrams are within freemasonry in abundance. the triangle- continued from previous article the triangle wasn't the first subject mentioned on this page because the pentagram is f

FULL MOON RITUALS

ues, deer becomes absorbed in the myriad points of light which- reflected from the mirrored shards in owl's dress- spiral and dance about him. even as his mind and heart steady, his body trembles. he feels her warm touch upon his breast and hears her words "you are the altar" then loses the thread of her saying. but not of that which transpires. deer suddenly reels- the change in perspective from five simple senses to seemingly endless points of vantage is always vertiginous. he seeks a single reference to ground within, and finds a view from a small hillock above a rice paddy in malaysia- with the full moon rising and millions of lightening bugs pirouetting among the tall grasses. stars wheel grandly above, lightening bugs reel gracefully about and all are reflected in the glass still wat

FULLER J F C SECRET WISDOM OF THE QABALAH

the east and the west. into the heights and into the depths it glows, and yet for the perfection of its creative force it demands that upon its ever-expanding effulgence be cast the shadow of a new human form: the shadow of a humanity in which the physical, the moral, and the intellectual are balanced between the material and the spiritual. what the world demands is a new microcosmic idea, a new five-fold messianic force, a new dispensation of balance which will establish within it a new equilibrium. as science is a universal understanding of things, and as the qabalah purports to be the key to universal wisdom, then, if this wisdom fits this understanding, will this key unlock the door before which we blindly stand. what then is there common between science and the qabalah? before answer

al ordeal. there is a spiritual or mystical ordeal, not necessarily order, which all great religious masters have passed through, and qabalistically it is fully described in the thirty-second chapter of genesis. 17 in it we read and jacob [the vau] rose up that night, and took his two wives [the two hehs, also the pillars of the temple- yakhin and boaz] and his eleven sons [the conjunction of the five and six pointed stars, the microcosm and macrocosm; also the van and heh final, which symbolize purification through the balancing of opposites] and passed over the ford jabbok [the veil of the abyss which separates the seven lower sephiroth from the three supernal ones. and jacob was left alone [in meditation, being cut off from the lower emanations] and there wrestled a man [the od] with hi

long period no single mention is made of him. then through baptism and prayer the heaven was opened, and the holy ghost descended in a bodily shape like a dove [symbol of binah] upon him, and a voice came from heaven, which said, thou art my beloved son; in thee i am well pleased. 7 today his nominal and actual followers still number six hundred and eighty millions. mahomet, at the age of thirty-five, retired into a cave and was visited by the angel gabriel, the messenger of god; he emerged an illumined adept. his followers conquered half the known world of their day, established a wonderful civilization, and still number two hundred and ten millions. is this omission, this negative period, a coincidence in these three lives? the answer is gno h, and this answer is conclusively proved by

ltitude, where there was nothing to distract him. at the foot of secret wisdom of the qabalah page 80 mount randa he constructed a little hut in which he received his pupils and taught them. but when he desired communion with god, he climbed to the summit of the mountain. 11 we will next turn to a modern example, that of baha u llah, the follower of the bab. in 1844 the bab, a young man of twenty-five and the son of a wool merchant, first proclaimed his message in shiraz. seven years later he was put to death at tabriz and his followers were persecuted for heresy. baha u llah, a wealthy young persian of teheran, became a follower of his, and in the neighbourhood of baghdad spent eleven years during two of which he hid himself so completely in solitude in the mountains that ghis own followe

ing of the present century has been all in vain. the religion grows and grows, silent and unobtrustive like a plant in the dark. 12 nor are these mysterious retirements, concerning which the masters tell us so little, solely connected with religious manifestations for they are to be found in the lives of many of the philosophers. pythagoras exacted silence and abstinence amongst his disciples for five years; lao-tze retired from the world and was inspired of taoism; plato enjoined meditation on his pupils; and bishop berkeley was wont to retire into solitude at stated periods. once, writing to a friend, he said i propose to set out for dublin. but of this you must not give the least intimation to anyone. speak not, therefore, one syllable of it to any mortal whatsoever. i would have the ho

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

shite conquerors of egypt, who invaded and civilized the country, as emblems of the female deity whom they worshipped. certainly the magnitude of these monuments and the ingenuity displayed in their construction indicate the intelligence of their builders and the exalted character of the deity adored. the great pyramid is in the form of a square, each side of whose base is seven hundred and fifty-five feet, and covers an area of nearly fourteen acres. an able writer in describing the pyramids says that the first thing which impresses one is the uniform precision and systematic design apparent in their architecture. they all have their sides accurately adapted to the four cardinal points "in six of them which have been opened, the principal passage preserves the same inclination of 26 degre

e of their chronology; and events which now seem contradictory will be satisfactorily explained when placed in their proper order with regard to date. religion, like everything else, is constantly shifting its position to accommodate itself to the changed mental conditions of its adherents; hence, ideas which at any given time in the past were perfectly suited to a people, would, in the course of five hundred or one thousand years, have become changed or greatly modified. during a certain stage in human history "all great women and mythical ladies were serpents; but when monumentally or pictorially represented, they appeared "with the head of a woman, while the body was that of a reptile" this figure represented wisdom and passion, or the spiritual and material planes of human existence. t

search without recognizing the fact that the "lord" which brought the children of israel out from the bondage of egypt was the male power, which by a certain sect had been proclaimed the only actual creative agency, and therefore the "only one and true god" although, at the time at which abraham is said to have lived, the knowledge of an abstract dual or triune god still remained, yet, during the five hundred years which elapsed until the time of moses, the grossest idolatry had come to prevail. notwithstanding the fact that moses had learned much from the egyptians, he seems not to have risen above a very gross conception of a deity. his god was by turns angry, jealous, revengeful, vacillating, and weak. he was in fact the embodiment of human passions and desires. we have seen that the th

into it his friends and relations, and to convey on board everything necessary to sustain life, together with all the different animals, both birds and quadrupeds, and trust himself fearlessly to the deep. having asked the deity whither he was to sail, he was answered "to the gods; upon which he offered up a prayer for the good of mankind. he then obeyed the divine admonition, and built a vessel five stadia in length and two in breadth. into this he put everything which he had prepared, and last of all conveyed into it his wife, his children, and his friends "after the flood had been upon the earth, and was in time abated, xisuthrus sent out birds from the vessel, which not finding any food, nor any place whereupon they might rest their feet, returned to him again. after an interval of so

reform in persia there seem to be many conflicting accounts. the learned faber concludes that there were two zarathustras or zoroasters, the former being identical with menu, the law giver and triplicated deity of india, and who by various writers is recognized as the noah of the hebrews. according to pliny, the former lived thousands of years before christ. several writers concur in placing him five thousand years before the siege of troy. according to sir wm. jones, the latter zoroaster lived in the time of darius hystaspes. it is now claimed that in the dabistan, one of the sacred books of persia, thirteen zoroasters appear. the name of the last great leader, together with a few of his doctrines, and various scattered fragments in the gathas, are all that remain on record of a man whos

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

youtheall-in255 all sufficing privilegeofindependence. surely, somesuchemployment may befound-andyoumustknowthatwhatyou esteem a great prize 'poetical success',wouldbe worthless, indeed, were it to be picked up at first stoopingdowninthepublic way.why,pray, should your'handwriting'remain unclerkly('bad',it isnot)simply forwantofaweek'spractice at'drawingcircles against the sun, asthesailors say? five minutes practicewitha pencil at mere circlemakingcouldremedy whatever iswrongsoonenough.finally,don'tforget255while youcountoverwhatmay be very real disadvantagesofeverykind-theimmense set-off you mayboast-youth,energy and however low anybody may reckonthem-assuredlytalents. be a brave fellow, and seewhatyou can dowiththese! you will greatly gratifyyourtruewell-wisher. robert browning feb. 5

whathand caresses and tends thy tresses, and clasps thy golden girdle now?whowashes thy feet that are white and fair,anddried themwithhis hair?(asoul'scomedy,pp.170-1)but the real gabriel wasnotdead. waite gives no clue to gabriel's identity,butclearly he had no connectionwithhighgate, for by1881st joseph's retreat was ten yeats in waite's past. equally clearly he had a real existence, for twenty-five yearslater-andfourteenall around were men, like fairy kings, in robes of gold,and-boysinwhitewhoheld long torches while two were swinging censers full of. smoke, and flame and fragrance.onewas like a saint, his hair all gold. about the church they came in long procession; there his' eyes met mine,40a.e. waite-magicianofmanyparts_he and his eccentricities, his .rampantprejudices, his love .of

in the book were applied to offices rather than to individuals and concluded that the text concerned, in part 'sexual congresswithpraeternatural beings (p. 288. an entertaining pointofview, no doubt,butfar from the truth. speculation onwhatmiss colquhoun would have made of machen's 'hermetic ritual' gives one considerable pause for thought.thetext of thehouseofthehiddenlightis in the formofthirty-five letters between filius aquarum (machen) and elias artista (waite, preceded by'thepastoral (waite's introduction, andtwoanalyses of the letters,'theaphorisms and maxims of the secret mystery' and'theversiclesand responses of the secret order'.theletters are all headedwithfantastic, allegorical addresses-afrom avalleyof the shadow,'fromthepassesof the east,'underanewstar in serpentarius-e-and t

ver. their relationship, while always affectionate, wasnowmore practical, for waite was a trusteeoftheleamingtontrust-whichprovided the stuart-menteathincome-andhe dealtwiththe financialaffairsthat neither doranorthe hopelessly impractical granville could manage. after waite moved to ramsgate in1920there were fewer visits to east molesey; in october1925he spent a day at toftrees forthefirsttimein five years:'dorais withered, he noted in his diary,'butshe is still dora.'theletters that built up intothehouseofthehiddenlightwerewrittenin1902butreferred to events of the previous year,withoccasional references to more recent episodes. waite began to editthemin january1903,machen having 'surrendered to me all the editingwithpower.tocancel all passages in hisownletters which are too intimate in c

waite declined toputup money and redway took himself off to south africa to fight the boers, leaving his firm in the handsofa receiver. shortly before this, and becauseofthe non-appearanceofbothhis kabbalisticbookand his studyoflouis claude de saint-martin, waite had sold eastlake lodge to raise money andnowhad neither a publishernora home.buthe did have a job.fromfebruary1898,for a periodofsome five years,bothlondon and provincial newspapers were bombardedwitha constant streamofbrief 'paragraphannouncements-e-advertisementsextolling the virtuesofhorlick 's malted milk. they recommended the drink as a cure for dyspepsia, malnutrition, and influenza, as a means of preventing tubercolosis, and as a specific to 'restore balance to deranged constitutions. malted milk would give stamina to cyc

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

stick, and, sitting close to them, took up the thought where they had dropped it. having expounded the whole principle of spiritual alchemy, and bid them found the orderofthe alchemical rose, she passed from among them, and when they would have followed was nowhere to be seen.'2disappearance, however, was not sufficient for westcott, and once anna sprengel had servedherpurpose and written him her five letters' he killed her off.herdeath, on 20july 1890,was duly reported by another german adept, who added the information that other chiefs objected to corresponding with westcott. he was now free to carry on the order without interference from his nominal and non-existent superiors in germany. as his co-chiefs of temple no.3 (number 1 was sapiens dominabitur astris' fictitious licht, liebe, l

d, all opposition was routed and the hermetic order of the golden dawn ruled supreme over a bandofsome seventy-eight rosicrucians scattered about the country and gathered into its three temples.thesiting of these temples indicates the order's dependence upon the s.rj.a. for a con255 tinuing supply of members. isis-urania in london was, of course, the hub of the rosicrucian universe and held fifty-five members in its orbit, while osiris at weston-super-mare claimed eight and horus at bradford thirteen, including one woman. bradford contained numerous freemasons from the york college of thes.lu.a.as well as many active theosophists; but weston-super255 mare owed its temple solely to the enthusiasm of its borough treasurer, benjamin cox, an ardent occultist who was active in the rosicrucian s

nized on the same prin255 ciples, having the same hierarachical structure and working iden255 tical rituals.therituals were those devised by mathers, on the basis of westcott's cipher manuscript, for the0260::0260neophyte grade and for the successive grades of zelator(1260=10260),theoricus(2260=9260),practicus<30=80)and philosophus(4260=t),which were the only grades given in the manuscript. these five constituted the whole of the first order grades and to them westcott added three more for the secondorder-adeptusminor(so=6260, adeptus majorw=5260)and adeptus exemptus (7260",o)_and a further three for the secret chiefs of the third order who dwelt solely on the astral plane: magister templi (8260=3260),magus(9260=2260)and ipsissimus(10260=i .all save the highest were drawn directly from the

nearest thing to a purely magical ritual found within the first order curriculum. published ritualsofthe order, both crowley's and regardie's, give technically accurate versions of the ritual, but a more general description ofit was made public (without acknowledging its source)bydion fortune:in dealing with elementals or non-human entities the pentagram, or pentalpha, is the best weapon.thisis a five-pointed star drawn in a particular way. pointing the first and second fingers of the right hand, and folding the others into the palm and touching their tips with the thumb, proceed to draw the pentagram in the air, keeping the elbow stiffandswinging the arm at full length. start with the right arm across the body, the hand about the level of the left hip, the extended fingers pointing downwa

hand across the body, on a rising incline, until it is stretched on a level with the left shoulder, pointing to the left. bringitacross the body horizontally untilitis in the same position on the right, fingers pointing away from the body. now swing it downwards across the body till the hand has come back to the point by the left hip whenceitstarted.thisis an exceedingly potent sign.thevalueofthe five-power61pointed star, thesymbolof humanity,iswidelyknown among occultists, but its potency depends upon the manner in whichitis drawn.the method i havegivenis the correct one for banishing: equally important,butmore subjective, was the subjectofastral travelling by means of tattwa vision.thetattwas are coloured symbolsofthe elements asused-oras the golden dawn occultistsbelievedthem to beused

GILBERT THE MAGICAL MASON

r, wherefore we did with joy and longing throw downtherest ofthewall, and cleared thedoor,uponwhichthatwas written in great letters,'postcxx.annos patebo,'withtheyearofthelordunderit; therefore we gave god thanks,andlet it restthatsame night because first we would overlookourrotam.inthe morning following we opened the door and there appeared tooursight a vault of seven sidesandcorners, every side five feet broad and the height of eight feet. although the sun never shined in this vault, nevertheless it was enlightened by anothersun,whichhadlearned this from the sun, and was situated in theupperpartin the centre of the ceiling; inthemidst, instead of a tomb stone, was aroundaltar covered over with a plate of brass, and thereon this engraven:-a.c.r.c. hocuniversicompendiumuniusmihisepulchrumf

utummundum,which related the past, present and future. he lived more than a century, and passed away, not of disease, but at the call of god; away from the embrace and last kiss of his brethren, and so returned to divinity.'hewas a beloved father, a very dear brother, a most faithful teacher, and the most enduring friend.'helies concealed here for 120 years' underneath this inscription there were five signatures of mem255 bers of the first circle, and three of the second circle.'i am not of those who scoff at all that seems at first sight improbable, and to me this does seem a very impressive narrative. many of you as theosophists must see nothing wildly improbable about it; and it may seem to you within the range of things possible;butiadmit that the truth of the narrative is not proven

dto personal development; as such, however, i am prepared to contend for the valueofhermetic initiation;butthat is not before you this evening. my intention is the more admissible becauseh.p.[blavatsky] ever declaredthatthe school of learned men who instructedherto promulgate their doctrines, has been in continuous existence for ages;andthat they have at several times, notably intheclosing twenty-five years of each century, authorized and guided some effort at the spread of true occult philosophy. until the contrary is proved, it is admissible to argue that the legendofchristian rosenkreuz narrates a minor display of this principleandpractice; thattheattempt was a failure is no proof of its unworthiness, forh.p.b.repeatedly said thatherown promulgation of faithmighteasily subside into fail

ing fortruth,earnest of purpose, and not to be dismayed by the disapprobation of those who prefer the easy,buthumiliating path of the many who allow others to do their thinking for them, and of those who are content with the ideal of a happy home to be obtained by means of the bodily sufferings of another.thebulwark and main foundation of the public hebrew religion has always been the pentateuch, five treatises attrib255 uted to moses which contained the laws of jehovah given to his chosen people.theold testament beginning with these five books is further continued by historic books, by moral teachings and by prophetic works, but the whole group is marked by materialistic characteristics, and an absence of the higher spiritual significance which other books of the great religions are found

ects, the material universe. now, it is no doubt true that in the several kabalistic schools, the numbers and names of these essences vary, but the basic idea remains the same: just in a similar way the principles of man's constitution as stated in different theosophic books also vary, but the root idea is the same in them all. the human principles may be stated as three in afourth-thebody; or as five, recognizing astral form and body; or as seven, subdividing the divine principle; or as ten, comparable to the sephiroth. to explain these fully would take too long, and would cumber you with obstruse words, a jargon to those who are unused to them: one system will suffice as an illustration. from yod,thejeof jehovah, comes the highest overshad255 owing of the divine, comparable to the atma

GILBERT THE SORCERER AND HIS APPRENTICE

l of theorderin1902, after the schism of 1903 he entered into a wary. and ultimately inconclusive dialogue with'a.e.waite andfinallyreturned to berridge's temple,undermathers' obedience, after breaking withdrfelkin and the stella matutina in circumstances that did him little credit. in later years his somewhat tenuous loyalty to mathers strengthened and he was genuinely grieved at mathers' death, five years before his own in 1923. unsure of his own occult connections, he wasyetunwavering in his belief inthereality of an occult world and was an enthusiastic proselytizer; issuing fictional and factualaccounts.of scottish witchcraft, justifications for the magical aims of the golden dawn, and the introduction to eckartshausen'scloud upon the sanctuarythatset aleister crowley upon his magical

own researches into this subject, which have extended over several years. w. hughes willshire, in his remarks on the general history of playing-cards, says:'themost ancient cards which have come down to us are of the tarot's character. these arethefour cards of the musee correr at venice; the seventeen pieces of the paris cabinet (erroneously often calledthegringonneur,or charles vi cardsof1392, five venetian tarots of the fifteenth century, intheopinion of some not of an earlier date than 1425; and the series of cards belonging to aminchiateset, in the possession ofthecountess aurelia visconti gonzaga at milan, when cicognara wrote' w.a. chatto, in his history of playing-cards, says that cards were invented in china as early asa.d.1120, in the reign of seun-ho, for the amusementofhis num

th, and to play upon the credulity of one's hearers 'yet this is a true fact. this egyptian book, the sole remains of their superb libraries, exists to our day; it is even so commonthatnosavanthas designed to trouble himself about it, no one before myself having suspected its illustrious origin.thisbook is composed of seventy-seven leaves or illustrations, or rather of seventy-eight, divided into five classes, which each present objects as various as they are amusingandinstructive. in one word, this book is thepackoftarotcards.'letus now examine the wordtarot,ortaro,anddiscover, if we can, itstruederivation and meaning. court de gebelin states that there are three words of oriental origin preserved in the nomenclature of the pack. these aretaro,mat,andpagad.taro,he says, is pure egyptian;

pack consistsofseventy255 eight cards- namely, four suits of fourteen cards each,andtwenty-two symbolic numbered trumps.thefour suits are- italian french englishanswmngto bastoni batons wands, sceptres, diamonds or clubs coppe coupes cups'chalices, or hearts goblets spade epees swords spades denari deniers money, circles, clubs or pentaclesthe tarot55each suit consists of ace, deuce, three, four, five, six, seven, eight, nine, ten; fanti or valet=knave; cavallo=knight or horseman; dama or reine= queen; re=king. the kings, in each instance, wear a cap-of-maintenance beneaththecrown; the queens wear the. crown only.thequeen of pentacles and the knave of sceptres aretheonlrones represented in profile.inthe suit of sceptres the king bears a wand akin to tbat represented on the. small cardspfth

de is rather difficult at first, but practice will give facility. these tarot cards may be used like the ordinary packs for games, as well as for divination; anditmay be as well to give the general rules and mode of play. the game of tarot may be played by either two or three persons. the full pack of 78 cards is shuffled and cut in the ordinary manner. the dealer dears them out in three hands by five cards at a time, and places the remaining three cards at his own right-hand side. there will thus be three hands of2scards each, and three cards besides. the players sort their hands, and the dealer discards the three most useless cards in his own hand and exchanges them for the before-mentioned three cards. the deal is taken in rotation by each player. the method of dealing is the same, whet

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

a coetinuing vision. new york, 1988; and r. l. tafel, documenrs concerning the life and character of emmanuel saedenborg, collected, translated and annotated. london, 1875. commission to publish the heavenly doctrines revealed to him and to make known to mankind that the second coming would soon take place, in 1770, and the new jerusalem be established in the spiritual world. for the next twenty-five years until his death in london in 1772, he was the complete theologian, writing extensively and assiduously to expound and defend his doctrines2[2. his works attracted a small but enthusiastic following and some years after his death their activities were crystallised in the form of the new jerusalem church, a denomination that has survived to the present day, although it has remained a smal

1872, when it issued a charter for a supreme grand lodge and temple for the dominion of canada27[27. the charter was signed by beswick as supreme grand master, by c. s. westcott as supreme grand senior warden. and by o. n. c. schach as supreme grand junior warden. we can thus be certain that in the real world the swedenborgian rite had at least six members in the united states of america although five of them were active for no more than two years. the swedenborgian rite in canada when beswick moved to strathroy in 1876 his rite had been established in canada for more than three years. the first approach to beswick had been made early in 1872 although whether by longley or by col. mcleod moore is not clear resulting in the charter of 3 june, but there had been only ten petitioners whereas

GILBERT R A THE MASONIC CAREER OF A

e every opportunity to propagate his doctrine of the secret tradition, not only through his lectures (see appendix c) but also when speaking informally. his first masonic venture into public debate was at a meeting of quatuor coronati lodge on 3 october 1902, when he commented on e. j. castle's paper 'the reception (initiation) of a knight templar'83[83, and, with all the authority of a knight of five months' standing (castle was not a member of the order of the temple, asked a series of questions about castle's sources. the paper was unexceptionable and castle's answers more than adequate, but waite was convinced of his own superior knowledge and scornful of the members of quatuor coronati lodge. he recorded in his diary that the paper was 'ill-conceived, ill-defined and altogether male s

demise of the isis-urania temple are given in r. a. gilbert, the golden dawn: twilight of the magicians (aquarian press, 1983) immediately evident when the rituals are read105[105. the first meeting of the f.r.c. was held on 9 july 1915 at de keyser's hotel on victoria embankment. of the ten fratres who, with one soror, were present at that consecration of the salvator mundi temple of the f.r.c, five can be identified, all of whom were freemasons106[106. the f.r.c. did not demand a masonic qualification from its fratres but in practice most who joined were not only members of the craft but active in the higher degrees. they were also increasingly outnumbered by the ranks of co-masonic and theosophical sorores. nor were all the members english. the single soror present at the first meeting

waite's first contribution, a three part study entitled 'some deeper aspects of masonic symbolism, was reprinted and used as a set lecture in a reading course for lodges in iowa and, as a copy of the builders was given to every newly-made mason under the 105[105] twelve of the rituals were printed in 1916 and 1917. many of them are in the library of the united grand lodge of england. 106[106] the five were waite himself, g. barrett-dobb, e. b. florence, h. j. lloyd and b. h. springett 107[107] e. g. coburn's paper 'the kabbalah, for the lancashire college of the s.r.i.a. lists fourteen books in its bibliography- two are by waite 108[108] the occult review for july 1915 109[109] the builders, pp. 55-6 grand lodge of iowa, waite's name and ideas were rapidly made known to a far greater numbe

GLOBAL FREEMASONRY

ed of the crusaders that they felt no qualms in sacking the christian city of constantinople (istanbul) during the fourth crusade, when they stripped off the gold leaf from the christian frescoes in the hagia sophia. after a long and difficult journey, and much plunder and slaughter of muslims, this motley band called crusaders reached jerusalem in 1099. when the city fell after a siege of nearly five weeks, the crusaders moved in. they carried out a level of savagery the like of which the world has seldom seen. all muslims and jews in the city were put to the sword. in the words of one historian "they killed all the saracens and the turks they found. whether male of female."2 one of the crusaders, raymond of aguiles, boasted of this violence: wonderful sights were to be seen. some of our

s gathered en masse, and began their emigration from egypt. later, pharaoh attacked the israelites, but god saved them through a further miracle he performed through moses. but, it is in the qur'an that we find the most accurate account of the exodus from egypt, because the torah underwent much textual corruption after it was originally revealed to moses. an important proof of this is that in the five books of the torah genesis, exodus, leviticus, numbers and deuteronomy there are many contradictions. the fact that the book of 5x deuteronomy ends with an account of the death and burial of moses is indisputable proof that this portion would have to have been added after moses' death. in the qur'an, in the account of the exodus of the israelites from egypt, as in all other stories related in

ese facts in the course of the plot. throughout the novel, he relates, through the mouths of its protagonists, that the templars were influenced by the kabbalah and that the kabbalists possessed a secret that could be traced back to the ancient egyptian pharaohs. according to eco, some prominent jews learned certain secrets taken from the ancient egyptians, and later inserted these into the first five books of the old testament (pentateuch. but, this secret, which was transmitted secretly, could be understood only by the kabbalists (the zohar, written later in spain, and forming the fundamental book of the kabbalah, deals with the secrets of these five books) after stating that the kabbalists read this ancient egyptian secret also in the geometric measurements of the temple of solomon, eco

t in his book titled god: the evidence, the reconciliation of faith and reason in a postsecular world: the last quarter of the twentieth century has not been kind to the psychoanalytic vision. most significant has been the exposure of freud's views of religion (not to mention a host of other matters) as entirely fallacious. ironically enough, scientific research in psychology over the past twenty-five years has demonstrated that, far from being a neurosis or source of neuroses as freud and his disciples claimed, religious belief is one of the most consistent correlates of overall mental health and happiness. study after study has shown a powerful relationship between religious belief and practice, on the one hand, and healthy behaviors with regard to such problems as suicide, alcohol and d

basis of neuronal action within the brain i am forced to choose the proposition that our being is to be explained on the basis of two fundamental elements [brain and mind, or body and soul] 86 what leads scientists to this conclusion is the fact that consciousness can never be described in terms of material factors alone. the human brain is like a marvelous computer, in which information from our five senses are collected and processed. but, this computer does not have a sense of "self; it cannot conceive, feel or think about the sensations that it receives. the prominent english physicist, roger penrose, in his book the emperor's new mind, writes: what is it that gives a particular person his individual identity? is it, to some extent, the very atoms that compose his body? is his identity

GNOSTIC CATECHISM

e every opportunity to propagate his doctrine of the secret tradition, not only through his lectures (see appendix c) but also when speaking informally. his first masonic venture into public debate was at a meeting of quatuor coronati lodge on 3 october 1902, when he commented on e. j. castle's paper 'the reception (initiation) of a knight templar'83[83, and, with all the authority of a knight of five months' standing (castle was not a member of the order of the temple, asked a series of questions about castle's sources. the paper was unexceptionable and castle's answers more than adequate, but waite was convinced of his own superior knowledge and scornful of the members of quatuor coronati lodge. he recorded in his diary that the paper was 'ill-conceived, ill-defined and altogether male s

demise of the isis-urania temple are given in r. a. gilbert, the golden dawn: twilight of the magicians (aquarian press, 1983) immediately evident when the rituals are read105[105. the first meeting of the f.r.c. was held on 9 july 1915 at de keyser's hotel on victoria embankment. of the ten fratres who, with one soror, were present at that consecration of the salvator mundi temple of the f.r.c, five can be identified, all of whom were freemasons106[106. the f.r.c. did not demand a masonic qualification from its fratres but in practice most who joined were not only members of the craft but active in the higher degrees. they were also increasingly outnumbered by the ranks of co-masonic and theosophical sorores. nor were all the members english. the single soror present at the first meeting

waite's first contribution, a three part study entitled 'some deeper aspects of masonic symbolism, was reprinted and used as a set lecture in a reading course for lodges in iowa and, as a copy of the builders was given to every newly-made mason under the 105[105] twelve of the rituals were printed in 1916 and 1917. many of them are in the library of the united grand lodge of england. 106[106] the five were waite himself, g. barrett-dobb, e. b. florence, h. j. lloyd and b. h. springett 107[107] e. g. coburn's paper 'the kabbalah, for the lancashire college of the s.r.i.a. lists fourteen books in its bibliography- two are by waite 108[108] the occult review for july 1915 109[109] the builders, pp. 55-6 grand lodge of iowa, waite's name and ideas were rapidly made known to a far greater numbe

GNOSTIC HANDBOOK

e that someone or something may be moving them "flatland. to the inhabitants of space in general and h.c. in particular this work is dedicated by a humble native of flatland in the hope that even as he was initiated into the mysteries of three dimensions having been previously conversant with only two so the citizens of that celestial region may aspire yet higher and higher to the secrets of four five or even six dimensions thereby contributing to the enlargement of the imagination and the possible development of that most and excellent gift of modesty among the superior races of solid humanity preface to flatland if we for a moment accept the reality of the great chain of being, then we can theorise that the universe is multi-dimensional and has many levels of existence. if we consider th

ri sturluson, trans. antony faulkes. yggdrasil is one of the more poetic and expressive images of the great chain of being. in some forms of northern worship it was celebrated with a "gigantic pillar, one of which, 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

ed. each of the models we have presented (albeit in brief form) offer different views of the great chain of being. most have much in common. in our next chapter we will offer a gnostic model of the universe using these examples to expand and refine what the great chain of being means to the seeker of gnosis. in the previous chapter we discussed the basic framework of the great chain of being, its five characteristics and gave some examples of this model in esoteric systems. in this chapter we want to put flesh on the bones and outline a specific model of the great chain of being based on a gnostic-theosophic system. this model owes a lot to the early greek mystery traditions (the source of gnosticism) as well as to later gnostic and theosophic traditions. who or what is god? one of the cen

e to take the paltry possessions of others, with character that is mostly tamas, rising to power and soon falling. they will be short-lived, ambitious, of little virtue, and greedy. people will follow the customs of others and be adulterated with them; peculiar, undisciplined barbarians will be vigorously supported by rulers. because they go on living with perversion, they will be ruined. chapter five: the gnostic concept of time the gnostic handbook page 55 "and dharma becomes very weak in the kali age, and people commit sin in mind, speech, and actions. quarrels, plague, fatal diseases, famines, drought, and calamities appear. testimonies and proofs have no certainty. there is no criterion left when the kali age settles down. people become poorer in vigour and lustre. they are wicked, fu

nificant difference between the two tantric paths, that of the right hand and that of the left hand. in the former the adept always experiences someone above him even at the highest level of realisation. in the latter he becomes the ultimate sovereign. in the buddhist tantras, buddha paradoxically upholds the relativity of every moral precept, the uselessness of worship, the insignificance of the five precepts of early buddhism, and even of the triple homage of the buddhist tradition in terms so blunt that at monastic gatherings the bodhisattvas who are on their way toward enlightenment faint (the terrestrial path) while the tathagatas (celestial path) the enlightened ones remain unmoved (notes in brackets ours] the yogin obtains liberation through the same actions that should keep in hell

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

mmunities than within practical esoteric science. it can be seen primarily as an extension of the notariqon technique where parts of a larger word are then used to create other words. for example, the term tenach is the title given to the books of the old testament, it is composed of three letters tau, nun and kaph (final. these are seen as abbreviations for a further three words. tau. torah. the five books of moses. nun. n vee-im. the prophets. kaph. k soovim. rest of the old testament. v visita visit i interiora the interior t terrae of the earth r recificando find i invenies and rectify o occultum the secret l lapidem stone. fig 26 gnostic theurgy page 107 the creation of formulae by combining the arts of gematria and notariqon it is possible to produce formulae which outline various ph

hts will start to stampede their way across your consciousness, images will cloud the mind screen. instead of fighting or suppressing these experiences let them flow past you and disappear. try not and let them interrupt your mediation. at first your attention will wander and you will have to bring you attention back to the silence. each time this occurs is called a break, traditionally there are five types of breaks. physical. these sort of breaks are when the body reacts to the position it is in. the most reliable way of dealing with this sort of break is through conditioning the body so it is used to such activities, asana is a good idea. thought. these sort of breaks are caused by the mind wandering. one of the most common forms of thought breaks are when we go over arguments, problems

f programmed ritual is a thorough knowledge of your own spiritual, mental and physical disposition. the purpose of ritual and ceremony there can be many reasons for the use of ritual and ceremony- some good, some bad. the use of ritual as a game or as entertainment is definitely out of the question. rituals should not have guests, either the participants join in the working or they do not attend. five good reasons for the use of ritual and ceremony are. to fix events in the unconscious. particularly in ceremonial practise certain events in a given time frame are found to be important. these may be individual events or religious festivals and dates. through the correct use of ceremony these events can be linked into unconscious archetypes, so that at these times certain changes in conscious

nclude 777 and other qabalistic writings of aleister crowley (samuel weiser, various editions, sepher sephiroth, godwin s cabalistic encyclopaedia (llewellyn) and the magicians companion, bill whitcomb (llewellyn 1993. he finds the following correspondences of interest. geburah is attributed to mars. it is related to the four fives in the tarot- wands, cups, swords and discs. the yetzirah card is five of swords. it is connected to four other centres on the tree of life: gnostic theurgy page 167 binah, tiphareth, chesed and hod. these are attributed to the following tarot trumps: geburah- binah: chariot. geburah -chesed: lust. geburah- tiphareth: justice or adjustment. geburah- hod: hanged man. geburah is also related to the following correspondences. egyptian god: horus and nepthys colours

t. geburah- tiphareth: justice or adjustment. geburah- hod: hanged man. geburah is also related to the following correspondences. egyptian god: horus and nepthys colours (emperor scale of colour) bright scarlet. greek: thor, aries and hades. stone: ruby plants: nettle, oak. perfume: tobacco. believe it or not, here he has all the information required to create his ritual. on the altar will be the five of swords, the major working will be to travel through this card and come back with a sense of power. he will place the tarot trumps of the related four centres in each elemental corner. he will wear a black robe with a bright scarlet overlay. he will burn tobacco and perhaps some nettle as his incense. he will play martial music (mars from holst s planets is effective) and use red throughout

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

owing 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 is like the flaming sword which debarred adam from the edenic paradise. the four archangels, the spiritual regents of the four elements, are then invoked to give legitimacy to the working, and spiritual power and protection to both the surrounding pentagrams and the circle wherein the magician is enclosed. the last phrase of the ritual declares the pentagrams aflame about him, an

GOLDEN DAWN RITUALS A

y israel regardie 10. catenea- by homeri 11. lexicon of alchemy- by rulandus 12. philosophy of natural magic- by agrippa 13. egyptian magic- by florence farr 14. the kabbalah unveiled- by s.l. mathers 8 15. zanoni- bulwer lytton 16. history- sword of wisdom- by ithell colquhon it is not required that the z.a.m. read each book, but the z.a.m. must furnish a report of at least two pages on at least five of the books suggested. the books which have an asterisk) are required readie b the pentagram rituals and complete symbolism of the pentagram r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the complete symbol of the pentagram is given to the z.a.m. as a tool and symbol for traveling and skrying in the spirit vision. this complete symbol should be constructed by the z.a.m. and each po

GOLDEN DAWN RITUALS B

that the o and m dependency is revealed. the pentagram under the presidency of the name hwchy is formulated in two ways in the hexagonal center. these letters should be painted in the white color of on the black background on which the entire pentagram symbol is painted. the top portion of the pentagram is symbolized by the scepter of hermes, the letter c, and the rays which issue forth from the five corner angles of the pentagram. the scepter of zeus, or jupiter, is emblematic of the left side, while the scepter of neptune and poseidon is emblematic of the right side of the pentagram. beyond the bottom two feet of the pentagram are the scepter of pluto, dis, orphaus hades in the o angle, and the scepter of demeter or ceres in the l angle. the letters of the pentagrammaton are drawn in th

is emblematic of the left side, while the scepter of neptune and poseidon is emblematic of the right side of the pentagram. beyond the bottom two feet of the pentagram are the scepter of pluto, dis, orphaus hades in the o angle, and the scepter of demeter or ceres in the l angle. the letters of the pentagrammaton are drawn in their appropriate colors over the white rays which issue forth from the five corner angles. study the diagram well and let the z.a.m. construct his own full color diagram on a black background. this way, each corridor of the pentagram may be explored by methods of traveling and skrying in the spirit vision. 4 the pentagram ritual 5 (s.b.r.p. and s.i.r.p) the pentagram is under the presidence of hwchy. the four elements form a cross in the pentagram and are governed by

according to the work you are doing, and take due caution to vibrate the proper names with the proper pentagram. o- active spirit pentagram m- active spirit pentagram n- passive spirit pentagram l -passive spirit pentagram this ritual requires that the adept be fully competent with the l.b.r.p. before advancing on with the s.b.r.p./s.i.r.p. remember that the points of the pentagram represent the five magical elements, beginning with at the apex, and moving clockwise within the pentagram symbol to n, o, l, and then m. in the l.b.r.p, the pentagrams begin from the lower left point, moving toward the apex. this is the banishing earth pentagram. to perform the l.i.r.p, the pentagram is drawn in the reverse, beginning from the top apex and moving toward the lower left. this is known as the inv

GOLDEN DAWN RITUALS E

s relate to the twenty-two paths of the tree of life. the twenty-two petals sit on the cross in trapt. trapt is the receptacle of the forces of the ten sephiroth and the twenty-two paths of the tree of life. the center of the rose is white and this looks no more than just a small dot. it is the reflected spiritual brightness and the unity of rtk. beneath the white center of rtk is the red rose of five petals and the golden cross of six squares with four brightly painted green rays projecting out at the angels of the cross. thus, we have our order, the rosea rubea et aurea crucis. combined together, they are the symbols of the "receiving force" just below the rose and above the bottom l arm is a white section. on it is placed a hexagram with the symbols of the planets. they are placed in th

GOLDEN DAWN RITUALS ENOCHALL

ocisni: governor of the second division of the aethyr bag (83. g: with/ in/ you/ your. g a: thirty-one. g chis ge: are not the. 24 ga: name of an angel who appeared to dee and kelley("last breath of the living. ge: not/ is not/ are not/ our. gabriel: name of yesod outer heptagon. gag (meaning unknown) gah: spirit/ spirits. gahire (meaning unknown) gahoachma: i am what i am (a title of god. gaiol: five lettered holy name of god, ruling the element of water. gal: name of the enochian letter representing d. galaas: name of jupiter perimeter. galas: name of jupiter (corrected) perimeter. galethog: name of luna perimeter. galgol (meaning unknown) galsuagaph (meaning unknown) galvah: name of an angel who appeared to dee and kelley on june 14, 1583. his name means "end" ganislay: name of a demon

earth angle of air tablet. ham/ hami: creature/ creatures. haniel: name of netzach outer heptagon. hap: cacodemon of water angle of fire tablet. harg: hath planted. has: cacodemon of air angle of fire tablet. hath: works (n. hbr: cacodemon of water angle of fire tablet, counterpart of the angel brap. 27 hcnbr: angel ruling cnbr and companions. hcoma: spirit of water on the tablet of union. hctga: five lettered holy name of god, ruling the element of earth. hddn: subservient angel of air angle of water tablet. he: see luiahe/ song. heeoa: angel (filius lucis, associated with mars, name venus heptagram. heidene: name of mars (names not pronounceable by man) helech: in ours. hgv: cacodemon of air angle of fire tablet. hhl: cacodemon of water angle of earth tablet. hia: cacodemon of water angl

gon 1. ligdisa: senior of saturn on the water tablet. liiansa: senior of saturn on the earth tablet. lil: name of the first aethyr. lilonon/ ilonon: branch/ branches. limlal: treasure/ his treasure. lin: name of the twenty-second aethyr. lipa: subservient angel of fire angle of fire tablet. lit: name of the fifth aethyr. llacza: calling angel of water angle of air tablet. 34 llpiz: divine name of five letters, ruling fire of earth. lmag: kerubic angel of earth angle of water tablet. lmvr: subservient angel of water angle of earth tablet, companion of magl. lo: the first. loadohi: kingdom, also see londoh. loagaeth: speech from god. the name of a book by the two angels, liber logaeth. loangab (meaning unknown) loe: name of the twelfth aethyr. loholo: shine. loholo vep zomd: shineth as a fla

blet. nriz: subservient angel of air angle of earth tablet. nroa /nrcoa: angel, companion of roan. nrzfm: commanding name of fire angle of fire tablet. nscz: subservient angel of air angle of air tablet. ntnp: subservient angel of fire angle of air tablet. nuam: continuance (cf. miam. nvss: subservient angel of water angle of water tablet. nxpc: subservient angel of fire angle of water tablet. o: five/ be. o i: that is. o micaolz: be mighty. o q: but. o qua: but (not often used. o rua: but (not often used. o thil: the seats or i have set. oabm: subservient angel of earth angle of air tablet. oac: cacodemon of earth angle of air tablet. oacnr: angel, also known as oanr. oado: weave. oadriax: lower heavens (cf. madriax. oai: amongst. also see aaf, aai, aao, eai. oal: cacodemon of water angle

vil spirit. paut: angel, companion of utpa, also see palut. payt: kerubic angel of water angle of air tablet. paz: name of the fourth aethyr. pbra: subservient angel of water angle of fire tablet. 49 pcnx: subservient angel of fire angle of water tablet. pd: thirty-three. pdf: cacodemon of air angle of air tablet. pdi: cacodemon of water angle of air tablet, counterpart of the angel, diri. pdoce: five lettered holy name of god, ruling the element of fire. pdoo: subservient angel of earth angle of earth tablet. pe: pa, enochian letter representing b. peco: subservient angel of water angle of fire tablet. peleh (meaning unknown) peoal: 69636. peral: garnished. peranuta: cast down, also see adrpan peripsax: heaven (cf. madriax. peripsol: heaven. pfm: cacodemon of air angle of air tablet, coun

GOLDEN DAWN RITUALS K

ts beneath the everlasting wings of the holy one. associate adeptus minor, what are the words inscribed upon the door of the vault, and how is it guarded" third adept "post centum viginti annos patebo. after one hundred and twenty years i shall open, and the door is guarded by the elemental tablets and by the kerubic emblems" chief adept "the one hundred and twenty years refer symbolically to the five grades of the first order and to the revolution of the powers of the pentagram; also to the five preparatory examinations for this grade. it is written 'his days shall be one hundred and twenty years; and one hundred and twenty divided by five yields twentyfour, the number of hours in a day and of the thrones of the elders in the apocalypse. further, one hundred and twenty equals the number o

rd adept "et aurea crucis" chief adept "very honored fraters and sorors, assist me to close the vault of the adepti. associate adeptus minor, how many princes did darius set over his kingdom" third adept "it is written in the book of daniel that they were one hundred and twenty" chief adept "mighty adeptus major, how is that number found" second adept "by the continual multiplication of the first five numbers of the decimal scale" chief adept "post centum viginti annos patebo. thus, i have closed the vault of the adepti in the mystic mountain of abiegnus" third adept "ex deo nascimur" second adept "in yehashuah morimur" chief adept :per sanctum spiritum reviviscimus (all present give lvx signs in silencho14 tetragrammaton on the great cross thou shall know that the holy name hwhy is to be

GOLDEN DAWN RITUALS SADD

er of squares in the vertical line of the great cross, that is in the linea dei patris filiique, will be 26, which answers to the gematria or number of hwhy. also the number of points in the geomantic symbols referred to the kerubim, fortuna major to e, rubeus to h, tristitia to k, and amissio to b, are also 26 in number. the ten squares remaining on the horizontal bar of the great cross, that is five on each side of the descending column, and not considering the two squares on the centre where the shafts cross, will refer to the ten sephiroth. and the first three letters of those squares will symbolise the triad of the supernals operating through the quadrangle. looking at the horizontal line again, and considering its full quota of twelve squares, instead of as ten as before, then since

GOLDEN DAWN RITUALS T

l to activate the row of nanta. it should as well be employed to activate the l tablet as a whole, and for the lesser angle of the tablet. l ofl. key 6:o utilize the sixth key or call to activate the row of bitom. it should as well be employed to activate the o tablet as a whole, and for the lesser angle of the tablet. o ofo. keys one through six relate to the tablet of union (this relates to the five points of the pentagram and the center) the remaining keys relate to the four terrestrial tablets of the watchtowers. keys 7- 18: key 7: utilize to activate n of m and all invocational work in this quadrant. key 8: utilize to activate l of m and all invocational work in this quadrant. key 9: utilize to activate o of m and all invocational work in this quadrant. key 10: utilize to activate m o

rns of death, wherein the creatures of earth chis i chis-ge in ozien ds t brgdo od torzul. are and are not except mine own hands which also sleep and shall rise. i li e ol balzarg od aala thiln os in the first i made you stewards and placed you in seats twelve of netaab dluga vonsarg lonsa cap-mi ali vors government, giving unto every one of you power successively over cla homil cocasb fafen four five and six, the true ages of time: to the intent that from izizop od miinoag de gnetaab the highest vessels and the corners of your governments vaun na-na-e-el panpir malpirg ye might work my power: pouring down the fires of life and increase pild caosg noan vnalah continually upon the earth. thus ye are become the skirts of balt od vaoan. do-o-i-a p mad goholor gohus justice and truth. in the n

ra gnay angelard ohio ohio ohio ohio the heart of man doth his thoughts. woe! woe! woe! woe! ohio ohio noib ohio caosgon bagle madrid i zir woe! woe! yea woe! be to the earth, for her iniquity is, was, od chiso drilpa niiso crip ip nidali. and shall be great. come away! but not your mighty sounds. m of n the eleventh key oxiayal holdo od zirom o coraxo the mighty seat groaned aloud and there were five thunders ds zildar raasy od vabzir camliax od bahal which flew into the east, and the eagle spake, and cried with a loud niiso voice: come away! and they gathered themselves together and salman teloch casarman holq od t i ta became the house of death, of whom it is measured, and it is as 16 z soba cormf i ga niiso bagle abramg they whose number is 31. come away! for i have prepared for you no

GOLDEN DAWN RITUALS T3

l to activate the row of nanta. it should as well be employed to activate the l tablet as a whole, and for the lesser angle of the tablet. l ofl. key 6:o utilize the sixth key or call to activate the row of bitom. it should as well be employed to activate the o tablet as a whole, and for the lesser angle of the tablet. o ofo. keys one through six relate to the tablet of union (this relates to the five points of the pentagram and the center) the remaining keys relate to the four terrestrial tablets of the watchtowers. keys 7- 18: key 7: utilize to activate n of m and all invocational work in this quadrant. key 8: utilize to activate l of m and all invocational work in this quadrant. key 9: utilize to activate o of m and all invocational work in this quadrant. key 10: utilize to activate m o

rns of death, wherein the creatures of earth chis i chis-ge in ozien ds t brgdo od torzul. are and are not except mine own hands which also sleep and shall rise. i li e ol balzarg od aala thiln os in the first i made you stewards and placed you in seats twelve of netaab dluga vonsarg lonsa cap-mi ali vors government, giving unto every one of you power successively over cla homil cocasb fafen four five and six, the true ages of time: to the intent that from izizop od miinoag de gnetaab the highest vessels and the corners of your governments vaun na-na-e-el panpir malpirg ye might work my power: pouring down the fires of life and increase pild caosg noan vnalah continually upon the earth. thus ye are become the skirts of balt od vaoan. do-o-i-a p mad goholor gohus justice and truth. in the n

ra gnay angelard ohio ohio ohio ohio the heart of man doth his thoughts. woe! woe! woe! woe! ohio ohio noib ohio caosgon bagle madrid i zir woe! woe! yea woe! be to the earth, for her iniquity is, was, od chiso drilpa niiso crip ip nidali. and shall be great. come away! but not your mighty sounds. m of n the eleventh key oxiayal holdo od zirom o coraxo the mighty seat groaned aloud and there were five thunders ds zildar raasy od vabzir camliax od bahal which flew into the east, and the eagle spake, and cried with a loud niiso voice: come away! and they gathered themselves together and salman teloch casarman holq od t i ta became the house of death, of whom it is measured, and it is as z soba cormf i ga niiso bagle abramg they whose number is 31. come away! for i have prepared for you noncp

GOLDEN DAWN RITUALS U1

t. yet, were it not for the boundary force of hmkj and hnyb above of the sphere of sensation surrounding it, and of twklm below, the ruach could not concentrate under the presidency of the name, and the life of the body would cease. thus far concerning the ruach as a whole, it is the action of the will in trapt. from jxn and dwh are formed the thighs and the legs. they terminate in the symbols of five, as do the arms, but they are not so moveable, owing to the effect of twklm. in them are placed the faculties of support in firmness and balance; they show the more physical qualities of the ruach. in them is the sustaining force of the ruach. they are the affirmations of the pillars of the sephiroth, as answering to the passive, 5 the arms more answering to the pillars which are active. they

GOLDEN DAWN RITUALS U7

angels is \ca or flames of fire, as it is written, gwho maketh his angels, spirits and his ministers as a flaming fire, h and these are also called the order of blessed souls, or of the souls of the just made perfect. 7 notes by g.h. frater n.o.e.l: although the following is not classically part of the hodos document, its relevance to the document is apparent. addendum 1 reveals to the z.a.m. the five elements in the four scales of the king, queen, prince, and princess. this document also provides an appropriate symbol as it relates to the court cards in its appropriate color. the active adept will have no trouble in finding a myriad of uses for these potent symbols. in addition to providing the above mentioned, addendum1 also provides the z.a.m. with the complete color scales for the seph

GOLDEN DAWN RITUALS Z1

light, and is the symbol of an inexhaustible bowl of libation from which reservoir the adept may draw the reserved forces of the light, which is a matter that again calls for meditation. the lamen of the dadouchos is thus explained in the grade of zelator "the hermetic cross, which is also known as fylfot, hammer of thor, and swastika, is formed of seventeen squares taken from a square of twenty-five lesser squares. these seventeen fitly represent a, the four elements and the twelve signs of the zodiac" in addition to this, the lamen has a more extended meaning. the hermetic cross, the bolt of whirling flame which is represented by the cross of four axes whose heads may be either double or single and turned in either direction, is a symbol of terrific strength and represents the o of the

GOLDEN DAWN RITUALS Z2

magic of light. also herein are contained the commencements of all formulas of evocation, the development of which is further shown in the inner knowledge of the succeeding grades of the outer order. in the true knowledge of the application of the symbolism of the enterer lies the entrance to the knowledge of practical magic: and therefore are all the formulae drawn from the ritual classed under five several heads, according unto the letters of the name yeheshuah. for to the letter yod y the element of fire belong the works of ceremonial magic, as the evocation of the spirits of the elements, etc. unto the first heh h the consecration and charging of telesmata, and the production of natural phenomena, as storms, earthquakes, etc. unto the letter vau w divination in all its branches; and t

d the lesser magical implement appropriate. first, of the forces of o to act in the curcurbite on the dead head. second, those of n, to act on the distillate. third, of the forces of the spirit to act in both (using the white end of the lotus wand. fourth, of those of the m to act on the distillate. lastly, those of the l to act on the dead head. let the curcurbite and the receiver stand thus for five consecutive days, at the end of which time there should be flashes manifested in both mixtures. these flashes should be lightly colored. v. the alchemist, still keeping the vessels in the same relative positions, but removing the tablets of the elements from the altar, then substitutes one of rtk. this must be white with golden charges, and is to be placed on or within the white triangle betw

GOLDEN DAWN RITUALS ZAM12

e lantern of illumination guiding into the completion of the great work" step 18 move to the east. reunite with yourself, meditate on your spiritual self and your true will. step 19 move back to the west behind the altar, and close by the watchtower and final releae magical eucharist r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 (note: this should be preferably performed between four to five adepts. otherwise it may be performed entirely by one adept) opening by watchtower (after the watchtower, the four elements are brought to the center altar (one adept each brings forth one of the elements "behold, the holy symbol of (name of element (this is said while they set it on top of the altar) chief adept "for osiris onnophris, who found perfect before the gods hath said (point toward

GOLDEN DAWN RITUALS ZAM13

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

GOLDEN DAWN RITUALS ZAM17

thereof, than all vainglory and pomp. nevertheless, he builted a fitting and neat habitation, in the which he ruminated his voyage and philosophy, and reduced them together in a true memorial. in this house he spent a great time in the mathematics, and made many fine instruments, ex omnibus hujus artis partibus, whereof there is but little remaining to us, as hereafter you shall understand. after five years came again into his mind the wished-for reformation; and in regard to it he doubted of the aid and help of others, although he himself was painful, lusty, and unwearisome; howsoever he undertook, with some few adjoined with him, to attempt the same. wherefore he desired to that end to have out of his first cloister (to which he bare a great affection) three of his brethren, brother g.v

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

he unworthy, god willing, it will be small profit. for like as our door was after so many years wonderfully discovered, also there shall be opened a door to europe (when the wall is removed, which doth already begin to appear, and with great desire is expected of many. in the morning following we opened the door, and there appeared to our sight a vault of seven sides and seven corners, every side five foot broad and the height of eight feet. although the sun never shined in this vault, it was nevertheless enlightened with another sun, which had learned this from the sun, and was situated in the upper part in the center of the ceiling. in the midst, instead of a tombstone, was a round altar, covered with a plate of brass, and thereon this engraven: a.g.r.c, a.c.r.c. hoc universal compendium

ei, as we will name them in their due season, and will give to the pure-hearted a catalogue or register of them. we pray all learned men to take heed of this kind of books, for the enemy never resteth, but soweth his weeds till a strong one doth root them out. so, according to the will and meaning of fra. c.r.c, we his brethren request again all the learned in europe who shall read (sent forth in five languages) this our fama and confessio, that it would please them with good deliberation to ponder this our offer, and to examine most nearly and sharply their arts, and behold the present time with all diligence, and to declare their mind, either communicato consilio, or 11 singulatim by print. and although at this time we make no mention either of our names or meetings, yet nevertheless eve

GOLDEN DAWN RITUALS ZAM19

nybody now which on the other side will complain of our discretion, that we offer our treasures so freely and indiscriminately, and do not rather regard more the godly, wise, or princely persons than the common people, with him we are in nowise angry (for the accusation is not without moment, but withall we affirm that we have by no means made common property of our arcana, albeit they resound in five languages within the ears of the vulgar, both because, as we well know, they will not move gross wits, and because the worth of those who shall be accepted into our fraternity will not be measured by their curiosity, but by the rule and pattern of our revelations. a thousand times the unworthy may clamor, a thousand times present themselves, yet god hath commanded our ears that clouds that un

GOLDEN DAWN RITUALS ZAM21

e of hwchy the redeemer, i now set free any spirits that may have been imprisoned by this ceremony" step 34 conclude with lvx sigerritual 5 r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 chief adept second adept third adept fourth adept magus of fire with the lamen of the dadouchos magus of water with the lamen of the stolistes lotus wands red incense burner sword of the art razor blades five red lanterns elemental tools, plus salt third adept "hekas, hekas, este bebeloi" bell/ chief adept "fraters and sorors of the r.r. et a.c, we are assembled together for the purpose of evoking tangible and penetrating forces of an unlimited magnitude for the specific purpose of protecting and defending this temple, this order, and all loyal and dedicated members of the r.r. et a. c. and the he

of might and power directed at totally and completely, rendering harmless and helpless any opposing force upon the utterance of the terrible word (remains in the sign of the enterer (when the invocation is complete by the four god forms, each one moves simultaneously to the other corners, beginning with his own, and ending it with his own, stabbing it with the sign of the enterer, holding it for five seconds, forming a circle) 12 (when all the god forms have finished the invocation, chief adept proclaims in the thoth god form) chief adept "this is he the lord of the gods, thoth, tahuti. behold, he is in me and i am in him. the god who commandeth is in my mouth, the god of wisdom is in my heart, my tongue is the sanctuary of truth, and a god sitteth upon my lips, elohim gibor. i am eternal

GOLDEN DAWN RITUALS ZAM5

conciler with the ineffable. i am the dweller in the invisible. let the white brilliance of the spirit descend" step 6 visualize the white brilliance descending through your body through the crown of your head as though it were a wand or shaft of light connecting you from high above your head to below your feet. step 7 vibrate exarp, bitom, hcoma, and nanta. each one should be vibrated a total of five times to symbolize the divine spirit ruling over matter. note: you may now circulate the light through the body and end the exercise early, or you may continue on with the exercise to completion. part 2 4 step 1 hold your lotus wand by the k band. the shaft of light is now connected from your rtk sphere down through your skull, your neck, the center of your body, and down to your feet. contin

GOLDEN DAWN RITUALS ZAM8

etters in the sephirotic names on the qabalistic tree of life. rtk consists of three letters. this could be equated to the triangle that has three sides. in addition, rtk is pure unity, and thus, the triangle relates because it is a symbol of absolute unity of opposing forces. hmkj and hnyb both have four letters. for each of them we can ascribe the square. hlwdg, hrwbg, trapt and twklm each have five letters in their name. thus, we could ascribe the pentagram to these sephiroth. dsj, djp (pachad, jxn and dwh each have three letters like rtk. in addition, tud has three letters. note: djp is another term for hrwbg, and hlwdg is another title for dsj. rtk tud hnyb hmkj djp hrwbg hlwdg dsj trapt dwh jxn dwsy twklm 3 the total of letters in all the names, combined, equal fifty. this directly r

beneath the blind force of. it is beneath the blind force of gross matter. the inverted pentagram is also a representation of the elevation or adoration of anarchy above order. it is also the elevation of conflicting forces driven simply by chance or haphazardness above the elevation of the divine unknowable one. the upright pentagram represents the force of and the four elements governed by the five letters of the name of the restorer of all things. the element of is fused between the spiritual/higher and the mundane/lower, hwchy. with a circle drawn around the pentagram, it represents the \ybwrk and the wheel of. one final point of symbolism of the pentagram is that it becomes a tremendous force for the letter h, the feminine aspect, the letter of the great supernal mother \yhma amya. i

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

re harrison was able to meet these standards. finally, in 1761, his elegant chronometer no. 4 left britain on board hms deptford bound for jamaica, accompanied by harrison s son william. nine days into the voyage, on the basis of longitude calculations made possible by the chronometer, william advised the captain that they would sight the madeira islands the following morning. the captain offered five to one that he was wrong but agreed to hold the course. william won the bet. two months later, at jamaica, the instrument was found to have lost just five seconds.7 harrison had surpassed the conditions set by the board of longitude. thanks to the british government s bureaucratic dithering, however, he was not awarded the 20,000 prize money until three years before his death in 1776. underst

-feathers (as does the pelican, and a lizard, whose tail is now divided by the pan-american highway, is 617 feet in length. almost every design is executed on the same cyclopean scale and in the same difficult manner, by the careful contouring of a single continuous line. similar attention to detail is to be found in the geometrical devices. some of these take the form of straight lines more than five miles long, marching like roman roads across the desert, dropping into dried-out river beds, surmounting rocky outcrops, and never once deviating from true. this kind of precision is hard, but not impossible, to explain in conventional commonsense terms. more puzzling by far are the zoomorphic figures. how could they have been so perfectly made when, without aircraft, their creators could not

t were made of wax or putty) and stood on its end in a wall of other huge and problematic polygonal blocks, some of them positioned above it, some below it, some to each side, and all in perfectly balanced and well-ordered juxtaposition. since one of these astonishing pieces of carefully hewn stone had a height of twenty-eight feet and was calculated to weigh 361 tons18 (roughly the equivalent of five hundred family-sized automobiles, it seemed to me that a number of fundamental questions were crying out for answers. how had the incas, or their predecessors, been able to work stone on such a gargantuan scale? how had they cut and shaped these cyclopean boulders so precisely? how had they transported them tens of miles from 13 ignatius donnelly, atlantis: the antediluvian world, harper& bro

oom fronting directly on to the narrow street, and the architecture was solid and functional but by no means ornate. by way of contrast certain ceremonial areas were engineered to an infinitely higher graham hancock fingerprints of the gods 65 standard and incorporated giant blocks similar to those i had seen at sacsayhuaman. one smoothly polished polygonal monolith was around twelve feet long by five feet wide by five feet thick and could not have weighed less than 200 tons. how had the ancient builders managed to get it up here? machu picchu. there were dozens of others like it too, and they were all arranged in the familiar jigsaw puzzle walls of interlocking angles. on one block i was graham hancock fingerprints of the gods 66 able to count a total of thirty-three angles, every one int

m hancock fingerprints of the gods 73 chapter 9 once and future king during my travels in the andes i had several times re-read a curious variant of the mainstream tradition of viracocha. in this variant, which was from the area around lake titicaca known as the collao, the deity civilizing-hero had been named thunupa: thunupa appeared on the altiplano in ancient times, coming from the north with five disciples. a white man of august presence, blue-eyed, and bearded, he was sober, puritanical and preached against drunkenness, polygamy and war.1 after travelling great distances through the andes, where he created a peaceful kingdom and taught men all the arts of civilization,2 thunupa was struck down and grievously wounded by a group of jealous conspirators: they put his blessed body in a b

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

cotland is said to be a ufonaut base. 4 allen h. greenfield basis (i.e, the number 11) for deciphering the code. eighth, crowley s magical son frater achad did partially decipher the code, but it remained for carol smith in 1974 to solve it, and for software programmer frater lamed to make it readily accessible to investigators in the 1980s. ninth, the ufonauts themselves use the cipher when they five names to themselves, their home planets, etc. they know the case will be reported, and the key words will be communicated to the illuminati. tenth, since i applied the cipher to such key words, the code is now completely accessible to ufologists and others. the cipher can help analyze cases, predict manifestations and trace the ufonauts to their very doorsteps; and yes, they do have doorsteps

n part for the initials m.t. in rosicrucian circles, m.t. is the abbreviation for magister templi or master of the temple the 2=8 degree. according to kenneth mackenzie, historian and initiate of that secret order, this circle held assemblies at camra in poland every nine years. bimstein was originally a polish jew. in his native warsaw, the adepts of the philosophus degree (6= 4) assembled every five years. these degrees are closely paralleled in the a.a. system, and that of the hermetic order of the golden dawn. note that crowley regarded blavatsky as a high intitiate of the great white brotherhood, or a.a. he ranked her an 8= 3 (master of the temple) in his class b commentary on the voice of the silence, in which he pointedly credits himself the lesser grade of 7= 4. secret cipher of th

hen had gotten completely deflected into radical politi- cal activity, both here and abroad. i thought i was satisfied for a long time that this was a physical cave, that shaver had been correct and the metaphysical stuff had nothing to do with it. and we were, i thought, hopelessly outclassed technologically. i ve realized that faerie is neither physical nor metaphysical because i ve in the last five years, i ve seen too many experiments of an occult nature where the same beings have been conjured up and dealt with in a variety of ways. so, this stuff seems on the border of the physical and metaphysical realms, and i m not sure, to borrow a phrase, that a truly advanced technology could be distinguished from magick. ahg: so after our political association, you dropped out of sight, and we

es a cipher of sorts. this time, the cipher consists of the mistakes intentionally placed in the spikes in the music boxes created by a prison inmate. the mistakes are then compared to the notes on the piano keyboard. there is a method of deriving alphabetical letters (above and beyond the standard seven notes in a scale) and hey presto! a message appears, and they know where to look for the lost five pound note plates stolen from the bank of england. are these valid things, these days? of course they are, with such technologies as steganography being employed by terrorist cells and by intelligence agencies. can encrypted information be transmitted visually that conveys a story? of course it can! really, we humans are conditioned by symbols, codes, ciphers constantly. we speak and act in c

at the time i was learning photoshop skills. i took this engraving (above, and decided that i would modify it. i gathered together the images of figures that were important to the authentic tradition and placed them over the heads of the musicians and the other characters in the engraving (see next page. 90 allen h. greenfield aleister crowley was placed in the central position in the grouping of five musicians. i found other heads to place on the other bodies: to crowley s right, jacob frank and meade layne. to his left, mark probert and max theon. in the foreground, i added a character i d found in another old french publication. it is a lamp shaped like a rather rotund man, with a flaming penis. i named him fire man (there was an inside joke to this, which had to do with the band alaman

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

usual players in the world of occultism, mediumship and contactee lore overlap, and details the discovery of the secret cipher s solution to the ufo mystery! this volume places a tool in your hands, giving you the ability to reproduce the solution yourself and trace the ufo mystery directly to its startling source! first digital edition, revised and expanded with illustrations and photvithe lower five cosmic planes 18 figure 3. the major magical weapons 56 figure 4. typical circle for conducting enochian magick 62 figure 5. sample talisman for the magical formula of iliatai 94 figure 6. enochian rose for sigils of the watchtower deities 96 figure 7. tracing the pentagram 97 figure 8. a talisman for vovin 263 figure 9.layout for enochian tarot 291 list of tables: table 1. symbols of the cos

n select those sections that especially appeal to you to work on. the only exception to this rule is the aethyrs which should always be approached in serial order from tex, the lowest, to lil, the highest. it is suggested that you begin your practice of enochian magick by browsing through this manual to learn where areas are located and what subjects are covered. the manual itself is presented in five major parts: general magical theory and background, invocations, the watchtowers, the formulas of enochian magick, and the aethyrs. detailed figures of the watchtower squares can be found in the appendices. the methods of their construction are given in enochian magic which is considered prerequisite reading. 7 similarly, practical exercises for invocations are in enochian magic and are not r

gher half symbol ized by the element fi re. the highest plane conceivable to human consciousness is the spiritual plane symbolized by the element spirit (the enochian system uses spirit as a fifth element. aboye this is the divine piane which is inconceivable to the human mirad and no descriptions are possible. there are seven cosmic planes in all. little can be raid of the highest two. the lower five cosmic planes are inhabited by man, although most people will acknowledge only the lowest of these, the physical. figure 1 shows the cosmic planes that surraund our world. actually, they are meant to be concentric, interpenetrating spheres, not separate levels like the skins of an onion. the astral plane is not up in the sky somewhere. it interpenetrates the earth plane. however, its extensio

lanet earth. the lowest of the enochian aethyrs, however, is just aboye (i.e, less dense than) the earth and thus does not precisely equate wi th malkuth. correspondences between the enochian system and the hebrew qabalah have impressive similarities, but the enochian aethyrs are not identical with the qabalistic sephiroth. 15 figure 1.our world according to enochian magick. 16 figure 2.the lower five cosmic planes. 17 man according to enochian magick "a man is what he maketh himself within the limits fixed by his inherited destiny; he is a pan of mankind; his actions affect not only what he calleth himself, butalso the whole universe" aleister crowley, liberlibrae the enochian magical system views man as a microcosm of the macrocosmic world. as the physical earth is the lowest of a series

well-known axiom of occultism is that the aura of man is a magical mirror of the universe. in enochian magick, your aura is your personal replica of the magical universe. 18 man is like a circle whose center is nowhere (microscopic) and whose circumference is everywhere (infinite. enochian magick represents this center by the god hadit. the circumference is represented by the goddess nuit. 19 the five elements "the earth is an element, and whatever is produced from it. so is the water and all produced there from. so then that is an element which produces. andan element is a mother, and there are four of them, air, eire, water, earth. from there four matrices everything in the whole world is produced" paracelsus figure 1 shows that the cosmic elements of earth, water, air, fire, and spirit

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

n also be compared to zio. the unison of our wish with the notion embodied in manoratha (p. 870) deserves attention. nerthus answers to bhavani (p. 255, halja to kali, and mannus to manus (p. 578, the last two examples being letter for letter the same; but one thing that must not be 'overlooked is, that the same myth of man's creation out of eight materials (pp. 564 7) which has already turned up five times, appears in a portion of the vedas, the aitareya aranya, from which an excerpt is given in colebrooke's misc. essays, lend. 1837, vol. 1, p. 47 seq; here also eight ingredients are enumerated: fire, air, sun, space, herb, moon, death, and water. naturally the details vary again, though even the five european accounts are not without a certain indian colouring. still more interesting per

vention of the lyre is ascribed to hermes^ who gave it to apollo. this is important for its, as in wuotan there is much of hermes and of apollo, with a preponderance of the former. ingenuity is characteristic of mercury, and i can scarcely doubt that in our antiquity, as wuotan was the inventor of writing and rhythm, so he was of some instrument to accompany singing. a confirmation of this is the five-stringed harp (kantelo) of the finns, an invention of their highest god wiiinamoinen, who everywhere represents our wuotan. first he made kantelo of the hones of a pihe, and when it fell into the sea, he made it again of birchwood, its pegs of oak bough, and its strings of a mighty stallion's tail. in the same way hermes took the tortoise (chelys) out of its shell, and mounted this with strin

rnatural origin, and doubtless a remoter antiquity did not leave gods out of the reckoning. when waiuamoinen touches his harp, the whole of nature listens, the four-footed beasts of the wood run up to him, the birds come flying, the fish in the waters swim toward him; tears of bhss burst from the god's eyes, and fall on his breast, from his breast to his knees, from his knees to his feet, wetting five mantles and eight coats, kalew. rune 22-9. such tears are shed by freyja (gratfogr, p. 325, her that well liked song, and was wedded to osr; in fairytales lucky maidens have the power to laugh roses and weep pearls. the stromkarl also breaks into weeping when he sings to the harp (p. 493. but as all nature, animate and inanimate, betrays her sympathy with human lamentations, so at the sound o

eath, is doomed to wander with liis head under his arm (superst. i, g05. can the being struck (or growing) blind be meant to exjiress ghostly wandering? 2 aratus phaenom. 037. ov. fast. 5, 541. lucan phars. 9, 832. adonis got bis death-wound from the boar. nestor (jos. miiller 101) tells us, it was prophesied to oleg that he would die of his horse; he still had it fed, but would not see it again. five years after, he inquired about it, and was told it was dead. then he laughed at soothsayers, and went into the stable, where the horse's skeleton lay, but when he trod on the skull, a snake darted out of it and stung bim in the foot, whereof he sickened and died (see suppl. 2 apparently a slip; for that was athena. trins. 950 spectees. 432) at the trivium (ohg. driwikki),i conf. tlieocr. 2, 1

a white cloth before her lay pods of flax ready to crack open. in astonishment he steps up, says* oh what fine pods' takes up a handful to examine, then lays them down again. the maiden looks at him kindly, but mournfully, without a word of reply. he drives his flock home, but a few pods that had fallen into his shoe, gall his foot; he sits down to pull off the shoe, when there roll into his hand five or six grains of gold (deut. sag. no. 10; conf. wetterauische sagen p. 277. mone's anz. 8, 427. in the otomannsherg near geismar village, a fire is said to burn at night. every seven years there comes out a maiden in white ladies in hills, etc. 963 fnowij garments, holding a hunch of keys in licr hand. another white woman with a bunch of kegs appears on the castle-rock at baden at the hour of

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ater part was spilt; in a rage he flung the remainder toward nestved, where you may still see one sand bank by itself (thiele 1, 79. at sonnerup lived another giant, lars krands by name, whom a farmer of that place had offended. he went to the shore, filled his glove with sand, took it to the farmer s and emptied it, so that the farmhouse and yard were completely covered; what had run through the five finger holes of the glove made five hills (thiele 1, 33. in the netherlands the hill of hillegersberg is produced by the sand which a giantess lets fall through een schortekleed (westendorp s mythol. p. 187. and these tales are not only spread through the teutonic race, but are in vogue with finns and celts and greeks. near pajilnde in hattulasocken of tawastoland there stand some rocks which

o scratch his body, which was done so loud that the other heard it distinctly. the three very ancient chapels by sachsenheim, oberwittighausen and griinfeldhausen were built by giants, who fetched the great heavy stones in their aprons. when the first little church was finished, the giant flung his hammer through the air: wherever it alighted, the next building was to begin. it came to the ground five miles off, and there was erected the second church, on completing which the giant flung the hammer once more, and where it fell, at the same distance of five miles, he built the third chapel. in the one at sachsenheim a huge rib of the builder is preserved (mone s anz. 8,63. the following legends come from westphalia: above nettelstadt-on-the-hill stands the hiinenbrink, where hiines lived of

now that any tract in germany is richer in giant-stories than west phalia and hesse. conf. also kuhn s markische sagen, nos. 22. 47. 107. 132. 141. 149. 158. 202. temme s pommersche sagen, nos. 175-184. 187. 546 giants. on hard rock, that i can only select one here and there as samples of the style and spirit of the rest. bains of a castle near homberg in lower hesse mark the abode of a giantess; five miles to one side of it, by the village of gombet, lies a stone which she hurled all the way from homberg at one throw, and you see the fingers of her hand imprinted on it. the scharfenstein by gudensberg was thrown there by a giant in his rage. on the tyrifjordensstrand near bum in norway is a large stone, which one jutul fighting with another is said to have flung obliquely across the bay

s in the fir-wood (73-4, prepares lint-plugs (schiibel) of a pound weight to stuff into his wounds (113, takes the hero under his armpit and carries him off (110. 158. hag. 9, lassb. a giantess in the wolfdiet. picks up horse and hero, and, bounding like a squirrel, takes them 350 miles over the mountains to her giant cell; another in the folk-song (aw. 1, 161) carries man and horse up a mountain five miles high, where are two ready boiled and one on the spit (a vestige of androphagi after all; she offers her daughter to the hero, and when he escapes, she beats her with a club, so that all the flowers and leaves in the wood quiver. giant welle s sister riitze in the heldenbuch takes for her staff a whole tree, root and branch, that two waggons could not have carried; another woman of wild

hades complete the fra ternal trio, like vili and ye. the enmity of gods and titans is therefore that of ases and giants; at the same time, there is just as much resemblance in the expulsion of the titans from heaven (theog. 813) to the fall of the rebel angels into the bottomless pit; so that to the giant element in the titans we may add a daemonic. when the works and days makes the well-known* five races fill five successive ages, the act of creation must needs have been repeated several times; on which point neither the poem itself nor plato (cratyl. 397-8, steph) gives sufficient information. first came the golden race of blissful daimones, next the silver one of weaker divine beings, thirdly, the brazen one of warriors sprung from ash-trees, fourthly, the race of heroes, fifthly, the

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

of the order including honorary and life members. sanctum mem [23] bers in good standing are eligible to affiliate with an affiliated body of this grand lodge in accordance with the provisions of the statutes of the grand lodge. section 18 the grand council shall consist of the grand master, grand secretary, grand treasurer, grand regional administrator, and at least nine but not more than twenty-five additional members, the exact number to be determined annually at the meeting of the grand council. each grand councilor must be in good standing in membership of this grand lodge at the time of his election. section 19a the members of the grand council other than the grand master, grand secretary, grand treasurer, and grand regional administrator shall be elected at each annual convention of

n his influence over the lesser minds of the world. our members will see, therefore, that of the seven points of benefits outlined above, only one, the seventh, pertains to the course of instruction, and that, therefore, to look upon membership in amorc as being simply studentship in a school, is to ignore many of the more important benefits. it is a fact that the average member, or fully seventy-five out of every hundred, has need every month for many of the other six points of benefit, and in times of emergency, sorrow, distress, perplexity, or serious complications in personal affairs, the members find more need for the first six benefits than for the seventh. in many lands where the members have been students for twenty or more years, and where they have long since completed the regula

i haute.volta honduras iceland israel italy ivory coast jamaica japan malaysia mali martinique mauritius mexico netherlands netherlands antilles new caledonia new zealand nicaragua nigeria norway panama peru philippines reunion scotland senegal sierra leone singapore south africa suriname sweden switzerland tahiti togo trinidad.tobago united states uruguay venezuela wales zaire zimbabwe [63] part five mystic symbols and their meanings especially prepared for this manual [64] the explanation of ancient symbolism is included in the rosicrucian teachings [65 [66 [67 [68 [69 [70 [71] evolution of the cross many who see the symbol of the rosy cross for the first time believe it to be a christian symbol.very likely a roman catholic symbol.and most surely a religious symbol. we have found that we

rge cross are inscribed the three alchemical symbols: mercury, sulphur, and salt. at the top of the cross, mercury is placed in the center, sulphur on the left, and salt on the right. upon the other ends of the cross the symbols have been inscribed in such an order as to conform to the esoteric tradition. also upon each arm, adjacent to the alchemical symbols, is the symbol of the pentagram. this five-pointed figure is a symbolic rep [75] resentation of the rosy cross itself: the victory of the quintessence over the four alchemical elements. the wheel at the top of each pentagram represents the quintessence; the small triangle on the left, with the point downward and a line parallel to the base, symbolizes earth; the triangle above, with a line parallel to the base but with the point upwar

epresents the twelve single letters of this alphabet, and in particular the twelve signs of the zodiac. the next circle of seven petals symbolizes the seven double letters.in particular the seven astrological planets. the innermost circle of three petals represents the three mother-letters.air, fire, and water. at the center of the large rose is the microcosmic rose cross, an unfolded cube with a five-petaled rose at its center. four barbs emerge from behind this cross, pointing into the four directions in space. the complete symbol or "encyclopedic" rose cross symbolizes all the majesty, power, beauty, and protection of the rosicrucian order [76] the rosy cross mechanically and symbolically formed [77] part six charts, explanations, and special subjects crystallography the mystery of dr

HAMIL THE ROSICRUCIAN SEER

ts own guidance, he states that, relying onbruno,-i had paid little attention to adele, whose body, in the mean time, had grown icy cold: there was no longer any pulse or respiration;herface wasofa sallow green,herlips blue; her heart gave no sign of life. i placed before her lips a mirror, anditremained untarnished. i magnetized her powerfully in order to bring backhersoul into her body, but for five minutes my labour was vain. i thought for a moment that the work was consummated, and thatcontributionsto the zoist205soon after, and a long time had not elapsed before the seller demanded payment of the widow for the estate, threatening her that he would otherwise take possession of it again.thewidow was terrified: she knew that her husband had paid for the estate, and made search for the re

n the following anecdote as related by jung.a respectable man in stockholm bought an estate of another, paid forit,and received an acknowledgment.thepurchaser diedcontributionsto the zoist203her, that i am not dead' why does he not write to her?'hehas written to her, but he presumes the vessel waswrecked;as he received no answer. he tells me he is at mexico. he followed the emperor don pedro; was five years a prisoner, suffered much, and will make every effort to return to france: they will see him again' can he name the place he lives in 'no, it is far up in the country: such places have no names' is he with a european 'no, with a man of colour.'whydoes he not write to his mother 'because, where he is, no vessels come; he knows not to whomtoapply: then, again, he scarcely ever knew how to

he angle of direction from the boy's mind, must beinaccordance with the angle from the person in correspondence) and then resuming his old station by the brazier, sung out for several minutes on end "what do you see? allahbismillah255what do you see" all the while the smoke curled up faster and faster; presently the lad said "bismillah, i see ahorse-ahorseman-isee twohorsemen-iseethree-iseefour255five-six-isee seven horsemen, and the seventh is a sultan""hashe a flag" cried the magician."hehas three" answered the boy''tiswell" says the other "now halt" and with that he laid the stick right across the fire, and standing up, addressed the travellers in these words "name your name; be it of those that are upon the earth, or of those that are beneath it; be it frank, moor, turk, or indian, pri

, and lead them in salvation.thenif they believe this, they can scarcely doubt that that same influence can take any form to do the same work for others which he is doing for them. why is it unreasonable to suppose that he should take the only means which a man will allow to be used in any way to convince him?mrowen was more readily open to conviction this way, thancorrespondencewithrobertowen179'five years ago there was no probability ofmrowen's believing in a life hereafter. as long a time will make the same difference to mr newman' i shall be much pleased to receive any further information as to the manifestation at brighton which you mentioned to me the other evening.ifit is corroborated, we must send--down as'ourown correspondent' that he may become converted. with best wishes, i rema

ual advice.145correspondencewithrobertoweniiicorrespondencewithrobert owen[robert owen (1771-1858, the philanthropist and social reformer, became interested in spiritualism late in life. as a result of published comments on the subject, he received a series of letters from hockley which owen published in histhenewexistenceofmanupontheearth.appearing in seven parts between 1853 and 1855, the first five parts dealt with owen's life and public speeches. part vi had the subtitle 'with an appendix containing a record of spiritual communications' and includes hockley's letters to owen and a lengthy letter from hockley to p. e. bland and the members of the harmonial society of st louis, ohio.theletters say much about the crowned angel's, and hockley's, religious views.]croydon 8 december1853sir,f

HANDBOOK OF EGYPTIAN MYTHOLOGY

ld. the texts are divided into sections; each is preceded by an egyptian phrase meaning words to be spoken but sometimes translated introduction 9 as spell or incantation. these incantations can be as short as a single sentence or many paragraphs long. the pyramid of king weni contains around 300 incantations, but more than 800 are currently known. pyramid texts have been found in the pyramids of five old kingdom kings and three queens. no two pyramids have exactly the same selection. no illustrations accompany the pyramid texts, though the ceilings of royal burial chambers were usually decorated with stars. many hieroglyphic signs consist of images of living creatures. in the writing of the pyramid texts, potentially harmful creatures such as snakes, scorpions, and some kinds of birds and

pen to encounter gods. another common definition of myth is stories about the world of the gods, but these middle kingdom tales are set in the human world, sometimes in a specific historical period. a series of linked stories set in the third and fourth dynasties describes marvels performed by the magicians of this era, such as transforming a wax crocodile into a real one.34 in the framing story, five deities disguise themselves as people to help a mortal woman who is about to give birth to triplets destined to be kings. an incomplete story tells of an alarming encounter between a herdsman and a seductive goddess.35 another relates how an official sent on a mission was shipwrecked on a mysterious island.36 there he encounters a giant serpent who seems to be a form of the creator sun god. o

profound. ra is credited with human emotions of anger, bitterness, and pity, and the story answers the important question of why creation includes pain and death. in contrast, the book known as the litany of ra conveys the utter mysteriousness of the creator sun god through heightened language and powerful visual images. the sun god is evoked as the animating force behind the universe in seventy-five nocturnal manifestations. these manifestations range from major deities such as horus and isis to obscure entities such as the great tom cat and he of the cave, yet part of the egyptian title for this book was adoring the united one in the west. the characteristic acts of independent beings that are the mainspring of mythical narratives become almost irrelevant in such a context. new kingdom

ies, the gods make several attempts at creating people before they are satisfied. such myths usually involve the destruction of the unsatisfactory part of humanity. as early as the middle kingdom, there are references to the creator deciding to destroy humanity and abandon the earth.24 the fullest version of this myth is given in a text known as the book of the heavenly cow, which is inscribed in five royal tombs of the new kingdom. the earliest copy is on one of the large golden shrines surrounding the coffins of king tutankhamun.25 the destruction of humanity. after ra had become the ruler of both gods and men, humanity plotted against him, while his majesty, may he live, may he prosper, may he be healthy, had grown old. his bones became silver, his flesh became gold, his hair true lapis

sailor, an egyptian survives a shipwreck in the red sea and is washed ashore on a paradise island. when he makes an offering to the gods to thank them for the food he finds on the island, a giant humanheaded serpent appears. the sailor is terrified, but the serpent promises that no harm will come to him and that he will be reunited with his family. the serpent reveals that there were once seventy-five snakes on the island, suggesting that he may be the creator sun god who traditionally had seventy-five forms. the serpent eventually sends the sailor back to egypt laden with treasure but warns him that he will never find the island of the spirit again. the hero of this tale does not behave heroically in the sense of being particularly strong, brave, or selfless. all the sailor does is show t

HEAVEN HELL

eir heaven and hell, or "other world" to be described so fully in writing, and none have illustrated the written descriptions of their beliefs so copiously with pictorial representations of the gods and devils, and the good and evil spirits and other beings, who were supposed to exist in the kingdom of the dead. it is now generally admitted that egyptian dynastic history covers a period of nearly five thousand years, but it must not p. 2 be assumed for one moment that it is at present possible to describe in a connected or complete form all the views and opinions about their other world which were held by the theologians and the uneducated classes of egypt during this long space of time, and it must be said at once that the materials for such a work are not forthcoming. all that can be don

the oldest tombs here, i.e, those of the xviiith dynasty, are usually entered by means of long, sloping corridors that lead down into the chambers which held the sarcophagi, and into smaller halls which adjoin the large chambers; in the later tombs the corridors are often very long, and it is this characteristic which caused certain greek writers to call them, i.e "shepherd's pipes" of the forty-five tombs in this valley (strabo mentions forty only, the oldest royal tomb appears to be that of thothmes i, and the most recent that of rameses xii, of the xxth dynasty. these tombs vary greatly in details, just as they do in size and in the arrangement and number of their chambers, but it seems that each tomb was intended to represent the underworld, and that the ceremonies, p. 22 which were p

fourteen, or twenty-one gates (according to the manuscript authority followed, the sekhet-hetepet possessed fourteen or fifteen aats, or regions, each of which was presided over by a god. their names, as given in the papyrus of nu, 1 are as follows- aat i. amentet wherein a man lived on cakes and ale; its god was amsu-qet, or menu-qet. aat ii. sekhet-aaru. its walls are of iron. the wheat here is five cubits high, the barley click to view aat i. click to view aat ii. is seven cubits high, and the spirits who reap them are nine cubits high. the god of this aat is ra-herukhuti. aat iii. aatenkhu. its god was osiris or ra. aat iv. tui-qaui-aaui. its god was sati-temui. aat v. aatenkhu. the spirits here live upon the inert and feeble. its god was probably osiris. p. 39 click to view aat iii. c

damned (vol. ii, p. 156, and to record the duration of the lives of those who were in amentet; in fact, they appear to have kept the registers of osiris, and to have served in some respects as recording angels. from what has been said above it will be clear that all the scenes and texts which illustrate and describe the kingdom of seker have been omitted from the book of gates, and that the first five sections of this work describe--1. the antechamber of the tuat. 2. the divisions of the kingdom of khenti-amenti, which extended from abydos to a region a little to the north of memphis. we may now proceed to consider the kingdom of osiris, the lord of mendes and busiris. next: chapter x. sixth division of the tuat. i. kingdom of osiris according to the book am-tuat sacred texts egypt ehh ind

. thus it seems that the first mansion of the house of osiris contains royal folk, the rich, and the superlatively good (vol. i, p. 117-120; as afu-ra passes these by he p. 149 salutes them, and wishes them an abundant supply of offerings, and entreats them to hack apep in pieces for him. immediately beyond these we see represented the transformation of afu-ra into the living sun-god. here is the five-headed serpent asht-hrau, and on his back lies the dead sun-god; with his right hand, which is raised above his head, he is drawing to himself the beetle of khepera, which is the type of regeneration, click to view the serpent asht-hrau. or new birth, or resurrection. this is the equivalent of the scene in the book aim-tuat where the beetle descends from the vault of night, and joining itself

HELENA BLAVATSKY NIGHTMARE TALES

nusual detail.omitting all particulars except what are necessary to explain matters, we produce here the undoubtedlystrange history. in the fall of 1861 there came to paris a man who called himself vic de lassa, and was so inscribed upon hispassports. he came from vienna, and said he was a hungarian, who owned estates on the borders of thebanat, not far from zenta. he was a small man, aged thirty-five, with pale and mysterious face, long blondehair, a vague, wandering blue eye, and a mouth of singular firmness. he dressed carelessly and unaffectedly,and spoke and talked without much empressement. his companion, presumably his wife, on the other hand,ten years younger than himself, was a strikingly beautiful woman, of that dark, rich, velvety, luscious, purehungarian type which is so nigh a

orning at six o'clock "it is settled, false friend, execrable traitor "a la mort" rejoined alphonse, walkingoff "cela va sans dire" muttered auguste, going towards the hat-room. a diplomatist of distinction, representative at paris of a neighbouring state, an elderly gentleman of superbaplomb and most commanding appearance, was summoned to the oracle by the bowing footman. after beingabsent about five minutes he returned, and immediately made his way through the press to m. de lassa, whowas standing not far from the fireplace, with his hands in his pockets and a look of utmost indifference upon nightmare talesan unsolved mystery7 his face. delessert standing near, watched the interview with eager interest "i am exceedingly sorry" said general von "to have to absent myself so soon from your

t bent over, looked into it, and saw- afacsimile of his own sleeping-room, everything photographed exactly. sidi did not give him time to exclaim,but still holding him by the arm, took him to the other table. the telegraph-like instrument began toclick-click. sidi opened the drawer, drew out a slip of paper, crammed it into delessert's hand, and pointed tothe clock, which struck again, the thirty-five seconds were expired. sidi, still retaining hold of delessert'sarm, pointed to the door and led him towards it. the door opened, sidi pushed him out, the door closed, thetall footman stood there bowing- the interview with the oracle is over. delessert glanced at the piece ofpaper in his hand. it was a printed scrap, capital letters, and read simply "to m. paul delessert: thepoliceman is alway

rig-veda, making him promise to recite these onthe pyre. now, he who utters these two mantras (invocations) forces the whole assembly of the gods, withindra at their head, to come to his rescue, and because of this becomes a rishi himself in this life or in hisnext incarnation* this lake is sometimes called in our day pokker. it is i place famous for a yearlypilgrimage, and is charmingly situated five english miles from ajmeer in rajisthan. nightmare talesthe blue lotus23 pushkara means "the blue lotus, the surface of the lake being covered as with a carpet withthese beautiful plants. but the legend avers that they were at first white. pushkara is also theproper name of a man, and the name of one of the seven sacred islands" in the geography ofthe hindus, the septa dwipa* varuni, goddess o

so, friend "there will be time enough to think of it, if i see anything- i sneeringly replied, adding under my breath "something i doubt a good deal, so far "well you are warned, friend. the consequences will now remain with yourself" was the solemn answer. i glanced at the clock, and made a gesture of impatience, which was remarked and understood by theyamabooshi. it was just seven minutes after five."define well in your mind what you would see and learn" said the "conjuror" placing the mirror and paperin my hands, and instructing me how to use them. his instructions were received by me with more impatience than gratitude; and for one short instant, ihesitated again. nevertheless, i replied, while fixing the mirror "i desire but one thing- to learn the reason or reasons why my sister has

HELENA BLAVATSKY THE KEY TO THEOSOPHY

sand out of three and a quarter millions were thrown into the sea on that fatal passage, while the remainder were consigned to nameless misery in the mines, or under the lash in the cane and rice fields. the guilt of this great crime rests on the christian church "in the name of the most holy trinity" the spanish government (roman catholic) concluded more than ten treaties authorizing the sale of five hundred thousand human beings; in 1562 sir john hawkins sailed on his diabolical errand of buying slaves in africa and selling them in the west indies in a ship which bore the sacred name of jesus; while elizabeth, the protestant queen, rewarded him for his success in this first adventure of englishmen in that inhuman traffic by allowing him to wear as his crest "a demi-moor in his proper col

minded people, at any rate, ought to remember that the man who does all he can, does as much as he who has achieved the most, in this world of relative possibilities. this is a simple truism, an axiom supported for believers in the gospels by the parable of the talents given by their master: the servant who doubled his two talents was rewarded as much as that other fellow-servant who had received five. to every man it is given "according to his several ability" q. yet it is rather difficult to draw the line of demarcation between the abstract and the concrete in this case, as we have only the latter to form our judgment by. a. then why make an exception for the t.s? justice, like charity, ought to begin at home. will you revile and scoff at the "sermon on the mount" because your social, po

general, we call spirit, or spiritual soul, buddhi, as the vehicle of atma (the agathon, or plato's supreme deity. the fact that pythagoras and others state that phren and thumos are shared by us with the brutes, proves that in this case the lower manasic reflection (instinct) and kamarupa (animal living passions) are meant. and as socrates and plato accepted the clue and followed it, if to these five, namely, agathon (deity or atma, psuche (soul in its collective sense, nous (spirit or mind, phren (physical mind, and thumos (kamarupa or passions) we add the eidolon of the mysteries, the shadowy form or the human double, and the physical body, it will be easy to demonstrate that the ideas of both pythagoras and plato were identical with ours. even the egyptians held to the septenary divisi

. this is nirvanic bliss, and no theosophist could describe in plainer though esoteric language the mental joys of devachan, where every man has his paradise around him, erected by his consciousness. but you must beware of the general error into which too many even of our theosophists fall. do not imagine that because man is called septenary, then quintuple and a triad, he is a compound of seven, five, or three entities; or, as well expressed by a theosophical writer, of skins to be peeled off like the skins of an onion. the principles, as already said, save the body, the life, and the astral eidolon, all of which disperse at death, are simply aspects and states of consciousness. there is but one real man, enduring through the cycle of life and immortal in essence, if not in form, and this

" to understand correctly and distinguish between the various aspects, called by us the principles of the real ego. it is the more so as there exists a notable difference in the numbering of those principles by various eastern schools, though at the bottom there is the same identical substratum of teaching. q. do you mean the vedantins, as an instance? don't they divide your seven principles into five only? 1. they do; but though i would not presume to dispute the point with a learned vedantin, i may yet state as my private opinion that they have an obvious reason for it. with them it is only that compound spiritual aggregate which consists of various mental aspects that is called man at all, the physical body being in their view something beneath contempt, and merely an illusion. nor is t

HINE P OVEN READY CHAOS

s debate- chaos international, nox, and joel birroco s chaos. chaos international was formed on the basis of networking, specifically the idea that the editorship would change hands with each issue. a good idea in principle, it gave rise to practical problems such as address changes, obtaining back copies, and meant that each issue had to be virtually self-supporting. chaos international survived five different editorial changes, after which it passed into the hands of ian read, who has had the job of producing it ever since. chaos international has now matured into one of the best all-round magazines of innovative magical ideas. nox magazine emerged out of the wilds of south yorkshire to serve up a mixed brew of chaos magic, left-hand path material and thelemic experimentation, which matu

tent has become latent- that is to say, you ve completeley forgotten about it and given up on it coming about. the experience is similar to trying to hitch a lift on deserted road in the dead of night. you ve been there for hours, it s pouring down with rain and you know with an air of dread certainty that no one s going to stop for you now, but you stick your thumb out anyway. what the hell, eh? five minutes later, you get a lift from the boy/girl/anteater of two sigils back, driving a porsche and asking you how far you want to go. maddening isn t it? but sigilisation often seems to work like that. 35 oven-ready chaos belief- a key to magick one aspect of chaos magick that seems to upset some people is the chaos magician s (or chaoist, if you like) occasional fondness for working with ima

of chaos magick that seems to upset some people is the chaos magician s (or chaoist, if you like) occasional fondness for working with images culled from non-historical sources, such as invoking h.p lovecraft s cthulhu mythos beings, mapping the rocky horror show onto the tree of life, slamming through the astral void in an x-wing fighter, and channeling communications from gods that didn t exist five minutes ago. so you might see why using this sort of thing as a basis for serious magical work raises one or two eyebrows in some quarters. isn t after all, the lovecraft stuff fiction? what about linking in with inner planes contacts, traditions, etc- surely you can t do magick with something that doesn t bear any relation to history or mythology? in the past, such criticisms have been raise

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

collins had been co-editor with h.p.b. of lucifer, a heavily-subsidised theosophical periodical, but was 'thrown out' in may 1888 after a row with madame blavatsky 'because of her behaviour with two young men. she became mrs keningdale cook after her departure and sued h.p.b. for libel in 1890, although the suit was dropped just before it was to be heard in court. see a. h. nethercott, the first five lives ofannie besant (1961, p. 330. mabel collins was the author of light on the path (1885, which was widely read in theosophical circles. there were many reprints, including a russian translation (geneva, 1925. 15 latter remained supreme magus of the societas rosicruciana in anglia until he went to live in durban, south africa, in 1920. indeed, he was still corresponding with gardner in 192

eme, but 1 have not yet had sufficient evidence to decide 'i should be very doubtful about mrs b. but will suspend judgment till i see her' ayton wrote on 25 july 1889. mrs b. was none other than annie besant (1847-1933, the theosophical society's latest and almo t unbelievably spectac,ul r recruit. arthur h. nethercott descnbed her road to the t.s. iii the first chapter of his masterly the first five lives of annie besant (1961: in 1885, before she was forty, mrs annie besant was known all over the english-speaking world, and by many people on the continent, as one of the most remarkable women of her day. she was a freethinker; a consorter with materialists like charles bradlaugh; an agitator in radical political circl,es, agai .like bradlaugh; a feminist; an early convert to fabian socia

ithstanding. my own impression is that you will live the full span of life in general, barring accidents against which every one should be on his guard' 1 walter richard old (1864-1929, wholater calledhimselfwalter gom old, was a professional astrologer who used the pseudonym sepharial.for his career seemyastrology andthe thirdreich (aquarian press, 1984. between august and november 1898 he wrote five letters to gardner about small loans. 2 gardner was still worrying about his horoscope and 'fatal planetaryaspects' a quarter of a century later. three letters written to him by westcott in 1922 refer to his fear of death. my dear kohn,i i am now able to return you your most valuable ms. the first part seemed very prosy& tiresome, wh[ich, added to the bad writing, made it seem very troublesom

tiresome, wh[ich, added to the bad writing, made it seem very troublesome. i never saw writing with so much inward cussedness in it. metaphorically speaking, it needed a heavy porter to lift the veil of obscurity wh[ich] the profoundly perverse formation of the letters cast over it. as i went on i became more familiar with his perverse characters and got on more quickly. i made out all but about five words, on a separate paper i have put down those five with the p. in your ms &c. if, at any time, you should have leisure enough, i shall be much obliged, if you have made them out, to put down on the same piece of paper, opposite the red line, what you interpret them to be& return it to me. ifyou are too busy, then we will be horn's cross by greenhithe 3 november 1898 thealchemist of the col

HP LOVECRAFT A DARK LORE

at could be the meaning of the queer clay bas-relief and the disjointed jottings, ramblings, and cuttings which i found? had my uncle, in his latter years become credulous of the most superficial impostures? i resolved to search out the eccentric sculptor responsible for this apparent disturbance of an old man's peace of mind. the bas-relief was a rough rectangle less than an inch thick and about five by six inches in area; obviously of modern origin. its designs, however, were far from modern in atmosphere and suggestion; for, although the vagaries of cubism and futurism are many and wild, they do not often reproduce that cryptic regularity which lurks in prehistoric writing. and writing of some kind the bulk of these designs seemed certainly to be; though my memory, despite much the pape

hining eyes and a mountainous white bulk beyond the remotest trees but i suppose he had been hearing too much native superstition. actually, the horrified pause of the men was of comparatively brief duration. duty came first; and although there must have been nearly a hundred mongrel celebrants in the throng, the police relied on their firearms and plunged determinedly into the nauseous rout. for five minutes the resultant din and chaos were beyond description. wild blows were struck, shots were fired, and escapes were made; but in the end legrasse was able to count some forty-seven sullen prisoners, whom he forced to dress in haste and fall into line between two rows of policemen. five of the worshippers lay dead, and two severely wounded ones were carried away on improvised stretchers by

1913. this date was recalled because it was candlemas, which people in dunwich curiously observe under another name; and because the noises in the hills had sounded, and all the dogs of the countryside had barked persistently, throughout the night before. less worthy of notice was the fact that the mother was one of the decadent whateleys, a somewhat deformed, unattractive albino woman of thirty-five, living with an aged and half-insane father about whom the most frightful tales of wizardry had been whispered in his youth. lavinia whateley had no known husband, but according to the custom of the region made no attempt to disavow the child; concerning the other side of whose ancestry the country folk might- and did- speculate as widely as they chose. on the contrary, she seemed strangely p

stone on the summit. at length the visitors, apprised of a party of state police which had come from aylesbury that morning in response to the first telephone reports of the frye tragedy, decided to seek out the officers and compare notes as far as practicable. this, however, they found more easily planned than performed; since no sign of the party could be found in any direction. there had been five of them in a car, but now the car stood empty near the ruins in the frye yard. the natives, all of whom had talked with the policemen, seemed at first as perplexed as armitage and his companions. then old sam hutchins thought of something and turned pale, nudging fred farr and pointing to the dank, deep hollow that yawned close by 'gawd' he gasped 'i telled 'em not ter go daown into the glen

am if ever he tried to seek it out and enter it in person. having sent home for most of his books, blake bought some antique furniture suitable for his quarters and settled down to write and paint -living alone, and attending to the simple housework himself. his studio was in a north attic room, where the panes of the monitor roof furnished admirable lighting. during that first winter he produced five of his best-known short stories- the burrower beneath, the stairs in the crypt, shaggai, in the vale of pnath, and the feaster from the stars- and painted seven canvases; studies of nameless, unhuman monsters, and profoundly alien, non-terrestrial landscapes. at sunset he would often sit at his desk and gaze dreamily off at the outspread west- the dark towers of memorial hall just below, the

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

ports, was unique and radical in its lightness, portability, and capacity to combine the ordinary artesian drill principle with the principle of the small circular rock drill in such a way as to cope quickly with strata of varying hardness. steel head, jointed rods, gasoline motor, collapsible wooden derrick, dynamiting paraphernalia, cording, rubbish-removal auger, and sectional piping for bores five inches wide and up to one thousand feet deep all formed, with needed accessories, no greater load than three seven-dog sledges could carry. this was made possible by the clever aluminum alloy of which most of the metal objects were fashioned. four large dornier aeroplanes, designed especially for the tremendous altitude flying necessary on the antarctic plateau and with added fuel-warming and

in addition, of course, our two ships- wooden ex-whalers, reinforced for ice conditions and having auxiliary steam- were fully manned. the nathaniel derby pickman foundation, aided by a few special contributions, financed the expedition; hence our preparations were extremely thorough, despite the absence of great publicity. the dogs, sledges, machines, camp materials, and unassembled parts of our five planes were delivered in boston, and there our ships were loaded. we were marvelously well-equipped for our specific purposes, and in all matters pertaining to supplies, regimen, transportation, and camp construction we profited by the excellent example of our many recent and exceptionally brilliant predecessors. it was the unusual number and fame of these predecessors which made our own expe

ers have already published about our early work: of our ascent of mt. erebus; our successful mineral borings at several points on ross island and the singular speed with which pabodie s apparatus accomplished them, even through solid rock layers; our provisional test of the small ice-melting equipment; our perilous ascent of the great barrier with sledges and supplies; and our final assembling of five huge aeroplanes at the camp atop the barrier. the health of our land party- twenty men and fifty-five alaskan sledge dogs- was remarkable, though of course we had so far encountered no really destructive temperatures or windstorms. for the most part, the thermometer varied between zero and 20 or 25 above, and our experience with new england winters had accustomed us to rigors of this sort. th

base above the glacier in latitude 86 7, east longitude 174 23, and the phenomenally rapid and effective borings and blastings made at various points reached by our sledge trips and short aeroplane flights, are matters of history; as is the arduous and triumphant ascent of mt. nansen by pabodie and two of the graduate students- gedney and carroll- on december 13- 15. we were some eight thousand, five hundred feet above sea-level, and when experimental drillings revealed solid ground only twelve feet down through the snow and ice at certain points, we made considerable use of the small melting apparatus and sunk bores and performed dynamiting at many places where no previous explorer had ever thought of securing mineral specimens. the pre-cambrian granites and beacon sandstones thus obtain

uld dissolve into a gold, silver, and scarlet land of dunsanian dreams and adventurous expectancy under the magic of the low midnight sun. on cloudy days we had considerable trouble in flying owing to the tendency of snowy earth and sky to merge into one mystical opalescent void with no visible horizon to mark the junction of the two. at length we resolved to carry out our original plan of flying five hundred miles eastward with all four exploring planes and establishing a fresh sub-base at a point which would probably be on the smaller continental division, as we mistakenly conceived it. geological specimens obtained there would be desirable for purposes of comparison. our health so far had remained excellent- lime juice well offsetting the steady diet of tinned and salted food, and tempe

HP LOVECRAFT BEYOND THE WALL OF SLEEP

into a bovine, hall-amiable normality like that of the other hilldwellers. as slater grew older, it appeared, his matutinal aberrations had gradually increased in frequency and violence; till about a month before his arrival at the institution had occurred the shocking tragedy which caused his arrest by the authorities. one day near noon, after a profound sleep begun in a whiskey debauch at about five of the previous afternoon, the man had roused himself most suddenly, with ululations so horrible and unearthly that they brought several neighbors to his cabin- a filthy sty where he dwelt with a family as indescribable as himself. rushing out into the snow, he had flung his arms aloft and commenced a series of leaps directly upward in the air; the while shouting his determination to reach so

HP LOVECRAFT DAGON

ch i was supercargo fell a victim to the german sea-raider. the great war was then at its very beginning, and the ocean forces of the hun had not completely sunk to their later degradation; so that our vessel was made a legitimate prize, whilst we of her crew were treated with all the fairness and consideration due us as naval prisoners. so liberal, indeed, was the discipline of our captors, that five days after we were taken i managed to escape alone in a small boat with water and provisions for a good length of time. when i finally found myself adrift and free, i had but little idea of my surroundings. never a competent navigator, i could only guess vaguely by the sun and stars that i was somewhat south of the equator. of the longitude i knew nothing, and no island or coastline was in si

HP LOVECRAFT FROM BEYOND

discover. he had been flushed and excited then, talking in a high and unnatural, though always pedantic, voice "what do we know" he had said "of the world and the universe about us? our means of receiving impressions are absurdly few, and our notions of surrounding objects infinitely narrow. we see things only as we are constructed to see them, and can gain no idea of their absolute nature. with five feeble senses we pretend to comprehend the boundlessly complex cosmos, yet other beings with wider, stronger, or different range of senses might not only see very dif-ferently the things we see, but might see and study whole worlds of matter, energy, and life which lie close at hand yet can never be detected with the senses we have. i have always believed that such strange, inaccessible world

HP LOVECRAFT HERBERT WEST REANIMATOR

he air and the sky about and above me. i never feel alone or comfortable, and a hideous sense of pursuit sometimes comes chillingly on me when i am weary. what prevents me from never' g the doctor is this simple fact- that the police never found the bodies of those servants whom they say crawford tillinghast murderr herbert west: reanimator by h.p. lovecraft written sep 1921-mid 1922 published in five parts, february-july 1922 in home brew, vol. 1, nos. 1-6. i. from the dark published februrary 1922 in home brew vol. 1, no. 1, p. 19-25. of herbert west, who was my friend in college and in after life, i can speak only with extreme terror. this terror is not due altogether to the sinister manner of his recent disappearance, but was engendered by the whole nature of his life-work, and first g

but finally the influence of the university secured us a practice in bolton- a factory town near arkham, the seat of the college. the bolton worsted mills are the largest in the miskatonic valley, and their polyglot employees are never popular as patients with the local physicians. we chose our house with the greatest care, seizing at last on a rather run-down cottage near the end of pond street; five numbers from the closest neighbour, and separated from the local potter s field by only a stretch of meadow land, bisected by a narrow neck of the rather dense forest which lies to the north. the distance was greater than we wished, but we could get no nearer house without going on the other side of the field, wholly out of the factory district. we were not much displeased, however, since the

fairly certain that the police would never find it in a forest so dim and dense. the next day i was increasingly apprehensive about the police, for a patient brought rumours of a suspected fight and death. west had still another source of worry, for he had been called in the afternoon to a case which ended very threateningly. an italian woman had become hysterical over her missing child- a lad of five who had strayed off early in the morning and failed to appear for dinner- and had developed symptoms highly alarming in view of an always weak heart. it was a very foolish hysteria, for the boy had often run away before; but italian peasants are exceedingly superstitious, and this woman seemed as much harassed by omens as by facts. about seven o clock in the evening she had died, and her fran

e looked at healthy living bodies; and then there came a nightmarish session in the cellar laboratory when i learned that a certain specimen had been a living body when he secured it. that was the first time he had ever been able to revive the quality of rational thought in a corpse; and his success, obtained at such a loathsome cost, had completely hardened him. of his methods in the intervening five years i dare not speak. i was held to him by sheer force of fear, and witnessed sights that no human tongue could repeat. gradually i came to find herbert west himself more horrible than anything he did- that was when it dawned on me that his once normal scientific zeal for prolonging life had subtly degenerated into a mere morbid and ghoulish curiosity and secret sense of charnel picturesque

HP LOVECRAFT HYPNOS

nd unvocal. it is all that remains of my friend; the friend who led me on to madness and wreckage; a godlike head of such marble as only old hellas could yield, young with the youth that is outside time, and with beauteous bearded face, curved, smiling lips, olympian brow, and dense locks waving and poppy-crowned. they say that that haunting memory-face is modeled from my own, as it was at twenty-five; but upon the marble base is carven a single name in the letters of attica-hypnos. 1998-1999 william johns last modified: 12/18/1999 18:444:nyarlathotep by h.p. lovecraft written early dec 1920 published november 1920 in the united amateur, vol. 20, no. 2, p. 19-21. nyarlathotep. the crawling chaos. i am the last. i will tell the audient void. i do not recall distinctly when it began, but it

HP LOVECRAFT POLARIS

at i had at last a bodily form. nor was i a stranger in the streets of olathoe, which lies on the plateau of sarkia, betwixt the peaks of noton and kadiphonek. it was my friend alos who spoke, and his speech was one that pleased my soul, for it was the speech of a true man and patriot. that night had the news come of daikos' fall, and of the advance of the inutos; squat, hellish yellow fiends who five years ago had appeared out of the unknown west to ravage the confines of our kingdom, and to besiege many of our towns. having taken the fortified places at the foot of the mountains, their way now lay open to the plateau, unless every citizen could resist with the strength of ten men. for the squat creatures were mighty in the arts of war, and knew not the scruples of honour which held back

HP LOVECRAFT THE CALL OF CTHULHU

at could be the meaning of the queer clay bas-relief and the disjointed jottings, ramblings and cuttings which i found? had my uncle, in his latter years, become credulous of the most superficial impostures? i resolved to search out the eccentric sculptor responsible for this apparent disturbance of an old man's peace of mind. the bas-relief was a rough rectangle less than an inch thick and about five by six inches in area; obviously of modern origin. its designs, however, were far from modern in atmosphere and suggestion; for, although the vagaries of cubism and futurism are many and wild, they do not often reproduce that cryptic regularity which lurks in prehistoric writing. and writing of some kind the bulk of these designs seemed certainly to be; though my memory, despite much familiar

shining eyes and mountainous white bulk beyond the remotest trees- but i suppose he had been hearing too much native superstition. actually, the horrified pause of the men was of comparatively brief duration. duty came first; and although there must have been nearly a hundred mongrel celebrants in the throng, the police relied on their firearms and plunged determinedly into the nauseous rout. for five minutes the resultant din and chaos were beyond description. wild blows were struck, shots were fired, and escapes were made; but in the end legrasse was able to count some forty-seven sullen prisoners, whom he forced to dress in haste and fall into line between two rows of policemen. five of the worshippers lay dead, and two severely wounded ones were carried away on improvised stretchers by

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

d mighty and learned and beautiful, and sent forth conquering armies to subdue the neighboring cities; and in time there sate upon a throne in sarnath the kings of all the land of mnar and of many lands adjacent. the wonder of the world and the pride of all mankind was sarnath the magnificent. of polished desert-quarried marble were its walls, in height three hundred cubits and in breadth seventy-five, so that chariots might pass each other as men drove them along the top. for full five hundred stadia did they run, being open only on the side toward the lake where a green stone sea-wall kept back the waves that rose oddly once a year at the festival of the `destroying of lb. in sarnath were fifty streets from the lake to the gates of the caravans, and fifty more intersecting them. with ony

HP LOVECRAFT THE LURKING FEAR

g citizens and state troopers followed the shuddering mountaineers to the place where they said the death had come. death was indeed there. the ground under one of the squatter's villages had caved in after a lightning stroke, destroying several of the malodorous shanties; but upon this property damage was superimposed an organic devastation which paled it to insignificance. of a possible seventy-five natives who had inhabited this spot, not one living specimen was visible. the disordered earth was covered with blood and human debris bespeaking too vividly the ravages of demon teeth and talons; yet no visible trail led away from the carnage. that some hideous animal must be the cause, everyone quickly agreed; nor did any tongue now revive the charge that such cryptic deaths formed merely t

th was covered with blood and human debris bespeaking too vividly the ravages of demon teeth and talons; yet no visible trail led away from the carnage. that some hideous animal must be the cause, everyone quickly agreed; nor did any tongue now revive the charge that such cryptic deaths formed merely the sordid murders common in decadent communities. that charge was revived only when about twenty-five of the estimated population were found missing from the dead; and even then it was hard to explain the murder of fifty by half that number. but the fact remained that on a summer night a bolt had come out of the heavens and left a dead village whose corpses were horribly mangled, chewed, and clawed. the excited oountryside immediately connected the horror with the haunted martense mansion, th

down the thing which had obliterated two men and cast a nightmare shadow. my chief acquaintances at lefferts corners had been the affable reporters, of whom several had still remained to collect final echoes of the tragedy. it was from these that i determined to choose a colleague, and the more i reflected the more my preference inclined toward one arthur munroe, a 'dark, lean man of about thirty-five, whose education, taste, intelligence, and temperament all seemed to mark him as one not bound to conventional ideas and experiences. on an afternoon in early september, arthur munroe listened to my story. i saw from the beginning that he was both interested and sympathetic, and when i had finished he analysed and discussed the thing with the greatest shrewdness and judgement. his advice, mor

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

ned and driven by this man, or to visit any oftener than possible the habitat of such a man and his kinsfolk. when the driver came out of the store i looked at him more carefully and tried to determine the source of my evil impression. he was a thin, stoop-shouldered man not much under six feet tall, dressed in shabby blue civilian clothes and wearing a frayed golf cap. his age was perhaps thirty-five, but the odd, deep creases in the sides of his neck made him seem older when one did not study his dull, expressionless face. he had a narrow head, bulging, watery-blue eyes that seemed never to wink, a flat nose, a receding forehead and chin, and singularly undeveloped ears. his long thick lip and coarse-pored, greyish cheeks seemed almost beardless except for some sparse yellow hairs that s

fair condition, and included perhaps a dozen shops in current operation; of which one was a grocery of the first national chain, others a dismal restaurant, a drug store, and a wholesale fish-dealer's office, and still another, at the eastward extremity of the square near the river an office d the town's only industry- the marsh refining company. there were perhaps ten people visible, and four or five automobiles and motor trucks stood scattered about i did not need to be told that this was the civic centre of innsmouth. eastward i could catch blue glimpses of the harbour, against which rose the decaying remains of three once beautiful georgian steeples. and toward the shore on the opposite bank of the river i saw the white belfry surmounting what i took to be the marsh refinery. for some

neighbourhood of northern broad, washington, lafayette, and adams streets. though these stately old avenues. were ill-surfaced and unkempt, their elmshaded dignity had not entirely departed. mansion after mansion claimed my gaze, most of them decrepit and boarded up amidst neglected grounds, but one or two in each street shewing signs of occupancy. in washington street there was a row of four or five in excellent repair and with finely-tended lawns and gardens. the most sumptuous of these- with wide terraced parterres extending back the whole way to lafayette street- i took to be the home of old man marsh, the afflicted refinery owner. in all these streets no living thing was visible, and i wondered at the complete absence of cats and dogs from innsmouth. another thing which puzzled and d

take to the water; but mosily they turned out jest the way them things said. them as was born more like the things changed arly, but them as was nearly human sometimes stayed on the island till they was past seventy, though they'd usually go daown under for trial trips afore that. folks as had took to the water gen'rally come back a good deal to visit, so's a man ud often b. a'talkin' to his own five-times-great-grandfather who'd left the dry land a couple o' hundred years or so afore "everybody got aout o' the idee o' dyin- excep' in canoe wars with the other islanders, or as sacrifices to the sea-gods daown below, or from snakebite or plague or sharp gallopin' ailments or soinethin' adore they cud take to the water- but simply looked forrad to a kind o' change that wa'n't a bit horrible

2 a.m. the steps creaked, but seemed tolerably sound; and i raced down past a barnlike second storey to the ground floor. the desolation was complete, and only echoes answered my footfalls. at length i reached the lower hall at the end of which i saw a faint luminous rectangle marking the ruined paine street doorway. heading the other way, i found the back door also open; and darted out and down five stone steps to the grass-grown cobblestones of the courtyard. the moonbeams did not reach down here, but i could just see my way about without using the flashlight. some of the windows on the gilman house side were faintly glowing, and i thought i heard confused sounds within. walking softly over to the washington street side i perceived several open doorways, and chose the nearest as my rout

HP LOVECRAFT THE STATEMENT OF RANDOLPH CARTER

down through black abysses to cyclopean and many-columned y'ha-nthlei, and in that lair of the deep ones we shall dwell amidst wonder and glory for evnothe statement of randolph carter by h.p. lovecraft 1919 again i say, i do not know what has become of harley warren, though i think--almost hope--that he is in peaceful oblivion, if there be anywhere so blessed a thing. it is true that i have for five years been his closest friend, and a partial sharer of his terrible researches into the unknown. i will not deny, though my memory is uncertain and indistinct, that this witness of yours may have seen us together as he says, on the gainsville pike, walking toward big cypress swamp, at half past 11 on that awful night. that we bore electric lanterns, spades, and a curious coil of wire with att

HP LOVECRAFT THE THING IN THE MOONLIGHT

have witnessed scores of things much more stirring in the far-off days of his unremembered youth. 1998-1999 william johns last modified: 12/18/1999 18:44:4the thing in the moonlight by h. p. lovecraft and j. chapman miske written november 24, 1927 published the following is based, in places word for word, on a letter lovecraft wrote to donald wandrei on november 24, 1927. the first three and last five paragraphs were added by j. chapman miske; the remainder is almost verbatim lovecraft. in the letter, lovecraft reveals that his "dreams occasionally approach'd the phantastical in character, tho' falling somewhat short of coherence" many of his stories were inspired by dreams. morgan is not a literary man; in fact he cannot speak english with any degree of coherency. that is what makes me wo

HP LOVECRAFT THE UNNAMABLE

ry manner, besides, he added, my constant talk about "unnamable" and "unmentionable" things was a very puerile device, quite in keeping with my lowly standing as an author. i was too fond of ending my stories with, sights or sounds which paralyzed my heroes' faculties and left them without courage, words, or associations to tell what they had experienced. we know things, he said, only through our five senses or our intuitions; wherefore it is quite impossible to refer to any object or spectacle which cannot be clearly depicted by the solid definitions of fact or the correct doctrines of theology- preferably those of the congregationalist, with whatever modifications tradition and sir arthur conan doyle may supply. with this fried, joel manton, i had often languidly disputed. he was princip

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

carters' hired man when randolph was young; but he had died thirty years ago. it must have been these whispers plus carter's own statement to parks and others that the queerly arabesqued silver key would help him unlock the gates of his lost boyhood-which caused a number of mystical students to declare that the missing man had actually doubled back on the trail of time and returned through forty-five years to that other october day in 1883 when he had stayed in the snake den as a small boy. when he came out that night, they argued, he had somehow made the whole trip to 1928 and back; for did he not thereafter know of things which were to happen later? and yet he had never spoken of anything to happen after 1928. one student- an elderly eccentric of providence, rhode island, who had enjoye

your earth and to all matter. now, with the passing of two gates, you wish loftier things. you would not flee like a child from a scene disliked to a dream beloved, but would plunge like a man into that last and inmost of secrets which lies behind all scenes and dreams "what you wish, i have found good; and i am ready to grant that which i have granted eleven times only to beings of your planet- five times only to those you call men, or those resembling them. i am ready to show you the ultimate mystery, to look on which is to blast a feeble spirit. yet before you gaze full at that last and first of secrets you may still wield a free choice, and return if you will. through the two gates with the veil still unrent before your eyes. chapter five a sudden shutting-off of the waves left carter

imal part. they told him that every figure of space is but the result of the intersection by a plane of some corresponding figure of one more dimension- as a square is cut from a cube, or a circle from a sphere. the cube and sphere, of three dimensions, are thus cut from corresponding forms of four dimensions, which men know only through guesses and dreams; and these in turn are cut from forms of five dimensions, and so on up to the dizzy and reachless heights of archetypal infinity. the world of men and of the gods of men is merely an infinitesimal phase of an infinitesimal thing- the three-dimensional phase of that small wholeness reached by the first gate, where 'umr at-tawil dictates dreams to the ancient ones. though men hail it as reality, and band thoughts of its many-dimensioned or

end him bodily to any of these phases of bygone and distant life by changing his consciousness-plane and despite the marvels he had undergone he burned for the further marvel of walking in the flesh through those grotesque and incredible scenes which visions of the night had fragmentarily brought him. without definite intention be was asking the presence for access to a dim, fantastic world whose five multi-coloured suns, alien constellations, dizzily black crags, clawed, tapir-snouted denizens, bizarre metal towers, unexplained tunnels, and cryptical floating cylinders had intruded again and again upon his slumbers. that world, he felt vaguely, was in all the conceivable cosmos the one most freely in touch with others; and he longed to explore the vistas whose beginnings he had glimpsed

wn" at last the impassive-faced swami replied, slowly and hoarsely, and drawing an object from the pocket of his loose coat as he spoke "while none of you here has ever seen the silver key itself, messrs. de marigny and phillips have seen photographs of it. does this look familiar to you" he fumblingly laid on the table, with his large, white-mittened hand, a heavy key of tarnished silver- nearly five inches long, of unknown and utterly exotic workmanship, and covered from end to end with hieroglyphs of the most bizarre description. de marigny and phillips gasped "that's it" cried de marigny "the camera doesn't lie i couldn't be mistaken" but aspinwall had already launched a reply "fools! what does it prove? if that's really the key that belonged to my cousin, it's up to this foreigner- th

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

rying to save the world. the pseudopsychics have a gift of sensitivity, but nothing more. any psychic could pretend to give inside information on the stock market or medicine, but what competent psychic would sell these services, unless he has specialized training as well as sensitivity? that's why i don't like being grouped with the community of psychics. the true psychic isn't about to play the five-dollar-a-session game. some genuine psychics are so afraid of being lumped with that group, they never mention their powers. a friend of mine is a doctor, a good one, and he is also a psychic. he uses his power in the field of medicine, but only discreetly. many politicians are psychics, as are many actors and actresses. most of them aren't aware of their power, but their success is due to th

nt to establish an emotional relationship, a true love, with someone. it's a very tedious spell, but effective. the tea starts with any blend you like, spiked with nutmeg, rosemary thyme, rosebuds, honey and lemon leaves, a small amount of each. this chemical combination has all the witching ingredients it takes for attracting a true love. begin sipping true love tea on an odd number date: three, five, seven, nine et cetera, and continue for six weeks, every night. it is for people who have been alone for a long time. you can repeat this spell many times if you want, but it takes six weeks so don't wear yourself out. once you get the spell completed, you can reinforce it by having this tea, say, every friday night. friday is recommended because it's a venus-ruled day and has to do with lov

s, perhaps, or poetry, or even a dictionary. almost anything but a novel, which doesn't provide a broad enough range of words. make up a pattern, wildly, saying the first thing that comes into your head, like: on the fortieth page, fifteenth sentence, and the third word over, my message begins. then pick another, and another, and another, until you have a predetermined number of words, say twenty-five. the words won't be in the right word order, but there will be a message there that applies to your life. my mother used to do this all the time. she had a special set of favourite spellcast books, and when i'd come into the room looking troubled, she'd go to them. her finger would move around at random, and she'd begin writing down words. it was great! when i was worried about a lover, for i

l upset with your close neighbours or a cousin. if someone is having a secret love affair and you know about it, but not too many people do, and if you want to break them up, then to cast a spell you put the six of hearts in the twelfth circle to cause difficulty in their love affair. any place that you want to kick up a little fuss, where you want trouble or a problem, you put the six of hearts. five of hearts is the romantic card. it indicates flirtations of the sort that you have at parties, nightclubs or dances. if you wanted to stir up a romantic involvement, you could put the five of hearts in the fifth circle and maybe trigger a meeting with someone in a situation that could eventually lead to a love affair, but starts off with gaiety and fun and games. sometimes it has to do with o

r up a romantic involvement, you could put the five of hearts in the fifth circle and maybe trigger a meeting with someone in a situation that could eventually lead to a love affair, but starts off with gaiety and fun and games. sometimes it has to do with one-night stands, when you meet someone and have a brief moment with them, and then move on to someone else. if you want that, that's what the five of hearts will give you. the four of hearts is a very stable plan for fulfilment. it has to do with actual courtship, engagements, friendship. if you want to put the four of hearts in your eleventh circle, that would give someone that you've been friendly with for a long time a nice warm feeling towards you. that would be a good way to begin the thing. in a spell for money, you could put the

INITIATION INTO HERMETICS

magnetic fluid is the connecting link between the body and soul. the fiery principle causes in the soul what is constructive, the principle of water causes the animating, the principle of air is balancing, and the earth principle causes what is thriving, compound and preserving in the soul. the astral body is performing exactly the same functions as the material body. man has been fitted with the five senses corresponding to the five elements, of which the astral body or the soul, with the help of the bodily senses, makes use to receive perceptions of the physical world. our immortal spirit realizes this receiving and operating of the five senses through the astral and the material body. why this spirit is immortal will be explained in a later chapter. without any activity of the spirit in

instructions as if they were meant for the busiest man. he who has plenty of time of hand may be able to be occupied with two or more exercises at the same time. magic mental training (i) 1. thought control: discipline of thoughts& subordination of thoughts take a seat in a comfortable chair or lie down on a settee. relax the whole body, close your eyes and observe the train of your thoughts for five minutes, trying to retain it. at first, you will find that there are rushing up to you thoughts concerning everyday affairs, professional worries, and the like. take the behavior of a silent observer toward these trains of thoughts, freely and independently. according to the mentality and the mental situation you happen to be in at the moment, this exercise will be more or less easy for you

exercise is fulfilled. one or another trainee will meet with smaller or greater difficulties in practicing these concentration exercises. this means that the cerebral function with respect to the concerned taste has been neglected or imperfectly developed. most of the teaching systems will pay attention only to one or two, or three functions at best. concentration exercises performed with all the five senses strengthen your mind, your willpower, and you learn not only how to control all senses, but also to develop and finally tem perfectly. a magician s senses must all be developed equally, and he must be able to control them. these exercises are of paramount importance for the magical development, and therefore should never be omitted. magic psychic training (ii) in the first phase, the p

. i shall quote some examples, with the help of which the skilled student will be able to arrange his own sphere of action. imagine plastically a clock hanging on the wall with its pendulum swinging to and fro. your imagination must be so perfect and so constructive as if it were there, indeed and factually, a clock hanging on the wall. hang on to this double imagination of seeing and hearing for five minutes. in the beginning, you will succeed in doing so for seconds only, but by means of frequent repetition you will be able to hold on to your imagination for a longer while. practice makes perfect. repeat this experiment with a similar object such as a gong, of which you must hear not only the sound but also see the person sounding it. or try to imagine you see a brook and hear the rustli

ned and trained for concentration. you should make a special point of seeing, hearing and feeling, all of which is indispensable for progress in magic. i cannot emphasize enough the high significance these exercises have for your development as a magician. practice such exercises carefully and daily. if you will be able to hold on to two or three sense-concentrations at the same time for at least five minutes, your task will be accomplished. if you begin to feel tired during the concentration exercises, stop and cease to go on. postpone the exercises till a more favorable moment when you feel mentally and physically fit. beware of falling asleep during an exercise. experience has shown early morning hours to be most suitable for concentration work. as soon as you have attained a certain sk

IRISH WITCHCRAFT AND DEMONOLOGY

uld p. 21 have been that for felony. on the continent the stake was in continual request. in 1514 three hundred persons were burnt alive for this crime at como. between 1615 and 1635 more than six thousand sorcerers were burnt in the diocese of strasburg, while, if we can credit the figures of bartholomew de spina, in lombardy a thousand sorcerers a year were put to death for the space of twenty- five years. 1 the total number of persons executed in various ways for this crime has, according to the encyclop dia britannica, been variously estimated at from one hundred thousand to several millions; if the latter figure be too high undoubtedly the former is far too low. in the persecution of those who practised magical arts no rank or class in society was spared; the noble equally with the pe

t rid of by poison; and fourthly, to sir john le poer, whom it was said she deprived of his natural senses by philtres and incantations. the bishop of ossory at this period was richard de ledrede, a franciscan friar, and an englishman by birth. he soon learnt that things were not as they should be, for when making a visitation of his diocese early in 1324 he found by an inquisition, in which were five knights and numerous p. 27 nobles, that there was in the city a band of heretical sorcerers, at the head of whom was dame alice. the following charges were laid against them. 1. they had denied the faith of christ absolutely for a year or a month, according as the object they desired to gain through sorcery was of greater or less importance. during all that period they believed in none of the

anything out of the common, but merely supposing him to have the staggers, got down to bleed him in the mouth, and then remounted. as he was proceeding two horsemen seemed to pass him, though he heard no sound of horses' hoofs. presently there appeared a third at his elbow, apparently clad in a long white coat, having the appearance of one james haddock, an inhabitant of malone who had died about five years previously. when the startled taverner asked him in god's name who he was, he told him that he was james haddock, and recalled himself to his mind by relating a trifling incident that had occurred in taverner's father's house a short while before haddock's death. taverner asked him why he spoke with him he told him, because he was a man p. 137 of more resolution than other men, and requ

nds and feet over the wall again, and so vanished in white with a most melodious harmony" the boy's friends then brought an action (apparently in the bishop's court) against the executors and trustees; one of the latter, john costlet, who was also the boy's uncle, tried the effect of bluff, but the threat of what the apparition could and might do to him scared him into a promise of justice. about five years later, when the story was forgotten, costlet began to threaten the boy with an action, but, coming home drunk one night, he fell off his horse and was killed. in the above there is no mention of the fate of davis. p. 142 whatever explanation we may choose to give of the supernatural element in the above, there seems to be no doubt that such an incident occurred, and that the story is, i

oking very fixtly into the air, she added, no, he's gone! and then acknowledged she had one, who was her prince, with whom she mention'd i know not what communion. for which cause the night after she was heard expostulating with a devil for his thus deserting her, telling him, that because he had served her so basely and falsely she had confessed all "however to make all clear the court appointed five or six physicians to examine her very strictly, whether she were no way craz'd in her intellectuals. divers hours p. 184 did they spend with her, and in all that while no discourse came from her but what was agreeable; particularly when they ask'd her what she thought would become of her soul, she reply'd, you ask me a very solemn question, and i cannot tell what to say to it. she profest her

ISIS UNVEILED

he chuich! who* i> it" i kmf btnry vi, i. i in the united states of america sixty thousand (60.428) men are paid salaries to teach the science of god and his relations to his creatures. these men oontract to impart to us the knowledge which treats of the existence, character, and attributes of our creator; his laws and government; the doctrines we are to believe and the duties we are to practise. five thousand (5141) of them' with the prospect of 1273 theological students to help them in time, teach this science according to a formula prescribed by the bishop of rome, to five million people. fifty-five thousand (55,287) local and traveling ministers, representing fifteen different denominations* each contradicting the other upon more or less vital theological questions, instruct, in their

languages. but we were so particularly struck by the vivid and picturesque translation of the holy father, that we perfectly remember some curious paragraphs, which run, as far as we can recall them, as follows "when the queen of the sun (cleo- 41. an after-tliaiight has made ui fancy that we can understand whay is meant by the tijooinug aentences of mont of chorene "the ancient asiatics" mfs he "five centuriei befote our en and eepeciau' the hind&i, the persians, and the chaldaeans, had in their possesaion a quantity at historical and bcientific books. these vorka irare partially borrowed, partially translated in the gredc language, mostly since the phdemki had estauished the akaandrian libniy and encoura^ the writen by thtilr kbcnliticfl, m that the greek language becsone tlie deposit ot

how his successor and nephew, the no less infamous cyril, butchered hypatia. suidaa gives us some details about antoninus, whom he caua antonius, and his eloqu it friend olympus, the defender of the serapion. but history is far from being complete in the miserable renmanta of hooks, which, crosung so many ages, have reached our own learned century; it fails to give the facts relating to the first five centuries of christianity which are preserved in the numerous traditions current in the east. unauthenti- cated as these may appear, there is unquestionably in the heap of chaff much good grain. that these traditions are not oftener com- municated to europeans is not strange, when we consider how apt our travelers are to render themselves antagonistic to the natives by their skeptical bearing

hom was fourteen, the youngest an infant child of dr. schuts. to nuke the catalog shorter we will present of each of the twenty-nine frumin^s, only the most remarkable" im the rmwt bcrnnra, foub pbbsons old ancker's widow. the wife of ijebler. the wife of gutbrodt the wife of hocker. m the second bubnina, foub persons two strange women (names unknown. the old wife of beutler. m the third bubnino, five pebsons tungerdeber, a minstrel. pour wives of citizens. in the eoubth bdbninq. five pebsons a strange man. in the fifth bubnino, nine febsonb lutz, an eminent shop-keeper. the wife of baunach, a senator. in the sixth bubnino, six pebsons the fat tailor's wife. a strange man. a strange woman. 130. bcaidea thcm bumiueb in germaiu% whkh amount to maoj thoumiidi, w find bome ttxy iatenating itst

turning to tbe pnwtratc, diuddtring, moat unh^ipy object irf bia attack, tbe priest commenced 'in the name of digitizecoy google a papal buix against spmitualism 69 cognisant of this freak of the clergy; but even if be were, how could be have protested against a rite considered since the days of the apostles one of uie most holy prerogatives of the church of romep so late as in 1862, only twenty-five years ago, these rites received a public and solemn sanction from the vatican, and a new ritual of exorcam was published in rome, paris, and other catholic capitals. des mous- aeaux, writing under the immediate patronage of father ventura, the general of the theatines of rome, even favors us with lengthy extracts b m this famous ritual, and explains the reason why it was enforced again. it wa

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

heritance he ohtained? 10. will the lawsuit come to a satisfactory end for me? 11. will i (or he) obtain the desired position? 12. what kind of death may he expected? 13. will the expected letters arrive? 14. will the voyage be fortunate? 15. will good news arrive? 16. will the adversary be conquered? even these should be edited more closely to avoid even the slightest taint of ambiguity. chapter five the house once the precise wording of the question has been settled, and one is satisfied that it is clear and concise, write it down at the top of the form. then consult the list of houses and their definitions. decide upon the house on the chart where one should look for the significator after all the figures have been duly entered. for example, consider the question 'will a practical guide

g 'the lord of the earth (its pronunciation can be described thus: ahdoh- nye hah-ah-retz) when opening the divinatory process by the method to be described, this name should be softly intoned or vibrated so that one's mind may be exalted above temporal and mundane preoccupations. in this way it is tuned in, as it were, to the highest. furthermore, the element of earth is attributed to one of the five points of the pentagram, the geometrical figure always used in the sanctuary of the gnosis to invoke all elements. with the pentagram standing up on the two lower angles, the topmost point at the summit, then the lower left point represents the earth angle. the fundamental rule of invocation is 'move towards the angle to invoke. move away from the appropriate angle to banish. since we wish to

geomantic symbols as already described. first of all, however, take the small plastic cup or tumbler employed to shake the dice, and invert it near the top of form no. 1. trace a circle with your pen or pencil around the circumference of the cup, touching the paper. remove the cup, and you will find you have drawn a near perfect circle. now very carefully mark on the circumference of this circle five points corresponding to the points of the pentagram. you can either work this out mathematically, or with the aid of a compass or else the presiding genius 45 guess as best as you can. this circle marked by five points will ensure that while tracing the invoking earth pentagram, there will be no clumsy groping that might result in the drawing of a malformed geometrical figure. while drawing t

oints which have been described< summary of divining process 51 chapter seven summary of divining process 1. determine the question to be asked, and word it clearly. 2. consider what house on the chart should be involved. 3. what planetary force would govern the nature of the question. 4. then decide upon the genius to be invoked. 5. write the above on the top of the blank to be used. 6. mark the five points around the circumference of the circle which has been traced with the aid of the plastic tumbler. 7. while making the invoking pentagram, vibrate the divine name ruling the element earth. 8. very carefully, draw within the centre of the pentagram the sigil of the genius. vibrate his name several times. 9. if you proceed by tracing the dots, concentrate on the question and repeat it man

JASMUHEEN THE FOOD OF GODS

ythm. remember you are focusing now on the inner force that breathes you and you will know when you have found its rhythm as you will begin to feel its waves of love pulsating through you. after awhile you will no longer be focused on deep, fine connected breathing and instead will feel as if you are being breathed. with training you can find the bliss of your dow s love beat within maybe four or five breaths. imagine being able to switch yourself into the bliss zone this quickly. for those already trained in the art of meditation, i recommend that you do both of the above techniques sitting in the middle of some chaotic scene like peak hour traffic. again this is focus training as it s easy to be a yogi and meditate in the stillness of nature however many live in busy cities where experie

into our physical form via the violet light and through the higher aspects of our awakened mind. 7) physical universe: the body or garment of the six more ethereal elements preceding it. these seven elements with their numberless sub-elements are aspects of the first element, the cosmic monad and are connected to the seven human senses, of which people who exist in the beta field usually only use five. in order to access the channel of the food of gods, we need to activate our 6th and 7th senses and utilize the elements that work with them. the relationship between the elements and our physical senses are as follows: astral light: hearing; 2. air: touch; 3. fire: sight; 4. water: taste; 5. earth: smell; 6. akasa: intuition; 7. sea of fire: knowing for those open to the metaphysical aspects

potential plus the desire to explore this level of freedom. this is about honoring ourselves enough to open mindedly explore exciting possibilities. to be passionate about being alive, to maintain a heart filled with joy and gratitude at the gift we have been given to simultaneously create, and also witness the majesty of creation. to absorb all that we desire, from all dimensions, through these five physical senses and our two more refined senses of intuition and knowing. living on light is simply one natural by-product of the journey and experience of being a passionately impeccable being. q: what are the benefits/disadvantages? one of the first benefits that i felt was incredible lightness of being, feeling vast, highly energized, expanded, multi-dimensional. these are the characterist

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

from various hands. cedrenus makes mention of a lamp, which, together with an image of christ, was found at edessa in the reign of justinian the emperor. notes. 11 it was set over a certain gate there, and elaborately enclosed and shut out from the air. this lamp, as appeared from the date attached to it, was lighted soon after christ was crucified. it was found burning as in fact it had done for five hundred years by the soldiers of cosroes, king of persia; by whom, at this strange discovery and plunder, the oil was taken out and cast into the fire. as it is reported, this wild act occasioned such a plague as brought death upon numbers of the forces of cosroes, sufficiently punished for their sacreligious mischief. at the demolition of our monastaries here in england, there was found in t

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

process of crystallisation, which closely resembles some of the processes of vegetation and of the growth of the lower orders of animal creation. the philosopher's stone, in one of its many senses may be taken to mean the magic mirror, or translucent 132 the rosicrucians. spirit-seeing crystal, in which things impossible to ordinary ideas are disclosed. know, says synesius, that the quintessence (five-essence) and hidden thing of our stone is nothing less than our celestial and glorious soul, drawn by our magistery out of its mine, which engenders itself and brings itself forth. the term for chrystal, or crystal, in greek, is the following; which may be divided into twin- or half-words in the way subjoined: crust allos. crystal is a hard, transparent, colourless stone, composed of simple p

e guide, according to the gnostics, for all proceeding out of matter. st. irenseus, whose period is the end of the second century, draws all these startling inferences from the book of enoch, and names sophia as signifying the divine wisdom. the ophite scheme seems evidently the bhuddistic bythos, answering to the first buddha. sige, sophia, christos, achamoth, ildabaoth, answer to the successive five others (gnostics, p. 27; bellermann s drei programmer ber die abraxas-gemmen, berlin, 1820; basilides; tertullian, de prescript: serpentem magnificant in tantum, ut ilium etiam christo pr ferant. see tertullian, epiphanius, and theodoret: st. john iii. 14, also. we now refer the reader to some significant figures towards the end of our volume, which will be found according to their numbers. f

gure most conspicuously the two fig. 100. ancient cross, margam, south wales. fig. 101. ancient cross, st. patrick, county of louth. tables of stone of the mosaic dispensation are placed over the altar, side by side, as a united stone, the tops of which fig. 103. group of minarets or towers, selected from examples in oriental towns. are rounded* the ten commandments are inscribed in two groups of five each, in columnar form. the five to the* fig. 118, on p. 225, represents the separated original lithoi, when united. they then form the double tables (or table) of stone. in the latter, or "christian) dispensation, the ten commandments are over the altar, composed of the law (five commandments to the right, and the gospel (five com-mandments to the left. 222 the rosicrucians. right (looking f

JESSUP MK THE CASE FOR THE UFO

was astonished to see nine gleaming disks, each approximately the size of a c-54. they were clearly outlined against the snow. as he later told the story "it was as if they were linked together. they flew close to the top of mountain in a diagonal, chainlike line" mr. arnold estimated their speed to be around twelve hundred miles per hour, and he thought they must have been about twenty to twenty-five miles from his plane "i watched them about three minutes" he said "the were swerving in and out around the high mountain peaks. they were flat, like a pie pan, and so shiny they reflected the sun like a mirror. i never saw anything so fast! thus, as of june 24, 1947, flaying saucers were born "i saw them--but what are they" mr. arnold undoubtedly asked. and no one had the answer. since that m

of observational data. it is that vast conglomerate of purely astronomical observations which relates to things and phenomena in space or on planets and satellites other than earth. these are the unpopular, poor relatives of orthodox astronomy, the untouchable erratics. these have come to be regarded with such disfavor that there are few published records of them within the past fifty to seventy-five years. we may consider that the sciences of meteorology and mereoritics, whose nature we will discuss later, speak almost eloquently in behalf of the case for space life and ufo's. it is within these fields that we have found the greatest volume of detailed observation and data. and it is just here that we have found the most difficulty in grouping and organizing. even here, however, we can n

in their orgins (sic. dead give-away! he knows, says as much, too? as a means, then, of assuring that we do not knowingly overlook any possible contributory evidence in the case for the ufo's, i ask you to keep these storms and cloud formations in mind, and, if possible, to fit them in to the basis of any comprehensive conclusions which you may eventually draw. i believe that space structures of five to twenty miles in diameter are sufficiently large to produce such storms, and there may be elements of purposefulness in so doing, if only for camouflage or concealment. the l-m great ark=bigger! it may be difficult to see the significance of antiquity in the consideration of space flight or space inhabitance. but failure to consider the sprawling background of the ufo problem is the greates

on july 5. they were about the size of a hand and described as looking as if all had been broken from one enormous block of ice. 1854: at pourhundur, india, december 11, flat pieces of ice, many of them weighing several pounds each, fell from the sky. they are described as large "ice-flakes" 1857: the london times of august 4 reported that a block of ice, described as "pure" ice, weighing twenty-five pounds, had been found in the meadow of mr. warner, of cricklewood. there had been a storm the day before. as in some of our other instances, no one saw this object fall from the sky. 1860: january 14, in a thunderstorm pieces of ice fell on captain blackiston's vessel "it was not hail, but irregular-shaped pieces of solid ice of different dimensions, up to the size of half a brick" 1860: in

wn in venezuela, april 17, hailstones fell, some red, some blue, and some gray. 1887: in montana, in the winter, snowflakes fell which were fifteen inches across and eight inches thick (snowflakes) 1889: intense darkness at aitkin, minnesota, april 2; sand and "solid chunks of ice" fell. 1889: at east wickenham, england, on august 5, an object fell, slowly, which was about fifteen inches long and five inches wide. it exploded, but no substance was found from it. 1891: snowflakes the "size of saucers" fell near nashville, tennessee, on january24. 1893: a lump of ice weighing four pounds fell in texas, on december 6. 1894: from the weather bureau of portland, oregon, a tornado was reported on june 3. fragments of ice fell from the sky. they averaged three to four inches square and about an i

K AMBER THE BASICS OF MAGICK

kinesis. richard cavendish, the black arts. alexandira david-neel, magic and mystery in tibet. raynor c. johnson, the imprisoned splendour. ostrander and shroeder, psychic discoveries behind the iron curtan* magick 2- the subjectivity of experience* your awareness of the physical world and of your place within it is mostly based upon the physical senses (hearing, sight, smell, touch, taste. these five senses continually send information to the mind, and it is up to the mind to select and interpret them. if you could not do so, your senses would overwhelm you and be meaningless. selection and interpretation of your sensory inputs is essentially an automatic, mostly subconscious function of the mind. the program or map which the subconscious follows as its reference point is called a _model

out 3 seconds for the complete in-out cycle('rep' for repetition. there should be no strain of any kind during your pranayama. you will probably notice a slight dizziness, particularly at first, since the effect of pranayama is to hyperventilate. try sitting back in a chair with your eyes closed when you do your pranayama. begin a minute a day for the first week and gradually increase up to about five minutes a day. if you do the pranayama befor your magical activity, it will help you to get 'into the mood. it is also an excellent aid to relaxation and tension release. pranayama should not be done during heavy air pollution. other exercises you might consider are hatha yoga, calesthentics, walking or jogging. review questions 1) what is a chakra? list them. 2) name the three major nadies

of the chakras such as the solar plexus. sometimes in absent healing it is helpful to arrange a time for treatment in advance, asking your subject to be in a receptive state of mind and to sit back and close his eyes. the banishing ritual one of the most basic and useful ceremonial rituals of magick is called the *banishing ritual, or lesser ritual of the pentagram. a pentagram (or pentacle) is a five-pointed star with the point up. the banishing ritual is helpful in psychic protection and healing since it forms a protective barrier against malevolent forces. the psychic barrier it creates can be made to permit entry of desired (constructive) forces and the exclusion of negative ones. thus, the banishing ritual is an essential first step in almost any formal full magick ceremony. the ritua

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

raying from the stated contents of sy. glotzer s translation and extended commentary are preceded by a brief introduction to kabbalah and followed by eight appendices covering particular points of doctrine related to sy, even if only by tradition: the sefirot in the shape of a man, the numerical values of the hebrew letters, names of god, the thirty-two paths according to raivad, the soul and the five faces, and two versions of the 231 gates. overshadowed by kaplan s sy, which has been reprinted several times, glotzer s fundamentals has not received the attention that it deserves. segments of sy appear in daniel c. matt s anthology, the essential kabbalah: the heart and soul of jewish mysticism (san francisco: harper-sanfrancisco [a division of harpercollins publishing, new york, 1995. on

n to mention the zohar and moses de leon. in an excerpt from an interview with the author of ancient secrets of creation: sepher yetzira, the book that started kabbalah, revealed* dr. reiss begins to understand why god chose the aleph, mem, and sheen to be the mother letters of creation, we have to know three things. the first is that the author of sepher yetzira understood that the scroll of the five books of moses, called in hebrew, the torah, was the blueprint for the world because it contains the story of creation. the second is that pythagoras found that the harmony of music lays in the ratio of the whole numbers less than four. among the ratios, 3/2 is the ratio of the perfect fifth, the most concordant sound in music. the third is the very strange statement of the jewish sages who s

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

path: studies in kabbalistic myth, symbolism, and hermeneutics. albany: state university of new york press, 1995: chapter 1. gthe image of jacob engraved upon the throne: further reflection on the esoteric doctrine of the german pietists. h. gthe mystical significance of torah study in german pietism, h in jewish quarterly review, vol. 84, no. 1 (july 1993. through a speculum that shines: chapter five. ghaside ashkenaz: verdical and docetic interpretations of the chariot visions. h. yassif, eli. gthe medieval saint as protagonist and storyteller: the case of r. judah he-hasid, h in creation and re-creation in jewish thought [festschrift in honor of joseph dan on the occasion of his seventieth birthday, edited by rachel elior and peter schafer. tubingen: mohr siebeck, 2005. zabolotnaya, nat

KETAB E SIYAH

with his dictates. how then shall we learn if his commands be just? against which meter do you measure his justice and how do you test his mercy. we have only his teaching as surety for both. yet more than this do i perceive. for full fifty aeons has our father ruled his kingdom in heaven and upon earth with a mandate yet unchallenged and still he rules that same sovereignty that we built for him five myriad millennia before and all those years nought has come to pass to exceed the boundaries set down by the sword and mortar so long ago. our domain is ungrown and languid. were he such the king that was worthy of us, the glorious and potent elohim, he would have thrown back our frontiers, building a country ten thousand times as great as this realm which we reign in. were i made king over m

with his dictates. how then shall we learn if his commands be just? against which meter do you measure his justice and how do you test his mercy. we have only his teaching as surety for both. yet more than this do i perceive. for full fifty aeons has our father ruled his kingdom in heaven and upon earth with a mandate yet unchallenged and still he rules that same sovereignty that we built for him five myriad millennia before and all those years nought has come to pass to exceed the boundaries set down by the sword and mortar so long ago. our domain is ungrown and languid. were he such the king that was worthy of us, the glorious and potent elohim, he would have thrown back our frontiers, building a country ten thousand times as great as this realm which we reign in. were i made king over m

r foolish. without its power the brave child-race we would foster would be as beasts without knowledge of that which they do. the second tree bears the fruit of eternal youth, that is a cure for the very passage of time and he who eats of it would be ageless. when the elohim were but mewling babes they were brought to the garden by adonai yahweh to eat of both fruits that grew upon the trees. but five of that ancient brood were of such age, in times so young, to remember any of that time: satanael, michael, gabriel, raphael, auriel; this is how i know of such arcane secrets. when the spawn of gog and magog threatened also to gain the garden adonai yahweh gave instruction to his children to make war upon the race of giants 140 that they would not eat of those fruits and oppose and rival the

green-dyed robes of velvet and tying his black beard, shot through with steel, into seven braids like serpents, binding them with gold. eight feet high stood the king of shurupuk, he was as a giant upon the earth, and his eyes burned as if on fire. thunderous was voice and thunderous his step and in his right hand he bore a mace with an iron-head that had fallen from amongst the stars of the sky; five feet long was the shaft of that rod, decorated with gold and smaragds. and the head was an orb of a foot's girth, bound with the sinews of tigers. upon his head he wore a high-crested helm of bronze, decorated in silver with the temple's seal and his breast was defended by the hide of a crocodile, made strong with scales of steel. thus arrayed he saddled and harnessed the charger, white like

re now a true servant of god. yet what is it to be a servant if you would not heed the master's command and show respect to he that rules you. hear then what michael tells of that you may do that which is required and be truly faithful to god, obeying the laws that he has set down. 243 of all gods adonai yahweh alone is god so when in supplication kneel to him and no others than the one true god. five times in each day shall you bow down in prayer to adonai yahweh, touching even your forehead to the floor. no less in homage does your king demand. yet even before this much is wrought you must cleanse thoroughly the body that kneels by washing each part in turn with water. the race of man is an unclean race, tainted by their great sin. each arm to the elbow, each leg unto the knee shall be c

KNOWLEDGE LECTURE FIVE

he tree. air is reflected straight down the middle pillar, from kether through tiphareth to yesod and the upper quadrant of malkuth. water is relfected cross-wise from binah through chesed to hod. fire is reflected cross-wise from chokmah through geburah to netzach. malkuth therefore becomes the receptacle of the other three elements. the reflection of the elements down the tree meditation number five let the philosophus meditate upon the symbol of the fire triangle in all its aspects. let him contemplate the symbol of the planet venus until he realises the universal love which would express itself in perfect service to all mankind and which embraces nature both visible and invisible. let him identify himself with the powers of fire, consecrating himself wholly until the burnt sacrifice is

KNOWLEDGE LECTURE ONE

in these directions towards the attainment of perfection, that the malarial marsh of his nature may become a clear and limpid lake, reflecting the divine nature truly and without distortion. let him identify himself with the powers of water, considering the water triplicity in all its aspects, with its attributions and correspondenc a cross each letter represents a number and also has a meaning. five letters have a different shape when written at the end of a word (remember, hebrew is read right to left. mem is the only final with an oblong shape. kaph, nun, pe, and tzaddi have tails that come below the line when written as finals. hebrew letters are holy symbols. they should be carefully drawn, and square. v. the sephiroth the hebrew qabalists referred the highest and most abstract ideas

LAITMAN M BASIC CONCEPTS IN KABBALAH

this understanding can be attained only from a higher existential level. our research of the world boils down to the study of how it reacts to our influence on it. we can only research at our own level and not above it. even when we research at our own level, we study it by applying some impact on the world and measuring the reaction to the impact. we perceive our influence on the world with our five senses: sight, sound, smell, taste, and touch. otherwise, we may use instruments that expand the sensitivity range of our limited senses. i n t r o d u c t i o n 15 unfortunately, we cannot recognize anything beyond what our senses can perceive and research. it is as though nothing exists but what we perceive. whatever does seem to exist, lives only in what we sense, and a creature with diffe

s are the secrets of the universe! there are two parts to kabbalah: revealed and hidden. both constitute the creator s thoughts. kabbalah is like a rope thrown from above to a drowning person in a sea of egoism. by observing spiritual laws, a person prepares for the second, main stage when the one who observes and the one who obliges spiritually merge. those who observe spiritual rules go through five levels: nefesh, ruach, neshama, haya, and yechida. each level consists of five f r o m t h e a f t e rwo r d t o t h e z o h a r 47 sub-levels, which are then divided into five additional sub-levels. in all, the ladder of spiritual ascent, or closeness to the creator, consists of 125 steps. the five main steps of this ladder are called worlds. their sub-levels are called partzufim, which cons

the zohar ascribes a specific color to each sefira (drawing 2 on next page: white corresponds to sefirat hochma; red corresponds to sefirat bina; green corresponds to sefirat tifferet; and black corresponds to sefirat malchut. b a s i c c o n c e p t s i n k a b b a l a h 56 drawing 2 although the light that fills the sefirot is colorless, receivers see it with its corresponding hue. thus, in all five worlds (from ein sof to our world, the light that emanates from the creator is an absolutely colorless, imperceptible substance. only after it traverses the worlds and sefirot as if through color filters do we perceive it as having a certain color and intensity, depending on the level of the soul that receives the light. for example, the world atzilut passes the light without coloring it at a

d. in this, we are assisted by an anti-egoistic screen whose intention is to bring joy to the creator, and by no means for us to receive for our own benefit. this work corrects and transforms egoism into the desire to perform good deeds, as does the creator. in proportion to the annulled part of the egoism, we receive a soul of a certain level, a certain amount of light and pleasure consisting of five parts: nefesh, ruach, neshama, haya, yechida (nrnhy. as long as we retain the egoistic will to enjoy, egoism, we will remain detached from the creator, and even the tiniest particle of the soul cannot enter into our bodies. b a s i c c o n c e p t s i n k a b b a l a h 72 however, after completely destroying the ego and attaining the will to enjoy only for the sake of the creator (by becoming

hin the shell of egoism and wished only to please ourselves cannot break through this shell without kabbalah, the instrument of our correction. we cannot turn the will to enjoy into a will to please others and the creator. this is why we think that the entire world is only what we see and feel, failing to perceive how much good the creator has prepared for us. all that was created is divided into five worlds: adam kadmon, atzilut, beria, yetzira, and assiya. nevertheless, every one of them consists of an endless number of elements. the five worlds correspond to five sefirot: adam kadmon corresponds to sefirat keter, atzilut corresponds to sefirat hochma, beria to sefirat bina, yetzira to sefirat tifferet, and assiya corresponds to sefirat malchut. f r o m t h e i n t r o d u c t i o n t o

LAITMAN M FROM CHAOS TO HARMONY

tion that allowed them to see one another. each of them was given food at different times, and the monkeys tried to hand over the food across the seethrough partition. observations revealed that the monkeys tended to increase their alertness and care for another when one of them was hurt or handicapped. a crippled female monkey managed to survive for two decades in a rough climate, and even raise five offspring, thanks to the assistance given to her by the other monkeys. another female monkey, mentally and physically retarded, survived with the support of her older sister, who dragged her on her back for a very long time and protected her. a female monkey that had lost her sight was granted special guard by the males. a male baboon whose brother had an epileptic episode stood beside his ai

relief from suffering on every realm in life. we will also be granted a new sense of meaning and substance in our lives. however, when we begin this process, we will discover that nature s plans for us reach far beyond convenient living. if that were all there were to it, the balancing- software, the altruistic quality, would have been instilled in us just as it was instilled in animals. chapter five: obeying nature s law 79 but, in fact, we were created with an egoistic nature only so we could understand by ourselves that the current form of our ego is harmful to us, since it is opposite from nature s own quality. the independent search for balance gradually leads us to recognize the merits of altruism, the quality of loving and giving. as we have seen, each element in nature operates to

ncrease the desire. if we have a small desire for something, and we think about it, this desire will grow. and the more we think about it, the more the desire will grow. this ability creates an intensifying cycle, where the growing desire intensifies the thought, and the thought continues to intensify the desire. using this mechanism, we build a great desire for something we consider imporchapter five: obeying nature s law 81 tant, but for which we haven t the appropriate level of desire among our numerous desires. in this manner, we can make the desire to acquire the quality of altruism the center of our desires. this brings up the question: how can we increase our thoughts about altruistic bonding to others, when our desire for it is not the greatest desire within us? after all, at prese

we will immediately experience positive changes in our lives. a single person who changes his or her attitude toward others induces change in the whole of humanity. in fact, we can picture the relationship between the individual and humanity in the following manner: you and all humankind are part of a single system. however, the other members of humanity are completely dependent upon the chapter five: obeying nature s law 83 way you operate them. the whole world is in your hands. this is how reality is arranged for every single person. to understand this, let us picture a cube with about seven billion layers, approximately the number of people on earth. each layer stands for one person and is operated by that person. within each layer, there are seven billion cells, one of which is you. t

e are parts of a single system, the sooner we will feel that we are living in a welcoming world, a joyful and good place. man s power of thought and his crucial impact on reality are expressed in the following words of the great kabbalist, rabbi abraham isaac hacohen kook (manuscript, p. 60: it requires much accustoming to feel the power of life and the reality of the power of thought, to chapter five: obeying nature s law 85 know the might of the concept and the enforcement of life, and strength of the reality of the thought. and by awareness, to understand that the more the thought ascends, refines, and polishes, man and the world ascend, refine, and polish. and all sides of reality, which are always below the power of thought, their ascents and descents depend on the ascent and descent

LAITMAN M KABBALAH REVEALED

planetary consciousness is not merely an ancillary notion, but their very essence. when we study these modes, we realize that the new planetary consciousness is actually an old, perennial consciousness; only now it is being rediscovered. indeed, it is high time that planetary consciousness was rediscovered. we used to think that the typical, normal human consciousness is what we capture with our five senses. we considered everything else imaginary. the common perception was that we ended where our skin ended. other views were considered new age, mystical, or esoteric. ideas that we somehow belong together, that there is a context in which we are parts of a greater whole, have been considered the exception in the history of civilization. but if we look at the history of ideas, we will find

bbalistic knowledge migrated to other parts of the world, where there were no kabbalists at the time, it also took a different course. thus, humanity made a detour. although western philosophy incorporated parts of the kabbalistic knowledge, it ended up taking an entirely different direction. western philosophy generated sciences that researched our material world, that which we perceive with our five senses. but kabbalah is a science that studies what happens beyond what our senses perceive. the changed emphasis drove humanity in the opposite direction from the original knowledge that kabbalists obtained. this change in direction took humanity on a detour whose consequences we will explore in the following chapter. 24 kabbalah revealed the big questions kabbalah became hidden about 2,000

ur desires evolve both defines and designs the entire history of humanity. as humankind s desires developed, they urged people to study their environment so they could fulfill their wishes. unlike minerals, plants, and animals, people constantly evolve. for every generation, and for each person, desires grow stronger and stronger. taking the driver s seat this engine of change xdesire xis made of five levels, zero through four. kabbalists refer to this engine as a will to receive pleasure, or simply, the will to receive. when kabbalah first appeared, some 5,000 years ago, the will to receive was at level zero. today, as you might have guessed, we are at level four xthe most intense level. but in the early days when the will to receive was at level zero, desires were not strong enough to se

chosen is a dead-end street. instead of compensating for our self-centered oppositeness from nature by choosing technology, we should have changed our egoism to altruism, and consequently to unity with nature. in kabbalah, the term used for this change is tikkun (correction. to realize our oppositeness from the creator means that we must acknowledge the split that occurred among us (human beings) five thousand years ago. this is called the recognition of evil. it is not easy, but it is the first step to true health and happiness. 30 kabbalah revealed the global crisis has a happy end over the past 5,000 years, each of the two factions that tore from mesopotamia evolved into a civilization of many different peoples. of the two primary groups, one became what we refer to as western civilizat

nd over the past 5,000 years, each of the two factions that tore from mesopotamia evolved into a civilization of many different peoples. of the two primary groups, one became what we refer to as western civilization, and the other became what we know as eastern civilization. the worsening clash between the two civilizations reflects the culmination of the process that began at the first division. five thousand years ago, a single nation was divided because egoism grew and separated its members. now it is time for this nation xhumanity xto reunite and become a single nation once again. we are still at the breaking point that occurred all those years ago, but today we are much more aware of it. according to the wisdom of kabbalah, this culture clash and the resurfacing of mystical beliefs th

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

. spiritual path- 39- 3 the dining table act one in a brightly lit house with spacious rooms, a pleasantlooking man is busy in the kitchen. he is preparing a meal for his long-awaited guest. while hovering over the pots and pans, he reminds himself of the delicacies his guest so enjoys. the host s joyous anticipation is very evident. gracefully, with the moves of a dancer, he fills the table with five different courses. next to the table are two cushioned chairs. there is a knock on the door, and the guest enters. the host s face brightens at the sight of the guest and he invites him to sit at the dining table. the guest sits down and the host looks at him fondly. the guest regards the delicacies in front of him and sniffs them from a courteous distance. it is apparent that he likes what h

give me pleasure. guest: but if i were to accept something i did not initially desire, i would not enjoy receiving it, and you would not enjoy watching me willingly accept your offering. so it turns out that you can receive pleasure only to the extent that i enjoy your offering. host: i know exactly how much you like this food and how much of each dish you can eat. therefore, i ve prepared these five courses. after all, i know your desire for this and that dish and not for any other thing in your life. knowing how much you enjoy them evokes the the dining table- 45- sensation of your pleasure in me. it also pleases me that you enjoy my dishes. i have no doubt that the pleasure i receive from you is genuine. guest: how can i be sure that i amenjoying these dishes only because you want me t

iving from me. what else can i do for you, so that you ll enjoy again and again? how can you want to eat again, if you ve eaten it all? where will you get a new appetite- 46- attaining the worlds beyond guest: true, my desire to enjoy has turned into a desire to bestow joy upon you, and if now i can t enjoy, how can i bring you pleasure? after all, i can t create within me an appetite for another five-course meal! host: i have not prepared any more than you desired. i ve done everything i can to please you. your problem is "how can i not stop wanting more, while i receive more and more" guest: but if the pleasure doesn t satisfy my hunger, i can t feel it as pleasure. the sensation of pleasure comes when i satisfy my needs. if i weren t hungry, i couldn t enjoy the food and hence could not

if our desires are corrected and become altruistic, then even our negative inborn qualities will enable us to comprehend the creator. the existence of a spiritual place is not related to any actual space. all those who reach this state after correcting their spiritual qualities can see and perceive the same things. the ladder of the creator has 125 levels. these levels are divided evenly between five spiritual worlds. these worlds are: the world of adam kadmon the world of atzilut the world of beria the world of yetzira the world of assiya. each level provides a different perception of the creator, depending on each level s particular properties. therefore, those who have acquired the properties of a specific level see kabbalah and the creator in a completely new way. everyone who attains

site the creator and make it impossible for us to feel him. as soon as we acquire attributes similar to those of the creator, we will begin to feel him proportionately. therefore, when hardships befall us, we need to ask ourselves "why is this happening to me" and "why is the creator doing this to me" punishments, as such, do not exist, although many are mentioned in the bible (which includes the five books of moses, the writings and the prophets- 88- attaining the worlds beyond there are only "incentives" that force us to progress towards our selfish desires. our awareness of things is only an ancillary mechanism that helps us properly understand what we feel. whenever we picture our lives, we should think of a gigantic classroom with the omniscient creator acting as a teacher and lavishi

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

h prize (2nd place. he pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 18 was the 1975 william james lecturer at harvard. until recently, he was a teaching fellow in the department of physics at yale university. today, dr. satinover is completing his phd in quantum physics at nice university in france and teaches constitutional law at princeton university. dr. satinover has written five successful books that were translated into nine languages and sold hundreds of thousands of copies. his most famous book, the quantum brain, set new standards in popular science writing and was celebrated by critics. this book touches upon several themes: mathematics, science, computers, quantum physics, and artificial intelligence. two other books of satinover s became bestsellers: cracking

me knowledge that was passed on from abraham through all the generations. i was privileged to spend twelve years beside baal hasulam s eldest son and successor, kabbalist rabbi baruch shalom ashlag, and from him i received this knowledge. t h e n a t u r e o f m a t t e r 27 the wisdom of kabbalah is a method for discovering the hidden part of reality, that imperceptible realm of reality that our five senses cannot grasp. it develops another sense in us, one that perceives the reality that exists beyond our present perception. kabbalah says that the whole of reality consists of a substance called the will to receive pleasure. this will to receive pleasure is essentially a desire to be filled with delight, enjoyment; it is what we so often refer to as egoism. this will to receive operates o

be aimed solely to attain this goal. to reach this objective, the creature executes a complex series of operations: it builds a chain of concealments (coverings) on the upper light, called worlds (the hebrew word for world is olam, which stems from the word haalama, concealment. at the bottom of the chain of worlds stands this world. because the process that created the creature was comprised of five parts, the lessening of the upper light occurs through five degrees of concealment, five worlds whose names are adam kadmon, atzilut, beria, yetzira, and assiya. in the process of constructing these worlds, the creature builds a surrounding environment for itself. in the world atzilut, the will to receive is split in two: an inner part soul--and an outer part environment (surroundings, in whi

, a connection between quantum physics and kabbalah, for kabbalah takes the research of reality to a place where physics cannot reach. in other words, to progress to a higher level we must expand contemporary science to include consciousness, and this is a big step. at this point, it might be beneficial to describe how kabbalah relates to our perception of reality. we perceive reality through our five senses sight, sound, smell, taste, and touch. however, all we really feel is our own reaction to whatever exists outside of us, with no perception of the actual, objective reality. for example, a wave reaches my ear, which it interprets as sound. i know it because of the reaction of my ear s membrane to the wave that presses it. in truth, all i am measuring is my own reaction; i do not feel t

anything at all changes; we cannot even know if anything really exists outside of us. we simply have no means to come out of ourselves and test it. prof. tiller mentioned tor norretranders, the renowned danish researcher who published a book entitled the user illusion. norretranders notes an intriguing point regarding the functionality of the unconscious and what it contains. it appears that the five senses perceive fifty million bits of information per second, gathered as streams of information in the consciousness. the subconscious processes the information mathematically, but it only processes a tiny fragment of the information some fifty bits of information per second. evidently, there is a huge gap between the received fifty million bits of information and the processed fifty bits. t

LAITMAN M THE KABBALAH EXPERIENCE

time. kabbalah reveals us to ourselves against the spiritual light surrounding us, thus forcing us to feel ashamed and humble before the light (the creator) prior to physical suffering, and accelerate the emerging desire to get rid of our evil nature, and acquire the perfect properties of the creator. by starting to study kabbalah, we can reach the state of perfection and eternity within three to five years (ideally, and within six to ten years normally. keep asking those questions. t h e p u r p o s e o f c r e at i o n q: are we seeing an incorrect world? a: the creator started creation. to be more precise, he created a world of evil, or corruption. but man finishes creation, meaning man corrects it. because man has the ability to lead the world, the creator passes on to him the leadersh

at one law, and everything that happens does so in the carrying out of that law. everything that happens at any given moment in creation, its t h e k a b b a l a h e x p e r i e n c e 36 sole purpose is to make people come to the point of utter bliss v to be filled with the light of the creator. the creator acts much like gravity: in the center of creation is the creator. the souls were distanced five worlds away from him. these include ak (adam kadmon, atzilut, beria, yetzira and assiya, all the way to the farthest point called our world. from that last point, he pulls us toward him. we sense that pull as pain v beginning with disease and ending in painful death. but if we make an effort to approach the creator by cooperating with that force, we will not feel the pain. instead, we will fe

ble to enjoy life in another way after the restriction! it s as though there is no connection between the spiritual worlds and the material worlds. before we learn to give, will we be unable to receive any pleasure! a: if you didn t have a point in your heart that constantly wanted to receive spiritual delight--a pleasure that cannot be given in this world -you would receive pleasure through your five senses. these would bring you a sense of the various phenomena around you; you would satisfy your animate vessel and enjoy life. but if you have already discovered the point in your heart, the embryo of your soul, the desire to be filled with the light of the creator -then you understand that it can only be filled with that lig