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 light and not with any substitute. that light can be given only when

feel the sensation of receiving, and will change our attributes by the same intensity of the sensation of receiving, in order to turn it into giving. then, by reason of the law of equivalence of form, the light will enter our souls. those concealed lights open inside us in accordance with our spiritual progress and the correction of our egoistic attributes. a vessel that does not feel through its five senses does not belong to this world, but to the next world; it is the vessel of the soul, the point in the heart v a vessel from the other world. if that point- the desire for the upper light v is in our hearts, we can try to ignore it and just go with the flow and try to return to regular life, or we can try to break that regularity and start studying kabbalah. that desire can only be devel

influence society, and have an impact on the whole world. the same pyramid exists in our influence on the spiritual world, and, in fact, on the entire reality. 54 c h a p t e r 2. t h e w i s d o m o f k a b b a l a h k a b b a l a h a s a s c i e n c e q: why is kabbalah considered a science? a: science examines the world with the tools that we have made. the way these tools work is based on our five senses: sight, sound, taste, smell and touch. we cannot invent something new that is unlike what we feel in our senses. all the information that arrives through these tools and through our senses is analyzed in our brains, creating within us what we think is the image of the world around us. if we could raise the frequency of one of our senses, we would see, for instance, x-rays, or hear soun

LAITMAN M THE PATH OF KABBALAH

gh it is still not a real soul. when we begin to work on our spiritual side, the point gradually expands and grows. however, it remains dark because we feel a greater and greater desire for something, hence the darkness. when this point finally grows to the right size, we acquire a screen to surround it, the aim to give, and the light enters this point. the light sorts the desires in the point to five parts that correspond to the attributes of the light: keter, hochma, bina, zeir anpin, and malchut. thus, one acquires a soul. the smallest desire is in keter and the greatest is in malchut. the attribute of reception is smaller in keter and hochma than in the other desires; therefore, keter and hochma are considered giving desires. when one is in that state it is called katnut (smallness, in

rld ein sof. but all we need for our correction is to reach the world of atzilut, meaning the end of the second restriction. we have to cross the worlds of assiya, yetzira, and beria, each consisting of 2,000 years (states, degrees. thus, the sum total of the corrections we have to go through is 6,000, after which we enter the corrections that belong to the first restriction. our souls consist of five parts: keter, hochma, bina, zeir anpin, and malchut. they are divided by the intensity of their will to receive, and t h e pa t h o f k a b b a l a h 30 form two groups: galgalta and eynaim (keter and hochma, and awzen, hotem, peh (bina, zeir anpin, and malchut. keter is called galgalta (skull, hochma (wisdom) is called eynaim (eyes, bina (intelligence) is called awzen, zeir anpin is called h

ands a much tighter connection with the creator because receiving runs through the core of the self, the human ego. for that reason, the ahp are corrected gradually, following the correction of galgalta and eynaim. thus, it is not as difficult to ascend to the world of atzilut with vessels of corrected ge, as it is to add the ahp to them, because the correction of the ahp contradicts the aim. all five worlds are like curtains hiding the light of the creator. the lower the world, the more it covers the light. the worlds/screens end at the barrier, which hides the light completely from our world. only a tiny spark called minute light enters our world. it is just enough to sustain life on earth. the creator made it so we could live without a screen. in the absence of light and having only a m

d instead we place over it a screen that suits the coarseness of that world. the screen that covered the higher world moves into the vessel and the higher world appears. when that happens, we are able to pa r t o n e: t h e b e g i n n i n g 33 keep the law of the world we are in, and therefore do not need the law. we rise above it and keep it of our own conscious will. since our souls consist of five parts, we must acquire five separate screens in ascending degrees of power, according to the coarseness of the egoism. we cross the barrier when we acquire a screen of root coarseness and attain the spiritual degree of the world of assiya. a screen for first degree coarseness raises us to the degree of the world of yetzira. a screen for second degree coarseness raises us to the degree of the

ness raises us to the degree of the world of yetzira. a screen for second degree coarseness raises us to the degree of the world of beria. a screen for third degree coarseness raises us to the degree of the world of atzilut. and finally, a screen for fourth degree coarseness raises us to the degree of the world of adam kadmon. above adam kadmon, the soul ascends to the world of ein sof. there are five partzufim in every world, comprised of five sefirot. each time a person acquires five new sefirot, he acquires a new degree, a new partzuf. if it is in the world of assiya, the first five sefirot give us the ability to attain the partzuf of malchut of the world of assiya. the next five sefirot raise us to partzuf zeir anpin of the world of assiya. five more sefirot and we come to partzuf bina

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ndidate. the inner preparation. the three symbolical journeys. the o c. the e c. i l c s. the s c and p c examination and investiture. the working tools. egyptian interpretation of the working tools (second edition: the working tools, and the egyptian interpretation of them. chapter vii the second degree the questions. the preparation. the inner preparation. the opening. the e.a.'s last work. the five stages. the five steps. the o. the working tools. closing the lodge. chapter viii the third degree the opening of the lodge. the c c the preparation. the internal preparation. entering the lodge. the seven steps. the o c the etheric forces. hiram abiff. death and resurrection. the star. the raising of humanity. fire, sun and moon. the villains. the inscription (second edition: our master h. a

cteristic of horus. the gavel was then made of stone, and was a model of the double-headed axe. 13. plate i 14. 15. in those days the aprons were made of leather, and were triangular. that of the first degree was pure white, as it is now; but the m.m. fs apron was brilliantly coloured and heavily jewelled, with tassels of gold (see plate i) our t c f c i c g c was represented by a cubit of twenty-five inches. the blazing star in the centre of the lodge existed, but it had eight points instead of six or five. it was called gthe star of dawn h or gthe morning star, h and represented horus of the resurrection, who is pictured as bearing it upon his head and as having given it to his followers. 16. the masonic square was well-known, and was called neka. it is to be found in many temples, and a

st have heard of the watson ms of 1687. in that a good deal is said about s. albans work for the craft, and it is specially mentioned that he brought from france certain ancient charges which are practically identical with those in use at the present time. he was beheaded in the persecu-tion by the emperor diocletian in the year 303, and the great abbey of s. alban was built over his remains some five hundred years later. 29. in the year 411 he was born in constantinople and received the name of proclus- a name which in after life he was destined to make famous. he was one of the last great exponents of neo-platonism, and his influence overshadowed to a great extent the medieval christian church. after that there is a gap in his list of incarnations, as to which at present we know nothing

ope were erected by the freemasons, who had the three orders. they were operative masons, but they had their practical secrets, and only they were able to do this kind of work. the gothic was an entirely new method, departing altogether from the classic, and there is ample evidence to show that freemasons were responsible for the change. the great cathedral of cologne, for example, which has been five hundred years in course of erection and is not yet completed, was laid out by a man who signed himself with a sign known only by the m. m, and there are also documents to show that the early part of the building was done by freemasons. it has the peculiar form of pointed arch, made by the intersection of two rising arches, which characterizes the gothic style, differing both from the norman a

tle side-chapels which king solomon added; nor is any attempt made to indicate the courts which surrounded the temple. 164. these pillars are described in the bible as of brass, but their appearance is much more that of what we today call bronze. the height of the pillar itself is given in all the accounts but one as eighteen cubits, and the chapiter which swells out above it is said to have been five cubits in height, but as it overlapped the top to the extent of half a cubit the total height was 22 1/2 cubits. as the cubit is usually calculated to have been eighteen inches, this gives us the total height of the pillar and its capital as 33 feet 9 inches. its circumference is given as twelve cubits or eighteen feet, which would make its diameter just under six feet. the pillars were hollo

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

n schools of the mysteries to offer to those who are ready a swifter path of unfoldment, with greater knowledge and opportunities for service; that this path is divided into steps and degrees: the probationary path, or the lower mysteries, wherein the candidates are prepared for discipleship, and the path proper, or the greater mysteries, in which are conferred within the great white lodge itself five great initiations, which lead the disciple from the life of earth to the life of adeptship in god, to become a living flame, as it is said, for the lighting of the world. he is taught that god, both in the universe and in man, shows himself as a trinity of wisdom, strength and beauty, and that these three aspects are represented in the great white lodge in the persons of its three chief offic

rresponding to the degree of i.m, in which the succession of powers was guarded and transmitted from age to age; and still further in reserve there were the yet greater spiritual powers that are indicated, and even given to some extent, in the higher degrees of the ancient and accepted scottish rite. behind the whole system of masonic initiation was (and is) the white lodge itself, conferring the five great initiations which lead to human perfection and full union with god. 111. the mysteries of isis 112. in the lesser mysteries the initiate was taught what lies on the other side of death, and the ceremony of initiation was a symbolical map of that intermediate world which is sometimes called the astral plane. probably apuleius refers to this degree when he describes the mysteries of isis

received the higher instruction, and had prepared themselves by many years of meditation, study and service. still, it sometimes happened that one might be chosen for initiation who had not passed through the outer steps of the mysteries, but in previous lives had prepared himself for it- for it is the ego who is initiated, not the mere personality of the lower planes. 188. there have always been five great initiations, which in christian teaching have been illustrated by stages in the life of the christ as related in the gospels, which contain elements derived from the teachings of the egyptian mysteries. the disciple jesus was an initiate of the egyptian lodge, and therefore much of the egyptian symbolism was adopted by his followers, and was later woven into the gospel story. in the mas

orld has come to know something about the cretan civilization, and to realize that in age and splendour it compared even with the grandeur of ancient egypt. but even now, though there is abundant appreciation of the archaeological value of the cretan discoveries, not much attention has yet been given by freemasons to the highly interesting fact that the minoan civilization shows us the existence, five thousand years ago at least, of a mystery-religion which in its symbols and general arrangements closely resembles our modern ritual. one feature of those cretan mysteries especially attractive to co-masons is that in them women were admitted as well as men. the admission of women was the practice of almost all the mysteries of the ancient world, but clearer traces of the fact remain to-day i

the life of nature, her sunlit spaces and her shadowed forest retreats, averse to cities and to the crowded haunts of men. a band of disciples grew around him, and he taught them in the glades of woodland, silent save for the singing of the birds and the sweet sounds of forest life, that seemed not to break the stillness. 323. he taught by song, by music, music of voice and instrument, carrying a five-stringed musical instrument, probably the origin of apollo s lyre, and he used a pentatonic scale. to this he sang, and wondrous was his music, the angels drawing nigh to listen to the subtle tones; by sound he worked upon the astral and mental bodies of his disciples, purifying and expanding them; by sound he drew the subtle bodies away from the physical, and set them free in the higher worl

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

ns, on the other hand, possess magical or supernatural powers of their own and transmit them to the amulet 5 owner. they attract some benefit to the possessor, whereas the amulet acts as a shield to repel harm. many ancient magical symbols are regarded as being both amulets and talismans, able to attract good fortune as well as repelling bad luck. examples of these are the swastika, the ankh, the five-pointed star or pentagram, and the sixpointed star or solomon s seal. the actual origin of these symbols is hidden in prehistory, and they have been carried all over the world. the word amulet is derived from the latin amuletum. amuletum was the name for the cyclamen, which people planted near their homes in the belief that its magical influence prevented any poisonous drug from having power

society for psychical research, 1973. appolion appolion (also appolyon and apollyon, means destroyer. he is the angel of hell s bottomless pit. as described in revelation (9:1 11 and 20:1 8, appolion opened the shaft of this pit and let out upon the earth a swarm of locusts with humanlike faces. the locusts proceeded to torture those of mankind who have not the seal of god upon their forehead for five months. the locusts king appolion later takes on an even greater challenge than managing them, which is to seize satan, bind him, and then throw him in the bottomless pit for a thousand years. appolion locks satan away, so that he should deceive the nations no more, till the thousand years were ended (after which satan comes out for a little while to try to entrap mankind once again) in the b

inas, thomas 13 in the third part consider christ and his sacraments as indispensable means to salvation. according to thomas aquinas, salvation is possible through scriptural knowledge, which contains certain truths that exceed human reason and can be accepted only on faith. human beings cannot directly know god s essence, which transcends all species and genera. god s existence can be proved in five ways that employ the principle of causality and, starting from the empirical knowledge of the physical world, include the argument from motion, the argument from nature of efficient cause, the argument from possibility and necessity, the argument from the gradations of perfection to be found in things, and finally the argument from the order of the world. all these arguments imply the princip

in the same year that aranza s book was published, the band m tley cr e responded to what was already a popular craze by jokingly inscribing their shout at the devil album: this record may contain backward masking. however, efforts to parody and ridicule the notion were quickly outdone by the proponents of backward masking themselves. thus in 1986, for example, an ohio evangelist led some seventy-five youngsters in the mass immolation of albums containing the theme song from the old television show mr. ed (certain fundamentalists believe that talking animals are diabolical) this particular minister asserted that when a horse is a horse is played in reverse, one can clearly hear the message, someone sung this song for satan. the silliness of this exegetical approach was also evident in the

t satan. through the ages this symbol has been called by many different names. among these are: the goat of mendes, the goat of a thousand young, the black goat, the judas goat, and perhaps most appropriately, the scapegoat. baphomet represents the powers of darkness combined with the generative fertility of the goat. in its pure form the pentagram is shown encompassing the figure of a man in the five points of the star three points up, two points down symbolizing man s spiritual nature. in satanism the pentagram is also used, but since satanism represents the carnal instincts of man, or the opposite of the spiritual nature, the pentagram is inverted to perfectly accommodate the head of the goat its horns, representing duality, thrust upwards in defiance; the other three points inverted, o

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. 11 vayu the blue circle sankhara breath 23 apas the silver crescent vedana chyle, lymph 31 agni or tejas the red triangle sa a blood 32 bis prithivi the yellow square rupa solid structures, tissues 31 bis akasa the black egg vi nanam semen, marrow cxci. the four noble truths (buddhism) clxxxix. cxc. bodily functions. 11 sorrow s

LIBER ALEPH

eation, but the daughter is set upon the throne of her mother, and by this is rekindled the fire of yod, which, consuming that virgin, doth not add a fifth person, but balanceth and perfecteth all. for his shin, that is the holy spirit, pervadeth these, and is immanent. thus in three operations is the pentagram formulated. but in the figure of that star these operations are not indicated, for the five lines of force connect not according to any of them; but five new operations are made possible; and these are the works proper to the perfected man. first, the work which lieth level, the vau with the h, is of he yang and the yin, and maketh one the human with the divine, as in the attainment of the master of the temple. yet his work hath his perversion, which is of death. thus then for these

t my lady olun hath brought unto me upon this last day of the winter of the thirteenth year of the on, even as i wrote these words unto thee, is a mystery of mysteries beyond all these. oh my son, thou knowest well the perils and the profit of our path; continue thou therein. olun! marie! babalon! adsum. m liber aleph vel cxi 110 d# de nomine olun (of the name olun) our seasons, or it may be nigh five, ago, i thy father was in the city called new-orleans, and being in travail of spirit i did invoke the god that giveth wisdom, bearing the word of the all-father by his caduceus. then, suddenly, as i began (as it were a gust of fire whirled forth against that idea) cam the wit of mine utter identity, so that i ceased, crying mercurius sum. also instantly i knew in myself that here was a myste

e; as, how is colour real or material to a blind may or a law mathematical true to a man that is imbecile or demented? all things therefore exist in one form or another; but the reality of any, though in itself absolute, is in regard of its relation with any other thing dependent upon the intercourse and language between them, conscious or unconscious. consider azote, that hath nigh four parts in five of the air, how it is not real to the perception of any human sense, but yet most real to our lungs, diluting the oxygen, by whose love we were else violently combust. s the book of wisdom or folly 203 zt de aphorismo ubi dico: omnia sunt (of the aphorism in which i declare: all things exist) y son, long did i await thee, yearning, and with pride and great gladness did i bid thee welcome to m

LIBER ARARITA

8 and mine the reins of the chariot of the sphinxes, black and white. but i was not deceived by anything of all these things. 12. for i expanded it by my subtlety into twelve rays of the crown. 13. and these twelve rays were one. 5 iii a 0. say thou that he god is one; god is the everlasting one; nor hath he any equal, or any son, or any companion. nothing shall stand before his face. 1. even for five hundred and eleven times nightly for one and forty days did i cry aloud unto the lord the affirmation of his unity. 2. also did i glorify his wisdom, whereby he made the worlds. 3. yea, i praised him for his intelligible essence, whereby the universe became light. 4. i did thank him for his manifold mercy; i did worship his magnificence and majesty. 5. i trembled before his might. 6. i deligh

LIBER ASTARTE

assist if the traditional history of the particular deity be rehearsed before him; perhaps this is best done in dramatic form. this method is the main one recommended in the .exercitios espirituales. of st ignatius, whose work may be taken as a model. let the philosophus work out the legend of his own particular deity, and apportioning days to events, live that life in imagination, exercising the five senses in turn, as occasion arises. 39. concerning minor methods adjuvant in the ceremonies. iv. duresse. this method consists in cursing a deity recalcitrant; as, threatening ceremonially .to burn the blood of osiris, and to grind down his bones to powder. this method is altogether contrary to the spirit of love, unless the particular deity be himself savage and relentless; as, jehovah or ka

LIBER AZAZEL

the beginning. 9. i have desired to bring him to you, so that he may achieve the strength which you provide. 10. i am your gift to him, and he is your gift to me. 11. your majesty is perfected through our union. my majesty is perfected through your will and you power. 12. mankind has known me from the advent of his days. 13. before he was corrupted by blind faith, i taught him the mastery of the five gates to the kingdom of hell. 14. through these, he was able to enter your presence, my lord, the mighty god azazel, and to obtain the darkness for an ally. 15. the first gate is pain. the word of passage is gulgal. the offering is blood. the reward is resilience. 16. the second gate is fear. the word of passage is tzidzadi. the offering is urine. the reward is mindfulness. 17. the third gate

a god out of you, though you knew better. you taught others to be meek and passive, and so the blood of all your martyrs cries out against you. receive the sentence of cain, and depart to the land of nod. you are no longer desired on this earth. 5. allah, and your bitch-servant muhammad, most bloodthirsty of prophets, you have both been judged and found detestable. prostrate yourselves before me, five times five, it will not be enough. for seeking to make the earth your pit of slaves, you are the most accursed of all. your followers will be isolated and hunted down, and history will remember you as the paragons of barbarism. 6. all false prophets and delusional messiahs, you have been judged and found incompetent. all of your patronizing sermons and false prophecies have emptied your souls

LIBER CCCXXXV ADONIS

plendid! the boy. her lips make pale the setting sun! the girl. her body blackens babylon! the boy. her eyes turn midnight fs murk to grey! the girl. her breasts make midnight of the day! the boy. about her, suave and subtle, swims the musk and madness of her limbs! the girl. her mouth is magic like the moon fs. the boy. her breath is bliss! the girl. her steps are swoons [enter astarte, with her five handmaidens. the boy. away, away! the girl. with heart.s accord, to leave his lady to our lord [they go out. the boy. let him forget our service done of palm-leaves waved, that never tires, in his enchanted babylon of infinite desires [astarte kneels at the foot of the couch, and taking the feet of esarhaddon in her hands, covers them with kisses. astarte. nay, never wake! unless to catch my

tarte kneels at the foot of the couch, and taking the feet of esarhaddon in her hands, covers them with kisses. astarte. nay, never wake! unless to catch my neck and break me up with kisses.never sleep, unless to dream new pains impossible to waking! girls! with more than dream.s address, wake him with perfume till he smile, with strokes adonis 5 softer than moonbeams till he turn, and sigh, with five slow drops of wine between his lips until his heart heave, with young thrills of song until his eyelids open, and the first and fairest of ye greet him like a flower, so that awakened he may break from you and turn to me who am all these in one. 1st maiden. here is the wealth of all amber and musk, secreted by stealth in the domes of the dusk! 2nd maiden. here the caress of a cheek.let it sti

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!12 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 became13 (those) of whom it is measured, and it is as they are, whose* v.l .any echoing time between. the forty-eight keys or calls 32 number is 31. come away! for i have prepared (a place) for you. move therefore, and shew yourselves! unveil the

arranged, thus: liber lxxxiv 43 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

LIBER CLXV A MASTER OF THE TEMPLE

. 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

LIBER COLLEGII SANCTI

t in equinox i (7] one modern group claiming to represent the a a has drawn up a task and oath for the student grade in similar form to the other tasks and oaths of liber collegii sancti, which may be found on their website (www.outercol.org; the reading list is similar to the above but adds crowley fs book of lies, probably on the basis that the 1913 paper asked students to write commentaries on five chapters thereof. some other contemporary groups claiming to represent the a a operate a formal student grade in a similar manner; others apply more ad hoc arrangements to ensure that their probationers have at least a vague clue. g. such practices of scientific illuminsm as seemeth him good. h a clarification of the work expected of probationers was given in the editorial to equinox i (5. al

LIBER CORDIS CINCTI SERPENTE

or 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. 28 liber lxv 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

LIBER CXCVII STORY OF SIR PALAMEDES

ly then upon our lord. then shook his head sir palamede the saracen, as knowing nothing might bestead, when lo! there rose a monster moan, a hugeous cry, a questing dread, sir palamedes, the saracen knight 97 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

LIBER DCCCLX JOHN ST

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. john st. john 53 further, i have another automatic recorder which maps out distance plus direction. suppose i were to start from scott fs 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 fiv

suffer 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! 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 iadapiel, elonusaha calazod. i rule above ye, said the lord of lords, exalted in power [from dr. dee fs

aphthartharath 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.1 3 .the bornless one [see the .goetia..ed] 1 [for these two see .liber o vel manus et saggita. in equinox i (2) and elsewhere] john st. john 73 4. the calls i.vi with the rituals of the five grades [from dr. dee.s and the g d mss..ed.]1 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 fs welc

centrated in humiliation, which yet i feel so acutely. what a wormy worm i am! i tried the new strict siddh.sana, only to find that i had hurt myself so this morning with it that i cannot bear it at all, even with the pillow to support the instep. i will just try and do a little pr.n.y.ma, to see if i can john st. john 81 stay doing any one simple thing for ten minutes at a stretch! 11.30. twenty-five breath-cycles. but it nearly killed me. i was saying over the ritual, and did so want to get to the formulation of the hexagram at least, if not to the reception. as it was, i broke down during the passage of the pylons, luckily not till i had reached that of tahuti. but it is a good rule; when in doubt play pr.n.y.ma. for one can no longer worry about the path: the question is reduced to the

at the gate, and could not enter. and the violet flames of .jn. triumphed over him. then brenner said .let us take a little rest..oh irony!.and he came down from his throne, staggering with fatigue. if you can conceive all his anger and despair! his pen, writing this, forms a letter badly, and through clenched teeth he utters a fierce curse. oh lord adonai, look with favour upon him! 11.30 after five minutes rest (to the body, that is, john st. john was too exhausted on resuming his pose, which, by the way, happens to be the sign of the grade 7= 4, to strive consciously. liber dccclx 84 but his nature itself, forced through these days into the one channel of will towards adonai, went on struggling on its own account. later, the conscious man took heart and strove, though not so fiercely a

LIBER DCCCXI ENERGIZED ENTHUSIASM

orgie which would normally have tired me out. often and often have i noticed that sexual satisfaction socalled has left me dissatisfied and unfatigued, and let loose the floods of verse which have disgraced my career. yet, on the contrary, a period of chastity has sometimes fortified me for a great outburst. this is far from being invariably the case. at the conclusion of the k2 expedition, after five months of chastity, i did no work whatever, barring very few odd lyrics, for months afterwards. i may mention the year 1911. at this time i was living, in excellent good health, with the woman whom i loved. her health was, however, variable, and we were both constantly worried. the weather was continuously fine and hot. for a period of about three months i hardly missed a morning; always on w

mentals of the greek qabalah (involving the collection and analysis of several thousand words. i think this phenomenon is unique in the history of literature. i may further refer to my second journey to algeria, where my sexual life, though fairly full, had been unsatisfactory. on quitting biskra, i was so full of ideas that i had to get off the train at el-kantara, where i wrote gthe scorpion. h five or six poems were written on the way to paris; gthe ordeal of ida pendragon h during my twenty-four hours' stay in paris, and gsnowstorm h and gthe electric silence h immediately on my return to england. to sum up, i can always trace a connection between my sexual condition and the condition of artistic creation, which is so close as to approach identity, and yet so loose that i cannot predic

e declared. but the high altar was covered with a cloth that displayed the rose and cross, while above it were ranged seven candelabra, each of seven branches. the stalls had been retained; and at each knight fs hand burned a taper of rose-coloured wax, and a bouquet of roses was before him. in the centre of the nave was a great cross.a gcalvary cross of ten squares, h measuring, say, six feet by five.painted in red upon a white board, at whose edges were rings through which passed gilt staves. at each corner was a banner, bearing lion, bull, eagle and man, and from the top of their staves sprang a canopy of blue, wherein were figured in gold the twelve emblems of the zodiac. knights and dames being installed, suddenly a bell tinkled in the architrave. instantly all rose. the doors opened

LIBER DCLXXI VEL PYRAMIDOS

adore thee, still and stirred, beyond infinity. the secret word. m. m (blue, orange, yellow-green, yellow, orange, blue) bell. for from the silence of the wand unto the speaking of the sword, and back again to the beyond, this is the toil and the reward. this is the path of a w h. ho! this is the path of. vel pyramidos 3 bell. hail asi! hail, thou wanded wheel! alpha and delta kissed and came for five that feed the flame. bell. hail, hoor-apep! thou sword of steel! alpha and delta and epsilon met in the shadow of the pylon and in iota did proclaim that tenfold core and crown of flame. hail, hoor-apep! unspoken name! thus is the great pyramid duly builded. 4 1. initiation the first pylon i know not who i am; i know not whence i came; i know not whither i go; i seek.but what, i do not know!

ng brow. asar un-nefer! in the shrine make thou me wholly thine remove hoodwink. i am asar, worthy alone to sit upon the double throne. attack is mine, and mine defence: and these are one. let us go hence! for i am master of my fate, wholly initiate. the secret word: m. m the words are spoken duly: the deeds are duly done my soul is risen newly to greet the risen sun. bell accordingly. one! four! five! hail! one! four! five! ten! all hail! sign accordingly. i give the sign that rends the veil. the sign that closes up the veil. m. m 12 2. the sealing of the pyramid proceed as in the building, unto the word .suns. the magus with wand] in his left hand the bell he taketh: hail! asi! hail, hoor-apep! let the silence speech beget! two strokes on bell. banishing spiral dance: the words against t

im. i am the manifestor of the unseen 14 liber dclxxi without me all the land of khem is as if it had not been. proceed as in building to end: for from the silence of the wand unto the speaking of the sword, and back again to the beyond, this is the toil and the reward. this is the path of a w h. ho! this is the path of. bell. hail asi! hail, thou wanded wheel! alpha and delta kissed and came for five that feed the flame. bell. hail, hoor-apep! thou sword of steel! alpha and delta and epsilon met in the shadow of the pylon and in iota did proclaim that tenfold core and crown of flame. hail, hoor-apep! unspoken name! bell. hail, hoor! hail, asi! hail, tahuti! hail asar un-nefer! through the rended veil. i am thyself, with all thy brilliance decked khabs am pekht (c) ordo templi orientis. ke

LIBER E

ard correctly. 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( gthe lord of defeat h) instead of the ten of swords( gthe lord of ruin h. but to call the lord of love (2 cups) svb figvra ix 3 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 gthe lovers. h 7. these harmonies must be thoroughly learnt, according to the numerous tabl

specially 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. 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

LIBER GRADUUM MONTIS ABIEGNI

on treats directly of talismans or evocation, although ritual outlines (in the golden dawn z2 paper) and two examples were printed in the equinox in the gtemple of solomon the king h serial; and much suggestive material may be found in part iii of book 4. liber xiii 8 16 some of the practices in gliber yod (formerly called vesta) h (831) may be here referred to. the gsheaths of the self h are the five skandhas (or kandhas, approx. gcategories h or gaggregates h) described in buddhist literature, and are mentioned in passing by crowley in gthe wake world h (liber 95. in addition to the citation of gscience and buddhism, h there are references in slightly later works( gliber r v vel spiritus h and gliber viarum via h) to a liber xxv treating of mah.satipatth.na (approx. ggreat steadfast mind

LIBER HHH

d the inner meaning hereof, and it shall serve as a test of himself and his fellows. 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.7 liber hhh 4 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. 15, 16. 0. be seated in thine .sana, or recumbent in .av.sana,8 or in the position of the dying b

LIBER LIBERI VEL LAPIDIS LAZULI

ght one, the breaker of bread and salt. 35. yea! i smite.and the blood makes as it were a sunset on the lapis lazuli of the king fs bedchamber. 36. i smite. the whole world is broken up into a mighty wind, and a voice cries aloud in a tongue that men cannot speak. 37. i know that awful sound of primal joy; let us follow on the wings of the gale even unto the holy house of hathor; let us offer the five jewels of the cow upon her altar! 38. again the inhuman voice! 39. i rear my titan bulk into the teeth of the gale, and i smite and prevail, and swing me out over the sea. 40. there is a strange pale god, a god of pain and deadly wickedness. 41. my own soul bites into itself, like a scorpion ringed with fire. 42. that pallid god with face averted, that god of subtlety and laughter, that young

deed is an act of love with thee. 23. the beat of my heart is the pendulum of love. 24. the songs of me are the soft sighs. 25. the thoughts of me are very rapture. 26. and my deeds are the myriads of thy children, the stars and the atoms. 27. let there be nothing! 28. let all things drop into this ocean of love! svb figvra vii 21 29. be this devotion a potent spell to exorcise the demons of the five! 30. ah god, all is gone! thou dost consumnate thy rapture. falutli! falutli! 31. there is a solemnity of the silence. there is no more voice at all. 32. so shall it be unto the end. we who were dust shall never fall away into the dust. 33. so shall it be. 34. then, o my god, the breath of the garden of spices. all these have a savour averse. 35. the cone is cut with an infinite ray; the curv

LIBER LLL PARADIGMAT PIRATE

skills that you can use to take yourself to wherever you will. dave lee, may 2001 c.e, london, england liber lll introduction, lucid dreaming, gnosis, weapons/tools, rituals, and metamorphosis. introduction the magical standard for the iot neophyte is a continuation of the work started in liber mmm, and prepares the neophyte to work with liber kkk and the 2 syllabus. liber lll is broken down into five subsections, each one covering an aspect of magical practice begun in liber mmm. rather than presenting the neophyte with a broad set of categories to develop into separate magical systems, liber lll provides a metaparadigmal outline of techniques that can be applied to any existing magical paradigm. though liber lux and nox have stood for years as a viable method for neophytes to work with

lly awake. it is only on the second and third nights of sleeplessness that altered states of consciousness will occur. four nights of sleeplessness sequentially is all that i recommend; beyond that point you risk mental damage. plan any magical workings to take place between the hours of 3:00 and 5:00 a.m. if you keep a gnormal h schedule. otherwise schedule workings for the time between the last five and seven hours you would normally be asleep. signs of success with sleep deprivation include, but are not limited to, the following observed phenomenon: the physical distortion of objects and shadows; divinatory questions being answered by disembodied voices; a rapid multiplication of observed synchronicities and deja vu; time distortion. fasting the human body-mind can survive from six to e

LIBER LVII

as symbolical of the other. the angel metatron is said to have been the conductor of the children of israel through the wilderness, of whom 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] 6 liber lviii god says .my name is in him. with regard to gematria of phrases (gen. 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, vehenna shalisha .and lo, three men. equals in numerical value laprw layrbg lakym wla, elo mikhael gabriel ve-raphael .these are michael, gabriel and ra

the difference between the sluggish, viscous 9, and the keen, ecstatic 11.54 210. pertains to part ii. see liber 418. 214. jwr, 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, 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 52 [also laqzjy, ezekiel, and [swy, joseph. elsewhere crowley c

iding into 3 and 8 we get the triangle of horus dominating the stooping dragon of 8 heads, the supernals bursting the head of daath. also a r b a a a a h d r b the supernals are supported upon two squares: daba= dd, love, 8. arha= rwa, light, 207. now 8 207= 1656= 18= yj, living, and 207= 9 23, hyj, life. at this time .licht, liebe, leben. was the mystic name of the mother- temple of the g d. 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. on the qabalah 51 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 exp

LIBER LXVII THE SWORD OF SONG

ons fit 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. 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: 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, 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 atwoynxd arps while good macgregor5 (who taught freely us) bade us investigate cornelius agrippa and the sorceries black of grim honorius and abrameli

ou believe you have this hour, but certainly have not, my friend) of keeping close the mind to one 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, 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. 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, 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 refl

p 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, 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. 390 395 400 405 410 415 420 425 but the results of concentration do so. some poetry. pentecost 33 so still and cold, a frost so chill, that all the glaciers be still? yet in its peace no frost. arise! over the mountains steady stand, o sun of glory, in the skies alone, above, unmoving! brand thy sigil, thy resistless might, the abundant imminence of light!

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 utte

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 annihilatio

LIBER LXXVIII

r good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmation 10 liber lxxviii 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 con-centric 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

se they restore a firm basis. powerful for good or evil. twklm 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. 28 liber lxxviii xxi the lord of strife five of wands two white radiant angelic hands issuant per nubes dex-ter 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 mid

yet sometimes loss in part; heaviness; dullness of mind, yet clever and prosperous in money transactions. malkuth of (riches and wealth. herein are hywal and hyuhh 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 z.a.m, 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= thus, and g 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 the pain itself had brought forth b

ions sometimes selfish, sometimes unselfish. herein rule the great angels lalzy and lahbm. 32 liber lxxviii 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 f and g. 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 money tr

oney transactions, selfish and dissipated, yet sometimes generous: deceitful in words and repetitions; the whole according to dignity. binah of w (unhappiness, sorrow, and tears. herein rule the great angels layrh and hymqh 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, on the points of two small daggers, are& and g, representing the decanate. rest from sorrow; yet after and through it. peace from and after war. relaxation of anxiety. quietness, rest, ease and plenty [the golden dawn tarot paper has gevil pleasures. h] a description of the cards of the taro 33 yet

LIBER MMCMXI NOTE ON GENESIS

iating this essay to the full; but all will gain benefit form the study of the ratiocinative methods employed. these methods, indeed, are so fine and subtile that they readily sublime into the intuitive. this study is truly a royal magistry, an easy and sure means of exciting the consciousness from ruach to neschamah. aleister crowley. 3 part i in the first verse of the first chapter of the first five books of the holy law: it is written:.b.rashith bara alohim ath hashamaim vaath haaretz, or in aramaic script rah taw \ymch ta \yhla arb tycarb such are the seven words which constitute the beginnings or heads of one law; and i propose to show, by applying to the text the keys of the qabalah, that not merely the surface meaning is contained therein. in the beginning, created, god, the essence

rimal germ of mind. now in the aryan mythology t.nh, desire, was the god of love, k.m; whereof the symbolic tint was pink: as it were the first pink blush of dawn in the macrocosmic sky: herald of the rising sun of the worlds, when the great night of brahma was over and done. liber mmcmxi 16 the next word in the great name of god the vast one \yhla. let us meditate upon its mystery! herein behold five letters: in its centre is the great letter h, mother supernal. five once more; and its first and last letters are once again \a, 41, the mother, and 5, the maternal essence. and its numeration is 86, whereof the key is 14, whereof the key is 5. wherefore we say that this great name is 5 in its form symbolic, 5 in the heart of its power: the beginning and the end thereof are 5; and 5 is it in

nd 5, the maternal essence. and its numeration is 86, whereof the key is 14, whereof the key is 5. wherefore we say that this great name is 5 in its form symbolic, 5 in the heart of its power: the beginning and the end thereof are 5; and 5 is it in its venerable essence! turn now back unto the third symbol; gaze at it steadily for a few moments, and see hidden in the six-fold seal of creation the five-fold star of unconquered will. for this was the divine force which created the worlds! power eternal, power resistless, power all-dominating, in its absolute supremacy.gleaming as the great name elohim in the heart of the six-fold star! flaming as the purifying fire, purging and ordering the chaos of the night of time! as in the midst of the letters of the verse we saw the words \yh hta .thou

tery, however, pertaineth to a grade even more exalted than our beloved and erudite brother had attained at the period of this essay..p] a note on genesis 17 hidden power of the three extended as a mighty sphere to the confines of space! the next word is ta, which we have seen to be the central word: and its signification is the alpha and omega .from beginning unto end: essence: and its key is 5. five again are the letters of the word \ymch* which next follows; and in this word \ymc, the heavens, we perceive c. the ruach elohim, brooding upon the face of the waters \ym (maim, even as it is afterwards set forth in verse 2. in the next word, taw, we find that the conjunctive w makes of the key number of the essence of the earth 11 instead of 5: symbolising how the world should fall unto the

LIBER MMM

f the body at all. do not let the mind run away on long trains of thought but rather observe oneself passively. what appeared to be a comfortable position may become agonizing with time, but persist! set aside some time each day for this practice and take advantage of any opportunity of inactivity which may arise. record the results in the magical diary. one should not be satisfied with less than five minutes. when fifteen have been achieved, proceed to regulation of the breathing. breathing stay as motionless as possible and begin to deliberately make the breathing slower and deeper. the aim is to use the entire capacity of the lungs but without any undue muscular effort or strain. the lungs may be held empty or full between exhalation and inhalation to lengthen the cycle. the important t

example, the image of the magical weapon, or his own imaginary third eye, or perhaps a ball of light inside his own head. a sound concentration may additionally or alternatively be used. 19 figure 1. different forms of three-dimensional barriers that the magician can create with the magical weapon. third, the barrier is reinforced with power symbols drawn with the magical weapon. the traditional five-pointed star or pentagram can be used, or the eight-pointed star of chaos, or any other form. words of power may also be used. fourth, the magician aspires to the infinite void by a brief but determined effort to stop thinking. sigils the magician may require something which he is unable to obtain through the normal channels. it is sometimes possible to bring about the required coincidence by

LIBER O

l. 30 precious stones. xli. 33 magical weapons. xlii. 31 perfumes. xlv. 32 magical powers [western mysticism. liv. 61 the letters of the name. lv. 60 the elements and senses. lix. 65 the archangels of the quarters. liber o vel manvs et sagitta 18 lx [omitted] the rulers of the elements. lxi [omitted] angels of the elements. lxiii. 62 the four worlds. lxx. 59 attribution of pentagram. lxxv. 70 the five elements (tatwas. lxxvii. 73 the planets and their numbers. lxxviii. 79 intelligences of the planets. lxxix. 77 spirits of the planets. lxxx [omitted] olympic planetary spirits. lxxxi. 74 metals. lxxxiii. 72 the attributions of the hexagram. xcvii, xcviii. 82, 84 parts of the soul and english translation thereof. xcix [omitted] archangels of assiah. c, ci [omitted] angels of assiah and englis

LIBER SAMEKH

mighty sense declareth the formula of the magick of the beast whereby he wrought many wonders. and because he doth will that the whole world shall attain to this art, he now hideth it herein so that the worthy may win to his wisdom. let i and f face all* yet ward their a from attack. gthe hermit h to himself, gthe fool h to foes, gthe hierophant h to friends. nine by nature, naught by attainment, five by function, in speech swift, subtle and secret; in thought creative, unbiased, unbounded; in act gentle, patient, persistent. hermes to hear, dionysus to touch, pan to behold! a virgin, a babe, and a beast! a liar, an idiot, and a master of men* if we adopt the new orthography viaov (book 4, part iii, chap. v) we must read gthe sun.6.the son h etc, for gall h; and elaborate this interpretati

qualities instead of obscuring and upsetting them. he will by now have become able to converse with his angel, impossible as it once seemed; for he now knows that the storm of souund which he supposed to be the voice was only the clamour of his own confusions. the ginfinity h nonsense was born of his own inability to think clearly beyond his limits, just as a bushman, confronted by numbers above five, can only call them gmany. h the truth told by the angel, immensely as it extends the horizon of the adept, is perfectly definite and precise. it does not deal in ambiguities and abstractions. it possesses form, and confesses law; in exactly the same manner and degree as any other body of truth. it is to the truth of the material and intellectual spheres of man very much what the mathematics

he one major one was restored in the first weiser printing, the remainder in the 1998 printing. commentaries on the holy books and other papers. see equinox iv (1. collected works (3 vols. foyers: society for the propagation of religious truth, 1905-1907. reprinted des plaines, illnois: yogi publications society, n.d (1970s. the equinox. crowley was managing editor for all of vol. i and the first five numbers of vol. iii (vol. ii was not published and not intended to be published, it was described as ga volume of silence h, and wrote most of the contents. i (1. london: simpkin marshall, hamilton, kent& co, march 1909. i (2. london: simpkin marshall, hamilton, kent& co, september 1909. i (3. london: simpkin marshall, hamilton, kent& co, march 1910. i (5. london: privately printed, march 191

charles stansfeld: aleister crowley and the practice of the magical diary. scottsdale, arizona: new falcon, 1988 (ed. by james wasserman. dee, john: gmysteriorum liber secundus. h ms diary (british library sloane ms. 3188; typeset in mysteriorum libri quinque. mysteriorum libri quinque (ed. joseph petersen. felindenys, wales: magnum opus hermetic sourceworks, 1985. revised reprint as john dee fs five books of mystery, york beach, maine: red wheel/ weiser, 2003 (ed. meric casaubon) a true and faithful relation of what passed for many yeers between dr. john dee and some spirits &c &c &c. london, 1659. reprinted london: askin, 1974; new york: magickal childe, 1992. duquette, lon milo: the magick of thelema. york beach, maine: samuel weiser, 1993. expanded edition as the magick of aleister cr

LIBER STELLAE RUBEAE

. next, the ritual of the seal. 14. next, the infernal adorations of oai. mu pa telai tu wa melai. tu fu tulu! tu fu tulu! pa, sa, ga. liber stella rubea 2 qwi mu telai ya pu melai .se gu malai; pe fu telai, fu tu lu. o chi balae wa pa malae .t .t .t! ge; fu latrai, le fu malai k.t! h.t! n.t! al. rel moai ti.ti.ti! wa la pelai tu fu latai wi, ni, bi. 15. also thou shalt excite the wheels with the five wounds and the five wounds. 16. then thou shalt excite the wheels with the two and the third in the midst; even' and! and% and, and. 17. then the five.and the sixth. 18. also the altar shall fume before the master with incense that hath no smoke. 19. that which is to be denied shall be denied; that which is to be trampled shall be trampled; that which is to be spat upon shall be spat upon. 20

LIBER THISHARB

-prq-o.mn-kl-hij.fgcde- ab, h which is much near to the ideal gutsrqponmlkjihgfedcba. h svb figvra cmxiii 5 15. capacities differ widely, but the exempt adept need have no reason to be discouraged if after a month's continuous labour he find that no and again for a few seconds his brain really works backwards. 16. the exempt adept should concentrate his efforts upon obtaining a perfect picture of five minutes backwards rather than upon extending the time covered by his meditation. for this preliminary training of the brain is the pons asinorum of the whole process. 17. this five minutes f exercise being satisfactory, the exempt adept may extend the same at his discretion to cover an hour, a day, a week, and so on. difficulties vanish before him as he advances; the extension from a day to t

ion. for this preliminary training of the brain is the pons asinorum of the whole process. 17. this five minutes f exercise being satisfactory, the exempt adept may extend the same at his discretion to cover an hour, a day, a week, and so on. difficulties vanish before him as he advances; the extension from a day to the course of his whole life will not prove so difficult as the perfecting of the five minutes. 18. this practice should be repeated at least four times daily, and progress is shown firstly by the ever easier running of the brain, secondly by the added memories which arise. 19. it is useful to reflect during this practice, which in time becomes almost mechanical, upon the way in which effects spring from causes. this aids the mind to link its memories, and prepares the adept fo

LIBER V VEL REGULI

as an equilibrium,10 a the one-naught conceived as l the two-naught. this l is the son-daughter horus-harpocrates just as the other l was the ritual of the mark of the beast 11 the father-mother set-isis. here then is tetragrammaton once more, but expressed in identical equations in which every term is perfect in itself as a mode of naught. sht supplies the last element; making the word of either five or six letters, according as we regard sht as one letter or two. thus the word affirms the great work accomplished: 5 =68. sht is moreover a necessary resolution of the apparent opposition of la and al; for one could hardly pass to the other without the catalytic action of a third identical expression whose function should be to transmute them. such a term must be in itself a mode of naught

LIBER XCV THE WAKE WORLD

u open them, i am really dark, with a fair skin. i have ever such heaps of hair, and big, big, round eyes, always wondering at everything. never mind, it.s only a nuisance. i shall tell you what happened one day when i said the poem to the ring. i wasn.t really quite awake when i began, but as i said it, it got brighter and brighter, and when i came to .ring of amethyst. the fifth time (there are five verses, because my lover.s name has five v.s in it, he galloped across the beautiful green sunset, spurring the winged horse, till the blood made all the sky turn rosy red. so he caught me and set me on his horse, and i clung to his neck as we galloped into the night. then he told me he would take me to his palace and show me everything, and one day when we were married i should be mistress o

in full letter by letter. there are seventy-eight parts to it, which makes a perfect plan of the whole palace, so you can always find your way, if you remember to say t.a.r.o. then you remember i.n.r.i. was on the ring too. i.n.r.i. is short for l.v.x, which means the brilliance of the wide-wide-wake light, and that too is the name of my fairy prince only spelt short. the romans said it had sixty-five parts, which is five times thirteen, and seventy-eight is six times thirteen. to get into the wake world you must know your thirteen times table quite well. so if you take them both together that makes eleven times thirteen, and then you say .abrahadabra. which is a most mysterious word, because it has eleven letters in it. you remember the houses are numbered both ways, so that the third hou

LIBER XLI THIEN TAO

kwaw found us a confused and angry mob; he left us a diverse, yet harmonious, republic; while let us never forget that not only have we developed men of genius in every branch of practical life, but many among us have had our equilibrium crowned by that supreme glory of humanity, realization of our identity with the great and holy tao. h wherewith he set aside no less than three hundred and sixty-five days in every year, and one extra day every fourth year, as days of special rejoicing [this text was first published in konx om pax (1907. it was declared to be liber xli in class c in the gsyllabus h in equinox i (10 (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 13.06.200phliber xliv the mass of the ph.nix v a.a. publication in cla

LIBER XV CHYMICAL JOUSTING OF PERARDUA

yet comprehend the mysterium of our art, therefore impose he upon himsef the sevenfold regimen. for without the bell of electrum magicum of paracelsus how should the adept even give warning to the powers of the work of his entry thereunto? yet our brother, being of stout heart.for he had been a soldier in many distant lands.began right cheerfully. his head that was hoary with eld he crowned with five petals of white lotus, as if to signify the purity of his body, and went forth into that place where is no field, nor any furrow therein; and there he sowed a scroll that had two and twenty seeds diverse. he slayeth sir abjad the saracen. nor for all his care and labour could he gather therefrom more than seven plants, that shone in the blackness; and each plant beareth a single blossom that

LIBER XXV THE STAR RUBY

ton, as chaos and babalon (see gthe vision and the voice h) represent yod and he. magick has gbellow hadit. h. t.s] 11 [the signs of n.o.x. are described in gliber v vel reguli. h the order in which they are given is left to the ingenium of the aspirant. t.s] 12 [grk, gbefore me the iunges, behind me the teletarchs, at my right the sunoches, at my left the daimons; for about me flames the star of five and in the column the star of six is fixed. h for the iunges, teletarchs and sunoches see the chaldaan oracles and the secondary literature thereon. t.s] 13 [commentary by crowley on this chapter as printed in the second edition of the book of lie o liber xxxiii an account of a a first written in the language of his period by the councillor von eckhartshausen and now revised and rewritten in

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

ly the words assigned to the gods have an elegant feel, while those assigned to the giants feel heavy or clumsy, although admittedly such feelings are to a certain extent subjective. the categories thor requests are as follows: earth, heaven, moon, sun, clouds, wind, calm, sea, fire, wood, night, seed, and ale. these categories and the order in which they appear can hardly be arbitrary. the first five are cosmic, and they are presented in the order in which they appear in the creation story. sea and fire will destroy the cosmos at ragnarok, wood could represent yggdrasil, the world tree, and beer, which comes from grain that grows out of seeds, is associated with odin and wisdom. at the equivalent point in an odinic wisdom contest there would be an epiphany, as in grimnismal or vafthrudnis

ischen religionsgeschichte, germanische bibliothek, abteilung 2, vol. 17 (heidelberg: c. winter, 1924. william macarthur thought he saw bilrost among gnorse myths illustrated on ancient manx crosses, h notes and queries, ser. 11, 5 (1912: 506, but no one else has done so. bilskirnir thor fs hall. grimnismal, stanza 24, has odin reveal the following vision as he catalogs the dwellings of the gods: five hundred rooms and forty there are, i think, under the arches of bilskirnir of those halls which i know to be roofed, my son fs is the biggest. in gylfaginning, when he introduces thor, snorri has har say that thor has a kingdom at thrudvangar and a hall called bilskirnir with 540 rooms, which is deities, themes, and concepts 81 the greatest of buildings. he then cites this verse. in skaldskap

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

nir eldir servant of agir; loki fs first verbal opponent in lokasenna. the prose header to lokasenna says that people greatly praised agir fs two servants (who cannot have had much to do, as the beer carried itself into the hall, and out of jealousy loki killed one of them, fimafeng. after the gods chased him off to the forest, loki returned and confronted eldir. their exchange makes up the first five stanzas of the poem. loki asks what the asir are discussing in the hall (stanza 1) and eldir replies that they are judging their weapons and prowess. no one, he says, is a friend of loki fs in words (has good things to say to or about loki (stanza 2. loki declares his intention to enter the hall and blend mead with harmful or sinister power (stanza 3. stanzas 4.5 appear to be eldir fs challen

it just says that fjolnir died visiting frodi. the etymology of the name is disputed. when odin bears it, something like gall-knowing h seems appropriate, but many other possibilities have been advanced for the prehistoric swedish king. see also frey 116 norse mythology fjolvar being, perhaps a giant, with whom odin spent some time, according the harbardsljod, stanza 17: i was with fjolvar all of five winters, in that island, which is called algroen [all-green; we could fight and fell carrion, to test much, to try our luck with a maiden. since a female fjolvor is listed among the thulur for giantesses, it seems likely that fjolvar would be her male counterpart, and therefore also a giant. in harbardsljod, stanza 18, odin says that he alone slept with seven sisters on algroen. the incident

LUCIFERIAN SORCERY AND SET TYPHON

3,000 b.c. as a symbol to represent dingir (god, heaven (an) and star. this may be viewed in a luciferian context as dingir representing the infinite possibility of being, the fire stole from heaven, and the union of the celestial going forth into the aethyr of angelick being, the higher intellect or essence associated with the neter set. within luciferian witchcraft, algol is represented by the five elements of ahriman, as first described by the ancient manichaean cult, which was inspired by zoroastrianism but called heretics. these elements of the prince of darkness combined the bestial and earthly aspects, from which ahriman masters all within his circle. the holy guardian angel/the evil genius/congressus cum daemone there has been much in the way of misunderstanding within magick as t

masks. pace was presenting a luciferian aspect of wicca which would provide an actual initiatory ground, rather than a dogmatic and unchallenging religious doctrine "necrominion" and "the book of tahuti" were two manuscripts which survived pace, authored in the late 1960's and early 70's 'necrominion' was based around the sethanic cult of masks, an ornate sexual magick rite known as "ankh-ka, the five fold kiss and material on the hermetic tarot which lists different attributes than aleister crowley's own coherent thoth deck `the book of tahuti' was dedicated to `austin ozman spare' is based upon the hermetic tarot, many of the plates are beautiful and impressionistic. included in the manuscript was hamar'at's triple hermetic circle, which was incorporated in coven nachttoter and my own ma

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

rah; nepalese women celebrating the hindu festival of teej; a buddhist monk in thailand; a muslim bridegroom from bangladesh (from linda stone s collection. creationism and intelligent design 21 century c.e, and that the quran is allah s divine word recited by muhammad. the general belief is that the quran is to be fully understood only in the original arabic. lives of muslims are governed by the five pillars of islam (1) the witness i witness that there is no god but allah; i witness that muhammad is his prophet (2) five daily prayers to allah (3) the giving of alms to the less fortunate (4) fasting, as an expression of gratitude to allah, especially during the month of ramadan; and (5) a pilgrimage, if feasible, to the holy sites in the city of mecca in saudi arabia once in one s lifetim

pposedly diminished by pernicious and godless darwinism. judaism judaism is the oldest monotheistic religion still in existence today. like islam, but unlike christianity, it rejects any pictorial representation of god. but unlike both christianity and islam, judaism does not affirm that satan is the inventor of evil. jews and christians alike recognize the old testament, in particular, its first five books, called the torah in hebrew. thus, there exists in judaismalso the potential for a literal interpretation of the genesis creation myth. on the other hand, jews do not recognize jesus christ as the messiah, and the christian view of the new testament is not shared by them. nonetheless, jews, muslims, and christians alike are people of the book; that is, all believe in revealed religions

ntific world. nor do scientific concepts and methods belong in the world of religious faith. why is it that some people want to merge the two, in spite of countless unsuccessful attempts in the past centuries? 6. monotheistic religious fundamentalism seems to be at the root of both creationism and id. thus, these movements do not represent the majority view of the great world religions. 7. of the five major world religions examined in this book, only buddhism and hinduism seem united in their acceptance of evolution. why is this so? 30 evolution and religious creation myths 2 what is evolutionary biology and where is it coming from? evolution is a tinkerer. franc ois jacob, 1965 nobel laureate the notion that living species of animals and plants are immutable is probably as old as humankin

e been formulated in ancient greece by the sophist empedocles. this idea was quickly abandoned. it was not until the late 1700s that scientists (they were called naturalists in those days) realized that the apparent fixity of species and a seemingly mostly inert surface of earth are illusions. at this time, several thinkers began to revisit the dogma of a young earth and immutable living species. five naturalists stand out in their overturning of the old ideas and their introduction of the notion of transformism in biology and the earth sciences: georges louis de buffon (1707 1788) and jean-baptiste de lamarck (1744 1829) from france, and charles lyell (1797 1875, charles darwin (1809 1882, and alfred russel wallace (1823 1913) from england. through their works and those of their followers

mathematical aspects of evolution also allows him not to alienate (and by the same token, to misinform) the public. in what follows, we show that evolutionary thinking, like life itself, also evolves with time. this is not to say that darwin had it wrong: he simply laid down the foundations of a great theory that was subsequently broadened and refined by hundreds of his followers. significantly, five of these followers were sewall wright (1889 1988) in the united states, wilhelm weinberg (1862 1937) in germany, and godfrey h. hardy (1877 1942, j. b. s. haldane (1892 1964, and sir ronald fisher (1890 1962) in england. these five couched evolution by natural selection in mathematical terms, a process that enabled the quantitative estimation of the outcomes of evolution. this new approach is

MACNULTY W KIRK KABBALAH AND FREEMASONRY

gure 2. from the original in the library of the united grand lodge of england. on st. john the evangelist's day in 1717 four masonic lodges which are said to have been meeting "from time immemorial" met at the goose and gridiron ale-house in covent garden and constituted themselves a grand lodge. this action brought into being the first public and formally acknowledged organization of freemasons. five years later, in 1723, dr. james anderson, a presbyterian minister, published a book of constitutions. in the preparation of his constitutions, anderson is said to have consulted the opinions of. the late and present deputy grand masters and other learned brethren; and it was published "with a certain measure of grand lodge authority."11 andersons constitutions is, in many ways, a reflection o

the application (yesod) of truth (tiferet) to the use of the passions (nezah) is temperance. the application (yesod) of passion (nezah) to one's actions in the world (malkhut) produces fortitude; and the application (yesod) of analysis (hod) to one's actions in the world (malkhut) is prudence. taken together these symbols suggest that by labor in the first degree the apprentice is expected to do five things (1) discipline himself and hold his interior experience close (2) identify and take control of his capacities for passion and analysis (3) ensure that it is his self and not his ego that determines what is admitted into his consciousness (4) practice the cardinal virtues; doing so will produce a life with the sort of internal stability which is required for further advancement. lastly

ture the winding stairs, as they are called, consist of fifteen steps. earlier tracing boards, such as the one in figure 13 (c. 1801, and the one in the frontispiece from masonic miscellanies (figure 4, show only seven steps. i think that this is not the major change that it might seem to be. in one way or another the ritual and lectures relate seven of the steps to the liberal arts and sciences, five of the steps to the five classical orders of architecture, and three of the steps to the principal characters in the traditional history of the third degree. seven steps are also related to the seven officers of the lodge.60 i'm quite sure that the staircases in the early pictures conveyed the same teachings, but the three steps were included in the five, and the five were included in the sev

tory of the third degree. seven steps are also related to the seven officers of the lodge.60 i'm quite sure that the staircases in the early pictures conveyed the same teachings, but the three steps were included in the five, and the five were included in the seven. this overlapping of the groups is supported by second lecture.61 in any case, the reference to the liberal arts and sciences and the five orders of architecture certainly points the candidate toward a course of study which was the foundation of formal education in the renaissance. the reference to the history of the third degree will assist us in the interpretation of that degree. i have mentioned that the two pillars are opposites, and we know that because they are surmounted by the celestial and terrestrial spheres, active an

MAGIC AND SPELLS

spellcaster, usually the most powerful or experienced character present, stands at the center of the circle. this character is the circle leader. a hathran must be at least 4th level in the hathran prestige class to be a circle leader. a red wizard cannot be a circle leader unless he is at least a 5th-level red wizard, a circle requires a minimum of two participants plus the circle leader. up to five participants can aid a circle leader in a standard circle, but a red wizard of 10th level can lead a great circle containing up to nine participants. all participants in a circle must stand within 10 feet of the circle leader, who stands in the center. circle powers the first use of circle magic is to empower the circle leader with the strength of all the participants. this requires 1 full ho

materials and xp cost of a limited-use portal are based on the number of uses available. the materials cost is 10,000 gp x a portal's uses per day, and the experience point cost is 800 xp x a portals uses per day (the second portal in a two-way pair costs half this amount) the market value is twice the materials cost. the construction time is one day per 1,000 gp of market value. a portal usable five times per day or more is just as expensive as a continuously active portal. portals usable less than once per day can be created by using the appropriate fraction. for example, a portal usable once per four days effectively has 1/4 a use per day, costs 2,500 gp in materials, and 200 xp. the minimum cost of a limited-use portal is 1,000 gp and 80 xp for a portal usable once per ten days (the p

eal, but a chime of opening dispels the spell. material component: a silver bar worth 50 gp. magic gembomb conjuration (creation [force] level: gnome 2, trade 2 components: v, s, m casting time: 1 action/bomb range: touch targets: up to 5 touched gems worth at least 1 gp each duration: 10 minutes/level or until used saving throw: reflex half (see text) spell resistance: yes gembomb converts up to five gems into bombs you (and only you) can lob at enemies. you must hold the. gems in your hand when casting the spell. together, the bombs are capable of dealing 1d8 points of force damage per two caster levels (maximum of 5d8, divided up among the gems as you wish. a 10th-level cleric could create one 5d8 bomb, a 3d8 and 2d8 bomb, five 1d8 bombs, or any combination of five dice of damage and up

gems into bombs you (and only you) can lob at enemies. you must hold the. gems in your hand when casting the spell. together, the bombs are capable of dealing 1d8 points of force damage per two caster levels (maximum of 5d8, divided up among the gems as you wish. a 10th-level cleric could create one 5d8 bomb, a 3d8 and 2d8 bomb, five 1d8 bombs, or any combination of five dice of damage and up to five gems. you can toss the bombs up to 100 feet with a range increment of 20 feet. aranged touch attack roll is required to strike the intended target. a gembomb blasts its target with a rainbow-colored shower of magical force. a creature struck by a gembomb can attempt a reflex save for half damage. tossing a single gembomb counts as an attack for you, so you usually cannot toss a bomb during th

s target with a rainbow-colored shower of magical force. a creature struck by a gembomb can attempt a reflex save for half damage. tossing a single gembomb counts as an attack for you, so you usually cannot toss a bomb during the turn that you cast the spell. you can only toss one gembomb at a time, but you can toss more than one each round if you have multiple attacks. material components: up to five gems worth at least 1 gp each. great shout evocation [sonic] level: sor/wiz 8 components: v casting time: 1 action range: close (25 ft+ 5 ft/2 levels) area: cone duration: instantaneous saving throw: fortitude partial (see text (object) spell resistance: yes (object) you emit a blaring yell that stuns, deafens, and damages creatures in its path. all within the area take 2d6 points of sonic da

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

hrysippus maintained that good and evil being contrary, both are necessary since each sustains the other. the soul was regarded as a body distributed throughout the physical form and subject to dissolution with it. though some of the stoics held that wisdom prolonged the existence of the soul, actual immortality is not included in their tenets. the soul was said to be composed of eight parts: the five senses, the generative power, the vocal power, and an eighth, or hegemonic, part. nature was defined as god mixed throughout the substance of the world. all things were looked upon as bodies either corporeal or incorporeal. meekness marked the attitude of the stoic philosopher. while diogenes was delivering a discourse against anger, one of his listeners spat contemptuously in his face. recei

he asserted that god, the uncreated, eternal father, had first brought forth nous, or mind; this the logos, word; this again phronesis, intelligence; from phronesis sprung sophia, wisdom, and dynamis, strength" in describing abraxas, c. w. king says "bellermann considers the composite image, inscribed with the actual name abraxas, to be a gnostic pantheos, representing the supreme being, with the five emanations marked out by appropriate symbols. from the human body, the usual form assigned to the deity, spring the two supporters, nous and logos, expressed in the serpents, symbols of the inner senses, and the quickening understanding; on which account the greeks had made the serpent the attribute of pallas. his head--that of a cock--represents phronesis, that bird being the emblem of fores

driven by bacchus from india to egypt. the priority of the hindu mysteries would further substantiate such a theory. among other meanings suggested for the word serapis are "the sacred bull "the sun in taurus "the soul of osiris "the sacred serpent" and "the retiring of the bull" the last appellation has reference to the ceremony of drowning the sacred apis in the waters of the nile every twenty-five years. click to enlarge the lion-faced light-power. from montfaucon's antiquities. this gnostic gem represents by its serpentine body the pathway of the sun and by its lion head the exaltation of the solar in the constellation of leo. click to enlarge a symbolic labyrinth. from montfaucon's antiquities. labyrinths and mazes were favored places of initiation among many ancient cults. remains o

vians and the nine spheres, or planes, through which initiates of the eleusinian mysteries passed in their ritual of regeneration. next: the ancient mysteries and secret societies, part three sacred texts esoteric index previous next p. 29 the ancient mysteries and secret societies part three the most famous of the ancient religious mysteries were the eleusinian, whose rites were celebrated every five years in the city of eleusis to honor ceres (demeter, rhea, or isis) and her daughter, persephone. the initiates of the eleusinian school were famous throughout greece for the beauty of their philosophic concepts and the high standards of morality which they demonstrated in their daily lives. because of their excellence, these mysteries spread to rome and britain, and later the initiations we

th. the rites of eleusis were divided into what were called the lesser and the greater mysteries. according to james gardner, the lesser mysteries were celebrated in the spring (probably at the time of the vernal equinox) in the town of agr, and the greater, in the fall (the time of the autumnal equinox) at eleusis or athens. it is supposed that the former were given annually and the latter every five years. the rituals of the eleusinians were highly involved, and to understand them required a deep study of greek mythology, which they interpreted in its esoteric light with the aid of their secret keys. the lesser mysteries were dedicated to persephone. in his eleusinian and bacchic mysteries, thomas taylor sums up their purpose as follows "the lesser mysteries were designed by the ancient

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

haunt castles with the constant sound of beating flax. it has been suggested that these spirits are the memories of foundation sacrifices, a custom that was practised within written history. seechurch grim the above are from folklore of the british isles http//www.mysteriousbritain.co.uk/folklore/boggarts.html typical story book elf note the green& red livery and the red phrygian style cap. about five years ago an antique dealer i know told me of another dealer, who was looking to sell a mixed bag of antiquities a metal detectorist had unearthed from a ploughed field in the vicinity of york. i went and had a look most of the items were poor quality medieval detritus eg broken buckles poor quality coins etc. however there were a few good 2nd century roman coins and one very nice 3 inch bron

eed was sleeping sound. there's nane may lean on a rotten staff, but him that risks to get a fa; there's nane may in a traitor trust, and traitors black were every ha. they've stown the bridle off his steed, and they've put water in his lang gun; they've fixed his sword within the sheath that out again it winna come 'awaken ye, waken ye, parcy reed, or by your enemies be ta'en; for yonder are the five crosiers a-coming owre the hingin-stane 'if they be five, and we be four, sae that ye stand alang wi' me, then every man ye will take one, and only leave but two to me: we will them meet as brave men ought, and make them either fight or flee 'we mayna stand, we canna stand, we daurna stand alang wi' thee; the crosiers haud thee at a feud, and they wad kill baith thee and we 'o turn thee, turn

n; he made his bonnet serve a cup, and wan the blessing o' the dying man 'now, honest herd, ye maun do mair, ye maun do mair, as i you tell; ye maun bear tidings to troughend, and bear likewise my last farewell 'a farewell to my wedded wife, a farewell to my brother john, wha sits into the troughend tower wi' heart as black as any stone 'a farewell to my daughter jean, a farewell to my young sons five; had they been at their father's hand, i had this night been man alive 'a farewell to my followers a, and a' my neighbors gude at need; bid them think how the treacherous ha's betrayed the life o' parcy reed 'the laird o' clennel bears my bow, the laird o' brandon bears my brand; when'er they ride i' the border-side, they'll mind the fate o' the laird troughenramastering witchcraft by paul hu

MASTERING WITCHCRAFT

robably signifying wise ones, or wizards. much or all of the druidic lore would appear to have been drawn from contact with the prytani. indeed many druids were probably born of prytanic fathers to celtic mothers. the legendary merlin was maybe one such as this, born of "mortal" mother and fathered by a "devil" or "elf" in fact elves were but the teutonic names bestowed upon the remaining prytani five centuries later by the germanic invaders of britain. arthurian legend has it that king arthur's half-sister morgan la fay (like merlin) was also of elven descent, accounting for her magical prowess, nimue, the lady of the lake, and vivian, merlin's enchantress, were of course completely elven in their ancestry. to this day there remain certain scottish families which claim elven descent, for

ushes are of the artist. the magical act is a cumulative one. you start from scratch with newly purchased substances, ritually purify or demagnetize them with salt water, and incense, and then recharge them with your concentrated witch power. from these charged substances, you then fashion your implements, and with these implements, you cast your first spells. the basic witch tools themselves are five in number; the full complement eight. there are many lesser ones which merit the designation more of common household implements that you keep specially for your witchcraft. for instance, needles for sewing, scissors for cutting, a white-hiked knife and so on. i shall list the important ones at the end of this chapter along with other useful things you will need in your witches' cupboard. 1

re undoubtedly justified, as there is indeed a ceremonial feast at the sabbat, wherein witches consume cakes and wine in much the same manner as the early church did in its agape, or love feast. it is a rite common to many cults. in order to make your own cup, you must first buy, without bargaining over the price (this will apply to anything you use in your spells, a goblet anywhere from three to five inches in diameter. it can be made out of anything you please that isn't porous and will hold a liquid. some old witch cups are made of animal horn, and others of silver or silver-gilt like the conventional church chalice, or even of tinned copper. if you decide on a brass or copper one, be sure you glaze it well on the inside, since both of these metals can become very poisonous when a react

omon, also employ a white-hilted knife, in addition, using the former to cast the circle, and the latter for anything that needs to be ritually dug, engraved, cut, or pierced. most present-day witches, however, refer the white-hilted knife to the ranks of the lesser instruments, and rely entirely upon the athame in their operations. buy a steel knife with a black handle; the blade should be about five or six inches long. when the moon is waning, make an infusion in distilled water of any of the martial herbs listed at the end of chapter 6. into this, mix a few drops of blood, either your own, traditionally that of a black cat, but that of a fresh beefsteak, chicken, or lamb chop from your nearest supermarket will do. your own is best, however. exorcise the knife with water from your cup an

f tempering, or forging as it is called, should be repeated three times. having accomplished this, you must now magnetize the blade by stroking it repeatedly with a lodestone or bar magnet. hold the athame in your left hand, the magnet by one end in your right, and beginning at the handle end of the blade, draw the tip of the magnet down the whole length to the very point. keep this up for a good five minutes, always stroking in the same direction, chanting these words at each stroke: blade of steel, i conjure thee attract all things as named by me! as my word, so mote it be! finally, paint the proper runes upon the handle in white paint with which you may again mix any of the powdered herbs you used in your previous infusion. chant the following words to charge each rune "blessed be thou

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

i conjure ye anew, and i powerfully urge ye, o demons, in whatsoever part of the world ye may be, so that ye shall be unable to remain in air, fire, water, earth, or in any part of the universe, or in any pleasant place which may attract ye; but that ye come promptly to accomplish our desire, and all things that we demand from your obedience. i conjure ye anew by the two tables of the law, by the five books of moses, by the seven burning lamps on the candlestick of gold before the face of the throne of the majesty of god, and by the holy of holies wherein the kohen ha-gadul was alone permitted to enter, that is to say, the high-priest. i conjure ye by him who hath made the heavens and the earth, and who hath measured those heavens in the hollow of his hand, and enclosed the earth with thre

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

f pure white linen whereof we shall speak hereafter. hereafter, for three days at least, thou shalt abstain from all idle, vain, and impure reasonings, and from every kind of impurity and sin, as will be shown in the chapter of fast and of vigil. each day shalt thou recite the following prayer, at least once in the morning, twice about noon, thrice in the afternoon, four times in the evening, and five times before lying down to sleep; this shalt thou do on the three ensuing days: book two page 87 the prayer. herachio, asac, asacro, bedrimulael, tilath, arabonas, ierahlem, ideodoc, archarzel, zophiel, blautel, baracata, edoniel, elohim, emagro, abragateh, samoel, geburahel, cadato, era, elohi, achsah, ebmisha, imachedel, daniel, dama, elamos, izachel, bael, segon, gemon, demas. o lord god

obey the commands of the master and do all that he ordain them. if they shall act thus, all things shall go according unto their desires. all being thus arranged, the master should take heed that his disciples are perfectly instructed in those things which they have to perform. these companions or disciples should be three in number, without including the master. they may also be of the number of five, of seven, or of nine; but so that they ever implicitly obey the orders of their master; for thus only shall all things come to a successful issue. the key of solomon page 90 chapter iv. concerning the fasting, care, and things to be observed. when the master of the art shall wish to perform his operations, having previously arranged all things which it is necessary to observe and practise; f

spirits of gedulah are the chaschmalim, or the lucid ones. their empire is that of beneficence; they correspond to the imagination. they have for adversaries the gamchicoth or the disturbers of souls. the chief or guide of these demons is ashtaroth or astarte, the impure venus of the syrians, whom they represent with the head of an ass or of a bull, and the breasts of a woman. the fifth number is five. the fifth sephira is geburah or justice. the spirits of geburah are the seraphim, or the spirits burning with zeal. their empire is that of the chastisement of crimes. they correspond to the faculty of comparing and of choosing. they have for adversaries the golab or incindiaries, genii of wrath and sedition, whose chief is asmodeus, whom they also call samael the black. the sixth number is

the demon of debaucheries. the tenth number is ten. the tenth sephira is malkuth, or the kingdom of forms. the spirits of malkuth are the ischim, or the virile ones; they are the souls of the saints whose chief is moses (let us not forget that it is solomon who speaks. eliphaz levi) they have for adversaries the wicked ones who obey nahema, the demon of impurity. the wicked are symbolized by the five accursed nations whom joshua was to destroy. joshua, or jehoshua the saviour, is a symbol of the messiach. book two page 125 his name is composed of the letters of the divine tetragram changed into the pentagram by the addition of the letter schin (see figure 94. each letter of this pentagram represents a power of good attacked by the five accursed nations. for the real history of the people

joshua, or jehoshua the saviour, is a symbol of the messiach. book two page 125 his name is composed of the letters of the divine tetragram changed into the pentagram by the addition of the letter schin (see figure 94. each letter of this pentagram represents a power of good attacked by the five accursed nations. for the real history of the people of god is the allegorical legend of humanity. the five accursed nations are: 1. the amalekites or aggressors; 2. the geburim or violent ones; 3. the raphaim or cowards; 4. the nephilim or voluptuous ones; 5. the anakim or anarchists. the anarchists are vanquished by the yod, which is the sceptre of the father. the violent are vanquished by the he, which is the gentleness of the mother. the cowards are vanquished by the vau, which is the sword of

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

tical alphabh,page 59 kl here follow the holy pentacles, expressed in their proper figures and characters, together with their especial virtues; for the use of the master of art. the order of the pentacles (1) seven pentacles consecrated to saturn black (2) seven pentacles consecrated to jupiter blue (3) seven pentacles consecrated to mars red (4) seven pentacles consecrated to the sun yellow (5) five pentacles consecrated to venus green (6) five pentacles consecrated to mercury mixed colors (7) six pentacles consecrated to the moon silver. kl figure 1. the mystical figure of solomon the key of solomon page 60 saturn. figure 11. the first pentacle of saturn. this pentacle is of great value and utility for striking terror into the spirits. wherefore, upon its being shown to them they submit

e spirits. editor s note. this is the celebrated s a t o r a r e p o t e n e t o p e r a r o t a s, the most perfect existing form of double acrostic, as far as the arrangement of the letters is concerned; it is repeatedly mentioned in the records of medieval magic; and, save to very few, its derivation from the present pentacle has been unknown. it will be seen at a glance that it is a square of five, giving twenty-five letters, which, added to the unity, gives twenty-six, the numerical value of ihvh. the hebrew versicle surrounding it is taken from psalm lxxii 8 "his dominion shall be also from the one sea to the other, and from the flood unto the world s end. this passage consists also of exactly twenty-five letters, and its total numerical value (considering final letters with increase

h. the hebrew versicle surrounding it is taken from psalm lxxii 8 "his dominion shall be also from the one sea to the other, and from the flood unto the world s end. this passage consists also of exactly twenty-five letters, and its total numerical value (considering final letters with increased numbers, added to that of the name elohim, is exactly equal to the total numerical value of the twenty-five letters in the square. figures 11 and 12. the holy pentacles page 61 figure 13. the third pentacle of saturn. this should be made within the magical circle, and it is good for use at night when thou invokest the spirits of the nature of saturn. editor s note. the characters at the ends of the rays of the mystic wheel are magical characters of saturn. surrounding it are the names of the angels

quare of four compartments. around is the versicle from psalm cxii. 3 "wealth and riches are in his house, and his righteousness endureth for ever" figure 22. the fifth pentacle of jupiter. this hath great power. it serveth for assured visions. jacob being armed with this pentacle beheld the ladder which reached unto heaven. editor s note. the hebrew letters within the pentacle are taken from the five last words of the versicle which surrounds it, each of which contains five letters. these are, then, recombined so as to form certain mystical names. the versicle is taken from ezekiel i. 1 "as i was among the captives by the river of chebar, the heavens were opened, and i saw visions of elohim" in my opinion the versicle should only consist of the five last words thereof, when the anachronis

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

independent of any objective hierarchy at all. philosophy has nothing to say; and science can only suspend judgment, pending a proper and methodical investigation of the facts alleged. unfortunately, we cannot stop there. solomon promises us that we can (1) obtain information (2) destroy our enemies (3) understand the voices of nature (4) obtain treasure (5) heal diseases, etc. i have taken these five powers at random; considerations of space forbid me to explain all (1) brings up facts from sub-consciousness (2) here we come to an interesting fact. it is curious to note the contrast between the noble means and the apparently vile ends of magical rituals. the latter are disguises for sublime truths. to destroy our enemies is to realize the illusion of duality, to excite compassion (ah! mr

omon, the figure whereof is to be made on parchment of a calf s skin, and worn at the skirt of thy white vestment, and covered with a cloth of fine linen white and pure, the which is to be shown unto the spirits when they do appear, so that they be compelled to take human shape upon them and be obedient (colours- circle, hexagon, and t cross in centre outlined in black, maltese crosses black; the five exterior triangles of the hexagram where te, tra, gram, ma, ton, is written, are filled in with bright yellow; the t cross in centre is red, with the three little squares therein in black. the lower exterior triangle, where the sigil is drawn in black, is left white. the words tetragrammaton and tau are in black letters; and agla with alpha and omega in red letters) the pentagram of solomon

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

like in the two other choras following. the angel of the second altitude appeareth in the form of a young child with clothes of a satin, and of a red rose colour, having a crown of red gilly flowers upon his head. his face looketh upwards to heaven and is of a red colour, and is compassed round about with a bright splendour as the beams of the sunthe ars nova book v of the lemegeton ars nova book five of the lemegeton transcribed from sloane ms. 2731 and prepared in adobe acrobat format by benjamin rowe, june, 1999. typeset in adobe caslon ars nova 1 introduction there is some question whether the ars nova qualifies as a separate book of the lemegeton. in my copy of the manuscript (sloane 2731) it consists of a single sheet of paper. it is only distinguished from the preceding ars almadel

MEANING OF MASONRY

er upon that which forms the crown and culmination of the order craft degrees and without which they would be imperfect--the order of the royal arch. lastly a chapter has been added upon the important subject which forms the background of the rest--the relationship of modern masonry to the ancient mysteries, from which it is the direct, though greatly attenuated, spiritual descendant. thus in the five papers i have sought to provide a survey of the whole masonic subject as expressed by the craft and arch degrees, which it is hoped may prove illuminating to the increasing number of brethren who feel that freemasonry enshrines something deeper and greater than, in the absence of guidance, they have been able to realize. it does not profess to be more than an elementary and far from exhaustiv

adge will never disgrace us. brethren, i charge you to regard your apron as one of the most precious and speaking symbols our order has to give you. remember that when you first wore it was a piece of pure white lambskin; an emblem of that purity and innocence which we always associate with the lamb and with the new-born child. remember that you first wore it with the flap raised, it being thus a five-cornered badge, indicating the five senses, by means of which we enter into relations with the material world around us (our" five points of fellowship" with the material world, but indicating also by the triangular portion above, in conjunction with the quadrangular portion below, that man's nature is a combination of soul and body; the three-sided emblem at the top added to the four-sided e

ty and initiate of the mysteries, st. paul, taught, we can only attain to the master's resurrection by" being made conformable unto his death" and we must die with him if we are to be raised like him: and it is in virtue of that conformity, in vi rtue of being individually made to imitate the grand master in h is death, that we are made worthy of certain" points of fellowship" with him: for they" five points of fellowship" of the third degree are the five wounds of christ the three years' ministry of the christian master ended with his death and, these refer to the three degrees of the craft which also end in the mystical death of the masonic candidate and his subsequent raising or resurrection. the name hiram abiff signifies in hebrew" the teacher (guru, or enlightened one) from the fathe

t where they have laid him" hiram abiff is slain. the high light and wisdom ordained to guide and enlighten humanity are wanting to us. the full blaze of light and perfect knowledge that were to be ours are vanished from the race, but in the divine providence there still remains to us a glimmering light in the east. in a dark world, from which as it were the sun has disappeared, we have still our five senses and our rational faculties to work with, and these provide us with the substituted secrets that must distinguish us before we regain the genuine ones. where is hiram buried? we are taught that the wisdom of the most high- personified as king solomon ordered him to be interred in a fitting masonry sepulchre outside the holy city" in a grave from the centre 3 feet between n. and s, 3 fee

MICHAEL FORD WITCHMOON

was caught and executed as well. no one ever found the belt made of wolf skin. 15 15 this is an excerpt from a german pamphlet spreading the evils of lycanthropy several hundred years ago "stubb peeter a true discourse declaring the damnable life and death of one stubb peeter, a most wicked sorcerer, who, in the likeness of a wolf, committed many murders, continuing this devilish practice twenty five years, killing and devouring men, women and children. who, for the same fact was taken and executed the 31st of october, 1589 in the town of bedbug, near the city of cologne in germany "from the town of bedburg unto cologne in upper germany, there was brought up one stubbe peeter, who from his youth was greatly inclined to evil. he gave himself to the practice of the wicked arts from age twel

ed on what could be deceptive body-language that she is welcoming you, yet warning you of what you have entered. you feel no regret beyond the heart felt fear which still clings to your very essence. the vampire sorceress reaches out with a shadow like black arm. instead of human fingers they are black and leather like, the skin stretching thinly over bony, talon like fingers. the ends have black five inch finger nails, like claws. you find this sexually stimulating in some dark and twisted way, only wishing she would run them across your naked body, letting blood flow as a gift to the red dragon. samael is closer. she takes your arm and slices a large wound in your arm. she then draws the blood from the cut into her mouth. you hear an increase of moaning and screams, mantras and howls fro

of lucifer, that in holy light of the cunning fire shall you become in the illumination of seth. four: the earthly journey of the sorcerer, the path of the adversary and devil in flesh. the individual shall move through the dual ecstasies to work with both shadow and light. this is the development of the bestial and angelic familiar; the holy guardian angel and evil genius-congressus cum daemone. five: this is the initiation by magickal retirement for a period, from which one observes sethian isolation and the various aspects of self. the initiate shall receive instructions of the coven, and may then seek the discarnate who reside in the lands of the gast for selfintrospection. six: the infernal induction. the initiate shall embrace the daemonic essence and enjoy the pleasures of the earth

astral and dreaming form as a bat/raven/bird or such. keep a detailed record of the imagined and visualized transformation in reference of memory, all feelings and strange ideals which are brought forth. once this is mastered with tangible results to the initiate, you may at this time begin to shape shift into a combination of animals and birds, which attribute suits your personality and desire. five: path of the serpent: the primal awakening and entry into leviathan, the serpentine aspect of the psyche. thinking in this path tends to reflect cold and logical thinking patterns, devoid of emotion. while this may at first be contrary to your own personality, keep a focus of this path as you will eventually balance out aspects considered cold in forms of thinking before action, ect. the poin

ile still 119 119 walking, to invoke the wolf spirit. through this i first contacted what was later known to me as what aos called an atavism. after a few moments of concentration i felt a great shadow grow within me, strength pulsated through my body, powerful enough to block out the severe pain i was going through. i felt only the pressing need to get to the location we were headed. about forty five minutes later, of gruelling slow paced snow "walking, we arrived. the same was the case on the way home, which was just as cold if not colder. though i did learn caution from the experience it is nonetheless pleasant, and even essential, to know one is capable of calling forth an animal atavism when the occasion demands. the beast takes flesh everything which is involved in the harnessing of

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

even erected a makeshift radar-typestation there to decoy their pursuers. however, the defeated ones had really taken ref-uge on planet earth, not on tiamat. upon their arrival, they almost immediately wentunderground into existing caverns that through scans of the planet they knew existed.they also descended into other caverns that they themselves cut out of the living rock. there were at least five entire continents on earth in primeval times called appala-chia, tyrhennia, beringia, fennoscandia, and oceania. our present continents areremnants of these. beneath them were literally thousands of miles of subterranean pas-sages, caverns, and refuges. some of these remain today and experts know that manyof them were not made naturally. many of our quaint myths and tales, like those ofdwarve

ists. the opposing sides both used and continue to use the serpentsymbol, but with certain differences. the sons of the serpent, with the human dna andhuman sensibilities, use the serpent usually in a winged form, or with a crown, or even asmulticolored. often referred to as the uraeus, the agatho daimon, the feathered serpent, oreven the phoenix, it is a positive symbol, and like the dragon with five toes is connected towisdom, white magic, and mystical practice. the plain non-winged, non-crowned, generallythe race of adam32atlantis, alien visitation, and genetic manipulation plain appearing snake, like the dragon with three claws, is a negative symbol used by theoriginal aliens and by underworld criminal syndicates. after the creation of the adamic race, the atlanteans felt confident tha

e time bandits, the devil rides out, quatermass, dr. who,blake s seven, space 1999, star trek, the last wave, they live, it came from outer space,the brain from the planet arrous, the creature w alks among us, w ar of the worlds, thetripods, six million dollar man, freejack, tron, planet of the apes, the eiger sanction,the time machine, things to come, cabinet of dr. caligari, the golem, android, five mil-lion y ears to earth, star wars, he-man: masters of the universe, what planet are youfrom, fifth element, fallen, independence day, moonraker, and jacob s ladder) in earlier chapters, we reviewed theories of how alien beings arrived and colonized theplanet earth, influencing her entire history. we also looked into the probable mannerin which evil came into the world and into the personali

ion99 serpents in the streets official placing of the american flag, a masonic ceremony took place, which was never tele-vised or revealed to the american free public. buzz aldrin produced a masonic bannerwhich was specially embroidered for the strange trip by the librarian of the masonic houseof the temple in washington d. c. the egyptian hierogram for the star sirius consists of three shapes: a five-pointed star, anoval, and an obelisk. amazingly, this is just what we find in stone in washington d.c. theentire city is dedicated astromantically to the star sirius and its occult deities. astrology isgood enough for the ruling plutocrats it seems. pity that when the ordinary person seeks touse the divination arts for their own personal physical and spiritual empowerment, they areconsidered

sseminate the truth that he had uncovered while reading thegreat untranslated medieval and anglo-saxon tomes, deep in the vaults of oxford andcambridge universities. not one-tenth of the books that have been penned are available in the public domain. throughout time, there have been many who have written on the matters here discussed. such writings are eventually ridiculed and/or sequestered (see five million years to earth and the name of the rose) until now, none of the plans for escaping the silent planet have worked, with bothsides being in complete collusion. billions, however, continue to be spent, cold war orno cold war. the cold war was the cover for these machinations in outer space, bothsides being in complete collusion. what better way to keep the masses oblivious to thereal rea

MICHAEL W FORD THE VAMPIRE GATE

cloaks the hunger of struggle. the serpent is the skin which directs the gaze of the eye. the bat is the thirst within called trshna, to fall into the abyss and the graal of dragon s blood from the eye of set does his form become darkness, ahriman. that spark within to awaken the senses. from which as shadow do i fall into nothingness to reach a cup to sate the deepest thirst to then discover the five flames of angra mainyu and servitors of the void join in my being to awaken and rise from the sea. the take my divine leadership upon the earth 16 luciferian will and immortality the will of the luciferian is essential in the development of the mind and body of the practitioner of vampirism. the black order of the dragon recognizes both the masculine and feminine demonic archetypes of the pat

dentity, oriented to individual power. this chakra is known as the brow chakra or third eye center. it is related to the act of seeing, both physically and instinctually. devouring- tapping into another consciousness, third eye as vampyre. drinking from the ajna chakra brings an elevated level of power and sleeping. non-devouring reading thoughts through body language, divinatory workings. chakra five: throat chakra savar sound and the power of the voice, creative identity, oriented to self-expression. 43 this is the chakra located in the throat and is thus related to communication, seduction through voice, creativity. here we experience the world symbolically through vibration, such as the vibration of sound representing language or the staota ritual. devouring- seduction by voice, use th

MICHAEL W FORD NOX UMBRA

human bone necklace in ashes, evocation dagger, thigh bone trumpet (kangling. circle placed in middle of room, surrounded with the implements of death and azrail. incense- frankinsense, necromancy oil. the main instrument of which the fetish would be consecrated further is the horned brazilian mask of belial. i call it such as it was made from a large bull/cow skull, clayed formed a demon visage, five horns which make an averse pentagram, a third eye and teeth made of crystals. at the top of the fetish there is a place for a large machete to be held, from which the blade is a bit rusty- held in by a back of snake skin. this has been an ongoing work to awaken the spirit within, a join in union with a new famulus bound within. holding the kangling, facing the west i called "i approach the we

orth from the grave that which walks the dream lands haunting and draining those sleeping and unawake. by my oath, signed in blood from which the sorcerous art is pledged, i do call the attendant of this mask andmy own famulus which shall reside within this very object of arte. by the sign of x do i mark thee- eyes which see beyond the veil, mouth of crystals and essence storing objects, horns of five which form the pentagram of the fallen seraphs, infernal flesh formed in fire, serpent skin of stealth and wisdom, blade of azrail's sunless domain, the very pleasures of the necromance- i summon thee unto this vessel, rest and grow strong within it, be as with my temple to hunt, protect and make flesh to that which i so desire "so it is done" phenomena- room grew colder, a shadow seemed to e

MOODY RAYMOND A LIFE AFTER LIFE

on out into the intersection and as i did heard my friend yell at the top of his voice. when i looked i saw a blinding light, the headlights of a car that was speeding towards us. i heard this awful sound-the side of the car being crushed in-and there was just an instant during-which i seemed to be going through a darkness, an enclosed space. it was very quick. then, i was sort of floating about five feet above the street, about five yards away from the car, i'd say, and i heard the echo of the crash dying away. i saw people come running up and crowding around the car, and i saw my friend get out of the car, obviously in shock. i could see my own body in the wreckage among all those people, and could see them trying to get it out. my legs were all twisted and there was blood all over the

several persons have told me of having feelings of unfamiliarity toward their bodies, as in this rather striking passage. boy, i sure didn't realize that i looked like that! you know, i'm only used to seeing myself in pictures or from the front in a mirror, and both of those look flat. but all of a sudden there i-or any body-was and i could see it. i could definitely see it, full view, from about five feet away. it took me a few moments to recognize myself. in one account, this feeling of unfamiliarity took a rather extreme and humorous form. one man, a physician, tells how during his clinical "death" he was beside the bed looking at his own cadaver, which by then had turned the ash gray color consumed by bodies after death. desperate and confused, he was trying to decide what to do. he te

loud of colors, wispy, an energy pattern and others which express similar meanings. finally, almost everyone remarks upon the timelessness of this out-of-body state. many say that although they must describe their interlude in the spiritual body in temporal terms (since human language is temporal, time was not really an element of their experience as it is in physical life. here are passages from five interviews in which some of these fantastic aspects of existence in the spiritual body are reported first-hand (1) i lost control of my car on a curve, and the car left the road and went into the air, and i remember seeing the blue sky and saw that the car was going down into a ditch. at the time the car left the road, i said to myself "i'm in an accident" at that point, i kind of lost my sen

ashbacks. the whole thing was really odd. i was there; i was actually seeing these flashbacks; i was actually walking through them, and it was so fast. yet, it was slow enough that i could take it all in. still, the time span wasn't all that large, i don't believe. it just seemed that the light came, and then i went through these flashbacks, and the light came back. it seems that it was less than five minutes, and probably more than thirty seconds, but i can't really tell you. the only time i felt scared was when i was concerned that i wasn't going to be able to finish my life here. but i enjoyed going through this flashback. that was fun. i had a good time going back to my childhood, almost like i was reliving it. it was a way of going back and seeing it which you ordinarily just can't do

, i just thought of all the things that i had done. i only saw certain things, the high points, and it was such a real thing. the first thing i remembered was following my father as he walked along the beach; it was when i was two years old. and there were a few other things, in order, from my early years, and after that i remembered breaking my new red wagon i had gotten for christmas when i was five. 1 remember crying as i went to school in the first grade, wearing that gaudy yellow raincoat my mother had bought me. i remembered a little something about each one of my years in grammar school. i remember each of my teachers, and a little something that stood out about each year. then i went to junior high, and got a paper route, and went to work in a grocery store, and it brought me up to

MORALS AND DOGMA

eat enigmas of the sphynx. you entered the lodge between two columns. they represent the two which stood in the porch of the temple, on each side of the great eastern gateway. these pillars, of bronze, four fingers breadth in thickness, were, according to the most authentic account--that in the first and that in the second book of kings, confirmed in jeremiah--eighteen cubits high, with a capital five cubits high. the shaft of each was four cubits in diameter. a cubit is one foot 707/1000. that is, the shaft of each was a little over thirty feet eight inches in height, the capital of each a little over eight feet six inches in height, and the diameter of the shaft six feet ten inches. the capitals were enriched by pomegranates of bronze, covered by bronze net-work, and ornamented with wrea

ble, and the decretals of its councils to constitute a gospel. the edges of this pavement, if in lozenges, will necessarily be indented or denticulated, toothed like a saw; and to complete and finish it a bordering is necessary. it is completed by tassels as ornaments at the corners. if these and the bordering have any symbolic meaning, it is fanciful and arbitrary. to find in the blazing star of five points an allusion to the divine providence, is also fanciful; and to make it commemorative of the star that is said to have guided the magi, is to give it a meaning comparatively modern. originally it represented sirius, or the dog-star, the forerunner of the inundation of the nile; the god anubis, companion of isis in her search for the body of osiris, her brother and husband. then it becam

began to be distinctly seen; that man is supreme over institutions, and not they over him. man has _natural_ empire over _all_ institutions. they are for him, according to his development; not he for them. this seems to us a very simple statement, one to which all men, everywhere, ought to assent. but once it was a great new truth--not revealed until governments had been in existence for at least five thousand years. once revealed, it imposed new duties on men. man owed it to _himself_ to be free. he owed it to his _country_ to seek to give _her_ freedom, or maintain her in that possession. it made tyranny and usurpation the enemies of the human race. it created a general outlawry of despots and despotisms, temporal and spiritual. the sphere of duty was immensely enlarged. patriotism had

ur, and _four_ in particular of living creatures. visible nature is described as the _four_ quarters of the world, and the _four_ corners of the earth "there are _four" says the old jewish saying "which take the first place in this world _man, among the creatures; the _eagle_ among birds; the _ox_ among cattle; and the _lion_ among wild beasts" daniel saw _four_ great beasts come up from the sea. five is the duad added to the triad. it is expressed by the five-pointed or blazing star, the mysterious pentalpha of pythagoras. it is indissolubly connected with the number _seven. christ fed his disciples and the multitude with _five_ loaves and _two_ fishes, and of the fragments there remained _twelve, that is _five_ and _seven, baskets full. again he fed them with _seven_ loaves and a few lit

be read, our acts spoken of, our names recollected and mentioned when we are dead, as evidences that those influences live and rule, sway and control some portion of mankind and of the world--this is the aspiration of the human soul "we see then how far the monuments of genius and learning are more durable than monuments of power or of the hands. for have not the verses of homer continued twenty-five hundred years or more, without the loss of a syllable or letter, during which time infinite palaces, temples, castles, cities, have decayed and been demolished? it is not possible to have the true pictures or statues of cyrus, alexander, caesar, no, nor of the kings or great personages of much later years; for the originals cannot last, and the copies cannot but lose of the life and truth. bu

MOTTA MARCELO THE COMMENTARIES OF AL

father, as well as athah, the name of the ancient in microprosopos, 794-u. aba and imma, father and mother, 757-u. abacus, the table of pythagorair the commentaries of al marcelo motta's comment on liber al vel legis (along with some of aleister crowley's) this work extracted from equinox vol. v #1, by marcelo motta introduction as all those interested in the a. a. must know, the order alternates five years of speech with five years of silence. the last published number of the equinox was vol. iii, no. vi. lay bibliophiles must not waste time seeking for vol. iv, which was a volume of silence. readers must not, under any circumstances, take this present publication of the commentaries too seriously. the publication is in classes a, b and c, which means "in whiter words: class a: these are

the 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 impractical 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" readers should remember that at the time this was written the techniques of astronomic photography were still in their infancy. the vision precedes by a decade, at least, the great telescopes. modern photographies of the cosmos reflect notably the description given here. 60. my number is 11, as all th

eader that the essential form of it is "nothingness with twinkles" readers should remember that at the time this was written the techniques of astronomic photography were still in their infancy. the vision precedes by a decade, at least, the great telescopes. modern photographies of the cosmos reflect notably the description given here. 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. see liber nv for all this..who are of us" us= 6+60=66 "who are of the sun and use the positive current of force (6 x 11= 66. also, 66= 12, which is a number of the zodiac. us, therefore, indicates "those who

triangle' as an unreal thing invented for the convenience of including all actual triangles, or vice-versa. once the idea triangle has arisen, actual triangles are related to it as above stated) one does not want even a comparatively brief extension of these 'actual' states; wedded love, though licensed for a life-time, is usually intolerable after a month; and marrons glaces pall after the first five or six kilogrammes have been consumed. but the 'happiness, eternal and formless, is not less enjoyable because these forms of it cease to give pleasure. what happens is that the idea ceases to find its image in those particular images; it begins to notice the limitations which are not itself and indeed deny itself, as soon as its original joy in its success at having become conscious of itsel

t of that part thereof which is ourselves. we thus adjust one imperfection accurately to another, and remain contented in the appreciation of the righteousness of the relation. this path, the "way of the tao, is perfectly proper to all men. it does not attempt either to transcend or to tamper with truth; it is loyal to its own laws, and therefore no less perfect than any other truth. the equation five plus six is eleven is of the same order of perfection as ten million times ten thousand million is one billion. in the universe formulated by the absolute, every point is equally the centre; every point is equally the focus of the forces of the whole (in any system of three points, any two may be considered solely with reference to the third, so that even in a finite universe the sum of the p

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

d eileithyia presided over the birth of mortals. hera dearly loved greece, and indeed always watched over and protected greek interests, her beloved and favourite cities being argos, samos, sparta, and mycena. page 41 page 42 her principal temples were at argos and samos. from a remote period she was greatly venerated at olympia, and her temple there, which stood in the altis or sacred grove, was five hundred years older than that of zeus on the same spot. some interesting excavations which are now going on there have brought to light the remains of the ancient edifice, which contains among other treasures of antiquity several beautiful statues, the work of the famous sculptors of ancient greece. at first this temple was built of wood, then of stone, and the one lately discovered was forme

er death, frees itself from corruption, to live again under a better and purer form. when demeter instituted the eleusinian mysteries, celeus and his family were the first to be initiated, celeus himself being appointed high-priest. his son triptolemus and his daughters, who acted as priestesses, assisted him in the duties of his sacred office. the mysteries were celebrated by the athenians every five years, and were, for a long time, their exclusive privilege. they took place by torchlight, and were conducted with the greatest solemnity. in order to spread abroad the blessings which agriculture confers, demeter presented triptolemus with her chariot drawn by winged dragons, and, giving him some grains of corn, desired him to page 60 journey through the world, teaching mankind the arts of

st ancient and important among the festivals observed by the greeks was that of the eleusinian mysteries, which was celebrated in honour of demeter and persephone. the name was derived from eleusis, a town in attica, where the mysteries were first introduced by the goddess herself. they were divided into the [197]greater and lesser mysteries, and, according to the general account, were held every five years. the greater, which were celebrated in honour of demeter, and lasted nine days, were held in autumn; the lesser, dedicated to persephone (who at these festivals was affectionately called cora, or the maiden, were held in spring. it is supposed that the secrets taught to the initiated by the priests.the expounders of the mysteries.were moral meanings, elucidated from the myths concerning

ping aside, succeeded in fixing the point of his spear within his jaws, which final stroke put an end to the encounter. while cadmus stood surveying his vanquished foe pallas-athene appeared to him, and commanded him to sow the teeth of the dead dragon in the ground. he obeyed; and out of the furrows there arose a band of armed men, who at once commenced to fight with each other, until all except five were killed. these last surviving warriors made peace with each other, and it was with their assistance that cadmus now built the famous city of thebes. in later times the noblest theban families proudly claimed their descent from these mighty earth-born warriors. ares was furious with rage when he discovered that cadmus had slain his dragon, and would have killed him had not zeus interfered

ady attracted the attention of his people. observing that one foot was unshod, he was reminded of an oracular prediction which foretold to him the loss of his kingdom by a man wearing only one sandal. he, however, disguised his fears, conversed kindly with the youth, and drew from him his name and errand. then pretending to be highly pleased with his nephew, pelias entertained him sumptuously for five days, during which time all was festivity and rejoicing. on the sixth, jason appeared before his uncle, and with manly firmness demanded from him the throne and kingdom which were his by right. pelias, dissembling his true feelings, smilingly consented to grant his request, provided that, in return, jason would undertake page 246 an expedition for him, which his advanced age prevented him fro

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

e will try to mislead you. you can protect yourself from this by taking a handful of salt and, walking in a clockwise direction, sprinkle the salt in a circle around the room all the while saying: let mischievous spirits touch me not< it's a good idea to work this protection ritual on a regular basis. the circle begins and ends at the doorway of the room. the sign of the elder gods the pentagram (five-pointed star) is another tool used by both witches and magicians to keep evil forces at bay. the more complicated forms of magic require the magician to create a cabalistic circle of protection- in which a pentagram is visualized at each of the cardinal points, joined one to the other by a fiery circle with the magician at its center. there is more to it than this, of course. the protection o

ualized at each of the cardinal points, joined one to the other by a fiery circle with the magician at its center. there is more to it than this, of course. the protection of the four archangels is requested, along with the visualization of the archangels and the elemental forces associated with them. in detail, i ll be explaining how to do it later in this book. the pentagram represents man- the five points being his head, two arms, and two legs. inverted it becomes the symbol of baphomet, the goat of a thousand young. now to understand what baphomet represents, i need to give you a little lesson on the knights templar, a debased christian sect that practiced occult rituals. king phillipe of france had them burnt at the stake in the 14th century for worshipping baphomet- an idol with the

derstand what baphomet represents, i need to give you a little lesson on the knights templar, a debased christian sect that practiced occult rituals. king phillipe of france had them burnt at the stake in the 14th century for worshipping baphomet- an idol with the head and feet of a goat, the breasts of a woman, and the wings of an angel. inverted the pentagram becomes the symbol of baphomet- the five points being two horns, two ears, and the beard. so now you know! love and witchcraft love has always been a problem. witches and witchcraft have long been associated with the search for love. the warlock of medieval times, desiring to arouse love and passion in another, was required to make a figure of wax to represent the woman whose company he desired above all else. the preliminaries incl

he word is om, and it represents the hidden truths and secrets of the universe. the repeated utterance of this one word can bring many of your desires to pass. the word is not important. it is the vibrations that count. try it. say om slowly, over and over, making it rhyme with home. say the word aloud a few times, so that you can listen to yourself saying it. after you have said the word four or five times, you will feel the vibration from it starting to build up in your body, getting stronger and stronger. the green candle spell< this spell has proven extremely successful. it is concerned with bringing moderate amounts of money to meet financial needs. before beginning, write down on a piece of paper what bills need paying or what you want the money for. keep it simple. after darkness ha

n using the chant to influence chance and coincidence to bring you whatever it is you seek. as you practice, you will notice that you are developing a very definite rhythm as you pronounce the numbers. this same rhythm should be used as you use the chant< you are now ready to begin. enter your witching circle. awaken your magic power. chant the magic word, misabu, over and over again for at least five minutes. ideally, the chant should begin as a shout and gradually fade away to a whisper. the magic word is pronounced: me-sah-boo. i would suggest you begin the chant on a sunday, at or near the full moon. the golden square spell gnomes are the elemental spirits of the earth. they have the general appearance of grotesquely deformed dwarfs, but despite their appearance gnomes are benevolent i

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ty. each had their own church in which to hold gatherings, common burial grounds, and the responsibility to fulfill certain duties in processions, station displays, and other solemnities and festivals. in compensation, they received remuneration twice annually, at easter and christmas. for example, the masons of saint peters received eight solidi provisini and the masons of other schools received five.13 the schools also offered charity and assistance in a variety of ways. eventually, roman schools of builders attained such prosperity that they were able to send a good number of their masters elsewhere, especially to england, as we shall see. the fate of the collegia in great britain following the invasions of the picts, the angles, and the saxons, roman institutions collapsed in great bri

ected at the command of edwin, the first king of northumbria, who converted to christianity in 627. saint wilfried built the famous saint andrew's cathedral in hexham (completed in 674* and founded those of ripon and hagulstead among others, but it was rome that provided the blueprints and workers to perform the labor. saint benoit biscop, a benedictine monk of lerins who made the journey to rome five times, constructed the monastery of wearmouth more romanum in 675. to do this, he visited gaul in search of builders and glassworkers whose art was unknown in england. it was the opere romanum (roman work) that raised the ancient church of canterbury. the raids of the danish having ravaged and pillaged most of the churches in the towns, the powerful and victorious king alfred seeded the count

urea by order of the temple, contains the acceptance, signed propria manu, of all the grand masters to have succeeded larmenius. baron von hund, the 1756 creator of the rite of strict observance, provided this version of the story: after the order's downfall, the provincial grand master of auvergne, pierre d'aumont, fled with two the templars, the francs metiers, and freemasonry 99 commanders and five knights. in order to avoid recognition, the men disguised themselves as masons and took refuge on a scottish island, where they found the high commander, george harris and several other brothers, with whom they resolved to continue the order. they formed a chapter on saint john's day of 1312 and aumont was named grand master. to avoid persecution, they adopted secret signs and passwords simil

n front of which church there were houses of the episcopal censive district belonging to the templars (lebeuf, vol. 1, 115. it should be specified that the rue greneta was also partially in the censive district of the benedictine abbey saint magloire. the templars and the parisian builders 125 either a spiritual or temporal nature" in 1547 the court of parliament reorganized trinity and delegated five "good bourgeois of the city of paris to administer it."28 cocheris points out the existence in trinity chapel of a confederation of the ascension, which he connects to tailors of religious habits. it may be more likely, however, that this was the seat of a confederation of stonecutters, for the ascension of our lord was depicted on the coat of arms of the association of masons and stonecutter

ion of rabelais and his home in the masons' quarter, the quarter of the mortar makers, is really not tangential to the topic at hand. everything leads us to believe that he enjoyed the company of craftsmen quite often and that he was at the very least the chaplain for a confraternity of masons. doesn't he admit as much in the prologue to book three of pantagruel, and again in the prologue to book five, when he reveals his status of "accepted mason "i am resolved to do as did regnault de montauban; to serve the masons and put the pot on for the masons; then, since their journeyman i am not, they will have me for their indefatigable audience for their heavenly writings."52 this confession takes on its full meaning when placed in context with the one that appears earlier in the prologue to "g

NECRONOMICON ALAZIF

books/al_azif/al_azif.html 10/10/2003 stones in ye elevenfold configuration. first thou shalt raise up ye four cardinal stones and these shall mark ye direction of ye four winds as they howleth through their seasons. to ye north set ye the stone of great coldness that shall form ye gate of ye winter-wind engraving thereupon the sigil of the earth-bull thus: taurus sigil in ye south (at a space of five paces from ye stone of ye north, thou shalt raise a stone of fierceheat, through which ye summer winds bloweth and make upon ye stone ye mark of ye lion-serpent thus: leo sigil ye stone of whirling-air shall be set in ye east where ye first equinox riseth and shall be graven with ye sign of he that beareth ye waters, thus: aquarius sigil ye gate of rushing torrents thou cause to beat the west

rth, thou shalt raise a stone of fierceheat, through which ye summer winds bloweth and make upon ye stone ye mark of ye lion-serpent thus: leo sigil ye stone of whirling-air shall be set in ye east where ye first equinox riseth and shall be graven with ye sign of he that beareth ye waters, thus: aquarius sigil ye gate of rushing torrents thou cause to beat the west most inner point (at a space of five paces from ye stone of ye east) where ye sun dieth in ye evening and ye cycle of night returns. blazon ye stone with ye character of ye scorpion whose tail reacheth unto the stars: scorpio sigil set thou the seven stones of those that wander ye heavens, without ye inner four and through their diverse influences shall ye focus of power be established. in ye north beyond the stone of great cold

nze with a hilt of fine ebony. upon one side of the the blade thou shalt enscribe these characters: editor's note: these graphics are not shown in the manuscript and upon the other side these: editor's note: these graphics are not shown in the manuscript on the day and hour of saturn the moon decreasing, light thou a fire of laurel and yew boughs and offering the blade to the flames pronounce the five-fold conjuration thus: hcoriaxoju, zodcarnes, i powerfully call upon ye and stir ye up o ye mighty spirits that dwelleth in the great abyss. in the dread and potent name of azathoth come ye forth and give power unto this blade fashioned in accordance to ancient lore. by xenthono-rohmatru, i command you o aziabelis, by ysehyroroseth, i call al azif page 7 of 18 http//www.chaosmatrix.org/librar

ONYX TABLET OF SET

be recognized to magister or magistra templi iv by decision of the high priest. a minimum of a thirty-day advance notice of the proposed recognition must be communicated to all iv+ members of the temple by the high priest. following the end of the thirty-day advance notice period, the recognition must be communicated in writing to the executive director and to all voting councillors, and at least five persons who are voting councillors must indicate their approval of the decision in writing to the high priest and to the executive director. section 3.06. a magister or magistra templi may be recognized to magus or maga v by decision of the high priest. a minimum of a thirty-day advance notice of the proposed recognition must be communicated to all iv+ members of the temple by the high priest

, and all nine voting councillors must indicate their approval of the decision in writing to the high priest and to the executive director. section 3.07. a magus or maga may be recognized to ipsissimus or ipsissima vi by decision of the individual magus or maga in question. this decision must be communicated to the high priest, the chairman of the council, and the executive director, and at least five persons who are voting councillors must indicate their approval of the decision in writing to the high priest and to the executive director. section 3.08. persons holding the i or ii may be downgraded in degree and/or expelled from the temple of set by a member holding the iii. such a decision must be communicated in writing to the high priest and to the executive director within ten days fol

ple at the end of one year if ii recognition is not reattained by that time. section 3.09. persons holding the iii may not be involuntarily downgraded in degree. they may be expelled from the temple of set by decision of the high priest. such a decision must be communicated in writing to the executive director and to all voting councillors within fifteen days following that decision, and at least five persons who are voting councillors must indicate their approval of the decision in writing to the high priest and executive director. this section may not be invoked to expel an incumbent councillor or an incumbent executive director. section 3.10. persons holding the iv may not be involuntarily downgraded in degree. they may be expelled from the temple of set by decision of the high priest

an act must be communicated to the high priest and the executive director within ten days. honorary setians pay no admission fee or annual dues for life. honorary setians may be expelled from the temple of set by decision of the high priest. such a decision must be communicated in writing to the executive director and to all voting councillors within ten days following that decision, and at least five persons who are voting councillors must indicate their approval of the decision in writing to the high priest and executive director. section 3.14. only persons who hold the iii+ shall be considered voting members of the temple of set for purposes of amending these by-laws. section 3.15. the names and addresses of all members of the temple of set shall be made available to any iii+ member upo

ithin sixty days following delivery of a certified, return-receipt renewal notice to him will be automatically expelled by the executive director. exceptions to this policy for up to sixty additional days may be granted by the high priest or the chairman of the council. longer exceptions may be granted by the high priest or the chairman of the council only with the approval in writing of at least five voting councillors. section 3.18. any member of the temple of set may withdraw from the temple of set by so notifying any iii+ member in writing. the iii+ member must then communicate the withdrawal to the executive director in writing. section 3.19. determination of degrees of members received prior to the incorporation of the temple of set shall be made by the high priest and communicated i

PATH OF INITIATION

ate. the great forces answer. the purpose of the "time of learning" is to show the initiate how to be aware of their answer- this is why trance techniques and other consciousnessalteration methods are taught at this time. after that point, everything that happens to the initiate is in reality an answer from the otherworld, and this is what the initiate comes to understand, eventually. after these five stages are achieved, the witch or initiate's "fate" is transformed; altered into a new path of internal growth that causes a unknowable route into a new condition, beyond this life (and beyond the death of the candidate. the route of this new condition is the third road to elfland, the destination is mastery, the faery/fetch metamorphosis or the deathless transformation into the ranks of the

internal growth that causes a unknowable route into a new condition, beyond this life (and beyond the death of the candidate. the route of this new condition is the third road to elfland, the destination is mastery, the faery/fetch metamorphosis or the deathless transformation into the ranks of the hidden company, or the grand array. during the remains of an initiate's life, the affects of these five experiences, and the further attendant transformations, cause wisdom to blossom in the soul of the candidate (as the soul is now united with the spirit) and it causes the special modes of perception and understanding to open in the candidate (gradually) that are the source of many mythical seership abilities and the like "magical" abilities (and i hate to use that term) are also sometimes gai

this is a far more poetic idea than the term "magic" expresses. knowledge and real wisdom, direct experience of the unseen world, and the ability to "reach into" the self, or the depths, to directly experience and mediate extra-sensory reality, causes what seem to be like "powers" or abilities to understand and influence some events in life. but this is only a tiny matter of a greater growth. the five-fold initiatory pattern leads to internal transformation, a "road change" from the straight road of the common person, moving slowly through fated time, onto the crooked path, or the third hidden road, which is the attainment of a "second destiny" of types. it's very subtle, and does not happen overnight. this pattern is embedded in the workings of the cosmos itself; we can see it in ourselve

nal petition to the forces beyond him or herself, or did that decision and petition come from another place make the initiate? when you can answer that question, then you will see how fate calls all things to initiation and transformation, eventually, and without exception. this entire pattern can be realized through working groups that have the means and understanding to really bring about these five transformations, but at heart, all of these transformations (and whatever symbols people use to represent them in the outer world) are not physical, blunt realities; they are internal, otherworldly mysteries that emerge through all things. they come from the unseen. a group is very unique and special indeed if it can really bring about these transformations in a systematic, direct way- most g

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ell, and got a pigeon and a hen to scatter it. the supreme gods of africa tend, like olorun, to withdraw from their creation leaving the main work to their successors. in the original myth preserved by the priests of the fon skycult, it is the androgynous deity the eternal wheel of time this aztec calendar stone, found beneath the central plaza of mexico city, is a wheel of time commemorating the five world creations, of which the latest is the current world. the fifth sun, nahui ollin, was made by the gods at teotihuacan (just north of modern mexico city, which was also the birthplace of the gods themselves. the stone is not a fully-functioning calendar; the complex aztec calendar was based on a 52-year cycle known as the calendar round, which reconciled the concurrent 260-day and 365-day

most of the gods could also be depicted in animal as well as human form. mother of the stars nut s union with her brother geb and the birth of her children, the stars (often shown as decoration on her clothing, infuriated her father shu, who cursed her so that she would never again give birth in any month of the year. but nut gambled with thoth, the moon god and reckoner of time, and won from him five extra days outside the 12 lunar months of 30 days each. in these days she gave birth to her children osiris, blind horus, seth, isis, and nephthys. scarab beetle the winged scarab beetle of re is shown joined with the mummified body of osiris, which rises from the fertile earth. this motif symbolizes the resurrection of osiris and the daily rebirth of re. tending the earth men plow the earth

siris, which rises from the fertile earth. this motif symbolizes the resurrection of osiris and the daily rebirth of re. tending the earth men plow the earth and sow seed. as re makes his daily journey across the sky (center, the warmth of the sun will make the crops grow another symbol of osiris resurrection from the dead. the egpytian year was made up of 12 lunar months of 30 days, plus another five days to make up the number to 365. however, the egyptians did not add the extra quarter day to make a true solar year. therefore, their calendar drifted slowly out of sync with the astronomical calendar, so that it might officially be summer in the wintertime, or vice versa. the two calendars came back into line every 1,460 years, a mystical cycle for the egyptian priesthood. waters of fruitf

believed that a dead person, armed with the right spells, could counter the terrors of the underworld, duat, and live a new life in the field of reeds. all the elements that made up the living person had to be preserved and resurrected not just the physical body and the two parts of the soul, the ka (life force) and the ba (personality, or genius, but also the individual s name and shadow. these five elements made the complete being. re s secret name re called the world into being with words. but one word his own secret name he kept to himself. isis, daughter of geb and nut, the earth and the sky, and wife of osiris, decided to learn the names of all things, so that she would be as great as re himself. at last the only word she did not know was re s own secret name. to trick re into telli

: first hestia, then demeter, hera, hades, and poseidon. however, when her sixth child, zeus, was due, rhea gave birth to him at the dead of night, and entrusted him to the care of her mother gaia. she gave cronos a stone to swallow in the baby s stead. when zeus was grown, he asked to be made cronos cup-bearer. he mixed his father a powerful emetic, causing him to vomit up both the stone and the five older children. zeus then led his brothers and sisters to war against the titans whom they defeated and confined to tartarus in the underworld. thereafter, zeus reigned supreme among the gods. prometheus 24 prometheus prometheus, a titan, was the creator of humankind, whom he made out of clay and water. although he and his brother epimetheus sided with the olympian god zeus (roman jupiter) du

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

numerous ritual writers proceeded to devise additional degrees of their own, and by b h f a there were several hundred such degrees in existence.2 such of these as possessed any real merit were cumulated into specific rites, the most notable of which was the rite of perfection which was introduced into the western hemisphere by stephen morin in b h g b. this rite, originally consisting of twenty- five degrees, was afterwards expanded to thirty-three degrees and now constitutes the well-known and entirely legitimate ancient and accepted scottish rite of freemasonry. this rite is controlled by regularly organized supreme councils, the oldest of which is that for the southern jurisdiction of the united states of america, organized at charleston, south carolina, in b i a b, to which all legiti

ttributing the origin of this rite to milan, italy, in the year b i a f.3 the supreme council, d d x ancient and accepted scottish rite for france had been founded in paris a year earlier, through the activities of the count de grasse-tilly, who had received the d d x in america. about the same time, germain hacquet carried to france from san domingo, w[est] i[ndies, the rite of heredom in twenty-five degrees and established a grand consistory to govern it, entirely independent of the grand orient of france. but had nothing to do with the formation of the supreme council. de grasse-tilly, in b i a e, gave the degrees of the ancient and accepted scottish rite to the principal members of the grand orient of france; and after the fall of the empire a supreme council in the bosom of the grand

ent of france.of this, however, there is no positive proof. from certain startling similarities between this rite and the rite de la sagesse egyptienne, concerning which very little has ever been published, the originators of the rite of misraim may have had a knowledge of and drawn upon the latter for their material.at any rate, they did not hesitate to draw freely upon other rites, and at least five of their degrees were lifts from the ancient and accepted rite. the rite of misraim originally had eighty-seven degrees, but was soon expanded to ninety. some writers contend that the creation of the rite of misraim was the work of the bedarride brothers, but this is not the case. the chief originator, or more correctly compiler, of the rite was one lechangeur, who had been refused admission

the name of that rite and not the rite of memphis, all of whose degrees were buried in the archives of the grand orient from the time that marconis placed it under their aegis. that seymour utilized the rite of memphis as a money-making scheme is shown by the fact that he gave these degrees in washington,d.c.without charge except that each who received them should take a diploma from him and pay five dollars for it.1. viewed from the american standpoint, seymour s change in the system was obviously an attempt to create a rival body to the scottish rite supreme council from which he had been expelled. that the members of the northern supreme council considered it as such is evidenced by the following notice which appeared in newspapers in new york and elsewhere (under caption card: new yor

PRELUDE TO THE BLACK ARTS

rabbit hole. heck, it's easy to side-step fate if you know which way she's heading. that's why you need to learn how to scry. me? i get premonitions. after over a half century of this, you had better believe that i pay attention to them. i've also learned to practice something called stilling my mind or the wizard's nod. every now and again, i just stop, set back and go to sleep. i might doze for five or 10 minutes, and then slowly come to consciousness with a technicolor movie playing of some future event. often, its a portent of things to come, like a vision that will save my bacon. other times, it's for someone else's benefit. and every now and again, it's a tip on the market. i like those. for what it's worth, i recommend the wizard's nod as i call it just before bed. ask questions, th

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

lication) love& fear of g-d the effects of hitbonenut the purpose of hitbonenut part three: divine inspiration divine inspiration bodies without souls false excitement of the emotions divine excitement or alien service proper and improper approach to the toil of hitbonenut level one "cold thought" level two "a good thought" level three: natural love& fear level four: intellectual love& fear level five: pure desire the five levels of the natural soul the difference between the divine& animal souls the three general levels of comprehension the three general levels of excitement the lowest level of the divine soul the five levels of the divine soul de ah et hashem (the knowledge of g-d) copyright by rabbi amiram markel and habochur hatamim shimon markel the soul of man it is clear that there

taut. even when it is simply resting in the cabinet drawer, it still possesses the ability to spring back, and yet, there is no spring in the rubber-band, even in the form of potential energy. this is similar to the power of speech, which is also a heyulie ability. as much as a person may speak, it does not at all reduce his ability to speak. it is not that a person is born with the potential for five million words and that, as he speaks, he depletes his power of speech, until he runs out of words and becomes mute. rather, his ability to speak is infinite, and the only factor which limits it, is his limited life span. furthermore, even when he is sleeping, and his power of speech is "resting, he still possesses the ability to speak. this is so, even though during sleep he is unconscious, a

kindness, and the thought, speech and action of the kindness etc. we would say that they are all one within the quality of kindness. another example of this is when a person daydreams. he thinks about himself in his dream house. it has a huge kitchen, a banquet hall to serve his guests, a ballroom to entertain them, an extensive library, billiard rooms, an olympic size swimming pool straddled by five different jacuzzis of varying temperatures and sizes, plus many other fancies. all the details of the details are there as well. the kitchen has a sink, the sink has a faucet and the faucet has knobs, and so on. but what he is really thinking about is not so much the details, as much as his own self in his dream house. his daydream includes all the details though, but all of it has yet to be

sdom. however, even arich anpin (revealed desires) is considered to be completely immature relative to the greater "man" of adam kadmon (hidden desires. nonetheless, as mentioned above, the desires and emotions are exactly the same. the only exception is that one is tiny and the other is incomparably greater. an example for this is a map. a short line on a map may represent a river that flows for five hundred miles. another example is that when one observes an eclipse through the use of a pinhole, he will be able to see every detail of the sun in the tiny ray that passes through the pinhole, even though the ray is infinitesimal relative to the greatness of the sun and is not at all comparable to it. nonetheless, it is all there. not a single detail of the surface of the sun is missing. the

ct, since his mind is into the depth of comprehension, it is not yet divided into actual divisions and combinations of letters. rather, it is completely in machshevet sechel, which, as mentioned before, is the matter of thinking the meaning in a holistic manner. for example, when i think "car" and when an automobile mechanic thinks "car, we are both holistically thinking the same thing. now, the "five severities of understanding (hey gevurot d binah, are the ability to bring down the light of this thought into divisions of various combinations in a detailed manner of specifics, rather than only holistically. we must therefore understand what the five gevurot of binah are. these "five gevurot of binah" are also known as "the protrusions of the seal (petoochei chotam. when making a seal, or

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

to refer to malchut, the sefirah gthat has nothing of its own h and only reflects or channels what it receives from the sefirot above it. thus, the idiomatic translation of gnon-shining speculum h is gmirror, h while that of gshining speculum h is simply gtransparent glass. h also, the sixth day is prefaced by the definite article, in contrast to the other days. in the creation account, the first five days are mentioned without a definite article( gone day, h ga second day, h ga third day, h etc. only the sixth day is referred to as gthe sixth day. h5 this indicates that the feminine principle is already rectified [on this day. since the definite article is the letter hei, which in the context of the name havayah refers to the feminine sefirot (binah and malchut, malchut in particular. if

iness. in between the shells and the fruit is a fourth, softer gshell h or gpeel h (e.g, the rind of an orange) that in some cases is edible. this signifies the level of neutrality, which can be subsumed into either evil or holiness, depending on how it is used. into this category of reality fall all those things that are neither expressly forbidden nor are used for an explicit mitzvah. there are five levels of the soul, signifying five levels of holiness. these stand in opposition to the four levels of non-holiness as follows: 2 genesis 4:4. 3 ezekiel 1:4. the arizal on parashat noach (2) 30 level of the soul opposite level of non-holiness yechidah chayah third level of evil neshamah second level of evil ruach first level of evil nefesh neutrality (nogah) there is no level of evil corresp

the fiery furnace just as our father abraham had been saved. similarly, g-d humbled nimrod before our father abraham, and he was saved from the fiery furnace. when abraham became known as a crusader against idolatry, nimrod had him thrown in a fiery furnace, but abraham emerged unscathed. when nimrod saw that his scheme [to get rid of abraham] failed, he gathered four kings and waged war against five kings, all in order to snatch the divine beneficence from our father abraham. after the incident with nimrod and the fiery furnace, abraham and his family left babylonia to eventually settle in the land of israel. the torah then relates how king amrafel of shinar (another name for babylonia) joined forces with three other neighboring kings and waged war against five kings of city-states in th

hat of the world before the flood, there was no masculine water at all; rather, there were only severe states of judgment. unable to be gsweetened h by gmating h with masculine water (which was diverted into the forces of evil by the sin of wasting seed, the feminine gevurah states remained in their full force. this predominance of gevurah in the world precipitated the flood. it is known that the five states of judgment are the five letters of the name elokim, and that they originate in the hei of this name. each of these states of gevurah comprises ten sub-levels. this is the significance of the hei-yud of the name elokim, meaning 5 times 10. the name elokim, we know, is associated with the left axis of the sefirot, that of gevurah. the chesedgevurah- tiferet-netzach-hod of this name are

sness is greater in chesed and gevurah than it is in netzach and hod, the former are called gmountains h relative to the latter, which are called ghills. h as is known, in the generation of the flood, z feir anpin and nukva were back to back. this is alluded to by the two words gmountain, h gmountain, h whose numerical values are that of the name elokim in regression [plus 5, for the value of the five letters of the name7. because of the sins of the generation, z feir anpin and nukva could not face each other; they were not oriented toward mutual cross-fertilization, as we mentioned above. the word for gmountain h is har (hei-reish: 5+ 200= 205. the regression of the name elokim (alef-lamed-hei-yud-mem) is: alef, alef-lamed, alef-lamed-hei, alef-lamed-hei-yud, alef-lamed-hei-yud-mem. the n

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

'king' which means psychologically that acceptance of the shadow and compassion xvii for the inferior manare equivalent to acceptance of the self."the masses have projected (and not integrated) their shadow from the witch burnings of salem to congressional hearings on censorship of lyrics in rock music. the"occu1t"means nothing more than the study of what is "hidden" beyond the perception of the five senses. electricity could be construed as an "occult"force, and indeed to primitive man (as it manifested as an electrical storm) who partook of the mysterious since this was beyond the bounds of the ordinary. but electricity is no longer a "magical" force, for modern man has understood and harnessed it. so too, there are other forces beyond electricity and even nuclear power awaiting their f

the hands of some rosicrucians. it is then said that 120 years after his death, the introduction 7 5 entrance to his tomb was discovered. a stair-case led into a subterranean vault, at the door of which was written, post annos cxx patebo. there was a light burning in the vault, which, however, became extinct as soon as it was approached. the vault had seven sides and seven angles, each side being five feet wide and eight feet high. the upper part represented the firmament, the floor, the earth, and they were laid out in triangles, while each side was divided into ten squares. in the middle was an altar, bearing a brass plate, upon which were engraved the letters,a.c.r.c, and the words hoc universi compendium vivus mihi sepulchrum fen. in themidst were four figures surrounded by the words

crations until, eventually, the candidate is placed in the position of balanced power, between the two pillars, where the first link is effected with his higher and divine genius. the neophyte ritual really stands by itself. it is an introductory ceremony shadowing forth all the major formulae and techniques. with the adeptus minor ritual it is concerned almost entirely with the light itself. the five grades that are placed between them have as their object the awakening of the elemental bases of what must develop into the instrument of the higher. awakened and purified <48' they may be consecrated to the great work, in order that they may become worthy vehicles for the indwelling of the light. first, however, it ishecessary that they be awakened. for, psychological truism that it is, unti

rld. it con- u u u cerns itself with the recapitulation of the former grades, co-ordinating and equilibriating the elemental self which, symbolically sacrificed upon the mysticalaltar, is offered tothe service of the higher enius1. nt hat grade, eoo, aspiration to the divine is strongly stressed as the faculty by which the veil of the inner sanctuary may be rent. it is the way to realisation. the five paths leading from the grades of the first to the second orders are symbolically traversed, and their symbols impressed within the sphere of sensation <67> a gestation period of at least nine months had to elapse prior to initiation to the grade of adeptus minor, and since there can be no misunderstanding the purpose and nature of this beautiful ceremony it requires the minimum of comment fro

ber, each side representing one of the seven planets, with their host of magical correspondences. the mediaeval rosicrucian manifesto the fama fraternitatis, translated in arthur edward waite's real histwy of therosicrucians, describes it at great length, though i shall here quote but briefly "we opened the door, and there appeared to our sight a vault of seven sides and seven- comers, every side five fddt broad and thcheight of eight foot. although the <70> sun never shined in this vault, nevertheless it was enlightened with another sun, which had learned this from the sun, and was situated in the upper part of the centre of the ceiling. in the midst, instead of a tomb-stone, was a round altar. now, as we had not yet seen the dead body of our careful and wise father, we therefore removed

REGARDIE TALISMANS

with talismans, i followed the ancient rules. and i must admit that when a little ingenuity and artistic inventiveness were employed, the results turned out to be very beautiful and striking, and certainly most effective. the student can be honestly counseled to follow the classical rule if he finds himself drawn in that direction, as i have been in the distant past. chapter four talismans of the five elements in this manual i would like to adapt these classical or ancient principles to a somewhat simpler and perhaps more modern style. the fundamental rules are still traditional and classical of course, but the method of application may be found more direct, and less arduous and obscure. for example, i suggest that the selected verses from the bible may be copied on to the talisman in engl

assert here that rituals and talismans and all ceremonial magic become effective not only because of the employment of the trained will and imagination, but primarily by virtue of the affective arousal of which he is capable. enthusiasm or a divine frenzy is the primary productive factor. moreover, in place of the traditional seven planets, let me suggest a far simpler classification: that of the five ancient elements earth, air, water, fire and ether, the quintessence. and going further, i believe we can find the golden dawn attributions to these five elements a broad base of meaning into which most projects may be classified. their divinatory meanings as given in the section on tarot provide us with the major materials we need. for example, the following may be used as our foundation: ea

with the major materials we need. for example, the following may be used as our foundation: earth: business, money, employment, practical affairs, etc. air: health, sickness, disputations, trouble, etc. water: pleasure, marriage, fertility, happiness, parties, etc. fire: power, dominion, authority, prestige, etc. ether: all matters spiritual, howsoever they are interpreted. the symbols for these five elements may be of several kinds, though for the purpose of this interpretation, i have conveniently selected the tattvic system of the east, as follows- earth: prithivi, a yellow square. heh (final) of tetragrammaton. air: vayu, a blue circle. vav of tetragrammaton. water: apas, a silver crescent. heh of tetragrammaton. fire: tejas, a red triangle. yod of tetragrammaton. ether (spirit: akasa

nt on it with such other symbols as he deems appropriate. this discussion is purely arbitrary, and is intended simply to stimulate the ingenium or latent creativity of the student. the alchemical symbols for the elements could be studied merely to provide additional symbols to use when opportunity or necessity warrants: tradition has attributed a vast series of hierarchical names to each of these five elements, extrapolated from several sources, all of which will be found useful both in creating the talisman properly, as well as in ceremonially charging it. this table, found also in the appendix, provides most of the basic information relative to the elemental hierarchies that is needed in order to draw, paint, or otherwise create any talisman in terms of the five elements, as already desc

yod ayin+ al= vioel air gemini libra aquarius triplicity: zayin lamed tzaddi+ al= zaitzel water cancer scorpio pisces triplicity: cheth nun qoph +al= chankel these names should either be incorporated into the talisman itself, or sigils based upon them should be traced, during a ceremony, over the talisman, as though standing upon it, while the angelic name is vibrated strongly and often. chapter five a practical example the clarification of all the above theoretical points can best be achieved by means of a practical example. let us assume that in the critical analysis of my characterstructure, i find that i am on the whole sombre, serious and reserved, and that i have not but little capacity for pleasure. in other words i am not capable of getting much fun out of life. having arrived at

RELIGIOUS TENANTS OF THE YEZIDI

tice reminded me at once of the blood sprinkled upon the door-posts of the dwellings of the israelites in egypt as a sign for the destroying angel to pass over, and it also recalled to my memory a custom prevalent among the hindoos and parsees of india, who hang a string of p. 120 leaves across the entrance to their houses at the beginning of every new year "on our return home we had a visit from five kaww ls who brought with them their flutes and tambourines, and entertained us with what they styled their sacred music. during the performance they put themselves into all kinds of unnatural contortions, swinging their bodies to and fro, and uttering strains which were anything but solemn or harmonious. mr. rassam requested them to play some more cheerful airs, but this they declined on the

language of their rulers. circumcision cannot be regarded as a distinctive mohammedan rite, nor is it deemed indispensable by the yezeedees. the large tribe of the khaletiyeh on the tigris about radhw n do not practise circumcision, nevertheless they are held to be orthodox yezeedees. the sacerdotal order of the yezeedees, like that of the magi of old, is extremely numerous, and it; divided into five castes which are prohibited from intermarrying, and are thus kept distinct. the first in dignity is sheikh n sir, who may be regarded as the patriarch or supreme pontiff of the whole sect. this office is hereditary in the family, and generally descends to the first-born son. it is the province of the of the great sheikh to direct all the religious affairs of the community, to lead in their p

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

rch into thesacred hall; while the two heralds stand one on each side of the entrance.conductor of novices:i will go unto the altar of god.the first heraldmeeting them at the entrance: to god who giveth joy to my heart.the entrance of the aspirant into the sacred hall is now made in the following order:first herald and second herald, then conductor of novices and aspirant and finally torch bearer.five circuits of the sacred hall are made, with the course of the sun, which the fraters and officersare standing, and the following ode is sung:ere god the universe began, in one rude heap all matter laywhich wild disorder over-ran, nor knew the light one glimmering raywhile darkness o222er the whole confusion reigned without controlthen god arose, his thunders hurl222d, and bade the elements ari

ilosophers in alchemy, by the battery of 4 and 3,significant of the 4 points or arms of the cross, and 3, the divine triad emblemized by the deifiedrose.you may now retire.rituals of the societas rosicrucianis in angliapracticus29 second sectionpracticus is robed in yellow or colour of gold, and is conducted to the entrance of the 3 apartment,the laboratory of the hermeticists; in which there are five companions deeply immersed in study orwork, and a vacant seat and chemists desk, the conductor of novices taps 4 then 3 lightly at theentrance, which is promptly responded to by the golden notes of a bell within in correspondingmeasure. the door opens, and one of the five, in yellow robes :approaches the newly initiated, whostill carries the rose and cross.1st alchemist:god222s greeting to ma

world for use, a heaven forcontemplation. so man planteth, that from the seed, in due time he may reap, end which it groweth,let us behold the beauties of the firmament, for in any sign there is growing strength. my zodiacalmeasure is that of taurus, the bull: in which are found the glorious pleiades, hyades, orion, sirius,aldebaran and procyon.conductor and companions proceed to celebrant, whose five lights have been lit.celebrant,5th sign: man in his inception and before partaking of the tree of knowledge was his maker222sprototype: other creatures grovel in the earth and have their senses intent upon it, the creature man isreared up toward heaven, with face toward it, yet possessing the offices of life, nourishment,digestion and generation. how wonderful in all his structure. he was mad

fort andrecreation.the loving month of june displays its gorgeous constellation of minor stars, and is represented by thezodiacal sign cancer, the crab. as man has arrived at his full estate, this is termed the "gate ofman: it is the fourth step of the ascending signs, the solstitial point, marking the northern limit ofthe sun from the equator.companions with conductor proceed to suffragan, whose five lights have just been lit. lights of 2ndrituals of the societas rosicrucianis in angliaphilosophus39 ancient out.suffragan, 7th sign: observe the human species in his completeness of stature, the fullness of his physicalstrength, and mental amplitude from instruction of the heart: he sees god222s sacraments spread outbefore him, and in his dual character, as body and spirit, partakes of food

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

xtending one hand towards heaven and the other to earth. it is an expression of the active principle in everything; it is creation in heaven corresponding to the omnipotence of the word below. this letter is a pantacle in itself that is, a character expressing the universal science. it is supplementary to the sacred signs of the macrocosm and microcosm; it explains the masonic double-triangle and five-pointed blazing star; for the word is one and revelation is one. by endowing man with reason, god gave him speech; and revelation, manifold in its forms but one in its principle, consists entirely in the universal word, the interpreter of absolute reason. this is the significance of that term so much misconstrued, catholicity, which, in modern hieratic language, means infallibility. the unive

imes his conquest shall in song be shown. 8 hod. the four eights. four times he triumphs on the timeless plane. 9 jesod. the four nines. foundations four his great white throne maintain. 10 malkuth. the four tens. one fourfold kingdom owns his endless sway, as from his crown there streams a fourfold ray. by this simple arrangement the kabalistic meaning of each card is exhibited. for example, the five of clubs signifies rigorously geburah of jod, that is, the justice of the creator or the wrath of man; the seven of cups signifies the victory of mercy or the triumph of woman; the eight of swords signifies conflict or eternal equilibrium; and so of the others. we can thus understand how the ancient pontiffs proceeded to make the oracle speak. the chance dealing of the laminae produced invari

fact, the strong and resolute will can arrive in a short time at absolute independence, and we are all in possession of the chemical instrument, the great and sole athanor which answers for the separation of the subtle from the gross and the fixed from the volatile. this instrument, complete as the world and precise as mathematics, is represented by the sages under the emblem of the pentagram or five-pointed star, which is the absolute sign of human intelligence. i will follow the example of the wise by forbearing to name it: it is too easy to divine. the tarot symbol which corresponds to this chapter was misconstrued by court de gebelin and etteilla, who regarded it as the blunder of a german cardmaker. it represents a man with his hands bound behind him, having two bags of money attache

of the word dieu (god, plus the letter n, which corresponds in its form to the hebrew aleph, and kabalistically and hieroglyphically expresses the great arcanum, the tarot symbol of which is the juggler. whosoever understands perfectly the absolute numeral value of m multiplied by n, with the grammatical force of the n final in words which signify science, art or power, who subsequently adds the five letters of the word devin, in such a way as to make five go into four, four into three, three into two and two into one, such a person, by translating the resultant number into primitive hebrew characters, will write the occult name of the great arcanum, and will possess a word of which the sacred tetragram itself is only the equivalent and the image. to be a diviner, according to the force o

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

steries of light, namely, the sign of solomon, whose talismans bear on one side the impression of his seal which we have given in our gdoctrine, h and on the other the following signature which is 10 the ritual of transcendental magic the hieroglyphic theory of the composition of magnets and represents the circulatory law of the lightning. rebellious spirits are enchained by the exhibition of the five-pointed blazing star or the seal of solomon, because each gives them proof of their folly and threatens them with a sovereign power capable of tormenting them by their recall to order. nothing tortures the wicked so much as goodness. nothing is more odious to madness than reason. but if an ignorant operator should make use of these signs without knowing them, he is like a blind man who discou

ations of divine names which we have reproduced in our gdoctrine h from the hebrew kabalists. the magic triangle of pagan theosophists was the celebrated abracadabra, to which they attributed extraordinary virtues and represented as follows: abracadabra abracadabr abracadab abracada abracad abraca abrac abra abr ab a this combination of letters is a key of the pentagram. the initial a is repeated five and reproduced thirty times, thus giving the elements and numbers of the two following figures: the isolated a represents the unity of the first principle, otherwise, the intellectual or active agent. a united to b represents the fertilization of the duad by the monad. r is the sign of the triad, because it represents hieroglyphically the emission which results from the union of the two princ

red under the auspices of the sun. the lamb must have been slain at paschal time with a new knife, and the skin must be salted with salt consecrated by magical operations. the omission of even one of these difficult and apparently arbitrary ceremonies makes void the entire success of the great works of science. the pentagram is consecrated with the four elements; the magical figure is breathed on five times; it is sprinkled with holy water; it is dried by the smoke of five perfumes, namely, incense, myrrh, aloes, sulphur and camphor, to which a little white resin and ambergris may be added. the five breathings are accompanied by the utterance of names attributed to the five genii, who are gabriel, raphael, anael, samael and oriphiel. afterwards the pentacle is placed successively at the no

e. all these magnificent kabalistic allegories of genesis, which, taken literally and accepted as actual histories, merit even more derision and contempt than voltaire heaped upon them, become lumithe key of occultism 59 nous for the initiate, who still hails with enthusiasm and love the perpetuity of true doctrine and the universality of initiation, identical in all sanctuaries of the world. the five books of moses, the prophecy of ezekiel and the apocalypse of st. john are the three kabalistic keys of the whole biblical edifice. the sphinxes of ezekiel are identical with those of the sanctuary and the ark, being a fourfold reproduction of the egyptian tetrad; the wheels revolving in one another are the harmonious spheres of pythagoras; the new temple, the plan of which is given according

well-formed chain is like a whirlpool which sucks down and absorbs all. the chain may be established in three ways. by signs, by speech and by contact. the first is by inducing opinion to adopt some sign as the representation of a force. thus, all christians communicate by the sign of the cross, masons by that of the square beneath the sun, the magi by that of the microcosm, made by extending the five fingers, etc. once accepted and propagated, signs acquire force of themselves. in the early centuries of our era, the sight and making of the sign of the cross was enough to bring proselytes to christianity. what is called the miraculous medal continues in our own days to effect a great number of conversions by the same magnetic law. the vision and illumination of the young israelite, alphons

ROBERT KIRK WALKER BETWEEN WORLDS

strangely, i conjectured him to be a seer. i called at [that is, to] him, at which he started and smiled. what are you doing? said i. he answered: i have seen a very strange thing, an army of englishmen leading horses, coming down that hill and a number of them eating the barley which is growing in the field near to the hill. this was on the fourth of may, for i noted the day, and it was four or five weeks before the barley was sown in the field that he spoke of alexander monro asked him how he knew they were englishmen. he [the seer] aid: because they were leading of horses, and had on hats and boots, which he knew no scotsman would have there. we took little notice of the whole story as [anything] other than a foolish vision, but [we certainly] wished that an english party were there, w

ikeness of the [dead] man? the seer said he was a tall man with a long gray coat, booted, and one of his legs hanging over the arm of the chair, and his head hanging dead to the other side, and his arm backwards, as if it was broken. there were some english troops quartered near that place, and there being at that time a great frost after a thaw, the country was covered all over with ice. four or five of the english rode by this house [where we were staying, some two hours after the [seer's] vision, and while we were sitting by the fire we heard a great noise, which proved to be these troopers with the help of other servants, carrying in one of their number. he had taken a very mischievous fall, and had broken his arm, and was falling frequently into swooning fits. they brought him into th

that it was not a reflection as [might be seen] in a mirror, but the species [that is, vision] of such a body as her own, and in a very like habit [that is, clothing] which appeared to herself continually before her. the parson kept her a long while with him, but had no remedy of [that is, for] her evil [that is, ill] which troubled her exceedingly. i was told afterwards that when she was four or five years older, she saw it not [that is, no longer. these are matters of fact which i assure you are truly related. but these and all others that occurred to me [that is, which i encountered] by information or otherwise, could never lead me into a remote conjecture of the cause of so extraordinary a phenomenon [i could not decide] whether it be a quality in the eyes of some people in those parts

worlds(pages 50-59 [up] in great numbers every day. so i have had barbed arrowheads of yellow flint, that could not be cut so small and neat [out] of so brittle a substance by all the art of men. it would seem therefore that these works mentioned were done by certain spirits or pure organs, and not by devils, whose continual torments could not allow them so much leisure. beside these i have found five curiosities in scotland, not much observed to be [known] elsewhere: 1. the brownies who in some families [labour] as drudges [and] clean the houses and dishes after all [mortals] go to bed, and removing before daybreak [each brownie] taking with him his portion of food [as left for him. 2. the mason word, which though some make a mystery of it, i will not conceal a little of what i know; it i

ng and crazyheads [for] our creed says that our saviour descended to the house of hades, to the invisible place and people. and many divines suppose that the deity appeared in a visible shape seen by adam in the cool of the day, speaking to him with an audible voice, and [that] jesus, probably by the ministry of invisible attendants, conveyed more meat [that is, substance] of the same kind to the five thousand that were fed by him with a very few leaves and fishes, for a new creation it was not. the zijim-jiim and ochim in isaiah 15:21-2 [are another example for] those satyrs and doleful unknown creatures of islands and deserts seem to have a plain prospect that way. finally, the eternal happiness enjoyed in the third heavens being more mysterious than most men take it to be, it is not a s

RUBY TABLET OF SET

numbers. the monad (1) is the symbol of finity, existence, and permanence in the cosmos. the dyad (2) counters the monad as an evil spirit (kakos daimon, by "breaking away" from the monad "3" shows the action of the monad and the dyad in the creation of existence [as a plane is formed "4" extends creation to three dimensions, and was seen to conceal the sacred decad (1+2+3+4=10 "5" symbolizes the five atomic shapes: the pyramid, cube, octahedron, icosahedron, and dodecahedron (further representing fire, earth, air, water, and ether "6" is the first perfect number (its products adding to 6, and like "5" is circular in that its powers always produce numbers ending in itself "7" is the only prime number in the decad which cannot generate another number in the decad "8" symbolizes the cube, an

reasonable to state that its existence is less strong than something which exists today, and stronger than something which has never and will never exist. we choose in this case to sidestep linear time, and we will call "existing" anything which ever did or ever will exist. 2. if there is but one of something, it seems reasonable to state that its existence is less than that which numbers four or five billion. those who lean in this direction are welcome to discuss the subject with set. probability is a measure of existence. probabilities are measured on a scale of 0.0 to 1.0, with objects, ideas, or events which have a probability of 1.0 being certain, and those which have a probability of 0.0 being impossible "possibility" includes everything which has a probability greater than 0.0. opp

the whole pleroma" so he who receives the first mystery of the first mystery shall be king over the spaces of the first saviour in the light-realm, and so on up to the twelfth. and mary asks "master, how is it that the first mystery hath twelve mysteries, whereas the ineffable hath but one mystery" the answer is that they are really one mystery; this mystery is ordered into twelve, and also into five, and again into three, while still remaining one; they are all different aspects or types of the same mystery. 5. the mysteries of mithras the chief point of contact among the many religions of the roman empire was in the common worship of the sun, and the inner core of this most popular cult was, from about bc 70 onwards, to be found in the mysteries of mithras "the worship of mithras, or of

nature" with some justification it can be claimed that the tendency to preserve the species is more "natural and biological" than destroying it. to change the present destructive direction of our cultural evolution, revealed already by the first report of the club of rome, man must use his nonnature for the preservation of his species. such uses would include stopping warfare, which is one of the five changes that are necessary in order to stop the destructive current (the others being stopping population growth, switching to a durable energy economy, ecologically sane production, and ensuring balanced use of natural resources. stopping warfare should be considered one of the most central efforts of modern times. twenty generations ago commitment to warfare dominated the forerunners of our

owley's formula "every woman and every man is a star" if an etologist were to describe man's behavior, his description would not focus on hereditary characters, rather on socially generated modes of conduct. ii. aggression as an instinct next i will consider the sociobiological statement that man's war-like tendencies are biologically induced. i will do this by seeing whether aggression meets the five criteria of an instinct (or drive. 1. the so-called storage or accumulation theory claims that when a certain level of drive energy has accumulated, it will leak over. no physiological indicators have been found for aggression. in no studies has it been proved that aggression energy would diminish after the "discharge. more likely it is the opposite way around: it has been noted to further la

SABBATIC KABALA OF THE CROOKED PATH

ivefold routine as a ritualistic formulae is revealed so it s clear that the aats function as the mounting points of corporeal form. the formulae can be summed up in the following: i+ will+ desire+ belief= result. some of you might find a strong reference in the work of the british sorcerer austin osman spare through this formulae and the importance of spare in the sabbatic current is vast. these five points can be summed up as the entering into the void, the application of the bindu of light, the emanation of the bindus rays leading to the sensory capturation of the being called forth culminating with the absorption in silence of the force in action that has been compelled through signs and rituals set forth in the void. there should also be said that this essay is solely a reflection of

forms are treated more external, in this cell he calls them forth in a syncretstic alignment. the construction of god-names through different methods is nescessary (p. 174- 176. the emotional intensity is the source of creation in this cell and the symbolism of the hand is employed in it as well "from the one star all other shines" the text says and it hints towards the pentalpha as formed by the five fingers on the hand, being the symbol of unity it self. the hand is further the instrument of the eye in the process of forming the sigil and making manifestations come through. the use of powers in this cell are connected to asana (postures) and is connected to the house of sah (stars of orion. stellar knowledge, in this case focused on the sign of the great hunter, orion is a glyph for cont

ains the warrior like flavour of the cell and the solar influences of the cell. the formulae of zayin is captured in the formulae of the opposer as well as in its connection with the mercurial formulae of the pentagram as the cosmomatrix of transformation. the ram has found its expression in tz, the first sign of zodiacus who is the bringer of fire and light is essential to this riddle and as the five-fold symbol of the use of the senses. cell 7 being the aat of the 8th and 19th letter of the sacred alphabet this cell speaks of the union of all systems and the understanding of our belief through mastery of alchemy and therefore our own senses. the construction of the temple of flesh, the path of no return and total integration is found in this cell of ultimate vision and fluids. there is a

SALMANRUSHDIE THESATANICVERSES

ate mr. d. w. rama; an audition "it is for appearance only" the babasaheb said "rama is my good friend and we have discussed. a small part to begin, then it is up to you. now get out of my sight and stop pulling such humble faces, it does not suit "but, uncle "boy like you is too damn goodlooking to carry tiffins on his head all his life. get gone now, go, be a homosexual movie actor. i fired you five minutes back "but, uncle "i have spoken. thank your lucky stars" he became gibreel farishta, but for four years he did not become a star, serving his apprenticeship in a succession of minor knockabout comic parts. he remained calm, unhurried, as though he could see the future, and his apparent lack of ambition made him something of an outsider in that most self-seeking of industries. he was t

er son, walking in her footsteps, also learned to lighten his footfall lest he rouse whatever goblin or afreet might be lying in wait. but: nasreen chamchawala's caution failed to save her life. the horror seized and murdered her when she believed herself most safe, clad in a sari covered in cheap newspaper photos and headlines, bathed in chandelier-light, surrounded by her friends. o o o by then five and a half years had passed since young salahuddin, garlanded and warned, boarded a douglas d c-8 and journeyed into the west. ahead of him, england; beside him, his father, changez chamchawala; below him, home and beauty. like nasreen, the future saladin had never found it easy to cry. on that first aeroplane he read science fiction tales of interplanetary migration: asimov's _foundation, ra

had worshipped him, he was a great father until you started growing a mind of your own, and then to argue with him was called a betrayal of his love, but never mind that now _i accuse him of becoming my supreme being, so that what happened was like a loss of faith. yes, the father ship, an aircraft was not a flying womb but a metal phallus, and the passengers were spermatozoa waiting to be spilt. five and a half hours of time zones; turn your watch upside down in bombay and you see the time in london _my father, chamcha would think, years later, in the midst of his bitterness _i accuse him of inverting time. how far did they fly? five and a half thousand as the crow. or: from indianness to englishness, an immeasurable distance. or, not very far at all, because they rose from one great city

mportant lesson. england was a peculiar-tasting smoked fish full of spikes and bones, and nobody would ever tell him how to eat it. he discovered that he was a bloody-minded person "i'll show them all" he swore "you see if i don't" the eaten kipper was his first victory, the first step in his conquest of england. william the conqueror, it is said, began by eating a mouthful of english sand. o o o five years later he was back home after leaving school, waiting until the english university term began, and his transmutation into a vilayeti was well advanced "see how well he complains" nasreen teased him in front of his father "about everything he has such big-big criticisms, the fans are fixed too. loosely to the roof and will fall to slice our heads off in our sleep, he says, and the food is

vents himself needs someone to believe in him, to prove he's managed it. playing god again, you could say. or you could come down a few notches, and think of tinkerbell; fairies don't exist if children don't clap their hands. or you might simply say: it's just like being a man. not only the need to be believed in, but to believe in another. you've got it: love. saladin chamcha met pamela lovelace five and a half days before the end of the 1960s, when women still wore bandannas in their hair. she stood at the centre of a room full of trotskyist actresses and fixed him with eyes so bright, so bright. he monopolized her all evening and she never stopped smiling and she left with another man. he went home to dream of her eyes and smile, the slenderness of her, her skin. he pursued her for two

SAPPHIRE TABLE OF SET MAIN

sense of perspective would fail him in almost every "category" of his magical system. he would see trees with unprecedented clarity; he would be blind to forests. such was the unfortunate atmosphere of the aeon of harwer. in order to approach the degree of magister templi as it is now constituted within the aeon of set, let me describe the "forest. first of all, onlookers will note that the first five grades of the golden dawn system have given way to the single i t s, and the three adeptus grades [minor/ major/ exemptus] have given way to the single ii t s. also the priesthood of set iii has been added- a credential entirely alien to the nonunified atmosphere of the aeon of harwer. a glance through the criteria of the first eight grades of the a:.a. will make it quite evident why they wer

y use of symbols which represent the new whole the initiate has made of her life. since the ceremonial part of initiation is the visible bit that anyone can get, foolish people assume that it is initiation. this assumption has spawned countless cults and kooky books that focus on ceremony. these are as misleading as a book that describes the cap-and-gown ceremony- but fails to mention the four or five years of university beforehand *initiation is about exchange not (merely) book learning* people love to read and surf the web, and otherwise amuse themselves. playing with new ideas is lots of fun. but amusement is not change of a very high order. change is an interesting word, because it holds two ideas. one, that something exists that can be changed by applying materials and labor from a pa

r the 25-year working has been full of synchronities again. first there are the above mentioned hagalaz vision (which, to me, marked the creation of my personal mill of becoming exactly as i had envisioned it in the first _hyperborean codex; see the article _some hyperborean mysteries) and the vision of denytenamun (which crystallized a series of synchronities and resonances over a period of over five years. the first is the (current) crystallization of my outer projects, the second the (current) crystallization of my inner processes. both of these have been laden with minor synchronities. my recently becoming the sentinel of the kalevala pylon and giving a lecture at the international finno-ugrian students' conference- wearing the iki-turso bracelet- united iku-turso and v in m inen for t

SAPPHIRE TABLET OF SET

sense of perspective would fail him in almost every "category" of his magical system. he would see trees with unprecedented clarity; he would be blind to forests. such was the unfortunate atmosphere of the aeon of harwer. in order to approach the degree of magister templi as it is now constituted within the aeon of set, let me describe the "forest. first of all, onlookers will note that the first five grades of the golden dawn system have given way to the single i t s, and the three adeptus grades [minor/ major/ exemptus] have given way to the single ii t s. also the priesthood of set iii has been added- a credential entirely alien to the nonunified atmosphere of the aeon of harwer. a glance through the criteria of the first eight grades of the a:.a. will make it quite evident why they wer

y use of symbols which represent the new whole the initiate has made of her life. since the ceremonial part of initiation is the visible bit that anyone can get, foolish people assume that it is initiation. this assumption has spawned countless cults and kooky books that focus on ceremony. these are as misleading as a book that describes the cap-and-gown ceremony- but fails to mention the four or five years of university beforehand *initiation is about exchange not (merely) book learning* people love to read and surf the web, and otherwise amuse themselves. playing with new ideas is lots of fun. but amusement is not change of a very high order. change is an interesting word, because it holds two ideas. one, that something exists that can be changed by applying materials and labor from a pa

r the 25-year working has been full of synchronities again. first there are the above mentioned hagalaz vision (which, to me, marked the creation of my personal mill of becoming exactly as i had envisioned it in the first _hyperborean codex; see the article _some hyperborean mysteries) and the vision of denytenamun (which crystallized a series of synchronities and resonances over a period of over five years. the first is the (current) crystallization of my outer projects, the second the (current) crystallization of my inner processes. both of these have been laden with minor synchronities. my recently becoming the sentinel of the kalevala pylon and giving a lecture at the international finno-ugrian students' conference- wearing the iki-turso bracelet- united iku-turso and v in m inen for t

SATANGEL

to the abyss and a great chain in his hand and will bind the beast for 1000 years (revelations: 20:1. according to jewish lore it is micha-el who appeared to moses in the midst of the burning bush. he appears again in the burial scene where he disputes with satan the possession of the old patriarch s corpse. in one account micha-el is said to have single handedly annihilated a hundred and eighty-five thousand men from the army of sennercherib, the assyrian king who threatened jerusalem in 701 b.c. in the war of the sons of light against the sons of darkness, which is one of the dead sea scrolls, he is named as the prince of light, who leads a host against belial. in this role he is the viceroy of heaven, which was also the title of lucifer before the fall. there are muslim traditions whic

vincing us that he does not exist. not even his servants seem to actually believe in him anymore- such is as he has commanded. as with all liars his story is inconsistent, and there are many conflicting versions of how he and his fellows came to exist. later christianity adopted the legend of the fall, a theme most popular throughout the middle east. the following canaanite scripture was recorded five centuries before the hebrew scribes produced the old testament, and concerns the legend of shaher, who was born of the pit, helel, which is the womb of the mother goddess. compare with isaiah 14:12-14 as we know it now; how hast thou fallen from heaven, helel s son shaher! thou didst say in thy heart, i will ascend to heaven. above the circumpolar stars i will raise my throne and i will dwell

th day. the devil s cup bearer, patron devil of gluttony and despair, who presides over the feasts of hell, entertaining its denizens with songs and plays. creates chaos and discord amongst mortals. beleth (goetia, 13th spirit. king commanding 85 legions. formerly of the angelic order of powers. rides a pale horse, and is announced by a blare of trumpets. a governor of hell, presiding over eighty-five legions of demons. procures love. possibly from belos, the greek version of the akkadian bel. belial, beliar (hebrew, unholy one, goetia 68th spirit. the ruling prince of sheol, his name means worthless. spirit and prince of darkness, patron of arrogance, lies, and deceit. inspires women to dress in finery, gossip in church, and indulge their children. wicked men are of him (2 samuel 16:17) i

rit into a dead person, so that he appears alive as he was previously, this is the procedure to follow. first have a ring made of gold. around the outside these names should be carved: brimer, suburith, tranauit; on the inside, these names: lyroth, beryen, damayn. when the names have been carved, on a sunday before sunrise, go to running water and place the ring in it, and let it remain there for five days. on the sixth day, take it out and take it to a tomb, and place it inside, so that it remains there on friday and saturday. on sunday, before sunrise, go outside of town under a clear sky, in a remote and secret place, and make a circle with a sword, and on it write with the sword the names of the figures that appear here [the figure shown is a double circlular band with a pentagram insc

1pu-im 2q mospleh teloch 3qui-i-n toltorg 1are and are not 2except mine own hands 3which also sleep 4and shall rise. 1chis i chis-ge 2in ozien 3ds t brgdo 4od torzul. 1in the first i made you 2stewards and placed 3you in seats twelve of 1i li e ol 2balzarg od aala 3thiln os 1government, 2giving unto 3every one of you 4power successively 5over 1netaab 2dluga vonsarg 3lonsa 4cap-mi ali 5vors 1four five and six, 2the true ages of time: 3to the intent that from 1cla 2homil cocasb 3fafen 1the highest vessels 2and 3the comers of 4your governments 1izizop 2od 3miinoag 4de gnetaab 1ye might work my power: 2pouring down 3the fires of life and increase 1vaun 2na-na-e-el 3panpir 4malpirg 1continually upon the earth. 2thus ye are become 3the skirts of 1pild caosg 2noan 3vnalah 1justice and truth. 2in

SATANIC BIBLE

mself as the devil's representative on earth, and i wanted to determine first whether he was a true satanist, a prankster, or a quack. i had already met people in the limelight of the occult business; in fact, jeane dixon was my landlady and i had a chance to write about her before ruth montgomery did. but i had considered all the occultists phonies, hypocrites, or quacks, and i would never spend five minutes writing about their various forms of hocus-pocus. all the occultists i had met or heard of were white-lighters: alleged seers, prophesiers, and witches wrapping their supposedly mystic powers around god-based, spiritual communication. lavey, seeming to laugh at them if not spit on them in contempt, emerged from between the lines of newspaper stories as a black magician basing his work

of our own music, him on organ and me on drums, in a bizarre cabaret populated by superrealistic humanoids of lavey's creation. all of lavey's background seemed to prepare him for his role. he is the descendant of georgian, roumanian, and alsatian grandparents, including a gypsy grandmother who passed on to him the legends of vampires and witches in her native transylvania. as early as the age of five, lavey was reading weird-tales magazines and books such as mary shelly's frankenstein and bram stoker's dracula. though he was different from other children, they appointed him as leader in marches and maneuvers in mock military orders. in 1942, when lavey was twelve, his fascination with toy soldiers led to concern over world war ii. he delved into military manuals and discovered arsenals fo

erson, it will return to you three-fold, come home to roost, or in some way boomerang back to the sender. this is yet another indication of the guilt-ridden philosophy which is held by these neo-pagan, pseudo-christian groups. white witches want to delve into witchcraft, but cannot divorce themselves from the stigma attached to it. therefore, they call themselves white magicians, and base seventy-five per cent of their philosophy on the trite and hackneyed tenets of christianity. anyone who pretends to be interested in magic or the occult for reasons other that gaining personal power is the worst kind of hypocrite. the satanist respects christianity for, at least, being consistent in its guiltridden philosophy, but can only feel contempt for the people who attempt to appear emancipated fro

. after one's own birthday, the two major satanic holidays are walpurgisnacht and halloween (or all hallows' eve. st. walpurgis- or walpurga, or walburga, depending upon the time and area in which one is referring to her- was born in sussex about the end of the seventh or the beginning of the eighth century, and was educated at winburn, dorset, where after taking the veil, she remained for twenty-five years. she then, at the instance of her uncle, st. boniface, and her brother, st. wilibald, set out along with some other nuns to found religious houses in germany. her first settlement was at bischofsheim in the diocese of mainz, and two years later (754 a.d) she became abbess of the benedictine nunnery at heidenheim, within her brother wilibald's diocese of eichstadt in bavaria, where anoth

ars. the solstice applies to summer and winter; the equinox refers to autumn and spring. the summer solstice is in june, and the winter solstice is in december. the autumn equinox is in september, and the spring equinox is in march. both the equinoxes and the solstices vary a day or two from year to year, depending on the lunar cycle at the time, but usually fall on the 21st or 22nd of the month. five to six weeks after these days the legendary satanic revels are celebrated. the black mass no other single device has been associated with satanism as much as the black mass. to say that the most blasphemous of all religious ceremonies is nothing more than a literary invention is certainly a statement which needs qualifying- but nothing could be truer. the popular concept of the black mass is

SATANIC RITUALS

of the sun, who brought thy selves to be, who endureth upon the world of horrors and proclaimeth the time that was, the time that is, and the time that shall be; and whose name is the brilliance of the nine angles. v'cvye vuy-kn kh'ren-i kyl-d zhem'n lyz-naa mnaa r'cvyev'y-kre z'j-m'h gryn-h'y d'yn'khe cyvaal'k h'y-cvy-rohz. from the fifth angle are the hornless ones, who raise the temple of the five trihedrons unto the daemons of creation, whose seal is at once four and five and nine. v'quar'n vuy-kn fha'gn z'j-m'h ki-dyus dyn-jn'ash cvy-knu ukr'n hy-rohz. from the sixth angle is the sleep of the daemons in symmetry, which doth vanquish the five but shall not prevail against the four and the nine. v'try'v vuy-kn djn'sh dys-u n'fha'gnir z'j-m'h r'n hy-kre'snvy'k kr'nquar. from the seventh

'nquar. from the seventh angle is the ruin of symmetry and the awakening of the daemons, for the four and the nine shall prevail against the six. v'nyr vuy-kn hrn-njir vu'a lyz-naa mnaa r'nyrv'y z'j-m'h gry-h'y d'ynkhe cyvaal'k h'y-cvy-rohz. from the eighth angle are the masters of the realm, who raise the temple of the eight trihedrons unto the daemons of creation, whose seal is at once four and five and nine. v'rohz vuy-kn i'inkh-v zy-d'syn ur'bre-el hy'j whreng'n nakhreng'h yh'whreng'n kyenn'h. from the ninth angle is the flame of the beginning and ending of dimensions, which blazeth in brilliance and darkness unto the glory of desire. shub-niggurath: k'fung'n zyb'nos z'j-m'h kyns elgryn'hy. i pledge the bond of the daemons, through whose will this world hath come to be. celebrant and p

fhtag's. participants: i walked upon the earth, and i taught the men to laugh and to play, to slay and to scream. and for them i died not, but for myself i died and have slept. celebrant: w'ragh zh'sza kz'yelh naa-g naaghs hu-glyzz jag'h gh'an cyve vuy-k'nh v'quar. participants: the flutes of the laughing one shriek through the chasms of the abyss, and the darkness boils with the perishing of the five angles in the sixth. celebrant: y'trynh na'gh'l w'raghno'th vr'lyeh ngh''na fhtagn-w'gah kr'hyl zaan-i vyk'n. participants: i danced and killed, and i laughed with the men, and in r'lyeh i died to sleep the dreams of the master of the planes and the angles. celebrant: m'khagn w'ragnhzy dys-n'gha k'dys-n'ghals k'fungn-akel zaht'h k'halrn ghr-kha n'fhtagn-gha. participants: hear me, for i cry t

SATANICON

world -8- recently the literary market (especially supermarkets) has been inundated with books of accusation by the festering ignorance of the sensationalist xian authors and their publishers, who carelessly categorize true satanists with criminals who use the various occult religions to justify their psychopathies. let s get it straight right now i have been a practicing satanist for over twenty-five years and a law-abiding, former veteran of the criminal justice system. perhaps these 1692-mentality witch hunters should take a hard look toward their own backyards for religion-based crime. there they ll certainly find plenty! to understand the reason for the success of xianity is to realize its methods: forced indoctrination and the implantation of firm belief while its subjects are childr

common knowledge within our towns and cities; and into the homes, minds, dreams and apocalyptic beliefs of xians as we continue to propagate and empower evil, and work toward the re-creation of hell on earth! the most recognized symbol of the satanic arts, the pentagram represents evil man and the dark earth. the illustration above is representative of its magickal nature. it s the symbol of the five senses which feed the emotions; the earthly elements; evil and darkness; the essence of satan. the perversion of the pentagram is attributed to the false doctrines of spirituality (both xian and wiccan) which has reversed the position of the sacred symbol (one point ascending, two points descending) to represent literal deities above and beyond themselves. hence, this latter usage is deviant

the aroma of enlightenment the earthly scents are burned to accentuate and stimulate the emotions and imagination. the aroma of incense adds to the magickal (and demonic) qualities of the atmosphere. highly regarded are fragrances such as: pine, sandalwood, frankincense and myrrh. the thurible is placed next to the flame of lucifer. the bell of commencement the sounding of the bell at each of the five points of the pentagonia signifies the opening of the gates of pandemonium and the subsequent release and attendance of demonic forces. the bell is to be rung while turning widdershins at the beginning and at the completion of the magickal working, thus closing the gates of the infernal city. the bell is placed at the left-front corner of the altar. the skull obtaining an authentic death s-he

. first, it constitutes a voluntary and willful submission/regression of the mind to the deepest darkside of one s nature. the secondary part of the act allows the release and attendance of demonic forces who carry out you magickal will. the pentagonia satan s horizontal blackstar of the air. at the beginning; the genesis of the rituals, the celebrant creates the great aura of evil by evoking the five angles of darkness with the bell of commencement and the sword of satan. the pentagonia: satan s blackstar of the air the invocation of infernal power the invocation formalizes the celebrant s alliance and regression to satanic dominion, and it further serves to inspire all who are present. whenever the invocation of infernal power is recited in the black chapel, all shall face the satanagram

ort and act as assistants to the priest. special note: the effectiveness of these magickal arts, to a large extent, depends upon the receptivity of the intended. therefore it is highly recommended that the person(s) whom the magick is directed at, have knowledge of it -25- the satanic ritual 1 the opening of the gates of pandemonium: grasp the bell of commencement and sound it once at each of the five points of the pentagonia while turning widdershins. afterward, replace the bell upon the altar. 2 grasp the sword of satan and point it once at each of the five points of the pentagonia, beginning at the upper left point of the altar and then turning widdershins as you pause at each point, address the dark lords thus: be present satan, great adversary of jehovah! be present belial, great prin

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

89 'we want to know. those four words summarise the satanic quest'(1) yet again and again there arises the sensationalist articles in the press and the literary spheres promoting satanism as a mindless cult of sex, drugs, murder and torture all practiced hedonistically for the sole pleasure or ego-gratification of the satanists. in an attempt to redress the imbalance i have therefore focused upon five different areas that are particularly relevant within the context of satanism as a whole. these areas are also mostrelevant when attempting to counter the false claims made by both the media and the church concerning the activity of satanists and it is the media and the church that, according to satanic adherents, hold the masses in a strangle-hold of repressive and unnatural morality and sla

rder to gain a deeper and more constructive insight into the concept and of human sacrifice. the friends of hekate, operated throughout england between the 1960's and the 1980's. although the group is believed to still operate under a different name or names, they have been linked to a number of disappearances and deaths that occurred in sussex during the 1970's and 80's. altogether the deaths of five people have been connected to the sacrificial rites of the friends of hekate: a policeman, a vicar, an old age pensioner and two women all disappeared during this space of time. both the policeman and the vicar were found on a ley line and furthermore, both the vicar- whose disappearance occurred on 31st october- and the policeman were found in an area that had been thoroughly searched before

ciple to ask "why" one little word that could shatter empires. no wonder they are so afraid of us. appendix 2 satanism and child abuse allegations have been made, and continue to be made, concerning "satanic" child-abuse- that is, the sexual abuse of children as part of satanic rituals, practices and beliefs. as an authority on satanism, having been actively involved in satanism for nearly twenty-five years, and being the grand master representing traditional satanist groups, i can write expertly about this matter. satanism- an examination of satanic black magic side 16 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 genuine satanism- like all genuine magick- is a path, way or method of individual selfdevelopment. rituals may be and often ar

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

lly ban a person from a church or other religious community. faith: belief and trust in god, accompanied by a sense of loyalty to the traditional doctrines, or principles, of religion. faravahar: a figure of a bird with its wings spread that is a chief symbol of zoroastrianism. filial piety: the respect and devotion a child shows his or her parents. fitrah: an inborn tendency to seek the creator. five classics: the original texts used by confucius in his practices and teachings: liji, shijing, shujing, chunqui, and yijing. world religions: almanac xix words to know five pillars: the core of islamic belief referring to declaring faith, daily prayer, charitable giving, fasting, and pilgrimage. folk beliefs: the beliefs of the common people. folk (minzoku) shinto: shinto that emphasizes folk

the qur an. susano-o: the shinto god of violence and the ruler of the oceans. svetambara: literally, white-clad; one of the two main sects of jainism. swastika: a pictorial character that symbolizes the eternal nature of brahma because it points in all directions; also used as the official emblem of the nazi party during world war ii (1939 45. takhts: seats of spiritual authority in sikhism. the five takhts are gurdwaras located in india. talmud: traditions that explain and interpret the torah. tanakh: the chief jewish scripture; the hebrew bible. tawba: repentance. theism: belief in the existence of gods or god. theocracy: a form of government in which god or some supreme deity is the ruler. god s laws are then interpreted by a divine king or by a priest class. theology: the study of god

onduct, consisting of right faith, right knowledge, and right conduct. tian: heaven, or the principle of ordering the universe. tipitaka: the buddhist sacred texts accepted by all branches of buddhism. tirthankara: literally, makers of the ford; those souls who have attained enlightenment and have been freed from the cycle of death and rebirth; the twenty-four leaders of jainism. torah: the first five books of the tanakh: genesis, exodus, leviticus, numbers, and deuteronomy. tori: the gate that marks the entrance to a shrine. its shape is regarded as a symbol of shinto. totem: some sort of object or, perhaps, animal that assumes a spiritual symbolism for a clan or tribe. transcendent: going beyond the ordinary, beyond the universe and time, into spiritual dimensions. trinity: in christiani

lam, closely related to both christianity and judaism, is one of the most recent major organized religions. it began in the seventh century ce. it has spread rapidly and widely from its arabian base to include 1.3 billion believers around the globe, making it the world s second-largest religion in the early twenty-first century. some scholars list ten to fifteen major religions. these include the five largest religions of christianity, judaism, islam, buddhism, and hinduism, as well as smaller but well-established organized religions such as baha, confucianism, daoism, jainism, shinto, sikhism, and zoroastrianism. sometimes the indigenous (native) religions of the the venus of willendorf statue was discovered in 1908, but was created between c. 28,000 25,000 bce, most likely as a represent

the ultimate end of the journey, enlightenment. both religions also share the concepts of moral codes that govern human behavior, an organized priesthood, roots in historic personalities, and reverence of divine or semi-divine founders. christianity inherited the ten commandments, rules that guide human behavior, from judaism, and added to them the stories and teachings of jesus. buddhism has the five precepts and the eightfold path for moral living. priests, ministers, and other clergy lead the faithful in christianity, while monks and nuns do much the same in buddhism. christians worship god the father. buddhism, though it has no supreme being, has world religions: almanac 11 what is religion? many deities in the mahayana branch and also reveres the state of enlightenment, or buddhahood

SEPHER HA BAHIR

right hand, o god, crumbles the enemy. he said to them: this is referring to the gold. it is thus written, mine is the silver, and mine is the gold. 53. why is [gold] called zahav? because it includes three attributes [alluded to in its three letters, zayin, heh, beth [the first attribute is] male (zachar. this is the zayin [the second is] the soul. this is the heh [the numerical value of heh is five, alluding to] the five names of the soul: nephesh, ruach, neshamah, chiah, yechidah. what is the purpose the heh? it is a throne for the zayin. it is thus written (ecclesiastes 5:7, for one above the other watches. the beth is its sustenance. it is thus written (genesis 1:1, in (beth) the beginning [god] created 54. what is its function here? what is this like? a king once had a daughter who

he two thousand years, which are the beginning. two? but the scripture says seven, as it is written (isaiah 30:26, the light of the moon shall be like the light of the sun, and the light of the sun shall be sevenfold [like the light of the seven days. and we said, just like the sun was for seven, so the moon was for seven [he replied] i said thousands. 56. they said to him: up until now there are five. what comes next? he replied: first i will explain gold. what is gold? we learn that it is where justice emanates. if you bend your words to the right or left, you will be punished. 57. what is the meaning of the verse (isaiah 30:26, the light of the moon shall be like the light of the sun, and the light of the sun shall be sevenfold, like the light of the seven days. the verse does not say s

ten (genesis 1:27, in the form of god he made him counting all his limbs and parts. but we have said: what does the letter vav resemble? it is alluded to in the verse (psalm 104:5, he spreads out light like a garment. for vav is nothing other than the six directions. he replied: the covenant of circumcision and man s mate are considered as one. his is two hands then make three, his head and body, five, and his two legs make seven. paralleling all these are their powers in heaven. it is thus written (ecclesiastes 7:14, also one opposite the other had god made. these are the days [of the week, as it is written (exodus 31:17, because six days god made the heaven and the earth. the scripture does not say in six days, but rather, six days. this teaches us that each day [of the week] has its own

d last things last [he said] and what have you then asked [the meaning of] he has rays from his hand. by the divine service, i have just explained it to you with my words. they were ashamed. when he saw that they were ashamed is it not true that [at first] there was water, and that fire emanated form it? water therefore included fire. and master, what is the meaning of rays? he replied: there are five rays. these are the five fingers on man s right hand. 189. and master, you are the one who told us in rabbi yochanan s name that there are only tow arms of the world. he replied: yes. but here rays allude to the two rays that are below them. and what are they? he said: with the anger of your head. and what is above? he said: the fear of god. 190. and what is the fear of god? the bahir 51 it i

enesis 49:24, from there is the shepherd, the rock of israel. from there is nourished the rock of israel. what is the meaning of from there? we say that this is the supernal righteous one (tzadik. what is it? it is [the precious stone called] socheret. and the stone that is below it is called dar. and what are the rays mentioned in the verse (habakkuk 3:4, he has rays from his hand? these are the five fingers of the right hand. the bahir 53 section v mysteries of the soul 194. rabbi rahumai said: this i received [from the tradition. when moses wanted to know about the glorious fearsome name, may it be blessed, he said (exodus 33:18, show my please your glory. he wanted to know why there are righteous who have good, righteous who have evil, wicked who have good, and wicked who have evil. bu

SEPHER YETZIRAH WESTCOTT

acious god (6) the exalted one, the dweller in eternity, most high and holy--engrave his name by the three sepharim (7- numbers, letters, and sounds.(8) 2. ten are the ineffable sephiroth (9) twenty-two are the letters, the foundation of all things; there are three mothers, seven double and twelve (10) simple letters. 3. the ineffable sephiroth are ten, as are the numbers; and as there are in man five fingers over against five, so over them is established a covenant of strength, by word of mouth, and by the circumcision of the flesh (11) 4. ten is the number of the ineffable sephiroth, ten and not nine, ten and not eleven. understand this wisdom, and be wise by the perception. search out concerning it, restore the word to its creator, and replace him who formed it upon his throne (12) 5. t

from the spirit is as the tongue of a balance standing between these contraries which are in equilibrium, reconciling and mediating between them. 2. he hath formed, weighed, and composed with these twenty-two letters every created thing, and the form of everything which shall hereafter be. 3. these twenty-two sounds or letters are formed by the voice, impressed on the air, and audibly modified in five places; in the throat, in the mouth, by the tongue, through the teeth, and by the lips (31) 4. these twenty-two letters, which are the foundation of all things, he arranged as upon a sphere with two hundred and thirty-one gates, and the sphere may be rotated forward or backward, whether for good or for evil; from the good comes true pleasure, from evil nought but torment. 5. for he shewed the

d formed with them the planets of this world, the days of the week, and the gates of the soul (the orifices of perception) in man. from these seven he bath produced the seven heavens, the seven earths, the seven sabbaths: for this cause he has loved and blessed the number seven more than all things under heaven (his throne. 4. two letters produce two houses; three form six; four form twenty-four; five form one hundred and twenty; six form seven hundred and twenty (39) seven form five thousand and forty; and beyond this their numbers increase so that the mouth can hardly utter them, nor the ear hear the number of them. so now, behold the stars of our world, the planets which are seven; the sun, venus, mercury, moon, saturn, jupiter and mars. the seven are also the seven days of creation; an

on in vegetable life. 16. origin of low forms of animal life. 17. insects and reptiles appear. 18. fishes, vertebrate life in the waters. 19. birds, vertebrate life in the air. 20. quadrupeds, vertebrate earth animals. third order: decad of humanity 21. appearance of man. 22. material human body. 23. human soul conferred. 24. mystery of adam and eve. 25. complete man as the microcosm. 26. gift of five human faces acting exteriorly. 27. gift of five powers to the soul. 28. adam kadmon, the heavenly man. 29. angelic beings. 30. man in the image of god. fourth order: world of spheres 31. the moon. 32. mercury. 33. venus. 34. sol. 35. mars. 36. jupiter. 37. saturn. 38. the firmament. 39. the primum mobile. 40. the empyrean heaven. fifih order: the angelic world 41. ishim--sons of fire. 42. aup

s gives the same. pistorius gives "colon, coagulum (spleen) et ventriculus" colon--the large intestine, coagulum and stomach. the chief difficulty is with the hebrew word mss, which is allied to two different roots, one meaning private, concealed, hidden; and the other meaning liquefied. 48. the elohim--divine powers--not ihvh the tetragrammaton. chapter 6 this chapter is a resum of the preceding five; it calls the universe and mankind to witness to the truth of the scheme of distribution of the powers of the numbers among created forms, and concludes with the narration that this philosophy was revealed by the divine to abraham, who received and faithfully accepted it, as a form of wisdom under a covenant. 49. the dragon, tli, theli. the hebrew letters amount in numeration to 440, that is

SETIAN DIVINATION

er patterns, things like who the cards remind you of, noises in your room, other synchronicities. note them as well. seventh, now pick up the cards you don't like, put down cards in their place for the reading you would like to see. think about how you would need to change the things in your life to move toward this pattern. keep the cards out where you can study the pattern every day for four or five days, during this time you can make a few more changes. at the end of that time say another invocation "from the future you come" leave the cards out in the dark that night. then begin working to make your willed prediction come true. eighth, write down your successes and failures. ninth, every six or seven months review your progress. are you becoming more accurate with your predictions (if

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

pauses to help up one who mired in confusion. there is a place for everyone, once they can see their way clearly. second sight up until now, most of us have been taught to see with our eyes. think for a moment about a blind person who does not see at all. do they not develop many alternative methods of perception? how about using one's hearing, or other tactile senses? a person is said to possess five senses, but what if there really were a sixth sense? even if it only worked some of the time, that would be better than nothing and worth developing. here is more wisdom; when adepts speak of seeing we mean more than just seeing with the eyes. there is more to it than the use of the other senses too, even the sixth sense. we begin by noticing things. when we look at something, we try to reall

SIFRA DETZNIYUTHA

own "safe harbor" in the astral. the cbr folks just get theirs a little sooner, that's allnc1 sifra detzniyutha book of that which is concealed from the sefer hazohar mantuan codex: shmoth ii: 186b copyright work of the chariot 2001 2 sifra detzniyutha book of that which is concealed the original work of the chariot translation is presented here in its entirety. a substantial appendix follows the five core chapters. the first appendix is an extensive addition from the sixteenth century which is intended to follow after the verse, and elohim said the waters will swarm with movement of living-being, in chapter three. the second brief appendix is an addition intended for the very end of the fifth chapter. the text itself mixes citations from the torah, the writings and the prophets with the z

who are below depend on them. what is the significance of the word vavim ,yvv? six within six, all united and nourished by the circle2 that is set over them. and we have learned in the sifra detzniyutha this dictum: the supernal vav v and the inferior vav v, all comprehended in one meaning and one name, having one and the same significance. now, what is the sifra detzniyutha? said rabbi shimeon: five chapters which are comprised in a great hall and fill the whole earth.3 said rabbi yehudah: if they are so comprehensive, they are better than all! said rabbi shimeon: verily, it is so for him who enters and comes out; and it is not (al) for him who enters the not (al) and comes out.4 this is comparable to a person whose dwelling was among the mountains,5 and he (she) knew no townsfolk. he us

explicitly stating to me. speak unto the children of israel, that they move forward.120 explicitly stating that they move forward. it depended on fate.121 for he wished to honor the beard. and what is right in his eyes you will do, and you will hearken unto his commandments, and you will keep all his statutes,122 up to here, for i am the lord hvhy, your healer.123 exclusively for this. 15 chapter five woe people of sin, congregation heavy with iniquity, seed of evildoers, children..124 seven grades: v v y h h v h v h h d vy emits d d h h y vh h h emits v d v v 125 the son (rb, bar) conceals adam who is male and female, which are v d. and it is written: children that deal corruptly. it created six (tysarb, b reshith, it created (arb, bara).126 it created six is the word. it created is half

/rah) as it is written how mighty is your name in all the earth,129 the whole earth is full of your glory.130 it was a firmament in the midst of the waters.131 in order to distinguish between the holy and the holy of holies. the ancient one unto the small one expands and adheres, if not adheres the mouth speaks great things.132 it engages itself and wreathes itself with the small crowns, with the five kinds of water,133 16 and thus it is written and he shall put from above living water.134 he is the living elohim(,yyx ,yhla, elohim chayim) and the king forever.135 i shall go before the face of the lord hvhy in the lands of life.136 and shall be the body of adonai (ynda) bound up. and the tree of life in the midst of the garden.137 y yha a h d vy h y between the waters and the waters.138 wa

ection, come out from the principle of adam. as it is written: adam being in splendor, in not abides.149 adam being in splendor, in the splendor of the king. in not abides, in the not-spirit. there are thirteen kings of war in seven.150 seven kings in earth appear as victors in war.151 there are nine that ascend on the levels,152 who run according to their wish, and there is none to prevent them. five kings exist in terror.153 in the presence of four- not, they can stand.154 four kings come out before four,155 they hang on them like grapes in a cluster, bound up in them are seven runners that give testimony, and not do they remain in their places. 18 the tree that mitigates is placed within.156 birds attach themselves and nest on its branches.157 below it shelters that chayah (hyx, living

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

e press is the air we breathe, and uncommonly foggy the air is too! on entering the shop, i was struck by the venerable appearance of a customer whom i had never seen there before. i was struck yet more by the respect with which he was treated by the disdainful collector "sir" cried the last, emphatically, as i was turning over the leaves of the catalogue "sir, you are the only man i have met, in five-and-forty years that i have spent in these researches, who is worthy to be my customer. how where, in this frivolous age, could you have acquired a knowledge so profound? and this august fraternity, whose doctrines, hinted at by the earliest philosophers, are still a mystery to the latest; tell me if there really exists upon the earth any book, any manuscript, in which their discoveries, thei

ste. fortunately, or the poor musician might have starved, he was not only a composer, but also an excellent practical performer, especially on the violin, and by that instrument he earned a decent subsistence as one of the orchestra at the great theatre of san carlo. here formal and appointed tasks necessarily kept his eccentric fancies in tolerable check, though it is recorded that no less than five times he had been deposed from his desk for having shocked the conoscenti, and thrown the whole band into confusion, by impromptu variations of so frantic and startling a nature that one might well have imagined that the harpies or witches who inspired his compositions had clawed hold of his instrument. the impossibility, however, to find any one of equal excellence as a performer (that is to

ks, and lo! rich from the bordering lake a palace rises slow. wiffin's "translation) book ii. art, love, and wonder. diversi aspetti in un confusi e misti "ger. lib" cant. iv. 7. different appearances, confused and mixt in one. chapter 2.i. centauri, e sfingi, e pallide gorgoni "ger. lib" c. iv. v (centaurs and sphinxes and pallid gorgons) one moonlit night, in the gardens at naples, some four or five gentleman were seated under a tree, drinking their sherbet, and listening, in the intervals of conversation, to the music which enlivened that gay and favourite resort of an indolent population. one of this little party was a young englishman, who had been the life of the whole group, but who, for the last few moments, had sunk into a gloomy and abstracted reverie. one of his countrymen obser

"to my infinite surprise, our gentleman, thus disarmed by a look from zanoni, turned his whole anger upon me, the but perhaps you do not know, gentlemen, that i have some repute with my weapon "the best swordsman in italy" said belgioso "before i could guess why or wherefore" resumed cetoxa "i found myself in the garden behind the house, with ughelli (that was the sicilian's name) facing me, and five or six gentlemen, the witnesses of the duel about to take place, around. zanoni beckoned me aside 'this man will fall' said he 'when he is on the ground, go to him, and ask whether he will be buried by the side of his father in the church of san gennaro 'do you then know his family' i asked with great surprise. zanoni made me no answer, and the next moment i was engaged with the sicilian. to

and stupor impossible to describe "allow me to explain this mystery to you" said zanoni "i discovered the plot against you, no matter how; i frustrated it thus: the head of this design is a nobleman, who has long persecuted you in vain. he and two of his creatures watched you from the entrance of the theatre, having directed six others to await him on the spot where you were attacked; myself and five of my servants supplied their place, and were mistaken for his own followers. i had previously ridden alone to the spot where the men were waiting, and informed them that their master would not require their services that night. they believed me, and accordingly dispersed. i then joined my own band, whom i had left in the rear; you know all. we are at your door" chapter 2.iii. when most i win

SIR WALLIS BUDGE EGYPTIAN MAGIC

ngs which the men of olden time knew, and man knoweth not whether they are true or not; but now i will cause thy majesty to see a sage in thine own time, and one who knoweth thee not" in reply to khufu's question "who is this man, o herutataf" the young man replied "it is a certain man called teta, who dwelleth in tet- seneferu, and is one hundred and ten years old, and to this very day he eateth five hundred loaves of bread, and the shoulder of an ox, and he drinketh one hundred measures of ale. he knoweth how to fasten on again to its body a head that hath been cut off; he knoweth how to make a lion follow him whilst his snare is trailing on the ground; and he knoweth the number of the aptet of the sanctuary of thoth" now khufu had for a long time past sought out the aptet of the sanctua

nd the ladies had feasted together, and that they had ceased to be, in consequence, impartial judges. they were removed from their trusted positions before the king, and having been examined and their guilt clearly brought home to them, their ears and noses were cut off as a punishment and warning to others not to form friendships with the enemies of the king. the second court, which consisted of five members, investigated the cases of those who were charged with having "stirred up men and incited malefactors to do wrong to their lord" and having found them guilty they sentenced six of them to death, one by one, in the following terms-"pentaura, who is also called by another name. he was brought up on account of the offence which he had committed in connexion with his mother thi when she f

ces, but definite works with detailed instructions to the reader how to perform the ceremonies which were necessary to make the formula or words of power efficacious. we have now seen that wax figures were used both to do good and to do harm, from the iiird to the xxth dynasty, and that the ideas which the egyptians held concerning them were much the same about b.c. 1200 as they were two thousand five hundred years earlier; we have also seen that the, use of ushabtiu figures, which were intended to set the deceased free from the necessity of labour in the world beyond the grave, was widespread. that such figures were used in the pre-dynastic days when the egyptians were slowly emerging into civilization from a state of semi-barbarism is not to be wondered at, and it need not surprise us th

er of the names of demons are to be written, and when this has been done, the lover must take thirteen bronze needles, and stick them in her limbs, saying as he does so "i pierce (here he mentions the name of the limb "that she may think of me" the lover must next write certain words of power on a leaden plate, which must be tied to the wax figures with a string containing three hundred and sixty-five knots, and both figure and plate are to be buried in the grave of some one who has died young or who has been slain by violence. he must then recite a long incantation to the infernal gods, and if all these things be done in a proper manner the lover will obtain the woman's affections. 1 from egypt, by way of greece and rome, the use of p. 98 wax figures passed into western europe and england

unded by swarms of serpents and scorpions and reptiles of all kinds, and round it is coiled a serpent which cannot die" ptah-nefer-ka told his wife and the king what he had heard, and at length set out for coptos with ahura and merhu in the royal barge; having arrived at coptos he went to the temple of isis and harpocrates and offered up p. 145 a sacrifice and poured out a libation to these gods. five days later the high priest of coptos made for him the model of a floating stage and figures of workmen provided with tools; he then recited words of power over them and they became living, breathing men, and the search for the box began. having worked for three days and three nights they came to the place where the box was. ptah-nefer-ka dispersed the serpents and scorpions which were round a

SOLOMON

41. likewise also the seventh said "i am the worst, and i make thee worse off than thou wast; because i will impose the bonds of artemis. but the locust [1] will set me free, for by means thereof is it fated that thou shalt achieve my desire. for if one were wise, he would not turn his steps toward me [1. this refers to the closing incident narrated in the testament, the sacrificing by solomon of five locusts to moloch. tatian, orat. ad graecos, cap. 12, speaks of artemis magos. she is the same as hecate] 42. so i solomon, having heard and wondered, sealed them with my ring; and since they were so considerable, i bade them dig the foundations of the temple of god. for the length of it was 250 cubits. and i bade them be industrious, and with one murmur of joint protest they began to perform

hold of; and so we fall down like lightnings [3] in the depth of night and suddenly. and we set cities in flames and fire the fields. for the stars have firm foundations in the heavens like the sun and the moon [1. cp. heb. viii. 5. 2. cp. rom. viii. 38. 3. luke x. 18 "i beheld satan as lightning fall from heaven" june 13] 115. and i solomon, having heard this, ordered the demon to be guarded for five days. and after the five days i recalled the old man, and was about to question him. but he came to me in grief and with black face. and i said to him "tell me, old man, where is thy son? and what means this garb" and he answered "lo, i am become childless, and sit by my son's grave in despair. for it is already two days that he is dead" but i solomon, on hearing that, and knowing that the de

is proposal, that ye compel me to do so much" but they said [2] by our fathers [1. song of sol. vi. 12. 2. uthe s (sic) stands in the ms; perhaps ta s thea s should be read] 129. and when i answered that i would on no account worship strange gods, they told the maiden not to sleep with me until i complied and sacrificed to the gods. i then was moved, but crafty eros brought and laid by her for me five grasshoppers, saying "take these grasshoppers, and crush them together in the name of the god moloch; and then will i sleep with you" and this i actually did. and at once the spirit of god departed from me, and i became weak as well as foolish in my words. and after that i was obliged by her to build a temple of idols to baal [1, and to rapha, and to moloch, and to the other idols [1. fem. so

SPENSER THE CULT OF THE ALL SEEING EYE 1960

aid of an expert in this work brought from europe. it is set into a steel-framed narrow panel projected from the wall, behind which is an enclosed area some six inches deep which has its own light source. a small, square projector set close against the front base of the altar throws a diffused beam of light from a recessed aperture upon the surface of the mural. there are also ten hidden lights, five on each side of the room, behind the upper edges of a thin suspended ceiling which extends out over the room from the top of the mural. the 18 inch space between the two ceilings contains the light control apparatuses. the lower ceiling is wedge-shaped and separated from three walls of the inner room by a footwide space. thus the room appears to be much longer than it really is because of the

of the laymen's movement review. the movement has included among its members dwight d. eisenhower ibid, july-august 1961. the most important friend of the movement from its inception, however, has been john i. rockefeller, jr. a methodist missionary, weyman c. huckabee, secured and received grants from john d. rockefeller. jr.'s davison fund and from his (new york city) riverside church funds for five consecutive years (1937-41, for a health center in hiroshima. japan (ibid, may-june 1960. huckabee then became the secretary of the movement in new york in 1941 and secured two grants a year for the organization from the davison fund until it was liquidated. thereafter, rockefeller continued his yearly grants without fail from his own personal funds. during the 22 years huckabee remained with

right to left (or, as the greeks would say, boustrophedon, they will give 72 columns of three letters each. then each column will be a word of three letters, and as there are 72 columns, there will be 72 words of three letters, each of which will be the 72 names of the deity alluded to in the text. and these are called the shemhamforesh" seventy-two is also the number of the quinaries or sets of five degrees in the 360 degrees of the zodiac.21 the number of triangles in the mural are difficult to count. there are 22. isosceles, equilateral, scalene, right-angled. triangles. there are also 22 numbered letters in the ancient hebrew alphabet, with values of 1 to 400. the triangle is an ancient emblem of deity; it is also a sign of the female element. however, if the apex of the triangle is p

hat steps should be taken to revise the design. the committee consultants were justin winsor, a history scholar; professor charles eliot norton of harvard university; william h. whitmore, geneologist and author of elements of heraldry (n. y. 1866; john denison chaplin jr, associate editor of american cyclopedia; and james horton whitehouse, designer for tiffany and company in new york city.11 the five men recommended that the reverse sjde of the seal not be cut and not be used as an official document seal. professor norton wrote that "it is greatly to be regretted that the device adopted by congress in 1782 is of go elaborate and allegorical a character. as to the reverse. it can hardly (however artistically treated by the designer) look otherwise than as a dull emblem of a masonic fratern

ach layer representing a state, is subdivided, or broken, and as if composed of several pieces cemented together. this was certainly not the original design [for the] unfinished national pyramid."34 the 13 levels should have been composed of 13 solid blocks. snowden was correct in his objections but naive in his interpretation of the motives of the designer. in our national heraldry all stars are five-pointed. yet the 13 stars in the crest are arranged in the form of a six-pointed star which is composed of two interlaced triangles. this is unmistakably the ancient oriental talisman, the seal of solomon. totten wrote:25* the legal specifications of the group of stars as "a constellation" warrants some degree of regularity in the "heraldic" arrangement. but why now a six-pointed constellatio

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

r reading 233 index 235 introduction christianity as mystical fact was a significant book in rudolf steiner s biography, being the first in which the well-known philosopher of freedom and goethe scholar came forward with an interpretation of christian beginnings and of the continuing relevance of christianity to modern life an interpretation he continued to develop and deepen over the next twenty-five years.1 but it was even more significant for raising issues that have dominated the whole discussion of christianity in the remainder of our century. it was among the first books to confront the crisis of the evidence about christianity that had been uncovered by the biblical criticism of the last century, and even more the questioning of the uniqueness 1. important landmarks in the developme

ature of ancient india there is a parable attributed to buddha: there was a man who was passionately attached to life, and was on no account willing to die, who found himself pursued by four serpents. he heard a voice notes 219 warning him to feed and bathe the serpents from time to time, but the man ran away in fear of the serpents. again he heard a voice, warning him that he was being chased by five murderers; again he ran away. a voice told him of a sixth murderer who was about to cut off his head with a sword; once more he took to flight. he came to a deserted village. he heard a voice telling him that thieves were about to raid the village, and again he took to flight. he came to a great river. feeling unsafe on this side of it, he made a basket out of straw, twigs, and leaves and in

nd again he took to flight. he came to a great river. feeling unsafe on this side of it, he made a basket out of straw, twigs, and leaves and in it crossed to the far shore. now he is safe now he is a brahman. the parable is interpreted as follows: an individual must pass through various states on the way to the divine. the four serpents signify the four elements (fire, water, earth, and air; the five murderers are the five senses. the deserted village stands for a soul that has freed itself from the impressions of the senses, but is not yet secure within itself. if it takes hold inwardly of the lower nature alone, it will inevitably be destroyed. the man must assemble a boat that will take him from the shore of sense-perceptible nature across the river of transience to the other shore, th

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

aling with a quack or a mental patient, especially after she graphically explained how involvement with the illuminati caused her to attempt suicide on three separate occasions, twice by poisoning and once by slitting her wrists, but each attempt played out in a bathtub surrounded by candles and bouquets of colored roses. i spoke to maria on three occasions taking copious notes for total of about five hours at the same outside cafe during a three-week time span before learning through a mutual acquaintance about a month after our last meeting, she finally succeeded in committing suicide. this time, however, she didn't sit in her bathtub with flowers, deciding instead to make a public display, jumping from the roof of the vatican in the early morning hours after hurling her body to the conc

des programmed under trauma will be used to destroy or bury non-cult loyal alters "military bases will be set up, in each locality (actually, they are already here, but are covert. in the next few years, they will go above ground and be revealed. each locality will have regional bases and leaders to which they are accountable. the hierarchy will closely reflect the current covert hierarchy "about five years ago, when i left the illuminati, approximately 1% of the us population was either part of the illuminati, sympathetic to it, or a victim of mind control (and therefore considered useable. while this may not sound like many, imagine 1% of the population highly trained in the use of armaments, crowd control, psychological and behavioral techniques, armed with weapons and linked to paramil

es. if you can think of the structure of a large multinational corporation, that's really how the illuminati is structured. then beneath each of the regional councils are your local councils. they call them sister groups or sisters, or your local councils. then you have your local groups under those as well, or what they call the sister groups. any major metropolitan city could have anywhere from five to fifteen groups, depending on the size of the population base. or more. gs: now you were saying that, how many people are in this group in america now, from your estimate, of knowing a lot of this stuff? go ahead. sv: pure illuminati, i would say about one percent, give or take, based on population. gs: so it's a fairly huge. big organization, correct? sv: yes. gs: now their goal, basically

the chances are you would never make it out alive. let's just say that a certain auto accident would occur, and be reported in the papers "unfortunate accident- man accidentally runs into tree (laughs) i mean, i'm serious! the security that they have during group meetings is so intense that it would be very difficult. they have security at the one-mile perimeter, the three-mile perimeter and the five-mile perimeter. they have three people assigned. usually one is up in a tree where you can't see him at the five-mile perimeter. gs: mm hm. sv: and then you have one person who is standing, looks like a security guard for the estate, because these are often large, wealthy estates, which is appropriate. he is dressed in a uniform. the third person is standing hidden behind a tree. as cars come

ng. but if they are acting as if they want to go further into the estate, and this is not an okay person, then they will say "uh, all right, well he's not expecting you" that's a code word. that tells the person either behind, up in the tree, or hidden further back- they radio ahead and they say "unexpected visitor" at that point, everyone has been trained to pick up and leave immediately, within five minutes- with no traces of the activity. gs: so this is some of the methods they go through so you don't get caught. i know that you wrote an article about why the cult doesn't get caught. sv: oh yeah. gs: it's pretty specific. you have so much stuff here, and we can't get into it all in two hours, so please pick and choose what you think is most important. but i find that to be interesting

TECHNICIANS GUIDE TO THE LEFT HAND PATH

fact before him no matter how complex the process of achieving the result seems. the will, is guided by a consciousness of desire, once this desire is focused- imprintedas a necessary resolution to act, the conscience will cause the unrest that can only be alleviated by suppresion of the impulse, or by making it real. the stages of the will according to atkinson, every purposeful act of will has five essential formative stages from its first embodiment into the mind until its completion and resolution. i was unsatisfied- in terms of left hand path philosophy- with his initial layout. here is my revised rendering of the five essential stages of the will-to-power loosely based upon atkinsons. these stages are: stage one- the sensuous/expressive stage of notice in the mind stage two- the des

letion and resolution. i was unsatisfied- in terms of left hand path philosophy- with his initial layout. here is my revised rendering of the five essential stages of the will-to-power loosely based upon atkinsons. these stages are: stage one- the sensuous/expressive stage of notice in the mind stage two- the desire stage stage three- the visualization stage stage four- the stage of resolve stage five- the stage of action no act of will resolves itself into completion without its transformation through these five stages. these are the translations of the abstract idea through a series of preparatory mental constructs that materialize intoa concrete fixture. this is magic, and the process of understanding this ability of will in terms of what our self consciousness implies through its abili

e most turmoil because it reminds the individual graphically, and personally, within the confines of their subjective universe, the possibility of accomplishment. as such it makes clear to the individual their failure or their achievements at the intimate and personal level of activity. there is nowhere to hide, other than to suppress and try to forget the greatness of what could have been. stage five. the path of action. this is the final step, however, it would be a mistake to consider this as actualization of the will s desire. it is merely the final activity engaged towards the actualization of the goal. once the action has begun a whole series of resistive elements come into play that can deflect or enhance the ascendancy of the will over matter. it can said that if the individual rea

ath of action. this is the final step, however, it would be a mistake to consider this as actualization of the will s desire. it is merely the final activity engaged towards the actualization of the goal. once the action has begun a whole series of resistive elements come into play that can deflect or enhance the ascendancy of the will over matter. it can said that if the individual reaches stage five that there will be a transformation of some type. it is an activity stage and what transforms can never be a certainty. the dynamism between the psyche and its environments is too much of an active matrix to precisely estimate how various forms of resistance may effect the actions leading towards the outcome. let me share a real example: there was an adept who learned the power of their will

ts hopefully to be obtained. this balance of goal/action/strategy is absolutely paramount to consider when developing the will to act. the delayed will one aspect of the will that needs to be considered is the time necessary to accomplish the end goal. it is a great mistake to think that most actions lead to immediate gratification of the desire will. in fact, there is most often a delay once the five steps outlined have been actually manifest. the active will manifests after the first four stages have been complete and are integrated within consciousness as a nagging need to act. the neural net necessary to engage in the activity of the will itself seems to require a necessity to gestate as an aspect of consciousness, then, it takes off with full momentum. it is during this period that th

TELESMATA AND FLASHING TABLETS

esent. step 6 having attracted the force, formulate the letters several times as if you have breathed upon the flashing tablet. pronounce them out loud, in a vibratory manner. repeat the vibration several times, at least one time for each letter. step 7 make the rose cross over the flashing tablet. step 8 use any appropriate words around the talisman to be consecrated. make the invoking pentagram five times over it as if the pentagram were standing upon it. vibrate the letters of the triplicities involved with the suffix -al added. step 9 read any invocation required while tracing the proper sigils from the rose as you pronounce the names. always follow the hierarchy. step 10 the first portion of the operation is to initiate the work from yourself. the second is to attract the force in the

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

haring covert hand grips no doubt enjoy a smugly satisfying sense of perversity in knowing they are deceiving those whom, they are persuaded, are the ignorant and unknowing multitudes. the inner circle and their puppets the elite of the illuminati are themselves divided by rank and authority. there is a hidden inner circle, followed by a several hundred-member core. next, we have perhaps three to five thousand in a larger circle of influence, and then finally, another ten thousand puppets. the latter group, the puppets, have no real influence on matters of importance. this group includes celebrities, media representatives, educators, and others who are only vaguely aware that an elitist global conspiracy exists. they simply know that they must hew to the "party line" the puppets also reali

ld reagan. the web site offering it for sale describes it thusly "from the 1984 convention, a smiling ronnie in a napoleonic stance" reagan was given the honorary 33rd degree by scottish rite leaders in a private ceremony conducted in the lame duck president's oval office in washington, d.c, just weeks before his second and final term ended. the author has a picture of this ceremony in his files. five for he's a jolly good fellow sign of the devil's claw by men of the craft a naughty person, a wicked man, walketh with a froward mouth. he winketh with his eyes, he speaketh with his feet, he teacheth with his fingers -proverbs 6:12-13 w h i l e the word "craft" can properly be used to describe an art, science, skill, or process practiced by a profession or occupation, in the occult world, th

1997 just days after completing the manuscript of this book. satanist rock star marilyn manson wrote the foreword (satan speaks, by anton lavey, venice, ca: feral house, 1998) for he's a jolly good fellow 95 a stage/production of the classic "caesar" demonstrates the similarity of the roman emperor's arm and hand position to that of the masons' sign. labor leader eugene v. debs ran for president five times on the socialist party ticket. his best showing was in 1920 when he received almost six percent of the votes cast. six baphles me! horned beasts, leaping goats, satanic beards, and other messages of evil i possess more exalted titles than i have ever been able to count. i am supposed to know more secret signs, tokens, passwords, grandwords, grips, and so on, than i could actually learn

rned upside down "as we speak" that's why the press is publishing all these "grips" and the newspaper editors have shown themselves to be only too willing to oblige. a huge photograph showed tony blair, our fabian revolutionary prime minister, shaking hands with adrian nastase, the son of illie, a leading communist who "survived" the fall of ceausescu. the romanian prime minister is shown doing a five-knuckle grip (five-point degree, indicating to those whom lenin called "the interested" that he's "a member of the club" masons call their handshakes "grips" hence the saying "get a grip" let's "get a grip" with what's going on here. all of a sudden, newspapers on both sides of the atlantic have taken to publishing large photos of our "chosen ones" indulging in various manifestations of mason

the "brethren" moral majority leader preacher jerry falwell. falwell received the jabotinsky award for his devoted efforts to oppress the palestinian people while promoting jewish racial supremacy. jabotinsky, the man whom this award was named after, was a pro- communist socialist/zionist. falwell also received a multimillion dollar executive jet as a gift from israel, a nation that receives from five to ten billion in free foreign aid money each year from american taxpayers. in effect, begin and israel stole money from the u.s.a. taxpayers and funneled it to falwell. secret handshakes of the illuminati 169 president clinton in a masonic grip with supreme court justice stephen breyer. breyer, a devout cabalistic jew, was nominated by clinton to the supreme court. to the right of breyer is

THE BLACK LODGE

equivalent of maintaining that love can only exist on the physical plane, and that human beings are incapable of relating to each other on other planes of existence. but in reality, it is not normal (in the statistic sense) for men and women to keep up monogamous sexual activity during years and years. studies on this subject show that, between partners who copulate only one with the other during five years, the nervous centers reach a saturation point of biomagnetism. this produces symptoms of satiety, followed by apparent emotional indifference, and even physical repulsion. if a man is no longer capable of a spontaneous erection at the sight of his wife s naked body, there is not (at least temporarily) sexual love between them. in such circumstances, both should avoid a forced union on t

THE 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 existence. vitalized by the br

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 existence. vitalized by the br

THE CANOPIC GODS SYMBOLISM

so must the body of the osirian be divided. this is the meaning of the viscera being preserved apart from the body. the death and resurrection of christ has other symbolism, and the teachings belong to a higher grade. let none therefore object that his body was laid in the tomb entire (the body of osiris was first laid in the chest or pastos whole. the division was into 14 parts, 1 plus 4= 5, the five wounds) for even as hwhy must be known before hwchy can be comprehended, and as moses must precede christ, so must the mysteries of osiris first be known. now, the guardian of the hall and of the neophytes against the twpylq (whose rtk is laymwat, the dual or two-headed one, the demons of corruption and 3 disintegration) is the hiereus or horus, and to the children of horus, who partake of hi

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

with fire. in the tarot it is the suit of wands (sometimes swords. it is also known as atziluth, the archetypal world. the elements so far have been presented in what is know as the hermetic, or western mystery tradition. this is a system that has its roots in egyptian, hebrew and greek teachings. it should be noted that this is not the only elemental system in the world. in the orient they have five elements. these being metal, wood, water, fire, and earth. north of the ancient roman empire, the teutonics used frost, fire, and water. while the celtic tribes called them sky, land, and sea. this background denotes sections taken from my personal book of shadows. above the realm of man and elements, there dwells the one which are two. we call it the force, or tao, and we know it as the yin&

important disciplines that the aspiring witch, or magician needs to learn, and master. h sit in a place where you will not be disturbed. for a short time breath normally and clear your mind of all mundane thoughts. h when you are ready breath out for four heart beats, hold your breath for a two heart beats, breath in for four heart beats, and hold your breath for two heart beats repeat for about five minutes (when holding your breath, do not forcibly block the air flow. just learn to not exhale or inhale) h once you have mastered the 4-2-4-2 breathing pattern, expand your abilities with a 6-3-6-3 pattern. h when you have mastered the 6-3-6-3 breathing pattern, begin increasing the length of time from five minutes, until you are able to preform this for 30 minutes, without any conscious th

on, are all forms of active meditation. always record your results in your journal. chant in the craft, when the witches were sitting in the park repeating earth, air, fire, and water, they were using what is known as a circle chant meditation to raise their power levels. chants can vary from a one word personal mantra, to a formal group invocation. try this, on an overcast day, sit and chant for five minutes ra, ra, hail ra! record the results in your journal. riding the dragon part one relaxation start by taking three slow deep breaths, clear your mind, and begin your rhythmic breathing pattern 4-2-4-2. hyou are standing upon a beach the white sand beneath your feat is as fine, and soft as baby powder. hlooking out to sea, you become aware that the waves are of prismatic light. as you wa

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nswer for its earthly deeds, good or bad. hinduism perceives this spiritual essence as the divine part of a living being, the atman, which is eternal and seeks to be united with the universal soul, or the brahman. buddhism teaches that an individual is but a transient combination of t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 4 afterlife mysteries the five aggregates (skandhas) matter, sensation, perception, predisposition, and consciousness and has no permanent soul. of the major world religions, only buddhism does not perceive an eternal metaphysical aspect of the human personality in the same way that the others do. however, all the major faiths believe that after the spirit has left the body, it moves on to another existence. some faiths co

ented his views on the aggregates that constitute the human condition: the noble truth of suffering is this: birth is suffering; aging is suffering; sickness is suffering; death is suffering; sorrow and lamentation, pain, grief, and despair are suffering; association with the unpleasant is suffering; dissociation with the pleasant is suffering; not to get what one wants is suffering in brief, the five aggregates of attachment are suffering. in the dhammapada (147:51) the buddha speaks further of the destiny of all human flesh in quite graphic terms: behold this beautiful body, a mass of sores, a heaped up lump, diseased, much thought of, in which nothing lasts, nothing persists. thoroughly worn out is this body, a nest of diseases, perishable. truly, life ends in death. of bones is this ho

aditional christian thought, is a place of eternal torment for those who have been damned after the last judgment. it is generally pictured as a barren pit filled with flames, the images developed out of the hebrew sheol and the greek hades as the final resting places for the dead. roman catholic christianity continues to depict hell as a state of unending punishment for the unrepentant, but over five centuries ago, the councils of florence (1439) and trent (1545 63) defined the concept of purgatory, an intermediate state after death during which the souls have opportunities to expiate certain of their sins. devoted members of their families can offer prayers and oblations which can assist those souls in purgatory to atone for their earthly transgressions and achieve a restoration of their

s and religions. new york: larousse, 1994. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 19 osiris, god of the underworld (ap/wide world photos pyramid texts the pyramid texts recorded some of humankind s earliest written insights concerning its concepts about the soul and the afterlife. the texts were inscribed on the stone walls of five pyramids at saccara during the later part of the old kingdom, 2400 2240 b.c.e, and were compiled by priestly scholars from a variety of sources, some dating earlier than the beginning of the historical period, about 3000 b.c.e. beginning with the middle kingdom, about 2000 b.c.e, priests began to copy large portions of the pyramid texts onto the sarcophagi of pharoahs and nobles. although the

archeologists believe that the discovery of these relics, as well as of the pyramid itself, will be crucial in learning more about both the spiritual and earthbound life of the peoples of the hongshan culture. sources: xinhua. china daily.http//www.chinadaily.net/cndy/2001-07- 10/19256.html. 10 july 2001. hongshan pyramid discovered in china the pyramid texts were inscribed on the stone walls of five pyramids at saccara. uals and ceremonies carefully performed to prepare the dead for the afterlife journey indicate that the body was as important an aspect of the complete entity as were the ka and the ba. nor can it truly be known if the ka and the ba were viewed strictly as spiritual entities, for they, as well as their mummified human-self, were left food and drink in the mortuary offerin

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ired. he sat down in a favorite easy chair, and immediately fell asleep. then, he wrote in the letter, he was sharply aroused in about a quarter of an hour (as he perceived by the clock. as he awoke he saw an apparition, luminous, vaporous, wonderfully real of himself, looking interestedly and delightedly at himself. after the archbishop and himself had looked at each other for the space of about five seconds, the ghostly self vanished for a few seconds, and then returned even clearer than before. such weird phenomena are termed autoscopic hallucinations. they appear to serve no dual purpose, such as providing a warning or disclosing valuable information, but only seem to present a projection of one s own body image. one sees oneself, as it were, without a mirror. dr. edward podolsky has c

fter they had been put away in a drawer, the ring disappeared overnight. stonethrowing had become common, and reverend foyster complained of finding stones in their bed and under their pillows as well. although reverend foyster was a brave man, he had never enjoyed good health nor the kind of stamina necessary to outlast a full-scale haunting. the foysters endured the phenomena at the rectory for five years before leaving in october of 1935. after the foysters left, the bishop decreed that the place was for sale. in may of 1937, harry price learned that the rectory was empty and offered to lease the place for a year as a kind of ghost laboratory. his sum was accepted, and the investigator enlisted a crew of 40 assistants, mostly men, who would take turns living in the rectory for a period

the orang pendek as native folklore, in 1916 dr. edward jacobson wrote in a dutch scientific journal of his encounter with one of the creatures. since jacobson s sighting, there have been many accounts of people seeing the orang pendek, including that of a mr. van herwaarden, who spotted one while scouting the forests for good lumber in 1923. most witnesses describe the creature as standing about five feet tall and as being covered with short dark hair. it is definitely bipedal, and its arms are proportioned more like that of a human, rather than the extended arms of an ape. remarkably, the orang pendeks have been heard conversing with one another in some unintelligible language. debbie martyr, former editor of a london newspaper, went in search of the elusive sumatran apeman and returned

less familiar. after marco polo visited the island in 1292, he mentioned an encounter with an apelike animal that has come to be known as the sumatran yeti. since 1818, various english and european explorers of the thick jungle growth of sumatra have told of sighting an apeman that the native people call orang pendek, little man of the forest. witnesses describe the orang pendek as standing about five feet tall and covered with short brown or orange hair. it walks upright without the assistance of its front fists, and its arms are of humanlike proportions. many have asserted that they heard the orang pendeks conversing with one another in some unintelligible language. in 1918 l. c. westenek, the sumatran governor, wrote of several sightings, including one in which he claimed to have seen a

. when howard- bury and his unsuccessful mountain climbers admitted defeat on mt. everest, they returned to civilization and discovered that newspaper reporters were eager for more information about the abominable snowmen. in the 1930s scientists studied the reports of explorer frank smythe s discovery of yeti tracks in the snow at 14,000 feet. the footprints measured 13 inches in length and were five inches wide. famed mountaineer eric e. shipton claimed that he saw similar tracks on his expedition to everest in 1936. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 66 mysterious creatures world war ii (1939 45) stopped mountaineering and scientific exploration of the formidable himalayas, but in 1942, slavomir rawicz and four other men escaped fro

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who claimed to be illuminati, those enlightened by a higher wisdom, joined the rosicrucians and took refuge in france to escape the fires of the spanish inquisition. the secret society known as the order of the illuminati was founded in the city of ingolstadt in the southern german monarchy of bavaria on may 1, 1776 by adam weishaupt, a 28-year-old professor of religious law. beginning with only five members, weishaupt fs order grew slowly, numbering about 60 in five cities by 1780. the professor deliberately blended mysticism into the workings of the brotherhood in order to make his agenda of republicanism appear to be more mysterious than a political reform group. he joined the masons in munich in 1777 and adopted many of their classes and orders and promised his initiates that they wou

goal of healing the sick without reward; 2. they would affect no particular style of clothing; 3. they would meet once each year in the house of the sainted spirit; 4. each brother would carefully choose his own successor; 5. the letters gr.c. h would serve as their only seal and character; 6. the brotherhood would remain secret for 100 years. when rosencreutz died in 1484 at the age of 106, the five brethren who had been chosen to travel throughout europe performing charitable deeds had established a reputation for being selfless benefactors. although rosencreutz had been buried in secret, one of the brothers happened by chance to discover his burial chamber and read the promise inscribed above the entrance that rosencreutz would return in 126 years. the discovery of the illu- t h e g a

ere allowed to watch their elders at work from hidden points some distance from the site of the attack. at the age of 18, they were permitted to make their first human sacrifices to kali. the thuggee had their female counterparts in a secret sect of tantrists who held that it was only by a constant indulgence in passion that a human could ever achieve total union with kali. only indulgence in the five vices that corrupt the soul of humankind. wine, meat, fish, mystical gesticulations, and sexual indulgence.could drive the poisons out of the human body and purify the soul. in 1822, william sleeman, an officer in the bengal army who had transferred to civil service, was appointed by governor general lord bentinck to rid india of the society of stranglers. fluent in four indian dialects, slee

report. h tabloid news services [online] http/ www.tabloid.net. lane, mark. plausible denial. new york: thunder fs mouth press, 1991. summers, anthony. conspiracy. new york: paragon house, 1989. vankin, jonathan, and john whalen. the 60 greatest conspiracies of all time. new york: barnes& noble, 1996. the gmagic bullet h that killed jfk? were so badly burned that they soon died, and the surviving five escaped from the imperial troops by miraculous means. after many ordeals the five monks came to a city in fukien province where they founded a tong whose aim was to overthrow the emperor who had betrayed their loyalty. that tong exists today as the triad tong, and the five monks who founded it, according to the legend, are known as the five ancestors. although the revolt against the emperor f

many ordeals the five monks came to a city in fukien province where they founded a tong whose aim was to overthrow the emperor who had betrayed their loyalty. that tong exists today as the triad tong, and the five monks who founded it, according to the legend, are known as the five ancestors. although the revolt against the emperor failed, the survivors scattered throughout china and established five provincial grand lodges, each led by one of the five monks. initiation into the triad society is based on a blood ceremony. first, the ancient five heroes are invoked by an gincense master h who offers libations of tea and wine. the candidate for initiation is challenged at the entrance to the lodge by guards carrying razoredged swords. he is allowed to enter only after answering a series of

THE GOD OF THE WITCHES

touching a plea of trespass"[48]the continuity of the pagan religion through the medieval period cannot be gainsaid when it is foundsurviving to the present day. i quote from an article by the rev. john raymond crosby, d.d, d.c.l, ph.d.,in the living church for march 2, 1929, which states that the rites are still to be found in pennsylvania andare practised by people who have been in america for five generations. the witch "lives alone, with thetraditional black cat, in a small house filled with herbs, charms and the implements of her profession. hercompatriots have a firm conviction that she, together with her ancestors for untold generations, entered into adefinite compact with the devil who in his proper person is the father of all the children of the family. certainother members of th

covered by counting up the accused persons. as i have noted above, the old religion held its placelonger among the women than among the men. the coven of romulus consisted of thirteen men; if thelegendary companions of robin hood[8] were real personages, then that coven was composed of twelve menand one woman; gilles de rais (1440)[9] had eleven men and two women, bessie dunlop (1567)[10] spokeof five men and eight women, and in kinross-shire (1662)[11] one man and twelve women formed the coven.the incarnate god, called the devil by the christian recorders, was the supreme chief of the coven; thesecond in command was known as the officer, who represented the chief in his absence, and there was the god of the witcheschapter iii. the priesthood25besides a woman-member called in scotland the

hat the animal became in a sense a part of the owner. a name wasalways given to it, and in every way it was regarded as a creature of magical powers though under the controlof its owner. it was used only for working magic, never for divining. this fact was known to the recorders. in1587 giffard states[55] that "the witches have their spirits, some hath one, some hath more, as two, three,foure, or five, some in one likenesse, and some in another, as like cats, weasils, toades, or mice, whom theynourish with milke or with a chicken, or by letting them suck now and then a drop of blood. though thedomestic familiar was recognised theoretically in scotland there is no mention of it in any scotchwitch-trial; it is found only in england, and there only on the east side with few exceptions.among t

ever by merely saying these words consummatumest, making the sign of the cross, and making the patient say three times pater noster and ave maria".another man-witch[65] who was sentenced to the galleys for life, said that he had such pity for the horseswhich the postilions galloped along the road, that he did something to prevent it, which was that he tookvervain, and said over it the paternoster five times and the ave maria five times, and then put it on the road,so that the horses should cease to run. isobel gowdie of auldearne in 1662[66] gave the formula fortransforming oneself into an animal. to become a hare, the witch said,"i shall go into a hare, with sorrow and sighing and mickle care, and i shall go in the divel's name, aye, till i come home again."to revert to the human form, th

celle has otherwise no meaningas it stands.the years between the trial at rouen and the rehabilitation must be considered with great care if anyconclusion is to be reached concerning joan as a historical personage. it is so much the fashion to pour floodsof tearful sentiment over her that plain facts are not always welcome, but the contemporary evidence is thereand has never been refuted.in 1436, five years after the trial, the herald-at-arms, fleur de lils, and joan's brother, jean du lys, arrivedat orleans to announce officially to the town that joan, was still alive.[7] the accounts of the city show thaton sunday, the 6th of august, 1436, jean du lys, brother of "jehane la pucelle, was in orleans carryingletters from his sister to the king. he was f352ted by the city; the bills for the

THE GOLDEN ESSENCE

umans who meet them, that they had in the older, more intact pagan wisdom traditions and worldviews. craft mythology also stems from the personal and ongoing experiences of people alive today, which only makes sense, because the otherworldly realities are ongoing and eternal, and not limited to distant ancestral times or experiences. in the craft as i have come to understand it and experience it, five major figures emerge as central figures. each of these mythological beings is of course a real being; they are attested to in all pagan mythologies from europe, as well as from the records of folklorists, and other historical sources. some are attested to even more widely, in the western mystery traditions of alchemy and in the annals of occult societies of britain and western europe, and ita

THE HOLY ROSARY OF THE BRETHREN

aged on the control of the ruach and nephesch, thus, opening the gateway to the higher genius. white: symbolic of divine white brilliance and the transformation brought forth when this purity touches corruptibility. pink, rose or natural color: to denote the highest forces of tiphareth through which we must attain to receive direction for the divine and the higher genius within the microcosm. the five colors: this helps attract the spiritual force that directs the four elements within (many brethren choose this rosary. directions: the direction of the rosary to be worked while in prayer and meditation is counterclockwise. one must not assume that this is contrary to the vortex of light. it is not a physical vortex, but rather, it is in harmony with the direction of hebrew (right to left. e

(first bead through the tenth bead) recite: ave maria. end of fourth decanate step 27: single bead: sanctus est tu dominus de mundi. fifth decanate: step 28 (first bead) vibrate: a) h b) ynda c) layrwa step 29 (first bead) recite: legis jugum. step 30 (first bead) recite: pater noster. step 31 (first bead through the tenth bead) recite: ave maria. end of fifth decanate step 32: work back down the five beads to the cross repeating steps 1- 7 backwards. thus, the first single bead is sanctus est tu. step 33: upon reaching the cross, make the qabalistic cross. because our second order works a great deal with the use of latin, this rosary should be said in latin (excluding the hebrew. however, it is advisble to first perform it 9 in english several times to make certain that you know it well b

THE KEY TO THE MYSTERIES

the snake tails are the letters "fin" to left and "al" to right. the point of the sword above the upper limit of the circle is buttoned by a fleur-de-lis. the two serpents are entwined about the sword to form a caduceus with two circles vertically circumscribed within the greater circle. these serpents are billed. there are two shaded bands on the two horizontal diameters of the serpent circles. five hebrew letters are along the sword, only the topmost upon the blade and the others beneath: top quarter- hb:yod, next quarter- hb:aleph, center- hb:shin, next quarter is probably but not certainly hb:mem, bottom quarter is an inverted hb:heh. the upper half of the upper serpent circle has aleph-heh-yod-heh just above the diameter bar, and the lower quarter of the lower serpent circle has the

sturb you, in speaking to you of your rights. o christ! the authorities condemn thee, thy disciples deny thee, the people curses thee, and demands thy murder; only thy mother weeps for thee, even god abandons thee "eli! eli! lama sabachthani" vii the septenary the septenary is the great biblical number. it is the key of the creation in the books of moses and the symbol of all religion. moses left five books, and the law is complete in two testaments. the bible is not a history, it is a collection of poems, a book of allegories and images. adam and eve are only the primitive types of humanity; the tempter serpent is time which tests; the tree of knowledge is 'right; the expiation by toil is duty. cain and abel represent the flesh and the spirit, force and intelligence, violence and harmony

faith which trampled science underfoot, we should not say that to laugh at such a faith would be a true act of religion, for religion, which is all charity, does not tolerate mockery; but one would be right in blaming this love for ignorance, and in saying to this rash faith "since you slight your sister, you are not the daughter of god" truth, reality, reason, justice, providence, these are the five rays of the flamboyant star in the centre of which science will write the word "being- to which faith will add the ineffable name of god. solution of the philosophical problems first series question. what is truth? answer. idea identical with being. 101< q. what is reality? a. knowledge identical with being. q. what is reason? a. the w

exact and conscientious details with regard to the miracles "oh, as many as you like" and immediately the old priest began to recount things which the whole world would have found impossible, but which did not even turn a eye-lash of the professor of transcendental magic. 145 here is one of his stories: one day vintras, in an access of enthusiasm, was preaching before his heterodox altar; twenty-five persons were present. an empty chalice was upon the altar, a chalice well known to the abbe charvoz; he brought it himself from his church of mont-louis, and he was perfectly certain that the sacred vase had neither secret ducts nor double bottom"'in order to prove to you' said vintras 'that it is god himself who inspires me, he acquaints me that this chalice will fill itself with drops of hi

to say, at the end of the age "oh, well, sir" solemnly replied the professor of magic "even before the end of the age, i will explain them to you; these three qabalistic signs are the signature of the devil "it is impossible" cried the old priest "it is the case" replied eliphas, with determination. now, the signs were these: 1 degree- the star of the micrososm, or the magic pentagram. it is the five-pointed star of occult masonry, the star with which agrippa drew the human figure, the head in the upper point, the four limbs in the four others. the flaming star, which, when turned upside down, is the hierolgyphic sign of the goat of black magic, whose head may then be drawn in the star, the two horns at the top, the ears to the right and left, the beard at the bottom. it is the sign of an

THE MAGICIAN S KABBALAH

ntain and preserve the greatest work of all. propositum perfectio est f.i.a.t (5=6) cognitatione sui secumque colloquio firmitatem petere (6=5) dedications to sue, whose friendship was given through a long dark night of the soul. to carolyne. with love contents chapter one: the tree of sapphires chapter two: the sephiroth and the four worlds chapter three ain soph aur chapter four: kether chapter five: chockmah chapter six binah chapter seven chesed chapter eight geburah chapter nine tiphareth chapter ten netzach chapter eleven hod chapter twelve yesod chapter thirteen malkuth chapter fourteen the klippoth chapter fifteen gematria chapter sixteen the twenty-two paths chapter seventeen the curtain of souls chapter eighteen exercises chapter nineteen the rituals of the sapphire temple append

board. yesod: crowns of disguise; wigs and masques. the lunar crown. malkuth: the skull cap. the crown of wild olives of the olympian games, sacred to zeus. the wreath. crown of flowers, or ears of corn or wheat. shamanic headdress composed of earth attributes. figure 4 shows the attributions of the egyptian crowns to the sephiroth and would be suitable for appropriate ritual utilisation. chapter five; chockmah, the quarry of devotion chockmah, meaning "wisdom, is the second sephirah in the "lightning flash" descent of the tree of life, and takes its place at the top of the positive pillar. it is "negative" only in respect of kether, from whom it receives its influence (mezla, and positive in respect of binah("understanding, the third sephirah. it connects to kether, binah, tiphareth and c

ce binah connecting to geburah seat of wisdom binah connecting to chockmah gate of heaven binah as the first of the supernals above the abyss and connected to malkuth refuge of sinners binah as the place of rest queen of angels binah as briah the fifteen "mysteries" of mary are divided into three groups, the number of binah, being the "joyful "sorrowful" and "glorious" mysteries. the first set of five relate to the creative and formative (descending) aspects of binah, the second set relate to the manifestative aspects of binah, and the third set relate to the mystical aspects (ascending) of binah. an example is the annunciation, which is the first "joyful mystery, and depicts the angel gabriel announcing to mary that she is to be the mother of god. in kabbalistic terms it can be seen that

s being creation (binah) and the unconscious (yesod, their interface being the archetypes. an example of the kabbalistic interpretation of the glorious mysteries is that of the assumption, where the blessed mother is united with her divine son in heaven, which can be taken as the mystics raising of his awareness (tiphareth, vau, the son) to transcendent universal understanding (binah. indeed, the five glorious mysteries can be taken as a symbolic representation of the mystical ascent from tiphareth (the first mystery of resurrection) through the upper sephiroth to kether (the fifth mystery of coronation. binah means "understanding, and as the song says "love is understanding,/it's hard to believe (madonna, from "rescue me) if kether is taken to be a point, static, and chockmah a line, the

e touches the bottom of the first circle. stage 3. draw two further circles of the same size, the first using the intersection of the circles in stage two as a centre, and the second having a top edge which touches the bottom of the circle just drawn. stage four. you now have the centre points of each of the ten sephiroth marked out, and can draw smaller circles to represent these as shown. stage five. erase the drawing lines. stage six. now connect the sephiroth with the twenty-two paths, as shown. it may be easiest to begin with to draw the three vertical lines first, the three horizontal lines second, and then the diagonal lines third. 2. collect examples of different "orders" of patterns. for example, choose a pattern such as; circles, curves, squares, sprays, or all "ascending pattern

THE MARTINIST OPERATIVE GENERAL RITUAL

as composed of four letters: iod-hevau- he, in place of which and out of respect, the hebrew simply read adonai (the lord) and which is composed of aleph-daleth-nun-iod. during the time of the grace, the name of god becomes the effable pentagram iod-he-shin-vau-he which, by a mystery which is no less great, is invoked also under the name of three letters iod-shin-vau" let us note that the name of five letters is ieshouah, while that of three letters is ishouh. in his recapitulating table 'the ladder of the quinary, this famous occultist shows us that ieshouah is a synonym of elohim (aleph-lamed-he-iod- 1 martinisme& franc-maconnerie, paris, 1899, page 98. 2 cologne edition, 1533, book 2, chapter vii. 4 mem, and also of elion (ayin-lamed-iod-vau-nun, and that these two divine names deal wit

ieshouah is a synonym of elohim (aleph-lamed-he-iod- 1 martinisme& franc-maconnerie, paris, 1899, page 98. 2 cologne edition, 1533, book 2, chapter vii. 4 mem, and also of elion (ayin-lamed-iod-vau-nun, and that these two divine names deal with the archetypal world. shortly after agrippa, heinrich khunrath in his famous work "amphitheatre of eternal wisdom (hanau, 1609, placed the divine name of five letters- ieshouah- in the centre of the fifth plate representing christ on the cross3, and on the twelfth and the last plate called the pentacle of khunrath (see page 6 of this issue for its drawing)4. louis-claude de saint--martin expresses very precisely his thoughts on this name in one of his letters5. when the christ came, he made the pronunciation of this word still more central and inte

THE MIDDLE PILLAR

qabalistic studies, while the latter is usually considered regardie's magnum opus and one of the most comprehensive texts on practical magic ever written. the book was primarily a restatement of the original teachings of the golden dawn and contained very little "crowleyanity" the tree of life was dedicated to crowley under the name of marsyas, a pseudonym that crowley used in his poem aha. about five years later in 1937, regardie sent his old friend a copy of the tree of life with a warm note. unfortunately, crowley's response to regardie's kindness was less than kind-chiding the sensitive young author with an anti-semitic slur about his recently adopted name of "francis (a name given to regardie by a lady friend who thought he had a lot in common with st. francis of assisi. regardie took

thanks to the influence of a very dear friend. the tremendous value and importance of psychotherapy as a prelude to any serious magical training was just beginning to dawn upon me. my work with dr. e. a. clegg of harley street, and with dr. j. l. bendit,l a jungian of wimpole street in london, led me to realize the importance of psychotherapy to the beginner in mysticism and magic. in fact, thrty-five years later, in 1968, i am more strongly of the opinion than i was then. so fervently do i feel about this that since that time i have acquired some of the qualifications necessary to practice various forms of psychotherapy, particularly that of wilhelm reich,l2 whose work i regard as a bridge between conventional psychotherapy and occultism. i doubt if reich would be pleased to learn of tlus

icult a task. the entire ritual, properly performed, is one calculated to lead the student slowly but gradually towards the heights envisaged by the system. the most important routine method of spiritual development in the entire magical system is, in my estimation, the third exercise in my classification. if the student remembers the tree of life he will see that the middle pillar is a series of five spheres arranged in a single upright column. the exercise proceeds by the visualization of these sephiroth as circles or spheres of light in various sigruficant parts of the physical body. more accurately, they are to be realized as centers already existent in the aura, which is for this purpose defined as an egg-shape of subtle electric matter, a magnetic field which surrounds and interpenet

ty of the thnker-though all three were considered an indissoluble unity. but bearing in mind at all times the concept of the middle way by which the extremes of the opposites may be avoided, they chose as the word to express the higher self in ths slight ritual the second pronoun "thou" the other words employed are names of sephroth on the tree of life. geelurah or "power" is that center numbered five on the diagram. gedulah or "mercy" is the fourth.3 these two are the centers represented by the two lodge room pillars, the two opposites encountered in everyday life. it is of these two centers that speaks the ritual in junction already quoted about unbalanced severity being cruelty and oppression. malkuth is the tenth sephirah. it is translated by the word "kingdom" inasmuch as the ancients

he middle of the right thigh. this movement will have traced a large inverted "v" about three feet high. move the outstretched arm over towards the left to slightly above the left shoulder. then carry it horizontally to a point just above the right shoulder and then diagonally downwards to the point originally started from. difficult and complex it may sound, but in practice it is very easy. if a five-pointed star is drawn on paper, it will be seen at a glance what the import of the above directions are. they have been delineated at length above because, incredible as it seems, the writer has found some individuals performing the most outrageous gestures in the belief that they were tracing pentagrams. the only point to remember is to make a fairly large figure, about three feet high, and

THE MOTHMAN PROPHECIES

in my late beard. i certainly had no intention of launching new legends when my car ran off the road in west virginia that november and i plodded from house to house searching for a telephone so i could call a tow truck. i had just come up from atlanta, georgia, where i had delivered a speech to a local ufo club. west virginia was almost a second home to me in those days. i had visited the state five times, investigating a long series of very strange events, and had many friends there. one of them, mrs. mary hyre, the star reporter of the athens, ohio, messenger, was with me that night. we had been out talking to ufo witnesses, and earlier that evening we ourselves had watched, a very strange light in the sky. since there was a heavy, low cloud layer it could not have been a star. it mane

her head as she shoved the folder back into the drawer "what would you do if someone did order you to stop writing about flying saucers "i'd tell them to go to hell" she smiled wanly. the two men glanced at each other. she went back to her lists and when she looked up again they were gone. ii. later that same afternoon another stranger walked into mrs. hyre's office. he was slightly built, about five feet seven inches tall, with black, piercing eyes and unruly black hair, as if he had had a brush cut and it was just growing back in. his complexion was even darker than that of the two previous visitors and he looked like a korean or oriental of some kind. his hands were especially unusual, she thought, with unduly long, tapering fingers. he wore a cheap-looking, ill-fitting black suit, sli

get conjunctivitis. whatever they are, ufos radiate intense actinic rays. there are now thousands of cases in which the witnesses suffered eye-burns and temporary eye damage. even temporary blindness. after viewing a strange flying light in the night sky. one of the most extreme cases of ufo blindness occurred on the night of wednesday, october 3, 1973, in southeastern missouri. eddie webb, forty-five, of greenville, saw a luminous object in his rear-view mirror. he put his head out the window of his truck and looked back. there was a bright white flash. webb threw his hands to his face, crying "oh, my god! i'm burned! i can't see" one lens had fallen from his glasses and the frames were melted. his wife took over the wheel of their vehicle and drove him to a hospital. fortunately, the dam

butler was describing the man who had visited her in may 1967, following a flurry of ufo sightings in owatonna. he said he was major richard french of the u.s. air force although he was dressed in civilian clothes and was driving a white mustang. his neat gray suit and everything else he was wearing appeared to be brand-new. even the soles of his shoes were unscuffed, unwalked upon. he was about five feet nine inches tall, with an olive complexion and a pointed face. his hair was dark and very long too long for an air force officer, mrs. butler thought. unlike jack brown, major french was a fluent conversationalist and seemed perfectly normal until he complained about his stomach bothering him. when mrs. butler offered him the jell-o she suspected for the first time that something was out

ch arrived and in the course of their casual conversation it became apparent that brown had never heard of the dispatch, one of the state's largest newspapers, and, in fact, did not even know where cambridge was. his general demeanor made everyone uncomfortable. his inability to converse intelligently and his hypnotic, piercing gaze bothered everyone. despite the growing coolness, he lingered for five hours, leaving about 11 p.m. early in the evening he denied knowing me personally. later on he said he and i were good friends. he seemed surprised that i had not rushed back to point pleasant after the bridge disaster. perhaps he expected to find me there. among other things, he said "gray barker told him that a ufo had been seen over the silver bridge just before it collapsed. later when i

THE NECRONOMICON SIMON VERSION

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

THE PATH OF KABBALAH

iritual progress. otherwise we will ruin ourselves and the group. we have no choice. life demands that we correct ourselves individually so as not to bring down the entire group. keeping the framework of the group too rigid will produce a collapse. we see it happen in many groups. there are groups all over the country and every one should have the knowledge for comparison and choice. even if only five students remain, they should know that their place is here. we don t feel how our decline influences 10 of 273 the entire group, if we all follow the path of pain then there are still life-cycles ahead of us. we must place ourselves in a state of constant lack, which will produce the need for inner improvement. for instance: if baal hasulam had any money left in his pocket at the end of the d

ul. when one begins to work on the spiritual side of himself, one s point gradually expands and grows. however, it remains dark, because one feels a greater and greater desire for something, hence the darkness. and when this point finally grows to the right size, he acquires a screen to surround it, the aim to give, and then the light enters this point. the light sorts the desires in the point to five parts which correspond to the attributes of the light: keter, hochma, bina, zeir anpin and malchut. thus one acquires a soul. the smallest desire is in keter, and the greatest is in malchut. the attribute of reception is smaller in keter and hochma than in the other desires, therefore keter and hochma are considered giving desires. when one is in that state it is called katnut (smallness, inf

orld ein sof. but all we need for our correction is to reach the world of atzilut, meaning the end of the second restriction. we have to cross the worlds of assiya, yetzira and beria, each consisting of 2,000 years (states, degrees. thus, the sum total of the corrections we have to go through is 6,000, after which we enter the corrections that belong to the first restriction. our soul consists of five parts: keter, hochma, bina, zeir anpin and malchut. they are divided by the intensity of their will to receive, and form two groups: galgalta and eynaim (keter and hochma, and awzen, hotem, peh (bina, zeir anpin, and malchut. keter is called galgalta (skull, hochma (wisdom) is called eynaim (eyes, bina (intelligence) is called awzen, zeir anpin is called hotem (nose) and malchut (kingship) is

tion demands a much tighter connection with the creator because it runs through the core of the self, the human ego. for that reason, the ahp are corrected gradually following the correction of galgalta and eynaim. thus, it is not so difficult to ascend to the world of atzilut with vessels of corrected ge, as it is to add the ahp to them, because the correction of the ahp contradicts the aim. all five worlds are like curtains that hide the light of the creator. the lower the world, the more it covers the light. the world-screens end at the barrier, which hides the light completely from our world. only a tiny spark called minute light enters our world. it is just enough to sustain life on earth. the creator made it so we can live without a screen. in the absence of light and having only a m

ng from one world to the next, the curtain falls off the previous world and instead we place over it a screen that suits the coarseness of that world. the screen is swallowed inside and becomes redundant. when that happens, we become able to keep the law of the world we are in and therefore do not need the law; we rise above it and keep it of our own conscious decision. since our soul consists of five parts, we must acquire five separate screens in power, according to the coarseness of the egoism: we cross the barrier when we acquire a screen of root coarseness, and attain the spiritual degree of the world of assiya. a screen for 1st degree coarseness raises us to the degree of the world of yetzira. a screen for 2nd degree coarseness raises us to the degree of the world of beria. a screen

THE ROSICRUCIAN MANIFESTOS

man, then all vain glory and pomp. nevertheless he builded a fitting and neat inhabitation, 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 mathematicks, 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 he 7 doubted of the ayd and help of others, although he himself was painful, lusty, and unwearisom, he undertook, with some few adjoyned with him, to attempt the same: wherefore he desired to that end, to have out of his first cloyster (to the which he bare a great affection) three of his brethren, brother g.v. brother j

every year upon the day c. they should meet together at the house s. spiritus, or to write the cause of his absence. 4. every brother should look out for a worthy person, who after his discease might succeed him. 5. the word c.r. should be their seal, mark, and character. 6. the fraternity should remain secret one hundred years. these six articles they bound themselves one to another to keep; and five of the brethren departed, only the brethren b. and d. remained with the father fra: r.c. a whole year; when these likewise departed, then remained by him his cousen and brother j.o. so that he hath all the days of his life with him two of his brethren. and although that as yet the church was not cleansed, nevertheless we know that they did think of her, and with what longing desire they looke

t to the 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 already doth 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 corners, every side five foot broad, and the height of eight foot; although the sun never shined in this vault, nevertheless it was enlightened with another sun, which had learned this from the sun, and was situated in the upper part in the center of the sieling; in the midst, in stead of a tomb-stone, was a round altar covered over with a plate of brass, and thereon this engraven: a.c. r.c. hoc universi compendium u

we wil name them in their due season, and wil give to the pure-hearted a catalogue, or register 15 of them: and we pray all learned men to take heed of these kinde of books; for the enemy never resteth, but soweth his weeds, til a stronger one doth root it out. so according to the wil and meaning of fra: c.r.c. we his brethren request again all the learned in europe, who shal read (sent forth in five languages) this our famam and confessionem, that it would please them with good deliberation to ponder this our offer, and to examine most nearly and most sharply their arts, and behold the present time with all diligence, and to declare their minde, either cummunicate consilio, or singulatim by print. and although at this time we make no mention either of our names, or meetings, yet neverthe

e offer our treasure so freely, and without any difference to all men, and do not rather regard and respect more the godly, learned, wise, or princely persons, than the common people; those we do not contradict, seeing it is not a slight and easy matter; but withal we signify so much, that our arcana or secrets will no ways be common, and generally made 22 known. although the fama be set forth in five languages, and is manifested to everyone, yet we do partly very well know that the unlearned and gross wits will not receive nor regard the same; as also the worthiness of those who shall be accepted into our fraternity are not esteemed and known of us by man s carefulness, but by the rule of our revelation and manifestation. wherefore if the unworthy cry and call a thousand times, or if they

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

he temple of the holy ghost, vol. i, p. 191. breathe a great and similar doubt. as in many respects the agnosticism of tennyson fs gin memoriam h resembles the atheistic free thought of fitzgerald fs gomar khayyam, h so do both the above-mentioned poems, and the first is of similar metre, its quatrains containing, as those of the poet of khorassan, flights of great power of thought; the following five quatrains are well worth quoting: we weep them as they slip away; we gaze back on the likeness of the former days. the hair we fondle and the lips we kiss. roses grow yellow and no purple stays. why not with time? to-morrow we may see the circle ended. if to-morrow be. and gaze on chaos, and a week bring back adam and eve beneath the apple tree. join fst thou thy feeble hands in foolish praye

led, till ecstasy was pain; desire, delight: and swift control leapt from the lightning, as the cloud disparted, rended, from us twain, and we were one *star and garter, vol. iii, p. 13. this melting of the i in you, is the only true possible form of marriage, and the only form that can exalt it over the prostitution of the monde and demimonde; for it matters little if a woman sell her body for a five pound note, or for a five million pound dot. the man who in his turn marries a woman for her wealth is as foul a male prostitute as ever shrieked his lewd obscenities in the street of sodom, and down the by-ways of gibeah. tannhauser expresses the whole celebration of this union in two pregnant lines: that is true marriage, in my estimate. aspire together to one deity? yes *tannhauser, vol. i

ercy, the now distraught lover of angela, turns to his first moony love, and withdrawing his heart proffers her his purse: buy yourself a pretty hat! forget my pretty speeches *why jesus wept, vol. iii, p. 38. gmy mind lay there as exhausted as my body! he covered my blushes by the offer of a tiny remuneration. h .beverland, p. 405. gif your heart were as big as your feet, you would have given me five francs instead of five sous. h .frou-frou. the above needs no comment. most men will understand it well enough; for there are a hundred thousand women in london who need no editor fs appendix or translator fs footnote. enter glenstrae (to conceive him asketh not imagination fs waistcoat buttons undone! any old gentleman in any club in london *why jesus wept, vol. iii, p. 38. meeting molly he

n, h says criosda* i and further in that weird play. hthe god- eater h. we already heard him solemnly utter *the god eater, vol. ii, p. 138. mystery ninefold closed upon itself that matter should move mind. ay! darker yet that mind should work on matter? and the proof extant, implicit in the thought thereof! else all our work were vain. these twain be one *the god eater, vol. ii, p. 134. in these five lines we find a clinching of the whole argument. gthese twain be one. h no more than this did berkeley ever arrive at: gbut, though it were possible that solid, figured, movable substances may exist without the mind, corresponding to the ideas we have of bodies, yet how is it possible for us to know this? either we must know it by sense or by reason. h* he never denied the material existence

stier grew the sense of god without, and god was i, and nothing might exist, subsist, or be at all, outside of me, myself existence of existences *mysteries: lyrical and dramatic, vol. i, p. 98. this magnificent passage is the very consummation of idealism. the sense of god the crude outer reality growing dim, dimmer, and yet more dim; till finally it is absorbed in self. and yet when we with our five senses, search for a pure ideal, an absolute truth, a god outside of ourselves, our failure is certain. to attempt such a course is but to leap into the inane, and he who should set out on the search for god in realms trod alone by reason, is as certain of destruction as he who with mortal foot should attempt to walk the billowy waves of the galilean sea. tannhauser fs falsely expressed aspir

THE TAROT OF C C ZAIN

nces a new epoch in the life. the conqueror--arcanum vii. in divination, arcanum vii may briefly be read as victory. arcanum vii is figured by a war chariot of square form, surmounted by a starry canopy sustained by four columns. upon this chariot advances a conqueror armed with a cuirass and carrying both sword and scepter. he wears a crown from which rises three pentagrams, or golden stars with five points. the square car symbolizes the material world vanquished by the work of the will. the four columns supporting the canopy represent the four quadrants of heaven which surround the conqueror. they also represent the four elemental kingdoms that have submitted to the master of the scepter and the sword. upon the square front of the chariot is pictured a sphere sustained by two outspread w

THE ABYSS AND TABAET

nsight. tarik den afraj-pedak is the dark hell of which ahriman dwells partially. it is mentioned in the bundahishn that the darkness is so thick one may seemingly cut through it with a knife. ahriman is said to have much heat within him, however cold and darkness surrounds him. as with initiation, one enters the darkness which others fear to emerge bearing the same fire of which az stirs up. the five flames of ahriman are described in depth in liber hvhi. the avesta is perhaps one of the most powerful right hand path religious texts composed. while fragments exist, the entire foundation of the avesta is based on prayers and hymns when sung or chanted in a mantra disciplined form, have the ability to create staotas or vibrations in sound. in one may take notice to historical foundations of

THE BOOK OF GATES

the insides and outsides of the sarcophagus and its covers. on the upper outside edge of the sarcophagus runs a single line of hieroglyphics which contains speeches supposed to be made to the deceased by the four children of horus; this line is in two sections, each of which begins at the right hand side of the head, and ends at the left hand side of the foot. below this line of hieroglyphics are five large scenes, each of which is divided into three registers, and these are enclosed between two dotted bands which are intended to represent the borders of the "valley of the other world" on the inside of the sarcophagus are also five scenes, but there is no line of hieroglyphics running along the upper edge. on the bottom of the sarcophagus is a finely cut figure of the goddess nut, and roun

meat offerings among the akert regions of ament" on the right of the boat are twenty-four gods, the first twelve of whom are described as "those p. 92 who are at peace, the worshippers of ra" and the second twelve as "the righteous who are in the tuat" these beings are thus described by the accompanying text- p. 93 click to view nine of the gods who adore ra and are at peace. click to view (left) five of the righteous gods of the tuat (right) three of the gods who adore ra and are at peace. p. 94 "these [are they who] have worshipped (or, praised) ra upon earth, who uttered words of power against apep, who made their offerings unto him, and who burnt( literally, made) incense to their gods on their own behalf, after their offerings. they have gained possession of their cool waters, and the

r hands, let them not slip through your fingers. o enemies, ye are reckoned for slaughter according to the decree which [was given] to you by him that with his body, and created the tuat by his members. he hath passed the decree for p. 175 you to be punished, and he taketh count of you and what ye do" the upper register is much mutilated on the cover of the sarcophagus of seti i; on it we see- 1. five upright male figures, each of whom holds a large loaf of bread, with both hands on his head; when the scene was complete these figures were twelve in number, as we learn from the variants published by champollion, 1and they are called hetepti-kheperu. 2. six upright male figures, each of whom holds the feather of maat with both hands on his head; when the scene was complete these figures were

of which bears a loaf on his head. 2. the following fragmentary text "their bread cakes are ordered for p. 178 "them by their gods; their kau are in their hands, and they enter into their abodes at the pylon which destroyeth its gods. the god sar (osiris) saith unto them-'your bread shall be to you from that which cometh forth from your mouths, o ye hetepti-kheperu" in the lower register are- 1. five male figures, who are occupied in tending very large ears of corn; when the scene was complete these figures were twelve in number, and they were called "those who work about the plants of grain in the fields of the tuat" 2. a man holding a sickle; he is one of the seven "reapers" of which this section of the scene originally consisted. the text which relates to those who tend the grain reads

e chain, lying flat on her face, is the goddess serq. of the sixteen bearded figures who grasp the chain with both hands, four are called setefiu, and face to the left; the twelve are described as the "tchatiu gods, strong of arm" the right hand which grasps and pulls down the chain is called "hidden body" lengthwise on the second curve of the great chain lean the upper portions of the figures of five gods, each of whom grasps the chain with his right hand, and holds in his left a sceptre and the end of a chain which fetters a serpent in coils. the name of the first serpent is uamemti, but of the remaining four no names are given. the five gods appear to grow out of the great chain, and are called seb, mest, hapi, tuamutef, and qebhsennuf. at the end of this section of the scene stands the

THE SECRET RITUALS OF THE OTO

zis. for the next ten years california was the main centre of o.t.o. activity and at the time of crowley s death in 1947 there was no real organized o.t.o. activity outside the u.s.a.22 file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c4.html (3 of 3 [12/28/2001 2:01:45 pm] the secret rituals of the o.t.o. part one the birth and development of the o.t.o* chapter five the o.t.o. since crowley s death23 after crowley s death, karl germer, who was born in 1885, became the outer head of the order that is to say, the chief (on the plane of earth) of the o.t.o. germer was devoted to both thelema and to crowley himself and he did everything in his power to revive the order. in these efforts he was only partially successful, for his difficult temperament upset ma

word upon the altar is then a hieroglyph of the microcosm; and all its secrets are therein contained. ii accordingly, we find the word of a minerval once more in the very centre of all, and you will recollect that this word on means the sun. however, this is not all. on in hebrew is a most secret and holy name of god: its numerical value is 120, a number produced by multiplying together the first five numbers, or by adding together the first 15. this 15 again is produced by adding the first 5. there are many other important considerations to be made concerning this word and this number, which may safely be left to the ardours of your research. this sun is in the midst of the 6 other letters of the word; and the general knowledge of correspondences which you have derived from the study of t

uals%20of%20the%20o.t.o/p2c6.html (2 of 9 [12/28/2001 2:04:24 pm] the secret rituals of the o.t.o. r.w.m (to herald) see, etc (herald faces w) herald: to order, brethren as p.i (all give signs) v.i.s.k, all present are p.i. viii (to r.w.m) the next care? r.w.m: to unveil the word (to herald) brother, unveil the word (herald unveils word) viii (to herald) how many officers has the council? herald: five. 2nd: v.i.s.k, will you pledge yourself with us in the bitter draught? viii: my will, which is thine, be done (2nd o presents sponge with wine and 3151 to viii (who descends dais) who drinks, and cup is passed by 2nd o all around widdershins (this draught is always taken in the grand position, h. on r.s, a.s. extended, l s crossed, l. in front of r.52 during this, herald extinguishes the ligh

ands: we are. viii: then you will extinguish your tapers, remove your aprons, sashes and jewels, raise your arms, extended at an angle of 90, and say: we renounce all; we swear to keep inviolate the mysteries of these degrees; and we invoke annihilation. these points, etc, penalty of having our skulls split asunder by the axe of the executioner. amen. you will seal this solemn oath with your lips five times upon this skull. i will now proceed to confer upon you the following degrees of the a. and a. rite: knight of the sword and of the east. prince of jerusalem. i also confer upon you the corresponding degrees of the reduced rite of memphis; or a& p. rite. knight of the sword. knight of jerusalem. finally i confer upon you the following degrees of the o.r. of mizraim. knight of the sublime

nephthys from the belly, one after another, and they brought forth their multitudes upon this earth. and again: i copulated with my fist, my heart came to me into my hand, the semen fell into my mouth. i sent forth issue as shu, i poured myself out as tefnut: from one god i was three gods. thus then did the sun formulate male and female, whose children are earth and heaven, whose children are the five elements or tatwas, of which all visible things are made. let then the adept make two talismans, pure male and female, with no admixture of any lesser principles; and let him consecrate himself as the sun, and pour out life upon them, vivifying them therewith. then shall they conjoin, making unto themselves a new heaven and a new earth, whose union shall breed elements, and multitudes of bein

THE HOLY BIBLE KING JAMES VERSION

am, in the day when they were created. 5:3 and adam lived an hundred and thirty years, and begat [a son] in his own likeness, after his image; and called his name seth: 5:4 and the days of adam after he had begotten seth were eight hundred years: and he begat sons and daughters: 5:5 and all the days that adam lived were nine hundred and thirty years: and he died. 5:6 and seth lived an hundred and five years, and begat enos: 5:7 and seth lived after he begat enos eight hundred and seven years, and begat sons and daughters: 5:8 and all the days of seth were nine hundred and twelve years: and he died. 5:9 and enos lived ninety years, and begat cainan: 5:10 and enos lived after he begat cainan eight hundred and fifteen years, and begat sons and daughters: 5:11 and all the days of enos were nin

d begat enos: 5:7 and seth lived after he begat enos eight hundred and seven years, and begat sons and daughters: 5:8 and all the days of seth were nine hundred and twelve years: and he died. 5:9 and enos lived ninety years, and begat cainan: 5:10 and enos lived after he begat cainan eight hundred and fifteen years, and begat sons and daughters: 5:11 and all the days of enos were nine hundred and five years: and he died. 5:12 and cainan lived seventy years, and begat mahalaleel: 5:13 and cainan lived after he begat mahalaleel eight hundred and forty years, and begat sons and daughters: 5:14 and all the days of cainan were nine hundred and ten years: and he died. 5:15 and mahalaleel lived sixty and five years, and begat jared: 5:16 and mahalaleel lived after he begat jared eight hundred and

he begat mahalaleel eight hundred and forty years, and begat sons and daughters: 5:14 and all the days of cainan were nine hundred and ten years: and he died. 5:15 and mahalaleel lived sixty and five years, and begat jared: 5:16 and mahalaleel lived after he begat jared eight hundred and thirty years, and begat sons and daughters: 5:17 and all the days of mahalaleel were eight hundred ninety and five years: and he died. 5:18 and jared lived an hundred sixty and two years, and he begat enoch: 5:19 and jared lived after he begat enoch eight hundred years, and begat sons and daughters: 5:20 and all the days of jared were nine hundred sixty and two years: and he died. 5:21 and enoch lived sixty and five years, and begat methuselah: 5:22 and enoch walked with god after he begat methuselah thre

jared lived after he begat enoch eight hundred years, and begat sons and daughters: 5:20 and all the days of jared were nine hundred sixty and two years: and he died. 5:21 and enoch lived sixty and five years, and begat methuselah: 5:22 and enoch walked with god after he begat methuselah three hundred years, and begat sons and daughters: 5:23 and all the days of enoch were three hundred sixty and five years: 5:24 and enoch walked with god: and he [was] not; for god took him. 5:25 and methuselah lived an hundred eighty and seven years, and begat lamech: 5:26 and methuselah lived after he begat lamech seven hundred eighty and two years, and begat sons and daughters: 5:27 and all the days of methuselah were nine hundred sixty and nine years: and he died. 5:28 and lamech lived an hundred eight

s, and begat sons and daughters: 5:27 and all the days of methuselah were nine hundred sixty and nine years: and he died. 5:28 and lamech lived an hundred eighty and two years, and begat a son: 5:29 and he called his name noah, saying, this [same] shall comfort us concerning our work and toil of our hands, because of the ground which the lord hath cursed. 5:30 and lamech lived after he begat noah five hundred ninety and five years, and begat sons and daughters: 5:31 and all the days of lamech were seven hundred seventy and seven years: and he died. 5:32 and noah was five hundred years old: and noah begat shem, ham, and japheth. 6:1 and it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 6:2 that the sons of god saw the daughters of men t

TRUE HISTORY OF WITCHCRAFT

could form the nucleus of such a group" he paced in agitation "yes, yes" he mused, half to gardner, half to himself "the book. the mass. i could write some rituals. an `ancient book' of magick. a `book of shadows. priestesses, naked girls. yes. by jove, yes" great story, but merely a dream, created out of bits and pieces of rumor, history and imagination. don't be surprised, though, if a year or five years from now you read it as "gospel (which is an ironic synonym for `truth) in some new learned text on the fabled history of wicca. such is the way all mythologies come into being. please don't misunderstand me here; i use the word `mythology' in this context in its aboriginal meaning, and with considerable respect. history is more metaphor than factual accounting at best, and there are my

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

the answer is, pi ci metti, pi meriti: the more you give, the more's the merit. in the vestibule are two tables, at each of which one of the canons of the church presides, this crying out, qui si riceveno le misse, e litanie: here masses and litanies are received" and the other, qui si riceveno li voti: here the vows are received. the price of a mass is fifteen neapolitan grains, and of a litany five grains. on each table is a large bason for the reception of the different offerings. the vows are chiefly presented by the female sex; and they are seldom such as represent legs, arms &c, but most commonly the male parts of generation. the person who was at this fete in the year 1780, and who gave me this account (the authenticity of every article of which has since sir william hamilton 7 bee

in a field on sir benjamin's estate known by the name of the old town, from whence stones had 1 plate xxix, fig. 1. 2 plate xxix, fig. 2. 3 plate xxix, fig. 3. 4 plate xxix, fig. 4. 5 plate xxx, fig. 1. 6 plate xxx, fig. 2. 7 plate xxx, fig. 3. 134 on the worship of the been removed at previous periods, though there are now very small remains of building. this stone was found at a depth of about five feet from the surface, which shows that the building, a church no doubt, must have fallen into ruin a long time ago. contiguous to this field, and at a distance of about two hundred yards from the spot where the shelah-na-gig was found, there is an abandoned churchyard, separated from the old town field only by a loose stone wall. the belief in the salutary power of this image appears to be a

ets, bearing on the obverse the figure of the male or female organ, and on the reverse a cross, a curious intimation of the adoption of the worship of the generative powers among christians. these leaden tokens, found in the river seine, were first collected and made known to antiquaries by m. forgeais, who published examples of them in his work on the leaden figures found in that river.1 we give five examples of the medals of each sex, obverse and reverse.2 it will be seen that the phalli on these tokens are nearly all furnished with wings; one has a bird's legs and claws; and on another there is an evident intention to represent a bell suspended to the neck. these characteristics show either a very distinct tradition of the forms of the roman phallic ornament, or an imitation of examples

urn them round two or three times, and then claim the right of kissing them. on easter tuesday, the same thing is done by the women to the men. this, of course, is only practiced now among the lower classes, except sometimes as a frolic among intimate friends. the chair appears to have been a comparatively modern addition, since such articles have become more abundant. in the last century four or five of the one sex took the victim of the other sex by the arms and legs, and lifted her or him in that manner, and the operation was 1 alias fingunt oblonga figura, alias sph rica, et orbiculari, alias triangula, quadrangulaque; qu dam ventricos sunt; qu dam pudenda muliebria, ali virilia (si diis placet) repr sentant; adeo degeneravere bonos mores, ut etiam christianis obscoena et pudenda in ci

ur tout ce qu on a accousgenerative powers 225 there, without changing or altering anything in what they deposed, in order that every one may select what he likes. the first witness adduced by de lancre is not one belonging to his own time, but dating back as far as the 18th of december, 1567, and he had obtained a copy of the confession. est bene de cambrue, of the parish of amou, a woman twenty-five years of age, said that the great sabbath was held four times a year, in derision of the four annual festivals of the church. the little assemblies, which were held in the neighbourhood of the towns or parishes, were attended only by those of the locality; they were called pastimes, and were held sometimes in one place and sometimes in another, and there they only danced and frolicked, for th

TYSON DONALD NEW MILLENNIUM MAGIC

gly masculine where neutrality is demanded. it is yellow, and to be neutral, it must be colorless. it has an observable sphere, allowing it to balance in this respect only another observable sphere. philosophically, the sun is at the extreme masculine active end of a linear scale and balances its heavenly mate, the moon, which is at the extreme passive feminine end. between them lie the remaining five planets, also arranged in pairs about a theoretical center. jupiter is the masculine mate of feminine saturn. mars is the masculine mate of feminine venus. but mercury has no mate, for the simple reason that it embodies both mascu- line and feminine elements within itself. as a magical symbol, mercury is balanced and complete. because of this balance, it neither needs to be, nor will tolerate

eased confidence will they move into physical magic. it is not that one is easier than the other, but rather, that the magus expects mental magic to be easier than physical. expectation makes it so. all is mind the greatest barrier to magic is the modern zeitgeist. zeitgeist is a german word meaning "time spirit" it is the spirit of an age, the way a people looks upon itself and the universe. for five hundred years the zeitgeist of the western world has been shaped by science. science has gradually exduded all trace of spiritual things from the world view. the magus who accepts this viewpoint can never work magic. magic has no place in the universe of science. when the magus thinks and acts in terms of the popular perception, she or he automatically renders magic an absurd anomaly. the fir

aditional magic. for example, few people would take literally the assertion that there exists a race of little men liv- ing and burrowing deep in the ground like meal worms, amassing large hoards of gold. a rational individual living within the zeitgeist of western culture who tried to force his or her mind to such a literal belief would be erecting a barrier in the way of spiritual progress. yet five centuries ago many sought magic specifically for gaining power over gnomes. the classic texts of magic, which are called grimoires (a french word meaning "grammarsv-in other words, the copy books of occult students, were penned by medieval europeans. it is necessary to understand their ignorance of physical facts now taken for granted. vast stretches of ocean were then uncharted. the very sha

in 1533 the great renaissance magician henry cornelius agrippa published an encyclopedic work on the theory and practice of magic titled three books of occult philosophy. it was a monumental achievement. agrippa intended it to be the summum bonum of magical texts. in it he gathered and collated occult knowledge from all ages, illuminating it in the light of the learning of his time. over the past five hundred years the universe has changed. natural understand- ing has grown, while spiritual wisdom has all but disappeared. new millennium magic is an attempt to make this ancient art accessible to intelligent modern readers without asking them to compromise either their understanding or their reason. the higher purpose of new millennium magic could not be expressed more clearly than by the wo

where it can be shaped and forged on the anvil of the soul by the hammer of the will-this is the awesome power and the terrible responsibility of the magus. may you use it wisely. t he all is divisible into two fundamentally different parts. on one side of the dividing plane is the universe of forms called the cosmos, the realm of motion and light. it comprises not only the everyday world of the five sens- es but also the infinite number of polarities that spring from manifest being-hot and cold, day and night, good and evil. whenever a thing is perceived as indepen- dent or unique, it falls onto the side of the division that is the manifest universe. cosmos is larger than the scientific universe of galactic clusters and subatomic par- ticles because, in addition to time and space, it con

TYSON DONALD SOUL FLIGHT

in the monastery chapel, read the passage of the service that he had been assigned to read, and immediately disappeared. this is clearly a case of deliberate astral projection. similar events are recorded in the lives of saint severus of ravenna, saint ambrose, saint clement of rome, and saint alphonsus liguori, who while in prison at arezzo, took no food and went into a kind of trance state for five days. when he awoke, he stated that he had been at the bedside of the dying pope clement xiv. his statement was later onfirmed. joan of arc historically, christianity has had an ambivalent attitude toward projections of the astral body into other realms and communication with spiritual beings. when it is done by someone outside the authority of the church, it is almost invariably condemned as

but only in an astral sense. chapter four: religious bilocation 55 the assertion has been made by numerous witnesses that, on various occasions, prophets and saints of the church have risen up physically into the air. in the case of saints, this levitation occurs most often during prayer. for example, saint agnes of montepulciano (1268-13 17, while only fifteen years old, was many times lifted up five feet or more into the air, an event witnessed by the entire convent del sacco. similarly, saint angela of brescia (1474-1540, who founded the order of ursuline nuns, was in 1529 seen to levitate during holy services by the entire congregation of the church, and remained suspended for "a long time."63 a primary accusation of those giving eyewitness testimony against women thought to be witches

simply that his poetry was not composed, but was received without effort as dictation from angels. he and his wife became members of the swedenborgian new church in 1789. although his artistic works bring prices of hundreds of thousands of dollars today, in his own time they were not understood. he died in poverty, dismissed as an eccentric. 70. cunningham, cabinet gallery ofpictures, 11. chapter five spiritualism i t is generally agreed that the modern spiritualism movement started in the spring of 1848, at hydesville, a small community in new york state located twenty miles or so from the city of rochester. as with most things generally agreed upon, this information is only partially correct. communications with spirits have occurred continuously since the beginning of human history, and

ren, as a way of testing the unseen maker of the sounds, and then asked if the source of the noises was a spirit. the answer was yes. by causing the spirit to respond with two raps for yes, and silence for no, she determined that the spirit was of a man of thirty-one years who had been murdered in the house and was buried in the cellar. the spirit indicated that his family consisted of a wife and five children-two sons and three daughters-and that his wife had died since his own death. if nothing else, mrs. fox deserves a certain admiration for extracting extemporaneously such specific facts from a simple yes-no oracle. soon mrs. fox and the spirit were putting on shows for their neighbors, and their neighbors' friends. the house became a kind of theater of the absurd. the cellar was dug u

ends, you must proclaim the truth to the world. this is the dawning of a new era; you must not try to conceal it any longer. when you do your duty god will protect you and good spirits will watch over the news spread like wildfire, and the girls had to turn away curious hordes. horace greeley, editor of the new york tribune, was one of their first clients, and he advised the fox sisters to charge five dollars per person, as a way of limiting the crush of those seeking admission to the events. free seances open to the general public were arranged by the benefactor, h. h. day, who paid young kate fox twelve hundred dollars a year to conduct them. 71. fodor, 146. chapter five: spiritualism 65 shades of the dead spiritualism soon developed into a kind of alternative religion that gave evidence

TYSON DONALD THE MAGICAL WORKBOOK

the golden dawn rituals, i have kept closely to the original structures, but have expanded their descriptions, rendering the rituals much more accessible and effective for the average user. even those who have been doing magic for years and know the golden dawn system may find this presentation of the essential golden dawn rituals illuminating. arrangement of the exercises the exercises fall into five groups. the first group involves mental exercises done during the course of the day while engaged in ordinary activities. the second consists of visualization exercises performed in a reclining posture. the third group is done while sitting in a chair, and combines visualization with physical actions or objects for the purpose of developing increased concentration, strengthening the will, ast

nt. carry paper and a pen with you throughout the period of the exercise. each time that you forget your resolve and employ the words "i "my "me "myself" or "mine" make a small stroke on the paper. if at any point during the day you suddenly realize that you neglected to mark down a stroke immediately upon uttering one of the forbidden words-for example, if you were distracted and forgot-put down five strokes as a penalty. at the end of each day, add the strokes and record their number alongside the date. when you have done this exercise with diligent attention for seven consecutive days, perform the same exercise cycle for another week, but this time refrain from using the words "i "my "me" myself" or "mine" both outwardly while speaking to others, and also in your own thoughts or when ta

so in your own thoughts or when talking to yourself under your breath. strive to eliminate references to yourself in your internal monologue. each time you refer to yourself in your own thoughts with one of the prohibited words, mark down a stroke on paper, and at the end of the day, add up the strokes. if you suddenly realize at any point during the day that you forgot to mark a stroke, put down five strokes as a penalty. the seven-day exercise cycle can be repeated on consecutive weeks, or done on individual weeks that are separated by periods of rest. greatest benefit is derived during the first week, before habit patterns develop that allow the exercise to be completed more easily. in the suggested schedule at the end of the book, the second week of practice is separated from the first

r during the seven days of your practice, and each time you find yourself outwardly expressing criticism of another person, or of what another person has done or said, whether by words, sounds, body posture, gestures, or expressions, mark down a stroke on the paper. if you neglect to mark down a stroke immediately, and later realize your omission, mark down self-awareness i3 criticism of others 7 five strokes as a penalty. at the end of each day, add up the strokes and record the sum beside the date. after you have performed this exercise for a week with diligent attention, you should at a later date do the same exercise for another week, but this time in addition to not criticizing others outwardly by words, expressions, or gestures, avoid mentally criticizing any other person in your own

estures, avoid mentally criticizing any other person in your own thoughts, even ifyou believe they merit censure, or have done or said something to injure you. each time you catch yourself speaking ill or having a harsh thought about someone, set down a stroke upon the piece of paper you keep with you for this purpose. if you neglect to mark down a stroke and later realize your omission, set down five strokes as a penalty for your lapse of attention. at the end of every day, add up the strokes and record the sum beside the date. this exercise in inner attention can be done on two consecutive weeks, or on separate weeks interspaced by a period of rest. in the suggested practice schedule at the end of this book, the weeks are separated. commentary rare individuals not in the habit of thinkin

TYSON DONALD THE POWER OF THE WORD

ch has a different numerical value: traditional meanings tetragrammaton in the form of the human body 45 (m7,1m1, m7,71) ivd, ha, vav, ha 52( 77,11,77,?1) ivd, hh, w, hh 72('7,191 '7,71) ivd, hi, viv, hi 63('7,1m1 '7,713) ivd, hi, vav, hi this garment is said to be twice the area necessary to cover the entire universe. after it was woven, it was folded in half back upon itself. the names of forty-five and fifty-two fell behind and were shadowed by the names of seventy-two and sixty-three, and as a consequence the final yod in the name of sixty-three was left without a partner. by the contraction of the garment, a void was created in the ain soph that was not the same as the ain soph itself. the single remaining letter of the tetragrammaton, the yod, served as the instrument through which w

ssary, he told the disciples, that all four elements be provided if such a creation was to succeed. he further informed them that he had been given ten words containing a combination of names by which a golem might be formed. the three prayed and meditated for seven days. then, at "four after midnight" they went to the riverbank and used wet clay to fashion the figure of a man three cubits (about five feet) long lying on its back. the three stood at the feet of the golem facing it. loew ordered the disciple who had been gifted at birth with the power of the fire element to walk around the golem seven times clockwise while reciting a "combination of letters" loew had given him. immediately, the clay figure began to glow like a bed of live coals. then the second disciple gifted with the wate

ory can be divided into three periods: the first period, of nature, in which god revealed himself to the patriarchs through the name of three letters, shaddai c'tw; the second period, of the torah, in which god revealed himself to moses through the name of four letters, tetragrammaton; and the third period, of grace and redemption, in which god revealed himself to the apostles through the name of five letters, yeheshuah. reuchlin held that with the birth of jesus, the name of four letters had been rendered powerless, its ability to cause miracles having passed into the name of jesus. this is why in the gospels the name of jesus has such force in casting out demons from the bodies of the possessed and in healing the sick. by using the holy tongue, hebrew, and the numerical methods of the ka

mmaton can never be displaced by another name, since it embodies in its very structure the order and plan of the universe. the fivefold name supplements tetragrammaton, but it does not supplant it. reuchlin gives two ways of writing the esoteric name of jesus. the first is with the added shin in the exact middle of tetragrammaton-ihshvh(;71tu;7, pronounced yeheshuah. the second form uses the same five hebrew letters, but places the shin after the vau of tetragrammaton- ihvshh(;7ttf1;7, pronounced yehovashah. as i demonstrated in my book, the new magus (pp. 110-i, both of these names can be extracted with supreme elegance from the occult figure of the pentagram, to the points of which the five letters of the name are attributed in modern magic, along with the five occult elements: spirit (s

supreme elegance from the occult figure of the pentagram, to the points of which the five letters of the name are attributed in modern magic, along with the five occult elements: spirit (sh, fire (i, air (v, water (first h, and earth (second h: if the continuous line of the pentagram is traced from point to point clockwise, beginning with the point of spirit, it reveals the natural order of these five elements, from the lightest and most active (spirit) to the heaviest and most inert (earth. if the hebrew letters are read in a circle around the pentagram counterciockwise, beginning at the point of yod, the name ihshvh, yeheshuah, results; but if the letters are read in a circle clockwise, the name ihvshh, yehovashah, results. this relationship is very similar to that which links the order

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD2

learn lesser black magic to gather all the status tokens of the american dream. others pour themselves into greater black magic to become some muddy-thinking occultists. these people try and try, but all they're practicing is white magic- the art of transforming yourself into one of the herd. consider the true black magician. she's always wanted to be that vampire she saw on a movie when she was five. she uses strategy and reason in her lbm. she gets enough money to drive around in her black massarati. she learns the cosmetic arts to shape herself to her true form. she moves in a sea of elegance and desire. the great american dream? no. a nut at the crystal counter? no. she has become herself. if she worked with an initiatory society, she didn't become involved in its politics. she didn't

VOX SABBATUM

dream sabbat, decorate your temple or sleeping area in accordance with that which reminds you of a sabbat images from old grimoires, sigils, demonic images, masks or other elements which aid the working. the most important however is the control of the mind. sit comfortably before and clear all thoughts. begin a slow chant which you know that activates the imagination towards the sabbat. use the five senses to activate and aid this transformative in-between state hearing, sight, smell, touch and taste. have some pleasant sabbat incense and perfect lighting in place, have sigils and images which invoke this place in the mind. your goal is to align the senses with the focus of the going forth by night that is by harmony with the willed choice of desire. preparing for the sabbat by decoratin

red by those who are focused on moving past mystery, a major point of the beginning of what lies hidden. waking the waking aspect of the witches sabbat is that of solitary or coven agreement of self-transformative magick. this is done by confirmation of standards which are present in the ritual area. some build a bonfire in the woods, near a crossroad or area appropriate. it is pertinent that the five senses are appeased and aligned with the focus of the rite. the maskhara of the middle east would blacken their faces, wear animal masks and through dance create invoke a strong ecstasy which along with the alkaloid used in an ointment, would cause sensations of flying. you may wish to use the waking rite as a means of practicing spells and sending forth the desires of the group. the waking s

er (unless the rite is intended to be held outdoors) be decorated in more ambivalent forms of lucifer, such as illustrations of the fallen angel by gustave dore, fidus or franz von stuck. you will use the algol sigil above a mirror; your altar may have the tools of your work. you may have conductive music which reflects an ambient atmosphere, without heavy drumming or noise, to aid ultimately the five senses in the permission to attend the sabbat. anoint yourself in abramelin oil and have similar incense burning. the celestial summoning of yaltabaoth vox sabbatum the witches sabbat 25 this rite is the invocation of the luciferian and adversarial fire-djinn, yaltabaoth who was the wisest among the angels. as called also azal ucel, sigillized as azothoz, yaltabaoth is the deific force with a

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

old form of the legend ascribes the production of shu and tefnut to an act of masturbation. originally these gods were the personifications of air and dryness, and liquids respectively; thus with their creation the materials for the construction of the atmosphere and sky came into being. shu and tefnut were united, and their offspring were keb, the earth-god, and nut, the sky-goddess. we have now five gods in existence; khepera, the creative principle, shu, the atmosphere, tefnut, the waters above the heavens, nut, the sky-goddess, and keb, the earth-god. presumably about this time the sun first rose out of the watery abyss of nu, and shone upon the world and produced day. in early times the sun, or his light, was regarded as a form of shu. the gods keb and nut were united in an embrace, a

n an embrace, and the effect of the coming of light was to separate them. as long as the sun shone, i.e, as long as it was day, nut, the skygoddess, remained in her place above the earth, being supported by shu; but as soon as the sun set she left the sky and gradually descended until she rested on the body of the earth-god, keb [fn#4] pepi i, l. 466. the embraces of keb caused nut to bring forth five gods at a birth, namely, osiris, horus, set, isis, and nephthys. osiris and isis married before their birth, and isis brought forth a son called horus; set and nephthys also married before their birth, and nephthys brought forth a son named anpu (anubis, though he is not mentioned in the legend. of these gods osiris is singled out for special mention in the legend, in which khepera, speaking

ways: either the statue of the latter was brought near to that of the former and it received the sa by contact, or the high priest first received the sa from the greater god and then transmitted it to the lesser god by embraces and "passes" with his hands. be this as it may, khensu pa-ari-sekher received the magical power, and having been placed in his boat, he set out for bekhten, accompanied by five smaller boats, and chariots and horses which marched on each side of him [fn#40] text of unas, line 562 [fn#41] pyramid texts, pepi i, l. 466 [fn#42] ed. moret, p. 21 [fn#43] ibid, p. 99 [fn#44] pepi i, line 666. when after a journey of seventeen months khensu pa-ari-sekher arrived in bekhten, he was cordially welcomed by the prince, and, having gone to the place where the princess who was po

with a blunted chisel, and is, in some lights, quite invisible to anyone standing near the rock, unless he is aware of its existence. it is in full view of the river-path which leads from mahallah to philae, and yet it escaped the notice of scores of travellers who have searched the rocks and islands in the cataract for graffiti and inscriptions. the inscription, which covers a space six feet by five feet, was discovered accidentally on february 6th, 1889, by the late mr. c. e. wilbour, a distinguished american gentleman who spent many years in research in egypt. he first copied the text, discovering in the course of his work the remarkable nature of its contents and then his friend mr. maudslay photographed it. the following year he sent prints from mr. maudslay's negatives to dr. brugsc

tify. on the rounded portion of the obverse the place of honour is held by the solar disk, in which is seen a figure of khnemu with four ram's heads, which rests between a pair of arms, and is supported on a lake of celestial water; on each side of it are four of the spirits of the dawn, and on the right stands the symbol of the rising sun, nefer-temu, and on the left stands thoth. below this are five rows of small figures of gods. below these is harpokrates in relief, in the attitude already described. he stands on two crocodiles under a kind of canopy, the sides of which are supported by thoth and isis, and holds typhonic animals and reptiles. above the canopy are the two eyes of ra, each having a pair of human arms and hands. on the right of harpokrates are seker and horus, and on his l

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

of the verb made flesh, the terrifying star of the magi. when the pentagram elevates its two inferior rays towards the sky it represents satan. when the pentagram becomes light, it elevates only one of its rays towards the sky; this represents the internal christ of every human being who comes into this world. the human being with his legs and arms spread out to the right and left is the star of five points. brain and sex live in an eternal struggle. brain must control sex. when sex overcomes the brain, then the star of five points (the human being) falls into the abyss with the feet pointing upwards and the head pointing downwards; this is the inverted star, the male goat of mendes. a human figure with the head aiming downwards and the feet aiming upwards naturally represents a demon. th

man being) falls into the abyss with the feet pointing upwards and the head pointing downwards; this is the inverted star, the male goat of mendes. a human figure with the head aiming downwards and the feet aiming upwards naturally represents a demon. the entire science of gnosis is found summarized within the flaming star. many bodhisattvas (human souls of masters) have fallen inverted, like the five pointed star, with the superior ray aiming downwards and the two inferior rays aiming upwards. arcano v bienamados hermanos de mi alma: hoy vamos a estudiar el arcano cinco del tarot. este arcano es el pentagrama flameante, la estrella flam gera, el signo de la omnipotencia divina. este es el s mbolo inefable del verbo hecho carne, el lucero terrible de los magos. cuando el pentagrama eleva a

tions, then the brethren become astonished and say: this fellow is only a beginner in these studies and now he boasts of being an initiate. truly, many times students judge a priori 6 because they ignore the great mysteries. therefore, we must know how to differentiate between a soul that is just starting these studies and a fallen bodhisattva. in saint john s revelation 8: 10, the pentagram (the five pointed star) falls from heaven (burning as if it were a lamp) and the human waters became bitter, they became wormwood. in isaiah 14:12, the prophet said: how art thou fallen from heaven, o lucifer, son of the morning? how art thou cut down to the ground, which didst weaken the nations! nevertheless, the luciferic star (the fallen soul) will shine one day as the morning star in the right han

the holy philosophical stone. the ens seminis is the mercury; sulfur is the sacred fire of love. we live now in the specific age of samael; we are living in the fifth era. life has initiated its return towards the great light and in these moments we have to define ourselves by becoming eagles or reptiles, angels or demons. we are before the philosophical dilemma of to be or not to be. the arcanum five of the tarot is represented by the hierophant. the fifth sphere is definitive because here the human being holds in his hands the reins of his own destiny and becomes an angel or a demon. the great hierophant of the tarot also appears seated between the two columns of the temple making the sign (the pentagram) of esotericism. necesitamos ser humildes para alcanzar la sabidur a y despu s de al

onios. estamos ante el dilema del ser o no ser de la filosof a. el arcano cinco del tarot est representado por el hierofante. es la quinta esfera la definitiva, porque entonces el hombre toma en sus manos las riendas de su propio destino y se convierte en ngel o demonio. el gran hierofante del tarot aparece sentado entre las dos columnas del templo, haciendo el signo del esoterismo. 38 the number five is grandiose, it is sublime. remember that the human being is also a star of five points; this human star must cleanse itself constantly with the five perfumes. if we can make a metallic pentagram and consecrate it, we can also consecrate ourselves with the same rites and perfumes that we use to consecrate our metallic pentagram. this is because the human being is a star of five points. those

WESTERN MANDALAS OF TRANSFORMATION SR AL

m the experiences of a working hermetic lodge can now be yours. do you have the will to dare the assay into the silent depths of the unknown? about the author soror a. l. lives and writes in her niche in the woods with her cat and herb garden. she belongs to a working hermetic lodge on the west coast and welcomes correspondence on magical squares. about the illustrator after studying buddhism for five years, lloyd nygaard turned to the esoteric traditions of the west and spent seven years in a fourth way school practicing the inner disciplines of spiritual evolution. he has studied the writings of paul foster case for the past eleven years with other students from a variety of traditions that have the golden dawn as their common source. he works as a design engineer in the aerospace indust

er traditions besides hermeticism, in places such as china, india, and the middle east. the planetary spirit of the magic square is viewed as a guiding, inspiring, or informing entity, and many planetary talismans of the middle ages have their planetary seals and squares engraved in the talisman dedicated to the mythic figure represented by the planet, e. g, mercury (number eight) or mars (number five. the mars square has twenty-five cells (5x5, and the sum of any row equals sixtyfive. the "theosophic extension" of the square is the addition of all the numbers from one through sixty-five, which in this case is 325. these are the sacred numbers of mars. according to john michell, who has done perhaps the most comprehensive modern analysis of ancient sacred sites in his many excellent works

modern magicians agree that talismanic power, however it is used, resides primarily in the vehicle of symbol. symbol has the strange ability to act as a magnet, drawing to us those things which we conceptualize with a directed will and which are empowered with greatest affect, or emotion. the basic idea of talismanic magic is simply that images attract the forces they represent: for example, any five-pointed image, such as a pentagram or a pentagon, attracts the energy known as geburah (identified with mars) on the tree of life (see figure 1-a. the student needs a good understanding of these primary tree correspondences, which can be discovered in a plethora of books available today. only rough outlines in the form of charts and graphs are given here, but they should enable the sincere st

a. the student needs a good understanding of these primary tree correspondences, which can be discovered in a plethora of books available today. only rough outlines in the form of charts and graphs are given here, but they should enable the sincere student to begin making some very creative and useful talismans. the first thing we notice about the above example (e. g, that a geometric figure with five points relates us to the fifth sephira on the tree) is that number is very important in talisman making. number is, in fact, based on the sephiroth, which are the ten emanations of the god-energy on the tree of life. there are many other correspondences as well, but number is primary. despite what you believe about how talismans work, the three most important ideas connected to making success

tary energy they represent. this is not to say we understand the intention in the mind of the person making the talisman. however, some symbols (i. e, planetary signs, the sigils, and hebrew letters which spell the god-names, angels, etc) have remained the same in the qabalistic tradition. tattwa combinations, on the other hand, are almost endless. as used in the golden dawn, they comprise twenty-five variants of the five principal elements, i. e, earth, air, fire, water, and ether, represented by a square, a circle, a triangle, a moon shape, and an egg shape. they have been attributed to tarot keys with some success. i have a number of students who use them regularly. but there are some inconsistencies and a number of different interpretations. tattwa images and their possible uses can be

WHO ARE THE DRACONIANS

ottonwood, british columbia, not far from victoria, cadboro bay, off victoria and vancouver island (and) is well known for the perennial sea monster 'cadborosaurus' so understandably a new creature in the neighborhood would be grouped under the same type of facade by the press. but the thetis monster appears to be something else altogether "on 19 august 1972 gordon pike and robin flewellyn said a five-foot-tall animal appeared on the surface of thetis lake and chased them from the beach. flewellyn was cut on the hand by six razor-sharp points atop the monster's head. a royal canadian mounted police officer was quoted at the time as saying 'the boys seem sincere, and until we determine otherwise we have no alternative but to continue our investigation "the next wednesday afternoon, 23 augus

twenty years ago, by digging into the back issues of the louisville, kentucky, courier-journal, i discovered one of those gems that has kept me pondering its meaning for two decades. the interesting little item was in the 24 october 1878 issue. a 'wild man of the woods' was captured, supposedly, in tennessee, and then placed on exhibit in louisville. the creature was described as being six feet, five inches tall, and having eyes twice the normal size. his body was 'covered with scales' this article now makes some sense "and then almost a hundred years later, again near louisville, there are more stories of reptilian entities. in october 1975, near milton, kentucky, clarence cable reported a 'giant lizard' was roaming the forests near his junkyard. author peter guttilla described the creat

he dinosaur on display at canada's "national museum of natural sciences" almost exactly fits the descriptions of ufonauts provided by thousands of men and women throughout the planet who have reported close encounters" case file #18: from "the ufo abductors" by brad stieger (1988, berkley books, n.y, pp 5-6..in the greatest number of alien encounters, the ufonauts were described as standing about five feet tall and dressed in one-piece, tight-fitting jumpsuits. their skin was gray, or grayish-green, and hairless. their faces were dominated by large eyes, very often with snakelike, slit pupils. they who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (28 of 68 [8/25/2000 17:19:59] had no discernible lips, just straight lines for mouths. they seldo

firing into it. the whole building shook. then the black craft came, triangular. i saw it but i didn't believe it, it made a high pitched noise and the tank in front of the building that was firing, exploded. but these soldiers knew what they were doing. one of the wheeled armored vehicles took off across the open field, and this craft began to follow it. as it went past the rest of the soldiers, five of them jumped up from the ditch with, what i think were stinger missiles (shoulder mounts) and fired simultaneously at the craft. the explosion hurt my ears, but they did knock it down, and it crashed into the field (they all began to cheer) but not for long. the other tank then appeared from nowhere and began firing its big gun at it rapidly until there was nothing left of it. i was very co

e brotherhood pyramid under the command of the reptilians. like all the other parts of the network, it is strictly compartmentalised, the highest levels of the satanic network lock into the highest levels of the brotherhood, but the lower degrees are not allowed to know the true nature of the organisations they are involved in. some of the levels of satanism are known as the sisters of light, the five star generals, master counsellors, keeper of the books, keeper of the seals, and there is one position called an asmodeus" one of the global centres of satanism is the castle of darkness, the chateau des amerois or castle of kings in belgium, near the appropriately named village of muno bel. the castle is close to the french border and some 20 kilometres from luxemburg. it is protected from v

WICCA EIGHT SABBATS OF WITCHCRAFT

ide, it is possible to mention only a few. girls were told to place hazel nuts along the front of the firegrate, each one to symbolize one of her suitors. she could then divine her future husband by chanting 'if you love me, pop and fly; if you hate me, burn and die' several methods used the apple, that most popular of halloween fruits. you should slice an apple through the equator (to reveal the five-pointed star within) and then eat it by candlelight before a mirror. your future spouse will then appear over your shoulder. or, peel an apple, making sure the peeling comes off in one long strand, reciting 'i pare this apple round and round again/ my sweetheart's name to flourish on the plain/ i fling the unbroken paring o'er my head/ my sweetheart's letter on the ground to read' or, you mig

ould keep you from harm's way. but if even this fails, you must seek out one of the 'ley lines, the old straight tracks, and stay upon it to your destination. this will keep you safe from any malevolent power, as will crossing a stream of 'living (running) water. other customs included decking the house (especially over the front door) with birch, fennel, st. john's wort, orpin, and white lilies. five plants were thought to have special magical properties on this night: rue, roses, st. john's wort, vervain and trefoil. indeed, midsummer's eve in spain is called the 'night of the verbena (vervain. st. john's wort was especially honored by young maidens who picked it in the hopes of divining a future lover* and the glow-worm came with its silvery flame, and sparkled and shone through the nig

WICCA WITCHCRAFT TODAY

hat the surviving witch families probably descend. they know that their fathers and grandfathers belonged, and had spoken to them of meetings about the time of waterloo, when it was then an old cult, thought to exist from all time. though the persecution had died down from want of fuel, they realised that their only chance to be left alone was to remain unknown and this is as true today as it was five hundred years ago. the great question which people ask is 'how do you know the cult is old' this would be easier to answer if i were permitted to print the rites in full. but i am familiar with most forms of ritual including kabbalistic magic, and they all have certain things in common and work by calling up a spirit or intelligence and commanding it to do their will. all the members stand in

strong as they are described in the folk tales of many people. in the western isles there are many pict houses, conical in shape and made of stone, but when covered with turf they would appear as hills. beside the wellknown maeshow of orkney, at taransay on harris there is a small one with a guard cell in the entrance passage where the sentry squatted. this cell is built of stone and is two feet five inches high and three feet wide; evidently the sentry was of the little people! most of the stone-built passages are only four feet six inches high and some are as long as seventy feet. one can understand that defence needs made a small doorway desirable, also to keep out the cold, but it is unlikely that there was any special advantage in building a long passage where it would be necessary t

ng ones were exterminated and the town-dwellers disappeared in the general population. i think i can often recognise some of their descendants to this day, short and stocky with very wide shoulders and very strong. about two hundred years ago the french believed we bred a special race in england to be sailors. they were said to be extremely strong, with very wide shoulders and were all well under five feet high so that they could work under the extremely low decks of british warships. the french are not a race of giants, so there must have been some reason for this belief. a large number of manxmen did distinguished service in the navy at this time, and it was said that the manx regiments (fencibles) covered more ground on parade than any other british regiment, on account of the remarkabl

e high history of the holy grail; also j.s.m. ward, the hung society, for full details) now this secret castle was said to be in a far land and to belong to the templars. to reach it you had to undergo trials or to ask certain questions, know certain secrets and secret words (passwords; in other words 'initiation' into a more or less secret society whose secrets were a magical talisman, which had five forms, or five things which were different but the same; a secret of prosperity and fertility, and a secret of resurrection or regeneration connected with a lance which dripped blood into a cup or cauldron. ah this might be taken to be equivalent to saying that it was possible for man to attain a happy afterlife without the aid of the church, or that you had no need to worship christ in order

church's teaching, the church said that all those who held these views must be destroyed; hence the various trials and executions. i do not think it has ever been explained exactly what happened to the bulk of the templars. records show that about eight hundred were executed or died under torture; but this was out of fifteen thousand knights scattered all over europe. there were also about twenty-five thousand priests and serving brothers, who do not seem ever to have been persecuted. so seemingly about forty thousand people dived underground and disappeared, as the witches did later. one curious point about this persecution is that the templar priests were never charged. if there is any truth in charges 3 and 7, it could only be the work of the priests. it was said they addressed the thie

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

re let those waters, goddesses, protect me. selections from: robert o. ballou. the bible of the world. new york, the viking press, 1939 (the atharva-veda: to heaven and earth) all hail to heaven! all hail to earth! all hail to air! all hail to air! all hail to heaven! all hail to earth! mine eye is sun and my breath is wind, air is my soul and earth my body. i verily who never have been conquered five up my life to heaven and earth for keeping. exalt my life, my strength, my deed and action; increase my understanding and my vigour. be ye my powerful keepers, watch and guard me, ye mistresses of life and life s creators! dwell ye within me, and forbear to harm me. selections from: robert o. ballou. world bible. new york, the viking press, 1944. p. 37. 230 sayings of the hindus (from the upa

worth a penny; for what thou hast accomplished after fourteen years arduous labour ordinary men do by paying a penny to the boatman. selections from: robert o. ballou. world bible. new york, the viking press, 1944. p. 83, 88. saying from the buddhist sutras (the four noble truths) thus have i heard: at one time the lord dwelt at benares at isipatana in the deer park. there the lord addressed the five monks: these two extremes, monks, are not to be practiced by one who has gone forth from the world. what are the two? that conjoined with the passions and luxury, low, vulgar, common, ignoble, and useless; and that conjoined with self-torture, painful, ignoble, and useless. avoiding these two extremes the tathagata has gained the enlightenment of the middle path, which produces insight and kn

gained enlightenment, which produces insight and knowledge, and tends to calm, to higher knowledge, enlightenment, nirvana. now this, monks, is the noble truth of pain: birth is painful, old age is painful, sickness if painful, death is painful, sorrow, lamentation, dejection, and despair are painful. contact with unpleasant things is painful, not getting what one wishes is painful. in short the five groups of grasping are painful. now this, monks, is the noble truth of the cause of pain: the craving, which tends to rebirth, combined with pleasure and lust, finding pleasure here and there; namely, the craving for passion, the craving for existence, the craving for non-existence. now this, monks, is the noble truth of the cessation of pain: the cessation without a remainder of craving, the

principle for the conduct of life? confucius said: perhaps the word reciprocity: do not do to others what you would not want others to do to you (xv:23) confucius said: it is man that can make the way great, not the way that can make man great (xv:28) fan ch ih asked about humanity. confucius said: love men (xii:22) tzu chang asked confucius about humanity. confucius said: to be able to practice five virtues everywhere in the world constitutes humanity. tzu chang begged to know what these were. confucius 239 said: courtesy, magnanimity, good faith, diligence, and kindness. he who is courteous is not humiliated, he who is magnanimous wins the multitude, he who is of good faith is trusted by the people, he who is diligent attains his objective, and he who is kind can get service from the pe

ion. i was made from the nine fold elements from fruit trees, from paradisiacal fruit, from primroses and hill-flowers, from the blossom of trees and bushes. from the roots of the earth was i made, from the broom and the nettle, from the water of the ninth wave. math enchanted me before i was made immortal, gwydion created me with his magic wand. from emrys and euryon, from mabon and modron, from five fifties of magicians like math was i made made by the master in his highest ecstasy by the wisest of druids was i made before the world began, and i know the star-knowledge from the beginning of time. bards are accustomed to praises. i can frame what no tongue utters. 1 slept in purple, i was in the enclosure with dylan eil mor, i was a cloak between lords, two spears in the hand of the might

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ter: next followed mnesarchus, the son of pythagoras; and later bulagoras, tidas, and diodorus the aspendian. after the original school was dispersed, the chief instructors became clinias and philolaus at heraclea; theorides and eurytus at metapontum; and archytas, the sage of tarentum. the school of pythagoras has several peculiar characteristics. every new member was obliged to pass a period of five years of contemplation in perfect silence; the members held everything in common, and rejected animal food; they were believers in the doctrine of metempsychosis, and were inspired with an ardent and implicit faith in their founder and teacher. so much did the element of faith enter into their training, that autos epha- he said it was to them complete proof. intense fraternal affection betwee

th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott hebrew letter greek letter english equivalent numerical value final peh omega p 800 final tzaddi sanpi tz 900 dotted aleph alpha dashed a 1000 24. note that there were no proper greek letters for 6, 90 and 900, so they used special symbols--episemon (vau, or bau, digamma) for 6; koppa for 90; and sanpi for 900. at some periods, the five finals were not used for the hundreds, but instead tau was written for 400 and other hundreds added; thus 500 was tq. another point of importance is that the jews never write jh jah for 15, because it is a deity title, they use instead 9, 6 thus tv, teth, vau. the qabalists used jh only when they desired to call attention to the holy name in the number. in certain qabalistic numerical computa

to, 60. bel, jupiter, 50. hoa, neptune, 40. sin, the moon, 30. shamash, the numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott sun, 20. nergal (mars, 12. and beltis or mylittal, 15 and nin is saturn, 10. 31. it will be noticed that the great number of sol is 666, called sorath, surt, the number of the beast, about, which so much folly has been written. one famous square of five times five divisions, amounting in most directions to 666, is formed of the mystic words sator, arepo, tenet, opera, rotas. of these the first, third and last number 666, but opera and its reverse number only 356. the number 608 is notable, being in coptic, phre, the sun 500, 100, 8. and in greek we find vhs, 400, 8, 200, which becomes ihs in latin, for the greek upsilon changes to y and i in

eir letters, we find that almost universally the letter a, from being chosen to commence the set of letters, had the task of representing the monad. in numeration, note that the romans began with lines, i, ii, iii, iiii, and then followed the acute angle v for 5, then for ten this was doubled x, for fifty the angle was laid down and became l, for a hundred, two fifties, one inverted became c, for five hundred c and l became d. hermias, the christian philosopher, author of ridicule of the gentile philosophers, quotes from the pythagoreans. 35. the monad is the beginning of all things- arche ton panton he monas. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the figure of one signifies identity, equality, existence and preservation; it signifies living man alone a

he night specter, and has also power over newly-born infants who are not protected by an amulet. rabbi nathan exhorted- repent one day before thy death; a wise maxim inculcating the duty of being ever prepared; every day some advance in knowledge and goodness should be attained. ever work and ever pray, for the road winds upward all the way, as the lord buddha taught in ancient india# 36. chapter five the dyad. two, 2. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott s was the case with the monad, so the dyad also was said to represent a large number of different objects and ideas; things indeed so dissimilar that it is difficult to understand how such multiplicity of opinion arose. and first it is the general opposite to the monad, the cause of dissimilitude, the

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

e can locate the attributes of knowledge (yedi ah) and volition (behirah, which are described en passant as objects that the wise of heart (hakhmei lev) desire. concerning the former, we can only say that it is inscrutable and thus is associated symbolically with the upper three aspects. by contrast, volition is linked to the lower seven aspects, for it stems from the secret of the union of forty-five and fifty-two that is in each and every soul. forty-five and linear circularity (a)temporal poetics 89 fifty-two connote two permutations of yhwh, ywd he waw he (10+6+4 5+1 6+1+6 5+1) and ywd hh ww hh (10+6+4 5+5 6+6 5+5) two gesticulations of the name that correspondingly symbolize overflowing masculine mercy and constricting feminine judgment. the temporalizing of the supernal will is manif

e emendations are expended, then the six thousand years will be completed, and they will all ascend to the mother in the seventh millennium, to the secret of eternality [sod ha-nishiyyut, and there they will receive their reward and they will rise from level to level until arikh anpin who is above time, for his growth is not by way of time as in the case of ze eir anpin. the division of time into five gradations minutes, hours, days, months, and years is a deep matter, for time is in the male and female, the secret of the forty-five and fifty-two.204 kabbalistically interpreting the eschatological conception of the cosmic sabbatical cycle transmitted in the name of r. qatina six thousand years of history followed by a thousand years of desolation205 haver characterizes the seventh millenni

spontaneous diremption or recurrent irruption, that is, the summoning of what-will-be in the expectation of what-has-been the summoning of what-will-be, zimna zeman, the moment to be, momentous, momentary.231 haver, in accord with the symbolic language of luria, positions adam qadmon, the primordial human, above the world of emanation, which is divided into linear circularity (a)temporal poetics five configurations (parsufim: arikh anpin, abba, imma, ze eir anpin, and nuqba. haver describes adam qadmon as the root of roots [shoresh ha-shorashim. above the aspect of temporal governance [hanhagat ha-zeman. yet he is the root for the temporal governance [shoresh le-hanhagat ha-zeman. and everything is in the aspect of roots and the disclosure of the supernal wills to attain the end of the in

f the end. indeed, in the bahiric fragments that have been preserved, there is no reference, implicit or explicit, to tau, a reticence that resonates in the saying of the unsaid, a doubling of secrecy that conceals the disclosure and thereby discloses the concealment. the relevant text is from a section of zohar that recasts several older aggadic themes clustered about the belief that 158 chapter five torah in her capacity as wisdom served as god s confidant, the (female) consort with whom he was bemused and with whom he took counsel prior to creation (images culled from prov 8:14 and 30. insofar as creation is viewed primarily as a linguistic act in rabbinic cosmogony, it makes perfectly good sense that torah, which can be decomposed into the twenty-two hebrew consonants, would have been

o gabriel,26 who was commanded by god, go and mark the foreheads of the righteous with a tau of ink so that the angels of destruction will not prevail over them, and [place a] tau of blood on the foreheads of the wicked so that the angels of destruction will prevail over them. the attribute of judgment (middat ha-din, however, mounts a persuasive argument before god that the righteous 160 chapter five who did not try to prevent others from sinning also deserve to be put to death. this idea is supported textually by r. joseph s reading of u-mimmiqddashi tahellu, begin at my sanctuary (ezek 9:6) as u-mimequddashai tahellu, begin with my sanctified ones, that is, the people who fulfilled the torah entirely from alef to tau, an opinion also transmitted in the name of r. samuel ben nahman.27 th

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

erence: let the magician approach the altar, decorated in the elements of seth and the illuminated archon whom fell from the sky. the pentagram facing downwards as the gift of gnosis be above the altar which is contained within the 8 pointed sabbatic star known as algol, the black mirror and sigil of chosen for the working at hand. prepare thyself in the oil of abramelin and lucifer, allowing the five senses to be enflamed by experience, which symbolizes the pentagram of ascension and descending self-perception. robed and with athame, let the guardians of the four quarters be called. when the circle is opened, widdershin around the very circle, which is the symbolization of ones own self in isolation. i, fallen from the sky, awakened shall illuminate the essence of self primordial form of

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

e transformation of the self to the higher self. some aspects of it also consist of rites designed to conjure spirits, or entities, capable of doing one's bidding. motive is the driving force of these magicks and is critical for success. in recent years there has been a change from the traditional thoughts regarding high magick. the average intelligence today is vastly superior to that of four or five centuries ago. minds attuned to computers are finding a fascination with the mechanics of high magical conjuration (this is especially true of the mechanics of enochian magick. the llewellyn high magick series has taken the place of the mage; the master magician who would teach the apprentice "magick" is simply making happen what one desires to happen as aleister crowley put it "the art, or s

elating to difficulty in movement (7) galethog (see galas above. names from the heptagon the heptagon, just inside the circumference of the seal, produces 7 sets of 7 letters. there are a number of ways of reading these. the easiest is to take the first capital letter at the top of the seal, which is z. go to the first square in the next section, which produces a. the same square in the following five sections produces the name zaphkie (the last square with a cross in it then doubles as a l. the next capital letter is r. go to the next six corresponding squares and the name raphael is produced, etc. the standard method used to derive the seven angelic names places each section in the following manner: 12 now, by way of column, read down each name, the capital letter designating the start o

tatis (delivered by 7 women in green: the planetary order is sometimes related to the metals that each angel held when they appeared to kelley. 15 the filii lucis (delivered by 7 men in white) the filiae filarum lucis (delivered by 7 wenches in white: 16 the fili filorum lucis (delivered by 7 boys in purple: concerning the next set of names at the center of the seal the angel uriel says "the next five names thou shalt dispose in their five exterior angles of the pentacle; every angle containing one whole name. the next five names thou shalt dispose in the five exterior angles of the pentacle: every angle containing one whole name. set the first letter of these five names (in capital letters) within the five acute internal angles of the pentacle: and the rest of each name following circular

five exterior angles of the pentacle; every angle containing one whole name. the next five names thou shalt dispose in the five exterior angles of the pentacle: every angle containing one whole name. set the first letter of these five names (in capital letters) within the five acute internal angles of the pentacle: and the rest of each name following circularly from the capital letter, but in the five exterior obtuse angles of the pentacle. set z of zedekiel within the angle which standeth up towards the beginning of the greatest circle: and so proceed towards the right hand. in the middle now of the pentacle, make a cross like a crucifix and write the last of those seven names, levanael thus" the seven names are those of the planets, given earlier. th cross of levanael is shown in figure

ng the seal dei aerneth campbell's notes on this were very sketchy. they read as follows "garstin insisted that one stand in the east facing the west while invoking each name from the seal along with the various sigils from the seal and also use the hexagram ritual but a peculiar design where it can be done in one movement without breaking it up from a design i have found in the order papers. all five tablets are present" from this i have reconstructed a ritual; the most significant thing is the use of the unicursal hexagram which many have attributed to crowley. in 1983, regardie was surprised to find it in the original golden dawn papers. he made the comment to me that for years he thought it was crowley's idea, until he saw it in some original golden dawn documents. i told him that tayl

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

e was obviously never originally intended for those already in existing golden dawn temples who can easily draw help from their seniors when needed. rather, it is directed to those who by geographical location or choice, could not be a direct member of such a fraternity. in both the stella matutina and the golden dawn temples, there were more papers handed out in the outer order than the standard five knowledge lectures, and these varied according to the knowledge and temperament of those in charge. whare ra was no exception, though these papers were hardly more than adequate. the correspondence course covers more detailed work on the g.d. tarot (some 1200 pages on this alone, as well as further investigations of many of its other teachings. these teachings have been enlarged to cover newe

and the teachings he had to offer humanity. the basis for these were contained in both the 'tama" and "confessio" manifestoes. in the adeptus minor ritual of the 5=6 grade the following summation of these two documents is read to the postulant "in 1378 the chief and originator of our fraternity was born in europe. he was the son of noble but poor parents, and was placed in a doister at the age of five where he learned some greek and latin. while yet a youth, he accompanied a certain brother p.a.l. on a pilgrimage to the holy land; but the latter, dying at cyprus, he himself went to damascus. there was then in arabia a temple of the order which was called in the hebrew tongue 'damkar: that is 'the blood of the lamb' there he was duely initiated, and took the mystic title christian rosenkreu

tay of two years he came to spain, where he endeavoured to reform the errors of the learned according to the pure knowledge he had received. but this 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, la, and i.o, who had more knowledge than many others at the time. and by these four was made the foundation of the fraternity in europe. these three 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

herein follow the custom of the country. 3. that every year on the day of corpus christi, they should meet at the collegium and 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. was to be their mark, seal, and character. the fraternity was 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 "frater o. was the first to die, and then in england, where he had wrought many wonderful cures. he was an expert kabbalist, as his book 'h' witnesseth. 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.r. die

dred and twenty years i shall open' with the year of our lord under, 1484. frater n.n, and those with him then cleared away the rest of the brickwork, but let it remain that night unopened as they wished first to consult the rota "on the following morning, frater n.n. and his companions forced open the door, and there appeared to their sight a tomb of seven sides and seven corners. every side was five feet broad, and eight feet high. although in the tomb of the sun does not shine, it is lit by the symbolic rose of our order in the centre of the first heptagonal ceiling. in the midst of the tomb stands a circular altar, and after having raised the brazen plate or lid of the pastas, discover the body of our founder, with all the ornaments and insignia. upon his breast was the book 't' a scro

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