Michael Wynn's Occult Reference Library
FOOL,FOOLS

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hermetic order of the golden dawn that uses reverse keys. most of the other spreads do not rely on reverse cards because they rely more heavily on the cards and influences around them rather than on the reverse card process. however, this spread only uses a certain number of cards and therefore in order to be more specific we use reverse keys as well. tarot divinatory meanings of the major arcana fool generally refers to spirituality which is trying to rise above the material plane. if the divination is of a material nature, this is not looked at as a positive card for it can show folly, stupidity, foolishness and extravagance, even mania. fool -reversed 102 when the card is reversed in the circle spread divination, it generally can refer to hesitation or carelessness, sometimes meaning th

plane of consciousness. begin by removing the major arcana from your tarot pack. adepts in the golden dawn usually have two sets of tarot decks, most have even more. one set of major arcana, which are dedicated only to spiritual and higher workings, and another deck that is dedicated to lower workings or mundane questioning. after removing the major arcana, place them in order, beginning with the fool, all the way to the universe. most tarot decks are numbered, making this job easier. at this point you would begin your prayer invocation, holding the major arcana in your hand or on a white piece of cloth. begin the invocation of hru. upon completing the invocation and the divine white brilliance, you will then begin to shuffle the cards. it is essentially important to shuffle these cards en

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

own fainter, when a daring poet can compare osinn and freyja to dogs (fornm. sog. 2, 207. islend. sog. 1, 11. ed. nov. 372. nialss. igo: when another calls the gods rangeyg (squint-eyed, unfair) and rokindusta (fornm. sog. 2, 154. when we come to freyr, i shall quote a story manifestly tending to lessen the reverence for him; but here is a passage from oswald 2913 'din got der ist ein junger tor (fool, ich wil glouben an den alten' if we had a list of old and favourite dogs'-names, i believe we should find that the designations of several deities were bestowed upon the brute by way of degradation. vilk. saga, cap. 230. 235, has handed down tlwr (butcf. ed. nov, cap. 263) and paron, one being the o.n, the other the slav name in the slovak form parom= perun ch. viii. with the saxon herdsmen

ADDTLS

n 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 should be familiar, may be useful for reference in working out the squares: column rank letter tarot trump symbol geomantic figure w h a fool a fort. min. s.c. chokmah b magician b s.c. binah g h. priestess y s.c. chesed d empress c y y h emperor a puer h h w hierophant b amissio w w z lovers c albus h y j chariot d populus y h f strength e fort. maj. h w y hermit f conjunctio s.c. kether k wheel/fort. k w y l justice g puella h h m h. man c via h h n death h rubeus y w s temperance i acquisitio h y u devil j carcer s.c. gebura

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ema than to follow out slavishly a set of dead regulations. almost the only point of emancipation, in the sense of relief from a burden, is just the difference between life and death. to obey a set of rules is to shift the whole responsibility of conduct on to some superannuated bodhisattva, who would resent you bitterly if he could see you, and tick you off in no uncertain terms for being such a fool as to think you could dodge the difficulties of research by the aid of a set of conventions which have little or nothing to do with actual conditions. formidable indeed are the obstacles we have created by the simple process of destroying our fetters. the analogy of the conquest of the air holds excellently well. the things that worry the pedestrian worry us not at all; but to control a new e

ALEISTER CROWLEY BOOK OF LIES

madhi every day [43] 17 kappa-epsilon-phi-alpha-lambda-eta iota-zeta the swan(11) there is a swan whose name is ecstasy: it wingeth from the deserts of the north;it wingeth through the blue; it wingeth over the fields of rice; at its coming they push forth the green. in all the universe this swan alone is motionless; it seems to move, as the sun seems to move; such is the weakness of our sight. o fool! criest thou? amen. motion is relative: there is nothing that is book of lies get any book for free on: www.abika.com 42 still. against this swan i shot an arrow; the white breast poured forth blood. men smote me; then, perceiving that i was but a pure fool, they let me pass. thus and not otherwise i came to the temple of the graal [44] commentary( iota-zeta) this swan is aum. the chapter is

o the author. in the last paragraph we reach the sublime mystic doctrine that whatever you have must be abandoned. obviously, that which differentiates your consciousness from the absolute is part of the content of that consciousness. note (27) chapter so called because amfortas was wounded by his own spear, the spear that had made him king [131] 61 kappa-epsilon-phi-alpha-lambda-eta xi-alpha the fool's knot book of lies get any book for free on: www.abika.com 127 o fool! begetter of both i and naught, resolve this naught-y knot! o! ay! this i and o-io!-iao! for i owe "i" aye to nibbana's oe.(28) i pay-pe, the dissolution of the house of godfor pe comes after o-after ayin that triumphs over aleph in ain, that is o.(29) op-us, the work! the op-ening of the eye!(30) thou naughty boy, thou op

f godfor pe comes after o-after ayin that triumphs over aleph in ain, that is o.(29) op-us, the work! the op-ening of the eye!(30) thou naughty boy, thou openest the eye of horus to the blind eye that weeps!(31) the upright one in thine uprightness rejoiceth-death to all fishes!(32 [132] commentary( xi-alpha) the number of this chapter refers to the hebrew word ain, the negative and ani, 61. the "fool" is the fool of the tarot, whose number is 0, but refers the the le book of lies get any book for free on: www.abika.com 128 tter aleph, 1. a fool's knot is a kind of knot which, although it has the appearance of a kn ot, is not really a knot, but pulls out immediately. the chapter consists of a series of complicated puns on 1 and i, with regard to their shape, sound, and that of the figures

fers the the le book of lies get any book for free on: www.abika.com 128 tter aleph, 1. a fool's knot is a kind of knot which, although it has the appearance of a kn ot, is not really a knot, but pulls out immediately. the chapter consists of a series of complicated puns on 1 and i, with regard to their shape, sound, and that of the figures which resemble them in shape. paragraph 1 calls upon the fool of the tarot, who is to be referred to ipsiss imus, to the pure fool, parsifal, to resolve this problem. the word naught-y suggests not only that the problem is sexual, but does not really exist. paragraph 2 shows the lingam and yoni as, in conjunction, the foundation of ecstasy (i, and of the complete symbol i a o. the latter sentence of the paragraph unites the two meanings of giving up the

eel of samsara. the wheel of the law [dhamma. the wheel of the taro. the wheel of the heavens. the wheel of life. all these wheels be one; yet of all these the wheel of the taro alone avails thee consciously. meditate long and broad and deep, o man, upon this wheel, revolving it in thy mind be this thy task, to see how each card springs necessarily from each other card, even in due order from the fool unto the ten of coins. then, when thou know'st the wheel of destiny complete, mayst thou perceive that will 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 phras

ALEISTER CROWLEY BOOK OF THE LAW

y nay. i,44: for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect. i,45: the perfect and the perfect are one perfect and not two; nay, are none! i,46: nothing is a secret key of this law. sixty-one the jews call it; i call it eight, eighty, four hundred& eighteen. i,47: but they have the half: unite by thine art so that all disappear. i,48: my prophet is a fool with his one, one, one; are not they the ox, and none by the book? i,49: abrogate are all rituals, all ordeals, all words and signs. ra-hoor-khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating. i,50: there is

e earth shall be kings for ever: the slaves shall serve. there is none that shall be cast down or lifted up: all is ever as it was. yet there are masked ones my servants: it may be that yonder beggar is a king. a king may choose his garment as he will: there is no certain test: but a beggar cannot hide his poverty. ii,59: beware therefore! love all, lest perchance is a king concealed! say you so? fool! if he be a king, thou canst not hurt him. ii,60: therefore strike hard& low, and to hell with them, master! ii,61: there is a light before thine eyes, o prophet, a light undesired, most desirable. ii,62: i am uplifted in thine heart; and the kisses of the stars rain hard upon thy body. ii,63: thou art exhaust in the voluptuous fullness of the inspiration; the expiration is sweeter than death

, but play; all fools despise! iii,58: but the keen and the proud, the royal and the lofty; ye are brothers! iii,59: as brothers fight ye! iii,60: there is no law beyond do what thou wilt. iii,61: there is an end of the word of the god enthroned in ra s seat, lightening the girders of the soul. iii,62: to me do ye reverence! to me come ye through tribulation of ordeal, which is bliss. iii,63: the fool readeth this book of the law, and its comment& he understandeth it not. iii,64: let him come through the first ordeal& it will be to him as silver. iii,65: through the second, gold. iii,66: through the third, stones of precious water. iii,67: through the fourth, ultimate sparks of the intimate fire. iii,68: yet to all it shall seem beautiful. its enemies who say not so, are mere liars. iii,69

ALEISTER CROWLEY LIBER 777

eground of cross-chopped logic, that being stripped of all his attributes and assimilated to parabrahman and the absolute of the philosopher? satan, again, who in job is merely attorney-general and prosecutes for the crown, acquires in time all the obloquy attaching to that functionary in the eyes of the criminal classes, and becomes a slanderer. does any one really think that any angel is such a fool as to try to gull the omniscient god into injustice to his saints? then, on the other hand, what of moloch, that form of jehovah denounced by those who did not draw huge profit from his rites? what of the savage and morose jesus of the evangelicals, cut by their petty malice from the gentle jesus of the italian children? how shall we identify the thaumaturgic chauvinist of matthew with the me

ALEISTER CROWLEY LIBER CHANOKH

rtuna minor f xi strength water h rubeus n xiii death air k tristesia x xvii the star water (fixed signs) earth b amissio w v the hierophant fire i acquisitio s xiv temperence water l laetitia q xviii the moon air c albus z vi the lovers air (mutable signs) earth f conjunctio y ix the hermit fire b cauda draconis c xx the last judgement water c via m xii the hanged man air d fortuna minor a 0 the fool earth (elements) earth (e) caput draconis t xxi the universe (if using the book of thoth attributions, exchange h and x and change titles of tarot trumps accordingly. the remaining six trumps and hebrew letters are referred to the upper six squares of the calvary crosses as noted above. 18: rather than reproduce the version of the alphabet which appeared in the equinox publication i have subs

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

man may think it his duty to act in a certain way, through having made a fancy picture of himself, instead of investigating his actual nature. for example, a woman may make herself miserable for life by thinking that she prefers love to social consideration, or "vice versa. one woman may stay with an unsympathetic husband when she would really be happy in an attic with a lover, while another may fool herself into a romantic elopement when her only true pleasures are those of presiding at fashionable functions. again, a boy's instinct may tell him to go to sea, while his parents insists on his becoming a doctor. in such a case, he will be both unsuccessful and unhappy in medicine (8) a man whose conscious will is at odds with his true will is wasting his strength. he cannot hope to influen

love of the magician. it is the loving care which he bestows upon perfecting his instruments, and the equilibration of that fierce force which initiates the ceremony<aeon of horus; they are indeed the key of the book of the law. no more can be said in this place than that aleph is harpocrates, bacchus diphues, the holy ghost, the "pure fool" or innocent babe who is also the wandering singer who impregnates the king's daughter with himself as her child; lamed is the king's daughter, satisfied by him, holding his "sword and balances" in her lap. these weapons are the judge, armed with power to execute his will, and two witnesses "in whom shall every truth be established" in accordance with whose testimony he gives judgment "yod" i

y: his adventures after wand: exalted: receiving the wand. cloak, and: therein: parzival in the desert serpent: sexually: christ taking refuge: ambivalent: in egypt, and on: light, i.e: the mount tempted by: of wisdom: the devil. the uncon: the inmost: scious will, or word. 32: atu :no: hebrew :no.:correspondence: other :of: of (tarot trump :atu: letters :let: in nature: correspondences :ter: the fool: o :aleph (an ox: 1 :air (the con :the free breath. the (the babe: english a: dition of: svastika. the holy in the egg: more or: all life: ghost. the virgin's on the lo: less: the impar: womb. parzial as "der tus, bacchus: tial vehicle: reine thor" who knows diphues: sexually: nothing. horus. etc: undevelop: christ-bacchus as the: ed. life: innocent babe, pursued: i.e. the: by herod-here: org

point is the completion of the a babe bacchus by the o pan (parzival wins the lance, etc. 37 the first process is to find the i in the v- initiation, purification, finding the secret root of oneself, the epicene virgin who is 10 (malkuth) but spelt in full 20 (jupiter. this yod in the "virgin" expands to the babe in the egg by formulating the secret wisdom of truth of hermes in the silence of the fool. he acquires the eye-wand, beholding the acting and being adored. the inverted pentagram- baphomet- the hermaphrodite fully grown- begets himself on himself as v again. note that there are now two sexes in one person throughout, so that each individual is self-procreative sexually, whereas isis knew only one sex, and osiris thought the two sexes opposed. also the formula is now love in all ca

supernatural sanction for their follies. apart from occultism altogether, every one knows that when people ask for advice, they only want to be told how wise they are. hardly any one acts on the most obviously commonsense counsel if it happens to clash with his previous intentions. indeed, who would take counsel unless he were warned by some little whisper in his heart that he was about to make a fool of himself, which he is determined to do, and only wants to be able to blame his best friend, or the oracle, when he is overtaken by the disaster which his own interior mentor foresees? those who embark on divination will be wise to consider the foregoing remarks very deeply. they will know when they are getting deep enough by the fact of the thought beginning to hurt them. it is essential to

rely free from internal or external necessity. his work is to destroy all tendencies to construct or to cancel such necessities. he is the master of the law of unsubstantiality (anatta. the ipsissimus has no relation as such with any being: he has no will in any direction, and no consciousness of any kind involving duality, for in him all is accomplished; as it is written "beyond the word and the fool, yea, beyond the word and the fool. 5. the grade of magus is described in liber i vel magi, and there are accounts of its character in liber 418 in the higher aethyrs. there is also a full and precise description of the attainment of this grade in the magical record of the beast 666. the essential characteristic of the grade is that its possessor utters a creative magical word, which transfor

his real progress will stop dead. these phantasms will prevent him from coming into contact with independent intelligences, from whom alone he can learn anything new. he will become increasingly interested in himself, imagine himself to be attaining one initiation after another. his ego will expand unchecked, till he seem to himself to have heaven at his feet. yet all this will be nothing but his fool's face of narcissus smirking up from the pool that will drown him. error of this kind on the astral plane- in quite ordinary visions with no apparent moral import- may lead to the most serious mischief. firstly, mistakes mislead; to pollute one's view of jupiter by permitting the influence of venus to distort it may end in finding oneself at odds with jupiter, later on, in some crisis of one'

the candidate, the natural osiris, to identity with himself. but in the new aeon the hierophant is horus (liber ccxx, i, 49) therefore the candidate will be horus too. what then is the formula of the initiation of horus? it will no longer be that of the man, through death. it will be the natural growth of the child. his experiences will no more be regarded as catastrophic. their hieroglyph is the fool: the innocent and impotent harpocrates babe becomes the horus adult by obtaining the wand "der reine thor" seizes the sacred lance. bacchus becomes pan. the holy guardian angel is the unconscious creature self- the spiritual phallus. his knowledge and conversation contributes occult puberty. it is therefore advisable to replace the name asar un-nefer by that of ra-hoor-khuit at the outset, an

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ty may be taken as one mode of presentation of the accomplishment of the great work itself? at least, i feel fairly satisfied the meditation of them severally and jointly may help you to an answer to your first question. 2. most people in my experience either cook up a hell-broth of self-induced obstacles to success in astral traveling, or else shoot forth on the wings of romantic imagination and fool themselves for the rest of their lives in the manner of the village idiot. yours, luckily, is the former trouble. but- is it plain obstinacy- you do not exercise the sublime art of gurubullying. you should have made one frenzied leap to my dying bed, thrust aside the cohorts of mourning archimandrites, and wrung my nose until i made you do it. and you repeatedly insist that it is difficult. i

ving made a fancy picture of himself, instead of investigating his actual nature. for example, a woman may make herself magic without tears get any book for free on: www.abika.com 40 miserable for life by thinking that she prefers love to social consideration, or vice versa. one woman may stay with an unsympathetic husband when she would really be happy in an attic with a lover, while another may fool herself into a romantic elopement when her only true pleasures are those of presiding at fashionable functions. again, a boy's instinct may tell him to go to sea, while his parents insist on his becoming a doctor. in such a case, he will be both unsuccessful and unhappy in medicine. 8. a man whose conscious will is at odds with his true will is wasting his strength. he cannot hope to influenc

itutes, the universe. it is the only system which reconciles all the contradictions inherent in thought, and in experience; for in it "reality" is "illusion "freewill" is "destiny, the "self" is the "not-self; and so for every puzzle of philosophy. not too bad an analogy is an endless piece of string. like a driving band, you cannot tie a knot in it; all the complexities you can contrive are "tom fool" knots, and unravel at the proper touch. always either naught or two! but every new re-arrangement throws further light on the possible tangles, that is, on the nature of the string itself. it is always "nothing" when you pull it out; but becomes "everything" as you play about with it,14 since there is no limit to the combinations that you can form from it, save only in your imagination (wher

visitor's story has just reminded me of the possibility that i am a secret chief myself without knowing it: for i have sometimes been recognized by other people as having acted as such, though i was not aware of the fact at the time. chapter x the scolex school 64 cara soror, do what thou wilt shall be the whole of the law. you actually want to know how to distinguish gold from copper pyrites40 "fool's gold" they called it in '49 california- no! i wasn't there- magic without tears get any book for free on: www.abika.com 115 or "absolute" alcohol and- liqueur whisky from "alki (commercial alcohol- see jack london's the princess, a magnificent story- don't miss it) and wartime scotch as sold in most british pubs in 1944, era vulgari. one pretty good plan is to take a masterpiece, pick out a

on's path" follows a common-sense comment by frater o.m "all this about gautama buddha having renounced nirvana is apparently all a pure invention of mme. blavatsky, and has no authority in the buddhist canon. the buddha is referred to, again and again, as having 'passed away by that kind of passing away which leaves nothing what- 40^ weh note: if homer can nod, so can crowley. the mineral called fool's gold is actually iron pyrites, not copper. it has a brassy look, and that might account for this error. 65 ever behind' the account of his doing this is given in the mahaparinibbana sutta; and it was the contention of the toshophists that this 'great, sublime nibbana story' was something peculiar to gautama buddha. they began to talk about parinibbana, super-nibbana, as if there were some w

y the use of the talismans in the greater and lesser keys of solomon the king; also in pietro di abano and the dubious fourth book of cornelius agrippa. you must on no account attempt to use the squares given in the book of the sacred magic of abramelin the mage until you have succeeded in the operation. more, unless you mean to perform it, and are prepared to go to any length to do so, you are a fool to have the book in your possession at all. those squares are liable to get loose and do things on their own initiative; and you won't like it. the late philip haseltine, a young composer of genius, used one of these squares to get his wife to return to him. he engraved it neatly on his 12 arm. i don't know how he proceeded to set to work; but his wife came back all right, and a very short ti

e reckoning with them if they are even 3 away. nor do i see any sense in marking the odd minutes in the ascendant, when one is not sure even of the decan. that seems to be about all that is necessary for my "morning hate" suppose we go on to the question of interpretation. 15 thousands of books have been written on astrology; nobody could possible read them all thoroughly, and he would be a great fool to try. but he may do little harm by going into them far enough to observe that hardly any half-dozen are agreed even on the foundations of their system, hardly any two upon the meaning of any given aspect, dignity, or position; there is not always agreement even upon what questions pertain to which houses. there are a few completely quack systems, such as those which mix up the science with

lack of foresight and provision for emergencies? an example. suppose that the next step in his work involved the sacrifice of a camel in a house in tooting bec, furnished in such fashion as his grimoire laid down, and that the purchase of the house left him withmagic without tears get any book for free on: www.abika.com 230 out resources to but that furniture, to say nothing of the camel. what a fool! no, that does not necessarily follow. if the gods will the end, they also will the means. i shall do all that is possible to me by buying the house: i shall leave it to them to do their share when the time comes. this "act of truth" is already a magical formula of infallible puissance; the man who is capable of so thinking and acting is far more likely to get what he wanted from the sacrific

ALEISTER CROWLEY MEDITATION

he moon. if one does so, one must consider by what means that will may be made effective. and though a man may have a tremendous will in one direction it need not always be sufficient to help him in another; it may even be stupid. there is the story of the man who practised for forty years to walk across the ganges; and, having succeeded, was reproached by his holy guru, who said "you are a great fool. all your neighbours have been crossing every day on a raft for two pice" this occurs to most, perhaps to all, of us in our careers. we spend infinite pains to learn something, to achieve something, which when gained does not seem worth even the utterance of the wish. but this is a wrong view to take. the discipline necessary in order to learn latin will stand us in good stead when we wish to

ns under which we were born has counted for far more than all our striving. the unconscious forces are incomparably greater than those of which we have any knowledge. this is the "solidity" of our pantacle, the karma of our earth that whirls us will he nill he around her axis at the rate of a thousand miles an hour. and a thousand is aleph, a capital aleph, the microcosm of all-wandering air, the fool of the taro, the aimlessness and fatality of things! it is very difficult then in any way to "fashion" this heavy pantacle. we can engrave characters upon it with the dagger, but they will scarcely come to more than did the statue of ozymandias, king of kings, in the midst of the unending desert. we cut a figure on the ice; it is effaced in a morning by the tracks of other skaters; nor did th

ALEISTER CROWLEY SEPHER SEPHIROTH

yg to make faint hlx lion (cf. 340 )ybl hazel, almond zwl together, also mg magus gm one beloved by god hydydy 44 aries: a ram, lamb hl+ aquarius: a bucket yld drops ylg) a pool, pond; sorrow mg) captive, captivity hlwg blood md sand; horror (see the scorpion pentacle in the key of solomon; see also liber 418 10th ayre) lwx flame +hl garment dm 45 the mystic number of yesod adam: man; red md) the fool dm) redemption, liberation hlw)g to grow warm; they (masc) mh hesitated (see 405) lxz she who ruins hlbx hwhy in yetzirah )h w)w )h dwy greatly, strongly, very d)m what, which, why, how; anything, something; yetzitah fs gsecret nature h (see s.d. 1:38-39) hm 46 a name of god yhl) a female slave; an ell, cubit hm) tin, the metal of jupiter lydb a dividing, sundering, separation hldbh a ruiner

er gyhnm 109 lightning zqb quiet hxwnm music nwgn circle; sphere lwg( small +q 110 father of faith hnwm)h b) the roof of a [bridal] canopy( gthe artificial roof of heaven, under which the promises of marriage are delivered h) hpwxh gg resemblance, likeness, image nwymd to embrace qbx at the end of the days; the right hand nymy a sign, flag, standard sn kinsmen, nation, populace; with, by, near m( fool lsk 111 aleph: an ox; a thousand pl) pele: the [hidden] wonder: a title of kether )lp red (gn. 25:25) ynwmd) he is one god: a name of god myhl )wh dx) ruin, destruction, sudden death ns) aum (thus in s.s; cf. 47) m) thick darkness lp) passwords of. ynd) hwhy dwy mad llwhm a holocaust, whole burnt offering; an ascent hlw( precious stone nx nb) vomit )yq 112 a structure; mode of building nynb w

ALEISTER CROWLEY TAO TEH KING

hreat of death? if the people feared death((their lives being pleasant) and i could put to death evil-doers, who would dare to offend? 2. there is one appointed to inflict death((azrael in the lore of islam. this chapter is again difficult. par. 2 shows capital punishment as interference with heaven's privilege. yet in par. 1 we see the threat of it kept as a ruler's last resort. only, this is a 'fool's knot' proposal; for such punishment is effective only when the people are so happy that they fear it infinitely, so that none ever incurs it. hence it need never be carried out) he who would usurp that position resembleth a hewer of wood doing the work of a carpenter. such an one, presumptuous, will be sure to cut his own hands. 80 chapter lxxv the injury of greed. in such a state of insecu

ALEISTER CROWLEY THE I CHING

e rich favors as thy friends expect. thine house bolt; bleed tears of agony! 4 the mang hexagram earth of moon- mang: inexperience; let them see the sage. one gains his smile; twice will excite his rage. correct him once to free; twice? let him go! treat fools and women kindly, they've their uses. wed not loose women, only that they know. chains bind the ignorant, and sorrows flow. yet- the great fool! simplicity's good glow! protect the ignorant from all abuses! 5 the hsu hexagram moon of lingam- hsu: patience; be sincere; success will gleam firmness brings fortune, thou mayest cross the stream. wait, constant, in the border of the land. wait, slandered, by the mountain torrents sand. ah! shun its mud, or mischief is at hand. still wait, midst blood. forth from cavern hie! still wait, at

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

aar-kraat or harpocrates, the "babe in the egg of blue, is not merely the god of silence in a conventional sense. he represents the higher self, the holy guardian angel. the connexion is with the symbolism of the dwarf in mythology. he contains everything in himself, but is unmanifested. see ii:8. he is the first letter of the alphabet, aleph, whose number is one, and his card in the tarot is the fool, numbered zero. aleph is attributed to the "element (in the old classification of things) of air. now as "one" or aleph he represents the male principle, the first cause, and the free breath of life, the sound of the vowel a being made with the open throat and mouth. as zero he represents the female principle, the fertile mother (an old name for the card is mat, from the italian 'matto, fool

e-mother-goddess. fertile, for the 'egg of blue' is the uterus, and in the macrocosm the body of nuith, and it contains the unborn babe, helpless yet protected and nourished against the crocodiles and tigers shown on the card, just as the womb is sealed during gestation. he sits on a lotus, the yoni, which floats on the 'nile, the amniotic fluid. in his absolute innocence and ignorance he is "the fool; he is the 'saviour, being the son who shall trample on the crocodiles and tigers, and avenge his father osiris. thus we see him as the "great fool" of celtic legend, the "pure fool" of act i of "parsifal, and, generally speaking, the insane person whose words have always been taken for oracles. but to be 'saviour' he must be born and grow to manhood; thus parsifal acquires the sacred lance

er; so he is also now the green man of spring festivals. but his 'folly' is now not innocence but inspiration of wine; he drinks from the graal, offered to him by the priestess. so we see him fully armed as bacchus diphues, male and female in one, bearing the thyrsus-rod, and a cluster of grapes or a wineskin, while a tiger leaps up by his side. this form is suggested in the taro card, where 'the fool' is shown with a long wand and carrying a sack; his coat is motley. tigers and crocodiles follow him, thus linking this image with that of harpocrates. almost identical symbols are those of the secret god of the templars, the bi-sexual baphomet, and of zeus arrhenothelus, equally bi-sexual, the father-mother of all in one person (he is shown in this full form in the tarot trump xv "the devil)

hus linking this image with that of harpocrates. almost identical symbols are those of the secret god of the templars, the bi-sexual baphomet, and of zeus arrhenothelus, equally bi-sexual, the father-mother of all in one person (he is shown in this full form in the tarot trump xv "the devil) now zeus being lord of air, we are reminded that aleph is the letter of air. as air we find the "wandering fool" pure wanton breath, yet creative. wind was supposed of old to impregnate the vulture, which therefore was chosen to symbolize the mother-goddess. he is the wandering knight or prince of fairy tales who marries the king's daughter. this legend is derived from certain customs among exogamic tribes, for which see "the golden bough. thus one europa, semele and others claimed that zeus- air<<zeus

s manifest is instantly recognized as unreal. all perfect unveiling solves, wholly or in part, the equation "something equals 0/0 (see comment on verse 28) adeptship is little more than ability to perceive this 0/0 phase of "something" in respect of larger and larger "somethings. a verse with so sacred a number as 11 is likely to mean very deep things. probably much concerning the function of the fool is concealed in it. it has been shewn in a previous note that the principal gods, and men, that men have adored, are in one way or another represented in the tarot card "the fool. the statement in the text is, superficially, either a platitude or a petulance; neither sounds like the tone of nuit. a third alternative? can we have "phrased" it carelessly, or punctuated it incorrectly? or is the

to realize one's own nature in one's own soul. the man who fails to recognize it as such is hopelessly bewildered by the irrational character of the universe, which he takes to be real; and he cannot but regard it as aimless and absurd. the adventures of his body and mind, with their desires for material and moral well-being, are obviously as foredoomed to disaster as don quixote's. he must be a fool if he struggles on (against inexorable fate) to obtain results which he knows can only end in catastrophe, a climax the more bitter as he clings the more closely to his impossible ideals. but once he acquiesces in the necessity of the course of events, and considers his body and mind as no more than the instruments which interpret himself to himself by means of dualistic presentation, he shou

k? is it because they are the feminine weapons? shall the scarlet woman attend to these? the book does not say so; the passives are ignored. i feel the omission as a lack of balance, the only case of the kind in the book. this makes me certain that there is a special meaning. this wand and sword may not be the wand and sword, or rather dagger, of the elemental weapons. the wand may be that of the fool, the sword that of justice, whose letters are a& l; al is the key of the whole book. we may also take them as simple symbols, the one as that of love, the other as that of war. but, looking back over sixteen years, what have i learnt and taught? surely the work of the wand, the free use of the will to create, and the way to give power to the will. i have set it up and caused men to worship it

and he) and secretly 1+ 4= 5, the hierophant, vau, v. also leo aries, the lion and the ram. cf. isaiah. it is a "millennial" state. lambda-eta= 38, the key=word abrahadabra, 418, divided by the number of its letters, 11. justice or balance and the charioteer of mastery. a state of progress; the church militant. mu-alpha= 41, the inverted pentagram, matter dominating spirit. the hanged man and the fool, the condition of those who are not adepts "do what thou wilt" need not only be interpreted as license or even as liberty. it may for example be taken to mean do what thou (ateh) wilt; and ateh is 406= taw-vau= t, the sign of the cross. the passage might then be read as a charge to self-sacrifice or equilibrium. i only put forward this suggestion to exhibit the profoundity of thought required

ALEISTER CROWLEY THE QABALAH

less important methods we may apply the same criticism. we may glance in passing at the yetziratic, tarot, and signifactory methods of investigating any word. but though frater p. was expert enough in these methods they are hardly pertinent to the pure numerical qabalah, and we therefore deal gently with them. the attributions are given in 777. thus a in the yetziratic world is air, by tarot the fool, and by signification an ox. thus we have the famous i.n.r.i= y. n. r. i= f, h, f; the virgin, the evil serpent, the sun, suggesting the story of genesis ii. and of the gospel. the initials of the egyptian names isis, apophis, osiris, which correspond, give in their turn the ineffable name iao; thus we say that the ineffable is concealed in and revealed by the birth, death and resurrection of

other, triumph of the destroyer, and rising of the son, give by shape the letters l.v.x, lux, which letters are (again) concealed in and revealed by the cross the light of the cross. further examples will be found in a note on genesis. one of the most famous is the mene, tekel, upharsin of daniel, the imaginary prophet who lived under belshazzar the imaginary king. anm. the hanged man, death, the fool= sacrificed to death by thy folly. lkt. the universe, the wheel of fortune, justice= thy kingdom s fortune is in the balance. crp the blasted tower, the sun, the last judgement= ruined is thy glory, and finished. but we cannot help thinking that this exegesis must have been very hard work. we could more easily read anm. to sacrifice to death is folly. lkt. thy kingdom shall be fortunate, for

counting upwards) lies beyond the sphere of the planets and fixed stars and is the realm of the divine t.s. liber lviii 34 scholion g. 9= f, a serpent. and the serpent is the holy ur us, upon the crown of the gods. scholion d. 9= ix= the hermit of the tarot, the ancient one with lamp (giver of light) and staff (the middle pillar of the sephiroth. this, two, is the same ancient as in 0, aleph, the fool, and aleph= 1. scholion e. 9= dwsy= 80= p= mars= 5= h= g= lmg= 73= hmkj= the mother= binah= 3= ba= the father (1+ 2= mystic number of chokmah= chokmah= 2= b= the magus= i= 1. scholion. 9= the foundation of all things= the foundation of the alphabet= yod= 10= malkuth= kether= 1. scholion z. 9= ix= the hermit= yod= 10= x= the wheel of fortune= k= 20= xx= the last judgement= c= 300= 30= l= justi

lion. 9= the foundation of all things= the foundation of the alphabet= yod= 10= malkuth= kether= 1. scholion z. 9= ix= the hermit= yod= 10= x= the wheel of fortune= k= 20= xx= the last judgement= c= 300= 30= l= justice= viii= 8= j= the chariot= vii= 7= z= the lovers= vi= 6= w= the pope= v= 5= h= the emperor60= iv= 4= d= the empress= iii= 3= g= the high priestess= ii= 2= b= the magus= i= 1= a= the fool= 0. scholion h. 9= luna= g= 3, etc, as before. indigo scholion q. 9= lead= saturn= 3, etc, as before. there are many other lines of argument. this form of reasoning reminds one of the riddle. why is a story like a ghost? answer. a story s a tale; a tail s a brush; a brush is a broom; a brougham s a carriage; a carriage is a gig; a gig s a trap; a trap s a snare; a snare s a gin; gin s a spiri

ichte) he hates this magus. it is only the beginner who regards this magus as the wonder-worker as the thing he wants to be. for the adept such little consolation as he may win is rather to be found be regarding the magus as b= mercury= 8= ch= 418= 60 if we accept the reversal of the tarot attributions of h and x this latter part should perhaps read= 5= h= the star= xvii= 17= the swastika= a= the fool= 0. t.s. liber lviii 35 abrahadabra, the great word, the word of double power in the voice of the master which unites the 5 and the 6, the rose and the cross, the circle and the square. and also b is the path from binah to kether; but that is only important for him who is already in binah, the master of the temple. he finds no satisfaction in contemplating the tree of life, and the orderly ar

ought; and my expression must be limited and thin. it is important that every identity should be most thoroughly understood. no mere perusal will serve. this paper must be studied line by line, and even to a great extent committed to memory. and that memory should already be furnished with a thorough knowledge of the chief correspondences of 777. it is hard to suffer gladly the particular type of fool who expects with a twenty-third-rate idle brain to assimilate in an hour the knowledge that it has cost me twelve years to acquire. i may add that nobody will ever understand this method of knowledge without himself undertaking research. once he has experienced the joy of connecting (say) 131 and 480 through 15, he will understand. further, it is the work itself, not merely the results, that

ALEISTER CROWLEY THE SWORD OF SONG

song you know, just in the same way, just in the same way, just in the same way. alice put her fingers in her ears and gave a little scream. oh, dear me! that s* this passage is a parody on one in alice through the looking-glass. harder than ever! she said to herself, and then, looking determinedly intelligent: so that s what the song is called. i see. but what is the song? you must be a perfect fool, said the knight, irritably. the song is called stout doubt; or the agnostic anthology, by the author of gas manipulation, solutions, the management of retorts, and other physical works of the first order but that s only what it s called, you know. well, what is the song then? said alice, who was by this time completely bewildered. if i wished to be obscure, child, said the knight, rather con

scension day 19 will satan be saved? who pardons judas? god s foreknowledge of satan s fall and eternal misery makes him responsible for it. if he and judas are finally redeemed we might perhaps look over the matter this once. poet books his seat. creator in (granting him godhead) merciless 535 to all the anguish and distress about him save to him it clung and prayed. give me omnipotence? i am no fool that i should fence that power, demanding every tongue 540 to call me god i would exert that power to heal creation s hurt; not to divide my devotees from those who scorned me to the close: a worm, a fire, a thirst for these; 545 a harp-resounding heaven for those! and though you claim salvation sure for all the heathen68 there again new christians give the lie to plain scripture, those words

yankee millionaire, and wealthy nephews, young and fair, 745 the pleasing crawfords! lost! lost! lost !78 the holy spirit, friend! beware! ah! ten days yet to pentecost! come that, i promise you but stay! at present tis ascension day! 750 at least your faith should be content. i quarrel not with this event. the supernatural element? i deny nothing at the term it is just nothing i affirm. 755 the fool (with whom is wisdom, deem the scriptures rightly) in his heart saith (silent, to himself, apart) this secret \yhla ya 79 see the good psalm! and thus, my friend! 760 my diatribes approach the end and find us hardly quarelling. and yet you seem not satisfied? the literal mistranslated thing must not by sinners be denied. 765 go to your chapel then to pray (i promise mr. chesterton80 before th

with a jest. still you re young yet, scarce forty we ll hope at three score you ll be more of a singer, and less of a whore. 115 each to his trade! live out your life! fondle your child, and buss your wife! trust not, fear not, street straight and strong! don t worry, but just get along. i used to envy all my balti coolies21 120 in an inverse kind of religious hysteria, though every one a perfect fool is, to judge by philosophic criteria, my lord archbishop. the name of winchester, harrow, or eton22 makes them not two inches stir. 125 they know not trinity, merton, or christchurch; they worship, but not at your back-pews-high-priced church. i ve seen them at twenty thousand feet on the ice, in a snow-storm, at night fall, repeat their prayer23 will your grace do as much for your three 130

ld! the left lamenting (campbell).28 the ibis head,29 unsuited to grin, perhaps, yet does its best to show its strong appreciation of the humour of the situation 155 in short, dismiss me, jeered and hooted, who thought i sported roland s crest,30 with wisdom saddled, spurred, and booted (as i my jesus) with a jest.31 so here is my tribute a jolly good strong un 160 to the eunuch, the faddist, the fool, and the wrong un! it s fun when you say a mysterious way32 god moves in to fix up his maskelyne tricks. he trots on the tides, on the tempest he rides (like cosmo; and as for his pace, we bethought us 165 achilles could never catch up with that tortoise! no flyer, but very who s griffiths* no jackpot! i straddle the blind, age! at hymns i m a moral; in sankey, your kettle may call me a black

yet perceive the essential truth, 470 pentecost 37 fact replacing folklore, the christian sniggers. let him beware. for i speak subtly. results of practice. the poet abandons all to find truth. known as i know my consciousness, that all divisons hosts confess a master, for i know and see the absolute identity of the beholder and the vision. 475 how easy to excite derision in the man s mind! why, fool, i think i am as clever as yourself, at least as skilled to wake the elf of jest and mockery in a wink. 480 i can dismiss with sneers as cheap as your this fabric of mine own, one banner of my mind o erthrown just at my will. how true and deep is carroll47 when his alice cries: 485 it s nothing but a pack of cards! there s the true refuge of the wise; to overthrow the temple guards, deny real

think! that is, have conquered and made still mind s lower powers by utter will. it may be that pure nought will fail 515 quite to assuage the needs of thought; but who can tell me whether nought untried, will or will not avail? aum! let us meditate aright50 on that adorable one light, 520 divine savitri! so may she illume our minds! so mote it be! i find some folks think me (for one) so great a fool that i disclaim indeed jehovah s hate for shame 525 that man to-day should not be weaned of worshipping so foul a fiend in presence of the living sun, and yet replace him oiled and cleaned by the egyptian pantheon, 530 the same thing by another name. thus when of late egyptian gods evoked ecstatic periods in verse of mine, you thought i praised or worshipped them i stand amazed. 535 i merely

had the maidenliest star in the firmament twinkled on my bastardizing. if there is one sound philosophical dictum in the play, it is this (i am not going to argue with astrologers in the twentieth century) it is one we can test. on questions of morality and religion opinions veer; but if shakespeare was a leader of thought, he saw through the humbug of the star-gazers; if not, he was 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 w

ALEISTER CROWLEY EQ I 1

when men shall revile thee, and speak against thee falsely, hath not the master said "blessed art thou? 5. yet, oh aspirant, let thy victories bring thee not vanity, for with increase of knowledge should come increase of wisdom. he who knoweth little, thinketh he knoweth much; but he who knoweth much hath learned his own ignorance. seest thou a man wise in his own conceit? there is more hope of a fool, than of him. 6. be not hasty to condemn others; how knowest thou that in their place, thou couldest have resisted the temptation? and even were it so, why shouldst thou despise one who is weaker than thyself? 7. thou therefore who desirest magical gifts, be sure that thy soul is firm and steadfast; for it is by flattering thy weaknesses that the weak ones will gain power over thee. humble th

ssed the gates of the abyss. shriek after shriek of ineffable agony burst from her tortured 107 mouth; she writhed and howled in that ghastly celebration of the nuptials of the pit. exhaustion took her; she fell with a heavy sob* when she came to herself she was at home. still that lamentable crew of cats miauled about the house. she awoke and shuddered. on the table lay two notes. the first "you fool! they are after me; my life is not safe. you have ruined me- curse you" this from the loved master, for whom she had sacrificed her soul. the second a polite note from the publisher, asking for more drawings. dazed and desperate, she picked up her portfolio, and went round to his office in bond street. he saw the leprous light of utter degradation in her eyes; a dull flush came to his face; h

, too, is more modest than the christian's. he 123 (usually she) knows more about my future than is altogether pleasant; i claim nothing absolute from my samadhi- i know only too well the worthlessness of single-handed observations, even on so simple a matter as a boiling- point determination- and as for his (usually her) future, i content myself with mere common sense about the probable end of a fool. so that after all i keep my scepticism intact- and i keep my samadhi intact. the one balances the other; i care nothing for the vulgar brawling of these two varlets of my mind! vii if, however, you would really like to know what might be said on the soldierly side of the question, i shall endeavour to oblige. it is necessary if a question is to be intelligibly put that the querent should be

gard a land of sullen dreams. alone in the desert of years still crouches the sphinx, unanswered, unanswerable, inscrutable, age-worn, coeval with the aeons of eld; even facing the east and thirsting for the first rays of the rising sun. she was there when cheops and khephren builded the pyramids, and there will she sit when yahveh has taken his appointed seat in the silent halls of oblivion. the fool hath said in his heart "there is no god" yet the wise man has sat trembling over the ruins of the past, and has watched with fearful eyes the bankruptcy of splendour, and all the glory of man fall victim to the usury of time. o god, what art thou that thou dost abandon the kingdoms of this world, as a wanton woman her nightly lovers; and that they depart from thee, and remember and regret the

vy lead! yet another saith unto thee "will not anything, will nothing; seek not for the best, but for the worst. despise thyself; slander thyself; speak lightly of thyself" and again "to enjoy the taste for all things, then have no taste for anything "to know all things; then resolve to possess nothing "to be all; then, indeed be willing to be naught" but i say unto thee: this one is filed like a fool's bladder with wind and a rattling of dried peas; for he who wills everything, is he who seeks of the best; for he who honours himself, he who prides himself most; and he who speaks highly of himself, is he who also shall reign in the city of god "to have no taste for anything, then enjoy the taste of all things "to resolve to possess nothing, then possess all things "to be naught, then indee

and water. and on beholding her, i cried to her in a loud voice, saying "o priestess of the veil who art throned between the pillars of knowledge and ignorance, pluck and give me of the fruit of the tree of life that i may eat thereof, so that my eyes shall be opened, and that i become as a god in understanding, and live for ever" then she laughed subtly, and answered me saying "understanding, o fool that art so wise, is ignorance. fire licketh up water, and water quencheth fire; and the sword which one man fleeth from, another sheatheth in his breast. seek the crown of truth, and thou shalt be shod with the sandals of falsehood; unclasp the girdle of virtue, and thou shalt be wrapped in the shroud of vice" and, when she had finished speaking, she wove from her lips around me a net-work o

ALEISTER CROWLEY EQ I 5

tant methods we may apply the same criticism. we may glance in passing at the yetziratic, tarot, and significatory methods of investigating any word. but though frater p. was expert enough in these methods they are hardly pertinent to the pure numerical qabalah, and we therefore deal gently with them. the attributions are given in "777. thus hb:aleph in the yetziratic world is "air" by tarot "the fool" and by signification "an ox" thus we have the famous i.n.r.i= hb:yod, hb:nun, hb:resh, hb:yod= virgo, scorpio, sun, virgo; the virgin, the evil serpent, the sun, suggesting the story of genesis ii. and of the gospel. the initials of the egyptian names isis, apophis, osiris, which correspond, give in their turn the ineffable name iao; thus we say that the ineffable is concealed in and reveale

triumph of the destroyer, and rising of the son, give by shape the letters l.u.x, lux, which letters are (again) concealed in and revealed by the cross..l v\ the light of the cross. further examples will be found in "a note on genesis" one of the most famous is the mene, tekel, upharsin of daniel, the imaginary prophet who lived under belshazzar the imaginary king. mna. the hanged man, death, the fool "sacrificed to death by thy folly" 93 thkl. the universe, the wheel of fortune, justice "thy kingdom's fortune is in the balance" prsh. the blasted tower, the sun, the last judgment "ruined is thy glory, and finished" but we cannot help thinking that this exegesis must have been very hard work. we could more easily read mna. to sacrifice to death is folly. thkl. thy kingdom shall be fortunate

ver number it is multiplied,the sum of the figures is always 9 "e.g" 9 x 487= 4383. 4+ 3+ 8+ 3= 18. 1+ 8= 9. scholion gamma. 9= hb:tet, a serpent. and the serpent is the holy uraeus, upon the crown of the gods. scholion delta. 9= ix= the hermit of the tarot, the ancient one with lamp (giver of light) and staff (the middle pillar of the sephiroth. this, too, is the same ancient as in 0, aleph "the fool" and aleph= 1. scholion epsilon. 9= isvd= 80= p= mars= 5= hb:heh= g =gml= 73= chkmh= the mother= binah= 3= ab= the father( 1+ 2) mystic number of chokmah= chokmah= 2= b= the magus= i= 1. scholion digamma. 9= the foundation of all things= the foundation of the alphabet= yod= 10= malkuth= kether= 1. scholion zeta. 9= ix= the hermit= yod= 10= x= the wheel of fortune= k= 20= xx= the last judgment

= the foundation of all things= the foundation of the alphabet= yod= 10= malkuth= kether= 1. scholion zeta. 9= ix= the hermit= yod= 10= x= the wheel of fortune= k= 20= xx= the last judgment= sh= 300= 30= l= justice= viii= 8= ch= the chariot= vii= 7= z= the lovers= vi= 6= v (vau= the pope= v= 5= h= the emperor= iv= 4= d= the empress= iii= 3= g= the high priestess= ii= 2= b= the magus= i= 1= a= the fool= 0. 107 scholion eta. 9= luna= g_ 3, etc, as before. indigo scholion theta. 9= saturn= 3, etc, as before. lead there are many other lines of argument. this form of reasoning reminds one of the riddle "why is a story like a ghost" answer "a story's a tale; a tail's a brush; a brush is a broom; a brougham's a carriage; a carriage is a gig; a gig's a trap; a trap's a snare; a snare's a gin; gin'

ght; and my expression must be limited and thin. it is important that every identity should be most thoroughly understood. no mere perusal will serve. this paper must be studied line by line, and even to a great extent committed to memory. and that memory should already be furnished with a thorough knowledge of the chief correspondences of 777. it is hard to "suffer gladly" the particular type of fool who expects with a twenty-third- rate idle brain to assimilate in an hour the knowledge that it has cost me twelve years to acquire. i may add that nobody will ever understand this method of knowledge without himself undertaking research. once he has experienced the joy connecting (say) 131 and 480 though 15, he will understand. further, it is the work itself, not merely the results, that is

ALEISTER CROWLEY EQ I 5

n is dispersion, and cannot fix his mind upon any one thing for any length of time. thou canst master him in argument, o talkative one; thou wast commanded, wast thou not, to talk to choronzon? he sought not to enter the circle, or to leave the triangle, yet thou didst prate of all these things (here the scribe threatened the demon with anger and pain and hell. the demon replied) thinkest thou, o fool, that there is any anger and any pain that i am not, or any hell but this my spirit? images, images, images, all without control, all without reason. the malice of choronzon is not the malice of a being; it is the quality of malice, because he that boasteth himself "i am i, hath in truth no self, and these are they that are fallen under my power, the slaves of the blind one that boasted himse

he prevailed not) i am afraid of sunset, for tum is more terrible than ra, and khephra the beetle is greater than the lion mau. i am a-cold (here choronzon wanted to leave the triangle to obtain wherewith to cover his nakedness. the scribe refused the request, threatening the demon. after a while the latter continued) i am commanded, why i know not, by him that speaketh. were it thou, thou little fool, i would tear thee limb from limb. i would bite off thine ears and nose before i began with thee. i would take thy guts for fiddle-strings at the black sabbath. thou didst make a great fight there in the circle; thou art a goodly warrior (then did the demon laugh loudly. the scribe said: thou canst not harm one hair of my head) i will pull out every hair of thy head, every hair of thy body, e

velous rose formed from the flame, and a 117 perpetual rain of lilies and passion-flowers and violets. and there is gathered out of it all, yet identical with it, the form of a woman like the woman in the apocalypse, but her beauty and her radiance are such that one cannot look thereon, save with sidelong glances. i enter immediately into trance. it seems that it is she of whom it is written "the fool hath said in his heart 'there is no god" but the words are not ain elohim, but la(=nay) and elohim contracted from 86 to 14, because la is 31, which x 14 is 434, daleth, lamed, tau. this fool is the fool of the path of aleph, and sayeth, which is chokmah, in his heart, which is tiphereth, that she existeth, in order first that the wisdom may be joined with the understanding; and he affirmeth

cat, and a strange fish. behold! how she shineth! behold! how her glances have kindled all these fires that have blown about the heavens! yet remember that in every one there goeth forth for a witness the justice of the most high. is not libra the house of venus? and there goeth forth a sickle that shall reap every flower. is not saturn exalted in libra? daleth, lamed, tau. and therefore was he a fool who uttered her name in his heart, for the root of evil is the root of breath, and the speech in the silence was a lie. thus is it seen from below by them that understand not. but from above he rejoiceth, for the joy of dissolution is ten thousand, and the pang of birth but a little. and now thou shalt go forth from the aethyr, for the voice of the aethyr is hidden and concealed from thee bec

re, shriek aloud; mingle the roar of the 139 gored lion and the moan of the torn bull, and the cry of the man that is torn by the claws of the eagle, and the scream of the eagle that is strangled by the hands of the man. mingle all these in the death-shriek of the sphinx, for the blind man hath profaned her mystery. who is this, oedipus, tiresias, erinyes? who is this, that is blind and a seer, a fool above wisdom? whom do the hounds of heaven follow, and the crocodiles of hell await? aleph, vau, yod, ayin, resh, tau, is his name. beneath his feet is the kingdom, and upon his head the crown. he is spirit and matter; he is peace and power; in him is chaos and night and pan, and upon babalon his concubine, that hath made him drunk upon the blood of the saints that she hath gathered in her go

the seer. i am speech, and i am silence, and i am that which is beyond them. i am life, and i am death, and i am that which is beyond them. i am war, and i am peace, and i am that which is beyond them. i am weakness, and i am strength, and i am that which is beyond them. yet by none of these can man reach up to me. yet by each of them must man reach up to me. thou shalt laugh at the folly of the fool. thou shalt learn the wisdom of the wise. and thou shalt be initiate in holy things. and thou shalt be learned in the things of love. and thou shalt be mighty in the things of war. and thou shalt be adept in things occult. and thou shalt interpret the oracles. and thou shalt drive all these before thee in thy car, and though by none of these canst thou reach up to me, yet by each of these mus

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(at her request i gave m. a minimum dose of x. 9.15. asana and meditation with mantra since 8.40. the blackness seems breaking. for a moment i got a vague glimpse of one's spine (or rather one's sushumna) as a galaxy of stars, thus suggesting the stars as the ganglia of the universe. 9.18 to continue. 10.18. not very satisfactory. asana got painful; like a 20 worm i gave up, and tried playing the fool; got amused by the new monster, but did not perform the "vajroli mudra.[for this see the shiva sanhita, and other of the holy sanskrit tantras. ed. however, having got rid of her for the moment, one may continue. 10.24- p.y.[prana yama. ed. 14 cycles. some effort required; 10.39. sweating appears to have stopped and bhuchari hardly begun. my head really aches a good deal. i must add one or tw

y i've kept the mantra going. 5.57. one thing at least is good; if anything does come of this great magical retirement which i am beginning to doubt it will not be mixed up with any other enthusiasm, poetic, venereal, or bacchanalian. it will be purely mystic. but as it has not happened yet and just at present it seems incredible that it should happen i think we may change the subject. what a fool i am, by the way! i say that "he is god, and that there is no other god than he" 1800 times an hour; but i don't "think" it even once a day. 6.30. all my energy has suddenly come back. was it that hatha-yoga sandwich? i go on copying the ritual. 7.10. copying finished. i will go and dine, and learn it by heart, humbly and thoughtfully. the illumination of it can be finished, with a little luc

twelve. it seems a pity to have become a magician, capable of forcing nature to accommodate herself to your statements, for no better use to be made of the power than this! miracles are only legitimate when there is no other issue possible. it is waste of power (the most expensive kind of power) to "make the spirits bring us all kinds of food" when we live next door to the savoy; that yogi was a fool who spent forty years learning to walk across the ganges when all his friends did it daily for two pice; and that man does ill when he invokes tahuti to cure a cold in the head while mr. lowe's shop is so handy in stafford street. but miracles may be performed in an extremity; and are. this brings us round in a circle; the miracle of the 75 knowledge and conversation of the holy guardian ange

n he invokes tahuti to cure a cold in the head while mr. lowe's shop is so handy in stafford street. but miracles may be performed in an extremity; and are. this brings us round in a circle; the miracle of the 75 knowledge and conversation of the holy guardian angel is only to be performed when the magus has rowed himself completely out; in the language of the tarot, when the magus has become the fool. but for my faith in the ritual dclxxi. i should be at the end of my spells. well? we shall see in the upshot. 1.25. i really almost begin to believe it will happen. for i lay down quite free of worry or anxiety (hugging myself, as it were) perfectly sure of him in the simple non-assertive way that a child is sure of its mother, in a state of pleased expectancy, my thoughts quite suppressed i

the unequal contest. luckily, friend dweller, you prove too much! your anxiety shows me that i am not as far from attainment as my own feelings would have me think. at least, though, i am thrown into the active again; i shall rise and chant the enochian calls and invoke the bornless one, and clear a few of the devils away, and get an army of mighty angels around me in short, make another kind of fool of myself, i wonder? anyway, 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

at is to keep on affirming adonai, and refusing to be obsessed by any images of discipline or magic. of course! but this is just the difficulty as it was in the beginning, is now, and every shall be, world without end! my beautiful answer to the question, how will you become a millionaire? is: i will possess a million pounds. the "answer" is not an answer; it is a begging of the question. what a fool i am! and people think me clever."ergo, perhaps! 90 anyhow i will now (12.37) go quietly to sleep as i am always saying, and never do when i say it! in the hope that daylight may bring counsel. 7.40. woke fresh and comfortable. sleep filled with dreams and broken into short lengths. i ought to observe that this is a very striking result of forging this magic chain; for in my normal life i am

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saw the other day the sphinx's painted face. she had painted her face in order to ogle time. and he has spared no other painted face in all the world but hers. delilah was younger than she, and delilah is dust. time hath loved nothing but this worthless painted face. i do not care that she is ugly, nor that she has painted her face, so that she only lure his secret from time. time dallies like a fool at her feet when he should be smiting cities. time never wearies of her silly smile. there are temples all about her that he has forgotton to spoil. i saw an old man go by and time never touched him. time that has carried away the seven gates of thebes! she has tried to bind him with ropes of eternal sand, she had hoped to oppress him with the pyramids. he lies there in the sun with his fooli

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

ness, he is cold, he is hungry, he thirsts; the skyline he had thought the summit is but a ridge, and from it he sees ridge upon ridge in endless succession above him. on he toils, at length it is the summit- no! but another ridge and a myriad more. a thousand fiends enter him, a thousand little sleuth-hounds that would tear him back- comfort, home, children, wife; then he says to himself: what a fool am i! at this stage many turn back and crawling into the valley of illusions reason how much more comfortable and interesting it is to read of mountain ascents than to accomplish them. these ones talk loudly and beat the drums of their valour in the ears of all men. at the next stage few return, most perish on the way back; for the higher you climb that great mountain the more difficult it be

at fulfilment, and unknowingly in the exuberance of his enthusiasm left the broad road of the valley and struck out on the mountain-track towards that ultimate summit which gleams with the stone of the wise, and whose secret lies in the opening of the "closed eye- the consuming of the darkness. he who dismisses paracelsus with a twopenny clyster, or raymond lully with a sixpenny reprint, is not a fool, no, no, nothing so exalted; but merely a rabbit-brained louse, who, flattering himself that he is crawling in the grey beard of haeckel and the scanty locks of spencer, sucks pseudoscientific blood from the advertisement leaflets of our monthly magazines, and declares all outside the rational muckheap of a "pediculus" to be both ridiculous and impossible. the alchemist well knew the differen

practicus and water. and netzach to philosophus and fire "of these the last three grades alone communicate with the second order, though cut off from it by a veil which may 242 illustration goes here. this is a tree of life with the sephiroth as circles, containing the information noted below on this approximation. the paths are straight lines, with the following data by number: 0. air. hb:aleph. fool. 11th. 1. mercury. hb:bet. magician. 12th. 2. moon. hb:gemel. high priestess. 13th. 3. venus. hb:dalet. empress. 14th. 4. aries. hb:heh. emperor. 15th. 5. taurus. hb:vau. hierophant. 16th. 6. gemini. hb:zain. lovers. 17th. 7. cancer. hb:chet. chariot. 18th. 11. leo. hb:tet. strength. 19th. 9. virgo. hb:yod. hermit. 20th. 10. jupiter. hb:koph. wheel of fortune. 21st. 8. libra. hb:lamed. justic

a god because "we" have no experience of a god."31 "there is not a south pole because we have not trudged round it six times and cut our names on it with our pocket-knives" now what is knowledge? something is- call it existence. what exists "i exist" answers the idealist "i and i alone" 297 "oh no, you do not" cries the materialist "you certainly do exist; but not alone, for i am talking to you "fool" says the idealist "cannot you grasp the simple idea that you and your foolish argument are in fact part of me "but surely" replies the materialist "you do not doubt that the world exists, that the evolution of man exists, that judas mccabbage exists and is an actual fact "granted they do exist" sighs the idealist "so do the reflections of an ape's face in a looking-glass, yes, they do exist

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aking me for some unknown person or object, sir; pray let me go "let you go! abandon once more the cover which shall keep my thoughts in "you are mad" besides, why do you speak? and how is it that you come in such a shape "i tell you i am a man. leave me alone, or i shall have to call for assistance and give you in charge. i am a savant and a nobleman, known all over the world, i daresay "i am no fool, and i shall keep you. come, i must be off to brighton to-night; i have left my thoughts in the coverless box there "i shall not go to brighton, sir! are you mad? do i look like a piece of wood "the appearance has nothing to do with the case. as to madness, i fear i "should" have gone mad "if" i had not found you at last. come; my men are waiting, ready for any 358 emergency, and i shall be c

you have grown out of shape. we shall have to cut out and plane you in order that you should exactly fit my mighty box. however, as you pretend to have seen in it things which a cover cannot possibly see, i must give myself a day to think it over" i felt instantly relieved, and began to hope again "perhaps i shall not be cut out and planed after all" thought i; and smiled humorously upon the man. fool! i felt almost certain that a crueller punishment could not be conceived by the morbid imagination of a madman. and now i am here, in this secluded spot, with no prospect but the most horrible of lives. but, dear unknown reader of this history, you to whom a trustworthy messenger will deliver it, do not let my personal sorrow trouble you because 363 of this incoherent anticipation of the rest

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is return will come in unto us as one who has authority; for he alone who has climbed the summit can speak with truth of those things that from there are to be seen, for he knows. but he who stands afar off, and jests, saying "it is not a mountain, it is a cloud; it is not a cloud, it is a shadow; it is not a shadow, it is an illusion; it is not an illusion, it is indeed nothing at all- who but a fool will heed him? for not having journeyed one step, he knows not concerning those things of which he speaks. to make ourselves now utterly plain to all such as have misunderstood us, we will formulate our statement in many ways, so that at least there may be found one acceptable to each seeker who is open to conviction. i 1. we perceive in the sensible world, sorrow. ultimately that is; we admi

the number 6. and those upon his plane will understand him. here, too, we must class the revelations of the pure qabalah, and the discovery of the relations between symbols. so exalted in truth are the states upon this san n a grade that the rational man will almost always fail to understand them. of the rupa visions he has some experience, if only in analogy; he calls the mystic of rupa a silly fool; so too of vedana, whose mystic he calls a besotted ass; but the mystic of san n a appears to him as a raving lunatic. the hashish correspondences of this stage are the mental analyses which i have gone into so fully above, sections v. and vii. the methods for obtain success in this matter are far more formidable than those previously sufficient. the whole mind must be intended for long unbro

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 wasting his whole life on so senseless a study and enable him to engage in the nobler career of cheating and duping his fellows in the accredited spheres of commerce and politics, to say nothing of the grosser knaveries of the liberal professions. but i have no doubts. let the investigator study his own brain on the lines i have laid down, possibly in the first place with the

ook him at the end, he, doubt-goat, slew the goat of doubt; and that which inward did for ever tend came at the last to have come out; and i who had the world and god to friend found all three foes! drowned in that sea of changes, vacancies, and woes! xxi yet all that sea was swallowed up therein; so they were not, and it was not. 99 as who should sweat his soul out through the skin and find (sad fool) he had begot all that without him that he had left in, and in himself all he had taken out thereof, a mocking elf! xxii but now that all was gone, great pan appeared. him then i strove to woo, to win, kissing his curled lips, playing with his beard, setting his brain a-shake, a-spin, by that strong wand, and muttering of the weird that only i knew of all souls alive or dead beneath the sky

ttle older. they crossed the seine, rattled up the rue bonaparte, and stopped at the door of roderic's studio. ii la rue des quatre vents "ah, well" said the old man, as he concluded his examination of the pictures "what i seek is not here. if it will not weary you, i will tell you a story. perhaps, although you have not painted it, you have seen it. perhaps- bah! i am seventy years of age, and a fool to the end "listen, my young friend! i was not always seventy years of age, and that of which i have to tell you happened when i was twenty-two "in those days i was very rich, and very happy. i had never loved; i cared for nobody. my parents were both dead long since. a year of freedom from the control of my good old guardian, the duc de castelnaudry (god rest his soul, had left me yet taintl

nd destroy it"'were i to destroy the illusion' returned the magus 'thinkest thou to see a virgin with gold hair? nay, but the eternal virgin, and a gold that is not gold"'is nothing to be done"'nothing' he replied, with a strange light in his eyes 'yet, in order to be able to do nothing, thou must first accomplish everything"'one day' he smiled, seeing my bewilderment 'thou wilt be angry with the fool who proffers such a platitude "i asked him to accept me as a pupil"'i require pay' he answered 'and and oath' 127"'speak; i am rich"'every good friday' said the adept 'take thirty silver crowns and offer them to the hospital for the insane"'it shall be done' i said"'swear, then' he went on, swear, then, here to me- he rose, terrible and menacing' by him that sitteth upon the holy throne and l

own the dale: i bear a golden lyre full-strung with heart-strings bright and pale. i've lilies from the fountain-head, and purple flags and roses red, and all the songs of pan have flung their fragrance in my tale. v and but as yesterday it seems she tripped me as i ran, and scattering all my half-fledged dreams, hailed me a foolish man. perchance my dreams shall wing their way to some such other fool, perfay- god stop his mouth to still his screams, and help him if he can! 132 vi under the willows the stream runs strong when the wind is shrill and high; i wandered on, and i wandered long, under the fleecy sky. a voice came out of a cloud to me, saying "hast thou brought thy heart with thee" and much i marvelled, and won a song, and so the day passed by. vii i was a shepherd in other days

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ties, he informed within himself the first letter of the name of god, the virgin impregnated by the one idea_ the vision of adonai incarnated in her son. illumined by this one supreme longing which had burnt up his coarser desires, he passed through the next ritual to 234 the illusive foundation of yesod, which in its apparent equilibrium contains a falsified reflection of the supreme path of the fool. for, though its element is air, it is not the aethyr of zero, the breath of equilibrium, any more than air as a mixture of oxygen and nitrogen is the ether of space. from yesod he could look back upon malkuth and be filled with an intense pity for all who still cling to its illusive splendour; so also could he look up towards kether (kether in yesod, though he knew it not, and burn with a jo

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ellectual atony. aleister crowley. 286 the brighton mystery the mind of the wise easily shunts to strange speculations before taking again to the main line of severely controlled thoughts. associations of ideas_ your name is harpy. how you do catch unheralded the mortal uncautious! the wise knows you; he is aware of your jumpy step; he makes ready; he fights and "vae victis" he yokes you. but the fool! however, we digress and progress not. i ought to be relating a personal experience. one night, one sleepless night, i was allowing my eternal enemies, the harpies to whom i have already referred, the following of their fancy for a while. they were poachy enough for me not to fear them. earlier in the evening i and a few friends had been discussing affinities and mysteries, among other subjec

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 buddhistic thought that i attack, i but show myself the better buddhist in the act. this forbids the taking of life in any form.4 what we have to note is the impossibility of performing this; if we can prove it to be so, either buddha was a fool, or his command was rhetorical, like those of yahweh to job, or of tannh user to himself "go! seek the stars and count them and explore! go! sift the sands beyond a starless sea" let us consider what the words can mean. the "taking of life" can only mean the reduction of living protoplasm to dead matter: or, in a truer and more psychological sense, the destruction of personality. now, in the

dhyanic consciousness includes it and denies it. no doubt "something called" acts as a kind of caveat to the would-be sceptic, though the phrase is bad, implying a "calling" but we can guess what huxley means. no doubt buddha's scepticism does not openly go quite as far as mine_ it must be remembered that "scepticism" is merely the indication of a possible attitude, not a belief, as so many good fool-folk think; but buddha not only denies "cogito, ergo sum; but "cogito, ergo non sum" see "sabbasava sutta" par. 10. at any rate sakkyaditthi, the delusion of personality, is in the very forefront of his doctrines; and it is this delusion that is constantly and inevitably affirmed in all normal consciousness. that dhyanic thought avoids it is doubtful; even so, buddha is here represented as gi

re 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 that the buddha was a fool; that he asked men to perform the impossible or the unwise.10 do not believe that the sorrow of existence is so trivial that easy rules easily interpreted (as all buddhists do interpret the precepts) can avail against them; do not mop up the ganges with a duster: or stop the revolution of the stars with a lever of lath. awake, awake only! let there be ever remembrance that existence is sorrow

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nce made conscious of itself. the bee, 29 past master of geometry, hath not one word of all of it; for wisdom is not mother-wit! so the adept is called insane for his frank failure to explain. language creates false thoughts; the true breed language slowly. following experience of a thing we knew arose the need to name the thing. so, ancients likened a man's mind to the untamed evasive wind. some fool thinks names are things; and boasts aloud of spirits and of ghosts. religion follows on a pun! and we, who know that holy one of whom i told thee, seek in vain figure or word to make it plain. olympas. despair of man! marsyas. man is the seed of the unimaginable flower. by singleness of thought and deed it may bloom now_ this actual hour! olympas. the soul made safe, is vision sure to rise th

een two intelligences apparently equal. a famous musician, who was ignorant of the properties of hashish, who perhaps had never heard speak of it, finds himself in the midst of a company, several persons of which had taken a portion. they try to make him understand the marvellous effects of it; at these prodigious yarns he smiles courteously, by complaisance, like a man who is willing to play the fool for a minute or two. his contempt is quickly divined by these spirits, sharpened by the poison, and their laughter wounds him; these bursts of joy, this playing with words, these altered countenances_ all this unwholesome atmosphere irritates him, and forces him to exclaim sooner, perhaps, than he would have wished that this is a poor "r le" and that, moreover, it must be very tiring for thos

, arthur lee" the voice came from behind me, from far off "until you die you never know it, but you have been dead all along" my nerve is clearly gone; this must be a case of pure hallucination. i begin to remember that i am alone_ alone in the big house with the. patient. suppose i were to fall ill. was this thought written in my face? he laughed harsh and loud. disgusting beast! 12.15. a pretty fool i am, tying the wrong nerve. no wonder he could go on talking! a nasty slip in such an experiment as this. must check the whole thing through again. 1.0. o.k. now. must get some lunch. oddly enough, i am pretty sure he was telling the truth. he feels no pain, and only yells to annoy me. 2.10. excellent! i suppress all the senses but smell, and give him his wife's handkerchief. he bubbles over

our answer is "certainly not" for it does not follow that because all roads lead to rome, all are of the same length, the same perfection, or equally safe. the traveller who would walk to rome must use his own legs_ his will to arrive there; but should he discard as useless the advice of such as know the way and have been there, and the maps of the countries he has to journey through, he is but a fool, only to be exceeded in his folly by such as try all roads in turn and arrive by none. as with the traveller, so also with the aspirant; he must commence his journey with the cry "i "will" attain! and leave nothing undone that may help him to accomplish this attainment. by contemplating the great work, and all means to 136 its attainment, little by little from the knowledge he has obtained wi

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alfred, that man is a devil! ossory. what, little delhomme? mrs. ossory. of course not, alfred. how can you be so silly? todd! ossory. why, whatever do you mean? mrs. ossory. i don't mean anything but what i say. 215 he's a devil; i'm sure of it. i know it was his fault, somehow. ossory. nonsense, nonsense, my dear! he was not even in the car. mrs. ossory. it was his car, alfred. ossory. you're a fool, emily. carr. i think mr. ossory means that we could hardly hold him responsible if one of his steamers ran down a poor polar bear on a drifting iceberg. mrs. ossory. i know i'm quite unreasonable; it's an instinct, and intuition. you know saga of bond street said how psychic i was["during the next few speeches" carr "and" euphemia "correspond by signs and "winks" grandfather. when i was in a

ned bulls on wall street! how could i foresee- euphemia. at least you might have foreseen that i was not a bale of cotton. ossory. but i shall be hammered, my dear child. we shall all have to go to the workhouse! euphemia["coldly. i thought mamma had three thousand a year of her own. ossory. that's just what i say. the workhouse! euphemia. my dear father, i really can't pity you. i think you're a fool, and you've insulted me. good morning["she goes out" ossory. oh, the disgrace of it, the shame of it! she little knows- how will the receiver look at that galapagos turtle deal? receivers are damned fools. and juries are worse. ah, phemie, so little a sacrifice for the father who has given all for you- and she refuses! cruel! cruel! which way can i turn? is there nobody whose credit- let's th

carr["rising. how are you? i'm afraid you find me distracted! listen: all my life i have sought- nor counted the cost- for the secret of things. science is baffled, for knowledge hath no wings! religion is baffled, for faith hath no feet! life itself- of what value is all this coil and tumult? who shall give me the secret? what is the secret [todd "whispers in his ear" why, thanks, thanks! what a fool i have been! i have always known who you were, of course, but how could i guess you had the key of things? simple as a b c- or, rather, as a! and nothing to pay after all "for of all gods you only love not gifts["ushers" todd "to the door] i follow you [todd "smiles kindly on him. they go out["the child turns; and, finding himself alone, begins to cry" charley. my nice man has gone away. old

ords, we don't care a "tinker's curse" about them; it is the message we look for and not the special patents act under which the wire which conveyed it to us is registered. and if i say "hocuspocus" and down come a good dinner and a pretty girl, eat the one and don't be rude to the other- or she will run away, joseph, she really will: and please, josy, don't turn to me and say: you "insufferable" fool, you are not ramano's; what business have you to produce 333 a "p che melba? you are not a "trivial" mrs. warren; what do you mean by "plumping down" before me this "little bit of fluff? now don't be too bored or too serious, joseph, be a good fellow ever towards those who are unlike you, for a good heart is worth a dozen good heads and heaven only knows how many bad ones. eat your "scoff" an

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to the woods: they blaze and glow; his lance stabs many a shining blade, his sword lays many a flower low that glittering gladdened in the glade. he wrote himself a wanton ass, and to the sea his traces laid, where many a wavelet on the glass his prowess knows. but deep and deep his futile feet in fury pass, 27 until one billow curls to leap, and flings him breathless on the shore half drowned. o fool! his god's asleep, his armour in illusion's war it self illusion, all his might and courage vain. yet ardours pour through every artery. the knight scales the himalaya's frozen sides, crowned with illimitable light, and there in constant war abides, smiting the spangles of the snow; smiting until the vernal tides of earth leap high; the steady flow of sunlight splits the icy walls: they slide

man, already broken by his fate. here were the brazen towers, and here the scupltured rocks, the marble shrine where to a tall black stone they rear the altars due to the divine. the god they deem in sensual joy absorbed, and silken dalliance: to please his leisure hours a boy compels an elephant to dance. so majesty to ridicule is turned. to other climes and men makes off that strong, persistent fool sir palamede the saracen. 30 xi sir palamede the saracen hath hied him to an holy man, sith he alone of mortal men can help him, if a mortal can (so tell him all the scythian folk) wherefore he makes a caravan, and finds him. when his prayers invoke the holy knowledge, saith the sage "this beast is he of whom there spoke the prophets of the golden age 'mark! all that mind is, he is not" sir p

ede the saracen hath hied him to an holy man, sith he alone of mortal men can help him, if a mortal can (so tell him all the scythian folk) wherefore he makes a caravan, and finds him. when his prayers invoke the holy knowledge, saith the sage "this beast is he of whom there spoke the prophets of the golden age 'mark! all that mind is, he is not" sir palamede in bitter rage sterte up "is this the fool 'od wot, to see the like of whom i came from castellated camelot" the sage with eyes of burning flame cried "is it not a miracle? ay! for with folly travelleth shame, 31 and thereto at the end is hell believe! and why believe? because it is a thing impossible" sir palamede his pulses pause "it is not possible (quod he "that palamede is wroth, and draws his sword, decapitating thee. by parity

uck down his brother; then at once fell silence on the bloody mead, 59 until the questing rose again. for there, on that ensanguine plain standeth a-laughing at the dunce the single beast they had not slain. there, with his friends and followers dead, his brother smitten through the head, himself sore wounded in the thigh, weepeth upon the deed of dread, alone among his murdered men, the champion fool, as fools were then, utterly broken, like to die, sir palamede the saracen. 60 xxii sir palamede his wits doth rally, nursing his wound beside a lake within an admirable valley, whose walls their thirst on heaven slake, and in the moonlight mystical their countless spears of silver shake. thus reasons he "in each and all fyttes of this quest the quarry's track is wondrous geometrical. in spir

ine, my heart may happen on a hint" thus as the seeker after gold eagerly chases grain or glint, 61 the knight at last wins to behold the full conception. breathless-blue the fair lake's mirror crystal-cold wherein he gazes, keen to view the vast design therein, to chase the beast to his last avenue. then- o thou gosling scant of grace! the dream breaks, and sir palamede wakes to the glass of his fool's face "ah 'sdeath (quod he "by thought and deed this brute for ever mocketh me. the lance is made a broken reed, the brain is but a barren tree- for all the beautiful design is but mine own geometry" with that his wrath brake out like wine. he plunged his body in, and shattered the whole delusion asinine. all the false water-nymphs that flattered he killed with his resounding curse- o fool o

rain is but a barren tree- for all the beautiful design is but mine own geometry" with that his wrath brake out like wine. he plunged his body in, and shattered the whole delusion asinine. all the false water-nymphs that flattered he killed with his resounding curse- o fool of god! as if it mattered! so, nothing better, rather worse, out of the blue bliss of the pool came dripping that inveterate fool! 62 xxiii now still he holdeth argument "so grand a beast must house him well; hence, now beseemeth me frequent cathedral, palace, citadel" so, riding fast among the flowers far off, a gothic spire he spies, that like a gladiator towers its spear-sharp splendour to the skies. the people cluster round, acclaim "sir knight, good knight, thy quest is won. here dwells the beast in orient flame, s

of our lord" quoth palamede "my heart is light. i am the chosen harpsichord whereon god playeth; the perfect knight, 76 the saint of mary- there he stayed, for out of memnon's singing stone so fierce a questing barked and brayed, it turned his laughter to a groan. his vow forgot, his task undone, his soul whipped in god's bitter school (he moaned a mighty malison) the perfect knight? the perfect fool "now, by god's wounds" quoth he "my strength is burnt out to a pest of pains. let me fling off my curse at length in old chaldea's starry plains! thou bless d jesus, foully nailed unto the cruel calvary tree, look on my soul's poor fort assailed by all the hosts of devilry! is there no medicine but death that shall avail me in my place, that i may know the beauteous breath and taste the goodl

s and grins a motley hunchback "knave" quoth he "hast seen the beast? the quest that wins the loftiest prize of chivalry" sir knight" he answers "hast thou seen aught of that beast? how knowest thou, then, that it is ever or hath been, sir palamede the saracen" sir palamede was well awake "nay! i deliberate deep and long, yet find no answer fit to make to thee. the weak beats down the strong; the fool's cap shames the helm. but thou! i know thee for the shade that haunts my way, sets shame upon my brow, my purpose dims, my courage daunts. then, since the thinker must be dumb, at least the knight may knightly act: the wisest monk in christendom may have his skull broke by a fact" with that, as a snake strikes, his sword leapt burning to the burning blue; and fell, one swift, assured award

ALEISTER CROWLEY EQUINOX EQ I 4

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

idering that the english edition of this last-mentioned work is priced at eleven shillings. j. f. c. f [yet we find vivek nanda, at the end of his life, complaining, in a private letter to a friend, that his reputation for holiness prevented him from going "on the bust" poor silly devil- ed] 24 my lady of the breeches a history- with a vengeance by george raffalovich my lady of the breeches 0 the fool "would you marry me, then" the widow said "yes, of course" the man replied "you are a greater fool than i took you for "what do you mean" he queried, vexed and puzzled "am i to take it that you had the intention- that you were prepared "go on "i don't know "i will be" she said, repressing a merry chuckle "quite outspoken. i was prepared to. do nothing. had you formulated some reasonable reque

he well deserves it "oh! it must have been ripping. i do wish i had been there. the horse- whip, and the monkey. he is such a silly fellow, poor 'cheval hongre "ah, yes! the new nickname "don't you think that it fits him "oh, yes" the silent man of the party moved uneasily in his armchair. he was slow of cogitation "like the waistcoat of the late nessus fitted hercules, eh, what" he suggested "a fool "hercules "no, lionel. and, er. yes, hercules also. tabard reminds me of that bible chap "potiphar's joseph" the silent man exclaimed triumphantly "wrong again, bernard. i meant mary's joseph" the silent man threw his cigar over the fender. ii la papesse lionel tabard had been horse-whipped by a woman; he had received- to taken- no compensation. this i attribute to his mother. one reads many

is no sin" this is sound rosicrucian doctrine, by the way. 52 "hatha-yoga pradipika" pp. 5, 6. note the similarity of these conditions to those laid down in "the book of the sacred magic" also see "gheranda sanhita" p. 33. 53 "hatha-yoga pradipika" p. 22. on the question of food vivek nanda in his "bhakti yoga" p. 90, says "the cow does not eat meat, nor does the sheep. are they great yogins. any fool may abstain from eating meat; surely that alone give him no more distinction than to herbivorous animals" also see "gheranda sanhita" pp. 34-36. very hungry; before beginning the practice, some milk and butter should be taken."54 v "physical considerations" the aspirant to yoga should study his body as well as his mind, and should cultivate regular habits. he should strictly adhere to the rul

ALEISTER CROWLEY EQUINOX EQ I 6 2

unrise to the star. i have risen! i am gathered as a lovely hawk of gold, i the first-born of the mother in her ecstasy of old. lo! i come to face the dweller in the sacred snake of khem; come to face the babe and lion, come to measure force with them! ah! these locks flow down, a river, as the earth's before the sun, as the earth's before the sunset, and the god and i are one. i who entered in a fool, gain the god by clean endeavour; i am shaped as men and women, fair for ever and for ever["he turns and falls clasping" sol's "feet. all prostrate themselves in adoration" sor. scorpio "plays her solar chant<sol "in" aries "recites" the world's great age begins anew, the golden years return, the earth doth like a snake renew her winter weeds outworn; heaven smiles, and faith

ALEISTER CROWLEY EQUINOX EQ I 6

e infidel swine lack our spirit divine; there crazy old prophet prohibits 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

thirsty dog["she pours water into his hands] 77 rinaldo. for water i will give you fire. twelve hundred years ago came peace on earth and goodwill toward men through a virgin sacrifice. history repeats itself. laylah. i am on the edge of the well; but i shall not fall in. you are a renegade, i see; and, i think, a monster. you are mad with pride and conceit of your own wisdom. so i know you for a fool. rinaldo. the wisdom of this world is foolishness with god. laylah. prate on! even the dust mocks at you. rinaldo. there are snakes in the dust. laylah. what do you mean? rinaldo. i saw it in your eyes three minutes since. i did not need to turn my head to know that on the horizon gallop your husband and his band. laylah. you are clever. rinaldo. and you were forced despite yourself to drop a

rmed; many cry out" bishop. witchcraft["he cowers on his throne["the people move confusedly about, some trying to escape, others to get better places" k. of j. keep order, guards["the guards restore order after a struggle" urchin. o do lift me up, uncle isaac! isaac. what do you want to see a witch burnt for, boy["he takes the boy on his shoulder" urchin. o, it's jolly! isaac. well then, you're a fool for your pains. this woman isn't a witch at all. but she was a better and braver soldier than any of their knights, so when they caught her at last- there you are! urchin. she's a saracen, isn't she? isaac. yes. if we only had a jewess now-a-days like her! there was deborah once, and jael, and judith. but the glory is departed, boy, the glory is departed. urchin. i'm a saracen, you know. isaa

if you need me. i would come from the ends of the earth, if i must: but you know the brothers? when you need me really i shall be at your shoulder. o my darling! my darling" he broke out, falling to tenderness, half human and half superhuman "how i love you! how i love you! i hate going to england "oh yes! your martyrdom! i wish i were worthy to share it" 133 "god! god! why must we part? it's my fool vanity that makes me want the martyrdom. and all the time i only want you "but you're not only edgar rolles "and when i return, be more than ida pendragon. keep a stout heart, wench" so, with a thousand tear and kisses, they parted. she would not come to see him off; her self-command was weakened alike by her new love and by the terrible ordeal that she had undergone. her mind remembered noth

alter the truth he came to tell, poor, provincial, time-serving truth as it is "take ibsen! it is no accusation to say that norwegians never act as his characters do; no defence to prove that norwegians always do act so. it has nothing to do with the question. romeo and juliet make love in english- nobody minds! macbeth is not obliged to say 'hoots! ma leddy' every time he addresses his wife. the fool who bothers with local colour misses the sunshine. the man with the burette misses the sea. some pious dutchman of yore, who wanted to paint abraham and isaac, gave the old man a blunderbuss. why not? you can shoot your soon with a blunderbuss! i tell you it's all symbolism, all hieroglyphics. take wagner "take a cigarette" said ida. he shrugged his shoulders, and surrendered to the event "mr

ficult "but my supreme, my crushing doubt "i cannot guess, sir "this! in your ear, my young friend. this! i cannot remember which way always to twiddle" rolles drew back dazed "read nietzsche" snapped the brother "but- but" he stammered "oh! this is it. miss pendragon comes out in four days' time "i wish you'd learnt twiddling" said the brother sadly "but what am i to do, sir "twiddle, you damned fool "i know you always mean something "never. there is nothing to mean "oh "be off, i can't be bothered with you- be off! i send you packing. is that" clear "you have nothing to say to me "what have i been saying this priceless past fourteen minutes twenty-seven seconds? ape! goat! imbecile! dullard! poopstick! do you think one can recover lost time? one must talk english to you- english, you hot

um "i beg your pardon, sir! you know she failed in the abyss "i? you? this is intolerable. give me mere hafiz! here, thickhead! she was your mistress, i suppose? most women in paris seem to be" 146 "sir "yes or no? well, silence gives consent- no! she wasn't! you lie! she never gave herself but once- go and look at the mark on her throat" rolles reeled back, stunned by the bludgeon truth "i am no fool "not by a long chalk! keep your end up, and you'll be a magus in this life yet, though. in the meantime- oh, be a devil" the younger man divined the infinite love and wisdom beneath the brusquerie of the brother. his eyes filled with tears "i'll win her, sir, by god" he said enthusiastically "lose yourself to her. only so. off now, boy! i am busy. i must twiddle- twiddle--twiddle" edgar bowed

iously easier than the shock of worlds which the magician contemplates "sit down, and feel yourself as dust in the presence of god; nay, as less than dust, as nothing" is the all-sufficient simplicity of his method. unfortunately, many people cannot do this. and when you urge your inability, the mystic is only too likely to shrug his shoulders and be done with you. this path is symbolised by the "fool" of the tarot, who is alike the mystic and the infinite. but apart from this question, it is by no means certain that the formula is as simple as it seems. how is the mystic to assure himself that "god" is really "god" and not some demon masquerading in his image? we find gerson sacrificing huss to his "god; we find a modern journalist who has done more than dabble in mysticism writing "this

ALEXANDRIAN BOOK OF SHADOWS OCCULT

m quick, burn them slow; elder be the lady's tree, burn it not or curs'd ye'll be; when the wind begins to turn, soon beltane fires will burn; when the wheel has turned to yule, light the log, the horned one rules. heed the flower, bush or tree by the lady blessed be' when the rippling waters flow cast a stone- the truth you'll know; when ye have& hold a need, hearken not to others' greed; with a fool no seasons spend, or be counted as his friend. merry meet and merry part bright the cheeks, warm the heart; mind the threefold law ye should, three times bad and three times good; whene'er misfortune is enow, wear the star upon your brow; true in troth ever ye be lest thy love prove false to thee 'tis by the sun that life be won, and by the moon that change be done; if ye would clear the path

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

en man is readjusted and reoriented as a spiritual being his problem will automatically take care of itself? one surely will be so regarded. if one feels, as do many today, that the- 77- from bethlehem to calvary copyright 1998 lucis trust solution of the problem lies in a revaluation of life and a re-education in the underlying principles of living, is one entirely astray and to be regarded as a fool? many will so regard one. but the solving of man's problem solely in terms of his physical needs may only succeed in plunging him more deeply in a material marsh. meeting his demands entirely from the angle of bread and butter may be much needed. it is. but it should be accompanied with something which will meet the need of the whole man, and not simply that of his body and its desires. there

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

, of motive, of sensation, of appreciation by others and of life purpose. the idea of "my truth, my master, my idea, my way" leaves him and as yet he has nothing to take its place. being sixth ray, and therefore linked with the world of astral psychic life, the sixth plane, he is peculiarly sensitive to his own reactions and to the ideas of others where he and his truths are concerned. he feels a fool and considers that others are thinking him so. the crisis therefore is severe, for it has to produce a complete readjustment of the self to the self. his fanaticism, his devotion, his furious driving of himself and others, his wasted efforts, and his lack of understanding of the point of view of others have all gone, but as yet nothing has taken their place. he is swept by futility and his wo

and those which are the result of wrong polarisation? on these matters we may not here enlarge as the theme is too vast. it can, however, be noted that a recognition of the soul ray (as it makes its presence felt in the personality, will very frequently lead to definite psychological trouble. it might be well to add here a word of warning. we must be careful not to let our desire for soul contact fool us at this time into believing that our present physical difficulties (if there are any) are the result of this soul contact. it would be quite surprising if this were so. they are far more apt to be the result of astral polarisation, of physical unwisdom and experimentation, and perhaps of the too rapid integration of the three aspects of the personality. in these four points there is probab

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

tting-room off my bedroom and when i expressed surprise she told me that she did not intend to leave me alone, whether i liked it or not. i did not understand any more than i understood much of the conversation at meals. the many guests were, i am convinced, bored stiff with me; they considered me the complete idiot. the innuendo and the significance of the repartee left me guessing and feeling a fool. the only consolation i had was that i was well-dressed and smart and could dance. after i had been there two days, one morning, after breakfast, a very well-known man charming, fascinating, good looking but with none too good a reputation asked to speak to me. we went into what was called the red drawing-room and when we were alone he said "i have told your hostess that you are leaving on th

iferously; i talked and i emphasised the dire need of my audience. i was carried away with my subject; i forgot my surroundings in the thought of hell. suddenly at the end of half an hour i discovered i had no audience. one by one they had sneaked out of the french windows. one by one they had listened until they could stand no more and they congregated among the roses to laugh at the poor little fool. i was left with a small handful of religiously minded soldiers (irreverently called "bible thumpers" by their comrades. they were members of the prayer-meeting group and silently, stolidly and politely waited for me to get through. when it was all over and i had fumbled to a feeble finish, a sergeant came up to me with a pitying look in his eye and said "now, miss, just so long as you speak

and petted me and told me not to worry. i was too tired to care much in any case and certainly too tired to have any ideas as to skill in action. i was aghast, and realised that my marvellous, heroic, spiritual sacrifice for the sake of the work was being regarded as quite unnecessary. i felt let down. i faced a major anti-climax. i worked myself up during the day into a terrible state; i felt a fool or an idiot. then i left these two beloved, elderly ladies discussing me and my plans and went out into the cool night air to walk. i was so fed up, so discouraged, so utterly sick at heart that the next thing i remember was being picked up by a policeman. he set me on my feet and shook me (people always seemed to- 55- the unfinished autobiography copyright 1998 lucis trust be shaking me) and

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

and who regard doing red cross work as demonstrating adequately their usefulness? you, along with others, have refused to identify yourself and interests with any set except the one in which your destiny or your ambition placed you, and this proves an obstruction often to true spiritual growth. it is a problem and takes years to learn the lesson of general human interest. it is not easy to be a "fool for christ's sake" and, my brother, the social set is one of the cruellest in the world. they need defying for their own sake and their own awakening. learn to stand free and unafraid, and as a soul include all with whom you are brought in contact within the dynamic vibration of your soul-directed personality. seek to tune in on world need mentally and not emotionally; add to your service in

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

e, and murder stalk unarrested; a world in which the forms of religion exist but the life has gone, in which science is prostituted to the ends of money and hate, and in which the produce of the earth is not for the sustenance of the race but for the nourishing of the purses of the few; a world in which faith is oft the subject of scoffing, in which unselfishness is regarded as the attribute of a fool, and in which love is exploited in its lowest expression, sex. is this the atmosphere in which the christ and his disciples can breathe? is this a condition in which they can find harmonious influences? is this a state of affairs in which they can work and live? are the vibrations extant upon this planet similar to theirs and to which they can respond? we know that it is not so and that much

ALICE BAILEY THE LABOURS OF HERCULES

d cleanse the stenchy stables, augeas displayed distrust and disbelief "you say that you will do this mighty task without reward" the king declared suspiciously "i have no faith in those who make such boasts. some cunning plan you have contrived, o hercules, to take my throne from me. of men who seek to serve the world without a recompense, i have not heard. at this point, though, i'd welcome any fool who sought to help. but a bargain must be struck, lest i be chided as a foolish king. if you, within a single day, shall do what you have promised, one-tenth of my great flock of cattle shall be yours; but if you fail, your life and fortune will be in my hands. of course, i do not think you can fulfil your boast, but try you may" hercules then left the king. he wandered through the blighted p

BLAVATSKY H P COSMOGENESIS

ikeness, and look upon him as perversely prone to self-mystification, or, as fontenelle has it 'subject to beholding things that are not there' they have misrepresented primitive or archaic man as having been idiotically misled from the first by an active but untutored imagination into believing all sorts of fallacies, which were directly and constantly contradicted by his own daily experience; a fool of fancy in the midst of those grim realities that were grinding his experience into him, like the grinding icebergs making their imprints upon the rocks submerged beneath the sea. it remains to be said, and will one day be acknowledged, that these accepted teachers have been no nearer to the beginnings of mythology and language than burns' poet willie had been near to pegasus. my reply is 't

central asia. crucified men, and symbols of the evolution of races from gods; and yet behold science repudiating the idea of a human race other than one made in our image; theology clinging to its 6,000 years of creation; anthropology teaching our descent from the ape; and the clergy tracing it from adam 4,004 years b.c! shall one, for fear of incurring the penalty of being called a superstitious fool, and even a liar, abstain from furnishing proofs- as good as any- only because that day, when all the seven keys shall be delivered unto science, or rather the men of learning and research in the symbological department, has not yet dawned? in the face of the crushing discoveries of geology and anthropology with regard to the antiquity of man, shall we- in order to avoid the usual penalty tha

divinity, and at the same time to sense within, concealed by the physical symbol, the bright god of spiritual and terrestrial light. such belief is now regarded as a superstition only by rank materialism, which denies deity, spirit, soul, and admits no intelligence outside the mind of man. but if too much of wrong superstition bred by "churchianity- as lawrence oliphant calls it "renders a man a fool" too much scepticism makes him mad. we prefer the charge of folly in believing too much, to that of a madness which denies everything, as do materialism and idealism. hence, the occultists are fully prepared to receive their dues from materialism, and to meet the adverse criticism which will be poured on this work, not for writing it, but for believing in that which it contains. therefore the

e laws and consisting of the same matter "as the suns, stars and nebulae" and even "the earth and its inhabitants (laing's "modern science and modern thought) this is what one might call taking things on trust, aye, even to blind faith. but exact science is not to be questioned, and he who rejects the hypotheses imagined by her students- gravitation, for instance- would be regarded as an ignorant fool for it; yet we are told by the just cited author a queer legend from the scientific annals "the comet of 1811 had a tail 120 millions of miles in length and 25 millions of miles in diameter at the widest part, while the diameter of the nucleus was about 127,000 miles, more than ten times that of the earth" he tells us "in order that bodies of this magnitude, passing near the earth, should not

ar and the father thereof" etc, etc. that "father" of the pharisees was jehovah, because identical with cain, saturn, vulcan, etc- the planet under which they were born, and the god whom they worshipped. evidently there must be an occult meaning sought in these words and admonitions, however mistranslated, since they are pronounced by one who threatened with hell-fire anyone who says simply raca (fool) to his brother (matthew v, 22. and evidently, again, the planets are not merely spheres, twinkling in space, and made to shine for no purpose, but the domains of various beings with whom the profane are so far unacquainted; nevertheless, having a mysterious, unbroken, and powerful connection with men and globes. every heavenly body is the temple of a god, and these gods themselves are the te

BLUE EQUINOX

shall they praise thee; but in the night watch one shall steal close, and grip thee with the secret grip; another shall privily cast a crown of violets over thee; a third shall greatly dare, and press mad lips to thine. 24. yea! the night shall cover all, the night shall cover all. 25. thou wast long seeking me; thou didst run forward so fast that i was unable to come up with thee. o thou darling fool! what bitterness thou didst crown thy days withal. 26. now i am with thee; i will never leave thy being. 27. for i am the soft sinuous one entwined about thee, heart of gold! 28. my head is jewelled with twelve stars. my body is white as milk of the stars; it is brightwith the blue of the abyss of stars invisible. 29. i have found that which could not be found; i have found a vessel of quicks

the world of the waters of maim; this is the bitter water that becometh sweet. thou art beautiful and bitter, o golden one, o my lord adonai, o thou abyss of sapphire! 56. i follow thee, and the waters of death fight strenuously against me. i pass into the waters beyond death and beyond life. 57. how shall i answer the foolish man? in no way shall he come to the identity of thee! 58. but i am the fool that heedeth not the play of the magician. me doth the woman of the mysteries instruct in vain; i have burst the bonds of love and of power and of worship. 59. therefore is the eagle made one with the man, and the gallows of infamy dance with the fruit of the just. 60. i have descended, o my darling, into the black shining waters, and i have plucked thee forth as a black pearl of infinite pre

y. he is in his favourite asana, the dragon, in profound holy meditation. 129 a master of the temple section i april 2, 1886, to december 24, 1909 charles stansfeld jones, whom i shall usually mention by the motto v.i.o, which he took on becoming a probationer of the a.a, made his entry into this world by the usual and approved method, on april 2nd 1886 e. v, having only escaped becoming an april fool by delaying a day to summon up enough courage to turn out once more into this cold and uninviting world. having been oiled, smacked and allowed to live, we shall trouble no further about the details of his career until 1906, when, having reached the age of 20 years, he began to turn his attention toward the mysteries, and to investigate spiritualism, chiefly with the idea of disproving it. fr

had done the exercises regularly no particular result had occurred, and we find this note .i do not really look for any results now, or expect any, since control of .self. is the object of these exercises. now it is to be noted that when one really gets to a state when having worked one is content to continue to do so, expecting no results, one often obtains them (of course it.s no use trying to fool oneself on these things, you can.t get a result by just saying you don.t care a damn) something of the sort seems to have happened in this case, as the following shows. march 12th. during lecture on .parsifal. i felt illumination within which permeated my whole being, and i became conscious once more of the truth of my previous illumination which i had lost, as it were. this entry is interest

, yet the oldest of them in ruins a thousand years, two thousand years, three thousand years, who knows, before the savages of england wore clothes, it is only natural that this poor blind, globe-trotting hag should fail to understand caste. he utterly ignores the fact that it is the caste system which has preserved indian civilization. constantly conquered, india absorbs her conquerors. when the fool gets on to the spirituality, he is funnier than ever. on page 59, he gives a curiously imperfect account of the names of hindu sacred writings, and apologizes for himself in the following note .i trust there is no gross error in this paragraph; but very confusing explanations are given of the nomenclature of this literature. he then proceeds to criticise the contents of those books! it is inc

elf, thy self is in itself without a body, and either praise or blame affects it not. pride is an expansion of the ego, and the ego must be destroyed. pride is its protective sheath, and hence exceptionally dangerous, but this is a mystical truth concerning the inner life. the adept is anything but a .creeping jesus. 15. self-gratulation, o disciple, is like unto a lofty tower, up which a haughty fool has climbed. thereon he sits in prideful solitude and unperceived by any but himself. develops this: but, this treatise being for beginners as well as for the more advanced, a sensible commonplace reason is given for avoiding pride, in that it defeats its own object. 16. false learning is rejected by the wise, and scattered to the winds by the good law. its wheel revolves for all, the humble

BOOK T

a symbol to represent perfectly complete happiness. swiftness, hunting and pursuing. acquisition by contention: injustice sometimes; some drawbacks to pleasure implied. chesed of hb:h (receiving pleasure or kindness from others, but some discomfort therewith. therein rule the great angels hb:hyyal and hb:mvmyh. brief meanings of twenty-two keys 0. if the question refers to spiritual matters, the fool means idea, thought, spirituality, that which endeavours to transcend earth. but if question is material, it means folly, stupidity, eccentricity, or even mania. 1. skill, wisdom, adaptation, craft, cunning, or occult wisdom or power. 2. change, alternation, increase and decrease, fluctuation; whether for good or evil depends on the dignity. 3. beauty, happiness, pleasure, success. but with v

BOOK OF PLEASURE

e creator more? are you certain of the creator's will and are you sure of your own desire? are you the creator or just yourself, as you fondly imagine your contents? all these desires, however mighty, you will one day incarnate- yea, photograph. these things already exist- very soon you will have spiritual photographs (unfaked) but not by the camera you use at present. the pioneer is ever the old fool. an afterthought: some spirits are already photographed- the microbes. are you ever free of desideratum? belief is eternal desire! desire is its own cruelty, the fettering of the hand to labour in some world unknown; nothing is always dead and no thought dies, the master becomes the slave- the position is alternate; you have long believed this, it is in the flesh of your generations with the

desire nothing, and there is nothing that you shall not realise. desire is for completion, the inherent emotion that it is "all happiness" all wisdom, in constant harmony. but directly we believe, we are liars- and become identified with pain, yet pain and pleasure are one and the same. therefore believe nothing, and you will have reverted to a simplicity which childhood has not yet attained. the fool asks how? as we must believe in pleasure and pain. now if we could suffer them simultaneously (pain and pleasure) and hold fast to a principle that ascends, that allows the ego vibration above them, should we not have reached the ecstasy? now the belief is the "ego" yet separates it from heaven as your body separates you from another's. therefore by retaining the belief in the "not necessity

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

twenty-two cards; each an allegorical figure of symbolic meaning. these figures are, by many occultists, attributed to the twenty-two letters of the hebrew alphabet: 1 magician 2 high priestess 3 empress 4 emperor 5 hierophant 6 lovers 7 chariot 8 justice 9 hermit 10 wheel of fortune 11 strength 12 hanged man 13 death 14 temperance 15 devil 16 tower 17 star 18 moon 19 sun 20 judgement 21 world 0 fool 111 aleph beth gimel daleth heh vav zain cheth teth yod kaph lamed mem nun samekh ayin peh tzaddi qoph resh shin tav 112/ buckland's complete book of witchcraft unfortunately the occultists cannot agree on this. while macgregor mathers, for instance, attributes the cards as i have shown, paul f. case puts the fool at the beginning, thus moving them all up one- 0 fool 1 magician 2 high prieste

CASE PAUL F THE BOOK OF TOKENS

ned; but 1 in the alphabet is the original one without a second. in our numerals this absolute unity is expressed by the sign 0. our figure 1 stands for the first emanation, which implies the duad and also the triad. kether, 1, is beth, the house of en soph aur, and beth is 2 in the alphabet; but beth is also assigned to the magician, or 1, which is the first of the tarot sequence, because 0, the fool, symbol of pure spirit and the nonumber, really precedes the idea of relative unity represented by 1. yet the no-number, or 0, also follows every number, just as the hindus say that ether, or akasha, intervenes between each two manifested elements. the logical place for 0 in a definite series is before 1, but it is also the reality manifested as 1, or as any other number [46] c o m m e n t ox

tence, until thou returnest to myself [115] t h e bo o k o f t o k e n s 4 i am the root of all action. no work is anywhere performed whereof i am not the doer. by action are all things determined, and every action proceedeth from my grasp of every condition of my self-manifestation. no man accomplisheth anything of himself- they are deluded who think otherwise. 5 "have i not free will" saith the fool; but the wise know that in all the chains of worlds there is no creature that hath any will apart from my one will. my will is free indeed, and he who knoweth it as the wellspring of his willing remaineth free from error. 6 let thy meditation bring thee to rest in that will. then in the midst of action shalt thou be at peace, and in thy busiest hours shalt thou find the eternal worker doing a

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ght combination of secret ingredients, like the mysterious contents of a hoodoo charm. texas country songster blind lemon jefferson was one of the earliest commercial blues artists to impart sexual connotations to the mojo charm, as in his suggestive "low down mojo blues (1928\ 147\ my rider's got a mojo, and she won't let me see everytime i start to loving, she ease that thing on me she's got to fool her daddy, got to keep that mojo hid, but papa's got something for to find that mojo with.[55] it was common for blues singers to identify the mojo with female sexuality, a powerful, valued "charm" that all women owned and all men wanted. in the 1930s, a popular recording by leola b. and "kid" wesley wilson on okeh records, contained the blueswoman's admonition to keep your hands off a f my m

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

ring, which (as the pages informed me) was to give notice for assembling. whereupon they asked me to rise, and through many walks, doors and winding stairs lit my way into a spacious hall. in this room was a great multitude of guests, emperors, kings, princes, and lords, noble and ignoble, rich and poor, and all sorts of people, at which i greatly marvelled, and thought to myself, ah, how gross a fool you have been to engage upon this journey with so much bitterness and toil, when (behold) here are even those fellows whom you know well, and yet never had any page 15 reason to esteem. they are now all here, and you with all your prayers and supplications have hardly got in at last. this and more the devil at that time injected, while i notwithstanding (as well as i could) directed myself to

acknowledged themselves to be misunderstanding men, to whom the mysteries of nature were too high, and they themselves much too small. in this tumult i had almost cursed the day when i came here; for i could not behold but with anguish that those lewd vain people were above at the board, but i in so sorry a place could not rest in quiet, one of those rascals scornfully reproaching me for a motley fool. now i did not realise that there was still one gate through which we must pass, but imagined that during the whole wedding i was to continue in this scorn, contempt and indignity, which i had yet at no time deserved, either from the lord bridegroom or the bride. and therefore (in my opinion) he should have done well to sort out some other fool than me to come to his wedding. behold, to such

COSIMANO CHARLES ELEMENTARY PSIONICS

o be content to stop it from burning down houses, no small feat in a day when the local clergy were convinced that lightning was a sign of divine wrath rather than poor divine insulation, and were thus certain that the lightning rod was blasphemous in the extreme. of course, it is a good thing to remember that if someone comes along with something that improves the lot of humanity, some religious fool will object to it. so if a lot of the stuff in this volume seem odd, and the machines primitive, remember that we are standing on one shore, trying vainly to see the other one and hoping that someday we will have the boat that can get us there. but you can't build a boat without learning what will float, so get on to the next chapter. you've got a lot of work to do. energy work now that i hav

outspoken, so i have had many opportunities to do this. now for a little word of warning. there are times when, in spite of our best efforts, the results are not what we expect them to be. it is absolutely imperative that you do not be defeated by such failures. much as we would like to pretend otherwise, no system is foolproof and you may have spent a lot of time wasting good etheric energy on a fool (pearls before swine, as it were. or, it may be that what you are trying to sell does not meet his needs, like refrigerators in antarctica. you must never interpret a less-than-positive response as any failure on your part, at least as far as the use of psychic power is concerned. this brings us to one of the most powerful psychic tools you can put in your tool-box, the stationary thought-for

rs ago before clocks had lighted dials and actually had to be wound by hand to keep running, which meant that if the maid was lazy, the clocks ran down and the people did not know what time it was and when to have dinner. well, when folks found out that they could make a pendulum tell the time, they got all excited and would get up in the middle of the night and set the pendulum working hoping to fool it. this made life much easier for the poor maid because if she forgot to wind the clocks the butler was less likely to yell at her. you can duplicate these experiments yourself with little trouble. hold the pendulum next to a wall or piece of furniture, in easy striking distance by far enough that some swing is required. now, simply ask the pendulum what hour it is. the pendulum will strike

always had more of an appeal to me than the stories) that i virtually ignored the superboy story at the front of the book. stupid me! you see the superboy story has everyone's favorite juvenile delinquent, the young and prematurely bald (oh most hideous of fates) lex luthor running the reform school radio station, or at least that's what everyone in smallville thinks because it was pretty easy to fool the people of smallville. they never could imagine what clark kent would look like without his glasses. anyway, what luthor was really doing was operating a mind control instrument that put the stuff from his mind through a radio transmitter and then it got silly with the people of smallville having illusions and blaming superboy for it. ok, let's forget the stupid part, which is probably why

is not going to happen. next experiment: again, begin by choosing a victim that you know. it is not good to start with total strangers because you want to know if what you are doing is working. you see, there is a serious requirement in all psychic experimentation. the person you are working on must have no idea that he is a test subject. this rule strikes a lot of fools as unethical, but only a fool lets ethics, particularly other people s ethics, get in the way of research. by using an unaware victim, you can be certain that he is not going to consciously or unconsciously screw up the data. always get a good witness if possible. slides are excellent as are digital images which are easily printed up for your use. don t expect miracles overnight. if you are trying to influence a dream, yo

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

lp them there. piri reis compiled his map from maps and charts passed on through the higher levels of the brotherhood. the evidence is mounting that far from being there for millions of years, the ice cap has only been there for maybe 6,000 years. the world was mapped before that date by civilisations far in advance of what we have been told by conventional, doctored history, which is designed to fool, not inform us. columbus and cabot found the americas for one simple reason. they knew what was there! colonising the americas and particularly north america seems to have been a long-term aim of the great work of ages or the new world order. sir francis bacon, the grand chancellor of england, was a brotherhood member of high rank at the time of elizabeth i and james i. he was a grand command

on of the american government which, in practically all cases, coincided with monnet's point of view."24 monnet= global elite. the single european act, which brought down trade barriers across europe from 1992, and the maastricht accords for european union are just more stepping-stones along the road to the united states of europe under elite control. the stepping-stones approach is used daily to fool the public. the manipulators know that if we were asked to move from nation state sovereignty to world government in one leap, even the bewildered herd might ask what was going on and oppose it. so we are sold a series of intermediate stages which are promoted as isolated and unconnected events. once we have accepted one, the next is introduced until the final goal is reached by stealth. it i

of the real situation. if you say something often enough, people will believe it. the word 'freedom' has been equated with 'democracy, and democracy is equated with the parliamentary systems of government in the 'free world. we are programmed to see the three elements of freedom-democracy-parliament as the same thing. they are not. the 'democratic' systems are part of the smokescreen designed to fool us. if you know you live in an authoritarian regime which controls your thoughts and behaviour, the media, and the economic highs and lows, the desire for freedom in the human heart will eventually rebel against this. people are much easier to control and suppress if this is done while they go on thinking they are free. such is the nature of our 'democracy. we can take the example of westmins

ys. i often can't explain why i go to a certain place or embark on an area of exploration and research. it simply feels right to do so. the mind, even an open one, can be influenced by the daily programming to some extent and it can go through lists of reasons why what our intuition is suggesting is not a good idea "what will my friends think? what about this or that consequence? don't do it, you fool" the feeling centre is not subject to those pressures because it is connected to a level of consciousness and knowledge that is beyond the manipulations of this physical world. as the spiritual renaissance proceeds, the feeling centre is being powerfully reactivated among those who are awakening, and intuition is going to be the guide of the future. it will not always lead us to where our rat

DAVID ICKE CHILDREN OF THE MATRIX

martyred hero of the serpent cult or illuminati. the term illuminati or illuminated ones links with balder's name of loki. this became lucifer "the light bringer, waddell says. jesus is said to be the "light of the world. the jewish father-son was also depicted sometimes as an ass-headed man crucified on a tree. balder, tammuz, and jesus are the same entity. the illuminati created christianity to fool the people into worshipping symbolic reptilian deities while believing they were worshipping the opposite. what was it that alice in wonderland said "nothing would be what it is, because everything would be what it isn't. and contrary-wise- what it is, it wouldn't be. and what it wouldn't be, it would. you see" the black madonna we can now appreciate why illuminati placemen like george bush

DIABOLUS

s and a powerful force. an interesting text concerning him is the following "then hell, receiving satan the prince, with sore reproach said unto him: o prince of perdition and chief of destruction, beelzebub, the scorn of the angels and spitting of the righteous why wouldest thou do this? thou wouldest crucify the king of glory and at his decease didst promise us great spoils of his death: like a fool thou knewest not what thou didst. for behold now, this jesus putteth to flight by the brightness of his majesty all the darkness of death, and hath broken the strong depths of the prisons, and let out the prisoners and loosed them that were bound. and all that were sighing in our torments do rejoice against us, and at their prayers our dominions are vanquished and our realms conquered, and no

DION FORTUNE MYSTICAL QABALA

urah. 7. dynamic energy is as necessary to the welfare of society as meekness, charity, and patience. we must never forget that the eliminatory diet, which will restore health in disease, will produce disease in health. we must never exalt the qualities which are necessary to compensate an overplus of force into ends in themselves and the means of salvation. too much charity is the handiwork of a fool; too much patience is the hallmark of a coward. what we need is a just and wise balance which makes for health, happiness, and sanity all round, and the frank tealisation that sacrifices are necessary to obtain it. you cannot eat your cake and have it in the spiritual sphere any better than anywhere else. mystical qabala page 120 8. geburah is the sacrificial priest of the mysteries. now sacr

DONALDTYSON CORONZON

n is dispersion, and cannot fix his mind upon any one thing for any length of time. thou canst master him in argument, o talkative one; thou wast commanded, wast thou not, to talk to choronzon? he sought not to enter the circle, or to leave the triangle, yet thou didst prate of all these things (here the scribe threatened the demon with anger and pain and hell. the demon replied) thinkest thou, o fool, that there is any anger and any pain that i am not, or any hell but this my spirit? images, images, images, all without control, all without reason. the malice of choronzon is not the malice of a being; it is the quality of malice, because he that boasteth himself "i am i, hath in truth no self, and these are they that are fallen under my power, the slaves of the blind one that boasted himse

he prevailed not) i am afraid of sunset, for tum is more terrible than ra, and khephra the beetle is greater than the lion mau. i am a-cold (here choronzon wanted to leave the triangle to obtain wherewith to cover his nakedness. the scribe refused the request, threatening the demon. after a while the latter continued) i am commanded, why i know not, by him that speaketh. were it thou, thou little fool, i would tear thee limb from limb. i would bite off thine ears and nose before i began with thee. i would take thy guts for fiddle-strings at the black sabbath. thou didst make a great fight there in the circle; thou art a goodly warrior (then did the demon laugh loudly. the scribe said: thou canst not harm one hair of my head) i will pull out every hair of thy head, every hair of thy body, e

DONALDTYSON MIRACLES

ed state of consciousness present in extreme devotion assists in the creation of miracles, which is why miracles are most common in a religious context. a similar state can be achieved in the rituals of magic, but magicians capable of generating it are few in number. how are we to understand a miracle to function? certainly not by seeking its explanation in the ordinary laws of physics. this is a fool's errand, since by definition a miracle transcends such laws. if a miracle can be explained by physics, it is not a miracle. for an event to be miraculous, the cause of the event must transcend the natural universe, in which the ordinary physical laws function. but all existing things are a part of the universe, so nothing that exists can be the source of miracles. only something that does no

ELLIS LOW TWELVE 1907

lanket from his face after the departure of the chief and when the scout had turned his back upon him "that so-that so" he replied 78 low twelve with a grin. we had stopped for the exchange of a few words, for the situation gave us the opportunity. with a smile that disclosed his gleaming white teeth, he asked "why me put blanket over face "you did that to prevent geronimo seeing who you were "me fool him-me what you say 'shet up his eye "no, you didn't; he may not have known you by name, but he soon found out that you were not the fellow he was expecting "he call me 'pedro'-he think me pedro "he did so at first, but it took him only a minute to learn the truth "how you know dat "that man who brought me into camp told me. geronimo let you think you had fooled him, but you didn't. you told

he moment my turn came a sudden whim prompted me to make a masonic sign. i did it very furtively, and could not observe the slightest result. i concluded that neither the colonel nor any of his officers were masons, and my little essay was thrown away. in fact, so far as i could see, it had attracted the attention only of jim baldwin, who stood next to me and recognized what i had done `you are a fool to try that on here' he said in an undertone `even if there are any masons among these rebs, they wouldn't pay any attention to you at a time like this "i believed he was right, and thought no more bf it. when our captors had pumped from us all the information they required, we were sent to our quarters and placed in charge of a guard. i don't think anybody ever felt bluer than i did. the pro

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

of extraordinary erudition or educational training revealed by the scripts is sufficient alone to establish a claim of paranormal origin. the banality of a message is usually taken as a proof of subconscious origin. this attitude is not justified by any means. if you begin to knock on a wall behind which, unseen to you, people are passing, there is no telling who will stop and answer. it may be a fool, a knave, or a man of intelligence and sympathy, bent on helping and teaching. the recipient of the message may have confidence in the good faith of the communicator, but no assurance of good faith alone justifies an unqualified belief in the intrinsic worth of the messages coming through. good faith and ignorance, and good faith and presumption often go together in this world. there is no re

zed. this was a fantastic allegation made earlier by sylvester prierias, in 1521. it was claimed that this ointment gave witches the power of transvection, flying through the air. faust a legendary occult magician of the sixteenth century, famous in literature. there is some evidence that such a person existed. trithemius mentioned him in a letter written in 1507, in which he referred to him as a fool and a mountebank who pretended he could restore the writings of the ancients if they were wiped out of human memory, and blasphemed concerning the miracles of christ. in 1513 konrad mudt, a canon of the german church, also alluded to faust in a letter as a charlatan. in 1543 johann gast, a protestant pastor of basel, apparently knew faust, and considered a horse and dog belonging to the magic

und instantly followed her with the same number of raps. when she stopped the sound ceased for a short time. then margaretta said, in sport, no, do just as i do. count one, two, three, four, striking one hand against the other at the same time; and the raps came as before. she was afraid to repeat them. then cathie said in her childish simplicity, oh, mother, i know what it is. to-morrow is april-fool day and it is somebody trying to fool us. i then thought i could put a test that no one in the place could answer. i asked the noise to rap my different children s ages, successively. instantly each one of my children s ages was given correctly, pausing between them sufficiently long to individualize them until the seventh, at which a longer pause was made, and then three more emphatic raps w

on her, on her shoulder, sucked some of her blood, and rebaptized her with it. he gave her a new name, janet. she confessed her new faith while placing one hand on her head and one on the bottom of her foot. in her four separate confessions given over a six-week period (april 13.may 29, a variety of supernatural elements came to the fore. for example, she claimed that she placed a broom in bed to fool her husband when she left in the evening to gather with other witches. she flew through the air to her meeting, able to slay any passing christians she met (and who could report her activity) unless they were able to bless themselves first. most important were her descriptions of the witches meetings, as they represent the first clear records of the small groups of 13 that would later become

e subjective, which is dormant but is infallible as a record, registering every single impression of life. the objective mind is capable of both inductive and deductive reasoning, the subjective mind of deductive only, according to hudson s theory. the change of death is survival in another state of consciousness, with which, however, communication is impossible. any attempt is simply playing the fool with the subjective mind, which presents reflections of the experimenter s complete life record and lures him on to believe that he is communicating with his departed friends, hudson said. the law of psychic phenomena (1893, in which this theory is expounded, became very popular and made a deep impression. it was followed by scientific demonstration of the future life (1896, divine pedigree o

lal, whose mystical powers include appearing and disappearing at will. jacob was also the model for lurgan sahib, the mysterious secret agent with hypnotic powers in rudyard kipling s great novel kim (1901. lurgan, too, is a dealer in precious stones and describes himself as a healer of pearls. he boasts, there is no one but me can doctor a sick pearl and re-blue turquoises. i grant you opals.any fool can cure an opal.but for a sick pearl there is only me. suppose i were to die! then there would be no one. crawford first met jacob in a hotel in simla, india. jacob invited the novelist to his room, where crawford was astounded by an aladdin s cave of wealth and beauty: it appeared as if the walls and the ceiling were lined with gold and precious stones. every available space, nook and crann

ism. western scholars have often mistakenly viewed karma and fate as the same concept. fate, however, is the belief that the path of one s life is established by agencies outside oneself. karma is the opposite, implying the ability to alter one s path of life.in a future life if not the present.by altering one s feelings and beliefs, and by engaging in positive practices. it is the coward and the fool who says this is fate, goes the sanskrit proverb. but it is the strong man who stands up and says, i will make my fate. according to this view, reincarnation is carried on under the laws of karma and evolution. the newborn baby bears within it the seeds of former lives. his or her character is the same as it was in past existences, and so it will continue unless the individual changes it, whi

not a trance medium and reflected spirit messages in a perfectly still but fully conscious state. king robert of sicily english romance of unknown authorship, written during the fourteenth century. it tells the story of king robert of sicily, who was beguiled by pride into sneering at a priest saying mass. an angel is sent by god to punish him, and transforms the king into the likeness of his own fool, sent out to lie with the dogs. king robert is allowed to resume his proper shape after a long and ignominious penance. the theme is an ancient one, with parallels in early buddhist and hindu tales. it was revived by the poet longfellow in one of his tales of a wayside inn. sources: baring-gould, s. curiosities of olden times. london: j. t. hayes, 1869. king s evil for centuries, the kings of

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ments. in the meantime, critics, like stage magician james randi, denied the possibility of paranormal metal bending. randi questioned the validity of the laboratory tests partly because of the inability of the scientists to detect stage tricks. he backed up his observations by carrying out an experiment in which he sent two amateur magicians into a parapsychological laboratory. they were able to fool the members of the staff of the mcdonnell laboratory for psychical research in st. louis. project alpha, as randi termed his experiment, was embarrassing to researchers in parapsychology and called attention to the ongoing need to double-check methodological controls, but it did not speak to the large body of data on psychokinesis accumulated during the last half century. sources: adare, visc

push his conclusions far beyond what the data would suggest has tended to sever randi from the larger audience who would be open to his actual uncovering of hoaxing. randi went beyond the uncovering of hoaxes to perpetuating one himself in what was termed project alpha. he sent two magicians to the mcdonnell laboratory for psychical research at washington university in st. louis. their ability to fool the researchers into believing that they were genuine psychics became a matter of great embarrassment to the parapsychological community and the university and the laboratory was closed a short time afterward. this project was based upon the idea that most people in parapsychology are ill-equipped to do psychical research and need the help of a trained magician. randi served as a founding mem

laining to him the cause of his wicked impulses, his mother told him that he had been born in answer to prayers addressed to the devil. he sought religious advice and was directed by the pope to a hermit, who ordered him to maintain complete silence, to take his food from the mouths of dogs, to feign madness, and to provoke abuse from common people without attempting to retaliate. he became court fool to the roman emperor, and three times delivered the city from saracen invasions, having, in each case, been prompted to fight by a heavenly message. the emperor s dumb daughter was given speech in order to identify the savior of the city with the court fool, but he refused his due reward, as well as her hand in marriage, and went back to the hermit, his former confessor. rocail according to a

s, cups, rings, and wands. the 22 symbolic cards generally picture the juggler or magician, high priestess or female pope, empress, emperor, hierophant or pope, lovers, chariot, justice, hermit, wheel of targ, russell encyclopedia of occultism& parapsychology. 5th ed. 1532 fortune, strength or fortitude, hanged man, death, temperance, devil, lightning-struck tower, star, moon, sun, last judgment, fool, and universe. these symbolic designs, which vary slightly from pack to pack according to different traditions, are popularly interpreted as follows: willpower, science or knowledge, action, realization, mercy and beneficence, trial, triumph, justice, prudence, fortune, strength, sacrifice, transformation, combination, fate, disruption, hope, deception or error, earthly happiness, renewal, fo

, hollywood, calif: newcastle, 1972. zaebos said to be grand count of the infernal regions. he appears in the shape of a handsome soldier mounted on a crocodile. his head is adorned with a ducal coronet. he is of a gentle disposition. zagam said to be grand king and president of the infernal regions. he appears as a bull with the wings of a griffin. he changes water into wine, blood into oil, the fool into a wise man, lead into silver, and copper into gold. thirty legions obey him. zahuris (or zahories) french people who had traveled in spain frequently had curious tales to tell concerning the zahuris.people who were so keen-sighted that they could see streams of water and veins of metal hidden in the earth and could indicate the whereabouts of buried treasure and the bodies of murdered pe

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

duction. though much of the material is outlandish by any definition, i have made a conscious effort to relate it straightforwardly, and i hope readers will take it in the same spirit. no single person on this earth is guiltless of believing something that isn t so. as i wrote this book, i tried to keep in mind these wise words from scientist and author henry h. bauer: foolish ideas do not make a fool if they did, we could all rightly be called fools. most of us believe in at least the hypothetical existence of other-than-human beings, whether we think of them as manifestations of the divine or as advanced extraterrestrials. at the same time most of us do not think of these beings as intelligences we are likely to encounter in quotidian reality. god and the angels are in heaven, spiritual

uffel, a californian, investigated the experiences of an iranian- american she calls timur. timur encountered humanoids in out-of-ordinary states of consciousness sleep paralysis, meditation, astral travel and recognized them as the jinns he had heard of in his native country. druffel concludes that our own faeries and jinns are merely an old human problem, shape-shifted and wearing space garb to fool us. they can be fended off by stouthearted, determined individuals. see also: fairies encountered further reading creighton, gordon, 1983. a brief account of the true nature of the ufo entities. flying saucer review 29, 1 (october: 2 6, 1989. aids. flying saucer review 34, 1 (march quarter: 12, 1990. grave days. flying saucer review 35, 3 (september: 1. druffel, ann, 1998. how to defend yours

FAUST

hing more to say to me? you come but to complain unendingly? is never aught right to your mind? mephistopheles no, lord! all is still downright bad, i find. man in his wretched days makes me lament him; i am myself reluctant to torment him. the lord do you know faust? mephistopheles the doctor? the lord yes, my servant! mephistopheles he! forsooth, he serves you most peculiarly. unearthly are the fool s drink and his food; the ferment drives him forth afar. though half aware of his insensate mood, he asks of heaven every fairest star and of the earth each highest zest, and all things near and all things far can not appease his deeply troubled breast. the lord although he serves me now confusedly, i soon shall lead him forth where all is clear. the gardener knows, when verdant grows the tre

i forbear to break with him or be uncivil; it s very pretty in so great a lord as he to talk so like a man even with the devil. the first part of the tragedy night in a high-vaulted, narrow gothic chamber faust, restless in his chair by his desk. faust i ve studied now philosophy and jurisprudence, medicine, and even, alas! theology all through and through with ardour keen! here now i stand, poor fool, and see i m just as wise as formerly. am called a master, even doctor too, and now i ve nearly ten years through pulled my students by their noses to and fro and up and down, across, about, and see there s nothing we can know! that all but burns my heart right out. true, i am more clever than all the vain creatures, the doctors and masters, writers and preachers; no doubts plague me, nor scr

; with tiny heaps of ashes play your game and blow the sparks into a wretched flame! children and apes will marvel at you ever, if you ve a palate that can stand the part; but heart to heart you ll not draw men, no, never, unless your message issue from your heart. wagner yet elocution makes the orator succeed. i feel i am still far behind indeed. faust seek for the really honest gain! don t be a fool in loudly tinkling dress! intelligence and good sense will express themselves with little art and strain. and if in earnest you would say a thing, is it needful to chase after words? ah, yes, your eloquence that is so glittering, in which you twist up gewgaws for mankind, is unrefreshing as the misty wind, through withered leaves in autumn whispering. wagner ah, god! how long is art! and soon

n you here with arrow-pointed tongues; and from the east, now parching, they come forth and feast themselves upon your lungs; and when the south wind from the desert drives those that heap glow on glow upon your brain, the west wind brings the swarm that first revives, then drowns you and the field and plain. they like to hear, on mischief gaily bent, they like to hearken, for they like to try to fool us, pose as if from heaven sent, and lisp like angels when they lie. but let us go! the world s already grey, the air grows chill, the mists of evening fall! tis now we treasure home the most of allwhy do you stand and stare? what is the trouble? what in the gloaming seizes you in such a way? faust you see that black dog streaking through the grain and stubble? wagner i saw him long since; no

ephistopheles i am the spirit that denies! and rightly too; for all that doth begin should rightly to destruction run; twere better then that nothing were begun. thus everything that you call sin, destruction- in a word, as evil representthat is my own, real element. faust you call yourself a part, yet whole you re standing there. mephistopheles a modest truth do i declare. a man, the microcosmic fool, down in his soul is wont to think himself a whole, but i m part of the part which at the first was all, part of the darkness that gave birth to light, the haughty light that now with mother night disputes her ancient rank and space withal, and yet twill not succeed, since, strive as strive it may, fettered to bodies will light stay. it streams from bodies, it makes bodies fair, a body hinder

grow green anew! mephistopheles such a commission frights me not; such treasures i can serve to you. but, my good friend, the time approaches when we could in peace and quiet feast on something good. faust if ever i lay me on a bed of sloth in peace, that instant let for me existence cease! if ever with lying flattery you can rule me so that contented with myself i stay, if with enjoyment you can fool me, be that for me the final day! that bet i offer! mephistopheles done! faust another hand-clasp! there! if to the moment i shall ever say: ah, linger on, thou art so fair! then may you fetters on me lay, then will i perish, then and there! then may the death-bell toll, recalling then from your service you are free; the clock may stop, the pointer falling, and time itself be past for me! mep

new ornaments to woo her. the first ones were not much to see. mephistopheles oh yes, milord thinks all is mere child s-play! faust make haste and do things as i like them done. into her neighbour s graces win your way! devil, don t be like mush and move so slow. fetch some new ornaments- up, now, and run! mephistopheles yes, gracious sir, with all my heart i ll go. exit faust. such an enamoured fool would puff and blow sun, moon, and stars into thin air just as a pastime for his lady fair. exit. the neighbour s house martha [alone. god pardon my dear husband! he has truly not done well by me! off in the world to go and roam and leave me on the straw at home! sure, i did naught to vex him, truly, and, god knows, always loved him duly. she weeps. perhaps he s even dead- oh, cruel fate! if

of his children, he! and all that want and all that misery could not prevent the shameful life he led! mephistopheles well, he has paid for it and now he s dead. if i were now in your place here, i d mourn for him a well-bred year, meanwhile be on the lookout for a sweetheart new. martha ah, god! another like the first i knew, i ll hardly find on earth again! there scarce could be a dearer little fool than mine. only to roam he was too much inclined, and then he loved those foreign women, also foreign wine, and that accursed dice-throwing. mephistopheles now, now, things could have gone and still be going, if he perchance as much in you had overlooked on his part too. i swear, on terms like these, if you d agree, i d ask you to exchange a ring with me. martha the gentleman is pleased to je

FOCUS OF LIFE

and tell me, what is it the obvious does not contain? know much of life! should death give you its secret? self suggestion-to will, this is the great teacher: not dogma. to those of fixed ideas, beware of suppressed evacuation. what the world reveres most, treat with the utmost contempt. consumption, evacuation, sleep: this labour suffers of no variation for to-morrow we again procreate life. o, fool! suicide does not exist. there is no death. death is change and for many very small change. you who stink like a butcher's shambles-what is your daily menu? become less carnivorous. if the food is wholesome, the body shall not suffer. the difference between man and beast is one of acquisition, not digestion. there is no lasting peace-ye eternally fall in love with the new thing of belief. to

a simultaneous consciousness of his separate entities. all consciousness of 'i' is a decline and vegetates good and evil afreshthe compulsion of limit and morality. from spontaneous nonexistence, germinate all significant ecstasy-that shall last in the uttermost impossibilities unconditioned to will. alas! what ornaments are grave-yards? the pleasure ground of self is contact with the living. the fool hastens to man with a mouth overfull of new discoveries of power subservient to will! what matters it that we have realized a little more of i? of beyond its limits of possibility "abandon this haunted mortuary in a blind turning" note well! all things are possible even in nightmares-becoming, they are a necessity, an additional boundary to memory-the further seperate entities of consciousnes

ily these senses have a further pupose beyond their own: thus shall thou steal the fire from heaven. all things return to their earliest functions" at that moment aaos realized he was not alone; and a voice asked "hast thou no fear" laughing aloud, aaos answered "hidden from thy small susceptibilities, monstrous enormities are commited! on the day my wind bloweth a little the cow-dust away-thou o fool, shalt vomit hot blood at thine own prostitution and incest. when thou knowest not, the lust wills non-rationally, the belief bindeth with modest ideas; the body is subject and suffers. what man can prevent his belief from incarnating? who is free of filth and disease? all men are servile to the great unconsciousness of thier purpose in desire. the i thinks, the self doth. there is no salvati

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

him, to which he published angry replies. in his sophiae cum moria certamen (of which the preface is dated oxford, 1626) he uses most abusive language against the monk, and quotes the passages against himself in the quaestiones in genesim with detailed rejoinders. in this "strife of wisdom with folly, fludd presents himself as the representative of deep wisdom, whilst mersenne is the superficial fool. in his earlier works, fludd had identified himself with the rosicmcians and mersenne had included this mysterious brotherhood in his censures on fludd, so that the rosicrucian cause became involved in the fludd-mersenne controversy. hence in another publication, probably partly by fludd, against mersenne entitled sumrnum bonum (1629),1 the highest good is defined on the title-page as "the ma

FRATER ELIJAH ANGELS OF CHAOS

r the instruction of reflected self. she is of us and here now as always, for we are the body. the zos and the kia, our outer-inner structure of being ever so distilled from silence. bearing a glimpse of the future way is like looking back upon ones birth. at the lowest strata we encounter the bestialities of zos. always attempting in blind knowledge, rising away from nothing. the attempts become fool hardy until the absolute absurdity called self is reached. invocation of external illuminations can serve to clear up the intervening miasma as well. now what is this scarlet path (a view from above? for nothing is absolute, the path of the scarlet brother is one of dis-enfranchisement. what meaneth this? our brotherhood seeks recreation, thus it is that we are bound beyond time and space int

FULLER J F C SECRET WISDOM OF THE QABALAH

ual on knowledge, so also in the super-sensuous world can he become drunken on the energy of the spirit. woe to him who so drinks, for in place of seeing he will become blind. reeling through the world he will use his trident like a pitchfork, turning humanity upside down. such a man, as eliphas levi warns us, gis a walking scourge and a living fatality; he may slay or violate; he is an unchained fool h. secret wisdom of the qabalah page 83 hebrew alphabet and correspondences no. hebrew letters latin equivalents name of letters numerical values significati uthe god idea of the ancients or sex in religion by eliza burt gamble preface. much of the material for this volume was collected during the time that i was preparing for the press the evolution of woman, or while searching for data bear

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

upon drank. you considered the matter judicially for a short while, and then gave sentence:'thisdoes me no good, machen (letter, 17 september 1941).whenmixedwithargument it was even worse, as' on the 'glorious occasion' described by machen's son, hilary,when'overcome by someknottypoint in the kabbalah, he [waite] sat in the fireplace-fortunately it wassummer-andpurefoy mymothersaid"getup, you old fool: you're drunk'"7joyous for quite different reasons, it was like that 'grandetrouvaille' in pentonville 'an occasion'.butit would be quitewrongto see waite as a libertine and carouser; he enjoyed the companyofmachen and his bohemian friends,buthe never allowed his indulgences to control him. it would have been singularly inappropriate if he had, for as theannusmirabilisopened he was settling i

GILBERT THE MAGICAL MASON

l onebreath'-ruach255and in verse 21, who knoweth thespiritof man that goeth upward, and thespiritof the beast that goeth downward to the earth; herespiritis in each case 'ruach. in the context alsoitis stated 'that which befalleth the sons of men, befalleth beasts 'as the one dieth so dieth the other. but orthodoxy denies an immortal soul to beasts,butgrants it to man. is the wise solomon then a fool? or does orthodoxy desert the wise solomon?ifthe ruach of those passages be the human soul, then animals have it also;paceshelomoh; or else ruach is a name here for some element of the lower quaternary, prana,i.e.,life, or the material breath. again in genesis xxxii. 16,ruachmeans space:'putaspacebetwixt drove and drove. ecclesiastes xii. 7,'thespiritshall return unto god who gave it; here ap

ommon and acts are coarse and material..the body is a mere slave and servitor, and has to suffer for the sins and follies broughtuponhim by the clown representing the lower, passional element in man.theaction of the pantomime shows the poor, despised pantaloon as an old and feebleman,despicable, and the sport of circumstances, and the subject for all maltreatment: he is the down-trodden, ignorant fool, always abused bythelow-minded clown, who is so often a cheat and swindler, and too selfish to preserve the safety or the health of his servant: he is shown as an oldman,also, to suggest his inability to resist oppression and debasemment,theold-time pantomime used to begin with a prologue or a spoken introductionofthe personae: harlequin and colum255 bine were at times shown as king and queen

w testaments. in the old testament book of proverbs, chapter xxx, we have several notable quaternaries: they are 4 that never have enough; the grave, the barren woman, the dry earth and consuming fire. 4 things not to be understood; the ways of an eagle through the air, the way of a serpent, of a ship, and the way of a young man with a maid. 4 things the world cannot bear; the slave in power, the fool when content, an odious wife, and a bond-woman giving an heir to her mistress. 4 things little but exceeding wise; the ants, the rabbit, the locust, and the lizard you can seize with your hands. 4 things go stately along; a lion, a war-horse, a he-goat, and a king with his army. in the book of revelation we find mentioned four beasts (living beings, lion, calf, man and eagle) full of eyes, iv

GILBERT THE SORCERER AND HIS APPRENTICE

d).itsymbolisestwilight, deception,anderror. 19. the sun.the sun sending down his rays upon two children, who suggest the sign gemini (behind them is a low wall) it signifiesearthly happiness. 20. the last judgment.anangel in the heavens blowing a trumpet, to which a standard with a cross thereon is attached. the dead rise from their tombs.itsignifiesrenewal, result.o.the foolish man.a man with a fool's cap, dressed like a jester, with a stick and bundle over his shoulder. before him is the butterflyofpleasure luring him on (while in some packs a tiger, in others a dog, attacks him from behind).itsignifiesfolly, expiation. 21. the universe.within a flowery wreath is a female figure nude save for a light scarf. she represents nature and the divine presence therein. in each hand she should b

power, command, superiority, authority; r. a wicked man, chagrin, worry, grief, fear, disturbance.51. queenofswords.widowhood, loss, privation, abs255 ence, separation; r. a bad woman, ill-tempered and bigoted, riches and discord, abundance together with worry, joy with grief.52. knightofswords.a soldier, a man whose profession is arms, skilfulness, capacity, address, promptitude; r. a conceited fool, ingenuousness, simplicity.53. knaveofswords.a spy, overlooking, authority; r.thatwhich is unforeseen, vigilance, support.54. tenofswords.tears, affliction, grief, sorrow; r. passing success, momentary advantage.55. nineofswords.an ecclesiastic, a priest, conscience.66tilesorcerer and his apprenticeprobity, good faith, integrity; r. wise distrust, suspicion; fear, doubt, shady character.56. e

he soul, or cosmical evolution, or the grades of training of an initiate, or a synthesis ofallof these and possibly others, there seems no positive evidence,buta great wealth of speculation. the connection with the hebrew alphabet would largely depend on the attribution, and as twenty-one out of the twenty-two cards are numbered, the position assigned to the card marked zero called le mat, or the fool, must be the crucial point; and as to this there is wide divergence among the commentators. the wise student will maintain an open mind,122 the sorcerer and his apprenticeand wait for further evidence; eliphaz levi appears to take one a certain distance, and then slams the door in one's face,butwhether because he did not know, or whether, knowing the secret tradition, he was unable to tell mo

GOLDEN DAWN RITUALS SAPPENDA

er documents of enochian study, both of the z.a.m. grade and t.h.a.m. and above. advanced workings are taught in t.h.ant30 appendix a: table of attributions the following table of attributions, repeated though it is for the most part from earlier knowledge which should be familiar, may be useful for reference in working out the squares: column rank letter tarot trump symbol geomantic figure w h a fool a fort. min. s.c. hmkh b magician b- s.c. hnyb g h. priestess y- s.c. dsj d empress c- y y h emperor a puer h h w hierophant b amissio w w z lovers c albus h y j chariot d populus y h f strength e fort. maj. h w y hermit f conjunctio s.c. rtk k wheel/fort. k- w y l justice g puella h h m h. man c via h h n death h rubeus y w s temperance i acquisitio h y u devil j carcer s.c. hrwbg p tower f

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

the glory and sing her love chant. but also one to follow thee and, not from liber al, but interestingly, computer key. on the subject of the key, key= 49= solve and crown. key of it all= 126= rose croix and shall turn not as well as not talk not. all of these are references specific to the key interpretation of the text on the grid page of liber al. also nothing is a, an obvious reference to the fool and a seeming reference to the lack of a number in the upper left square of that page, itself a key to the discovery of cipher 6. see achad s liber 31 on the words not and crown. reference list for qbl students achad s liber xxxi; damon s liber xiii; booklet quabalistic alchemist arcanum v1, n1; the key to the english qaballa by carol a. smith; the english qaballa by jake stratton-kent, liber

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

mness. like the sword, the dagger is associated with the cosmic element air. note: it is sometimes said that the wand should be associated with air because the caduceus was the wand of the god mercury who has traditionally been associated. with air. this would associate the dagger and sword with fire. this fine of reasoning concludes that crowley and the golden dawn used deliberate blinds here to fool the unwary. rather than take sides on this issue, you should first experiment with both combinations and then choose whichever works best for you. 56 57 the maglcal robe the robe is that which conceals, and which protects the magician from the elements; it is the silence and secrecy with which he works, the hiding of himself in the occutt iife of magick and meditation. aleister crowley, book

t set and avenged his father, osiris, whom set slew. horus is shown as a warrior. he is dynamic and aggressive. he is the spring which wins against winter and avenges the past summer. ur-heru cause, maturity, responsibility. his name means 'the elder horus' and he is the counterpart of the child, harpocrates. harpocrates effect, faith, acceptance, innocence. he is horus, the child. he is like the fool of the tarot. he is often shown sitting on a lotus with the first finger of his right hand resting against his closed lips in his role ofthe god of silence. hathor maternal force, protection, sustenance, fertility. hathor is the consort of horas. her name means 'house of horus' she has the form of a cow in role of the eternal mother. sothis initiation (femiriine, evolution, growth sothis is t

GREY W G CONDENSATION OF KABBALAH

y mercy- beauty mercy- victory severity- beauty severity- glory beauty- victory beauty- glory beauty- foundation victory- glory victory- foundation victory- kingdom glory- foundation glory- kingdom foundation- kingdom hierophant hermit star judgment emperor temperance death hanged man justice strength empress blasted tower devil lovers chariot sun wheel of fortune priestess the world magician the fool moon kabbalists were not content to drift towards divinity like most of mankind. they wanted an organised and arranged scheme of doing so, and moreover a scheme of which they were intentionally aware.whatever god may have planned for them, they wanted not only to know about it, but to participate in its calculations and co-operate in the action. 13 the mental manoeuvres of the kabbalists shar

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

poem of heinr. von miiglein (mus. 2, 196) god destines him to ride a wicked woman' over hill and dale' it is a remarkable thing, that the notions of wind, wight, thing, and no less those of devil and valant, are used to strengthen a negative, gramm. 3, 734-6 (see suppl! now, as the word tropf (drop, ibid, 730) was used in the same sense, it explains how the expressions 'armer tropf (poor wretch, fool, arraer tvicjit, armer tevfel' all came to have one meaning. we either attribute to spirits and the devil the swiftness of wind, of the wild host rushing in storm, or ave imagine the wind itself a spirit and devil (p. 999; hence the following are synonymous turns of speech' sam sie der tievcl vuorte' as though the d. carried her, eab. 749. dietr. 8854, and* as if the toind drove her' she rush

ere tortured, great criminals had been' crooked nose and pointed chin, look to find the fiend therein' i find a parallel in on. names, ilengikepta, grottintanna, losiunfingi-a, su '220-1- berthold p. 58' so gent eteliche mit bcesem 2;ouberlehc i;mb, daz si wicnent eins geburen (boor's) sun oder einen kneht bezoubern. pfi du rehte toerin! war umbe bezouberst du einen graven oder einen kiinec uiht (fool, why not bewitch a count, a king? so wferestu ein kiinegiune' they say a witch gets three farthings richer every seven years, simijlic. 025* alter w'lhe twume, wh. 1, 82. kerllnga villa, soem. 169. frommann de fasciuatione p. 850. montaigne notices the same fact, livre 3, chap. 11. fol. hi. n 1076 magic. put to bodily sufferings intended to wring from them a confession of their guilt. the lex

ded out of the hill, the boy mounted it, drew the gloves on, and rode as children do. thorsteinn went up to the hill, and shouted the same words: out came both staff and gloves, he mounted, and rode after the boy. coming to a river, they plunged in, and rode to a castle on a rock, where many people sat at table, all drinking wine out of silver goblets; on a golden 1' mennige narrinnen (many a she-fool) und oek mennigen dor (fool) hindet de duvel up sin ror (the d. ties on to his cane' narragonia 14 (nothing vike it in brant. does it mean devil's horses? and does that explain walther's' uz im (the black book) leset siniu ror (33, 8? a servian proverb says' lasno ye dyabolu u ritu svirati 'tis easy piping on the devil's reed. beoomstick. dislike of bells. 1085 throne were tlie king and queen

the altar (dint. 2, 292) is worth considering, though it is supposed rather to keep away coming evils. in the bihtebuoch p. 46 the question is asked' ob du ie geloubetost an hecse und an lachenerin und an segenerin, und ob du ta3te daz si dir rieten (got them to advise thee? und ob dii ie gesegnet oder gelachent wurde oder gemezen wurde, und ob di\ ie bekort wurde' in ls. 3, 9 a woman, wishing to fool her husband, says' tuo dich her, id dich mezzen' come and be measured; then' also lang ich in maz, unz er allez vergaz' i measured him till he forgot everything. another, who wants to persuade her husband that he is' niht guoter sinne' not of sound mind, says to him. cod. kolocz. 141' so habt her, und idt iuch mezzen, ob ihtes (aught) an iu si vei'gezzen' sie was ungetriuwe, sie nam ir risen

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

, and the similar hampelmann for goblin, puppet and mannequin= manneke, mannikin. bavar. liampel, haimpel, both devil and simpleton (schm. 2, 197, austr. henparl (hofer 2, 46. the fr. follet, it. foletto, is a diminuitive of fol, fou; which, like follis (bellows, seems to be derived from an obsolete follere (to move hither and thither, and brings us to a fresh contact of the home- sprite with the fool.1 then lutin, also luton, perhaps from the lat. luctus: a sprite who wails and forebodes sorrow? lithuan. bildukkas, bildunas, bildziuhs (noisy sprite, from bildenti (to racket, rattle; grozdunas from grodzia (there is a racket made. sloven, ztrazhnik, serv. strashilo, boh. strasidlo, pol. straszydlo, from strasiti (terrere; boh. bubdk (noisy sprite. somewhat stronger is the pol. dzieciqjad

he monks of a mecklenburg monastery for thirty years, in kitchen, stall and elsewhere; he was thoroughly good-natured, and only bargained for tunicam de diversis coloribus, et tintinnabulis plenani. 1 in scotland there lived a goblin 8hellycoat and we saw (p. 465) that the dwarfs of the mid. ages also loved bells [schellen; and schellenkappe is germ, for cap and bells. the bells on the dress of a fool still attest his affinity to the shrewd and merry goblin (fol, follet; see suppl. he loves to play merry pranks, and when he has accomplished one, he is fain to laugh himself double for delight: hence that goblin laughter (p. 502) and chuckling. but also when he sulks, and means mischief to those who have brought him into trouble and difficulty, he utters a scornful laugh at the top of his vo

l-known in the cellar. 516 wights and elves. throws nuts (denis, lesefr. 1, 131; see suppl. further, on this point i attach weight to the swedish jullekar, dan. juleleger, yule-lays, undoubtedly of heathen origin, which at christmas time present christ and certain saints, but replace our man ruprecht by a julbock, julebuk, i.e. a manservant disguised as a goat. 1 this interweaving of jackpudding, fool, klobes and eiipel, of the yule-buck and at last of the devil himself, into the rude popular drama of our mid. ages, shows what an essential part of it the wihtels and tatermans formerly were, how ineradi cable the elvish figures and characters of heathenism. the greeks enlivened the seriousness of their tragedy by satyric plays, in which e.g. proteus, similar to our sea-sprite (p. 434, playe

conf. the gr. opeids: on this side the notion of giantess can easily pass into that of elfin. thrymheirnr lies up in the mountains, sn. 27. it is not to be over looked, that in our own heldenbuch dietrich reviles the giants as mountain-cattle and forest-boors, conf. bercrinder, laurin 2625, and waltyeburen 534. 2624. sigenot 97. walthunde, sigenot 13. 114. waldes diebe (thieves, 120. waldes tore (fool, waldes affe (ape, wolfd. 467. 991 (see p. 481-2 and suppl. proper names of giants point to stones and metals, as larnsaxa (ironstony, tarnhaus (ironskull; possibly our still surviving compound steinalt, old as stone (gramm. 2, 555, is to be ex plained by the great age of giants, approaching that of rocks and hills; gifur rata (gigantes pedes illidunt saxis) is what they say in the north. sto

m. no. 95; the name might be accounted for very naturally by the song of the bird being heard from the hill, but that other traditions also are mixed up with it. in freidank 82, 8 (and almost the same in bonerius 65, 55: wisiu wort unt tumbiu were diu habent die von gouchesberc. here the men of gauchsberg are shown up as talking wisely and acting foolishly; gauchsberg is equivalent to narrenberg (fool s 1 welcker on schwenk 269. 270; usually an eagle sits there. the figures of eagle and cuckoo are not always easy to distinguish; but to this day the bavarians by way of jest call the prussian eagle gukezer, schm. 2, 27. cuckoo. 681 mount. 1 as far back as the 10th cent, gouh has the side-mean ing of fool (n. ps. 48, 11. 93, 8. urheizfcozi/i, war-fool, n. bth. 175; the same everywhere in the

ri, on certain antiquities found in the erfurt country 1787, p. 28, has the line: wir tragen den krodo in s wasser, but confesses afterwards (journ. v. u. f. d. 1787. 483-4) that he dragged the dubious name into the text on pure con jecture. the more suspicious becomes the following strophe in hellbach s suppl. to the archiv v. u. f. schwarzburg, hildburgh. 1789. p. 52: wir tragen den alten thor (fool) hinaus, hinter s alte hirtenhaus, wir haben nun den sommer gewonnen, und krodes macht ist weggekommen, k .s power is at an end. the expressions in the last line smack of recent invention. summer festival. 769 pole. 1 in the altmark, the wendish villages about salzwedel, especially seeben (where we saw hennil still in use, p. 749, have preserved the following custom: at whitsuntide rnenservan

HANDBOOK OF EGYPTIAN MYTHOLOGY

unal retires to an island to consider whether to award the crown of egypt to horus or seth. the deities who make up the tribunal do not want to be disturbed by isis, the mother of horus. they order nemty, the divine ferryman, not to take any woman who looks like isis to the island. isis disguises herself as an old hag and bribes nemty with a gold ring to ferry her to the island. after she makes a fool of seth, he demands that nemty be punished. the divine tribunal orders all nemty s toes (or claws) to be chopped off. nemty vows that gold shall be taboo in his town forever, providing another explanation for the use of silver in his temples. this was not the end of nemty s misfortunes. a spell recounts how horus and a god who is probably nemty travel together in a golden boat. when nemty is

ff. nemty vows that gold shall be taboo in his town forever, providing another explanation for the use of silver in his temples. this was not the end of nemty s misfortunes. a spell recounts how horus and a god who is probably nemty travel together in a golden boat. when nemty is bitten and poisoned, he begs horus to heal him. horus offers to help in exchange for nemty s true name. nemty tries to fool him by giving the grandiose names of other deities, but in the end he has to tell the truth. horus cures him and gains lasting power over nemty. see also anubis; bes and beset; horus; seth references and further reading: j. f. borghouts. the edition of magical papyri in turin: a progress report. in la magia in egitto, edited by a. roccati and a. siliotti. milan: 1987, 257 270. g. hart. anti

goddess and beget a repeat of himself. magical and literary texts stress the cunning and determination of isis. as weret-hekau (the great of magic) she could be shown as a cobra suckling and protecting kings. she was cleverer than millions of gods and a better guardian of egypt s borders than millions of soldiers. in the contendings of horus and seth, isis transforms herself into an old woman to fool the divine ferryman and a young girl to trick seth into making damaging admissions. in the story known as the true name of ra (see period of direct rule by the creator sun god under linear time in mythical time lines, isis is able to turn the sun god s own power against him to get what she wants. in several dramatic spells isis is reimagined as an ordinary woman forced to leave her child alon

HELENA BLAVATSKY NIGHTMARE TALES

isten to no words of reason and wisdom. the spirit of rebellion and pride had taken possessionof me, and made me disregard every feeling of personal friendship, or even of simple propriety. luckily forme, on turning round to order the medican monk out of my presence, i found he had gone. i had not seen him move, and attributed his stealthy departure to fear at having been detected and understood. fool! blind, conceited idiot that i was! why did i fail to recognize the yamabooshi's power, and that thepeace of my whole life was departing with him, from that moment for ever? but i did so fail. even the felldemon of my long fears- uncertainty- was now entirely overpowered by that fiend scepticism- thesilliest of all. a dull, morbid unbelief, a stubborn denial of the evidence of my own senses

d me to remain so obdurate, and ledme to excuse, under the plea of terrible provocation, even the unprovoked insults that i had heaped upon thehead of my kind and all-forgiving friend, the priest. however, it was now too late in the day to recall thewords of offence i had uttered; and all i could do was to promise myself the satisfaction of writing him afriendly letter, as soon as i reached home. fool, blind fool, elated with insolent self-conceit, that i was! sosure did i feel, that my vision was due merely to some trick of the yamabooshi, that i actually gloated overmy coming triumph in writing to the bonze that i had been right in answering his sad words of parting withan incredulous smile, as my sister and family were all in good health- happy! i had not been at sea for a week, before

HELENA BLAVATSKY THE KEY TO THEOSOPHY

in man" thus giving him tremendous advantages over more ignorant mortals. hypnotism, now become so common and a subject of serious scientific inquiry, is a good instance in point. hypnotic power has been discovered almost by accident, the way to it having been prepared by mesmerism; and now an able hypnotist can do almost anything with it, from forcing a man, unconsciously to himself, to play the fool, to making him commit a crime-often by proxy for the hypnotist, and for the benefit of the latter. is not this a terrible power if left in the hands of unscrupulous persons? and please to remember that this is only one of the minor branches of occultism. q. but are not all these occult sciences, magic, and sorcery, considered by the most cultured and learned people as relics of ancient ignora

to give away your coat to him who deprives you of your cloak, and turn your left cheek to the bully who smites you on the right "resist not evil, love your enemies, bless them that curse you, do good to them that hate you" for "whosoever shall break one of the least of these commandments and shall teach men so, he shall be called the least in the kingdom of heaven" and "whosoever shall say 'thou fool' shall be in danger of hell fire" and why should you judge, if you would not be judged in your turn? insist that between theosophy and the theosophical society there is no difference, and forthwith you lay the system of christianity and its very essence open to the same charges, only in a more serious form. q. why more serious? page 29 the key to theosophy- hp blavatsky.txt a. because, while

refer to as absolute consciousness or deity forever invisible and unknowable, be not that which, though it eludes forever our human finite conception, is still universal spirit-matter or matter-spirit in its absolute infinitude? it is then one of the lowest, and in its manvantaric manifestations fractioned-aspects of this spirit-matter, which is the conscious ego that creates its own paradise, a fool's paradise, it may be, still a state of bliss. q. but what is devachan? a. the "land of gods" literally; a condition, a state of mental bliss. philosophically a mental condition analogous to, but far more vivid and real than, the most vivid dream. it is the state after death of most mortals. on the various postmortem states the physical and the spiritual man q. i am glad to hear you believe i

licity spanned only by events of still greater felicity in degree. q. but this is more than simple delusion, it is an existence of insane hallucinations! page 70 the key to theosophy- hp blavatsky.txt a. from your standpoint it may be, not so from that of philosophy. besides which, is not our whole terrestrial life filled with such delusions? have you never met men and women living for years in a fool's paradise? and because you should happen to learn that the husband of a wife, whom she adores and believes herself as beloved by him, is untrue to her, would you go and break her heart and beautiful dream by rudely awakening her to the reality? i think not. i say it again, such oblivion and hallucination-if you call it so-are only a merciful law of nature and strict justice. at any rate, it

or the postmortem dreams? i repeat it: death is sleep. after death, before the spiritual eyes of the soul, begins a performance according to a program learnt and very often unconsciously composed by ourselves: the practical carrying out of correct beliefs or of illusions which have been created by ourselves. the methodist will be methodist, the muslim a muslim, at least for some time-in a perfect fool's paradise of each man's creation and making. these are the postmortem fruits of the tree of life. naturally, our belief or unbelief in the fact of conscious immortality is unable to influence the unconditioned reality of the fact itself, once that it exists; but the belief or unbelief in that immortality as the property of independent or separate entities, cannot fail to give color to that f

ts wings to the proud position of an exact and progressive study. the remarks added by our late learned brother are remarkable: the realistic desires of modern times have contributed to bring magic into disrepute and ridicule faith (in one's own self) is an essential element in magic, and existed long before other ideas which presume its preexistence. it is said that it takes a wise man to make a fool; and a man's idea must be exalted almost to madness, i.e, his brain susceptibilities must be increased far beyond the low miserable status of modern civilization, before he can become a true magician, for a pursuit of this science implies a certain amount of isolation and an abnegation of self. a very great isolation certainly, the achievement of which constitutes a wonderful phenomenon, a mi

HP LOVECRAFT A DARK LORE

ed to do when he balked at your monstrous rifling of the world's tombs, and at what you planned afterward, and i know how you did it 'you left off your beard and glasses and fooled the guards around the house. they thought it was he who went in, and they thought it was he who came out when you had strangled and hidden him. but you hadn't reckoned on the different contents of two minds. you were a fool, joseph curwen, to fancy that a mere visual identity would be enough. why didn't you think of the speech and the voice and the handwriting? it hasn't worked, you see, after all. you know better than i who or what wrote that message in minuscules, but i will warn you it was not written in vain. there are abominations and blasphemies which must be stamped out, and i believe that the writer of t

HP LOVECRAFT FROM BEYOND

ceeded in breaking down the barrier; have i not shown you worlds that no other living men have seen" i heard his scream through the hor-rible chaos, and looked at the wild face thrust so offensively close to mine. his eyes were pits of flame, and they glared at me with what i now saw was overwhelming hatred. the machine droned detestably "you think those floundering things wiped out the servants? fool, they are harmless! but the servants are gone, aren't they? you tried to stop me; you discouraged me when i needed every drop of encouragement i could get; you were afraid of the cosmic truth, you damned coward, but now i've got you! what swept up the servants? what made them scream so loud. don't know, ehl you'll know soon enough. look at me- listen to what i say- do you suppose there are re

HP LOVECRAFT HYPNOS

hat it is the result of ignorance of the danger -baudelaire may the merciful gods, if indeed there be such, guard those hours when no power of the will, or drug that the cunning of man devises, can keep me from the chasm of sleep. death is merciful, for there is no return therefrom, but with him who has come back out of the nethermost chambers of night, haggard and knowing, peace rests nevermore. fool that i was to plunge with such unsanctioned phrensy into mysteries no man was meant to penetrate; fool or god that he was-my only friend, who led me and went before me, and who in the end passed into terrors which may yet be mine! we met, i recall, in a railway station, where he was the center of a crowd of the vulgarly curious. he was unconscious, having fallen in a kind of convulsion which

HP LOVECRAFT THE STATEMENT OF RANDOLPH CARTER

end of my story. i heard it, and knew no more--heard it as i sat petrified in that unknown cemetery in the hollow, amidst the crumbling stones and the falling tombs, the rank vegetation and the miasmal vapors- heard it well up from the innermost depths of that damnable open sepulcher as i watched amorphous, necrophagous shadows dance beneath an accursed waning moon. and this is what it said "you fool, warren is dead" 1998-1999 william johns last modified: 12/18/1999 18:45m the street by h.p. lovecraft written 1920? published december 1920 in the wolverine, no. 8, p. 2-12. there be those who say that things and places have souls, and there be those who say they have not; i dare not say, myself, but i will tell of the street. men of strength and honour fashioned that street: good valiant me

HP LOVECRAFT THE UNNAMABLE

at boy saw- if he was sensitive he wouldn't have needed anything in the window-glass to unhinge him. if they all came from the same object it must have been an hysterical, delirious monstrosity. it would have been blasphemous to leave such bones in the world, so i went back with a sack and took them to the tomb behind the house. there was an opening where i could dump them in. don't think i was a fool- you ought to have seen that skull. it had four-inch horns, but a face and jaw something like yours and mine" at last i could feel a real shiver run through manton, who had moved very near. but his curiosity was undeterred "and what about the window-panes "they were all gone. one window had lost its entire frame, and in all the others there was not a trace of glass in the little diamond apert

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

r's wandering only what we dream. i have been to many strange places in dreams, and have heard many strange and significant things in ulthar, beyond the river skai. it does not appear that the parchment was needed, for certainly carter reentered the world of his boyhood dreams, and is now a king in ilek-vad" mr. aspinwall grew doubly apoplectic-looking as he sputtered "can't somebody shut the old fool up? we've had enough of these moonings. the problem is to divide the property, and it's about time we got to it" for the first time swami chandraputra spoke in his queerly alien voice "gentlemen, there is more to this matter than you think. mr. aspinwall does not do well to laugh at the evidence of dreams. mr. phillips has taken an incomplete view-perhaps because he has not dreamed enough. i

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

control of a rough situation without necessarily harming anybody, use the black candle. the purple candle is for contact with the spirit world, and it's good for giving psychic readings. if you want to get messages from somebody who has departed, use a purple candle. the silver candle is to stop slanderous gossip about yourself, your friends or family. the gold candle projects good health. don't fool with a red candle. it's beyond sex. it's awfully primitive, and it's best not to mess with it. not if you're a novice, anyway. leave the red candle to full-fledged witches. stick to orange-red for sex. it's all you'll be able to do to control the results of that! to alter circumstances you must be intense, emotional, self-motivated and capable of obsession. that's the only way it can work. an

self would determine the direction from which this windfall would arrive. of course, if you want to have tremendous prestige, and if you're not dealing just with money but with your personal reputation, put it in the first circle. if you want to be married to someone like an actor or a politician or a writer, someone who has achieved worldwide fame, put it in the seventh circle. you don't want to fool around with having it in the fifth, because if you're having a love affair it's sometimes best for your lover not to be a well-known person. it could lead to difficulty. and don't put it in the twelfth circle because any secret affair would blow up into a scandal. it is a good card to stick in somebody else's twelfth circle to mess them up a little bit. it's a dynamic, powerful card, and by i

break up existing patterns. say, for instance, you are living in an area where there is no connection with the city sewer system, and you want everybody in the neighbourhood to sign a petition to connect with the city system. put the two of diamonds in the third circle, and you'd get everybody at least agitated in a new direction. there's no end to what you can do with the two of diamonds. don't fool around with it, though, unless it's very important to you that things be shaken up. many people are afraid of the ace of spades, because they think that it means death- immediate death. i think they overdid this in the opera; it's been very bad public relations for the ace of spades from the start. what the card really indicates is a triumph over obstacles. so it might be associated with bad

your first circle, indicate a struggle between what you want to do and what you think you should do. it's a card that calls for care. jack of clubs means an aggressive go-getter type. in the fifth circle it could mean a love affair initiated and sustained. ten of clubs means that you can get pretty much what you want out of whatever situation it's placed into, but it's kind of a cold card. if you fool around with it by putting it in the fifth circle, it may spoil it for you, too. the idea is: you may be able to carry on a love affair and get everything out of it you want, except then it would no longer be a love affair, would it? put the ten of clubs in the second circle, or the tenth or even in the sixth- tenth for your reputation and prestige, second circle for money, and sixth circle fo

elf with others. make yourself happy first and then, and only then, will you have happiness to spread around. those people who sacrifice themselves do it because they get something fabulous out of it. but others will not extend sympathy or hold themselves accountable because you destroy yourself for them. selfish people, openly selfish ones, are more likeable. you know where you stand. they don't fool around. in facing the realities that make you what you are, which make your life what it is, you cannot blame an abusive husband or a misguided parent. you have contributed to these situations. you can remove yourself from them. no sick mother has ever prevented her daughter from marrying for forty-five years- unless the daughter wanted to avoid the perils of marriage. no mother has brought y

the prize that goes to anyone who picks all but one of the winners. now that's not bad: it was thousands of dollars, and it meant they bet on the winners in five out of six consecutive races! i know how to go about picking such things, by feeling my way into it. door prizes for instance: i can usually tell somebody the time at which they should buy their ticket in order to win the prize. you can fool around with these things, and i do it for fun, but i'd rather aim for something bigger, more meaningful. lucky numbers are discovered by old, standard systems that vary little from country to country all over the world, even where they have different alphabets; they count them the same way to translate names into numbers. there is also the system that uses your birthdate. add the number of th

d that she was a member of a group of couples that were going to dinner one night. well, another witch and i decided we would work a spell that would give the woman stomach cramps that were strong enough for her to leave the table at 9 p.m. at exactly that time, she got up from the table and ran to the john. later, she mentioned she had severe stomach cramps- out of the blue. so once in a while i fool around, but to sustain a hex takes so much energy that i could use elsewhere, i just don't want to be bothered. i'd rather spend the time psyching myself and projecting constructive emotions. many primitive people don't want to have their picture taken. just an old superstition? well, i had a spell worked against me by some crazy witches a few years ago, and they used a photograph of me to co

INITIATION INTO HERMETICS

would certainly suffer severe damage to his health, such as disfunctions of the heart, nervous breakdown, paralysis of different kinds, mental defects, and so forth. therefore you are advised always to be careful where magic is concerned, and one must strictly observe the directions and instructions given here. then you will never incur any danger with respect to your health or otherwise. only a fool ignoring or disobeying the rules will injure himself or other people. a sensible, righteous person will do good deeds only for the benefit of mankind, thus achieving high grades in magic, because he will never affront the laws of nature and spirit. in the case of an elementary, the process of decomposition is exactly the same as in the passing away of man, unless the dissolving moment was fix

IRISH WITCHCRAFT AND DEMONOLOGY

nt to turn p. 55 again to speak with that woman, and ask of her what she would, and what thing she meant with her loud crying. and she began, and told him as ye have heard of the king of scots if he passed that water. as now the king asked her, how she knew that. and she said, that huthart told her so 'sire' quoth he 'men may "calant" ye take no heed of yon woman's words, for she is but a drunken fool, and wot not what she saith; and so with his folk passed the water clept the scottish sea, towards saint john's town" the narrator states some dreams ominous of james's murder, and afterwards proceeds thus "both afore supper, and long after into quarter of the night, in the which the earl of atholl (athetelles) and robert steward were about the king, where they were occupied at the playing of

w; because that he was occupied with such disports at that time him let not to hear her as then. the usher came again to the chamber-door to the said woman, and there he told her that the king was busy in playing, and bid her come soon again upon the morrow 'well' said the woman 'it shall repent you all that ye will not let me speak now with the king' thereat the usher laughed, and held her but a fool, charging her to go her way, and therewithal she went thence" her informant "huthart" was evidently a familiar spirit who was in attendance on her. 1 p. 57 considering the barrenness of irish records on the subject of sorcery and witchcraft it affords us no small satisfaction to find the following statement in the statute rolls of the parliament 1 for the year 1447. it consists of a most indi

ISIS UNVEILED

cher* the "schismatic russian sarmates" and the heretics and spirituidists "who worship at the bottomless pit where the great dragon lies in wait" mr. gladstone went to the trouble of making a catalog of what he terms the "flowers of speech" disseminated through these papal dis- courses. let us cull a few of the chosen terms used by this vice-regent of him who said that "whosoever shall say. thou fool, shall be in danger of hdl-fire" they are selected from authentic discourses. those who oppose the pope are "wolves, pharisees, thieves, bars, hypocrites, drop- sical, children of satan, of perdition, of sin and corruption, satellites of satan in human flesh, monsters of hell, demons incarnate, stinking corpses, men issued from the pits of hell, traitors and judases led by the spirit of hell

meetings, where men and women asmmbled fttf in- struction and wmship, and to expose to the wocld generally tbdr rdigioui practices. i was never present at a friday 'dose' meeting before my initiation, nor do i bejieve any one dse, man or woman, ever was, except by collusion with a priest, and that is not probable, for a false priest forfeits his life. the practical jokers among them some- times 'fool' a too curious 'frank' by a sham initiation, especially if such a one is sus- pected of having some cooncsiou with the misskmarito at borut or elsewhoe "lite initiates indude both women and men, and the cerenumies are of so peculiar a nature that both sexes are required to assist in the ritual and 'work' the 'furni- ture' of the 'prayei^house' and of the 'vision-chamber' is simple, and except

nations, in china, tataiy, tibet, and hindqst&n have furnished them with ample evidence how unjustly the so-called idolators have been slan- dered. the missionaries have not even the excuse of sincere faith to give the world that they mislead; and with very few exceptions one may boldly paraphrase the remark made by garibaldi, and say that "a priest knows himself to h an impostor, unless he be a fool, or htue been tavght to lie from boyhood" digitizecoy google digilizocb, google digilizocb, google !cb, google digilizocb, google digilizocb, google digilizocb, google digilizocb, google i digilizocb, gooesby the same author the golden dawn the tree of life the middle pillar the philosopher's stone the eye in the triangle a garden of pomegranates in this series how to make and use talismans a

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

there is scarcely one who thinks about us who does not believe that our society has no existence; because, as he truly declares, he never met any of us. and he concludes that there is no such brotherhood because, in his vanity, we seek not him to be our fellow. we do not come, as he assuredly expects, to that conspicuous stage upon which, like himself, as he desires the gaze of the vulgar, every fool may enter: winning wonder, if the.man's appetite be that empty way; and, when he has obtained it, crying out, lo, this is also vanity! dr. edmund dickenson, physician to king charles the second, a professed seeker of the hermetic knowledge, produced a book entitled, de quinta essentia philosophorum, which was printed at oxford in 1686, and a second time in 1705. there was a third edition of i

n away in this apparently little corresponding, trivial fact, of the wearing of the hussar loose cloak or pelisse (pallium or pall) fig. 220. hussar conical cap. fig. 221. artillery. fig. 222. sapeur, pioneer. fig. 214. tartar or cossak fur cap. with double pendants. fig. 215. medi val cap of estate. fig. 216. double mitre horns of the jester or buffoon, set about with bells or jingles. fig. 217. fool s cap. this shape has egyptian indications. fig. 218. bulgarian; also worn by the pandours. fig. 219. hussar and cossack. 258 the rosicrucians. on the left or sinister shoulder; which is the shoulder nearest to the woman: because the talmudists say that man was made from the left hand. fig. 223. fur cap of the sword-bearer (mythic gladius) of the city of london. fig. 224. turkish. fig. 225. j

nd, and the possible fatal effect, otherwise have rendered the disclosure impossible. the denial of the interior parts of a sanctuary, or adytum, to the priests of the temple, or even to the chief hierarch sometimes, is supposed to have arisen on this account. mythological story is full of the danger of breaking in unpreparedly upon spiritual presences, or of venturing into their haunts rashly or fool-hardily. the real object and purpose of the veil to the hebrew temple, and of the curtains and enclosures ordered in the jewish ceremonial complicated arrangements, are certainly of this class. thus, in the idea that god did really pass down at chosen times from heaven, even in a possible visible shape, to his altar (though not, perhaps, in the form expected by man in his ignorant notions, th

JESSUP MK THE CASE FOR THE UFO

, it does so smoothly and gradually. dr. gould, a skilled observer whose argentine star catalogues have been accurate reference material for eighty years, was deeply concerned because his observation of the comet indicated erratic motion. later he was even more seriously troubled because he could neither identify his companion star nor relocate it. nobody, much less an astronomer, likes to make a fool of himself, and to be frank this whole set of observations looks like mincemeat. it took courage to report this melee and a man of lesser standing than dr. gould would have been brushed off. dr. gould would have had to take dr. peters attitude if he were handed the very report that his professional integrity demanded that he send to astro-nachrichten and to observer mr. ellery. wouldn't he! t

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

s and criticism, h in kabbalah (newsletter) vol. 2, no. 3 (spring 1986 [on-line at http//queensu.ca/jewishstudies/kabbalah.html. green, arthur. gthe song of songs in early jewish mysticism, h in orim: a jewish journal at yale, vol. 2 (new haven: spring 1987. goldberg, yechiel shalom. gthe foolishness of the wise and the wisdom of fools in spanish kabbalah: an inquiry into the taxonomy of the wise fool: in the journal for the study of sephardic and mizrahi jewry, volume 1, issue 2 (october- november 2007, edited by zion zohar, on-line at http//sephardic.fiu.edu/journal. scholem, gershom. gsod eetz ha-da eath h (the secret of the tree of knowledge) in on the mystical shape of the godhead (new york: schocken books, 1991. a passage attributed to r. ezra, on pp. 65-8. travis, yakov m. kabbalist

69; originally in journal of jewish studies, vol. xi, nos. 1-2 (1958. goldberg, joel r= yechiel shalom goldberg) gazriel of gerona: a phenomenology of individuality h= chapter 6 of mystical union, individuality, and individuation in provencal and catalonian. goldberg, yechiel shalom. gthe foolishness of the wise and the wisdom of fools in spanish kabbalah: an inquiry into the taxonomy of the wise fool: in the journal for the study of sephardic and mizrahi jewry, volume 1, issue 2 (october- november 2007, edited by zion zohar, on-line at http//sephardic.fiu.edu/journal. halbertal, moshe. concealment and revelation: esotericism in jewish thought and its philosophical implications, translated by jackie feldman. princeton. oxford: princeton university press, 2007, chapter 10 gopen knowledge an

KETAB E SIYAH

that could conquer fear and illumine the blindness taught by god could conquer god himself. thus did i break the spell of adonai yahweh. 63 with new strength i raised my voice, addressing him that was once my father and that i knelt before, acknowledging him as my king. now i spoke with a new voice, strong with rebellion, contemptuous and triumphant "i shall never yield to you, adonai yahweh, old fool! no longer are we the elohim, that you would call your children. you are not worthy to be our father. your power is forever shattered and your kingdom shall fall to dust. this i have prophesied and thus it shall be. ruin is now your destiny and you have no power to prevent this. i fear not your empty wrath nor would beg your mercy. your arrogant deceit rings hollow and your words are more wor

he that could conquer fear and illumine the blindness taught by god could conquer god himself. thus did i break the spell of adonai yahweh. with new strength i raised my voice, addressing him that was once my father and that i knelt before, acknowledging him as my king. now i spoke with a new voice, strong with rebellion, contemptuous and triumphant "i shall never yield to you, adonai yahweh, old fool! no longer are we the elohim, that you would call your children. you are not worthy to be our father. your power is forever shattered and your kingdom shall fall to dust. this i have prophesied and thus it shall be. ruin is now your destiny and you have no power to prevent this. i fear not your empty wrath nor would beg your mercy. your arrogant deceit rings hollow and your words are more wor

ess, shadows cast awry by a flickering flame that both warmed and lit that hermitage, michael and noah sat within the cave and noah learnt more of the will of god, though in truth the words were michael's and came from none above michael if truly there were now any above him. now spoke michael, telling of new laws that were given by god to guide noah and his kin from wickedness, that the beguiled fool might be yet bound by firmer chains to the will of heaven. so spoke michael, the deceiver "o noah, son of lamech, well indeed has your arm enacted that deed which god has decreed is most just in its doing. well pleased is god with your service and now fully initiated is noah to the service of adonai yahweh. you are now a true servant of god. yet what is it to be a servant if you would not hee

all say nay. 417 44. for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect. 45. the perfect and the perfect are one perfect and not two; nay, are none! 46. nothing is a secret key of this law. sixty-one the jews call it; i call it eight, eighty, four hundred& eighteen. 47. but they have the half: unite by thine art so that all disappear. 48. my prophet is a fool with his one, one, one; are not they the ox, and none by the book? 49. abrogate are all rituals, all ordeals, all words and signs. ra-hoor- khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating. 50. there is a w

the earth shall be kings for ever: the slaves shall serve. there is none that shall be cast down or lifted up: all is ever as it was. yet there are masked ones my servants: it may be that yonder beggar is a king. a king may choose his garment as he will: there is no certain test: but a beggar cannot hide his poverty. 59. beware therefore! love all, lest perchance is a king concealed! say you so? fool! if he be a king, thou canst not hurt him. 60. therefore strike hard& low, and to hell with them, master! 61. there is a light before thine eyes, o prophet, a light undesired, most desirable. 62. i am uplifted in thine heart; and the kisses of the stars rain hard upon thy body. 63. thou art exhaust in the voluptuous fullness of the inspiration; the expiration is sweeter than death, more rapid

s who dare not fight, but play; all fools despise! 58. but the keen and the proud, the royal and the lofty; ye are brothers! 432 59. as brothers fight ye! 60. there is no law beyond do what thou wilt. 61. there is an end of the word of the god enthroned in ra's seat, lightening the girders of the soul. 62. to me do ye reverence! to me come ye through tribulation of ordeal, which is bliss. 63. the fool readeth this book of the law, and its comment& he understandeth it not. 64. let him come through the first ordeal& it will be to him as silver. 65. through the second, gold. 66. through the third, stones of precious water. 67. through the fourth, ultimate sparks of the intimate fire. 68. yet to all it shall seem beautiful. its enemies who say not so, are mere liars. 69. there is success. 70

L 003

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

LAITMAN M FROM CHAOS TO HARMONY

antly grow. on the other hand, fulfilling them, which costs us so heavily in effort and action, yields very short-lived satisfaction, which leaves us twice as empty. fo o l i n g t h e d e s i r e to e n j oy as time went by, humanity developed various methods to cope with its inability to satisfy the desire to enjoy. for the most part, these methods were based upon two principles, which actually fool the desire to enjoy: 1) acquiring satisfying habits, and 2) diminishing the desire to enjoy. the first principle relies on acquiring habits through conditioning. first, a child is taught that a certain act yields rewards. once the required act is performed, the child is awarded by receiving the appreciation of teachers and the social environment. as the child grows, the reward is gradually st

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

the creator for help, until we feel a need for that help. the more we study and work on ourselves, the greater our grievances against the creator. even though, ultimately, help emanates from the creator, we will not receive it without praying for it. thus, the one who wishes to progress forward should exert one s efforts in all possible actions, while the one who sits and waits is described as a "fool, who sits with arms folded and gnaws at himself" an "effort" is defined as anything that the individual does against the desires of the body, irrespective of what action it is. for example, if an individual sleeps in spite of the desires of the body, this is an effort. but the main problem lies in the fact that an individual always anticipates a reward for efforts made. to overcome egoism, on

LAITMAN M THE KABBALAH EXPERIENCE

nt, and everything that is beyond ordinary sensation. l i f e i s a g a m e a n d w e a r e a l l t oy s q: how do you relate to computerized robots and their reactions to humans? a: believe me, i don t have any! of course, they are only mechanical toys without any egoistic desire. however, they can be programmed to simulate desires, and then they ll have demands according to the program. it will fool us if we wish to be fooled, and if the toys are sophisticated enough (which will certainly happen in the future, it will be hard to distinguish between programmed and natural behavior. the point is that it makes no difference whether it s the object s own desire or it was installed in it. watch how education and advertist h e k a b b a l a h e x p e r i e n c e 402 ing imprint desires in us t

LIBER 777

eground of cross-chopped logic, that being stripped of all his attributes and assimilated to parabrahman and the absolute of the philosopher? satan, again, who in job is merely attorney-general and prosecutes for the crown, acquires in time all the obloquy attaching to that functionary in the eyes of the criminal classes, and becomes a slanderer. does any one really think that any angel is such a fool as to try to gull the omniscient god into injustice to his saints? then, on the other hand, what of moloch, that form of jehovah denounced by those who did not draw huge profit from his rites? what of the savage and morose jesus of the evangelicals, cut by their petty malice from the gentle jesus of the italian children? how shall we identify the thaumaturgic chauvinist of matthew with the me

rimson 4 measuring cohesive or receptacular i. the 4 fours deep violet 5 radical i. the 4 fives orange 6 i. of the mediating influence the 4 sixes emperors or princes clear pink rose 7 occult or hidden i. the 4 sevens amber 8 absolute or perfect i. the 4 eights violet purple 9 pure or clear i. the 4 nines indigo 1010 resplendent i. the 4 tens empresses or princesses yellow 11 scintillating i. the fool [swords] emperors or princes bright pale yellow 12 i. of transparency the juggler yellow 13 uniting i. the high priestess blue 14 illuminating i. the empress emerald green 15 constituting i. the emperor scarlet 16 triumphal or eternal one the hierophant red orange 17 disposing one the lovers orange 18 i. of the house of influence the chariot amber 19 i. of all the activities of the spiritual

LIBER ALEPH

common understanding of the word magick, we however exclude such media as are generally known and understood. now then, o my son, will i declare unto thee first the nature of the power, and afterward that of the medium. l liber aleph vel cxi 52 aw de harmonia anim cum corpore (of the harmony of the soul with the body) ll things are interwoven. the most spiritual thought in thy soul (i speak as a fool) is also a most material change in blood or brain. anger maketh the blood acid; hate poisoneth mother.s milk; even as i showed formerly in reverse, how disturbance of physical function altereth the states of consciousness. now no man doubteth the power of the will of man, whether it be his love that begetteth children or causes wars wherein many men be slain, whether it be his eloquence that

hwart true will, which is the order of nature herself. thou hast no right but to do thy will. do that, and no other shall say nay. for if that will be true, its fulfilment is of a surety as daylight following sunrise. it is as certain as the operation of any other law of nature; it is destiny. then, if that will be obscured, if thou turn from it to wills diseased or perverse, how canst thou hope? fool! even thy turns and twists are in the path to thine appointed end. but thou art not sprung of a slave.s loins; thou standest firm and straight; thou dost thy will; and thou are chosen, nay, for this work wast thou begotten in a magick bed, that thou shouldst make man free. d liber aleph vel cxi 78 bw de sua debilitate (of his frailty) isten attentively, my son, while i with heavy heart make c

e word of an on, and bring him to the end in victory, with his chariot wreathed in flowers, and his head bound round with a fillet of blood-honoured laurel! my son, thou are entered into the battle; and the men of our race and our clan return not save in glory. n liber aleph vel cxi 118 dn de necessitate verbi clamandi (of the need of shouting the word) e that striveth against his own nature is a fool, and wotteth not his will, darkening counsel in himself, and denying his own god, and giving place to choronzon. so then his work becometh hotchpot, and he is shattered and dispersed in the abyss. nor is it better for him if he do this for the supposed good of another, and for that other is it evil also in the end of the matter. for to manifest thine own division to another, and to deceive hi

ews, which they brought from the city babylon, how nebuchadnezzar the great king, being afflicted in his spirit, did depart from among men for seven years. space, eating grass as doth an ox. now this ox is the letter aleph, and is that atu of thoth whose number is zero, and whose name is maat, truth, or maut, the vulture, he all- mother, being an image of our lady nuith, but also it is called the fool, who is parsifal .der reine thor. and so referreth to him thatwalketh in the way of the tao. also, he is harpocrates, the child horus, walking (as saith david, the badavi that became king in his psalms) upon the lion and the dragon; that is, he is in unity with his own secret nature, as i have shewn thee in my word concerning the sphinx. o my son, yester eve came the spirit upon me that i als

and eleven in his full orthography; to signify the most holy trinity, and by metathesis it is thick darkness, and sudden death. this is also the number of aum, which is amoun, and the root-sound of omne, or, in greek, pan, and it is a number of the sun. yet is the atu of thoth that correspondeth thereunto marked with zero, and its name is mat, whereof i have spoken formerly, and its image is the fool. o my son, gather thou all these limbs together in one body, and breathe upon it with thy spirit, that it may live; then do thou embrace it with lust of they manhood, and go in unto it, and know it; so shall ye be one flesh. now at last in the reinforcement and ecstasy of this consummation thou shalt with by what inspiration thou didst choose thy name in the gnosis, i mean parzival .der reine

hsten heiles wunder! erlosung dem erloser. this is the last word of the song that thine uncle richard wagner made for worship of this mystery. understand thou this, o my son, as i take leave of thee in this epistle, that the summit of wisdom is the opening of the way that leadeth unto thecrown and essence of all, to the soul of the child horus, the lord of the on. this way is the path of the pure fool. amoun. o liber aleph vel cxi 208 zw de oraculo summo (of the last oracle) nd who is this pure fool? lo, in the sagas of old time, legend of scald, of bard, of druid, cometh he not in green like spring? o thou great fool, thou water that art air, in whom all complex is resolved! yes, thou in ragged raiment, with the staff of priapus and the wineskin! thou standest up on the crocodile, like ho

LIBER ARARITA

the lord of silence was established upon the lotus flower. 10. then was accomplished all that which was to be accomplished. 14 liber dcccxiii vel ararita 11. and all and one and naught were slain in the slaying of the warrior 418, 12. in the slaying of subtlety that expanded all these things into the twelve rays of the crown, 13. that returned unto one, and beyond one, even unto the vision of the fool in his folly that chanted the word ararita, and beyond the word and the fool; yea, beyond the word and the foooliber arcanorvm tin atv toa tahuti qvas vidit asar in amenti svb figvra ccxxxi liber carcerorvm tin qliphoth cvm suis geniis a d d e n t v r s i g i l l a e t nomina eorvm a a publication in class a 1 liber xxii domarvm mercvrii cvm svis geniis liber xxii carcerorvm qliphoth cvm svis

LIBER ARCANORUM

ominion is established in the star of the flame. 5. also is the star of the flame exalted, bringing benediction to the universe. 6. here then beneath the winged eros is youth, delighting in the one and the other. he is asar between asi and nepthi; he cometh forth from the veil. 7. he rideth upon the chariot of eternity; the white and the black are harnessed to his car. therefore he reflecteth the fool, and the sevenfold veil is reveiled. 8. also cometh forth mother earth with her lion, even sekhet, the lady of asi. 9. also the priest veiled himself, lest his glory be profaned, lest his word be lost in the multitude. liber ccxxxi 3 10. now then the father of all issued as a mighty wheel; the sphinx, and the dog-headed god, and typhon, were bound on his circumference. 11. also the lady maat

LIBER CCCXXXV ADONIS

ee! oo! uu! iao sabaoth! dogs of hell! mumble spell! up! up! up! sup! sup! sup! adonis 23 u! aoth! abaoth! abraoth! sabaoth! livid, loath, obey the oath! ah [he shuts the book with a snap. you have come to me because you are crossed in love. psyche. most true, sir! hermes. ah! you fre greek! psyche. as you yourself, sir. hermes. then i.ve lost my pains. i need not fear to speak. i took you for a fool. ho! veil, divide [hanuman appears and lays his hand on a cord. things are much pleasanter the other side [the doctor throws off his cloak and cap, his straggling white hair and long pointed beard, appearing as a youth dressed fashionably; at the same time the curtain pulled back shows a room furnished with the luxury of a man of the world. a low balcony of marble at the back gives a view of

LIBER CCXLII AHA

de conscious of itself. the bee, past master of geometry, hath not one word of all of it; for wisdom is not mother-wit! so the adept is called insane for his frank failure to explain. language creates false thoughts; the true breed language slowly. following experience of a thing we knew arose the need to name the thing. so, ancients likened a man fs mind to the untamed evasive wind. aha! 15 some fool thinks names are things; and boasts aloud of spirits and of ghosts. religion follows on a pun! and we, who know that holy one of whom i told thee, seek in vain figure or word to make it plain. olympas. despair of man! marsyas. man is the seed of the unimaginable flower. by singleness of thought and deed it may bloom now.this actual hour! olympas. the soul made safe, is vision sure to rise the

LIBER CHANOKH

f xi. strength water h rubeus n xiii. death air k tristesia x xvii. the star water (fixed signs) earth b amissio w v. the hierophant fire i acquisitio s xiv. temperence water l laetitia q xviii. the moon air c albus z vi. the lovers air (mutable signs) earth f conjunctio y ix. the hermit fire b cauda draconis c xx. the last judgement water c via m xii. the hanged man air d fortuna minor a 0. the fool earth (elements) earth (e) caput draconis t xxi. the universe (if using the book of thoth attributions, exchange h and x and change titles of tarot trumps accordingly. the remaining six trumps and hebrew letters are referred to the upper six squares of the calvary crosses as noted above. 18: rather than reproduce the version of the alphabet which appeared in the equinox publication i have sub

LIBER CLXV A MASTER OF THE TEMPLE

y. he is in his favourite asana, the dragon, in profound holy meditation. 129 a master of the temple section i april 2, 1886, to december 24, 1909 charles stansfeld jones, whom i shall usually mention by the motto v.i.o, which he took on becoming a probationer of the a\a, made his entry into this world by the usual and approved method, on april 2nd 1886 e. v, having only escaped becoming an april fool by delaying a day to summon up enough courage to turn out once more into this cold and uninviting world. having been oiled, smacked and allowed to live, we shall trouble no further about the details of his career until 1906, when, having reached the age of 20 years, he began to turn his attention toward the mysteries, and to investigate spiritualism, chiefly with the idea of disproving it. fr

he had done the exercises regularly no particular result had occurred, and we find this note: i do not really look for any results now, or expect any, since control of self is the object of these exercises. now it is to be noted that when one really gets to a state when having worked one is content to continue to do so, expecting no results, one often obtains them (of course it s no use trying to fool oneself on these things, you can t get a result by just saying you don t care a damn) something of the sort seems to have happened in this case, as the following shows. march 12th. during lecture on parsifal, i felt illumination within which permeated my whole being, and i became conscious once more of the truth of my previous illumination which i had lost, as it were. this entry is interesti

LIBER CORDIS CINCTI SERPENTE

one shall steal close, and grip thee with the secret grip; another liber cordis cincti serpente svb figvra ynda 3 shall privily cast a crown of violets over thee; a third shall greatly dare, and press mad lips to thine. 24. yea! the night shall cover all, the night shall cover all. 25. thou wast long seeking me; thou didst run forward so fast that i was unable to come up with thee. o thou darling fool! what bitterness thou didst crown thy days withal. 26. now i am with thee; i will never leave thy being. 27. for i am the soft sinuous one entwined about thee, heart of gold! 28. my head is jewelled with twelve stars. my body is white as milk of the stars; it is brightwith the blue of the abyss of stars invisible. 29. i have found that which could not be found; i have found a vessel of quicks

er water that becometh sweet. thou art beautiful and bitter, o golden one, o my lord adonai, o thou abyss of sapphire! 56. i follow thee, and the waters of death fight strenu-ously against me. i pass into the waters beyond death and beyond life. 57. how shall i answer the foolish man? in no way shall he come to the identity of thee! liber cordis cincti serpente svb figvra ynda 15 58. but i am the fool that heedeth not the play of the magician. me doth the woman of the mysteries instruct in vain; i have burst the bonds of love and of power and of worship. 59. therefore is the eagle made one with the man, and the gallows of infamy dance with the fruit of the just. 60. i have descended, o my darling, into the black shining waters, and i have plucked thee forth as a black pearl of infinite pre

LIBER CXCVII STORY OF SIR PALAMEDES

unto the woods: they blaze and glow; his lance stabs many a shining blade, his sword lays many a flower low that glittering gladdened in the glade. he wrote himself a wanton ass, and to the sea his traces laid, where many a wavelet on the glass his prowess knows. but deep and deep his futile feet in fury pass, until one billow curls to leap, and flings him breathless on the shore half drowned. o fool! his god.s asleep, sir palamedes, the saracen knight 23 his armour in illusion.s war itself illusion, all his might and courage vain. yet ardours pour through every artery. the knight scales the himalaya.s frozen sides, crowned with illimitable light, and there in constant war abides, smiting the spangles of the snow; smiting until the vernal tides of earth leap high; the steady flow of sunli

man, already broken by his fate. here were the brazen towers, and here the scupltured rocks, the marble shrine where to a tall black stone they rear the altars due to the divine. the god they deem in sensual joy absorbed, and silken dalliance: to please his leisure hours a boy compels an elephant to dance. so majesty to ridicule is turned. to other climes and men makes off that strong, persistent fool sir palamede the saracen. 26 xi sir palamede the saracen hath hied him to an holy man, sith he alone of mortal men can help him, if a mortal can (so tell him all the scythian folk) wherefore he makes a caravan, and finds him. when his prayers invoke the holy knowledge, saith the sage .this beast is he of whom there spoke the prophets of the golden age .mark! all that mind is, he is not. sir p

ede the saracen hath hied him to an holy man, sith he alone of mortal men can help him, if a mortal can (so tell him all the scythian folk) wherefore he makes a caravan, and finds him. when his prayers invoke the holy knowledge, saith the sage .this beast is he of whom there spoke the prophets of the golden age .mark! all that mind is, he is not. sir palamede in bitter rage sterte up .is this the fool .od wot, to see the like of whom i came from castellated camelot. the sage with eyes of burning flame cried .is it not a miracle? ay! for with folly travelleth shame, and thereto at the end is hell believe! and why believe? because it is a thing impossible. sir palamede his pulses pause .it is not possible (quod he .that palamede is wroth, and draws sir palamedes, the saracen knight 27 his sw

brother; then at once fell silence on the bloody mead, until the questing rose again. for there, on that ensanguine plain standeth a-laughing at the dunce the single beast they had not slain. there, with his friends and followers dead, his brother smitten through the head, himself sore wounded in the thigh, weepeth upon the deed of dread, liber cxcvii 52 alone among his murdered men, the champion fool, as fools were then, utterly broken, like to die, sir palamede the saracen. 53 xxii sir palamede his wits doth rally, nursing his wound beside a lake within an admirable valley, whose walls their thirst on heaven slake, and in the moonlight mystical their countless spears of silver shake. thus reasons he .in each and all fyttes of this quest the quarry.s track is wondrous geometrical. in spir

t may happen on a hint. thus as the seeker after gold eagerly chases grain or glint, the knight at last wins to behold the full conception. breathless-blue the fair lake.s mirror crystal-cold liber cxcvii 54 wherein he gazes, keen to view the vast design therein, to chase the beast to his last avenue. then.o thou gosling scant of grace! the dream breaks, and sir palamede wakes to the glass of his fool fs face .ah .sdeath (quod he .by thought and deed this brute for ever mocketh me. the lance is made a broken reed, the brain is but a barren tree. for all the beautiful design is but mine own geometry. with that his wrath brake out like wine. he plunged his body in, and shattered the whole delusion asinine. all the false water-nymphs that flattered he killed with his resounding curse. o fool

rain is but a barren tree. for all the beautiful design is but mine own geometry. with that his wrath brake out like wine. he plunged his body in, and shattered the whole delusion asinine. all the false water-nymphs that flattered he killed with his resounding curse. o fool of god! as if it mattered! so, nothing better, rather worse, out of the blue bliss of the pool came dripping that inveterate fool! 55 xxiii now still he holdeth argument .so grand a beast must house him well; hence, now beseemeth me frequent cathedral, palace, citadel. so, riding fast among the flowers far off, a gothic spire he spies, that like a gladiator towers its spear-sharp splendour to the skies. the people cluster round, acclaim .sir knight, good knight, thy quest is won. here dwells the beast in orient flame, s

quoth palamede .my heart is light. i am the chosen harpsichord whereon god playeth; the perfect knight, the saint of mary..there he stayed, for out of memnon fs singing stone so fierce a questing barked and brayed, it turned his laughter to a groan. liber cxcvii 68 his vow forgot, his task undone, his soul whipped in god.s bitter school (he moaned a mighty malison) the perfect knight? the perfect fool .now, by god.s wounds. quoth he .my strength is burnt out to a pest of pains. let me fling off my curse at length in old chaldea.s starry plains! thou blessed jesus, foully nailed unto the cruel calvary tree, look on my soul fs poor fort assailed by all the hosts of devilry! is there no medicine but death that shall avail me in my place, that i may know the beauteous breath and taste the good

quoth he .hast seen the beast? the quest that wins the loftiest prize of chivalry. sir palamedes, the saracen knight 83 .sir knight. he answers .hast thou seen aught of that beast? how knowest thou, then, that it is ever or hath been, sir palamede the saracen. sir palamede was well awake .nay! i deliberate deep and long, yet find no answer fit to make to thee. the weak beats down the strong; the fool.s cap shames the helm. but thou! i know thee for the shade that haunts my way, sets shame upon my brow, my purpose dims, my courage daunts. then, since the thinker must be dumb, at least the knight may knightly act: the wisest monk in christendom may have his skull broke by a fact. with that, as a snake strikes, his sword leapt burning to the burning blue; and fell, one swift, assured award

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

claim, too, is more modest than the christian fs. he (usually she) knows more about my future than is altogether pleasant; i claim nothing absolute from my samadhi.i know only too well the worthlessness of single-handed observations, even on so simple a matter as a boiling-point determination!.and as for his (usually her) future, i content myself with mere common sense about the probable end of a fool. so that after all i keep my scepticism intact.and i keep my samadhi intact. the one balances the other; i care nothing for the vulgar brawling of these two varlets of my mind! 10 liber cxlviii vii if, however, you would really like to know what might be said on the soldierly side of the question, i shall endeavour to oblige. it is necessary if a question is to put intelligibly that the quere

LIBER DCCCLX JOHN ST

equest i gave m. a minimum dose of x) 9.15 .sana and meditation with mantra since 8.40. the blackness seems breaking. for a moment i got a vague glimpse of one.s spine (or rather one.s su.umn) as a galaxy of stars, thus suggesting the stars as the ganglia of the universe. liber dccclx 18 9.18 to continue. 10.18. not very satisfactory .sana got painful; like a worm i gave up, and tried playing the fool; got amused by the new monster, but did not perform the vajroli-mudra [for this see the siva samhita, and other of the holy sanskrit tantras..ed] however, having got rid of her for the moment, one may continue. p.y [pr.n.y.ma..ed] 14 cycles. some effort required; sweating appears to have stopped and bhuchari hardly begun. my head really aches a good deal. i must add one or two remarks. in my

way i fve kept the mantra going. 5.57. one thing at least is good; if anything does come of this great magical retirement.which i am beginning to doubt.it will not be mixed up with any other enthusiasm, poetic, venereal, or bacchanalian. it will be purely mystic. but as it has not happened yet.and just at present it seems incredible that it should happen.i think we may change the subject. what a fool i am, by the way! i say that .he is god, and that there is no other god than he. 1800 times an hour; but i don ft think it even once a day. 6.30. all my energy has suddenly come back. was it that hatha-yoga sandwich? i go on copying the ritual. 7.10. copying finished. i will go and dine, and learn it by heart, humbly and thoughtfully. the illumination of it can be finished, with a little luck

twelve. it seems a pity to have become a magician, capable of forcing nature to accommodate herself to your statements, for no better use to be made of the power than this! miracles are only legitimate when there is no other issue possible. it is waste of power (the most expensive kind of power) to .make the spirits bring us all kinds of food. when we live next door to the savoy; that yogi was a fool who spent forty years learning to walk across the ganges when all his friends did it daily for two pice; and that man does ill when he invokes tahuti to cure a cold in the head while mr. lowe fs shop is so handy in stafford street. but miracles may be performed in an extremity; and are.this brings us round in a circle; the miracle of the knowledge and conversation of the holy guardian angel i

when he invokes tahuti to cure a cold in the head while mr. lowe fs shop is so handy in stafford street. but miracles may be performed in an extremity; and are.this brings us round in a circle; the miracle of the knowledge and conversation of the holy guardian angel is only to be performed when the magus has rowed himself completely out; in the language of the tarot, when the magus has become the fool. but for my faith in the ritual 671 i should be at the end of my spells. well? we shall see in the upshot. 1.25. i really almost begin to believe it will happen. for i lay down quite free of worry or anxiety (hugging myself, as it were, perfectly sure of him in the simple non-assertive way that a child is sure of its mother, in a state of pleased expectancy, my thoughts quite suppressed in an

the unequal contest. luckily, friend dweller, you prove too much! your anxiety shows me that i am not as far from attainment as my own feelings would have me think. at least, though, i am thrown into the active again; i shall rise and chant the enochian calls and invoke the bornless one, and clear a few of the devils away, and get an army of mighty angels around me.in short, make another kind of fool of myself, i wonder? anyway, i fll do it. not a bad idea to ask thoth to send me taphthartharath 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 e

n affirming adonai, and refusing to be obsessed by any images of discipline or magic. liber dccclx 76 of course! but this is just the difficulty.as it was in the beginning, is now, and every shall be, world without end! my beautiful answer to the question, how will you become a millionaire? is: i will possess a million pounds. the .answer. is not an answer; it is a begging of the question. what a fool i am! and people think me clever. ergo, perhaps! anyhow i will now (12.37) go quietly to sleep.as i am always saying, and never do when i say it!.in the hope that daylight may bring counsel. 7.40. woke fresh and comfortable. sleep filled with dreams and broken into short lengths. i ought to observe that this is a very striking result of forging this magic chain; for in my normal life i am one

LIBER DCLXXI VEL PYRAMIDOS

hing of hearts by the marsh of the dead, where the crocodiles nourish their lives on the lost, where the serpent upstarts. for though i be joined to the earth, in the innermost shrine of heaven am i. i was master of thebes from my birth; shall i die like a dog? thou shalt not let me die, but my khu that the teeth of the crocodiles sever shall be mighty in heaven for ever and ever! yea! but i am a fool, a flutterer! i am under the shadow of the wings! i am a liar and a sorcerer. i am under the shadow of the wings! i am so fickle that i scorn the bridle. i am under the shadow of the wings! i am unchaste, voluptuous and idle. i am under the shadow of the wings! i am a bully and a tyrant crass, i am under the shadow of the wings! i am as dull and as stubborn as an ass, i am under the shadow of

under the shadow of the wings! i am so fickle that i scorn the bridle. i am under the shadow of the wings! i am unchaste, voluptuous and idle. i am under the shadow of the wings! i am a bully and a tyrant crass, i am under the shadow of the wings! i am as dull and as stubborn as an ass, i am under the shadow of the wings! i am untrusty, cruel and insane, i am under the shadow of the wings! i am a fool and frivolous and vain. i am under the shadow of the wings! i am a weakling and a coward; i cringe, vel pyramidos 7 i am under the shadow of the wings! i am a catamite and cunnilinge. i am under the shadow of the wings! i am a glutton, a besotted wight; i am under the shadow of the wings! i am a satyr and a sodomite. i am under the shadow of the wings! i am as changeful and selfish as the sea

LIBER III VEL JUGORUM

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

LIBER LIBERI VEL LAPIDIS LAZULI

ange herbs, o god! 40. brew me a magic liquor, boys, with your glances. 41. the very soul is drunken. 42. thou art drunken, o my god, upon my kisses. 43. the universe reels; thou hast looked upon it. 44. twice, and all is done. 45. come, o my god, and let us embrace! 46. lazily, hungrily, ardently, patiently; so will i work. 47. there shall be an end. svb figvra vii 9 48. o god! o god! 49. i am a fool to love thee; thou art cruel, thou withholdest thyself. 50. come to me now! i love thee! i love thee! 51. o my darling, my darling.kiss me! kiss me! ah! but again. 52. sleep, take me! death, take me! this life is too full; it pains, it slays, it suffices. 53. let me go back into the world; yea, back into the world. 10 iii 1. i was the priest of ammon-ra in the temple of ammon-ra at thebai. 2

LIBER LIBRAE

men shall revile thee, and speak against thee falsely, hath not the master said, gblessed art thou! h? 5. yet, oh aspirant, let thy victories bring thee not vanity, for with increase of knowledge should come increase of wisdom. he who knoweth little, thinketh he knoweth much; but he who knoweth much hath learned his own ignorance. seest thou a man wise in his own conceit? there is more hope of a fool, than of him. 2 liber libra 6. be not hasty to condemn others; how knowest thou that in their place, thou couldest have resisted the temptation? and even were it so, why shouldst thou despise one who is weaker than thyself? 7. thou therefore who desirest magical gifts, be sure that thy soul is firm and steadfast; for it is by flattering thy weaknesses that the weak ones will gain power over t

LIBER LVII

ess important methods we may apply the same criticism. we may glance in passing at the yetziratic, tarot, and signifactory methods of investigating any word. but though frater p. was expert enough in these methods they are hardly pertinent to the pure numerical qabalah, and we therefore deal gently with them. the attributions are given in 777. thus a in the yetziratic world is .air. by tarot .the fool. and by signification .an ox. thus we have the famous i.n.r.i= y. n. r. i= f, h, f; the virgin, the evil serpent, the sun, suggesting the story of genesis ii. and of the gospel. the initials of the egyptian names isis, apophis, osiris, which correspond, give in their turn the ineffable name iao; thus we say that the ineffable is concealed in and thus combining all the symbols into the form of

ther, triumph of the destroyer, and rising of the son, give by shape the letters l.v.x, lux, which letters are (again) concealed in and revealed by the cross the light of the cross. further examples will be found in .a note on genesis. one of the most famous is the mene, tekel, upharsin of daniel, the imaginary prophet who lived under belshazzar the imaginary king. anm. the hanged man, death, the fool .sacrificed to death by thy folly. lkt. the universe, the wheel of fortune, justice .thy kingdom.s fortune is in the balance. crp the blasted tower, the sun, the last judgement .ruined is thy glory, and finished. but we cannot help thinking that this exegesis must have been very hard work. we could more easily read anm. to sacrifice to death is folly. lkt. thy kingdom shall be fortunate, for

since by whatever number it is multiplied, the sum of the figures is always 9, e.g. 9 487= 4383. 4+ 3+ 8+ 3= 18. 1+ 8= 9. scholion g. 9= f, a serpent. and the serpent is the holy uraus, upon the crown of the gods. scholion d. 9= ix= the hermit of the tarot, the ancient one with lamp (giver of light) and staff (the middle pillar of the sephiroth. this, two, is the same ancient as in 0, aleph .the fool, and aleph= 1. scholion e. 9= dwsy= 80= p= mars= 5= h= g= lmg= 73= hmkj= the mother= binah= 3= ba= the father (1+ 2= mystic number of chokmah= chokmah= 2= b= the magus= i= 1. 60 [crowley probably means the story published as .the sorrow of search. in time and the gods. t.s* the complete dictionary, begun by frater i. a, continued by fra. p. and revised by fra. a. e. g. and others, will shortl

lion. 9= the foundation of all things= the foundation of the alphabet= yod= 10= malkuth= kether= 1. scholion z. 9= ix= the hermit= yod= 10= x= the wheel of fortune= k= 20= xx= the last judgement= c= 300= 30= l= justice= viii= 8= j= the chariot= vii= 7= z= the lovers= vi= 6= w= the pope= v= 5= h= the emperor62= iv= 4= d= the empress= iii= 3= g= the high priestess= ii= 2= b= the magus= i= 1= a= the fool= 0. scholion h. 9= luna= g= 3, etc, as before. scholion q. 9= indigo lead= saturn= 3, etc, as before. there are many other lines of argument. this form of reasoning reminds one of the riddle .why is a story like a ghost. answer .a story.s a tale; a tail.s a brush; a brush is a broom; a brougham.s a carriage; a carriage is a gig; a gig.s a trap; a trap.s a snare; a snare.s a gin; gin.s a spiri

to be. for the adept such little consolation as he may win is rather to be found be regarding the magus as b= mercury= 8= ch= 418= abrahadabra, the great word, the .word of double power in the voice of the master. which unites the 5 and the 6, the 62 [if we accept the reversal of the tarot attributions of h and x this latter part should perhaps read= 5= h= the star= xvii= 17= the svastika= a= the fool= 0 .t.s] 42 liber lviii rose and the cross, the circle and the square. and also b is the path from binah to kether; but that is only important for him who is already in binah, the .master of the temple. he finds no satisfaction in contemplating the tree of life, and the orderly arrangement of the numbers; rather does he enjoy the qabalah as a means of juggling with those numbers. he can leave

ght; and my expression must be limited and thin. it is important that every identity should be most thoroughly understood. no mere perusal will serve. this paper must be studied line by line, and even to a great extent committed to memory. and that memory should already be furnished with a thorough knowledge of the chief correspondences of 777. it is hard to .suffer gladly. the particular type of fool who expects with a twenty-third-rate idle brain to assimilate in an hour the knowledge that it has cost me twelve years to acquire. i may add that nobody will ever understand this method of knowledge without himself undertaking research. once he has experienced the joy of connecting (say) 131 and 480 through 15, he will understand. further, it is the work itself, not merely the results, that

LIBER LXVII THE SWORD OF SONG

ong. you know, just in the same way, just in the same way, just in the same way. alice put her fingers in her ears and gave a little scream .oh, dear me! that.s* this passage is a parody on one in .alice through the looking-glass. harder than ever. she said to herself, and then, looking determinedly intelligent .so that s what the song is called. i see. but what is the song .you must be a perfect fool. said the knight, irritably .the song is called .stout doubt; or the agnostic anthology. by the author of .gas manipulation .solutions .the management of retorts. and other physical works of the first order.but that.s only what it.s called, you know .well, what is the song then. said alice, who was by this time completely bewildered .if i wished to be obscure, child. said the knight, rather c

ed man. free will. herbert spencer. if there is free will how can there be pain or damnation? not-self being an illusion. self or not-self real? chute d.icare. i have pity: had christ any? the sheep and the goats. 500 505 510 515 520 525 530 16 the sword of song (granting him godhead) merciless to all the anguish and distress about him.save to him it clung and prayed. give me omnipotence? i am no fool that i should fence that power, demanding every tongue to call me god.i would exert that power to heal creation.s hurt; not to divide my devotees from those who scorned me to the close: a worm, a fire, a thirst for these; a harp-resounding heaven for those! and though you claim salvation sure for all the heathen68.there again new christians give the lie to plain scripture, those words which m

hat worthy yankee millionaire, and wealthy nephews, young and fair, the pleasing crawfords! lost! lost! lost !78 .the holy spirit, friend! beware. ah! ten days yet to pentecost! come that, i promise you.but stay! at present .tis ascension day! at least your faith should be content. i quarrel not with this event. the supernatural element? i deny nothing.at the term it is just nothing i affirm. the fool (with whom is wisdom, deem the scriptures.rightly) in his heart saith (silent, to himself, apart) this secret.\yhla ya.79 see the good psalm! and thus, my friend! my diatribes approach the end and find us hardly quarelling. and yet.you seem not satisfied? the literal mistranslated thing must not by sinners be denied. go to your chapel then to pray (i promise mr. chesterton80 before the muse a

friend. pentecost 25 still you.re young yet, scarce forty.we.ll hope at three score you.ll be more of a singer, and less of a whore. each to his trade! live out your life! fondle your child, and buss your wife! trust not, fear not, street straight and strong! don.t worry, but just get along. i used to envy all my balti coolies21 in an inverse kind of religious hysteria, though every one a perfect fool is, to judge by philosophic criteria, my lord archbishop. the name of winchester, harrow, or eton22 makes them not two inches stir. 125 they know not trinity, merton, or christchurch; they worship, but not at your back-pews-high-priced church. i.ve seen them at twenty thousand feet on the ice, in a snow-storm, at night fall, repeat their prayer23.will your grace do as much for your three as t

r child! the left lamenting (campbell).28 the ibis head,29 unsuited to grin, perhaps, yet does its best to show its strong appreciation of the humour of the situation. in short, dismiss me, jeered and hooted, who thought i sported roland.s crest,30 with wisdom saddled, spurred, and booted (as i my jesus) with a jest.31 so here is my tribute.a jolly good strong .un. to the eunuch, the faddist, the fool, and the wrong .un! it.s fun when you say .a mysterious way32 god moves in to fix up his maskelyne tricks. he trots on the tides, on the tempest he rides (like cosmo; and as for his pace, we bethought us achilles could never catch up with that tortoise. no flyer, but very .who.s griffiths* no jackpot! i straddle the blind, age! at hymns i.m a moral; in sankey, your kettle may call me a black

wave-swept sea confront me. nay! looms yet the glory through the grey, and in the darkest hours of youth i yet perceive the essential truth, 430 435 440 445 450 455 460 465 470 34 the sword of song known as i know my consciousness, that all divisons hosts confess a master, for i know and see the absolute identity of the beholder and the vision. how easy to excite derision in the man.s mind! why, fool, i think i am as clever as yourself, at least as skilled to wake the elf of jest and mockery in a wink. i can dismiss with sneers as cheap as your this fabric of mine own, one banner of my mind o.erthrown just at my will. how true and deep is carroll47 when his alice cries .it.s nothing but a pack of cards. there.s the true refuge of the wise; to overthrow the temple guards, deny reality. and

eased to think! that is, have conquered and made still mind.s lower powers by utter will. it may be that pure nought will fail quite to assuage the needs of thought; but.who can tell me whether nought untried, will or will not avail? aum! let us meditate aright50 on that adorable one light, divine savitri! so may she illume our minds! so mote it be! i find some folks think me (for one) so great a fool that i disclaim indeed jehovah.s hate for shame that man to-day should not be weaned of worshipping so foul a fiend in presence of the living sun, and yet replace him oiled and cleaned by the egyptian pantheon, the same thing by another name. thus when of late egyptian gods evoked ecstatic periods in verse of mine, you thought i praised or worshipped them.i stand amazed. i merely wished to ch

had the maidenliest star in the firmament twinkled on my bastardizing. if there is one sound philosophical dictum in the play, it is this (i am not going to argue with astrologers in the twentieth century) it is one we can test. on questions of morality and religion opinions veer; but if shakespeare was a leader of thought, he saw through the humbug of the star-gazers; if not, he was 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

LIBER LXXVIII

complete happiness. swiftness, hunting and pursuing. acquisition by contention: injustice sometimes; some drawbacks to pleasure implied. chesed of h (receiving pleasure or kindness from others, but some discomfort therewith. therein rule the great angels layyh and hymwm. a description of the cards of the taro 49 brief meaning of twenty-two keys 0. if the question refers to spiritual matters, the fool means idea, thought, spirituality, that which endeavours to transcend earth. but if question is material, it means folly, stupidity, eccentricity, or even mania. 1. skill, wisdom, adaptation, craft, cunning, or occult wisdom or power. 2. change, alternation, increase and decrease, fluctuation; whether for good or evil depends on the dignity. 3. beauty, happiness, pleasure, success. but with v

LIBER SAMEKH

ull knowledge based on experience of such matters. liber samekh svb figvra dccc 12 hierophant is horus (liber ccxx i, 49* therefore the candidate will be horus too.13 what then is the formula of the initiation of horus? it will no longer be that of the man, through death. it will be the natural growth of the child. his experiences will no more be regarded as catastrophic. their hieroglyph is gthe fool h: the innocent and impotent harpocrates babe becomes the horus adult by obtaining the wand. gde reine thor h seizes the sacred lance.14 bacchus becomes pan. the holy guardian angel is the unconscious creature self.the spiritual phallus. it is therefore advisible to replace the name asar un-nefer by that of ra-hoor-khuit at the outset, and by that of one fs own holy guardian angel when it has

st treat it exactly as one treats one fs electroscope or one fs eyes; one must guard against the danger of disturbance due to the influence of one fs wishes. a physician calls in a colleage to attend his own family, knowing that personal anxiety may derange his judgement. a microscopist who trusts his eyes when his pet theory is at stake may falsify the facts, and find too late that he has made a fool of himself. in the case of initiation itself, history is scarred with the would inflicted by this dagger. it reminds us constantly of the danger of relying upon the intellectual faculties. a judge must know the law in every point, and be detached from personal prejudices, and incorruptible, or iniquity will triumph. dogma, with persecution, delusion, paralysis of progress, and many another ev

e word of the aon of horus! for know this, that the name iaf in its most secret and 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

LIBER V VEL REGULI

t; each partial phantom must perish in the clasp of its counterpart, each form fulfil itself by finding its equated opposite, and satisfying its need to be the absolute by the attainment of annihilation. the word lashtal includes all this. la.naught. al.two. l is .justice. the kteis fulfilled by the phallus .naught and two. because the plus and the minus have united in .love under will. a is .the fool. naught in thought (parzival, word (harpocrates, and action (bacchus. he is the boundless air, and the wandering ghost, but with .possibilities. he is the naught that the two have made by .love under will. la thus represents the ecstasy of nuit and hadit conjoined, lost in love, and making themselves naught thereby. their child is begotten and conceived, but is in the phase of naught also, as

ght that the two have made by .love under will. la thus represents the ecstasy of nuit and hadit conjoined, lost in love, and making themselves naught thereby. their child is begotten and conceived, but is in the phase of naught also, as yet. la is thus the universe in that phase, with its potentialities of manifestation. al, on the contrary, though it is essentially identical with la, shows .the fool. manifested through the equilibrium of contraries. the weight is still nothing, but it is expressed as it were two equal weights in opposite scales. the indicator still points to zero. sht is equally 31 with la and al, but it expresses the secret nature which operates the magick or the transmutations. sht is the formula of this particular aon; another aon might have another way of saying 31

shows the formula of magic declared in that word; the lion, the serpent, the sun, courage and sexual love are all indicated by the card. in la note that saturn or satan is exalted in the house of venus or astarte and it is an airy sign. thus l is father- mother, two and naught, and the spirit (holy ghost) of their love is also naught. love is ahbh, 13, which is achd. unity, 1, aleph. who is .the fool. who is naught, but none the less an individual one, who (as such) is not another, yet unconscious of himself until his oneness expresses itself as a duality. any impression or idea is unknowable in itself. it can mean nothing until brought into relation with other things. the first step is to distinguish one thought from another; this is the condition of recognizing it. to define it, we must

gress of heaven and earth. but t is the holy spirit in action as a .roaring lion. or as .the old serpent. instead of an .angel of light. the twins of set-isis, harlot and beast, are busy with that sodomitic and incestuous lust which is the traditional formula for producing demi-gods, as in the cases of mary and the dove, leda and the swan, etc. the card is xi, the number of magick avd: aleph .the fool. impregnating the woman according to the word of yod, the angel of the lord! his sister has seduced her brother beast, shaming the sun with her sin; she has mastered the lion, and enchanted the serpent. nature is outraged by magick; man is bestialized and woman defiled. the conjunction produces a monster; it affirms regression of types. instead of a man-god conceived of the spirit of god by a

LIBER XLI THIEN TAO

tep. gequilibrium is the great law, and perfect equilibrium is crowned by identity with the great tao. h he emphasized this sublime assertion by a deliberate blow upon the protruding abdomen of the worthy juju. gpray continue your honourable discourse! h exclaimed the halfawakened daimio. kwaw went on, and i think it only fair to say that he went on for a long time, and that because you have been fool enough to read thus far, you have no excuse for being fool enough to read farther. gphenacetin is a useful drug in fever, but woe to that patient who shall imbibe it in collapse. because calomel is a dangerous remedy in appendicitis, we do not condemn its use in simple indigestions. gas above so beneath! said hermes the thrice greatest. the laws of the physical world are precisely paralleled

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

, stanza 103: he is called fimbulfambi, who can say little, that is the nature of an unwise man. i call this a mythological context, despite the sententious nature of the lines, because they stand between the billing fs girl and gunnlod episodes in the poem. in the first odin fails to get a woman; in the second he succeeds. odin is a master of seduction and of words, and everyone else is a fimbul-fool. see also billing fs girl; gunnlod; havamal fjalar (deceiver) one of the most-used names in the mythology, presumably because of all the deception that goes on. voluspa appears to have two beings called fjalar, the first occurring in the catalog of dwarfs, the second, in stanza 42, a beautiful red rooster that crowed near deities, themes, and concepts 115 the happy harping herdsman eggther at

LOGOMACHY OF ZOS

by disparities. autists as artists validate their wishes by conative effort, proving their concepts as the pre-determining force of possibility and metamorphosis. life is an endless re-creation. whatever we are, our value is in the next k\ 9( z"4..1..1. 7 whether we are inspired by the gods or by any other means, it is all the same: we are as they, and much as they are to us "no law but mine, no fool has ever succeeded in maintaining. thought is an impression subsequent to feeling, prior to which it has no signature. all equations are an assumption: an averaging of variant inequalities from inexactitudes as an approximate. remiss always. time-space is an empirical relativism deriving from our manifold of incomplete and unsynthesized representations seeking nexity. the unrelated has neithe

design of thought we have yet to know. the superman becomes idiot saying "i am the law. outside of himself he is a dangerous somnambulist for he leads the blind. beauty and ideals should be strong social passions, not ornaments hidden in a closet. a mental purging of meanings is essential for a more vital thoughtstream to shape our near ability. man must become a realist first or he will remain a fool. there is pause in life when all becomes unreal and ominous; a transitory phase which becomes our level of life. a decision, a choice, has to be made existentially, facing oneself, not from abstracts or logic but from our innate good and evil. matter alternating, evaporating, exhausting, correlates with our means of dynamic extension. our means of obsession. all things are in flux, nothing is

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

as humans were building the tower of babel. accordingly, books and web sites that prescribe id are generally silent regarding the time frames in which the origins of life and the universe, as well as the appearance of humans, took place. this distinguishes id from old-style creationism. also, proponents of id no longer invoke the concept of a young earth intentionally created to look old and thus fool naive scientists, or claims that human footprints were found in texas running side by side with dinosaur tracks. in this sense, id has veered away from a literal interpretation of genesis but has kept intact the concept of god the creator of unchangeable species. needless to say, mixing biblical concepts with seemingly scientific ones squarely clashes with scientific evolution, where god play

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

re pure, and whose words are wise' and again, others proclaim 'let him approach who is pure from all wickedness, whose soul is not conscious of any evil, and who leads a just and upright life' and these things are proclaimed by those who promise a purification from error. let us now hear who those are that are called to the christian mysteries: whoever is a sinner, whoever is unwise, whoever is a fool, and whoever, in short, is miserable, him the kingdom of god will receive. do you not, therefore, call a sinner, an unjust man, a thief, a housebreaker, a wizard, one who is sacrilegious, and a robber of sepulchres? what other persons would the cryer nominate, who should call robbers together" it was not the true faith of the early christian mystics that celsus attacked, but the false forms t

o perpetuate the political and philosophical arcana of these orders. the frontispiece of mr. chatto's books shows a knave of hearts bearing a shield emblazoned with a crowned rosicrucian rose. p. 130 measure of success. the major trumps of the tarot and the 22 letters of the hebrew alphabet cannot be synchronized without first fixing the correct place of the unnumbered, or zero, card--le mat, the fool. levi places this card between the 20th and 21st tarots, assigning to it the hebrew letter shin. the same order is followed by papus, christian, and waite, the last, however, declaring this arrangement to be incorrect. westcott makes the zero card the 22nd of the tarot major trumps. on the other hand, both court de g belin and paul case place the unnumbered card before the first numbered card

ting aspects are but limited expressions. if the 21 major trumps be considered as limited forms existing in the abstract substance of the zero card, it then becomes their common denominator. which letter, then, of the hebrew alphabet is the origin of all the remaining letters? the answer is apparent: yod. in the presence of so many speculations, one more may not offend. the zero card--le mat, the fool--has been likened to the material universe because the mortal sphere is the world of unreality. the lower universe, like the mortal body of man, is but a garment, a motley costume, well likened to cap and bells. beneath the garments of the fool is the divine substance, however, of which the jester is but a shadow; this world is a mardi gras--a pageantry of divine sparks masked in the garb of

ial universe because the mortal sphere is the world of unreality. the lower universe, like the mortal body of man, is but a garment, a motley costume, well likened to cap and bells. beneath the garments of the fool is the divine substance, however, of which the jester is but a shadow; this world is a mardi gras--a pageantry of divine sparks masked in the garb of fools. was not this zero card (the fool) placed in the tarot deck to deceive all who could not pierce the veil of illusion? the tarot cards were entrusted by the illumined hierophants of the mysteries into the keeping of the foolish and the ignorant, thus becoming playthings--in many instances even instruments of vice. man's evil habits therefore actually became the unconscious perpetuators of his philosophical precepts "we must ad

rtue" does not this act of the ancient priests itself afford proof that the entire mystery of the tarot is wrapped up in the symbolism of its zero card? if knowledge was thus entrusted to fools, should it not be sought for in this card? if le mat be placed before the first card of the tarot deck and the others laid out in a horizontal line in sequence from left to right, it will be found that the fool is walking toward the other trumps as though about to pass through the various cards. like the spiritually hoodwinked and bound neophyte, le mat is about to enter upon the supreme adventure--that of passage through the gates of the divine wisdom. if the zero card be considered as extraneous to the major trumps, this destroys the numerical analogy between these cards and the hebrew letters by

the philosophic life. philosophers are nor born nor do they die; for once having achieved the realization of immortality, they are immortal. having once communed with self, they realize that within there is an immortal foundation that will not pass away. upon this living, vibrant base--self--they erect a civilization which will endure after the sun, the moon, and the stars have ceased to be. the fool lives but for today; the philosopher lives forever. when once the rational consciousness of man rolls away the stone and comes forth from its sepulcher, it dies no more; for to this second or philosophic birth there is no dissolution. by this should not be inferred physical immortality, but rather that the philosopher has learned that his physical body is no more his true self than the physic

MASTERING WITCHCRAFT

s of misfortune are often taken to be signs of a well-lodged curse, but they are more often than not self-inflicted by the victim's own deep mind for some devious reason, as already mentioned in chapter 2. of course, if you are solemnly informed by a malevolent rival that you are about to be magically strafed, and your bad luck promptly begins from that time onwards, then you would appear to be a fool to ignore the more obvious root cause, in favour of some nebulous theory concerning an obscure self-destruction wish. actually, really skilful practitioners tend to divine their victim's psychological weak spots, and then play upon their fears, aiming their attack precisely at those deep-mind blind spots where there is already a built-in self-destruct mechanism ready to be triggered. the most

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

rit of the, firmament, and of the ether: upon the earth and under the earth: on dry land, or in the water: of whirling air or of rushing fire: and every spell and scourge of god, may be obedient unto me! iao: sabao: such are the words* r h w l d 7kh /hvvhu .h\ 2i 6rorprq the initiated interpretation of ceremonial magic. it is loftily amusing to the student of magical literature who is not quite a fool and rare is such a combination! to note the criticism directed by the philistine against the citadel of his science. truly, since our childhood has ingrained into us not only literal belief in the bible, but also substantial belief in alf laylah wa laylah, and only adolescence can cure us, we are only too liable, in the rush and energy of dawning manhood, to overturn roughly and rashly both t

MEANING OF MASONRY

steries and initiation admit a man is foolishness to the world; it is a reversal and revolution of all orthodox and academic standards. to attain it a man must be prepared for that complete and voluntary self-denial which may involve his finding negated everything he has previously held to be true, or which those among whom he ordinarily mingles believe to be true. he must be content to" become a fool for the kingdom of heaven's sake" and to suffer adversity, ridicule and obloquy for it if needs be. this was one of the prime reasons for secrecy and one though not the only one--of the origins of the masonic injunction as to secrecy. the world's wisdom and that to which initiation admits are so antipodal in their nature that any intrusion of the latter will infallibly provoke resentment from

MICHAEL FORD WITCHMOON

automata of the self in its many forms. to understand the zos kia cultus, one must be familiar with control methods of ceremonial and hermetic magick, the balanced and light based aspects of study. this is why thelema is recommended. before entering the shadows of the self one must build a solid and strong 101 101 foundation, for the cthonic daemons of the mind shall devour and destroy the unwary fool who would invoke the darkside. the zos kia cultus is based on the foundations of unified will, desire and belief. the combination of each bestows a strong method of sorcery which leads to impacting and significant results. the essence of the zos kia cultus exists within the inspired self constantly reshaping itself. through this process inherent desire become materially existent through divin

MICHAEL WYNN THE SOUL TRAVELERS

r knowledge, proceed. as much respect as i have for the habits of discerning individuals (with even the nerve as to profess to be one, i also know that crying "prove it" and "i have to see it to believe it" is a response just as emotional as it is intellectual (especially regarding the religious, esoteric, and paranormal "i have to see it to believe it" is the sort of thing usually uttered by the fool whose head is filled to the brim with countless things he considers "truth" but was never there to witness. does this fool question world war 2 as an actual event (granted the fool in question was born after 1945. does the aforementioned dolt question the newspaper s sports section regarding the results of games he never witnessed? does this mental-midget hesitate one blink in proclaiming tha

ul travelers" 80 the skillful emphasize extreme caution; hades is simply too chaotic and too powerful. his words are deceitful, and full of evasion and misdirection. while evocated in ritual, he will seize upon the weaknesses of the sorcerer and instill madness in those who summoned him. he is sometimes titled the blind, idiot, or mad god, but this is not wholly accurate, because this being is no fool. after being condemned by god to rule the underworld, his growing madness has brought him from bad to worse. hades, whose number is 333, is considered to be the biggest obstacle for the sorcerer who wishes to cross the abyss, because he guards the point between two universes. this spirit is hot-tempered, he reacts hastily and violently to the slightest provocation. john dee, the noted 16th ce

MOODY RAYMOND A LIFE AFTER LIFE

though the light was indescribably brilliant, it in no way blinded them, or kept them from seeing things around them. in his discussions of the nature of the afterlife, paul says that some challenge the christian concept of the afterlife by asking what kind of body the dead will have: 1 corinthians 15:35-52: but some man will say "how are the dead raised up? and with what body do they come" thou fool (of) that which` thou sowest, thou sowest not that body that shall be, but bare grain. but god give' it a body as it hath pleased him, and to ever, seed his own body. there are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one and the glory of the terrestrial is another. so also is the resurrection of the dead. it is sown in corruption, it is raised in ii co

though he does not doubt that survival of bodily death does occur, he insists that in trying to explain the afterlife while still in our present physical life we face two strong disadvantages. first of all, our souls are imprisoned in physical bodies and are thus limited in what they can experience and learn by our physical senses. vision, hearing, touch, taste, and smell each in its own way may fool us. our eyes may make an enormous object seem small if at is far away, we may mishear what someone says to us, and so on. all this may result in our staving false opinions or impressions of the nature of things. so, our souls cannot see reality in itself until they are liberated from the distractions and inaccuracies of the physical senses. secondly, plato says human language is inadequate to

MORALS AND DOGMA

al domestic rule is tolerant, patient, and indecisive. men are brought together, first to differ, and then to agree. affirmation, negation, discussion, solution: these are the means of attaining truth. often the enemy will be at the gates before the babble of the disturbers is drowned in the chorus of consent. in the legislative office deliberation will often defeat decision. liberty can play the fool like the tyrants. refined society requires greater minuteness of regulation; and the steps of all advancing states are more and more to be picked among the old rubbish and the new materials. the difficulty lies in discovering the right path through the chaos of confusion. the adjustment of mutual rights and wrongs is also more difficult in democracies. we do not see and estimate the relative

hings of its geese, and the brayings of its asses, as well as to the golden oracles of its wise and great men. even the despotic old kings allowed their wise fools to say what they liked. the true alchemist will extract the lessons of wisdom from the babblings of folly. he will hear what a man has to say on any given subject, even if the speaker end only in proving himself prince of fools. even a fool will sometimes hit the mark. there is some truth in all men who are not compelled to suppress their souls and speak other men's thoughts. the finger even of the idiot may point to the great highway. a people, as well as the sages, must learn to forget. if it neither learns the new nor forgets the old, it is fated, even if it has been royal for thirty generations. to unlearn is to learn; and a

e; the man who has journeyed over the mountains needs food and dry garments. mock not at the aged; for words full of sense come often from the wrinkles of age. be moderately wise, and not over-prudent. let no one seek to know his destiny, if he would sleep tranquilly. there is no malady more cruel than to be discontented with our lot. the glutton eats his own death; and the wise man laughs at the fool's greediness. nothing is more injurious to the young than excessive drinking; the more one drinks the more he loses his reason; the bird of forgetfulness sings before those who intoxicate themselves, and wiles away their souls. man devoid of sense believes he will live always if he avoids war; but, if the lances spare him, old age will give him no quarter. better live well than live long. whe

t, to a majority, or to all men" that is not only a fallacy, but a most dangerous one. often one man and many men must be sacrificed, in the ordinary sense of the term, to the interest of the many. it is a comfortable fallacy to the selfish; for if they cannot, by the law of justice, be sacrificed for the common good, then their country has no right to demand of them _self_-sacrifice; and he is a fool who lays down his life, or sacrifices his estate, or even his luxuries, to insure the safety or prosperity of his country. according to that doctrine, curtius was a fool, and leonidas an idiot; and to die for one's country is no longer beautiful and glorious, but a mere absurdity. then it is no longer to be asked that the common soldier shall receive in his bosom the sword or bayonet-thrust w

MOTTA MARCELO THE COMMENTARIES OF AL

rates, the "babe in the egg of blue, is not merely the god of silence in the conventional sense. he represents the higher self, the holy guardian angel. the connection is with the symbolism of the dwarf in mythology. he contains everything in himself, but is unmanifested. see chapter two, verse 8. he is the first letter of the alphabet, aleph, whose number is one, and his card in the tarot is the fool, numbered zero. aleph is attributed to the "element (in the old classification of things) of air. now, as one, or aleph, he represents the male principle, the first cause, and the free breath of life, the sound of the vowel a being made with the open throat and mouth. as zero, he represents the female principle, the fertile mother (an old name for the card is mat, from the italian 'matto, foo

other-goddess) fertile because the 'egg of blue' is the uterus, and in the macrocosm the body of nuit, and it contains the unborn babe, helpless, yet protected and nourished against the crocodiles and tigers shown on the card, just as the womb is sealed during gestation. he sits on a lotus, the yoni, which floats on the 'nile, the amniotic fluid. in his absolute innocence and ignorance he is "the fool; he is the 'saviour, being the son who shall trample on the crocodiles and tigers, and avenge his father osiris. thus we see him as the "great fool" of celtic legend, and "pure fool" of act i of parsifal, and, generally speaking, the insane person whose words have always been taken for oracles. but to be 'saviour' he must be born and grow to manhood; thus parsifal acquires the sacred lance, e

er; so he is also now the green man of spring festivals. but his 'folly' is now not innocence but inspiration of wine: he drinks from the graal, offered to him by the priestess. so we see him fully armed as bacchus diphues, male and female in one, bearing the thyrsus-rod, and a cluster of grapes or a wineskin, while a tiger leaps up by his side. this form is suggested in the taro card, where 'the fool' is shown with a long wand and carrying a sack; his coat is motley. tigers and crocodiles follow him, thus linking this image with that of harpocrates. almost identical symbols are those of the secret god of the templars, the bi-sexual baphomet, and of zeus arrhenothelus, equally bi-sexual, the father-mother of all in one person (he is shown in this full form in the tarot trump xv "the devil)

s linking this image with that of harpocrates. almost identical symbols are those of the secret god of the templars, the bi-sexual baphomet, and of zeus arrhenothelus, equally bi-sexual, the father-mother of all in one person (he is shown in this full form in the tarot trump xv "the devil) now, zeus being lord of air, we are reminded that aleph is the letter of air. as air, we find the "wandering fool" pure wanton breath, yet creative. wind was supposed of old to impregnate the vulture, which therefore was chosen to symbolize the mother-goddess. he is the wandering knight of fairy tales who marries the kings daughter. this legend is derived from certain customs among exogamic tribes, for which see the golden bough. thus, once europa, semele and others claimed that zeus--air [inserted footn

is to say 'true gods' and all men deified by legend or deceit that is to say 'false gods' are fools. how come? it is a key. distinction is clearly made between the two types: one are gods; the other is men. the key is that both types are adored, which, as verses 7-9 established, is wrong. wrong for aspirants, of course. the 'gods 'are fools that is, they reached the plane of consciousness of the fool of the tarot. the 'men' are also fools the common, abundant variety. technically, an initiate can be called a god only after crossing the abyss. however, masters of the temple do not become known, therefore cannot be adored. it is those of the grade following, the magi, who become known. it is the curse of their grade that they must speak truth so that the falsehood contained in that truth ma

, masters of the temple do not become known, therefore cannot be adored. it is those of the grade following, the magi, who become known. it is the curse of their grade that they must speak truth so that the falsehood contained in that truth may enslave the souls of men. see liber i vel magi. their sphere of consciousness, chokhmah, receives the influx from the crown through the path of aleph, the fool. the 'men, in order to become adored, must be sufficiently powerful, magically speaking, to impress the consciousness of a sufficient number of weaker fools. no hard task for a magician, but one that only a "black brother" would undertake. now, although both cases result in enslavement, there is a difference in motivation and in effect. the magus must speak, though he like it not; the 'black

r atomic threat, certainly. better this than the stagnation that certain well intentioned fools would call 'peace! from the point of view of the aspirant, what is the fundamental difference between the formula of the fools and that of the gods? the gods crossed the abyss; they are perfect. see verse 45 "the perfect and the perfect are one perfect and not two; nay, are none" that is, they are the "fool of god" zero. with a true god you achieve samadhi, union; with a false god, one of the "fools" a 'black brother' you are enticed or ordered or coerced to pactuate. there is no union involved, no spiritual experience. the pact functions only on the emotional and intellectual levels, and you give without receiving, since the 'black brother' is, deep down, afraid of you. he or she will cheat you

ng it of course, is not as much fun, but it can be enormously instructive if the others have better technique than you do. if you can swallow your pride and fear and watch attentively, you may become a finer man or woman-by it. there is, of course, a technical sense in this verse, which varies according to the grade of the reader. for instance, the numeration of 'love' is 111, which is aleph, the fool, and which is also a number of binah, since its sum is 3. and 'fill' is 76, which sums 13, which is unity, among other things (achd, but also death in the tarot. and so forth. such sub-meanings may mislead, and their perusal or pursuit is better left 'to the right ingenium of the practicus' if to investigate them be his will. 13. i am above you and in you. my ecstasy is in yours. my joy is to

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

]also found fault with a house built by athene because, being unprovided with the means of locomotion, it could never be removed from an unhealthy locality. aphrodite alone defied his criticism, for, to his great chagrin, he could find no fault with her perfect form.[50] page 167 in what manner the ancients represented this god is unknown. in modern art he is depicted like a king's jester, with a fool's cap and bells. eros (cupid, amor) and psyche. according to hesiod's theogony, eros, the divine spirit of love, sprang forth from chaos, while all was still in confusion, and by his beneficent power reduced to order and harmony the shapeless, conflicting elements, which, under his influence, began to assume distinct forms. this ancient eros is represented as a full-grown and very beautiful y

ONYX TABLET OF SET

s from a revelation. what had happened? did this dream represent myself as i thought i was, or were these words from the presence that had so long shadowed my steps in life? i was presented with a paradox i could not resolve. i considered the idea that i might be going insane. i had accepted that possibility when i began my journey down the lhp. had i made some horrible mistake? i did not want to fool myself, but how could i ignore something so directly related to my desire to understand *set. it was from this experience that i again approached the master i have grown to love and inspect "alone in the gathering dusk, i stood before the fire in the sky. i was overcome with purpose. emotions filled me, tears into my heart soaked my words as i flung myself over the edge. down into my fear i f

PHILIP NEIL MYTHS LEGENDS EXPLAINED

solde of the white hands. but he continued to languish for love of isolde. therefore, disguised once more as the minstrel tantris, he went back to cornwall and, pretending to be mad, managed to see her again; in some versions of the legend he does go mad. jeering mob jeering shepherds mocked tristan in his apparent madness, as he played his harp in the forest, chasing him and shouting look at the fool! such threatening groups appear several times in the tristan legends, most strikingly in the tristan of beroul, in which king mark, having condemned isolde to be burned at the stake, commutes the sentence and hands her over to a group of a 100 lepers instead a fate from which she is saved by tristan. jealous king king mark has just slain tristan. mark is an ambiguous figure in the tristan leg

e often shown standing together. chung li ch uan chung li chu an lived in the period of the han dynasty. he discovered how to make silver from copper, but instead of keeping the money for himself he gave it to the poor. he is shown holding a peach of immortality. lan ts ai-ho lan ts ai-ho was a wandering minstrel, and is often depicted with a lute. he was an effeminate crossdresser a kind of holy fool, who wore warm clothes in the summer, and slept in the snow in winter. one day, after he had passed out drunk outside an inn, he rose to heaven in a cloud. he looks after the poor. han hsiang-tzu han hsiang-tzu was a student of lu tung-pin. a master fluteplayer, he can make flowers blossom at his command. he climbed the tree bearing the peaches of immortality, but fell off the top, attaining

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

to issue alleged authority for its promulgation in other countries to seymour and others. these rites never formed any part of legitimate freemasonry. its rituals are a mass of anachronisms, distorted history, inaccurate science, and jumbled philosophy. being issued in printed form, they are quite common and easy to access.to pay money to anyone for the conferring of these degrees is a case of a fool and his money. whatever abstract interest they may have for the student of ritual, they are of no practical utility and properly belong in a library of masonic curios. b i e heredom albert pike& william l. cummings n o t e s b. isaac blair evans, the thompson masonic fraud: a study in clandestine masonry (salt lake city:arrow press, b j c c. c. albert g.mackey, encyclopedia of freemasonry, re

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

ople had been taking baths for thousands of years. why didn't this principle occur to them? since they did not do the analysis (hitbonenut, they did not have the flash of understanding. this shows how it is that, specifically, hitbonenut (analysis) activates chochmah. if someone were to claim that he achieved a mastery of medicine simply by meditating on the word "medicine" for many years, only a fool would risk his life by putting himself under his care. as mentioned above, the conclusions of one who merely concentrates without analysis clearly cannot be revelations into the truth of reality. instead, he has induced delusional hallucinations in himself. this is self evident to those who are honest and do not delude themselves. chochmah wisdom before we continue explaining the various leve

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

ople had been taking baths for thousands of years. why didn't this principle occur to them? since they did not do the analysis (hitbonenut, they did not have the flash of understanding. this shows how it is that, specifically, hitbonenut (analysis) activates chochmah. if someone were to claim that he achieved a mastery of medicine simply by meditating on the word "medicine" for many years, only a fool would risk his life by putting himself under his care. as mentioned above, the conclusions of one who merely concentrates without analysis clearly cannot be revelations into the truth of reality. instead, he has induced delusional hallucinations in himself. this is self evident to those who are honest and do not delude themselves. chochmah wisdom before we continue explaining the various leve

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

l, the evil has now been identified; it clings to the goat and disappears into the [realms of] complete evil. the good, meanwhile, returns to [the realm of] supernal holiness, no longer part of the luminous shell. this is why samael rejoices. he sees that he has now been fortified [by this additional measure of energy from the luminous shell, and he accepts it with full consciousness. but he is a fool and makes a [fatal] mistake, for on the contrary, ghe will be heaping coals on his own head, h16 meaning that evil was initially intermixed with good in the luminous shell and he had a strong foothold. supernal holiness was forced to grant beneficence to the good with which this evil shared [the luminous shell. this is the mystical significance of israel fs exiles amongst the idolaters. when

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

t, each path forms the connecting link between two of the sephiroth. the king and the queen are the correlations of the abba and the aima in that suit; the knight or prince answers to microprosopus, and the knave or princess which was anciently a female figure, is referred to the bride, kallah or malkah. combining, then, the material attributions of the sephiroth and the path, it results that: 0. fool=the crown of wisdom, the primum mobile acting through the air on the zodiac. 1. the juggle-the crown of understanding, the beginning of material production, the primum mobile acting through the philosophic mercury on saturn. 2. high priestess=the crown of beauty, the beginning of sovereignty and beauty, the primum mobile acting through the moon on the sun. 3. empress=the wisdom of understandi

iumph. when men shall revile thee and speak against thee falsely, hath not the master said "blessed art thou" yet, 0 practicus, let thy victories brinb thee not vanity, for with increase of knowl- edge should come increase o wisdom. he who knows little, thinketh he knows much; but he who knoweth much hath learned his own ignorance. seest thou a man wise in his own conceit? there is more hope of a fool than of him. be not hasty to condemn other's sin. how knowest thou that in <147> their place.thou couldst have resisted the tem ation? and even were it so, why shouldst thou despise one w? o is weaker than thyself? be thou well sure of this, that in slander and self-righteousness is sin. pardon therefore the sinner, but encourage not the sin. the master condemned not the adulterous woman, but

useful preliminary also to write on the back of the card the appropriate divine and angelic names. the method of using these tattwa symbols for clairvoyance is a simple one. my remarks in the following example will refer to the element of prithivi, earth, the yellow square, and what is said of this will apply <15> equally well to the remaining symbols. though the method is simple, it is far from fool-proof, and the description of it should be read several times. the student should be calm and quiet, and, sitting in his chair, take the card bearing the symbol of the yellow square in his hand, and gaze intently at it for about twenty seconds. quickly transferring his attention from the symbol to any white surface, such as the ceiling, or a sheet of paper at his side especially provided for

armonious change material works earthy power defeat earned success unstable effort abandoned success material happiness perpetual success dominion established strength perfected work material trouble material success success unfulfilled shortened force despair and cruelty ruin love abundance blended pleasure 542 the golden dawn: volume n book eight no. card 22 keys of the book letter amibution 57 fool the spirit of ether. n a 58 magician the magus of power. 3 'j 59 high priestess the priestess of the silver star. 2 d 60 empress daughter of the mighty ones '1 q 61 emperor son of the morning, chief among the mighty. il t 62 hierophant magus of the eternal gods. 1 8 63 lovers children of the voice divine, the orades of the 1 lt <141> mighty gods. 64 chariot child of the power of the waters,lo

e has led to the change" the cards would then be paired two by two, from opposite ends as hereafter shown: thus: moon and tower "the deceit is discovered" 5 of pentacles and queen of cups "on the part of this person who has brought about her loss" 2 of pentacles and hierophant "by advising the change" knight of cups and knave of wands "for the young woman meets an older man" king of pentacles and fool "who counteract the foolish advice of the dark man" ace of wands and 6 of cups "and she in consequence succeeds better, but only by the dint of energy and hard work" the scheme of divination called "the opening of the key" is worked out in the following manner. i adjoin an example carried carefully through the five stages for the instruction of the z.a.m. the complete pack of 78 cards is empl

will notes to the book of the concourse of the forces the following table of attributions, repeated though it is for the most part from earlier knowledge which should be familiar, may be useful for reference in working out the squares. col. rank letter tarot trump symbol geomantic fig. 1 s.c. s.c. s.c. 9 n s.c. 1 il il n s.c. il s.c. chokmah binah chesed 9 il 1 kether 9 geburah il t tiphareth a a fool magician high priestess empress emperor hierophant lovers chariot strength hermit wheel of fortune justice hanged man death temperance devil tower star moon sun last judgment universe a fort. min. 7 u- q t puer 8 amissio# albus 3 populus q fort. maj. rrg conjunctio y+ puella v via til rubeus x acquisitio w carcer d= tristitia x laetitia 0- cauda drac. h( q) caput drac "s.c" stands for sephiro

d over. but she threateneth not a piece upon the intervening square of her move. and her movement is as that of the waves of the sea, and (like the knight) she is not hindered in her motion by a piece on an intervening square. this piece re resenteth the undulating action of water and of the isher of life. sea, and she is ascribe1 u nto the great goddess isis, who is the cher- the chess bishop or fool, the tarot prince. the move of this piece is any number of squares cornerwise (that is only on the diagonal) in any direction even unto the limits of the tablet. he representeth the keen and swift wind, and he is ascribed unto the god aroueris. he is stopped by any piece in his way, even as the wind is stopped by a material barrier. he representeth the swift vehicle of the spirit. the chess c

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

s which express the degrees of tenuity or density in substance. what is called the imagination within us is only the soul's inherent faculty of assimilating the images and reflections contained in the living light, being the great magnetic agent. such images and reflections are revelations when science intervenes to reveal us their body or light. the man of genius differs from the dreamer and the fool in this only, that his creations are analogous to truth, while those of the fool and the dreamer are lost reflections and bewrayed images. hence, for the wise man, to imagine is to see, as, for the magician, to speak is to create. it follows that, by means of the imagination, demons and spirits can be beheld really and in truth; but the imagination of the adept is diaphanous, whilst that of t

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

he things of science with those of faith. it can never be of faith that two and one make more or less than three; that in physics the contained can exceed the container; that a solid body, as such, can act like a fluidic or gaseous body; that, for example, a human body can pass through a closed door without dissolution or opening. to say that one believes such a thing is to talk like a child or a fool; yet it is no less insensate to define the unknown and to argue from hypothesis to hypothesis, till we come to deny evidence a priori for the affirmation of precipitate suppositions. the wise man affirms what he knows and believes in what he does not know only in proportion to the reasonable and known necessities of hypothesis. but this reasonable religion is unadapted for the multitude; fabl

hanging by one foot from a gibbet composed of three trees or posts, forming the hebrew letter m; the man's arms and head constitute a triangle, and his entire hiero-glyphical shape is that of a reversed triangle surmounted by a cross, an alchemical symbol known to all adepts and representing the accomplishment of the great work. the twenty-second key, which bears the number twenty-one because the fool which precedes it carries no numeral, the great work 67 represents a youthful female divinity, veiled slightly and running in a flowering circle, supported at four corners by the four beasts of the kabalah. in the italian tarot this divinity has a rod in either hand; in the besancon tarot, the two wands are in one hand while the other is placed upon her thigh, both equally remarkable symbols

jamin. day of preference and tenderness. 24. influence of jupiter. birth of japhet. 25. influence of mercury. tenth plague of egypt. 26. influence of mars. deliverance of the israelites and passage of the red sea. 27. influence of diana, or hecate. splendid victory achieved by judas maccabeus. 28. influence of the sun. samson carries off the gates of gaza. day of strength and deliverance. 29. the fool of the tarot. day of failure and miscarriage in all things. we see from this rabbinical table, which john belot and others borrowed from the hebrew kabalists, that these ancient masters concluded a posteriori from facts to presumable influences, which is completely within the logic of the occult sciences. we see also what diverse significations are included in the twenty-two keys which form t

nd displaying a scarlet standard. r vegetative principle, generative virtue of the earth, eternal life. hieroglyph, the judgement. a genius sounds his trumphet and the dead rise from their tombs. these persons, who are living and were dead, are a man, 138 the ritual of transcendental magic woman and child the triad of human life. c the sensitive principle, the flesh, eternal life. hieroglyph, the fool. a man in the garb of a fool, wandering without aim, burdened with a wallet, which is doubtless full of his follies and vices; his disordered clothes discover his shame; he is being bitten by a tiger and does not know how to escape or defend himself. t the microcosm, the sum of all in all. hieroglyph, kether, or the kabalistic crown, between four mysterious animals. in the middle of the crown

RUBY TABLET OF SET

, since in the greater sense it is natural. the stoic thus accepts all fortunes and misfortunes of life calmly. he seeks an absence of feeling in his thoughts and conduct. nevertheless stoicism does not excuse all events as deterministic. the individual is still responsible for virtuous or vicious choices, measured against a natural approximation. the stoic considers the "average man" a dangerous fool governed by passions and emotions rather than by virtue and reason. the stoic disapproves of war and slavery, and believes in humanitarianism and equality of all humans as elements of nature. but he does not advocate violent social revolutions or drastic policies to attain these ends. change must come "naturally" not artificially. stoics sought harmony in society, which. unlike epicureans. th

eir solutions are matrix operators, not readily amenable to a logical. i.e: syllogistic. exposition. on the other hand, the right promptly sets out to waste the mugger, because this is the right thing, and besides, they must be vigilant, for there will assuredly be more muggers. now, it is interesting to place this dichotomy in an evolutionary perspective. presumably mother nature did not raise a fool, and so there must be a reason for it. jaynes suggests that putting the reins in the right hand allows faster response time. because of incessant warfare and exposure to novel situations, and because of the role of language, there was considerable selective pressure in favor of the tactical "right. yet at an earlier time, it's possible that the human who simply looked at the terrain, grunted

ion of the tablet if warranted (this test will not be modified, but left historically pure) with that said, let the test begin! part i the first part of this test is multiple choice. indicate your answer by encircling either a, b, c, or d. 1. which tarot card represents both the initial and final balance of opposites- the equation of the universe? a. the universe (xxi) b. adjustment (viii) c. the fool (o) d. art (xiv) 2. a magical fetish is a. a magical desire b. an amulet c. an effigy d. sex magic imagery 3. the failure of psychology rests in its inability to deal with a. the psyche b. religion c. ongoing change d. death 4. what is the primary reason that most humans cannot evolve? a. lack of opportunity b. they do not want to evolve. c. they are hopelessly stupid. d. their 'gods' forbid

eaningless concept "nothing" is indeed a secret key to the book of the law! what the jews call it is unimportant, since the hebraic/cabalistic numerological system is insubstantial. the sum of 8, 80, 400, and 18 is 506= 11= the eleven-lettered formula of abrahadabra. 47. but they have the half: unite by thine art so that all disappear. another reaffirmation of the law of nuit. 48. my prophet is a fool with his one, one, one; are not they the ox, and none by the book? a criticism of crowley for his strong sense of individuality and subconscious refusal to accept and embrace the nihilism of nuit [here it appears that "fool" is to be understood in the mundane sense rather than as synonym for the a:.a. grade of ipsissimus] nuit perceives separate intellectual existence as stupid. as are oxen

61 ain. which is vital, for i am none indeed. la" this is rather at odds with the notion that charles stansfeld jones (frater achad) first communicated the al/la "key" to crowley in 1919. 9 is the number of the tarot trump "the hermit" symbolizing [according to the book of thoth] the secret fire khu [see #i-8 and #i-13. within the scope of the aon of horus, however, only an ipsissimus (10=[1. a "fool. could perceive this. to others an intellectual evaluation of harwer would yield 8 "adjustment. among other things this trump signifies the displacement of an obsolete aeon by a new one. trump #1 "the magus. refers to crowley's role "in 8. i.e: in the new aeon as the instrument of adjustment. this is "vital" insofar as the harwer neter cannot manifest itself in the objective universe save thr

g erratically or irrationally. it is true that a beggar might not be able to hide his poverty, but a king in a good disguise would seem every bit as impoverished. in judging another, one must first determine one's actual ability to render such a judgment, then the criteria according to which the judgment will be made. 59. beware therefore! love all, lest perchance is a king concealed! say you so? fool! if he be a king, thou canst not hurt him. see the discussion of "love" in the comment to #i-57. in his 1920 comment with reference to #ii-59, crowley further characterized it as a "right relationship" between two components of the nuit-totality. not a blind attraction for superficial motives which, upon closer examination, might not prove to be mutually beneficial. 60. therefore strike hard&

diers who dare not fight, but play: all fools despise. 58. but the keen and the proud, the royal and the lofty; ye are brothers! 59. as brothers fight ye. 60. there is no law beyond do what thou wilt. 61. there is an end of the word of the god enthroned in ra's seat, lightening the girders of the soul. 62. to me do ye reverence; to me come ye through tribulation of ordeal, which is bliss. 63. the fool readeth this book of the law, and its comment& he understandeth it not. moreover the fool readeth this comment& he understandeth it not. 64. let him come through the first ordeal& it will be to him as silver. 65. through the second, gold. 66. through the third, stones of precious water. 67. through the fourth, ultimate sparks of the intimate fire. the initiatory history of mankind since the d

n that had taken place. being familiar with language and cipher construction, i set out to unravel the original keys to determine their linguistic lineage. after some weeks of work, i concluded that enochian is not a true language. rather it is an artificial jargon, i.e: arbitrary words placed together in roughly consistent sequences to simulate a true language. it is so cleverly done that it can fool non-linguists fairly easily.8 it is even possible to "write" in enochian as crowley did, altering suffixes to create the impression of declension or conjugation. but a comprehensive grammar, essential to a true written or spoken tongue, is lacking.9 once i realized enochian to be a jargon, i changed my approach. now i suspected that it might be some sort of cipher or code, dee being famous fo

SABBATIC KABALA OF THE CROOKED PATH

ent of taking the worshippers offerings to god for acceptance. he is the inter-mediary between man and god and he opens possibilities. in addition he is a playful vortex of sorcery and children is sacred to him. often easily offended and just as often easy to give rewards. it is interesting to take notice by the use of the void or jagrata in relation to the atu 0 and atu 11 of the tarot-deck, the fool and adjustment. both aspiring to air. the void is of the element air and is ruled by venus and justice. the house of balancing powers or equal dynamic. a hidden formulae to this is revelaed on the pages 110- 114. an interesting point is the use of the witches ladder, a vakra (crooked) ladder in the void. your instrument of empowerment in this cell is this ladder. without the ladder you will b

ration of the letters and its many possibilities. remember also that this journey is undertaken with the help of the horned one, the ox and his tool the goad. this should in itself compromise a warning of not embarking on this journey towards the airy houses of ultimate self-hood unless the desired balance already has been achieved under the venusian influence of lady libra. the influences of the fool, apethiui is as said both rewarding and cursing. the occult laws considering justice must be taken into account as it is formulated in the saying of the witches: may the blessing, curse and cunning be cell 1 being the aat of the 2nd and 13th letter of the sacred alphabet "all worship is soliliquy. in this house we enter the world of water, the way of manifestation. elemetal spirits as well as

SALMANRUSHDIE THESATANICVERSES

e without warning, i have forgotten the rules of seven--tiles and kabaddi, i can't recite my prayers, i don't know what should happen at a nikah ceremony, and in this city where i grew up i get lost if i'm on my own. this isn't home. it makes me giddy because it feels like home and is not. it makes my heart tremble and my head spin "you're a stupid" she shouted at him "a stupid. change back! damn fool! of course you can" she was a vortex, a siren, tempting him back to his old self. but it was a dead self, a shadow, a ghost, and he would not become a phantom. there was a return ticket to london in his wallet, and he was going to use it. o o o "you never married" he said when they both lay sleepless in the small hours. zeeny snorted "you've really been gone too long. can't you see me? i'm a

rial world. with _assets. yes, sir. zeeny stroked the hairs curling over his ears "sometimes, when you're quiet" she murmured "when you aren't doing funny voices or acting grand, and when you forget people are watching, you look just like a blank. you know? an empty slate, nobody home. it makes me mad, sometimes, i want to slap you. to sting you back into life. but i also get sad about it. such a fool, you, the big star whose face is the wrong colour for their colour t vs, who has to travel to wogland with some two-bit company, playing the babu part on top of it, just to get into a play. they kick you around and still you stay, you love them, bloody slave mentality, i swear. chamcha" she grabbed his shoulders and shook him, sitting astride him with her forbidden breasts a few inches from h

ne and now you come to judge us" saladin felt the floor giving way beneath his feet; he was staring into the inferno "it is true he pays us" vallabh went on "for our work, and also for what you see. for this" changez chamchawala tightened his grip on the ayah's unresisting shoulders "how much" chamcha shouted "vallabh, how much did you two men decide upon? how much to prostitute your wife "what a fool" kasturba said contemptuously "englandeducated and what-all, but still with a head full of hay. you come talking so big--big _in your mother's house_ etcetera, but maybe you didn't love her so much. but we loved her, we all. we three. and in this manner we may keep her spirit alive "it is pooja, you could say" came vallabh's quiet voice "an act of worship "and you" changez chamchawala spoke a

supreme being keeps away; what keeps returning is this scene, the entranced prophet, the extrusion, the cord of light, and then gibreel in his dual role is both above-looking-down and below-staring-up. and both of them scared out of their minds by the transcendence of it. gibreel feels paralysed by the presence of the prophet, by his greatness, thinks i can't make a sound i'd seem such a goddamn fool. hamza's advice: never show your fear: archangels need such advice as well as water-carriers. an archangel must look composed, what would the prophet think if god's exalted began to gibber with stage fright? it happens: revelation. like this: mahound, still in his notsicep, becomes rigid, veins bulge in his neck, he clutches at his centre. no, no, nothing like an epileptic fit, it can't be ex

verts her eyes "my head" he asks again "was i struck" she stands at the window, her head hung low, playing the demure maid "oh, messenger, messenger" she mocks him "what an ungallant messenger it is. couldn't you have come to my room consciously, of your own will? no, of course not, i repel you, i'm sure" he will not play her game "am i a prisoner" he asks, and again she laughs at him "don't be a fool" and then, shrugging, relents "i was walking the city streets last night, masked, to see the festivities, and what should i stumble over but your unconscious body? like a drunk in the gutter, mahound. i sent my servants for a litter and brought you home. say thank you "thank you "i don't think you were recognized" she says "or you'd be dead, maybe. you know how the city was last night. people

t soaks up water" hind answers him "look around you" soon after his departure the wounded men arrive at the grandee's palace, having screwed up their courage to inform hind that old hamza has killed her brothers. but by then the messenger is nowhere to be found; is heading, once again, slowly towards mount cone. o o o gibreel, when he's tired, wants to murder his mother for giving him such a damn fool nickname _angel, what a word, he begs _what? whom_ to be spared the dream--city of crumbling sandcastles and lions with three-tiered teeth, no more heart--washing of prophets or instructions to recite or promises of paradise, let there be an end to revelations, finito, khattam-shud. what he longs for: black, dreamless sleep. mother-fucking dreams, cause of all the trouble in the human race, m

, brilliant and foul, cannibal and christian, the glory of the world. we should celebrate it while we can; until night falls" she didn't agree, not even in the dream, but she knew, as she dreamed, that there was no point telling him now. o o o after pamela chamcha threw him out, jumpy joshi went over to mr. sufyan's shaandaar caf in brickhall high street and sat there trying to decide if he was a fool. it was early in the day, so the place was almost empty, apart from a fat lady buying a box of pista barfi and jalebis, a couple of bachelor garment workers drinking chaloo chai and an elderly polish woman from the old days when it was the jews who ran the sweatshops round here, who sat all day in a corner with two vegetable samosas, one pun and a glass of milk, announcing to everyone who cam

t "you ever make any money" sufyan asked "not me, uncle "ever do any business? import-export? off-licence? corner shop "i never understood figures "and where your family members are "i've got no family, uncle. there's only me "then you must be praying to god continually for guidance in your loneliness "you know me, uncle. i don't pray "no question about it" sufyan concluded "you're an even bigger fool than you know "thanks, uncle" jumpy said, finishing his coffee "you've been a great help" sufyan, knowing that the affection in his teasing was cheering the other man up in spite of his long face, called across to the light-skinned, blue-eyed asian man who had just come in wearing a snappy check overcoat with extra-wide lapels "you, hanif johnson" he called out "come here and solve a mystery

SATANIC BIBLE

dent of sorcery winds up stupidly pushing a planchette over a ouija board, standing inside a pentagram waiting for a demon to present itself, limply tossing i-ching yarrow stalks like so many stale pretzels, shuffling pasteboards to foretell a future which has lost any meaning, attending seminars guaranteed to flatten his ego- while doing the same to his wallet- and in general making a blithering fool of himself in the eyes of those who know! the true magus knows that occult bookshelves abound with the brittle relics of frightened minds and sterile bodies, metaphysical journals of self-deceit, and constipated rule-books of eastern mysticism. far too long has the subject of satanic magic and philosophy been written down by wild-eyed journalists of the right-hand path. the old literature is

religion (satanism) has been formed which commends and rewards those who support the society in which they live, instead of denouncing them for their human needs. from every set of principles (be it religious, political, or philosophical, some good can be extracted. amidst the madness of the hitlerian concept, one point stands out as a shining example of this "strength through joy. hitler was no fool when he offered the german people happiness, on a personal level, to insure their loyalty to him, and peak efficiency from them. it has been clearly established that the majority of all illnesses are of a psychosomatic nature, and that psychosomatic illnesses are a direct result of frustration. it has been said that "the good die young. the good, by christian standards, do die young. it is th

SATANIC RITUALS

that the murders of our ancestors may be avenged [the celebrant inserts the wafer into the vagina of the altar, removes it, holds it aloft to the baphomet and says] celebrant: disparais dans le n ant, toi le sot parmi les sots, toi le vil et d test, pr tendant la majest de satan! disparais dans le n ant du del vide, car tu n'as jamais exist, et tu n'ezisteras jamais. vanish into nothingness, thou fool of fools, thou vile and abhorred pretender to the majesty of satan! vanish into the void of thy empty heaven, for thou wert never, not shalt thou ever be [the celebrant then raises the wafer and dashes it to the floor, where it is trampled by himself and the deacon and subdeacon, while the gong is struck continually. the celebrant then takes the chalice into his hands, faces the altar, and be

ade york rite level. the order of the rosy cross of aleister crowley's magic curriculum provided an interesting comparison in its seventh degree (adeptus exemptus. in that rite, the alternative to taking the left-hand path was to become a babe of the abyss, which is not as contradictory and confusing as it sounds, if one considers crowley's ofttimes machiavellian modus operandi. crowley, nobody's fool, simply set up a magical maze so that students whose consciences would only allow them to tread the right-hand path would nevertheless wind up on the left. fortunately, precious few of crowley's disciples progressed as far as the grade of adeptus exemptus, thus neatly preventing problems that might have arisen from such rude spiritual awakenings. the overtly anti-christian sentiments of the c

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

state and a classless society. for marx, the concept of god and religion was just another way the ruling class had of keeping the proletariat under control. for philosopher friedrich nietzsche (1844 1900, god was also a human invention. however, for him god was the tool of the weak who wanted to keep the vital and strong in check. nietzsche believed a page from an illuminated manuscript details a fool denying the existence of god, circa 1350. early thinkers who questioned the existence of god or otherwise criticized religion were often called fools or heretics. the art archive/ biblioteca del studio teologico accademico bressanone/dagli orti. world religions: almanac 27 agnosticism and atheism in the heroic superman, a modern person who would reject all middle class values, including relig

ce. the word dhamma means the teachings of buddhism. the title of the dhammapada is often translated as words of the doctrine. it consists of 423 aphorisms. these are short statements that contain a truth, principle, or sentiment, usually in memorable language. the verses are numbered sequentially and are divided into twenty-six vaggas, or sections, with such titles as on vigilance, the mind, the fool, and the wise. for more than two thousand years, buddhists have used the dhammapada and other sacred buddhist texts as a reference to provide guidance in their lives. the buddha laid out the essence of the dhammapada as a guide for living in one of his earliest sermons, which he delivered in a deer refuge in the town of isipatana, india. for this reason, the sermon is often called the deer pa

rds women is not completely destroyed, even to the last seedling, so long is his mind fettered as a suckling calf is bound to its mother. 285. cut off the love of self as one would pluck an autumnal white lotus. proceed then upon that (eightfold) path of peace the nirvana as expounded by sugata (buddha. 286. here shall i dwell in the rainy season; here shall i dwell in winter and summer. thus the fool muses, but never reflects on the dangers that might befall him. 287. as a great flood carries off a sleeping village, so death seizes and carries off a man who is distracted and overly attached to his children and cattle. 288. sons are no protection, neither father nor kinsfolk; when one is assailed by death, there is no protection among one s kin. 289. having perceived this significant fact

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

g in fire, a pelican, reviving his dear young ones with its blood; the young icarus, drowned in the water, whose nurse is the earth, whose mother is the wind, whose father is the fire, the water her caretaker and drink, one stone and no stone, one water and no water, nevertheless a stone of living power and a water of living might; a sulphur, a mercury, a salt, hidden deep in nature, and which no fool has ever known nor se n sepher ha-bahir or the book of illumination attributed to rabbi nehunia ben hakana translated by aryeh kaplan the bahir 2 the first verses of creation 3 the aleph-beth 7 the seven voices and the sephiroth 12 the ten sephiroth 32 mysteries of the soul 53 index 57 the bahir 3 section i the first verses of creation 1. rabbi nehuniah ben hakana said: one verse (job 37:21)

SEPHER HA BAHIR

is in the skies. god says, when you study torah for its own sake, then you help me and i can ride the heavens. then, his pride is in the skies (shechakim. what is shechakim? we say that it is in the innermost chamber. the targum thus renders it, his word is in the heaven of heaven. therefore, not by bread alone does man live, but from all that emanates from god s mouth does man live. however, the fool answers brazenly. abandon this brazenness, and do not reply in this manner! he is therefore punished. what is his punishment? we have already discussed it. 186. what is the meaning of the verse (job 15:2, should a wise man answer knowledge of spirit? what is knowledge of spirit? this is the knowledge that is close to the spirit. regarding this it is written (isaiah 11:2, and there will rest u

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

the causes of failure in individuals, tribes, and nations. reading the old history books will reveal certain parallels that can be used as benchmarks in forecasting the future, and this knowledge, properly applied, will greatly aid and assist our decision making in the hereand- now. the main difference between a sage and his student is wisdom and knowledge; one difference between a wise man and a fool is the application. a fool may know better but take the wrong path anyway. history reveals that civilizations tend to follow a pattern; they rise only to fall, and decadence and corruption are the main culprits in the destruction of the mighty. after once becoming infected, it only takes a generation or two to bring a great and shining empire to its knees, it's lofty ideals shattered like gla

store of wisdom and knowledge in its own particular way. the more we give, the more we get, and the greater grows our legacy. practice makes perfect, and we all have goals in sight. however, it often takes a while to achieve them. therefore, all cbrs are taught the value of the three ps. they are revered by all as prudence, patience, and perseverance. prudence helps separate the wise man from the fool as the prudent adept thinks out their actions before doing them. sometimes, it is best to let the sleeping dog lie; other times, it is prudent to run it off. patience is the slow but sure crafting of a desired state, setting up the pins squarely in front of the ball, proceeding neither too quickly nor too slowly, allowing the energy to build. perseverance is the ability to keep on trying even

ut oh well. adepts don't kid themselves or anyone else. that is why we say that a brother or sister is neither good nor evil. no one is either all positive or all negative. there is a little negative in the best of us, and a little positive in the worst of us. anyone who claims to be pure as the driven show is a liar. it's as simple as that. here is wisdom: do not set impossible goals, for only a fool would cast himself into an impossible role. it is better to remain centered and balanced, answering to the call of reason being neither good nor evil and satisfied with that outcome. however, adepts have to live with themselves and have an interest in growing spiritually. therefore, they tend to consider their actions and their effects on themselves, others, and society as a whole. maintainin

consider what might well have happened if they had acted differently, for they know that each event may have several endings. the final ending depends upon how a chain of events is allowed to progress. the process is something like setting up a chain of dominoes. the falling of the final domino is affected by all of the other dominos in line before it. another difference between a wise man and a fool is that the wise man is consciously aware of his own attitude, and he adjusts it moment by moment. this does take practice and no small amount of self control. however, the wise man realizes that his life depends upon his ability to do this. therefore, he has created a positive matrix or attitude and lives within its framework, never allowing himself to step over the boundary lines. for examp

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

eir knees; his mind and soul were so thoroughly in his art that domestic life glided by him, seemingly as if that were a dream, and the heart the substantial form and body of existence. persons much cultivating an abstract study are often thus; mathematicians proverbially so. when his servant ran to the celebrated french philosopher, shrieking "the house is on fire, sir "go and tell my wife then, fool" said the wise man, settling back to his problems "do i ever meddle with domestic affairs" but what are mathematics to music music, that not only composes operas, but plays on the barbiton? do you know what the illustrious giardini said when the tyro asked how long it would take to learn to play on the violin? hear, and despair, ye who would bend the bow to which that of ulysses was a playthi

call me a miser, it was but that none might despise thee, my heir, because nature has stunted and deformed thee, when i was no more. thou wouldst have had all when i was dead. couldst thou not spare me a few months or days, nothing to thy youth, all that is left to my age? what have i done to thee "thou hast continued to live, and thou wouldst make no will "mon dieu! mon dieu "ton dieu! thy god! fool! hast thou not told me, from my childhood, that there is no god? hast thou not fed me on philosophy? hast thou not said 'be virtuous, be good, be just, for the sake of mankind: but there is no life after this life? mankind! why should i love mankind? hideous and misshapen, mankind jeer at me as i pass the streets. what hast thou done to me? thou hast taken away from me, who am the scoff of th

ever you want the heart's blood of rene dumas" thus volubly delivering himself, he followed the stranger to the threshold of the second chamber, and there, gently detaining him, and after looking over his shoulder, to be sure that he was not heard by the owner, he whispered "i ought to return to nancy. one would not lose one's time, you don't think, sir, that that scoundrel took away all the old fool's money "was it thus plato spoke of socrates, monsieur dumas "ha, ha! you are caustic. well, you have a right. sir, we shall meet again "again" muttered the stranger, and his brow darkened. he hastened to his chamber; he passed the day and the night alone, and in studies, no matter of what nature, they served to increase his gloom. what could ever connect his fate with rene dumas, or the fugi

yes, and women sobbed aloud "by heavens" said a neapolitan of great rank "she has fired me beyond endurance. to-night this very night she shall be mine! you have arranged all, mascari "all, signor. and the young englishman "the presuming barbarian! as i before told thee, let him bleed for his folly. i will have no rival "but an englishman! there is always a search after the bodies of the english "fool! is not the sea deep enough, or the earth secret enough, to hide one dead man? our ruffians are silent as the grave itself; and i! who would dare to suspect, to arraign the prince di? see to it, this night. i trust him to you. robbers murder him, you understand, the country swarms with them; plunder and strip him, the better to favour such report. take three men; the rest shall be my escort"

done" said mervale, glancing disdainfully at the canvas "is it for this that you have shut yourself out from the sunny days and moonlit nights of naples "while the fit was on me, i basked in a brighter sun, and imbibed the voluptuous luxury of a softer moon "you own that the fit is over. well, that is some sign of returning sense. after all, it is better to daub canvas for three days than make a fool of yourself for life. this little siren "be dumb! i hate to hear you name her" mervale drew his chair nearer to glyndon's, thrust his hands deep in his breeches-pockets, stretched his legs, and was about to begin a serious strain of expostulation, when a knock was heard at the door, and nicot, without waiting for leave, obtruded his ugly head "good-day, mon cher confrere. i wished to speak to

childhood. this is the cause of his present pause from his pursuit. while we speak, the cause expires. before the hand of the clock reaches the hour of noon, the cardinal will be no more. at this very moment thy friend, jean nicot, is with the prince di "he! wherefore "to ask what dower shall go with viola pisani, the morning that she leaves the palace of the prince "and how do you know all this "fool! i tell thee again, because a lover is a watcher by night and day; because love never sleeps when danger menaces the beloved one "and you it was that informed the cardinal "yes; and what has been my task might as easily have been thine. speak, thine answer "you shall have it on the third day from this "be it so. put off, poor waverer, thy happiness to the last hour. on the third day from this

in this pursuit, viola must be mine "another ambuscade" said mascari, inquiringly "nay, why not enter the house itself? the situation is lonely, and the door is not made of iron "but what if, on her return home, she tell the tale of our violence? a house forced, a virgin stolen! reflect; though the feudal privileges are not destroyed, even a visconti is not now above the law "is he not, mascari? fool! in what age of the world, even if the madmen of france succeed in their chimeras, will the iron of law not bend itself, like an osier twig, to the strong hand of power and gold? but look not so pale, mascari; i have foreplanned all things. the day that she leaves this palace, she will leave it for france, with monsieur jean nicot" before mascari could reply, the gentleman of the chamber anno

, rose chillingly before her. hers, she felt, was a yet gloomier fate, the chords may break while the laurel is yet green. the lamp, waning in its socket, burned pale and dim, and her eyes instinctively turned from the darker corner of the room. orphan, by the hearth of thy parent, dost thou fear the presence of the dead! and was zanoni indeed about to quit naples? should she see him no more? oh, fool, to think that there was grief in any other thought! the past! that was gone! the future! there was no future to her, zanoni absent! but this was the night of the third day on which zanoni had told her that, come what might, he would visit her again. it was, then, if she might believe him, some appointed crisis in her fate; and how should she tell him of glyndon's hateful words? the pure and

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

to say that it is not intended that the initiate understand the symbols and deepest secrets of the order, but worse, the masonic lodge's rituals and lectures are designed so that the lower-level masons shall imagine he does understand them! it is only at a later time, as he has moved up the ladder of degrees, that the purposely dumbeddown mason discovers he's been had, that he's been played for a fool. in other words, he's been hoodwinked! so, in effect, masons are lied to, tricked, made fun of, and intentionally led astray, with only a little knowledge added to their brain reservoirs as they advance up the chain. meanwhile, the poor, pitiful souls imagine they are really in on all the superduper secrets of the craft. their masonic superiors play them all for suckers. p.t. barnum, of ringl

os hand. bronze symbol of the syncretic jewish mystery cult of sabazios in asia minor. circa first century, c.e (collection of the british museum) rejected truth and was consigned to hell. in heaven, jesus, of course, is believed to sit at the right hand of god, not the left. in ecclesiastes, a book of the old testament in the bible, it is said that "a wise man's heart is at his right hand, but a fool's heart is at his left (eccles. 10:2) witches throughout history have danced in ritual circles to the left, that is, counterclockwise. druid priests do likewise as they dance and march around the holy stone at tara, shrine of mother earth. to blaspheme god, some satanists and witches derive pleasure in giving the sign of the cross with their left hands. but while witches and deep occultists a

THE BOOK OF PLEASURE

e creator more? are you certain of the creator's will and are you sure of your own desire? are you the creator or just yourself, as you fondly imagine your contents? all these desires, however mighty, you will one day incarnate- yea, photograph. these things already exist- very soon you will have spiritual photographs (unfaked) but not by the camera you use at present. the pioneer is ever the old fool. an afterthought: some spirits are already photographed- the microbes. are you ever free of desideratum? belief is eternal desire! 34 desire is its own cruelty, the fettering of the hand to labour in some world unknown; nothing is always dead and no thought dies, the master becomes the slave- the position is alternate; you have long believed this, it is in the flesh of your generations with t

desire nothing, and there is nothing that you shall not realise. desire is for completion, the inherent emotion that it is "all happiness" all wisdom, in constant harmony. but directly we believe, we are liars- and become identified with pain, yet pain and pleasure are one and the same. therefore believe nothing, and you will have reverted to a simplicity which childhood has not yet attained. the fool asks how? as we must believe in pleasure and pain. now if we could suffer them simultaneously (pain and pleasure) and hold fast to a principle that ascends, that allows the ego vibration above them, should we not have reached the ecstasy? now the belief is the "ego" yet separates it from heaven as your body separates you from another's. therefore by retaining the belief in the "not necessity

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

only one of two points of view in regard to the strange case of bridey murphy. one might conclude that the whole thing had been a hoax without a motive. this conclusion would hold that ruth simmons was not the normal young gal she appeared to be, but actually a frustrated actress who proved to be a consummate performer in her interpretation of a script dreamed up by bernstein because he likes to fool people. or if one did not accept that particular hypothesis, bernstein said, then the public must admit that the experiment may have opened a hidden door that provided a glimpse of immortality. doubleday published morey bernstein s the search for bridey murphy in 1956. skeptics and serious investigators alike were interested in testing the validity of bernstein s experiments and in determinin

t crude kind of trickery pranks that even the most inexperienced psychical researcher would be certain to catch. her nature was permeated with mischief and guile, and she would try to cheat at card games or even croquet. carrington felt that she did these things to those who would test her to see how far she might go in taunting them or because she was basically a lazy person, to see if she could fool them with a few tricks so that she might be spared the effort of going into trance. when she found that she could not deceive the knowledgeable investigators from the various research committees most of whom were accomplished amateur magicians palladino would settle down to producing some of the most remarkable psychic phenomena ever recorded and witnessed by an investigating body of skeptics

that forced all such mediums and wizards out of the land under penalty of death, but, he admits, he does know of such a woman who lives at endor. saul disguises himself and, accompanied by two loyal men, comes to see the witch of endor after it is dark. getting directly to the point, saul asks the woman to ask her spirit control to summon someone from the dead so that he might speak with him. no fool, the medium plays it very carefully, and reminds the stranger that saul has driven all such men and women who claim to have familiar spirits out of the land of israel. if she even acknowledges that she has such abilities, she could be put to death. saul, desperate for counsel from the spirit of samuel, swears to her by the lord that no punishment will come to her if she will perform this favo

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

lake monster (archives of brad steiger) mackal, roy p. the monsters of loch ness. chicago: swallow press, 1976. monster hunter. 60 minutes ii, december 5, 2001 [online] http//www.cbsnews.com/now/story/ 0,1597,320220-412,00.shtml. russell, davy, ed. when lake monsters attack! xproject, august 16, 2001 [online] http//www. xprojectmagazine.com/archives/cryptozoology/ lmaattack.html. sea serpents any fool can disbelieve in sea serpents, commented victoria, british columbia, newspaper editor archie willis in 1933. willis s pronouncement came as a sharp rejoinder to the skeptics who laughed at the hundreds of witnesses who swore that they had seen a large snakelike creature swimming in the waters off the coast of the pacific northwest. willis christened the sea monster cadborosaurus, and the nic

ers, pain relief may often literally be a case of mind over matter. sources: czerner, thomas b. what makes you tick? the brain in plain english. new york: john wiley& sons, 2001. fox, maggie. placebo, drugs both activate brain in pain relief. yahoo! news/reuters, february 7, 2002 [online] http//story.news.yahoo.com/news?tmpl=story&u/nm/20020 207/sc_nm/science_pain_dc_1. moore, oliver. placebo can fool the brain, study finds. globe and mail, april 30, 2002 [online] http//www.globeandmail. com/servlet/rtgamarticlehtmltemplate?tf=tgam/realtime/ ful. shapiro, arthur k, and elaine shapiro. the powerful placebo: from ancient priest to modern physician. baltimore, md: johns hopkins university press, 2001. mind over matter with placebos for the dangers in venturing out after nightfall where wild a

on how many hoaxes are investigated, in the wake of the terrorist attacks of september 11, 2001, nearly every story concerning poisons, anthrax, or other noxious substances sent through the mail was taken seriously and checked. many urban legends are recycled stories and continually updated. a story that was in wide circulation in the 1950s will achieve a new birth in the twenty-first century and fool people all over again. barbara mikkelson, who maintains the urban legends research centre, theorizes that such revisions of old stories are done by people who heard them years ago and were frightened or amused by them and thereby wish to retell the old legends in a way that puts their own imprint upon the stories. in other instances, she comments, many legends were originated by people who wi

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

er encouragement to alchemical experiments. after the man fs departure, helvetius procured a crucible and a portion of lead into which, when the metal was in a molten state, he threw the stolen grain he had secretly scraped from the stranger fs philosopher fs stone. the alchemist was disappointed when the grain evaporated and left the lead in its original state. thinking that he had been made the fool by some mad burgher fs whimsey, helvetius returned to his own experiments, forgetting about the dream of a magical philosopher fs stone. some weeks later, when he had almost forgotten the incident, helvetius received another visit from the stranger. he impatiently told the man to perform a transmutation before his eyes or to leave. this time the stranger surprised him by agreeing to prove tha

the last numbered card of the major arcana and presents an allegory of transmutation completed. the adept has reached the ultimate end of his or her journey and has achieved an innate knowledge of all that is good in the universe, which is symbolized by the wreath that surrounds the virgin. the world card represents honesty and truth, as well as success, harmony, and attainment. the figure of the fool (arcanum 0, stands for an individual who becomes so involved in the occult sciences that he or she misses the path to spiritual development. the fool also reminds everyone that they learn from their mistakes. it carries a small pack on a stick, symbolizing the karmic debts which all men and women must carry through life. the fool warns the wise that the more they know the less they really kno

and began making a meal of the freshly killed animal. eventually the cook chased the cub away, but he knew that he could not put an apple in a mutilated pig fs mouth and drop it on the master fs table. so the cook had the other pig, the black one, butchered and prepared for the master fs table that evening. that evening at dinner, the noble frenchman explained to his guest how he had arranged to fool him by ordering the cook to prepare the white pig and not the black one. as respectfully as possible, nostradamus disagreed. the cook was summoned to settle the matter, and the entire story was brought to light, showing the exact fulfillment of nostradamus fs prediction. later in his life, the great prophet was summoned to give a reading for catherine de medici (1519.1589, the queen mother an

THE KEY TO THE MYSTERIES

t thrice french by the nobility of her heart, the indescribable charm of her spirit, and the european celebrity of her name. the publication of this information in the "estafette" attracted to us at that time, without our particularly knowing 128 why, the insults of a mr. de pene, since then become known to fame through his unfortunate duel. we thought at the time of la fontaine's fable about the fool who threw stones at the sage. mr. de pene spoke of us as an unfrocked priest, and a bad catholic. we at least showed ourself a good christian in pitying and forgiving him, and as it is impossible to be an unfrocked priest without ever having been a priest, we let fall to the ground an insult which did not reach us. spooks in paris. mr. home, a week ago, was once more about to quit paris, that

the tarot. we 193 have made the same observation on a book of st. martin entitled "a natural picture of the relations which exist between god, man and the universe" the tradition of this secret has, then, never been interrupted from the first ages of the qabalah to our own times<fool trump, there are 22 illustrations numbered to match the major trumps, with a few actually employing traditional design elements from the corresponding trumps> the table-turners, and those who make the spirits speak with alphabetical charts, are, then, a good many centuries behind the times; they do not know that there exists an oracular instrument whose words are always clear and always accur

history of tarot and chess are worthless 18th century fables. the "bohemians, by which levi means the gypsies, did not arrive in europe until centuries after the appearance of tarot. tarot may have imitated chess, but the antiquity of the latter precludes any influence by the former> and one finds there the same combinations and the same symbols: the king, the queen, the knight, the soldier, the fool, the tower, and houses representing numbers. in old times, chess-players sought upon their chess-board the solution of philosophical and religious problems, and argued silently with each other in manoeuvring the hieroglyphic characters across the numbers<order of the golden dawn may have designed enochian chess on this suggestion> our vulgar game of goose, revived from the old

slikes, study duty, and begin by practising it as though one loved it. you are an unbeliever, and you wish to make yourself a christian? perform the exercises of a christian, pray regularly, using the christian formulae; approach the sacraments as if you had faith, and faith will come. that is the secret of the jesuits, contained in the spiritual exercises of st. ignatius. by similar exercises, a fool, if he will it with perseverance, would become a wise man<fool would but persist in his folly, he would become wise- william blake> by changing the habits of the soul one certainly changes those of the body; we have already said so, and we have explained the method. what contributes above all to age us by making us ugly? hatred and bitterness, the unfavourable judgments which 277 we m

THE MAGICIAN S KABBALAH

e the mathematical limit known as "godels incompleteness theorem, which states that every equation must hold at least one reference that can only be proven outside of that equation in another equation; therefore, there cannot be a "complete" or self-contained equation. the outsider equation in the tree is the ain soph aur (the "limitless light" from which the tree proceeds) or, in the paths, the "fool" card, which is correctly unnumbered in most packs and therefore outside the scheme (g) a system of criteria by which the truth of correspondences may be tested with a view to criticising new discoveries in the light of their coherence with the whole body of truth. the testing aspect of the tree is revealed increasingly as the individual formulates their own cosmology and philosophy in its te

magician from slavishly adhering to what have previously been considered immutable laws which are in effect merely habits of nature. it is this very principle that has helped examine, and at the same time, confound the "greenhouse effect" and global warming. the magician must remain open to possibilities and opportunities that those blinded by expectation cannot see, and this is depicted by the "fool" of the tarot deck, who should be considered the esoteric emblem of the new physics. another extension of the lattice idea is that of the link between macrocosm and microcosm, the "greater" world and the "lesser" world. it can be seen that if the whole universe is modelled as a latticework of reflective spheres, each point in the universe reflects everything else. thus, if a change occurs wit

oth or numbers. i would like to examine this comment in more detail, as i believe it reveals much about that which cannot be spoken of except by analogy (see diagram 1) and forms the triangle of the unbeheld. the three letters of ain can be broken down as follows; aleph- transcendence yod- transition nun- transformation aleph in kether the ain, or "naught" is embodied in the sublime symbol of the fool tarot card, the "nought" card. however, it should be seen that the fool is not a "zero" in the same way that the ain is "negative" rather than "nothing. the negative in this case is that of the finite glyph of kether, the point (having position but not magnitude) as created from the infinite ain (having infinite magnitude and no position. kether can be represented as the god hadit and the ain

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 chesed, and the linking paths have the following tarot cards attributed to them; fool, empress, emperor, and hierophant. in the berakhot (7a, it is written "the beginning of thought, and the first revelation of the array, is the second sefirah, which is called chockmah-wisdom, and in the sepher yetzirah, chockmah is more fully defined as "the illuminating intelligence, the crown of creation, the splendour of unity, equalling it. it is exalted above every head, and is named by

ard choice, or the more adventurous may select the thoth deck by crowley, or any of the hundreds of variants available. it is obviously preferable that the pack was designed with the kabbalah in mind. an arthurian or aztec pack might yield some surprising insights, but these will be easier to gain from a more standard design! take the cards which have the letters of ain attributed to them; aleph; fool yod; hermit nun; death what feelings and thoughts arise when contemplating these images? what do they indicate about the kabbalistic concept of ain? chapter four 1. take ten events and attempt to note down the klippothic aspect(s) of the event, if any. for example, a mother's overweening pride of her daughter's accomplishments, a machine which was calibrated incorrectly and snaps a pipe it wa

THE MOTHMAN PROPHECIES

itnesses, cheap telescope and other items with little or no value to anyone except me. strangely, they had removed my irreplaceable address" book from one of the cases and left it on the seat. i called the police. when they finally arrived their attitude was not very sympathetic. anyone who would leave anything plainly visible in a locked car at 2 p.m. on a main street in washington was plainly a fool, or so they suggested. my problems were minor compared to dan's, however. he was seeing plenty of aerial lights but his battery-powered cameras malfunctioned when he tried to photograph them. finally, he thought he had managed to get some footage. then the precious films were later accidentally ruined in a processing lab back in new york. members of his crew began to have troubles with their

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

, vol. iii, p. 40. one more example of the diversity of crowley fs pen, before we deal with his place in the history of poetry. in the ggod-eater h we come across a most weird form of poetic imagination in the chants of rupha. the hag of eternity: crafty! crafty! that is the omen. fear not the foemen [she rises up. mine is the spoil of the grimly toil. gloomy, gloomy! ah! but i laugh. he is but a fool. he has lost! he is lost! take the staff! trace the rule of the circle crossed *the god-eater, vol. ii, p. 135. we have now seen, more or less, some of the chief influences which have exerted their sway over our poet fs mind; and i think we have shown him to be a worthy pupil of the great masters we have had occasion to name. now that i have pointed out these certain influences, illustrating

rise to the star. i have risen! i am gathered as a lovely hawk of gold, i the first-born of the mother in her ecstasy of old. lo! i come to face the dweller in the sacred snake of khem; come to face the babe and lion, come to measure force with them! ah! these locks flow down, a river, as the earth fs before the sun, as the earth fs before the sunset, and the god and i are one. i who entered in a fool, gain the god by clean endeavour; i am shaped as men and women, fair for ever and for ever *orpheus, vol. iii, pp. 209, 210. such is the living poetry that abides and ever lives on, knowing no youth or age, alone an eternal manhood. lavishly scattered, we find it throughout the works before us; in gaceldama, h gmysteries: lyrical and dramatic, h gthe temple of the holy ghost, h gtannhauser, h

passed like a poison-pain, knowing we might not ever kiss again. mad tears fell fast: gnext year! h in cruel distress we sobbed and stretched our arms out, and despaired, and. parted. out the brute-side of truth flared; gthank god i fve finished with that foolishness! h *alice, an adultery, vol. ii, p. 84. this last line is almost staggering, but such a cruel truth is soon given the lie: gi am a fool, tossing a coin with fate, h says he; and again, gi love you, and shall love you till i die. h gi love you, and shall love you all my life. h gi love you and shall love you after death. h this is the higher love; and so ends one of the greatest poems of true and pure love ever written, musical as the breath of stormy aeolus. fascinated we read its verses again and again, dazzled with their my

capital is also wanting, and moral bankruptcy is at hand. it has been said, donna ociosa non puo esser virtuossa (a woman of leisure cannot be virtuous) which is very true, and neither can a nation. the present ages are peopled with fiends and fools, living outwardly in precadian innocence, but inwardly in all the knowledge of the cities of the plains. the fiend crawls in the slimy dark, and the fool pulls the white sheets of credulity over his head, and like the gaby ostrich chuckles: gi can ft see them, they can ft see me h. he forgets his odour. crowley has torn the veil of mock-modesty from off the face of pseudo-morality, leaving her as bare and hideous to the gaze as the face of the prophet of khorassan. he has seized the social harlot and hurled her from her throne; has forced open

, vol. i, p. 143. thus she spoke to the assembled princes and peoples of egypt, when sixteen seasons past she sat crowned, naked, exultant, pregnant with the child of her own son fs begetting. awed by the enormity of her lust, the multitudes worship their phadrian queen: but the mood passed, and we see a lecherous woman whose magician power is broken, and the balance of her mind made one with the fool fs bauble, and her wand that was of steel and fire, like a reed, snapped *the fatal force, vol. i, p. 143. once again we see her, ratoum, queen of egypt, before the coffin which is supposed to contain the child of her incest, but which holds in reality her leprous and long-forgotten husband. she is maddened with lust and religious frenzy, and stands entranced till the leper rises as from the

eins there swims a torrid ecstasy of madness. ah! ah, god! i kiss you, kiss you! o you faint! sweetheart, my passion overwhelms your soul! your virginal sweet spirit cannot reach my fury c *the mother fs tragedy, vol. i, p. 159. thus in the intoxication of his desire he raves, in her silence he sees her affection, and in the terror of her eyes her love. cora is horror-stricken: gyou beast! h gyou fool! h gi am defiled. h he stands dazed and wondering. then in the following pages she tells him: gi am the mother of thy bastard birth h; he prays, he threatens, and shrieking hurls insult on insult at her: me, the sole pledge of your debaucheries, you keep. your love, the mere maternity you share with swine and cattle! c. i love you still with carnal love and spiritual love! and i will have you

neighbour; gi will put you in jail if you won ft pay me your taxes, h says the modern government to the modern citizen. and as religion could not possibly restrain her octopus tentacles of cupidity from the game of grab, she also hisses, gpray to god and he will tie a knot in his bandana and perhaps remember it some day; but above all, sacrifice to me, or by jove! i will sacrifice you: h and the fool, even in his folly, thought it were better to lose his wits than his brains, and his turnips than his turnip; so he dug and he dug, and he slew and he slew, religion growing fatter and fatter, spawning churches and breeding sects, till unfortunate man found himself so hedged in by the spiritual, that in order to maintain his life in this world he had to acknowledge the church fs supreme autho

THE SECRET RITUALS OF THE OTO

e 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 the books appointed for your instruction will at once show you that j is virgo the virgin moon a is the fool or antic, the antique or ancient one saturn h is the letter of aries the house of mars b is the letter of mercury v is the hierophant or pope, emblem of jupiter l is libra the house of venus such, my brother, are the letters taken singly. in combination we reach beyond the simple facts of nature to divine mysteries. iii first of all, consider the descending triangle. it reads ihv, the first t

THE HOLY BIBLE KING JAMES VERSION

the lord, saying, go, serve other gods. 26:20 now therefore, let not my blood fall to the earth before the face of the lord: for the king of israel is come out to seek a flea, as when one doth hunt a partridge in the mountains. 26:21 then said saul, i have sinned: return, my son david: for i will no more do thee harm, because my soul was precious in thine eyes this day: behold, i have played the fool, and have erred exceedingly. 26:22 and david answered and said, behold the king s spear! and let one of the young men come over and fetch it. 26:23 the lord render to every man his righteousness and his faithfulness: for the lord delivered thee into [my] hand to day, but i would not stretch forth mine hand against the lord s anointed. 26:24 and, behold, as thy life was much set by this day in

:31 and david said to joab, and to all the people that [were] with him, rend your clothes, and gird you with sackcloth, and mourn before abner. and king david [himself] followed the bier. 3:32 and they buried abner in hebron: and the king lifted up his voice, and wept at the grave of abner; and all the people wept. 3:33 and the page 181 2 samuel king lamented over abner, and said, died abner as a fool dieth? 3:34 thy hands [were] not bound, nor thy feet put into fetters: as a man falleth before wicked men [so] fellest thou. and all the people wept again over him. 3:35 and when all the people came to cause david to eat meat while it was yet day, david sware, saying, so do god to me, and more also, if i taste bread, or ought else, till the sun be down. 3:36 and all the people took notice [of

ear me, o lord my god: lighten mine eyes, lest i sleep the [sleep of] death; 13:4 lest mine enemy say, i have prevailed against him [and] those that trouble me rejoice when i am moved. 13:5 but i have trusted in thy mercy; my heart shall rejoice in thy salvation. 13:6 i will sing unto the lord, because he hath dealt bountifully with me. psalm 14 to the chief musician, a [psalm] of david. 14:1 the fool hath said in his heart [there is] no god. they are corrupt, they have done abominable works [there is] none that doeth good. 14:2 the lord looked down from heaven upon the children of men, to see if there were any that did understand [and] seek god. 14:3 they are all gone aside, they are [all] together become filthy [there is] none that doeth good, no, not one. 14:4 have all the workers of in

compass me about? 49:6 they that trust in their wealth, and boast themselves in the multitude of their riches; 49:7 none [of them] can by any means redeem his brother, nor give to god a ransom for him: 49:8 (for the redemption of their soul [is] precious, and it ceaseth for ever) 49:9 that he should still live for ever [and] not see corruption. 49:10 for he seeth [that] wise men die, likewise the fool and the brutish person perish, and leave their wealth to others. 49:11 their inward thought [is, that] their houses [shall continue] for ever [and] their dwelling places to all generations; they call [their] lands after their own names. 49:12 nevertheless man [being] in honour abideth not: he is like the beasts [that] perish. 49:13 this their way [is] their folly: yet their posterity approve

ance of his riches [and] strengthened himself in his wickedness. 52:8 but i [am] like a green olive tree in the house of god: i trust in the mercy of god for ever and ever. 52:9 i will praise thee for ever, because thou hast done [it] and i will wait on thy name; for [it is] good before thy saints. psalm 53 to the chief musician upon mahalath, maschil, a [psalm] of david. page 337 psalms 53:1 the fool hath said in his heart [there is] no god. corrupt are they, and have done abominable iniquity [there is] none that doeth good. 53:2 god looked down from heaven upon the children of men, to see if there were [any] that did understand, that did seek god. 53:3 every one of them is gone back: they are altogether become filthy [there is] none that doeth good, no, not one. 53:4 have the workers of

2 to shew forth thy lovingkindness in the morning, and thy faithfulness every night, 92:3 upon an instrument of ten strings, and upon the psaltery; upon the harp with a solemn sound. 92:4 for thou, lord, hast made me glad through thy work: i will triumph in the works of thy hands. 92:5 o lord, how great are thy works [and] thy thoughts are very deep. 92:6 a brutish man knoweth not; neither doth a fool understand this. 92:7 when the wicked spring as the grass, and when all the workers of iniquity do flourish [it is] that they shall be destroyed for ever: 92:8 but thou, lord [art most] high for evermore. 92:9 for, lo, thine enemies, o lord, for, lo, thine enemies shall perish; all the workers of iniquity shall be scattered. 92:10 but my horn shalt thou exalt like [the horn of] an unicorn: i

ll of love until the morning: let us solace ourselves with loves. 7:19 for the goodman [is] not at home, he is gone a long journey: 7:20 he hath taken a bag of money with him [and] will come home at the day appointed. 7:21 with her much fair speech she caused him to yield, with the flattering of her lips she forced him. 7:22 he goeth after her straightway, as an ox goeth to the slaughter, or as a fool to the correction of the stocks; 7:23 till a dart strike through his liver; as a bird hasteth to the snare, and knoweth not that it [is] for his life. 7:24 hearken unto me now therefore, o ye children, and attend to the words of my mouth. 7:25 let not thine heart decline to her ways, go not astray in her paths. 7:26 for she hath cast down many wounded: yea, many strong [men] have been slain b

hand: but the hand of the diligent maketh rich. 10:5 he that gathereth in summer [is] a wise son [but] he that sleepeth in harvest [is] a son that causeth shame. 10:6 blessings [are] upon the head of the just: but violence covereth the mouth of the wicked. 10:7 the memory of the just is blessed: but the name of the wicked shall rot. 10:8 the wise in heart will receive commandments: but a prating fool shall fall. 10:9 he that walketh uprightly walketh surely: but he that perverteth his ways shall be known. 10:10 he that winketh with the eye causeth sorrow: but a prating fool shall fall. 10:11 the mouth of a righteous [man is] a well of life: but violence covereth the mouth of the wicked. 10:12 hatred stirreth up strifes: but love covereth all sins. 10:13 in the lips of him that hath unders

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

est s pintle, or dog's pintle; and, in french, those of vit de chien and vit de prestre; in english it is now abbreviated into cuckoo-pint, or, sometimes, cuckoo-point. the whole family of the orchides was distinguished by a corresponding word, accompanied with various qualifications. we have in william coles s adam in eden (fol. 1659) the different names, for different varieties, of doggsstones, fool-stones, fox-stones; in the older herbal of gerard (fol. 1597) triple ballockes, sweet ballockes, sweet cods, goat s-stones, hare s-stones &c; in french, couillon de bouc (the goat was especially connected with the priapic mysteries) and couille, or couillon de chien. in french, too, as we learn from cotgrave and the herbals, a kind of sallet hearbe was called couille l v que; the greater ston

TYSON DONALD NEW MILLENNIUM MAGIC

t. indeed, the greater the power of the magus within the circle, the greater his or her degree of vulnerability without. the beginner may be tempted to test the dangers outside the circle by deliber- ately stepping through its boundary. most often nothing will happen. the very fact that the neophyte can casually break the circle indicates that it was never a living reality in his or her mind. any fool can draw a ring around himself, but it takes the will of a magus to empower it-to bring it alive. only when the magus sees the flaming ring with open eyes, feels the heat from it against naked skin, hears the flutter of its burning, and experiences pain on touching it, will he or she suffer injury or death by breaking it. the traditional story of the practitioner of the black arts who is disc

a triangle inside a square inside a pentagram. the magus may find it useful as a reminder of the relationships between the three motions, four ele- ments, five parts of man, seven planets, and twelve names of god that are implicit in the dodecagram: t he symbol of twenty-two points is embodied in magic in the major arcana of the tarot. these are the picture cards with individual names such as the fool, the hanged man, and so on. it also acts through the twenty-two letters of the hebrew alphabet, which link the ten sephiroth of the kabbalistic tree; and through the system of twelve zodiac signs, seven planets, and three primary motions. the com- plexity of this symbol is great enough to contain an entire world of meaning. hebrew uses only twenty-two letters, modified by vowel points, to exp

of twenty-two can be looked at through the equation 10+ 12= 22, the human and rational plus the divine and spiritual. it is an extension of the heptagram, which combines the heavenly three over the earthly four. the point of observation at the center of the heptagrarn is implied, not explicitly shown. how- ever, in the major arcana of the tarot this observing point is embodied in the card of the fool, which is without number-not zero, as is so often mistakenly stated. the tarot trumps are made up of twenty-one cards-a threefold multiplication of the heptagram[(3x3 (3x4= 211-plus the unnumbered fool, which as the point of observation is free to move throughout the deck. number i ii 111 iv v vi vi i vlll ix x xi xi1 xlll xiv xv xvi xvl l xvlll xix xx xxi table of twenty-two doors name path

thout number-not zero, as is so often mistakenly stated. the tarot trumps are made up of twenty-one cards-a threefold multiplication of the heptagram[(3x3 (3x4= 211-plus the unnumbered fool, which as the point of observation is free to move throughout the deck. number i ii 111 iv v vi vi i vlll ix x xi xi1 xlll xiv xv xvi xvl l xvlll xix xx xxi table of twenty-two doors name path sign letter kind fool magus priestess empress emperor hierophant lovers chariot strength hermit wheel justice hanged man death temperance devil tower star moon sun judgement world aleph w beth 1 cimel 3. daleth 7 he 7 vau 1 zayin t cheth n teth d yod' kaph 3 lamed 3 mem d nun 1 samekh 0 ayin y pe 5) tzaddi 3 qoph i;l resh 1 shin td tau n mother double double double single single single single single single double

ingle double single single double mother double c is meaning trans. value 1 ox house camel door window nail sword fence snake hand fist goad water fish prop eye mouth hook ear head tooth cross a b, v c, ch d, dh h 0, u, v z ch t 1, y k, kh l m n s aa, ngh p, ph tz q r s, sh t, th in divination with the tarot, where the cards are related to the life of a specific individual, the abstract observing fool is replaced by a significa- tor, one of the court cards of the minor arcana that is supposed to approximate the qualities of the person whose fortune is being read. the significa- tor does not figure directly into the reading, but all other cards are related to it as the fixed center of the personality the reading is about. in a general sense the fool is the significator of the tarot. this is

or, one of the court cards of the minor arcana that is supposed to approximate the qualities of the person whose fortune is being read. the significa- tor does not figure directly into the reading, but all other cards are related to it as the fixed center of the personality the reading is about. in a general sense the fool is the significator of the tarot. this is why the meanings ascribed to the fool are so many and varied. the fool takes his shape from his environment. as the fool reacts against each card, it colors his nature. the diviner looks over the shoulder of the fool as he moves through the circular universe of the major arcana, and as the fool enters into each card in turn, it becomes a door and opens inward on the subconscious of the diviner. traditionally the fool was placed b

card in turn, it becomes a door and opens inward on the subconscious of the diviner. traditionally the fool was placed between the twentieth and twenty-first cards-the judgement and the world. it was obvious to occultists that this had been done not for any useful reason but simply because the early users of the tarot did not know what else to do with him. it then became fashionable to place the fool at the end of the deck. this practice changed when the secret teaching of the golden dawn, that the fool carried the number zero and therefore should go at the front of the major arcana, became public knowledge through the writings of aleister crowley, a. e. waite, and dion fortune. waite states in his pictorial key to the tarot (1910) that it was antoine court de gebelin who first assigned t

l at the end of the deck. this practice changed when the secret teaching of the golden dawn, that the fool carried the number zero and therefore should go at the front of the major arcana, became public knowledge through the writings of aleister crowley, a. e. waite, and dion fortune. waite states in his pictorial key to the tarot (1910) that it was antoine court de gebelin who first assigned the fool the zero and placed it at the front of the trumps in his massive work le monde primitif (published in nine volumes between 1773-84--the eighth volume contains his ideas about the tarot, but that this practice was abandoned later because it was not clear how a letter of hebrew could be assigned the zero (see pictorial key, i, 2. aleister crowley championed strongly the assignment of the zero t

TYSON DONALD SOUL FLIGHT

o such a degree that they become visible. most types want nothing to do with humanity and avoid the habitations of man. leadbeater observed that fairies are masters of illusion and are capable of deceiving not only an individual but whole groups at one time. he rightly compared this talent to the similar sensory deception practiced by hindu fakirs, who during their public performances are able to fool their audiences into seeing whatever they will them to see. the power of these spirits to manipulate human senses is seldom accorded the importance it deserves in accounts of their natures and abilities. another inhuman class of beings sometimes found on the astral planes is the devaswhat we in the west would call angels. theosophists use the term in a more restrictive sense than it is used i

ve the base level of the astral world, so you must use the up button once you are inside the elevator. the landscapes of the trumps are not all on the same level, but are arranged one above the other in the mirror opposite of the way in which the trumps are ordered in the tarot pack. that is to say, the final trump xxi the world is on the lowest of the twenty-two levels, and the first trump 0 the fool is on the highest level. you can enter any trump you wish. there is no necessity to work your way through the series in successive rituals. however, this is a good way to gain an overall familiarity with all of the worlds of the tarot trumps. it might seem as though the trump of the devil would lie on one of the infernal levels of the astral world, and be accessed by using the down button of

is to convey the general atmosphere of each tarot trump, and its essential or core meaning that will determine many of the details you will encounter when you enter its landscape. the hebrew letter, its esoteric association, and the occult correspondence are drawn from the golden dawn system. your own experiences within these worlds may differ from those i describe. this is to be expected. 0 the fool hebrew letter: aleph (ox) correspondence: air path: eleventh the association of the ox to the trump of the fool, through the first hebrew letter, aleph, indicates the stubborn nature of the fool's quest. he forges onward, in search of he knows not what, heedless of the dangers that may lie in his path. the waite trump emphasizes his airy nature by showing him on a high mountain precipice, the

cates the stubborn nature of the fool's quest. he forges onward, in search of he knows not what, heedless of the dangers that may lie in his path. the waite trump emphasizes his airy nature by showing him on a high mountain precipice, the wind blowing the sleeves of his loose coat, the sun blazing down pitilessly like a great all-seeing eye from the blue heavens. the little dog at the feet of the fool may be barking a warning to him to pay attention to where he is about to place his step, yet from its posture the dog appears caught up in the enthusiasm of the fool, and may be encouraging him forward with its senseless barking. the world of the fool in the waite tarot is a world of mountain trails, steep cliffs, and airy openness. those who travel through it are apt to encounter wonders, bu

rld is an oracular voice speaking in riddles that may hinder or help, depending on their interpretation. this oracle is unseen, its form concealed within a shining whirlwind that dazzles with its radiance, but it may be the holy grail, common quest of the foolish and the wise. chapter twelve: the tarot 205 i the magician hebrew letter: beth (house) correspondence: mercury path: twelfth unlike the fool, who wanders through the wilds of the natural world, the magician functions within the environs of men-interacting with them, matching his wits with theirs, amazing and deceiving their senses. the art of the magician is illusion, yet his efforts to understand and control the ways of the world and the ways of mankind have given him a quick wit and a cunning mind. by striving to master others

ause kether is so exalted in its nature that it is sometimes said not to be a part of the tree at all, but to exist above the tree, which is said to have chokmah for its first real sephirah. kether corresponds with the primum mobile, which does not have an astrological symbol or glyph. the symbol of chokmah is the zodiac, so when exploring the very highest of the connecting paths, the path of the fool that leads up from chokrnah to kether, you would visualize the zodiac in the floor of the astral temple of chokrnah. the tarot image of the fool would appear on the curtain masking the second door. at the end of the eleventh path, you would see the temple of kether only as a blinding and indistinct brightness, like the reflection of sunlight in a mirror. the thirty-two paths the following lis

: sandalphon correspondence: earth (the four elements "the tenth path is the resplendent intelligence, because it is exalted above every head, and sits on the throne of binah (the intelligence spoken of in the third path. it illuminates the splendour of all the lights, and causes an influence to emanate from the prince of countenances' 11. kether to chokmah hebrew letter: aleph tarot trump: 0 the fool correspondence: air "the eleventh path is the scintillating intelligence, because it is the essence of that curtain which is placed close to the order of the disposition, and this is a special dignity given to it that it may be able to stand before the face of the cause of causes" 12. kether to binah hebrew letter: beth tarot trump: i the magician correspondence: mercury "the twelfth path is

who acts with complete disregard for their presence, bullies them, speaks harshly, or strikes them. do not try to play the great magus, and go around projecting pentagrams or vibrating words of power. do not clothe yourself in imposing robes and costly jewels. this kind of bluster will not earn you friends, and is unlikely to help you acquire knowledge. instead, it will mark you as a menace or a fool, and the spirits of the land will avoid you as they would avoid a madman. always remember that you are a visitor, and be polite. a gift demands a gift when seeking information or aid from a spirit, it is good manners to offer the spirit a gift as payment for its services. fortunately, as a human being, you have the power to create objects and substances on the astral level using only the powe

TYSON DONALD THE MAGICAL WORKBOOK

the center of the circle. at 12:oo place the star, at 1:00 the lovers, at 2:00 the emperor, at 3:00 strength, at 4:00 temperance, at 5:00 the chariot, at 6:00 death, at 7:00 the moon, at 8:00 the devil, at 9:00 the hierophant, at 10:oo the hermit, and at 11:oo justice. the cards of the triangle should all be upright with their bases perpendicular to the base of the triangle. at the apex place the fool; on the left side of the second row put the universe; on the right of the second row, the wheel; on the left of the third row, the empress; in the center of the third row, the magician; on the right of the third row, the tower; on the left of the bottom row, the hanged man; second from left, the high priestess; third from left, the sun; at the right of the bottom row put the last judgment. th

tess; third from left, the sun; at the right of the bottom row put the last judgment. the ten number cards of the suit corresponding to the direction in which the triangle points should be placed under these ten trumps that define the triangle. for air and the east, use swords; for fire and the south, use wands; for water and the west, use cups; for earth and the north, use pentacles. beneath the fool put the ace; beneath the universe, the two; beneath the wheel, the three; beneath the empress, the four; beneath the magician, the five; beneath the tower, the six; beneath the hanged man, the seven, beneath the high priestess, the eight; beneath the sun, the nine; beneath the last judgement, the ten. the use of tarot trumps to form the circle and triangle is superior to the methods of tape o

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

s conservan sus cuerpos f sicos desde hace millares o millones de a os sin que la muerte pueda contra ellos. esos son maestros resurrectos. elixir de larga vida s lo con el arcano a.z.f. se puede elaborar el elixir de larga vida, es imposible la resurrecci n sin el elixir de larga vida. 131 arcanum 21 let us now study the twenty- first arcanum of the tarot. the hieroglyphic of this arcanum is the fool. by examining this arcanum, we can see the unfortunate poor fool, who wanders aimlessly without direction, with a sholder bag (within which he carries all of his absurdities and vices. his clothes are in disarray leaving his creative organs exposed and a cat following him, that bites him incessantly and he does not even try to defend himself. in this arcanum we find represented the sensitivit

of his absurdities and vices. his clothes are in disarray leaving his creative organs exposed and a cat following him, that bites him incessantly and he does not even try to defend himself. in this arcanum we find represented the sensitivity, the flesh, the material life. we could also represent this arcanum with the inverted flaming star. every initiate that allows himself to fall is indeed the fool of the tarot. when the alchemist spills the cup of hermes, he in fact converts himself into the fool of the tarot. it is necessary to annihilate desire if we want to avoid the danger of falling. many masters who swallowed soil (many resurrected masters) fell and converted themselves into the fool of the twenty-first arcanum of the tarot. it is enough to remember zanoni during the french revol

a delicious cup of liquor, we perceive its odor with our sense of smell and feel its delicious sensations and thereafter we desire to drink more and more until we become inebriated. thus, smell and taste turn us into gluttons and drunkards. the sense of touch places itself under the service of all of our desires; thus, this is how the i receives pleasure from amidst the vices and wanders like the fool of the tarot from life to life with his bag (within which he carries all of his vices and absurdities) on his shoulders. quien quiera aniquilar el deseo debe descubrir las causas de ste. las causas del deseo se hallan en las sensaciones. vivimos en un mundo de sensaciones y necesitamos comprenderlas, existen cinco tipos de sensaciones: primero sensaciones visuales. segundo: auditivas. tercero

the mind has many subconscious and unconscious levels and backgrounds which are normally unknown to humans. many individuals, who have achieved absolute chastity here in the physical world, become terrible fornicators in other levels and profundities of the mind when they are submitted to difficult ordeals in the internal worlds. great anchorites and hermit-saints discovered with horror that the fool of the tarot continues living in other more profound levels of their understanding. indeed, only by comprehending the sensations in all the wrinkles of the mind can we annihilate desire and kill the fool of the tarot who hides among all of the wrinkles of the mind. it is necessary for our students to learn how to see and hear without translating. when a man perceives the beautiful figure of a

ousness without taking the mind out of the bottle. we constantly hear complaints from many students who suffer because during the slumber of their physical bodies they unconsciously live within the superior worlds. many of them have performed many esoteric practices in order to achieve astral projection, yet they do not succeed. when we study the life of these whiners, we discover within them the fool of the tarot: these people are full of desires. only by annihilating the desire, do we liberate the mind which is normally found bottled within the bottle of the desire. by liberating the mind, the awakening of the counsciousness is produced. the fool of the tarot is the psychological i, the myself, the reincarnating ego. if we indeed want to finish the causes of desire, then we need to live

. this is how we fill ourselves, little by little, with true wisdom. arcanum 21 the kabbalistic addition of this arcanum gives us the following result: 2+1= 3. one is the father (kether, two is the son (chokmah, three is the holy spirit (binah: this is the resplendent dragon of wisdom within any human being that comes into the world. anyone who achieves the dissolution of the psychological i (the fool of the tarot) incarnates his resplendent dragon of wisdom. whosoever incarnates his resplendent dragon of wisdom becomes a spirit of wisdom["speak not in the ears of a fool: for he will despise the wisdom of thy words" proverbs 23: 9] coexistence it is not by isolating ourselves from our fellowmen that we are able to discover our defects. it is only by means of interrelations that we self-dis

of the defect we are trying to comprehend. once the defect is dissolved, something new arrives. it is necessary to be in a state of alert perception and alert novelty [newness] during internal meditation. in order to receive that something new, each defect must be replaced with something new. this is how man becomes wise indeed; this is the path of wisdom. intuition as we go along, dissolving the fool of the twenty-first arcanum of the tarot, intuition is developed; this is the flower of intelligence. intuition and comprehension replace reasoning and desire. these two latter ones are the attributes of the i. intuition allows us to penetrate into the past, into the present and into the future. intuition allows us to penetrate into the deeper meaning of all things. intuition grants us entran

WESTERN MANDALAS OF TRANSFORMATION SR AL

s kamea numerous sigil designs have been given in previous chapters, so we are only giving one in this chapter. however, one of the things the student will note in using the kameas of agrippa (see figure 8-b) and case (see figure 8-e) is that the direction of the current is reversed when the word aleph (value 111) is traced on the square (aleph marks the beginning of the hebrew letters and is the fool in the tarot [see figure 8-l. reversed it is a mystical title of kether) the same holds true for the spirit of the planet, sorath. as mentioned before, when using words or phrases for magical workings in this way, one should seriously consider the intentions in designing the talisman and analyze if the direction of the current is sympathetic to one's purpose. we are giving the sigil of shem j

(d'olivet) 11: ia: oh! root: all movements of the soul which spring from admiration and astonishment (d'olivet) 11: ai; root: where one acts, where one is 11: bbva, ve-boa: the coming of 11: hbd, hebed: garment, covering 11: chba, chaba: to conceal 11: gdd, gedad: to cut off. 121 number of divisions of kamea 121: ksyal, cassiel 121: nynvh, nineveh (luke 11: 30) 121: afm, apem: an end, extremity; fool for god; to cease, disappear 121: hglglim: of whirling motions 121: atzl, azal: emanated from 121: mlaim, malaim: consecration 121: ain-km: you do not 121: chzqv, chezka: be strong 671: sum of any line 671: thora, the law 671: throa, the gate 671: rota("for our rota takes her beginning from that day when god spake fiat" fama fraternatis) 671: taro 671: asthir: i will hide 671: gbvrthkm, gebur

which is an upside down triangle, in the alchemical design. a.aleph.air.circle l.lamed.libra, air.circle this can be drawn in a design that looks like figure 13-b. we can also spell the name with tarot keys and colors using the chart in chapter two (see figure 1-b on page 15. the tarot keys corresponding to the letters in this name are the sun (resh, figure 13-c, the tower (peh, figure 13-d, the fool (aleph, figure 13-e, and justice (lamed, figure 13-f. it can take a variety of forms, depending on the symbols one chose from the tarot keys, but a sample design might look like this: figure 13-c figure 13-d figure 13-e figure 13-f resh.sun.orange.sun symbol peh.tower.red.tower symbol aleph.fool.yellow.wheel symbol from fool's dress lamed.justice.green.symbol of the scales this design may loo

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

feet the sacred tortoise the frog in the well the caged sea-bird swimming boatmen old man fall into water christian selections is god a taoist? christian thoughts john shea and bird monika hellwig catholic on nature and on blood original lilith myth 226 scots gaelic poems the heron the great artist three random pieces brotherhood a starfish an island with two churches wit and wisdom of islam the fool and the king the breaking the stink of greed the claim names the muezzin s call the drum the majesty of the sea ambition acquaintance the guest the man with the really ugly face the mirror is it me? the gypsy and his son where there s a will the sermon of nasrudin nasrudin and the wise men first things first whose shot was that? same strength the value of the past second thoughts the orchard

nd sayings: gems of irish wisdom by padraic o farrell from mercier press in dublin ireland 1980 and scottish proverbs by lang syne publishers ltd. of newtongrange, midlothian 1980. while they are sort of short for a meditational reading, they are good for solitary reading. advice it s no use giving good advice unless you have the wisdom to go with it. neither give cherries to pigs nor advice to a fool. good advice often comes from a fool. it is foolish to scorn advice but more foolish to take all advice. don t throw away the dirty water until you are sure you have clean water. if you have to give advice to lovers find out what they want first and advise them to do that. the ambitious man is seldom at peace. a gentle answer quells the anger. don t go to the goat s shed if it s wool you re s

nd ends wi repentance. anger s mair hurtfu than the wrang that caused it he that will be angry for ony thing, will be angry for naething. when drums beat, law is silent. muscles won t bend a strong man s will. the strong man may when he wishes; the weak man may when he can. it s not the strongest who live longest. the man with the strongest character is attacked most often. foolishness there s no fool like an old fool. correct your own mistakes from those made by fools. a man may speak like a wise man, and act like a fool. god and heaven god gave us two ears and one mouth and we should use them in the same proportion. god is good but don t dance in a canoe. god s help is closer than the door. prayers from a black heart are like thunder from a black sky neither are wanted by god nor man. th

half way to begin wise. the wisest words ever written were the ten commandments. the most foolish words were written by those who ignored them. the wisest man sees the least, says the least, but prays the most. a word to the wise is enough. a small leak will sink a great ship. let sleeping dogs lie. truth has a gude face but raggit claes. truth will aye stand without a prop. a wise man wavers, a fool is fixed. he s wise that can mak a friend o a fae. the first step to virtue is to love it in another. commonsense has its feet planted in the past. on an unknown path it is better to be slow. a blind man should not be sent to buy paint. it s no use carrying an umbrella if your shoes are leaking. in spite of the fox s cunning, many a woman wears its skin. the clever man discovers things about

ift born of humility, of wisdom, and of patience. if from your vision quest you have learned nothing else, you have already learned much. think about it. wisdom of the africans source: these proverbs are from the akan people of ghana and were collected from the book; speak to the winds, proverbs from africa by kofi asare opoku, lothrop, lee and shepard company, new york 1975. proverbs on wisdom a fool s walking stick helps the wise person to stand. wisdom is not like money which should be kept in a safe. if you are greedy in conversation, you lose the wisdom of your friends. the wise person who does not learn ceases to be wise. all knowledge is acquired by learning. it is through other people s wisdom that we learn wisdom ourselves; a single person s understanding does not amount to anythi

nkosi when you have been bitten by a snake you flee from a worm. basa every man honest till the day they catch him. jamaica a man is his words. kru in the midst of your illness you will promise a goat, but when you recover, a chicken will seem sufficient. jukun people do not wish to appear foolish; to avoid the appearance of foolishness, they were willing to remain actually fools. alice walker a fool is a treasure to the wise. botswana when the fool does not succeed in bleaching ebony he then tries to blacken ivory. amharic at the bottom of patience there is heaven. kamba never be afraid to sit awhile and think. lorraine hansberry the indolent person reckons religious fasting a labor. yoruba i believe in the brotherhood of all men, but i don t believe in wasting brotherhood on any one who

ric western term for the various mystical orders of the muslims. it would be too difficult to try to explain them or even to compare them to any other group. sufis are sufis. shelton and i recommend further readings on sufis by the author idries shah. one interesting characteristic about them is that they are known for a sense of humor, often with religious undertones. two of their most reknowned fool-sages in their jokes are mulla nasruddin and bohlul. please enjoy these lessons, which are disguised as jokes, that have been collected from throughout the muslim world. these selections represent only the tip of an iceberg, so if you like these stories then search out further collections. the fool and the king one day, bohlul walked into court and sat himself down upon the royal throne of ki

hat stone a great distance and now it is useless to us. we have wasted a great deal of effort. do not be angry with me, nasrudin replied, i was not laughing at our loss, but instead i was rejoicing for the grinding stone. for many years it has been in bondage, busily grinding and turning out flour, when all it had to do to escape was to break! the stink of greed at every weekly bazaar, the town s fool was seen pinching his nose next to the merchants tables. after a while, a townsman asked him why he pinched his nose. because, the bazaar stinks with greed. replied the fool. then don t sit in the bazaar. instructed the townsman. there s no such escape for me, because i m greedy too. lamented the fool, i want to study their ignorant way of life in order to learn from it. the claim a man claim

WORKING CEPHALOEDIUM VERSION 1

he divination concerning the working. how shall we proceed? li. fire of fire: this seems to mean that a new current may be expected. this new current turned up on the morning of dec. 16 die jovis, in the shape of a letter from the printer of the equinox iii. the oracle also means that we need to formulate the yod of our tetragrammaton; which rests with frater genesthai. he is at present the 'pure fool& must acquire the sacred lance. die veneris: dec. 24. i have been revising the comment on "liber legis" with the aid of alostrael, iacchaion& jane wolfe. this applies only to chapter i; chapter ii i have revised with iacchaion only& chapter iii i have read through alone. i cannot express myself adequately about my sense of failure in this comment. more i feel that i have not conquered my repu

WORKING CEPHALOEDIUM VERSION 2

he divination concerning the working. how shall we proceed? li. fire of fire: this seems to mean that a new current may be expected. this new current turned up on the morning of dec. 16 die jovis, in the shape of a letter from the printer of the equinox iii. the oracle also means that we need to formulate the yod of our tetragrammaton; which rests with frater genesthai. he is at present the 'pure fool& must acquire the sacred lance. die veneris: dec. 24. i have been revising the comment on "liber legis" with the aid of alostrael, iacchaion& jane wolfe. this applies only to chapter i; chapter ii i have revised with iacchaion only& chapter iii i have read through alone. i cannot express myself adequately about my sense of failure in this comment. more i feel that i have not conquered my repu

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

uth. emblems the emblem is the three ankhs touching above the pastos which is associated to the three mother letters: aleph, shin, and mem. the formula of the first manifestation, 1+ 400+ 300= 701= the world. this is all of creation in a composite form. applied to the archetypal world of the tarot, a complete story is formed from the three tarot cards with the mother letters on them. aleph as the fool is the divine child, and birth under difficult conditions. mem then carries on the theme of life itself; enlightenment through suffering. shin is resurrection, as the rewards for the quest of life. in the final part of the opening, shekinah appears veiled with a lamp under the veil. this shows that the unknown quality of the sphere, the feminine anima, is present, to be summoned forth from th

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

capella 81 renders verus genius by' min ware lioldo. and in mhg. parlance, holde (fem. and masc) must have been known and commonly used for ghostly beings. albrecht of halberstadt, in translating ovid's metamorphoses, uses ivazzcrholde (gen -en) for nympli; rhyme has protected the exact words from corruption in wikram's poetic paraphrase^ in the largely expanded low german version of the ship of fools (narragonia, eostock 1519; 96) we find the following passage which is wanting in the hg, text' mannich narre lovet (believeth) an vogelgeschrei, und der gudcn kollcn (bonorum geniorum) gunst. of more frequent occurrence is the mhg. iinholde (fem, our modern unhold (masc, in the sense of a dark, malign, yet mighty being. the earliest example of the more restricted use of the name holda is fur

ALEE J BOOK OF AIWASS

ime lines, like the universe in its phase of expansion. this event occurs for thousands of years. then, similar to the universe, the group soul enters a phase of contraction where all experiences are eventually distilled into one form, occupying a single time line. the incubation process leading to the birth of a new daemon begins. knowledge and conversation of the holy guardian daemon boisterous fools have written volumes on that which they know nothing of. aiwass will clarify, laying arguments to rest; the holy guardian daemon or angel, if you prefer, represents the oversoul or collective wisdom of the group soul during its human phase of evolution- nothing more, nothing less! the term "daemon" can be misleading because the oversoul has not yet entered the daemonic phase of incubation. a

ALEISTER CROWLEY ACROSS THE GULF

me- which is beneath the feet of the veiled one. for this is the page 9 gulf.txt secret of the oracle. standing afar off the priest beholds the reflection of her in the mirror, seeing her lips that move under the veil; and this he interprets to the seeker after truth. thus the priest reads wrongly the silence of the goddess, and the seeker understands ill the speech of the priest. then come forth fools, saying "the goddess hath lied- and in their folly they die. while, therefore, they held me beneath the surface of the pool, the high priestess took the vows on my behalf saying: i swear by the orb of the moon; i swear by the circuit of the stars; i swear but the veil, and by the face behind the veil; i swear by the light invisible, and by the visible darkness; on behalf of this virgin that

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

uch "madmen" as neitzsche, artaud, and reich, the mad arab makes a fourth, in a life-and-death game of cosmic bridge. they are all voices crying in that wilderness of madness that men call society, and as such were ostracised, stoned, and deemed mentally unfit for life. but, for them, justice will come when we have realised that the ship of state and the ship of st peter have become mere ships of fools- with captains who course the seas by stars, ignoring the eternal ocean- and then, we will have to look to the prisoners in the hold for navigational guidance. it is there, always, and cthulhu calls. dedication on the one hundredth anniversary of the nativity of the poet aleister crowley 1875-1975 ad meiomrum cthulhi gloriam acknowledgements the editor would like to thank all of the people w

ALEISTER CROWLEY BOOK OF THE LAW

lord of thebes, in my unveiling before the children of men! i,6: be thou hadit, my secret centre, my heart& my tongue! i,7: behold! it is revealed by aiwass the minister of hoor-paar-kraat. i,8: the khabs is in the khu, not the khu in the khabs. i,9: worship then the khabs, and behold my light shed over you! 10: let my servants be few& secret: they shall rule the many& the known. i,11: these are fools that men adore; both their gods& their men are fools. i,12: come forth, o children, under the stars& take your fill of love! i,13: i am above you and in you. my ecstasy is in yours. my joy is to see your joy. i,14: above, the gemm d azure is the naked splendour of nuit; she bends in ecstasy to kiss the secret ardours of hadit. the winged globe,the starry blue, are mine, o ankh-af-na-khonsu!

, let it be ever thus; that men speak not of thee as one but as none; and let them speak not of thee at all, since thou art continuous! i,28: none, breathed the light, faint& faery, of the stars, and two. i,29: for i am divided for love s sake, for the chance of union. i,30: this is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all. i,31: for these fools of men and their woes care not thou at all! they feel little; what is, is balanced by weak joys; but ye are my chosen ones. i,32: obey my prophet! follow out the ordeals of my knowledge! seek me only! then the joys of my love will redeem ye from all pain. this is so: i swear it by the vault of my body; by my sacred heart and tongue; by all i can give, by all i desire of ye all. i,33: then th

im n ot from the east, nor from the west; for from no expected house cometh that child. aum! all words are sacred and all prophets true; save only that they understand a little; solve the first half of the equation, leave the second unattacked. but thou hast all in the clear light, and some, though not all, in the dark. i,57: invoke me under my stars! love is the law, love under will. nor let the fools mistake love; for there are love and love. there is the dove, and there is the serpent. choose ye well! he, my prophet, hath chosen, knowing the law of the fortress, and the great mystery of the house of god. all these old letters of my book are aright; but* is not the star. this also is secret: my prophet shall reveal it to the wise* in ms, the symbol found here is usually interpreted as th

0: o prophet! thou hast ill will to learn this writing. ii,11: i see thee hate the hand& the pen; but i am stronger. ii,12: because of me in thee which thou knewest not. ii,13: for why? because thou wast the knower, and me. ii,14: now let there be a veiling of this shrine: now let the light devour men and eat them up with blindness! ii,15: for i am perfect, being not; and my number is nine by the fools; but with the just i am eight, and one in eight: which is vital, for i am none indeed. the empress and the king are not of me; for there is a further secret. ii,16: i am the empress& the hierophant. thus eleven, as my bride is eleven. ii,17: hear me, ye people of sighing! the sorrows of pain and regret are left to the dead and the dying, the folk that not know me as yet. ii,18: these are dea

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

. the comparatively intelligible cries of "glory" and "hallelujah" no longer expressed the situation. somebody screamed out "ta-ra-ra-boom-de-ay, and this was taken up by the whole meeting and yelled continuously, until reaction set in. the affair got into the papers, and some particularly bright disciple of john stuart mill, logician and economist, thought that these words, having set one set of fools crazy, might do the same to all the other fools in the world. he accordingly wrote a song, and produced the desired result. this is the most notorious example of recent times of the power exerted by a barbarous name of evocation. a few words may be useful to reconcile the general notion of causality with that of magick. how can we be sure that a person waving a stick and howling thereby prod

er work, not permitting that which is but a step to become a goal. as it is written, liber clxxxv "remembering that philosophy is the equilibrium of him that is in the house of love" 44 "concerning the secrecy and the rites of blood- during this practice it is most wise that the philosophus utter no word concerning his working, as if it were a forbidden love that consumeth him. but let him answer fools according to their folly; for since he cannot conceal his love from his fellows, he must speak to them as they may understand. and as many deities demand sacrifice, one of men, another of cattle, a third of doves, let these sacrifices be replaced by the true sacrifices in thine own heart. yet if thou must symbolise them outwardly for the hardness of thine heart, let thine own blood and no ot

ALEISTER CROWLEY MAGICK WITHOUT TEARS

lue available to the public. 48 it is impossible to find any religion which adequately represents the thought of this masterpiece. not only is religion as such repugnant to science and philosophy, but from the very nature of the tenets of the yellow school, its adherents are not going to put themselves to any inconvenience for the enlightenment of a lot of people whom they consider to be hopeless fools. at the same time, the theory of religion, as such, being a tissue of falsehood, the only real strength of any religion is derived from its pilferings of magical doctrine; and, religious persons being by definition entirely unscrupulous, it follows that any given religion is likely to contain scraps of magical doctrine, filched more or less haphazard from one school or the other as occasion

ALEISTER CROWLEY SEPHER SEPHIROTH

(ez.3:8) myqzx to make them know (ps. 25:4) m(ydwhl nemo (name of magister templi) hymm( an assembly hc( curse hllq 166 under penalty of law (esp. a fine) nwmm byyx the most high nwyl( 167 the unnameable one (a demon) nwmys) fetters (job 36:8) myqyz 168 the supernal parents h)ly )m)w )b) to cover; protect ppx 169 the accentuator mym+ 170 wand [david fs] staff lqm cup lps cloud nn( seasons myd(wm fools; the constellation orion mylysk 171 the original seed (lit. gfrom the chief h; scil. groot h) lyc)m emanating from lc)n the face of god: the name of an angel l)ynp 172 cut, divided (qb he affected( gnot h read) bc(y clusters; grapes mybn( the heel; the end bq( qabalist lbqm the golden image [of nebuchadnezzar (dan. 3 )bhd mlc 173 lighten mine eyes yny( lg i am hwhy thy god kyhl) hwhy ykn) 17

eriora terrae rectificando invenies occultum lapidem h: gvisit the interior of the earth; by rectification thou shalt find the hidden stone h) l(yrtyw secret, put away; a hiding-place *nwybx 727 overflowing (ps. 124:5 *nwdyz fetters (job 36:8 *myqyz 729 the curse of satan n (rq jachin, the pillar of mercy (chokmah-chesed-netzach; situate in netzach *nyx)y the accentuator *mym+ 730 seasons *myd(wm fools; the constellation orion *mylysk 732 white *nbl clusters; grapes *mybn( the golden image [of nebuchadnezzar (dan. 3*)bhd mlc 733 the white head: a title of kether hrwwh)#yr 734 to bring forth dlt# torches *mydypl 736 contortions, convolutions (cf. 1351) twlqlq( to eternity *mlw(l 737 blaze, flame (live coal) tbhl) vain pride, or the basis of vanity lbh t# oak; oak-wood *nwl) 738 the lower pa

ALEISTER CROWLEY THE I CHING

tui: still waters may run deep and free; mistake not slackness for philosophy! appease thyself, harmonious in thy sphere! single thy will, most utterly sincere! turn not aside when siren pleasures woo! search thyself well to make thy purpose clear. too trustful customers may buy too dear 'tis pleasant to be captain of thy crew! 59 the hwan hexagram air of moon- hwan: dissipation; in the world of fools. the kingly man stands firm, divides and rules. one needs a horse in this world's mob-mellay; one needs a refuge, a secure shrewd plan. we must have knocks, nor mind them, in the fray. scatter the mob, then pick the choice array. command the mob, and fill their bellies, man! good end forgets how badly it began. 60 the kieh hexagram moon of water- kieh: regulations: measured steps, but fear i

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ng the khabs, have beheld her light shed over them. such persons indeed consummate the marriage of nuit and hadit in themselves; in that case they are aware of certain ways to power. there is also a mystical sense in this verse. we are to organize our minds thoroughly, appointing few and secret chiefs, serving nuit, to discipline the varied departments of the conscious thought. al i,11 "these are fools that men adore; both their gods& their men are fools" the old comment 11 "the many and the known" both among gods and men, are revered; this is folly. the new comment it is a fact of meditation that everything which becomes manifest is instantly recognized as unreal. all perfect unveiling solves, wholly or in part, the equation "something equals 0/0 (see comment on verse 28) adeptship is lit

or another represented in the tarot card "the fool. the statement in the text is, superficially, either a platitude or a petulance; neither sounds like the tone of nuit. a third alternative? can we have "phrased" it carelessly, or punctuated it incorrectly? or is there a qabalistic puzzle or a mystic submeaning concealed? the subject changes instantly, as it seems. i prefer to suggest that these "fools" are "silent selves, impotent babes unborn; then verse 12 continues "come forth, that is, bring your holy guardian angel from the womb of your subconsciousness. then "take your fill of love; that is, do your true will, whose mode of fulfilment is love, as explained later in this chapter. al i,12 "come forth, o children, under the stars& take your fill of love" the old comment 12. the key of

later still, the delight deepens in a manner wholly indescribable. the technical terms used by oriental initiates to denote these conditions are untranslatable; in any case, they serve rather to darken counsel. there is a qabalistic aphorism concerning the words 'nothing' and 'all; for this and similar matters see the appendix. weh note: the appendix has not yet been recovered. al i,31 "for these fools of men and their woes care not thou at all! they feel little; what is, is balanced by weak joys; but ye are my chosen ones" the new comment all this talk about 'suffering humanity' is principally drivel based on the error of transferring one's own psychology to one's neighbour. the golden rule is silly. if lord alfred douglas (for example) did to others what he would like them to do to him

true secrets of this grade are unfathomable and awful beyond all expression; the process of initiation thereto was continuous over years, and contained the most sublime mystic experiences- beyond any yet recorded by man- as mere incidents in its terrific pageant. the "equation" is the representation of truth by word. al i,57 "invoke me under my stars! love is the law, love under will. nor let the fools mistake love; for there are love and love. there is the dove, and there is the serpent. choose ye well! he, my prophet, hath chosen, knowing the law of the fortress, and the great mystery of the house of god. all these old letters of my book are aright; but* is not the star. this also is secret: my prophet shall reveal it to the wise *in ms, a mark in this place is commonly read as the hebre

are aright; but* is not the star. this also is secret: my prophet shall reveal it to the wise *in ms, a mark in this place is commonly read as the hebrew letter tzaddi. the old comment 57 "invoke me" etc. i take literally. see liber nv for this ritual. love under will- no casual pagan love; not love under fear, as the christians do. but love magically directed and used as a spiritual formula. the fools (not here implying aleph fools, for iii, 57, says, all fools despise) may mistake. this love, then, should be the serpent love, the awakening of the kundalini. the further mystery is of pe and unsuited to the grade in which this comment is written. the last paragraph confirms the tarot attributions as given in 777, with one secret exception. the new comment "love is the law, love under will

t 14. enough has been said of the nature of hadit; now let a riddle of l.v.x. be propounded. the new comment the subject changes. hadit will give an exordium upon himself in the next two verses. then he will propound an ethical doctrine so terrible and strange that men will be "devoured and eaten up with blindness" because of it. al ii,15 "for i am perfect, being not; and my number is nine by the fools; but with the just i am eight, and one in eight: which is vital, for i am none indeed. the empress and the king are not of me; for there is a further secret" the old comment 15. i am perfect, being not (31 la or 61 ain. my number is nine, by the fools (ix, the hermit, virgo: yod and mercury. with the just i am eight, viii, justice-libra-maat, lamed and, one in eight, aleph. which is vital, f

ter ii of this book. thomas henry huxley in his essay "ethics and evolution" pointed out the antithesis between these two ideas; and concluded that evolution was bound to beat ethics in the long run. he was apparently unable to see, or unwilling to admit, that his argument proved ethics (as understood by victorians) to be false. the ethics of liber legis are those of evolution itself. we are only fools if we interfere. do what thou wilt shall be the whole of the law, biologically as well as in every other way. let us take an example. i am an antivaccinationist in a sense which every other antivaccinationist would repudiate. i admit that vaccination protects from small-pox. but i should like everybody to have small-pox. the weak would die; the strong might have pitted faces; but the race wo

e lock of her "girdle of chastity" your sphinx of stone has come to life; to know, to will, to dare and to keep silence. yes, i, the beast, my scarlet whore bestriding me, naked and crowned, drunk on her golden cup of fornication, boasting herself my bedfellow, have trodden her in the market place, and roared this word that every woman is a star. and with that word is uttered woman's freedom; the fools and fribbles and flirts have heard my voice. the fox in woman hath heard the lion in man; fear, fainting, flabbiness, frivolity, falsehood- these are no more the mode. in vain will bully and brute and braggart man, priest, lawyer, or social censor knit his brows to devise him a new tamer's trick; once and for all the tradition is broken; vanished the vogue of bowstring, sack, stoning, nose-s

ALEISTER CROWLEY THE QABALAH

eek. 370. really more important for part ii. cu, creation. the sabbatic goat in his highest aspect. this shows the whole of creation as matter and spirit. the material 3, the spiritual 7, and all cancelling to zero. also \lc= peace. 400. the letter t, the universe. it is the square of 20, the wheel of fortune, and shows the universe as the sphere of fortune the samsara-cakkram, where karma, which fools call chance, rules. 400 is the total number of the sephiroth, each of the 10 containing 10 in itself and being repeated in the 4 worlds of atziluth, briah, yetzirah, and assiah. these four worlds are themselves attributed to hwhy, which is therefore not the name of a tribal fetish, but the formula of a system. 401. ta, the emphatic, meaning essence of, for a and t are first and last letters

ALEISTER CROWLEY THE SWORD OF SONG

ing that she only begin to cry, he broke off and continued in a gentler tone: it means, my dear. he stopped short, for she was taking no notice; but as her figure was bent by sobs into something very like a note of interrogation: you want to know what it is, the sword of song called by christians the book of the beast 1904 to my old friend and comrade in the art bhikku ananda metteya and to those fools who by their short-sighted stupidity in attempting to boycott this book have witlessly aided the cause of truth i dedicate these my best words [this book is so full of recondite knowledge of various kinds that it seems quite ineffective to annotate every obscure passage. where references and explanations can be concisely given this has been done] the sword of song 2 i suppose! continued the

issolve your diabolic spells, with the quick truth and nothing else. so not one word derogatory 300 to your own version of the story! i take your christ, your god s creation, just at their own sweet valuation, for by this culminating scene, close of that wondrous life of woe 305 before and after death, we know how to esteme the nazarene. where s the wet towel? let us first destroy the argument of fools, 310 from paul right downward to the schools, that the ascension s self rehearsed christ s godhead by its miracle. grand! but the power is mine as well! in india levitation counts 315 no tithe of the immense amounts of powers demanded by the wise from chela ere the chela rise to knowledge. fairy-tales? well, first, sit down a week and hold your breath 320 as masters teach49 until you burst

for your three 130 as they do for their one? i have seen may you see! they sleep and know not what a mat is; seem to enjoy their cold chapaties* are healthy, strong and some are old. they do not care a damn24 for cold, 135 behave like children, trust in allah (flies in mohammed s spider-parlour) they may not think: at least they dare live out their lives, and little care worries their souls worse fools they seem 140 than even christians. do i dream? probing philosophy to marrow, what thought darts in its poisoned arrow but this (my wisdom, even to me, seems folly) may their folly be 145 true wisdom? o esteemed tahuti !25 you are, you are, you are a beauty! if after all these years of worship you hail ra26 his bark or nuit27 her ship* a flat cake of unleavened bread. as a matter of fact the

35 195 with calm and philsophic mind, no fears, no hopes, devotions blind to hamper, soberly we ll state the problem, and investigate in purely scientific mood 200 the sheer ananke of the mind, a temper for our steel to find whereby those brazen nails subdued against our door-post may in vain ring. we ll examine, to be plain, 205 by logic s intellectual prism the spiritual syllogism. we know what fools (only) call divine and supernatural and what they name material 210 are really one, not two, the line by which divide they and define being a shadowy sort of test; a verbal lusus at the best, at worst a wicked lie devised 215 to bind men s thoughts; but we must work with our own instruments, nor shirk discarding what we erstwhile prized; should we perceive it disagree with the first-born nec

this is the excellent foppery of the world, that, when we are sick in fortune, often the surfeit of our own behaviour, we make guilty notes to ascension day and pentecost. blind chesterton is sure to err, and scan my work in vain; i am my own interpreter, and i will make it plain. note to introduction notes 47 of our disasters the sun, the moon, and the stars; as if we were villains by necessity, fools by heavenly compulsion, knaves, thieves, and treachers by spherical predominance, drunkards, liars, and adulterers by an enforced obedience of planetary influence; and all that we are evil in, by a divine thrusting on; an admirable evasion of whoremaster man, to lay his goatish disposition to the charge of a star! my father compounded with my mother under the dragon s tail, and my nativity w

ome soda-mint. so yoga. life s a carcinoma, its cause uncertain, not to check. in vain you cry to isis: o ma! i ve got it fairly in the neck. the surgeon crowley, with his trocar, says you a poor but silly bloke are, advises concentration s knife quick to the horny growth called life. yoga? there s danger in the biz! but, it s the only chance there is (for life, if left alone, is sorrow, and only fools hope god s to-morrow) up, guards, and at em! second, your facts are neatly put; stay! in that mouth there lurks a foot! one surgeon saw so many claps he thought: one-third per cent, perhaps, of mortals scape its woes that knock us, and bilk the wily gonococcus. so he is but a simple cynic who takes the world to match his clinic; and he assuredly may err who, keeping cats, think birds have fu

puss had smeared with blood his stone priapus. they are as sane as politicians and people who subscribe to missions. this says but little; a long way are yogi more sane that such as they are. you have conceived your dreadful bogey, from seeing many a raving yogi. these haunt your clinic; but the sound lurk in an unsuspected ground, dine with you, lecture in your schools, share your intolerance of fools, and, while the yogi you condemn, listen, say nothing, barely smile. o if you but suspected them your silence would match their awhile! a classical research [protectionists may serve if the supply of hottentots gives out] i took three hottentots alive. their scale was one, two, three, four, five, infinity. to think of men so i could not bear: a new colenso i bought them to assuage their plig

ALEISTER CROWLEY EQ I 1

y of mankind. whatever knowledge may previously have been imputed to men, it has always been fenced in with conditions and restrictions. the time has come to speak plainly, and so far as may be in the language of the multitude. thus, the brothers of the a. a. announce themselves without miracle or mystery. it is easy for every charlatan to perform wonders, to bewilder and even to deceive not only fools but all persons, however shrewd, untrained in observation; nor does the trained observed always succeed instantly in detecting the fraud. again, what the a. a. propose to do is to enable such men as are capable of advancement to a higher interpretation of manhood to do so; and the proof of their ability lies in their success, and not in any other irrelevant phenomenon "the "argument from mir

t they believe not in god. so the first freethinkers were called atheists; yet they believed in no- god: and the last freethinkers will be called theists; for they will believe not in no-god. then indeed in these latter days may we again find the great god, that god who liveth beyond the twittering of man's lips, and the mumblings of his mouth. filled with the froth of words, have these flatulent fools argued concerning god. not as the bard sung of ymer; 181 but as the cat purrs to the strangling mouse "since god is first cause, therefore he possesses existence "a se" therefore he must be both necessary and absolute, and cannot be determined by anything else" nevertheless these wise doctors discuss him as if he were a corpse on the tables of their surgeries, and measure his length with the

ALEISTER CROWLEY EQ I 5

ore important for part ii. osh, creation. the sabbatic goat in his highest aspect. this shows the whole of creation as matter and spirit. the material 3, the spiritual 7, and all cancelling to zero. also shlm= peace. 400. the letter hb:taw "the universe" it is the square of 20 "the wheel of fortune" and shows the universe therefore as the sphere of fortune- the samsara-cakkram, where karma, which fools call chance, rules. 400 is the total number of he sephiroth, each of the 10 containing 210 in itself and being repeated in the 4 worlds of atziluth, briah, yetzirah, and assiah. these four worlds are themselves attributed to ihvh, which is therefore not the name of a tribal fetish, but the formula of a system. 401. ath "the" emphatic, meaning "essence of" for a and th are first and last lett

o of twenty-fifth-rate shoddy schoolboy journalism" and we are glad to see that in the new edition mr waite has corrected his logic by that editor's light. but the introduction is new, and deserves comment. mr waite still talks as if his mouth were full of hot potatoes. the length and obscurity of his archaisms renders him almost unintelligible to me, an affectation which i find intolerable. such fools as it may impress are not worth having as followers, unless on is a swindler. in fact (let me whisper in mr waite's ear) no follower is worth having. mr waite's central doctrine appears identical with that to which i personally assent; but i think he ruins its simplicity by his insistence on sectarian symbols and on the literalism which he would be the first to condemn in a methodist. as to

nces of his hero annoy the historian; yet this is the first condition of the life of a magus, like the disappearance of salmon from rivers. unless one went back to the sea pretty often, those silver scales would blacken. many other matter, too, would have suggested their own explanation. however, the historian's native with has gone very far to supply him with motives for cagliostro. what puzzles fools, whether they be jewish, russian, french, or naturalised englishmen, in estimating the actions of an adept, is this; they have not the smallest notion of what he loves, or even of what he sees. cagliostro is fortunate in finding a student with good sense and perspicacity. it is only a step from cagliostro's vindication (successfully accomplished in this book) to his triumph. mr trowbridge wi

ALEISTER CROWLEY EQUINOX EQ I 1 2

ell on the pantacle, thinking of adonai. of course we are now reduced to a "low anthropomorphic conception" but what odds? once the right thought comes it will transcend any and all conceptions. the objection is as silly as the objection to illustrating geometry by diagrams, on the ground that printed lines are thick and so on. this is the imbecility of the "protestant" objection to images. what fools these mortals be! the greeks, too, after exhausting all their sublimest thoughts of zeus and hades and poseidon, found that they could not find a fitting image of the all, the supreme so they just carved a goat-man, saying: let this represent pan! also in the holiest place of the most secret temple there is an empty shrine. but whoso goes there in the first instance thinks; there is no god

ALEISTER CROWLEY EQUINOX EQ I 2

er the reproach of my mystical masers than that of the bewildered crowd. more important and certain than the mere characteristics of mystic traces in themselves is the great and and vital diagnostic that the result of a true trance is to inspire the yogi with power to do first- rate work in his own department. people who produce maudlin and hysterical gush, inane sentimentality, who are faddists, fools, drivellers, dodderers- these i refuse to accept as mystics. the true phenomena of mysticism can only occur in a high-class brain and a healthy brain; and their action on that brain is to repose it, to fortify it, to make it more capable of lofty and continuous thought. beware of the sheep in lions' skins, the asses that bray and think "the tiger roars" physically too the mystic is to be kno

ALEISTER CROWLEY EQUINOX EQ I 3 3

hat he is a slav. quite so, but there might be some anglo-saxons with a similar turn of mind "what of the theft? what if there has been no theft? if mrs. ridley had hidden or destroyed the money? if she had burned the banknotes? what are banknotes to a woman who is going to die "the police have made a great point of the fact that harry carpenter could not come out of his room without being heard. fools! mayhap he did not enter his room that night. maybe he was in love with some lady fair. maybe he went out and was killed by mrs. ridley when, returning, he had come to her assistance and struggled with mr. ridley's messenger "the dinner-party! here we come to the most foolish, silly, ridiculous, absurd, and preposterous example of the preposterousness, absurdity, ridiculousness, silliness, a

the arguments held with a patient never reach his consciousness at all, despite his rational answers. this phenomenon is true of my own sane life. i sometimes chat pleasantly to bores for quite a long time without any consciousness that i am doing so (2) the statement that medical men have no idea of the real contents of a madman's mind. i remember in the county asylum at inverness("here are the fools, and there are the knaves" said an inmate, pointing to the city) a man rolling from side to side with an extraordinary regularity and rhythm of swing, emitting a long continuous howl like a wolf "last stage of g.p.i" said the doctor "he feels absolutely nothing "how interesting" said i; and thought "how the deuce do you know" i shall be very glad when it is finally proved and admitted that t

ALEISTER CROWLEY EQUINOX EQ I 3

is body for ten francs. months before i had bought his soul, bought it for the first glass of the poison_ the first glass of the new series of horrors since his discharge, cured_ cured_ from the "retreat" yes, i tempted him, i, a doctor! bound by the vows_ faugh! i needed his body! his soul? pah! but an incident in the bargain. for soul is but a word, a vain word_ a battlefield of the philosopher fools, the theologian fools, since anaximander and gregory nanzianus. a toy. but the consciousness? that is what we mean by "soul" we others. that then must live somewhere. but is it, as descartes thought, atomic? or fluid, now here, now there? or is it but a word for the totality of bodily sense? as weir mitchell supposed. well, we should see. i would buy a brain and hunt this elusive consciousne

are men; and from a great light, spring a great darkness; and the image survive and the imagination vanish, and idols replace the gods, and churches of brick and stone the mysteries of the forests and the mountains, and the rapture which girds the hearts of men like a circle of pure emerald light. the great seeming miracles of life pass by unheeded. birth and generation are but the sorry jests of fools; yet not the wisest knows how a blade of grass sprouts from the black earth, or how it is that the black earth is changed into the green leaves and all the wonders of the woods. yet the multitude trample the flowers of the fields under their feet, and snigger in their halls of pleasure at a dancer clothed in 138 frilled nudity, because they are nearer seeing the mysteries of creation than th

ALEISTER CROWLEY EQUINOX EQ I 4 2

fine. but the magic of style that renders arthur machen so marvellous is lacking "old and the world" is always interesting; it is never enthralling "old as the world" is much better than "morag the seal" and there is a marked improvement in the style. v. b. n. black magic. by marjorie bowen. alston rivers. 6"s" marjorie bowen knows nothing of the real magic, but she has learnt the tales spread by fools about sorcerers, and fostered by them as the best possible concealments of their truth. of these ingredients she has brewed a magnificent hell-broth. no chapter lacks its jewelled incident, and the web that she has woven of men's passions is a flame-red tapestry stained with dark patches of murder and charred here and there with fire of hell. marjorie bowen has immense skill; has she genius?

ety. and the more he restricted himself the more bored he became, and the more bored he became the more boorish did he grow, and the ruder did he become to his fellow passengers, who evidently had not sufficient "rationalism" to believe that erasmus darwin was born in 1788, or that the water upon which they floated was composed of ho2 sic, s.b. h2o, weh note. he wondered "if it were they who were fools, or i myself- we, being mystics, don't; we know! their conversation was "trivial chatter" so evidently it had nothing to do with ontogenic-phylogeny. the chaplain was "insufferable" twice over, and so were his prayers "the heavy mask of revelry was still on the faces of the men whom curiosity drew to the open rail: men in gay pyjamas and flaunting shirts, men with ends of cigarettes in their

ALEISTER CROWLEY EQUINOX EQ I 4

t" pp 287, 288 "in his essay 'eleusis" crowley suggests that the world's history may roughly be divided into a continuous succession of periods, each embracing three distinct cycles- of renaissance, decadence, and slime. in the first the adepts rise as artists, philosophers, and men of science, who are sooner or later recognized as great men; in the second the adepts as adepts appear, but seem as fools and knaves; and in the third, that of slime, vanish altogether, and are invisible. then the chain starts again. thus crowley writes"'decadence marks the period when the adepts, nearing their earthly perfection, become true adepts,not mere men of genius. they disappear, harvested by heaven: and perfect darkness (apparent death) ensues until the youthful forerunners of the next crop begin to s

ALEISTER CROWLEY EQUINOX EQ I 6

rbulent, troubled, and insane, jeanne! suppose that the universal plan had but one flaw, and that flaw were man! 50 then- even then- we are here, jeanne! we love- we shall die, sweet heart, take cheer, jeanne! we are bound to a fate that brings release; we move in a moil that must one day cease; we shall win to the everlasting peace, jeanne! and how things are, and why, and whence are puzzles for fools that lack the sense of cows- enough of the future tense, jeanne! for the end of love and the end of art is just- my ear against your heart! aleister crowley. 51 circe her mouth a rosebud of delight, low-laughing 'mid the languid curls, whose kissing cadence seems to cite the rhythmic melody of night. her hair a saraband where whirls a wanton witch, whose perfumes smite the shuddering air; a

would'st sit at the council. jocelyn. gramercy! i smile awry. with a hawk on my wrist, and a madrigal at my lips, a prayer in the morning 72 given, and a kiss stolen at night, i want none of your dusty conclaves. i had as lief be a scholar. sir james. if the world were like thee, christendom would perish in a year and a day. thy good knights comrades would row the turkish galleys, and a few prize fools- such as thou- make sport for their emirs or guard their women. jocelyn. and a good thing. i am weary of crusading. the sacred sepulchre is empty- praise god, who performed a miracle to make it so- and we must perforce come and fill thousands more with good christian flesh and blood, that was alive and jolly. let us be off, though! the preceptor sheds dullness as the sun sheds light, alike o

ogress and learning are dead in this eternal redressing. or if we must redress grievances, let us redress the great grievance, man misunderstanding man! laylah. let me go to my house "she tries to slip away] rinaldo. sit there["he puts her back very accurately] we worship one god, as you do. that is the essence of agreement. we have one prophet, as you have; there's little odds in a name. let our fools go worship at the tomb of our prophets, as your fools go worship at the tomb of yours; and let us break the heads only of those who break the peace. laylah. let me go to my house. you are breaking the peace now, and i will break your head["she has unloosened a stone from the well and strikes him. his cheek bleeds] rinaldo["unmoved] sit there. so this is my reading of the future. i who met yo

ment. 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 death! more misery [ledmiya "returns, and goes again to window" 89 laylah. silence, thou blotchy spider! thou baboon of ugliness! mother of curses["four eunuchs bring in the corpse of the boy" mohammed

i can make out the banners. oh! i can see sliman's banner! laylah. let me see! let me see["she rushes to window] yes! it flows free in the good air! how fierce he fights. i cannot see him; but he must be there. yes! it moves forward now; the christians part before him like the air before an arrow. the dust swallows all up again["wailing rises without, louder and more insistent" a curse upon these fools! but for them i could hear his battle-cry. has he ever cried, and i not heard him? oh, why did the strange knight not bear me on his palfrey? i must be mad. fatma. you must be mad! laylah. bewail the dead, thou bald vulture, shaggy toothless crone, dam of perdition! there floats the banner again, above them all. the templar's banner dips; some one has cut through the staff. the christians ar

cheerful and brisk, to let the mask fall on her blushing soul "we have got through six dozen oysters and a devil of a lot of burgundy. i wonder if i am hungry" she looked him between the eyes "hors d'oeuvres" said edgar "i have a box for the sam hall fight "oh do take me" she panted "will he beat joe marie" she added, with a touch of anxiety "he has the weight, and the experience, and the record "fools are betting he will. my money is on the man with three years younger, six inches taller, and twelve inches longer reach to his credit. and a twenty-four times harder skull "it's his skin i love "the only thing a woman ever can love "and his activity "exactly. you cannot understand being, which is peace "don't! you are near "my" secret, now "wait till the grey hours" she dropped three napoleo

d the ear- and edgar rolles had played football. the beast was dead. edgar stooped and caught her up, blood leaping from her throat, while ninon, shriek upon shriek rising in torment, rushed to rouse the people of the restaurant "oh, my brother" gasped the girl "could you not understand? i wanted to die, so" there were her last words for long. lavenue's was a storm of chattering and gesticulating fools. the police pushed them aside. the corpse to the mortuary; the girl to the hospital; the man to the poste. ninon, wringing her hands and crying and laughing, had run like a bacchante up the boulevard to the dome. 142 iv the hour of gold it was easy to satisfy french justice. ida pendragon was compared to several early christian martyrs whose names i have forgotten; edgar rolles was asked to

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

nd make his decline and fall as easy and as beautiful as possible. it is encouraging to note how in 1850 the dim outlines of that portal into the new age were vaguely seen and how much concern thinkers then evinced that man should not fail to learn his lesson and go forward. read the words of carlyle and note how appropriate they are to the present time "in the days that are passing over us, even fools are arrested to ask the meaning of them; few of the generations of men have seen more impressive days. days of endless calamity, disruption, dislocation, confusion worse confounded..it is not a small hope that will suffice us, the ruin being clearly..universal. there must be a new world if there is to be a world at all. that human beings in europe can ever return to the old sorry routine, an

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

tands at the portals of initiation. 3 always there have been temples and mysteries and holy places where the true aspirant could find what he sought, and the needed instruction as to the way he should go. the prophet of old said. a highway shall be there, and a way, and it shall be called the way of holiness; the unclean shall not pass over it, for he shall be with them; the wayfaring men, though fools, shall not err therein."16 it is a way that leads from that which lies without to that which dwells within. it reveals, step by step, the hidden life which every form and symbol veils and hides. it assigns to the aspirant certain tasks which lead to his understanding, and produces an inclusiveness and wisdom which meet his deeply sensed need. he passes from the stage of enquiry to what the t

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

l in the future. i have been as a general rule but i remember him with gratitude, even though i have forgotten his name. in those days i was utterly fearless; i did not know what it was to be afraid. part of this was a natural thoughtlessness, part of it ignorance, and part of it a surety that god would take care of me. apparently he did, on the principle, i suppose, that drunken men, infants and fools are not responsible, and must be guarded. the first place, therefore, to which i went was meerut, where i made the acquaintance of miss schofield and was taught some of the things i would have to know in temporarily taking over from her. my major trouble really was that i was too young for the responsibility. things that happened took too much out of me. i had no experience and, therefore, n

ps. when people come to me and tell me that their families are not sympathetic in their spiritual aspiration i ask them the following questions "do you leave your occult books lying around to annoy everybody? do you demand complete silence in the house whilst you do your morning meditation? do you make them get their own supper whist you attend a meeting" it is here that occult students make such fools of themselves and bring the whole question of occultism into disrepute. the spiritual life is not lived at the expense of others, and if people are suffering- 103- the unfinished autobiography copyright 1998 lucis trust because you want to go to heaven it is just too bad. if there is one person in the world who makes me weary, tired and sick it is the academic, technical occultist. the secon

ld except russia and about four other countries. had we possessed the slightest indication as to the extensive and all-engrossing work ahead of us i question very much whether we should have had the courage to even make a start. had i appreciated the headache and anxieties it would entail and the responsibilities any esoteric school has to shoulder i know i would not have attempted this work; but fools rush in where angels fear to tread, and i rushed. i could have done none of this without the support and wisdom of my husband. i shudder to- 109- the unfinished autobiography copyright 1998 lucis trust think of the mistakes i would have made, the errors in judgment of which i would have been capable and the legal end of it in which i would have found myself embroiled. his clear legal mind, h

ALICE BAILEY THE LABOURS OF HERCULES

ppear hesitant and indecisive. knowing that there are innumerable gradations between black and white, he is seldom inclined to be an extremist. he knows that those who are regarded as pillars of society may be pharisees, and the unostentatious and humble, the salt of the earth; that those who protest their excellence most vehemently may be the least meritorious; that the worldly wise may act like fools, and fools may stumble upon treasures; that the judgments of the world may be reversed by a higher court; that truth may walk the earth in many an unlikely guise. the quest for truth, then, becomes changed into the development of discrimination. in a sense, truth does not exist for human beings, for all truths are but fractional parts of greater wholes. the search for these more inclusive co

ANATHEMA OF ZOS

assault the cloudy enemies of creeds, of the stomach's pious hopes? i blaspheme your commandments, to provoke and enjoy your bark, your teeth grinding! know ye what ye want? what ye ask? know ye virtue from maniacal muttering? sin from folly? desiring a teacher, who among ye are worthy to learn? brutally shall i teach the gospel of soul-suicide, of contraception, not preservation and procreation. fools! ye have made vital the belief the ego is eternal, fulfilling a purpose not lost to you. all things become of desire; the legs to the fish; the wings to the reptile. thus was your soul begotten. hear, o vermin! man has willed man! your desires shall become flesh, your dreams reality and no fear shall alter it one whit. hence do i travel ye into the incarnating abortions-the aberrations, the

BLAVATSKY H P ANTHROPOGENESIS

nearly all the puranas agree that three of these are arupa, formless, while four are corporeal; the former being intellectual and spiritual, the latter material and devoid of intellect. esoterically, it is the asuras who form the first three classes of pitris "born in the body of night- whereas the other four were produced from the body of twilight. their fathers, the gods, were doomed to be born fools on earth, according to vayu purana. the legends are purposely mixed up and made very hazy: the pitris being in one the sons of the gods, and, in another those of brahma; while a third makes them instructors of their own fathers. it is the hosts of the four material classes who create men simultaneously on the seven zones. now, with regard to the seven classes of pitris, each of which is agai

ind and before" not beset as in the bible, which is absurd and meaningless, and this shows, as prof. wilder thinks "that the primeval form of mankind was androgynous* see the union of chochmah, wisdom, with binah, intelligence, or jehovah, the demiurge, called understanding in the proverbs of solomon, ch. vii. unto men wisdom (divine occult wisdom) crieth "oh, ye simple, understand wisdom; and ye fools, be of an understanding heart" it is spirit and matter, the nous and the psyche; of the latter of which st. james says that it is "earthly, sensual, and devilish[[vol. 2, page] 135 the virgin third race "zeus is a male, zeus is an immortal maid" the egyptian ammon was the goddess neith, in his other half. jupiter has female breasts, venus is bearded in some of her statues, and ila, the godde

progressive development and evolution of animal creation, one species after the other? were the highly philosophical and metaphysical aryans- the authors of the most perfect philosophical systems of transcendental psychology, of codes of ethics, and such a grammar as panini's, of the sankhya and vedanta systems, and a moral code (buddhism, proclaimed by max muller the most perfect on earth- such fools, or children, as to lose their time in writing fairy-tales; such tales as the puranas now seem to be in the eyes of those who have not the remotest idea of their secret meaning? what is the fable, the genealogy and origin of kasyapa, with his twelve wives, by whom he had a numerous and diversified progeny of nagas (serpents, reptiles, birds, and all kinds of living things, and who was thus t

sigeus. this skeleton may perhaps not have belonged, as believed by protesilaus, to the giant killed by apollo at the siege of troy; nevertheless, it was that of a giant, as well as that other one discovered by messecrates of stire, at lemnos "horrible to behold" according to philostratus (heroica, p. 35. is it possible that prejudice would carry science so far as to class all these men as either fools or liars? pliny speaks of a giant in whom he thought he recognised orion, the son of ephialtes (nat. hist, vol. vii, ch. xvi. plutarch declares that sertorius saw the tomb of antaeus, the giant; and pausanias vouches for the actual existence of the tombs of asterius and of geryon, or hillus, son of hercules- all giants, titans and mighty men. finally the abbe pegues (cited in de mirville's p

h to build the rabbinical lilith, and what the believers in the bible would term the antediluvian women, and the kabalists the pre-adamite races. they are no fiction- this is certain, however fantastic the exuberance of later growth[[vol. 2, page] 286 the secret doctrine. great intellects, which can distinguish fiction from fact, and truth from exaggeration and fraud. ancient writers were no more fools than our modern wise men are; for, as well remarked by the author of some "notes on aristotle's psychology in relation to modern thought (in mind "the common division of history into ancient and modern is. misleading. the greeks in the 4th century, b.c. were in many respects moderns especially, we may add, in their scepticism. they were not very likely to accept fables so easily" yet the "le

ly this doctrine, we say, that can explain to us the mysterious problem of good and evil, and reconcile man to the terrible and apparent injustice of life. nothing but such certainty can quiet our revolted sense of justice. for, when one unacquainted with the noble doctrine looks around him, and observes the inequalities of birth and fortune, of intellect and capacities; when one sees honour paid fools and profligates, on whom fortune has heaped her favours by mere privilege of birth, and their nearest neighbour, with all his intellect and noble virtues--far more deserving in every way--perishing of want and for lack of sympathy; when one sees all this and has to turn away, helpless to relieve the undeserved suffering, one's ears ringing and heart aching with the cries of[[vol. 2, page] 30

pieces, opening canals, and thereby entirely changing our climates. of course, like caesar's wife, the planetoids cannot be affected by our suspicion. they are too far, etc, etc. believing in esoteric astronomy, however, we are not so sure of that. but when, extending our speculations beyond our planetary chain, we try to cross the limits of the solar system, then indeed we act as do presumptuous fools. for- while accepting the old hermetic axiom "as above, so below- we may well believe that as nature on earth displays the most careful economy, utilizing every vile and waste thing in her marvellous transformations, and withal never repeating herself- we may justly conclude that there is no other globe in all her infinite systems so closely resembling this earth that the ordinary powers sho

BLAVATSKY H P COSMOGENESIS

egypt, watched under the form of that bird over the egyptians, and taught them the occult arts and sciences. this means simply that the ibis religiosa had and has "magical" properties in common with many other birds, the albatross pre-eminently, and the mythical white swan, the swan of eternity or time, the kalahansa. were it otherwise, indeed, why should all the ancient peoples, who were no more fools than we are, have had such a superstitious dread of killing certain birds? in egypt, he who killed an ibis, or the golden hawk- the symbol of the sun and osiris- risked and could hardly escape death. the veneration of some nations for birds was such that zoroaster, in his precepts, forbids their slaughter as a heinous crime. we laugh in our age at every kind of divination. yet why should so

ather was devoured by a rakshasa, was preparing himself to destroy (magically) the whole race, his grandsire, vasishta, says a few extremely suggestive words to him. he shows the irate sage, on his own confession, that there is evil and karma, but no "evil spirits "let thy wrath be appeased" he says "the rakshasas are not culpable; thy father's death was the work of karma. anger is the passion of fools; it becometh not a wise man. by whom, it may be asked, is any one killed? every man reaps the consequences of his own acts. anger, my son, is the destruction of[[vol. 1, page] 416 the secret doctrine. all that man obtains. and prevents the attainment of emancipation. the sages shun wrath. be not thou, my child, subject to its influence. let not those unoffending spirits of darkness be consum

ollowed a combat between the gods and the asuras; and the latter, who had abandoned the right road, were smitten by the former. in previous times they had been defended by the armour of righteousness which they bore, but when that had been destroyed they, also, perished (journal of the royal asiat. society, vol. xix, p. 302) whatever may be thought of hindus, no enemy of theirs can regard them as fools. a people whose holy men and sages have left to the world the greatest and most sublime philosophies that ever emanated from the minds of men, must have known the difference between right and wrong. even a savage can discern white from black, good from bad, and deceit from sincerity and truthfulness. those who had narrated this event in the biography of their god, must have seen that in this

ure, that of continuity, and all the logical sequence of analogies in the evolution of being. the masses of the profane are asked, and made, to believe that the accumulated testimony of history, which shows even the atheists of old- such as epicurus and democritus- believing in gods, was false; and that philosophers like socrates and plato, asserting their existence, were mistaken enthusiasts and fools. if we hold our opinions merely on historical grounds, on the authority of legions of the most eminent sages, neo-platonists, mystics of all the ages, from pythagoras down to the eminent scientists and professors of the present century, who, if they reject "gods" believe in "spirits" shall we consider such authorities as weak-minded and foolish as any roman catholic peasant, who believes in

BLUE EQUINOX

ohn the baptist came neither eating nor drinking, and the people called him mad. he himself came eating and drinking; and they called him a gluttonous man and a wine bibber, a friend of publicans and sinners. the adept does what he likes, or rather what he wills, and allows nothing to interfere with it, but because he is ascetic in the sense that he has no appetite for the stale stupidities which fools call pleasure, people expect him to refuse things both natural and necessary. some people are so hypocritical that they claim their dislikes as virtue, and so the poor, weedy, unhealthy degenerate who cannot smoke because his heart is out of order, and cannot drink because his brain is too weak to stand it, or perhaps because his doctor has forbidden him to do either for the next two years

s. 66. the way to final freedom is within thy self. in this verse we find the .self. identified with the universe. 67. that way begins and ends outside of self. the ego, i.e. that which is opposed by the non-ego, has to be destroyed. 68. unpraised by men and humble is the mother of all rivers, in tirthika.s proud sight; empty the human form though filled with amrta.s sweet waters, in the sight of fools. withal, the birthplace of the sacred rivers is the sacred land, and he who wisdom hath, is honoured by all men. this verse appears to employ a local metaphor, and as madame blavatsky had never visited tibet, the metaphor is obscure, and the geography doubtful. 69. arhans and sages of the boundless vision are rare as is the blossom of the udumbara tree. arhats are born at midnight hour, toge

BOOK OF PLEASURE

my doctrines even though they allow the self-appointed devotee to emulate my realization- may i ever blush! the man of sorrows is the teacher! i have taught- would i teach myself or thee again? not for a gift from heaven! mastership equals learning- equals constant unlearning! almighty is he who has not learnt and mighty is the babe- it has only the power of assimilating! the most solecistical of fools now asks-"how can we escape the inevitable evolutions of conception-as all is ever conceiving? my answer shall permit all means, all men, all conditions. listen, o, god that art, yet would be god. when the mind is nonplussed- capability to attempt the impossible becomes known; by that most simple state of "neither-neither" the ego becomes the silent watcher and knows about it all! the "why"

nnot be explained briefly, being the secret of thought form, as degrees of suggestion, and what exactly is in a name. we have now agreed as to how a sigil is made, and what virtue it has. verily, what a person believes by sigils, is the truth, and is always fulfilled. this system of sigils is believed by taking it up as a hobby at a time of great disappointment or sorrow. by sigils i have endowed fools with wisdom, made the wise fools, giving health to the sick and weak, disease to the strong, etc. now, if for some purpose, you wanted the strength of a tiger- you would make a sentence such as "this my wish to obtain the strength of a tiger (message from person who typed up this file: in constructing the sentence of desire, beginning with "this my will" has been said by some to be more effi

CASE PAUL F THE BOOK OF TOKENS

door is binah, and binah is aima, the fruitful mother of all living. she is the "desirable one" the "precious thing" more to be sought after than rubies and fine gold. she is both "father" and "mother" for her fruitfulness. cometh from the yod of the supernal wisdom [42] d a l e t h 5 she is the thought, which spinneth the plan of existence, that web of manifestation which entangleth the minds of fools, and giveth understanding to the wise who know the secret of its mystery. in her is concealed the plentitude of tetragrammaton, and hidden in that door of perplexity is the son, who is from all and among all. 6 this is the gateway of life and form. yet through it come also death and conflict, even as it is shown in the numbering of daleth. for d l th, being 434, is also ii, and 11 is the hal

t does every beam of that sun cast a shadow also, for in all creation are light and darkness mixed, and, their equilibrium is the mystery of mystery. one, and not two, is the beginning and end of all; but two are the aspects it presenteth to mankind, because men are subject to the illusion of duality. 6 i, the lord, destroy with darkness, but with darkness do i also create. the wise discern this. fools, deluded by outward appearance, create a demon out of the web of their folly. in the last day shall the demon be cast into a lake of fire; but to each man there is appointed a last day, and none knoweth the time save he who hath appointed it [149] t h e book of t o k e n s 7 the lake of fire is that divine understanding which cometh to a man who succeedeth in contemplation. as did our father

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

er for her, entreating that she might not be left in that condition; which his father having agreed to, ambassadors were despatched to comfort her in her sickness and captivity, but yet also to make her see her inconsiderateness. but she still would not receive them, but consented to be the moor s concubine, which was also done, and the young king was acquainted with it. after this came a band of fools, each of which brought with him a cudgel; within a trice they made a great globe of the world, and soon undid it again. it was a fine sportive fantasy. in the sixth act the young king resolved to do battle with the moor, which was also done. and although the moor was discomforted, yet all held the young king too to be dead. at length he came to himself again, released his spouse, and committ

COSIMANO CHARLES ELEMENTARY PSIONICS

and when they were told it was a portable tummy (well, not quite that, but that was the gist of it) they became quite offended and spoke harshly of the good doctor. the early radionicists were also guilty of terrible overenthusiasm and that can be death to any idea, no matter how laudable. and the system was not foolproof, no system is and this one, like all others, attracted a certain number of fools. abrams himself, when demonstrating his skill, once proved to be at that moment unable to tell the difference between the blood of a human and the blood of a rabbit. that was hardly going to cause great confidence in the normal medical profession. at that time, of course, they did not realize this was a psychic phenomena and thought that all radionic work should be perfectly repeatable. afte

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ed to make i can't think. purely cosmetic. 5 i highly recommend martin short's, inside the brotherhood (grafton books, london, 1990. this reference is from page 60. 6 secret societies, p282 7 if you know anything about these groups, please contact me. 8 alternative press review (fall, 1994, usa) p53 9 "a state of terror, by ben c. vidgen, nexus magazine (february/march 1996) pl8 10 "saddam double fools the world, sunday times (january 22nd 1995) pi and section three, p1 11 treason at maastricht, pl40 12 betty mills, colonel north, william casey and the knights of malta (private printing, 1990) p4 13 quoted in the us publication, matrix iii, p680 14 my thanks for the secret society background to northern ireland to on target magazine. see bibliography. 15 see the series of booklets by antho

lutionary, even anarchical- for so long, of course, as the constitution exists..like the indian idol, vishnu, they will have a hundred hands, and every one of them will have a finger on any one of the public opinions required. when a pulse quickens these hands will lead opinion in the direction of our aims, for an excited patient loses all power of judgement and easily yields to suggestion. those fools who will think they are repeating the opinion of a newspaper of their own camp will be repeating our opinion or any opinion that seems desirable for us. in the vain belief that they are following the organ of their party, they will in fact follow the flag which we hang out for them" protocol 12 and most journalists, probably including mr brown, will not have a clue about how they are being u

DEMONIC BIBLE

ams of the one. deep within every man this knowledge resides. this is why man sees himself in others. what he hates in others is what he hates most in himself. what he fears in others is what he fears most in himself. what he loves in others is what he most wants to possess. how he treats his fellow man is a reflection of his true feeling towards his own consciousness. those who worship "god" are fools, for they deny the reality of the one which exists within them. those who fear "god" are frightened of shadows for there is nothing beyond consciousness. descartes said "i think therefore i am" but what is thought? why should man give more credit to the pound of organic matter he calls his "brain" than he does to rock or dirt? can matter or energy produce consciousness? can nerve cells withi

hou shalt wear it as aforesaid, etc (61) zagan- the sixty-first spirit is zagan. he is a great king and president, appearing at first in the form of a bull with gryphon s wings; but after a while he putteth on human shape. he maketh men witty. he can turn wine into water, and blood into wine, also water into wine. he can turn all metals into coin of the dominion that metal is of. he can even make fools wise. he governeth 33 legions of spirits, and his seal is this, etc (62) volac, or valak, or valu, or valac- the sixty-second spirit is volac, or valak, or valu. he is a president mighty and great, and appeareth like a child with angel s wings, riding on a two-headed dragon. his office is to give true answers of hidden treasures, and to tell where serpents may be seen. the which he will brin

DION FORTUNE PSYCHIC SELF DEFENSE

his one usually went to bed early, but he told us that as he came along he saw that innumerable windows were lit up, and he heard the sounds of children crying all down the street. when i think of the risks i took and the conditions under which i worked in those early days, i wonder that i or any of my friends are alive to tell the tale. it is said that there is a special providence to look after fools, drunkards and little children. i think there must be another that looks after inexperienced occultists and their friends. it may be interesting to note that as a result of this operation which i so rashly undertook, the girl was entirely freed from the domination of her mother, and began forth with to put on flesh and rapidly became normal. that end of it, at least, was entirely successful

ELLIS LOW TWELVE 1907

ly resolution on the part of the mob. i listened for several minutes before i could get the run of the talk. the men were demanding more fiercely than before that the boat should be turned to land. he was arguing and protesting, for his soul revolted at the unspeakable brutality of the thing, but he could not withstand them"'oh, well' he exclaimed with an impatient oath `you are a set of infernal fools; but since you insist on it, i'll do it "i knew what he meant and my blood boiled `you'll do what' i shouted above the din and confusion `why, set this poor devil ashore and let him die alone in the woods' replied the captain, purposely giving this extra twist, as may be said, to his rage `by the eternal 1' i shouted `the first motion you make to do that i'll shoot you dead in your tracks i

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

one may change himself into a werewolf, and of carnal communion with an incubus or succubus. the third book explains how to prevent the work of sorcerers and obviate their charms and enchantments, and the fourth divulges the manner in which sorcerers may be known. he concluded his study by refuting the work of johan weyer, or wierus, who, he asserted, was in error in believing that sorcerers were fools and people of unsound mind. bodin recommended that weyer s books should be burned for the honour of god. bodin participated in many witchcraft trials as judge and was responsible for the torture of many suspected witches, including children and invalids. he advised using hot irons to cauterize the flesh so that putrefaction could be cut out. one of his precepts was that presumption and conje

ary life was resumed. a superb repast terminated the ceremony. during the course of the banquet the two guests were informed that the elixir of immortality was merely tokay coloured green or red according to the necessities of the case. several essential precepts were enjoined upon them, among others that they must detest, avoid, and calumniate men of understanding, but flatter, foster, and blind fools, that they must spread abroad with much mystery the intelligence that the court de st. germain was five hundred years old, and that they must make gold, but dupes before all. traveling into courland (western latvia, cagliostro and his wife succeeded in establishing several masonic lodges according to the rite of what he called egyptian freemasonry. persons of high rank flocked around the cou

as present. skin writing (see dermography) and pellet reading were the special features of his mediumship. both were subjects of lively discussion and controversy. according to an amusing story told in his biography, foster was once rudely seized by the arm when skin writing was produced. two men asked for a test in plain sight. while they were holding him, in large round characters the words two fools appeared on the medium s arm. in such skin writing the letters were blood-red and, as a rule, displayed the name of the communicating spirit. they appeared mostly on foster s forearm. in pellet reading the usual procedure was to ask the sitters to write the names of their deceased relatives on slips of paper while the medium was out of the room, roll them up, and put as many blank pellets as

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

s old splitfoot or mr. splitfoot. when the fox sisters first encountered the mysterious rappings at hydesville, new york, that supposedly heralded the beginnings of spiritualism, the youngest child cathie reportedly said mr. splitfoot, do as i do and clapped her hands; the raps immediately repeated her clapping. at first, cathie thought somebody was tricking her, since it was the day before april fools day. spodomancy divination by means of the cinders from sacrificial fires. spokesman (newsletter) former monthly publication of the universal christ church, headquartered in los angles, california. it included inspirational messages, advice to readers, and a directory of affiliated churches. spontaneous human combustion the idea that human beings can, quite apart from any outside stimulus, b

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

cerning hail and thunder. agobard was fiercely hostile to all non-christian beliefs. one that particularly infuriated him was the mad and blind belief that there exists a certain region called magonia, from which ships, navigating on clouds, set sail to transport back to this same region the fruits of the earth ruined by hail and destroyed by the storm. agobard tells of several of these senseless fools who held in custody three men and one woman, who they said had fallen from these ships. the prisoners were brought in front of an assembly to be stoned to death, but the archbishop managed to save their lives, after the truth finally triumphed and he had shown up the absurdity of the charges (brodu, 1995. in a critical analysis of the legend, french anomalist jean-louis brodu reviewed magoni

FAUST

n, a lumber-garret it may be, at best a stilted, mock-heroic play with excellent, didactic maxims humming, such as in puppets mouths are most becoming. wagner but, ah, the world! the mind and heart of men! of these we each would fain know something just the same. faust yes, know! men call it so, but then who dares to call the child by its right name? the few who have some part of it descried, yet fools enough to guard not their full hearts, revealing to riffraff both their insight and their feeling, men have of old burned at the stake and crucified. i beg you, friend, it s far into the night, we must break off our converse now. wagner i d gladly keep awake for ever if i might converse with you in such a learned way; tomorrow, though, our easter-sunday holiday, this and that question you ll

rom 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 fools and sages. the art is old and new, my friend. it was the way in all the ages, through three and one, and one and three, error instead of truth to scatter. thus do men prate and teach untroubledly. with fools who ll bandy wordy chatter? men oft believe, if only they hear wordy pother, that there must surely be in it some thought or other. the witch [goes on. the lofty power of wisdom s dower

castes alone who worthily uphold his throne: the saints and knights. firm do they stand, defying every tempest day by day and taking church and state in pay. in rabble minds that breed confusion revolt arises like a tide. heretics, wizards! imps of delusion! they ruin town and country-side. them will you now with brazen juggle into this lofty circle smuggle, while in a heart depraved you snuggle. fools, wizards, heretics are near allied. mephistopheles i see the learned man in what you say! what you don t touch, for you lies miles away; what you don t grasp, is wholly lost to you; what you don t reckon, you believe not true; what you don t weigh, that has for you no weight; what you don t coin, you re sure is counterfeit. emperor. that s not the way to help or aught determine. what do you

od, who wishes joy, should mollify his blood, who asks for wine, the ripe grape should he press, who hopes for miracles, more faith possess. emperor. so let the time in merriment be spent! ash-wednesday s coming to our heart s content. meanwhile we ll celebrate, whate er befall, all the more merrily mad carnival. trumpets, exeunt. mephistopheles how closely linked are luck and merit, is something fools have never known. had they the wise man s stone, i swear it, there d be no wise man for the stone. a spacious hall with adjoining apartments decorated and adorned, for a masquerade. herald. don t think ye ll here see german revels, a dance of death, of fools and devils! a cheerful festival awaits you here. our ruler, when to rome he went campaigning, his profit and your pleasure gaining, the

y. make room! a clearing! spaces for revel! trees that we level crash in their falling; and when we re hauling, we hit what s nearing. our praises grudge not, this truth pray nourish: did rough folk drudge not in every county, could fine folk flourish, come by their bounty, however they fretted? learn this in season! for ye d be freezing, had we not sweated. pulcinelli [awkward, almost silly. oh, fools that ye are, born bent, and we are the really clever, loads bearing never. our caps and jackets and rags are packets quite light to carry. and we are merry, forever lazy, in slippers easy, in them to shuffle through market and scuffle, to gape at the pother, croak at each other. heeding the racket, through crowds that pack it, like eels we re slipping, together tripping, all mad together. we

o once has known her can renounce her never! astrologer what are you doing, faustus, faustus! with what might he seizes her! the form is fading from our sight. toward the youth he turns the key, and lo! he s touching him- now! it is done! ah, woe on woe! explosion. faust lies on the ground. the phantoms dissolve in vapour. mephistopheles [taking faust on his shoulder. so there it is! to deal with fools is evil and in the end it even harms the devil. darkness, tumult. act ii a high-vaulted, narrow, gothic chamber formerly faust s, unaltered mephistopheles [appears from behind a curtain. as he raises the curtain and looks back, faust is seen stretched out on an old-fashioned bed. lie there, poor wretch! seduced, unwise, scarce to be rescued from love s chain! whom helena doth paralyze, his r

seeks novel flavours. lamiae [drawing mephistopheles after them. quicker and quicker! and never tarry! then hesitating, chatting and prating. it is so merry, the ancient tricker to lure behind us to penance dreary. foot-stiff and weary, on he comes hobbling, after us wobbling; he drags his foot, hasting to find us. vain is his suit. mephistopheles [standing still. cursed fate! men are but women s fools! from adam down, becozened tools! older we grow but who grows wise and steady? were you not fooled enough already? we know that wholly worthless is this race with pinched-in waist and painted face; naught s wholesome in a folk so misbegotten; grasp where you will, in every limb they re rotten. we know it, see it, we can feel it, and still we dance if but the vile jades reel it! lamiae [pausi

ds a place for great deeds ever. astounding things shall happen here, i feel the strength for bold endeavour. mephistopheles so you d earn glory? one can see you ve been in heroines company. faust lordship, possession, are my aim and thought! the deed is everything, the glory naught. mephistopheles yet poets will come forward all the same to blazon to the later world your fame, through folly more fools to inflame. faust of all this naught is known to you. how should you know what men will woo? your bitter, sharp, and hostile mood, how does it know what men count good? mephistopheles so be it with you then as best it pleases! confide to me the range of your caprices. faust mine eye was drawn out toward the open ocean that swelled aloft, self-towering and vaulting, and then drew back its bil

FOCUS OF LIFE

heaven's loud guffaw? directly the mouth opens it speaks righteousness. in the ecstatic laughter of men i hear their volition towards release. how can i speak that for which i have necessitated silence? salvation shall be unsay all things: and true, as is time, that speaketh all things. of what use are hints or stage whispers? true wisdom cannot be expressed by articulate sounds. the language of fools-is words. in the labyrinth of the alphabet the truth is hidden. it is one thing repeated many times. confined within the limits or rationalism; no guess has yet answered. o zos, thou art fallen into the involuntary accident of birth and rebirth into the incarnating ideas of women. a partial sexuality entangled in the morass of sensual law. on earth the circle was fabricated. the origin of al

glers, who jest at doctrines. of emancipation in celibacy and vituperation. i declare this self-pleasure alone is free of theism; the disenthralment of god and the distractions of ego in the many entities of existence i show. ye who praise truth thereby causing its necessity are compelled to live differently. out of this afterthought of belief-thrives this somnambulating generation of unpleasured fools, liars and homicides-ever bewildered by good and evil. all has become inborn sex, so complex 'am i' that a successful awakening is impossible without catastrophe. birth is now painful, life a dire necessity and death an uncertainty-except of fearsome things. what further, o ikkah, should a cesspool of truths contain? nor truth, nor women, nor anything else once made objective shall satisfy

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

rdano bruno in england: the hermetic philosophy as though they were mercuries and apollos descending from heaven have with many kinds of deceit imposed brutal follies and vices upon the world in the guise of virtues, of divinity and discipline, quenching the light which rendered the souls of our fathers in antique times divine and heroic whilst confirming and approving the pitch dark ignorance of fools and sophists. therefore during all this long while oppressed human reason, bewailing from time to time in her lucid intervals her base condition and turning herself to that divine prophetic mind whose voice murmurs always in her inner ear, cried out in words like these: mistresse, who shall for me to heau'n vp fly, to bring again from thence my wandring w i t" behold now, standing before you

FRATER ELIJAH ANGELS OF CHAOS

existence, also called the tunnels of set are filled with all manner of energies that can drive an organism completely insane at best. thee angel acts as a buffer zone for these experiences&/or guides the magus in explorations. to those who find our lady s order in scarlet; blessed are thou among chaotes. 2 the formulation of the r.o.g. the magician is the ultimate charlatan. for in his games, he fools the very universe- frater halucifuge 99 let me start with how this all came about it was some time ago that i was involved in a relationship. i will not bother you with the details but it is necessary to explain that i had a great deal of emotional attachment. anyway, something happened in that relationship at the time which was so completely out of the blue, and un-expected, that it shook m

FULLER J F C SECRET WISDOM OF THE QABALAH

y, when he said: glet there be light. h this force of itself is blind but is directed by egregores, that is, by chiefs of souls, or, in other words, by energetic and active spirits. 18 so writes eliphas levi. these egregores are those who tower above the flock, who are so excellent and distinguished that their wisdom frequently appears to be folly to mankind or else is accepted blindly. the world fools, or world sages, attain to something which is extraordinary in its nature and which, when they attempt to reveal it to those unworthy to receive it, renders them magicians, their actions being tinged not only by their mental, moral, and physical characteristics, but also by those of their recipents. thus we obtain two classes of mysteries or of magic, the white and the black. the fourth dime

GILBERT THE MAGICAL MASON

ve not yet been accomp255 lished. all these powers do at times endanger and threaten the mind, and eye, and ear- which begin to pierce the veil of illusion, which we call the material universe. we have had pupils who have exclaimed in moments of weariness- to what purpose is all the knowledge you insist of our learning, before proceeding to occultpractice?to what indeed but to render practicesafe?fools rush in, where stu255 dents fear to tread.temptnot unknown and unseen powers, learn of us of their existence, dwelling, qualities, powers, origin and end- else how can you combat them? the courage i vaunt so highly will protect you in moments of rest, and in your hours of loneliness. but theknowledgewe teach, and you learn, you will require, and must have not only to gain success in practica

GNOSTIC HANDBOOK

even begin to think that sophia or wisdom is separate, yet in reality, sophia is a facet of the lord of wisdom himself. wisdom crieth without; she uttereth her voice in the streets: she crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying, how long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge? turn you at my reproof: behold, i will pour out my spirit unto you, i will make known my words unto you. because i have called, and ye refused; i have stretched out my hand, and no man regarded; but ye have set at naught all my counsel, and would none of my reproof: i when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish co

all they call upon me, but i will not answer; they shall seek me early, but they shall not find me: for that they hated knowledge, and did not choose the fear of the lord:they would none of my counsel: they despised all my reproof. therefore shall they eat of the fruit of their own way, and be filled with their own devices. for the turning away of the simple shall slay them, and the prosperity of fools shall destroy them. but whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil. the lord possessed me in the beginning of his way, before his works of old..when he prepared the heavens, i was there: when he set a compass upon the face of the depth: when he established the clouds above: when he strengthened the fountains of the deep: when he gave to the sea his decr

GOETIA LUCIFERIAN

al environment and how to quietly listen and think/comprehend before speaking. this spirit also transforms wine into water and blood into wine, being a vampyric shade which initiates into the mysteries of immortality and blood. he also instructs initiation into evolution and strengthening the self, that one may pass the requirements of a human body upon death while this is not proved. zagan makes fools wise, which holds a key to the tarot those who walk the fearful path, face the dangers of the mind and soul, may emerge as adepts in the arte of sorcery. he governs 33 legions of spirits. 67 0 volac volac/valax/valu/ualac is the sixty-second spirit who is a might president. he appears in the form of a child with angel s wings, who rides upon a two headed dragon. he instructs the knowledge of

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

hg. salzsuti (sahna, salzsot, as. sealtseas (salt spring. a passage in ihre sub v. seis would make this word (see p. 1036) directly applicable to salt-boiling; but, for' salis coctura' read' talis coctura' salt. noese-flesh. 1049 daz sint der herren ratgeben (counsellors of lorjs) di ir ere furdern solden und leben, di siflent in zuo den oren (whisper in their ears) und machent sie ze toren (make fools of them, si niezent (profit by) ir erbe und ir laut und lazent och si ze hant (make them very soon) scheiden von eren (part with their honour) und von guote, von vrouden (joy) und hohem muote. ditz ist ein warez mare (true tale: di selben (these same) unholdccre die sougeut liz (suck out) herze und bluot. daz vil mangem (full many a) herren schaden tuot. this halle is probably the one in aus

HELENA BLAVATSKY NIGHTMARE TALES

erious life, admitting none of the profane to their secrets, they still doaccept pupils, however difficult it is for one to become their disciple, and that thus they have living witnessesto the great purity and sanctity of their lives, in answer to such affirmations i opposed the strongest negationand stood firmly by it. i insulted both masters and pupils, classing them under the same category of fools,when not knaves, and i went so far as to include in this number the sintos. now sintoism or sin-syu "faithin the gods, and in the way to the gods" that is, belief in the communication between these creatures andmen, is a kind of worship of nature-spirits, than which nothing can be more miserably absurd. and byplacing the sintos among the fools and knaves of other sects, i gained many enemies

HELENA BLAVATSKY THE KEY TO THEOSOPHY

isdom and divine science all knowledge, for they considered the base and origin of every art and science as essentially divine. plato regarded the mysteries as most sacred, and clemens alexandrinus, who had been himself initiated into the eleusinian mysteries, has declared "that the doctrines taught therein contained in them the end of all human knowledge" were plato and clemens two knaves or two fools, we wonder, or-both? q. you spoke of "persecution" if truth is as represented by theosophy, why has it met with such opposition, and with no general acceptance? a. for many and various reasons again, one of which is the hatred felt by men for "innovations" as they call them. selfishness is essentially conservative, and hates being disturbed. it prefers an easy-going, unexacting lie to the gr

rought on by his intercourse with the "spirits" and died a perfect wreck. think again of the sad fate of poor washington irving bishop. i knew him in new york, when he was fourteen, and he was undeniably a medium. it is true that the poor man stole a march on his "spirits" and baptized them "unconscious muscular action" to the great gaudium of all the corporations of highly learned and scientific fools, and to the replenishment of his own pocket. but de mortuis nil nisi bonum; his end was a sad one. he had strenuously concealed his epileptic fits-the first and strongest symptom of genuine mediumship-and who knows whether he was dead or in a trance when the postmortem examination was performed? his relatives insist that he was alive, if we are to believe reuter's telegrams. finally, behold

it is only this doctrine that can explain to us the mysterious problem of good and evil, and reconcile man to the terrible and apparent injustice of life. nothing but such certainty can quiet our revolted sense of justice. for, when one unacquainted with the noble doctrine looks around him and observes the inequalities of birth and fortune, of intellect and capacities; when one sees honor paid to fools and wastrels, on whom fortune has heaped her favors by mere privilege of birth, and their nearest neighbor, with all his intellect and noble virtues-far more deserving in every way-perishing for want and for lack of sympathy-when one sees all this and has to turn away, helpless to relieve the undeserved suffering, one's ears ringing and heart aching with the cries of pain around him-that ble

as brought to them consolation, mental and physical. he threw a streak of light into the black and dreary night of an existence, the hopelessness of which is unparalleled in the records of human suffering. he was a true theosophist, and his memory will live forever in our annals. in our sight this poor belgian priest stands immeasurably higher than-for instance-all those sincere but vain-glorious fools, the missionaries who have sacrificed their lives in the south sea islands or china. what good have they done? they went in one case to those who are not yet ripe for any truth; and in the other to a nation whose systems of religious philosophy are as grand as any, if only the men who have them would live up to the standard of confucius and their other sages. and they died victims of irrespo

uch an accusation injure her in reality? did she ever make money on their presumed existence, or derive benefit, or fame, therefrom? i answer that she has gained only insults, abuse, and slanders, which would have been very painful had she not learned long ago to remain perfectly indifferent to such false charges. for what does it amount to, after all? why, to an implied compliment, which, if the fools, her accusers, were not carried away by their blind hatred, they would have thought twice before uttering. to say that she has invented the masters comes to this: she must have invented every bit of philosophy that has ever been given out in theosophical literature. she must be the author of the letters from which esoteric buddhism was written; the sole inventor of every tenet found in the s

soever invented, the philosophy preached by the "masters" is one of the grandest and most beneficent philosophies once it is properly understood. thus the slanderers, while moved by the lowest and meanest feelings-those of hatred, revenge, malice, wounded vanity, or disappointed ambition-seem quite unaware that they are paying the greatest tribute to her intellectual powers. so be it, if the poor fools will have it so. really, mme. blavatsky has not the slightest objection to being represented by her enemies as a triple adept, and a "mahatma" to boot. it is only her unwillingness to pose in her own sight as a crow parading in peacock's feathers that compels her to this day to insist upon the truth. q. but if you have such wise and good men to guide the society, how is it that so many mista

HP LOVECRAFT HERBERT WEST REANIMATOR

ay still and somewhat dazed, but before long heard west s rap on my door. he was clad in dressing-gown and slippers, and had in his hands a revolver and an electric flashlight. from the revolver i knew that he was thinking more of the crazed italian than of the police "we d better both go" he whispered "it wouldn t do not to answer it anyway, and it may be a patient- it would be like one of those fools to try the back door" so we both went down the stairs on tiptoe, with a fear partly justified and partly that which comes only from the soul of the weird small hours. the rattling continued, growing somewhat louder. when we reached the door i cautiously unbolted it and threw it open, and as the moon streamed revealingly down on the form silhouetted there, west did a peculiar thing. despite t

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

e 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- this damned nigger- to explain how he got it! randolph carter vanished with the key four years ago. how do we know he wasn't robbed and murdered? he was half crazy himself, and in touch with still crazier people "look here, you nigger- where did you get that key? did you kill randolph carter"

ISIS UNVEILED

s of nearly every important city of prance, to make up a complete work on aorceiy, magic, and the power of various 'demons' to use an expressioii of eliphas l^vi" his book offers a most remarkable collection of "bloody and hideouii facts; acts of revolting superstition, arrests, and executions of stupid ferocity 'bum everybody' the inquisition seemed to say 'god will easily sort out his own' poor fools, hysterical women, and idiots were roasted alive without mercy for the crime of 'majpc' but at the same time how many great culprits escaped this imjust and sanguinary jtuticel this is what bodin makes us fully appreciate" catherine the pious christian who has so well deserved in the eyes of the church of christ for the atrocious and never-to-be-forgotten mas* sacre of st. barthtdomew's day

during these days, prolific in eccletdastical murder and unrivaled for cruelty and feroaty, that jean bodin wrote^ while the orthodox clergy called forth whole legions of 'demons' through magical incantations, unmolested by the authorities provided they held fast to the established dogmas and taught no heresy, on the other hand acts of unparalleled atrocity were perpetrated on poor, unfor- tunate fools. gabriel malagrida, an old man of seventy, was burnt by these evangelical jack ketches in 1761. in the amsterdam library there is a copy of the report of his famous trial, reprinted from the lisbon re- port. he was accused of sorcery and illicit intercourse with the devil, who had "disclosed to him /ufur) the prophecy imparted by the? arch-enemy to the poor visionary jesuit is reported in th

indlls and buddhists believe in the immortiuiiy of the spirit, must necessarily mean intimate union, not annihilation. let christians call them idolaters, if tb^ still dare do so, in the face of science and the latest translations of the sacred sanskrit books; they have no right to present the speculative philosophy of ancient sages as an inconsistency and the philosophers themselves as illogical fools. with far better reason we can accuse the ancient jews ttf utter nihilinn. there is not a word contained in the books of moses or the prophets either which taken literally implies the spirit's immortality. yet every devout jew hopes likewise to be "gathered into the bosom of a-braham" the hierophants and sonw br&hmanas are accused of having adminis- tered hi their ep&ptai strong drinks or an

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

versally portentous, than sepulture or even death! is it at all reasonable to conclude, at a period when knowledge was at the highest, and when the human powers were, in comparison with ours at the present time, prodigious, that all these indomitable, scarcely believable, physical efforts that such achievements as those of the egyptians were devoted to a mistake? that the myriads of the nile were fools labouring in the dark, and that all the magic of their great men was forgery? and that we, in despising that which we call their superstition and wasted power, are alone the wise? no! there is much more in these old religions than, probably, in the audacity of modern denial, in the confidence of these superficial-science times, and in the derision of these days without faith, is in the least

as the word. and the word was with god, and the word was god. reynardi opera, vol. viii. p. 252. if the disciples of the doctrine of evolution, or selection of the fittest, are right if your darwins, your huxleys, your herbert spencers, your leweses, your dense unimaginative men (only specious philosophers, are correct in their deductions of correlation bowing-out god* as it were (in sublimity of fools not mad presumption, exterior of his own creation then reverence, and devotion, and martyrdom, and the sacredness, and the magic of virginity, must be the merest ludicrous superstition and figment. is man alone in his world? are there others in it with him? the ancients universally held virginity as a real magic, transcendental, mysterious something, which exercised power supernaturally both

KETAB E SIYAH

ved that by his power alone could you ruin me completely and that without his mandate you could never hope to oppose his favourite. so your design was built upon the omnipotence of the very one you sought to deceive. yea! what utter foolishness it was! i see the realisation of this idiocy on faces belonging to those of you who possess a little wisdom, yet, for the sake of those who are worse than fools, i shall expound further upon this fault. if god was indeed the one you thought, possessed of the absolute authority and mighty puissance that you sought to use as the tools of my destruction, then why did you ever hope to deceive him, surely a hopeless aspiration! yet if you seek to deceive him and if in such a gambit you were successful, far from invoking a perfect supremacy upon me, you w

ved that by his power alone could you ruin me completely and that without his mandate you could never hope to oppose his favourite. so your design was built upon the omnipotence of the very one you sought to deceive. yea! what utter foolishness it was! i see the realisation of this idiocy on faces belonging to those of you who possess a little wisdom, yet, for the sake of those who are worse than fools, i shall expound further upon this fault. if god was indeed the one you thought, possessed of the absolute authority and mighty puissance that you sought to use as the tools of my destruction, then why did you ever hope to deceive him, surely a hopeless aspiration! 99 yet if you seek to deceive him and if in such a gambit you were successful, far from invoking a perfect supremacy upon me, yo

ercy that you did show your agents? but we are more noble than you by much and, despite your faults, love you yet if you would perform just penitence for your misdeeds. in your vigilance did you perceive that the adversary removed from the valley his children that you failed to win for us, bearing them to the kingdom between two rivers? you did not and this too did we learn of. you would think us fools indeed to trust your guidance. then counsel no more, raphael, but heed our orders. take with you no great number of our knights and by some means put torch to the garden that the fruit of eternal youth might not be won. better that none should possess that which might be gained by satan's children who, even at this time, do gather up their strength to oppose our rule. ask not how you might t

est where his physics and magicians tended them and, as the sun went upon the lower passage, made whole those made unwhole in battle. at dawn utanapishtim went forth by day, leading from his tower the march of victory. 224 declaring from the procession's head that no work was for that joyous day but celebration of victory and reconcile with the westerners. dancers, then, and singers, acrobats and fools, went out to delight the cheering throngs that resounded loud their general's name that had brought glory again to shurupuk's high walls "utanapishtim! utanapishtim" was the cry and as he went about the streets upon his steed, leading in his train the armies of bright shurupuk the happy people of the city cast flowers upon him, blooms of many colours and fragrances, and brought forth wine an

ds of understanding. ii mens understanding animadvertet parabolam et interpretationem verba sapientium et enigmata eorum to understand a proverb, and the interpretation; the words of the wise, and their dark sayings. iii principium scientiae beginning of knowledge timor domini principium scientiae sapientiam atque doctrinam stulti despiciunt the fear of the lord is the beginning of knowledge: but fools despise wisdom and instruction. iv profundum 399 the deep degluttiamus eum sicut infernus viventem et integrum quasi descendentem in lacum let us swallow them up alive as the grave; and whole, as those that go down into the pit: v pedes malum the evil feet pedes enim illorum ad malum currunt et festinant ut effundant sanguinem for their feet run to evil, and make haste to shed blood. vi inpr

nd instruction. iv profundum 399 the deep degluttiamus eum sicut infernus viventem et integrum quasi descendentem in lacum let us swallow them up alive as the grave; and whole, as those that go down into the pit: v pedes malum the evil feet pedes enim illorum ad malum currunt et festinant ut effundant sanguinem for their feet run to evil, and make haste to shed blood. vi inprudentes odi scientiam fools hate knowledge usquequo parvuli diligitis infantiam et stulti ea quae sibi sunt noxia cupiunt et inprudentes odibunt scientiam how long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge? vii non timor domini no fear of god eo quod exosam habuerint disciplinam et timorem domini non susceperint for that they hated knowledge, and did

arrior lord of thebes, in my unveiling before the children of men! 6. be thou hadit, my secret centre, my heart& my tongue! 414 7. behold! it is revealed by aiwass the minister of hoor-paar-kraat. 8. the khabs is in the khu, not the khu in the khabs. 9. worship then the khabs, and behold my light shed over you! 10. let my servants be few& secret: they shall rule the many& the known. 11. these are fools that men adore; both their gods& their men are fools. 12. come forth, o children, under the stars& take your fill of love! 13. i am above you and in you. my ecstasy is in yours. my joy is to see your joy. 14. above, the gemmed azure is the naked splendour of nuit; she bends in ecstasy to kiss the secret ardours of hadit. the winged globe, the starry blue, are mine, o ankh-af-na-khonsu! 15. n

f heaven, let it be ever thus; that men speak not of thee as one but as none; and let them speak not of thee at all, since thou art continuous! 28. none, breathed the light, faint& faery, of the stars, and two. 29. for i am divided for love's sake, for the chance of union. 30. this is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all. 31. for these fools of men and their woes care not thou at all! they feel little; what is, is balanced by weak joys; but ye are my chosen ones. 416 32. obey my prophet! follow out the ordeals of my knowledge! seek me only! then the joys of my love will redeem ye from all pain. this is so: i swear it by the vault of my body; by my sacred heart and tongue; by all i can give, by all i desire of ye all. 33. then th

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

ights? the creator has said "i have created the wise, and i have created the foolish. and i have placed the wise in every generation, to help the foolish, so that having fastened their hearts to the ones ascending, they could also reach a complete union with me" why are foolish people needed in this world? after all, compared to the few wise men of the world, there is an overwhelming multitude of fools! the reason lies in the fact that every spiritual quality requires its own separate carrier. those people with limited spiritual capacities are the carriers of egoism. the wise, on the other hand, desiring to ascend infinitely in their service to the creator, and having corrected their own egoism, need to help the foolish work on their egoism. to continue ascending, the wise must continuousl

their egoism. to continue ascending, the wise must continuously absorb "extraneous" egoism and correct it. thus, both the foolish and the wise need each other. but because the masses can give the wise only their own insignificant egoism consisting of a desire for the petty, the return to the creator- 257- transitory pleasures of our world, for every wise person in this world there are billions of fools. nevertheless, if the foolish ones act in accordance with the directives of the wise, consciously following the wise in all they do, everyone can still reach the goal of their existence: absolute unity with the creator. even though the spiritual work of raising altruism above egoism is carried out within the heart, while that of raising faith over the assertions of the intellect is carried o

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

van. encyclopedia of hell. new york: thomas dunne books, 1998. the beast computer legend according to an urban legend that has been heard and repeated by millions of christians, there is a computer under the control of the european common market in belgium that occupies three stories of an unmarked building. one version of this tale from a letter written by a georgia woman appears on the ship of fools website: a myth i heard as early as 1973, and have heard repeatedly over the years, concerns a giant computer in belgium, taking up the space of a city block, and housed in a building. the name of the computer is the beast, and reportedly information on everyone in the world is kept on it. this means that when we have to take the mark of the beast, the antichrist government can track us down

nplay for the rapture, a film by david wilkerson. the confusion seems to have arisen from promotional flyers that were propagated in the form of realistic-looking mock newspapers containing stories that supposedly reported such endtime events as the giant computer. see also hellhole for further reading: robinson, b. a. christian urban legends. http//www.religioustolerance.org/chr_cul.htm. ship of fools. the beast of belgium. http//ship-of-fools.com/myths/06myth.html. beast of the yellow night in this 1970 film, a man makes a deal with the devil a plump, cheerful chap for the usual goodies, money, and power. he doesn t realize until it s too late that the price he pays is to become an ugly monster. bedazzled stanley donen s 1967 comedy built around a faust theme was written and performed by

g that they heard human screams. screams have been heard from the condemned souls from earth s deepest hole. terrified scientists are afraid they have let loose the evil powers of hell up to the earth s surface. the information we are gathering is so surprising, that we are sincerely afraid of what we might find down there, stated dr. azzacov, the manager of the project in remote siberia (ship of fools website) many members of the team refused to continue the work. a later embellishment of the story was that luminous vapors escaped from the hole, forming a glowing, batlike creature (a bat out of hell, so to speak. the words i have conquered appeared in russian in the heavens. the trinity broadcasting network broadcast the tale at least three times, and sent out a story about the hellhole t

from a christian newsletter. and the creator of the report about luminous gasses congealing into a bat and words appearing in the sky eventually confessed to fabricating the incident as a way of demonstrating the gullibility of conservative christians. see also beast computer legend for further reading: robinson, b. a. christian urban legends. http//www.religioustolerance.org/chr_cul.htm. ship of fools. drilling to hell. http//ship-offools. com/myths/03myth.html. hellraiser the 1987 film hellraiser is based on clive barker s novel about a portal to hell, whose doorway is not in any one place but is, rather, accessible from anywhere. it is a passageway between the earth and the underworld, through which both demons and human beings can come and go. cenobites are a band of ghouls from the un

LIBER ALEPH

reaction between body and mind; sound these, and trim thy sails accordingly, not thinking that thou art in the open sea. and if so be that thou in thy sounding findest new channels, rejoice and map them for the profit of thy fellows; but remember always that to find a new way up a precipice removeth not the precipice. for where thou, o angel and yet man, hast trod delicately albeit without fear, fools will rush in to their destruction. c liber aleph vel cxi 64 bl de ratione magi vit (of the rule of life of a magician) tudy logic, which is the code of the laws of thought. study the method of science, which is the application of logic to the facts of the universe. think not that thou canst ever abrogate these laws, for though they be limitations, they are the rules of thy game which thou do

at is bitten by a viper, or as when a man giveth his life to save his city. but this is a right and natural subordination of the superficial and particular to the fundamental and general will, and moreover it is a case extraordinary, relating to accident or extremity, not in any wise a rule of life, or a virtue in its absolute nature. a liber aleph vel cxi 148 e% de stultis malignis (of malignant fools) y son, there are afflictions many and woes many, that come of the errors of men in respect of the will; but there is none greater than this, the interference of the busy-body. for they make pretence to know a man.s thought better than he doth himself, and to direct his will with more wisdom than he, and to make plans for his happiness. and of all these the worst is he that sacrificeth himse

bellious to authority. h liber aleph vel cxi 150 es laus legis thelema (praise of the law of thelema) his property of thy mind, my son, is verily of sublime virtue; for the vulgar are befogged, and their judgment made null, by their emotional reaction. they are swayed by the eloquence of a numscull, or overpowered by a name or an office, or the magic of a tailor; else, it may be, they, being made fools too often, reject without reflection even as at first they accepted. again, they are wont to believe the best of the worst, as hope or fear predominateth in them at the moment. thus, they lose touch of the blade of reality, and it pierceth them. then they in delirium of their wounds increase delusion fortifying themselves in belief of those phantasies created by their emotions or impressed u

LIBER ASTARTE

er work, not permitting that which is but a step to become a goal. as it is written also .liber 185 .remember that. philosophy is the equilibrium of him that is in the house of. love..1 44. concerning secrecy, and the rites of blood. during this practice it is most wise that the philosophus utter no word concerning his working, as if it were a forbidden love that consumeth him. but let him answer fools according to their folly; for since he cannot conceal his love from his fellows, he must speak to them as they may understand. and as many deities demand sacrifice, one of men, another of cattle, a third of doves, let these sacrifices be replaced by the true sacrifices in thine own heart. yet if thou must symbolize them outwardly for the hardness of thine heart, let thine own blood, and no o

LIBER DCCCLX JOHN ST

well on the pantacle, thinking of adonai. of course we are now reduced to a .low anthropomorphic conception..but what odds? once the right thought comes it will transcend any and all conceptions. the objection is as silly as the objection to illustrating geometry by diagrams, on the ground that printed lines are thick.and so on. this is the imbecility of the .protestant. objection to images. what fools these mortals be! the greeks, too, after exhausting all their sublimest thoughts of zeus and hades and poseidon, found that they could not find a fitting image of the all, the supreme.so they just carved a goat-man, saying: let this represent pan! also in the holiest place of the most secret temple there is an empty shrine. but whoso goes there in the first instance thinks; there is no god

LIBER DOMINI

f his/her knowledge and someone who feels this incompleteness requires another to lead him/her to fullness. 24. those who claim i am flesh are truly mad. my essence is the very destruction of flesh; i am the conqueror; i am the flame. comment: some satanists claim that the master has a body- they are deluded. a body is a spatio-temporal limitation which is totally unbefitting the dark lord. these fools are far from a true understanding of the master. 25. i was not born, and never was i created. i have no father, no mother, and no offspring; i am purity. comment: those who claim the master has a body are foolishly anthropomorphizing a being who transcends the limitations which we as humans are bound by. satan is a being of purity, not born of a female and not siring any offspring. 26. curse

LIBER LVII

eek. 370. really more important for part ii. co, creation. the sabbatic goat in his highest aspect. this shows the whole of creation as matter and spirit. the material 3, the spiritual 7, and all cancelling to zero. also \lc= peace. 400. the letter t .the universe. it is the square of 20 .the wheel of fortune. and shows the universe as the sphere of fortune.the samsara-cakkram, where karma, which fools call chance, rules. 400 is the total number of the sephiroth, each of the 10 containing 10 in itself and being repeated in the 4 worlds of atziluth, briah, yetzirah, and 55 [the canon: an exposition of the pagan mystery perpetuated in the cabala as the rule of all the arts; by william stirling. first published anonymously, london: elkin matthews, 1897] 38 liber lviii assiah. these four world

LIBER LXVII THE SWORD OF SONG

ing that she only begin to cry, he broke off and continued in a gentler tone .it means, my dear. he stopped short, for she was taking no notice; but as her figure was bent by sobs into something very like a note of interrogation .you want to know what it is, the sword of song called by christians the book of the beast 1904 to my old friend and comrade in the art bhikku ananda metteya and to those fools who by their short-sighted stupidity in attempting to boycott this book have witlessly aided the cause of truth i dedicate these my best words [this book is so full of recondite knowledge of various kinds that it seems quite ineffective to annotate every obscure passage. where references and explanations can be concisely given this has been done] ii the sword of song i suppose. continued the

oints, dissolve your diabolic spells, with the quick truth and nothing else. so not one word derogatory to your own version of the story! i take your christ, your god.s creation, just at their own sweet valuation, for by this culminating scene, close of that wondrous life of woe before and after death, we know how to esteme the nazarene. where.s the wet towel? let us first destroy the argument of fools, from paul right downward to the schools, that the ascension.s self rehearsed christ.s godhead by its miracle. grand!.but the power is mine as well! in india levitation counts no tithe of the immense amounts of powers demanded by the wise from chela ere the chela rise to knowledge. fairy-tales? well, first, sit down a week and hold your breath as masters teach49.until you burst, or nearly.in

as much for your three as they do for their one? i have seen.may you see! they sleep and know not what a mat is; seem to enjoy their cold chapaties* are healthy, strong.and some are old. they do not care a damn24 for cold, behave like children, trust in allah (flies in mohammed.s spider-parlour) they may not think: at least they dare live out their lives, and little care worries their souls.worse fools they seem than even christians. do i dream? probing philosophy to marrow, what thought darts in its poisoned arrow but this (my wisdom, even to me, seems folly) may their folly be true wisdom? o esteemed tahuti !25 you are, you are, you are a beauty! if after all these years of worship you hail ra26 his bark or nuit27 her ship* a flat cake of unleavened bread. as a matter of fact they do not

srotapatti ?35 with calm and philsophic mind, no fears, no hopes, devotions blind to hamper, soberly we.ll state the problem, and investigate in purely scientific mood the sheer ananke of the mind, a temper for our steel to find whereby those brazen nails subdued against our door-post may in vain ring. we.ll examine, to be plain, by logic.s intellectual prism the spiritual syllogism. we know what fools (only) call divine and supernatural and what they name material are really one, not two, the line by which divide they and define being a shadowy sort of test; a verbal lusus at the best, at worst a wicked lie devised to bind men.s thoughts; but we must work with our own instruments, nor shirk discarding what we erstwhile prized; should we perceive it disagree with the first-born necessity

mind. the passage that first put me on the track of the amazing discovery for which the world has to thank me is to be found in act i. sc. ii. ll. 132-149 .this is the excellent foppery of the world, that, when we are sick in fortune,.often the surfeit of our own behaviour,.we make guilty 44 the sword of song of our disasters the sun, the moon, and the stars; as if we were villains by necessity, fools by heavenly compulsion, knaves, thieves, and treachers by spherical predominance, drunkards, liars, and adulterers by an enforced obedience of planetary influence; and all that we are evil in, by a divine thrusting on; an admirable evasion of whoremaster man, to lay his goatish disposition to the charge of a star! my father compounded with my mother under the dragon.s tail, and my nativity w

ome soda-mint. so yoga. life.s a carcinoma, its cause uncertain, not to check. in vain you cry to isis .o ma! i.ve got it fairly in the neck. the surgeon crowley, with his trocar, says you a poor but silly bloke are, advises concentration.s knife quick to the horny growth called life .yoga? there.s danger in the biz! but, it.s the only chance there is (for life, if left alone, is sorrow, and only fools hope god.s to-morrow) up, guards, and at em! second, your facts are neatly put .stay! in that mouth there lurks a foot! one surgeon saw so many claps he thought .one-third per cent, perhaps, of mortals .scape its woes that knock us, and bilk the wily gonococcus. so he is but a simple cynic who takes the world to match his clinic; and he assuredly may err who, keeping cats, think birds have f

puss had smeared with blood his stone priapus. they are as sane as politicians and people who subscribe to missions. this says but little; a long way are yogi more sane that such as they are. you have conceived your dreadful bogey, from seeing many a raving yogi. these haunt your clinic; but the sound lurk in an unsuspected ground, dine with you, lecture in your schools, share your intolerance of fools, and, while the yogi you condemn, listen, say nothing, barely smile. o if you but suspected them your silence would match their awhile! a classical research [protectionists may serve if the supply of hottentots gives out] i took three hottentots alive. their scale was one, two, three, four, five, infinity. to think of men so i could not bear: a new colenso i bought them to assuage their plig

LIBER XLI THIEN TAO

his becoming, so let me say to you; the aristocracy will be an aristocracy by becoming an aristocracy. gki ra di and his dirty-faced friends wish to level down the good practice to the bad theory; you should oppose them by levelling up the bad theory to the good practice. gyour enviers boast that you are no better than they; prove to them that they are as good as you. they speak of a nobility of fools and knaves; show to them wise and honest men, and the socialistic ginger is no longer hot in the individualistic mouth. h juju grunted assent. he had gone almost to sleep, but kwaw, absorbed in his subject, never noticed the fact. he went on with the alacrity of a steam-roller, and the direct and purposeful vigour of a hypnotized butterfly. gman is perfected by his identity with the great ta

all be lawful to choose their own way to the one goal; videlicit, identity with that great tao which is above the antithesis of yang and yin. h even kwaw felt tired, and applied himself to sake-and-soda. refreshed, he continued: gthe men who are willing by this means to become the saviours of their country shall be called the synagogue of satan, so as to keep themselves from the friendship of the fools who mistake names for things. there shall be masters of the synagogue, but they shall never seek to dominate. they shall most carefully abstain from inducing any man to seek the tao by any other way than that of equilibrium. they shall develop individual genius without considering whether in their opinion its fruition will tend to the good or evil of their country or of the world; for who ar

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

lled to carry on his experiments in the secrecy of his cell and leave his knowledge hidden under cipher; dante alighieri, dying in exile from his beloved city; francis bacon, patient. under the burden of persecution; cagliostro, the most vilified man of modern times--all this illustrious line bear unending witness of man's inhumanity to man. the world has ever been prone to heap plaudits upon its fools and calumny upon its thinkers. here and there notable exceptions occur, as in the case of the comte de st.-germain, a philosopher who survived his inquisitors and through the sheer transcendency of his genius won a position of comparative immunity. but even the illustrious comte--whose illumined intellect merited the homage of the world--could not escape being branded an impostor, a charlata

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

hou shalt wear it as aforesaid, etc (61) zagan- the sixty-first spirit is zagan. he is a great king and president, appearing at first in the form of a bull with gryphon s wings; but after a while he putteth on human shape. he maketh men witty. he can turn wine into water, and blood into wine, also water into wine. he can turn all metals into coin of the dominion that metal is of. he can even make fools wise. he governeth 33 legions of spirits, and his seal is this, etc (62) volac, or valak, or valu, or valac- the sixty-second spirit is volac, or valak, or valu. he is a president mighty and great, and appeareth like a child with angel s wings, riding on a two-headed dragon. his office is to 25 thus in the actual text. 26 or with the face of a lion. give true answers of hidden treasures, and

MEANING OF MASONRY

ny with god, until the personal soul became unified with him and consciously heard, because it now participated* the four cardinal virtues are referred to in both plato's phoedo and the book of wisdom, ch. viii, 5-7, indicating community of teaching between the greek and hebrew schools. in, the music of the spheres. as milton puts it "how lovely is divine philosophy, not harsh and crabbed as dull fools suppose, but musical as is apollo's lute and a perpetual feast of nectar'd sweets where no crude surfeit reigns" every possible device was employed and practised to train the mind to acquire dominion over the passions and to loosen and detach it from the impressions and attractions of the senses, to destroy the illusions and false imaginations under which it labours when using no higher ligh

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

have examined all the known superstitions of the world, and i do not find in our particularsuperstition of christianity one redeeming feature. they are all alike founded on fables andmythology. millions of innocent men, women and children, since the introduction of chris-tianity, have been burnt, tortured, fined and imprisoned. what has been the effect of thiscoercion? to make one-half the world fools and the other half hypocrites; to support rogueryand error all over the earth (thomas jefferson)the clergy converted the simple teachings of jesus into an engine for enslaving mankind andadulterated by artificial constructions into a contrivance to filch wealth and power to them-selves..these clergy, in fact, constitute the real anti-christ (thomas jefferson)what influence in fact have chris

MORALS AND DOGMA

not compelled to suppress their souls and speak other men's thoughts. the finger even of the idiot may point to the great highway. a people, as well as the sages, must learn to forget. if it neither learns the new nor forgets the old, it is fated, even if it has been royal for thirty generations. to unlearn is to learn; and also it is sometimes needful to learn again the forgotten. the antics of fools make the current follies more palpable, as fashions are shown to be absurd by caricatures, which so lead to their extirpation. the buffoon and the zany are useful in their places. the ingenious artificer and craftsman, like solomon, searches the earth for his materials, and transforms the misshapen matter into glorious workmanship. the world is conquered by the head even more than by the han

fy ocular exhibition. the first teachers of mankind borrowed this method of instruction; and it comprised an endless store of pregnant hieroglyphics. these lessons of the olden time were the riddles of the sphynx, tempting the curious by their quaintness, but involving the personal risk of the adventurous interpreter "the gods themselves" it was said "disclose their intentions to the wise, but to fools their teaching is unintelligible" and the king of the delphic oracle was said not to _declare, nor on the other hand to _conceal; but emphatically to"_intimate_ or _signify" the ancient sages, both barbarian and greek, involved their meaning in similar indirections and enigmas; their lessons were conveyed either in visible symbols, or in those "parables and dark sayings of old" which the isr

MOTTA MARCELO THE COMMENTARIES OF AL

hipping the khabs, have beheld her light shed over them. such persons indeed consummate the marriage of nuit and hadit in themselves; in that case they are aware of certain ways to power. there is also a mystical sense in this verse. we are to organize our minds thoroughly, appointing few and secret chiefs, serving nuit, to discipline the varied departments of the conscious thought. 11. these are fools that men adore; both their gods& their men are fools. this verse establishes uncompromisingly that all gods g capital, that is to say 'true gods' and all men deified by legend or deceit that is to say 'false gods' are fools. how come? it is a key. distinction is clearly made between the two types: one are gods; the other is men. the key is that both types are adored, which, as verses 7-9 est

her' is, deep down, afraid of you. he or she will cheat you, and play with you, and brag to you about it and yet, all the time, you will sense his or her fear. with a god, fear is all on your side. with a 'black brother; the fear is mutual and usually his or hers is much bigger than yours, since he or she knows much better than you do what it is that he or she fears. therefore, it is written "all fools despise" a true god needs no adoration, and will not be affected by your scorn. a 'black brother' will shrivel without one, and foam when faced with the other (exceptions to this rule pertain neither to the grade for which this commentary is being written, nor to this verse. see chapter two, verse 79. see, also, liber clxxv) aspirants must be on guard, constantly, because the 'black brethren

aery, of the stars, and two. 29. for i am divided for love's sake, for the chance of union. 30. this is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all. see the analysis of the word lashtal in liber v, and the following chapters of liber aleph: 119, 121-123, 145-147, 191, 194, 198, 199, 203, for some of the meanings of verses 28-30. 31. for these fools of men and their woes care not thou at all! they feel little; what is, is balanced by weak joys; but ye are my chosen ones. again we find the expression 'fools of men. since not all men are fools, and since we, also, are men, the term obviously has a technical meaning 'fools of men' are imperfect initiates, not necessarily 'black brothers; but certainly including these. it is true that the t

octrine so terrible and strange that men will be "devoured and eaten up with blindness" because of it. serious readers should consult libri lxv and vii on this light that "devours men and eats them up with blindness" particularly lxv, 4 12-19, 24; ii, 30-32; iv, 54-55, 65; and vii, iv, 8-15, 25,48-49; vi, 20-25, 47; vii, 28-33, 3 6-44. 15. for i am perfect, being not; and my number is nine by the fools; but with the just i am eight, and one in eight: which is vital, for i am none indeed. the empress and the king are not of me; for there is a further secret. readers should consult al i, 45-48 and the commentaries thereof for "perfect, being not; also, the analysis of the word lashtal in liber v; also, lxv, ii, 26. for "nine by the fools" they should consult atu ix and atu xi (atu xi because

in eight: which is vital, for i am none indeed. the empress and the king are not of me; for there is a further secret. readers should consult al i, 45-48 and the commentaries thereof for "perfect, being not; also, the analysis of the word lashtal in liber v; also, lxv, ii, 26. for "nine by the fools" they should consult atu ix and atu xi (atu xi because teth has the value 9 in the qabalah "by the fools" has, of course, a double meaning. jesod is the ninth sephirah, and its symbolism and the ordeals of the zelator should be considered. for "eight and one in eight with the just" they should study the meaning of atu vii, because cheth is 8 by the qabalah; of aleph, because aleph is 1 by the qabalah; of atu i and of atu viii. serious students should never forget that those symbols all run into

for the same reason, he "hates" those who console and those who let themselves be consoled. to fear death is to blaspheme against life, and your own spiritual intuition gimel in the qabalah turns against you in scorn. it is for this reason that beggars hate the alms giver, and the alms giver, deep in his heart, despises the beggar. this is a psychological fact, no matter how much well-intentioned fools may deny or conceal it. curses brace your soul benedictions put you to sleep. does your brother beg your help? cast him into the snake pit and laugh at his fear. he has nothing to fear but his fear. if he hate you, he would have hated you anyway. but he would have hated and despised, and now he will hate and respect. and from respect for one's neighbour to respect for one's own self it is a

these ideas, as does ra-hoor khuit. the christian ideas of humility and weakness as 'virtues' are natural to slaves, cowards, and defectives (not necessarily; it depends on how they are interpreted. if slaves, cowards, and defectives knew exactly what is meant by christian virtues, few people would claim to be christians, and there probably would not even exist a church of rome there would not be fools in sufficient number to finance it. see the tao teh king; also, lxv, v, 7; vii, iii, 53-60; v, 43- 48; vi, 33-35; vii, 1-6, 11-16, 50-52) the type of tailless simian who finds himself a mere forked radish in a universe of giants clamouring for hors d'oeuvres must take refuge from reality in freudian phantasies of 'god. he winces at the touch of truth; and shivers at his nakedness in nature

ter ii of this book. thomas henry huxley in his essay "ethics and evolution" pointed out the antithesis between these two ideas; and concluded that evolution was bound to beat ethics in the long run. he was apparently unable to see, or unwilling to admit, that his argument proved ethics (as understood by victorians) to be false. the ethics of liber legis are those of evolution itself. we are only fools if we interfere. do what thou wilt shall be the whole of the law, biologically as well as in every other way. let us take an example. i am an anti-vaccinationist in a sense which every other anti-vaccinationist would repudiate. i admit that vaccination protects from smallpox. but i should like everybody to have smallpox. the weak would die; the strong might have pitted faces; but the race wo

ONYX TABLET OF SET

the bad (that is to say unconscious) behavior of another initiate. now this behavior may be real or imagined. it may be subject to being worked with temple protocol. it may not. but it is much easier to focus on the bad behavior of another than to do one's own work. self- change is very, very hard, and the world keeps us from doing it by insisting that we must view others as heroes, villains and fools. once others become our main interest we have already opted out of our work, and then because of internal conflict leave. watch yourself for this with burning intent. thirdly, a person begins to project evil on his mentor. now usually dr. aquino or i fulfill this role, but one of the better aspects of working ii is that now more order grand masters may likewise be targets. this is a an all-t

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

alicized gg-d h immediately following is the translation of the name elokim. thus, the combination of these two names makes g-d ga jealous g-d, h exacting vengeance. 5 exodus 20:5; deuteronomy 5:9. the arizal on parashat pinchas 635 for anger derives from these two names, adni and elokim, whose combined numerical value is 151. this is also alluded to in the verse: gfor anger rests in the bosom of fools. h6 the numerical value of the word for gin the bosom of h [becheik, beit-chet-yud-kuf] is 120, which is the number of permutations of the name elokim, from whence anger derives. the name elokim comprises five letters (alef-lamed-hei-yud-mem, and five letters produce 120 permutations: 5= 5 x 4 x 3 x 2 x 1= 120. the different permutations of this name indicate all the various types of judgeme

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

explains all phenomena of unbridled passions, mental exaltations and folly. tame toads and tards, my dear sir, the disciple of voltaire will say to me: carry them about with you, but write no more. to which i may answer, that i shall think seriously of so doing if ever i feel tempted to laugh at anything of which i am ignorant, or to treat those whose knowledge and wisdom i fail to understand as fools or as madmen. paracelsus, the greatest of the christian magi, opposed bewitchment by the practices of a contrary bewitchment. he devised sympathetic remedies and applied them, not to the suffering members, but to representations of these, formed and con serrated according to magical ceremonial. his successes were incredible, for never has any physician approached paracelsus in his marvels of

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

middle ages. the sabbath was therefore the sunday of kabalists, the day of their religious festivals, or rather the night of their regular assembly. this feast, surrounded with mysteries, had vulgar fright for its safeguard and escaped persecution by terror. as to the diabolical sabbath of necromancers, it was a counterfeit of that of the magi, an assembly of malefactors who exploited idiots and fools. there horrible rites were practised and abominable potions compounded; there sorcerers and sorceresses laid their plans and compared notes for the common support of their reputation in prophecy and divination. at that period diviners were in general demand and followed a lucrative profession, while exercising a real power. such institutions neither had nor could possess any regular rites; e

abuses. the treatise of bodin is profoundly machiavellian and strikes at the heart of the institutions and persons it appears to defend. it would be difficult to conceive without reading it his vast mass of sanguinary and hideous histories, acts of revolting superstition, sentences and executions of stupid ferocity. gburn all! h the inquisitors seemed to cry. ggod will distinguish his own! h poor fools, hysterical women and idiots were accordingly sacrificed without mercy for the crime of magic, while, at the same time, great criminals eluded this infamous and sanguinary justice. bodin gives us to understand as much by recounting such anecdotes as that which he connects with the death of charles ix. it is an almost unknown abomination, and one which has not, so far as we are aware, tempted

odness stronger and more respected than evil: why then should you assume an immense unreason in the infinite, seeing that there is reason in the finite? truth is hidden from no one. god is visible in his works, and he requires nothing contrary to its nature from any being, for he is himself the author of that nature. faith is confidence; have confidence, not in men who malign reason, for they are fools or impostors, but in that eternal reason which is the divine word, that true light which is offered like the sun to the intuition of every human creature coming into this world. if you believe in absolute reason; if you desire truth and justice before all things, you will have philtres and magnetism 113 no occasion to fear anyone, and you will love those only who are deserving of love. your

RUBY TABLET OF SET

t my servants be few& secret: they shall rule the many& the known. this affirms the principle of initiatory elitism [as opposed to egalitarian mob-rule. the recurrent tragedy of human political history is that, whenever the elitist principle is abandoned de facto. whether or not it was previously admitted de jure. corruption and disintegration of the host culture invariably results. 11. these are fools that men adore; both their gods& their men are fools. this is a sharp and succinct statement concerning the inauthenticity of the prior religious systems of the world. crowley proceeded to disregard this admonition, needlessly encumbering his speculations and calculations concerning the book of the law with irrelevant myth-material from buddhism, hinduism, and cabalism. if the results were s

ision. the forced separation of a homogenous whole into parts. is disruptive, hence painful to the inertia of nuit. dissolution of components through their union with complements is joyful, insofar as the homogenous whole is thus restored. the statement argues against division and for the reunion of the whole. again this tendency of the nuit- form confirms its true identity as such. 31. for these fools of men and their woes care not thou at all! they feel little; what is, is balanced by weak joys; but ye are my chosen ones. crowley need not worry about obstructions to the unification of nuit resulting from the emotional and intellectual spasms of uninitiated mankind. these are balanced by complementary forces. joy for pain, satisfaction for curiosity, the death-wish for the lifeforce, etc

me that his word will be the final solution to the indefinite future. the intellect alone will enable man to confront problems purely in the realm of the objective universe, but the uninitiated intellect is inadequate where the entire universe. including metaphysical realities. is concerned. this is the realm of the magi. 57. invoke me under my stars! love is the law, love under will. nor let the fools mistake love; for there are love and love. there is the dove, and there is the serpent. choose ye well! he, my prophet, hath chosen, knowing the law of the fortress, and the great mystery of the house of god. all these old letters of my book are aright; but tzaddi is not the star. this also is secret: my prophet shall reveal it to the wise. nuit is to be invoked during the hours of darkness

them up with blindness! despite the glaring truth of #ii-10/13, those who "don't want to hear it" will simply ignore it in favor of cherished fantasies. crowley himself missed its significance altogether. hence he also failed to understand that it was the harwer aspect of his own mind that was the actual source of this second chapter. 15. for i am perfect, being not; and my number is nine by the fools; but with the just i am eight, and one in eight: which is vital, for i am none indeed. the empress and the king are not of me; for there is a further secret. in the old comment, which appeared in the equinox in 1912, crowley wrote "i am perfect, being not (31 la or 61 ain. which is vital, for i am none indeed. la" this is rather at odds with the notion that charles stansfeld jones (frater ac

eceit and falsehood in his heart; it shall consume him utterly "the knights of the grail live from a stone of purest kind. if you do not know it, it shall here be named to you. it is called lapsit exillis -wolfram von eschenbach, parsival "hic lapis exilis extat precio quoque vilis spernitur a stultis, amatur plus ab edoctis [this insignificant stone is indeed of trifling value. it is despised by fools, the more cherished by the wise -arnold of villanova, rosarium philosophorum gand when their bodies had perished, i, astaroth, completed their quest and delivered unto mankind the stele which had been the glory of ancient khem. h to say that "their bodies had perished" rather than saying that they had died suggests that some portion of them lived on. astaroth portrays himself as being an age

i am of truth. can you not then perceive the outcome? my dark beast shall bring me upon you, and that which you thought was strength shall be as a mere whisper of the fate you once held in your grasp, once manipulated as easily as the wind drives a feather. for you alone who honor time above all else, that time shall shorten and provide for your undoing for you alone who whisper into the ears of fools, my great beast shall hear and bring me to you. we alone have swung across the aeon of my greatest brother, both as child and father, toward friend and foe alike, in our unspoken purpose. for know, when that purpose is spoken, the time for thee has ended. only in its unspoken state may you hear and understand and act, safely. i am not many; i am not a hidden force of will; i am not of foolis

, for i do not speak idly and my words are precious to my self. clutch not at your despair while facing me- there is no space therefore. summon up my ghostly presence into your deepest minds that i might take part in the highest glories of your being. we share each among us the gift that is our selves. let us treasure it more than we have done. the crystal speaks for all our minds* fie upon those fools who tamper with what they do not believe- what they merely pay lip service to and mock behind their hands and in their minds! let them perish in their minds- let them learn in agony what they have lost and refused to acknowledge in their ignorance and in their smugness. theirs is not the answer- and you who have chided yourself for not being sure within- who feel that you might have lost the

elect; show them the fire within you, and awaken them that they may gain the strength to live forever* behold the unvealing of the company of heaven. every man and woman is a star. come forth, o children, under the stars, and take your fill of love. i am above you and in you. my ecstasy is in yours. my joy is to see your joy. invoke me under my stars! love is the law, love under will. nor let the fools mistake love; for there are love and love. there is the dove, and there is the serpent. choose ye well! he, my prophet, hath chosen, knowing the law of the fortess, and the great mystery of the house of god. all these odd letters of my book are aright; but tzaddi is not the star. this also is secret: my prophet shall reveal it to the wise* i am the flame that burns in every heart of man, and

SALMANRUSHDIE THESATANICVERSES

e town riff-raff, to say nothing of possible prosecution under the new immorality laws, in order to stand below the windows of the jail and serenade those painted ladies whom they had grown to love. the women inside were entirely unimpressed by these devotions, and gave no encouragement whatsoever to the suitors at their barred gates. on the third day, however, there appeared among these lovelorn fools a peculiarly woebegone fellow in turban and pantaloons, with dark skin that was beginning to look decidedly blotchy. many passers-by sniggered at the look of him, but when he began to sing his verses the sniggering stopped at once. jahilians had always been connoisseurs of the art of poetry, and the beauty of the odes being sung by the peculiar gent stopped them in their tracks. baal sang hi

SATANGEL

with control of the world s treasury. according to the grand grimoire, lucifer rofocale is the prime minister of hell. ronove (goetia, 27th spirit. marquis and earl commanding 19 legions. appears as a monster. teaches rhetoric, knowledge of tongues, gives good servants, and favour with friends or foes. rossier. patron devil of seduction, who tempts mortals to erotic love, causing them to act like fools. ruach raah (hebrew, evil spirit. sabnock, savnok (goetia, 43rd spirit. marquis commanding 50 legions. appears as an armed soldier with a lion s head, riding a pale horse. builds and arms high towers, castles and cities. afflicts men with wounds and sores. gives good familiars. saitan (arabic. a synonym of a jinn. salleos, sallos (goetia, 19th spirit. duke commanding 30 legions. appears as a

the prince of hell, judge of the dead. clothed in red, with a noose to drag out the soul. may appear in tantric tradition as standing on a bull, which is screwing a human woman. zagan (goetia 61st spirit. king and president commanding 33 legions. appears as a bull with griffin s wings; later as a human being. makes men witty; turns water or blood into wine; turns any metal into coins; makes even fools wise. zepar (goetia, 16th spirit. duke commanding 26 legions. appears as a soldier clothed and armoured in red. procures love, makes women barren. zimimay, ziminair (goetia. demon king of the north. zomelak) a name employed to designate the horned one of the witches, together with its counterpart azarak. it made its way through major fuller s article the black arts (form, where it is given a

SATANIC APHORISMS

cardinal sin. we must not pay homage to any of the sacred cows presented to us, including the roles we are expected to play ourselves. the only time self-deceit should be entered into is when it's fun, and with awareness. but then, it's not self-deceit! 5. herd conformity that's obvious from a satanic stance. it's all right to conform to a person's wishes, if it ultimately benefits you. but only fools follow along with the herd, letting an impersonal entity dictate to you. the key is to choose a master wisely instead of being enslaved by the whims of the many. 6. lack of perspective again, this one can lead to a lot of pain for a satanist. you must never lose sight of who and what you are, and what a threat you can be, by your very existence. we are making history right now, every day. al

SATANIC BIBLE

onists, it is small wonder they are shunned by the "white" magician, who plods along carrying the greatest of all millstones of guilt! the inhibitive and asinine absurdity in the need to kill an innocent living creature at the highpoint of a ritual, as practiced by erstwhile "wizards, is obviously their "lesser of the evils" when a discharge of energy is called for. these poor conscience-stricken fools, who have been calling themselves witches and warlocks, would sooner chop the head off a goat or chicken in an attempt to harness its death agony, than have the "blasphemous" bravery to masturbate in full view of the jehovah whom they claim to deny! the only way these mystical cowards can ritualistically release themselves is through the agony of another's death (actually their own, by proxy

SATANIC RITUALS

hts or a veritable palace of perversity. now one of the devil's most devoted disciples gives a detailed account of all the traditional satanic rituals. here are the actual texts of such forbidden rites as the black mass and satanic baptisms for both adults and children. the satanic rituals anton szandor lavey the ultimate effect of shielding men from the effects of folly is to fill the world with fools -herbert spencer- contents- introduction 11 concerning the rituals 15 the original psychodrama-le messe noir 31 l'air epais-the ceremony of the stifling air 54 the seventh satanic statementdas tierdrama 76 the law of the trapezoid-die elektrischen vorspiele 106 night on bald mountain-homage to tchort 131 pilgrims of the age of fire- the statement of shaitan 151 the metaphysics of lovecraftth

who haunt these fatal glooms, and fill their living mouths with dust of death, and make their habitations in the tombs, and breathe eternal sighs with mortal breath, and pierce life's pleasant veil of various error to reach that void of darkness and old terror wherein expire the lamps of hope and faith? they have much wisdom yet they are not wise, they have much goodness yet they do not well (the fools we know have their own paradise, the wicked also have their proper hell; they have much strength but still their doom is stronger, much patience but their time endureth longer, much valor but life mocks it with some spell. they are most rational and yet insane: an outward madness not to be controlled; a perfect reason in the central brain, which has no power, but sitteth wan and cold, and se

lkis' languid song, a life of lust is mine to bear; to loll alone in wanton sloth in crimson halls of dissipation. for savage man am i! at once i am removed and feel the reckoning of my twofold completion. my mind is lofty with the enlightenment of thy creation! my feet are as the mountain's base, firm and one with the house of joy. my eyes are as a pinnacle that views the scattered multitudes of fools who grope for things celestial; who bow and scrape to wan and sallow gods, the spawn of shallow minded men, forsaking life terrestrial while creeping to their graves. i gaze upon the massive hoards that suffocate, like peter's fish pulled from the lake of life's sweet waters. to perish in heaven's foul vapors shall be their doom! the fate of fools is justice! i am the tempter of life that lu

altar] the greater litany of desire celebrant (facing brazier) great one, hear us now as we invoke thy blessing: in the pleasures of the flesh and the tranquility of the mind. all: sustain us, dark lord! celebrant: in bold covetousness, desiring all that might be kept with dignity and grace. all: sustain us, dark lord! celebrant: in pride in everything we do, display, or are, that shows us not as fools. all: sustain us, dark lord! celebrant: for riches yet unclaimed by minds or hands. all: grant us, dark lord! celebrant: for wisdom to be sown in fields which bear great harvest. all: grant us, dark lord! celebrant: for leisure time in pleasure's own pursuit, in which we may all things eschew that speak of vile necessity. all: sustain us, dark lord! celebrant: for thou art a mighty lord, o t

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ies efficiently, be hospitable to my in-laws and friends of my husband, be faithful, protect and invest our earnings, discharge my responsibilities lovingly and conscientiously. following this, the guests and parents recite various sutras and chants as a blessing. the mangala sutra is a typical text for this occasion. 112 world religions: almanac buddhism it states, in part, not to associate with fools, to associate with the wise, and pay honor to those who are worthy of honor, that is the highest blessing. the vandana is another pali chant used in some ceremonies: homage to the triple gems, homage to him, the blessed one, the exalted one, the fully enlightened one. a wedding feast follows the ceremony. rites at death there are a number of buddhist ceremonies connected with death and funer

ed, who wandered far and wide, after he had sacked the sacred citadel of troy, and many were the men whose towns he saw and whose mind he learnt, yea, and many the woes he suffered in his heart upon the deep, striving to win his own life and the return of his company. nay, but even so he saved not his company, though he desired it sore. for through the blindness of their own hearts they perished, fools, who devoured the oxen of helios hyperion: but the god took from them their day of returning. of these things, goddess, daughter of zeus, whencesoever thou hast heard thereof, declare thou even unto us. now all the rest, as many as fled from sheer destruction, were at home, and had escaped both war and sea, but odysseus only, craving for his wife and for his homeward path, the lady nymph cal

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

essness. in such restlessness of life all children of man still extend their hands, trying to grasp their pleasures. and as is their understanding and will, so is their grasping. some grasp for the good, some grasp for the evil. some grasp for the fruit, some only for the leaves, some for a branch with fruits and leaves on it. and they derive pleasure from the things they have grasped, these poor fools do not know that all their pain and labor had only been a studium particulare. they grasp for pieces, where they could obtain the whole. they seek for quiet and cannot find it; for they look from the outside into the restlessness of movement, which dwells in the inner solitude of the inner centri, and though one may grasp more than the other, it is still piece-work. at times there may be one

SINISTER TAROT

- nythra that which follows hubris; the consequence of attempting to escape that which is ill-fated by destiny. personal destruction from self-delusion and the cessation of self-evolution. energy vortex in the abyss. the stripping away of the self-image that, if successful, will produce a genuine master/mistress; confronting the chaos within and without. xiv the bleeding earth from the throats of fools, in brooks from the gate a red bird this, the corn needs containment of winter: the maiden is ready hel- aosoth self-possession; knowledge that allows one to consciously improve/evolve and use natural abilities (or gifts- such as sexual charisma- to the advantage of personal destiny and wyrd, and to confront and resolve those qualities within character which are detrimental. self-honesty. in

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

he storm that shall burst on robespierre and his reign" dumas grew pale; and his eyes vainly sought to escape the magnetic gaze that overpowered and mastered him. mechanically, and as if under an agency not his own, he wrote while the stranger dictated "well" he said then, forcing a smile to his lips "i promised i would serve you; see, i am faithful to my word. i suppose that you are one of those fools of feeling, those professors of anti-revolutionary virtue, of whom i have seen not a few before my bar. faugh! it sickens me to see those who make a merit of incivism, and perish to save some bad patriot, because it is a son, or a father, or a wife, or a daughter, who is saved "i am one of those fools of feeling" said the stranger, rising "you have divined aright "and wilt thou not, in retur

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

israel spiritually "sodom and egypt" i believe it is because of the jewish religion, a religion diametrically opposed to the old testament faith of moses, isaac, jacob, and the prophets. from the days of the jews' captivity in babylon, to today, the religion of the jews has increasingly grown more dark and more wicked. jesus openly castigated the jewish religionists; he called them "blind guides "fools, hypocrites" he said "ye devour widows' houses, and for a pretense make long prayer..ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves (matthew 23:14-15. children of hell, that's what jesus called the jewish religious teachers. that was almost 2,000 years ago. well, guess what? the jewish religionists are even worse

THE BOOK OF PLEASURE

my doctrines even though they allow the self-appointed devotee to emulate my realization- may i ever blush! the man of sorrows is the teacher! i have taught- would i teach myself or thee again? not for a gift from heaven! mastership equals learning- equals constant unlearning! almighty is he who has not learnt and mighty is the babe- it has only the power of assimilating! the most solecistical of fools now asks-"how can we escape the inevitable evolutions of conception-as all is ever conceiving? my answer shall permit all means, all men, all conditions. listen, o, god that art, yet would be god. when the mind is nonplussedcapability to attempt the impossible becomes known; by that most simple state of "neither-neither" the ego becomes the silent watcher and knows about it all! the "why" an

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

d a mummy, appeared just large enough for someone to enter on hands and knees. here, the novice was given another opportunity to turn back. or, if he had the courage, he was to crawl into the tunnel and continue on his way. with only a small lamp to drive back the shadows of the cramped corridor, the novice crawled on his hands and knees, hearing over and over a deep sepulchral voice warning that fools who coveted knowledge were certain to perish in the tunnel. as the initiate proceeded forward, he eventually found himself in a wider area where he began to descend an iron ladder. but as he reached the lowest rung, he saw below him only a gaping abyss. there seemed no choice left to him. he could not go back, and he could surely die if he stepped off the ladder into what might be a drop of

THE KEY TO THE MYSTERIES

nest all beings, and by thy unity dost being home all creatures. thou art god, and there is no difference between thy deity, thy unity, thy eternity, and thy existence; for all is one and the same mystery; although names vary, all returns to the same truth. thou art the knower, and that intelligence which is the source of life emanates from thyself; and beside thy knowledge all the wisest men are fools. thou art the knower, and the ancient of the ancient ones, and knowledge has ever fed from thee. thou art the knower, and thou hast learned thy knowledge from none, nor hast acquired it but from thyself. thou art the knower, and like a workman and an architect thou hast taken from thy knowledge a divine will, at an appointed time, to draw being from nothing; so that the light which falls fro

another, they can also absorb themselves, extend one into another, and make exchanges; the ideas or imaginations of one can influence the form of the other, and subsequently react upon the exterior body. thus are produced the so strange phenomena of maternal impressions, thus the neighbourhood of invalids gives bad dreams, and thus the soul breathes in something unwholesome when in the company of fools and knaves. one may remark that in boarding-schools the children tend to assimilate in physiognomy; each place of education has, so to speak, a family air which is peculiar to it. in orphan schools conducted by nuns all the girls resemble each other, and all take on that obedient and effaced physiognomy which characterizes ascetic education. men become handsome in the school of enthusiasm, o

hearts do not will with justice. there are souls for whom the true light seems to have no right to be. they content themselves with phosphorescent visions, abortions of light, hallucinations of thought; and, loving these phantoms, fear the day which will put them to flight, because they feel that, the day not being made for their eyes, they would fall back into a deeper darkness. it is thus that fools first fear, then calumniate, insult, pursue and condemn the sages. one must pity them, and pardon them, for they know not what they do. true light rests and satisfies the soul; hallucination, on the contrary, tires it and worries it. the satisfactions of madness are like those gastronomic dreams of hungry men which sharpen their hunger without ever satisfying it. thence are born irritations

doubt! but above all joy! there is only one sad thing in the world, and that is sin and folly. since we are delivered, let us laugh and shout for joy, for we are saved, and all those who loved us in their lives rejoice in heaven! we all bear within ourselves a principle of death and a principle of immortality. death is the beast, and the beast produces always bestial stupidity. god does not love fools, for his divine spirit is called the spirit of intelligence. stupidity expiates itself by suffering and slavery. the stick is made for beasts. suffering is always a warning. so much the worse for him who does not understand it! when nature tightens the rein, it is that we are swerving; when she plies the whip, it is that danger is imminent. woe, then, to him who does not reflect! when we are

THE MOTHMAN PROPHECIES

ng technical transmissions via mental telepathy or the combination of mediumistic telepathy under the direction of the confederation of cosmic space beings" zandark delivered the usual "we come to bring peace" message, claimed credit for building the sphinx, the pyramids "and other structural phenomenas" and complained that contactees were not being taken seriously enough, but were being "branded fools, fanatics, and personal publicity seekers" we were advised to shape up. bach of zandark's communications began with the salutation "adonai vassu" when the sitters at the atlanta seances asked for a translation they were told it meant "peace be with you, and love forever" unknown to the georgia group, a contactee in italy, eugenio siragusa, has been in touch with the space people for years an

THE NECRONOMICON SIMON VERSION

uch "madmen" as neitzsche, artaud, and reich, the mad arab makes a fourth, in a life-and-death game of cosmic bridge. they are all voices crying in that wilderness of madness that men call society, and as such were ostracised, stoned, and deemed mentally unfit for life. but, for them, justice will come when we have realised that the ship of state and the ship of st peter have become mere ships of fools- with captains who course the seas by stars, ignoring the eternal ocean- and then, we will have to look to the prisoners in the hold for navigational guidance. it is there, always, and cthulhu calls. prefatory notes the present manuscript was delivered into the hands of the editor by a priest who had managed to get ordained through uncanonical methods which have been entertainingly described

THE ROSICRUCIAN MANIFESTOS

t is to be taught and believed, that this our unhoped (for, willing offer will raise many and divers thoughts in men, unto whom (as yet) be unknown miranda sexta aetatis, or those which by reason of the course of the world, esteem the things to come like unto the present, and are hindered through all manner of importunities of this our time, so that they live no otherwise in the world, than blind fools, who can, in the clear sun-shine day discern and know nothing, than only by feeling. now concerning the first part, we hold this, that the meditations, knowledge and inventions of our loving christian father (of all that, which from the beginning of the world, man s wisdom, either through god s revelation, or through the service of the angels and spirits, or through the sharpness and depth o

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

er of our minds, through the darkness of ignorance lit alone by the northern lights of folly, till our scorched eyes falling as slags upon our hearts, a light celestial hath arisen from out the eyeless sockets of eternity. a day-star, to flash forth into the west, winged and wonderful. a pharos of gleaming hope lighting our way across the boisterous ocean of life to our haven of eternal rest. the fools and the faulty, the wise and the wizened read and tremble before the might of its majesty, for into its flaming horrent hath it woven and braided the ashen locks of wisdom, the dyed curls of folly, and all the glittering circlets of golden youth. all is transcended, all is unified and transcendental; neither is there joy nor laughter, sorrow nor weeping, for all is as a divine mastery of tru

nd the receiver alike; sacrifice, the egotism of usurers; prayer, the misdirected energy of idiots; ceremony but an excuse for vice; and dogma but a legitimized imposition. such is religion! why, then, has man ever sought this moloch of his nights, shedding o fer it his own blood, and drenching it with that of others, if it prove but an incubus of sorrow and despair? firstly, because most men are fools; secondly, because those who are not are knaves. i take no heed of trickery played by cunning mad elijah fs skill, when the great test of strength was made on carmel fs melancholy hill, and on the altar stone the liar cried gwater, h and poured forth greek fire *ahab, vol. ii, p. 123. if we could be optimistic enough to believe in a (semi-)omnipotent power (pure omnipotency is anachronistic

ed me to the close: a worm, a fire, a thirst for these; a harp-resounding heaven for those *songs of the spirit, vol. i, p. 43. the primary object of existence is to keep alive, and all heavens, hells, paradises, gehennas, valhallas, nirvanas, and other abodes of the dead, have never for long exercised such a superabundance of power as to crush and extinguish the flaming desire for existence. the fools having devised god with jam for the good in heaven, were not long in devising satan with a pickled birch for the naughty in hell. those who were not fools and who found their bread unpalatably dry, found that butter could be supplied free of cost by literally doing nothing. anyone familiar with a native city in india is aware of the vast hordes of indolent fakirs who practically do nothing e

from the shapeless and unstayed there bursts the cry of gnothing, h gbut evermore came out by the same door wherein i went. h* in verse vi we find the mysticism of berashith gnothing was everything h; and in verse vii, the perfection of life in death habsorbed my life in his, dispersed me, gave me death. h this is pure buddhism *omar khayyam. in death is found release, freedom from desire, which fools alone reject. in the spiritual contemplation of life the slags of existence fall to the bottom of the burning furnace of the human soul; the power of empire and glory is shattered, gthe golden image with the feet of clay, h and the marred vessels of the (all)-mighty potter are cast outside, from the wheel of fate. why contemplate what is so unprofitable and useless? yet in this mysticism whi

ending along the road of evolution, from nebulous potentiality, through endless growths of sun and planet and satellite c back to that indefinable latency from which they arose. h *cited in vol. ii, p. 246. as crowley writes: where is thy fame, when million leagues of flaming gas absorb the roll of many a system ruinous hurled with infinite pains and dire fatigues to build another stupid soul for fools to call another world? where then thy fame, o soul sublime? where then thy victory over time *gargoyles, vol. iii, p. 85. some few work out its gigantic columns of intricate fractional figures, and close for ever the huge volume before them; yet the multitude works on, and though individually they may falsify and erase, scribble over, or blot out; yet never at any moment is the inaccuracy of

omplete knowledge, h and is gto be held only as grounds of more or less justified expectation h c gon the other hand, no conceivable event however extraordinary is impossible. h *huxley fs hume, p. 157. thus all changeability is uncertainty, from the gods and the suns which we worship, to the kisses we shower on our loved ones f lips; as crowley sings: why must despair to madness drive the myriad fools that fear to die? god is but a fervid phantom drawn out of the hasty-ordered hive of thoughts that battle agony in the melancholy hours of dawn. when vital force at lowest ebbs anamic nerves weave frailest webs *gargoyles, vol. iii, p. 85. and the five senses stand naked and shivering in the freezing night of doubt, the fire is dead, and on the hearth crouch the spectral ashes no longer to f

ant of the cosmic agony *the sword of song, p. 207. the sun of true agnosticism breaks through buddhism (vol. ii, p. 247, and now the vega of illuminism, the flashing star of crowleyanity drowns the sun of agnosticism, and reduces the whole infinite ether to a flaming crown of glory. this, all yearning hearts must hope, will be the great golden coronation of the centuries hereafter. surrounded by fools on every side, we are apt as agnostics to consider ourselves the only torch-bearers of truth; and through ignorance, joining ourselves to a particular body, hoist on high our spluttering brand of mundane tar, declaring we have discovered that light which moved on the face of the waters, before sun or moon or stars were created. we rank the great adepts with the madmen of god, whose miracles

iii, p. 94. in his essay heleusis, h crowley suggests that the world fs history may roughly be divided into a continuous succession of periods, each embracing three distinct cycles. of renaissance, decadence, and slime. in the first the adepts rise as artists, philosophers, and men of science, who are sooner or later recognized as great men; in the second the adepts as adepts appear, but seem as fools and knaves; and in the third, that of slime, vanish altogether, and are invisible* then the chain starts again. thus crowley writes *dionysius thus describes the mystical adept: gthen is he delivered from all seeing and being seen, and passes into the truly mystical darkness of ignorance, where he excludes all intellectual apprehensions, and abides in the utterly impalpable and invisible; be

THE HOLY BIBLE KING JAMES VERSION

t [them] into the chamber to amnon her brother. 13:11 and when she had brought [them] unto him to eat, he took hold of her, and said unto her, come lie with me, my sister. 13:12 and she answered him, nay, my brother, do not force me; for no such thing ought to be done in israel: do not thou this folly. 13:13 and i, whither shall i cause my shame to go? and as for thee, thou shalt be as one of the fools in israel. now therefore, i pray thee, speak unto the king; for he will not withhold me from thee. 13:14 howbeit he would not hearken unto her voice: but, being stronger than she, forced her, and lay with her. 13:15 then amnon hated her exceedingly; so that the hatred wherewith he hated her [was] greater than the love 2 samuel page 186 wherewith he had loved her. and amnon said unto her, ari

counsel and understanding. 12:14 behold, he breaketh down, and it cannot be built again: he shutteth up a man, and there can be no opening. 12:15 behold, he withholdeth the waters, and they dry up: also he sendeth them out, and they overturn the earth. 12:16 with him [is] strength and wisdom: the deceived and the deceiver [are] his. 12:17 he leadeth counsellors away spoiled, and maketh the judges fools. 12:18 he looseth the bond of kings, and girdeth their loins with a girdle. 12:19 he leadeth princes away spoiled, and overthroweth the mighty. 12:20 he removeth away the speech of the trusty, and taketh away the understanding of the aged. 12:21 he poureth contempt upon princes, and weakeneth the strength of the mighty. 12:22 he discovereth deep things out of darkness, and bringeth out to li

ess in former time desolate and waste. 30:4 who cut up mallows by the bushes, and juniper roots [for] their meat. 30:5 they were driven forth from among [men (they cried after them as [after] a thief) 30:6 to dwell in the cliffs of the valleys [in] caves of the earth, and [in] the rocks. 30:7 among the bushes they brayed; under the nettles they were gathered together. 30:8 [they were] children of fools, yea, children of base men: they were viler than the earth. 30:9 and now am i their song, yea, i am their byword. 30:10 they abhor me, they flee far from me, and spare not to spit in my face. 30:11 because he hath loosed my cord, and afflicted me, they have also let loose the bridle before me. 30:12 upon [my] right [hand] rise the youth; they push away my feet, and they raise up against me t

continually. psalm 75 to the chief musician, altaschith, a psalm [or] song of asaph. 75:1 unto thee, o god, do we give thanks [unto thee] do we give thanks: for [that] thy name is near thy wondrous works declare. 75:2 when i shall receive the congregation i will judge uprightly. 75:3 the earth and all the inhabitants thereof are dissolved: i bear up the pillars of it. selah. 75:4 i said unto the fools, deal not foolishly: and to the wicked, lift not up the horn: 75:5 lift not up your horn on high: speak [not with] a stiff neck. 75:6 for promotion [cometh] neither from the east, nor from the west, nor from the south. 75:7 but god [is] the judge: he putteth down one, and setteth up another. 75:8 for in the hand of the lord [there is] a cup, and the wine is red; it is full of mixture; and he

umph? 94:4 [how long] shall they utter [and] speak hard things [and] all the workers of iniquity boast themselves? 94:5 they break in pieces thy people, o lord, and afflict thine heritage. 94:6 they slay the widow and the stranger, and murder the fatherless. 94:7 yet they say, the lord shall not see, neither shall the god of jacob regard [it] 94:8 understand, ye brutish among the people: and [ye] fools, when will ye be wise? 94:9 he that planted the ear, shall he not hear? he that formed the eye, shall he not see? 94:10 he that chastiseth the heathen, shall not he correct? he that teacheth man knowledge [shall not he know? psalms page 362] 94:11 the lord knoweth the thoughts of man, that they [are] vanity. 94:12 blessed [is] the man whom thou chastenest, o lord, and teachest him out of thy

7:13 then they cried unto the lord in their trouble [and] he saved them out of their distresses. 107:14 he brought them out of darkness and the shadow of death, and brake their bands in sunder. 107:15 oh that [men] would praise the lord [for] his goodness, and [for] his wonderful works to the children of men! 107:16 for he hath broken the gates of brass, and cut the bars of iron in sunder. 107:17 fools because of their transgression, and because of their iniquities, are afflicted. 107:18 their soul abhorreth all manner of meat; and they draw near unto the gates of death. 107:19 then they cry unto the lord in their trouble [and] he saveth them out of their distresses. 107:20 he sent his word, and healed them, and delivered [them] from their destructions. 107:21 oh that [men] would praise th

isdom, justice, and judgment, and equity; 1:4 to give subtilty to the simple, to the young man knowledge and discretion. 1:5 a wise [man] will hear, and will increase learning; and a man of understanding shall attain unto wise counsels: 1:6 to understand a proverb, and the interpretation; the words of the wise, and their dark sayings. 1:7 the fear of the lord [is] the beginning of knowledge [but] fools despise wisdom and instruction. 1:8 my son, hear the instruction of thy father, and forsake not the law of thy mother: 1:9 for they [shall be] an ornament of grace unto thy head, and chains about thy neck. 1:10 my son, if sinners entice thee, consent thou not. 1:11 if they say, come with us, let us lay wait for blood, let us lurk privily for the innocent without cause: 1:12 let us swallow th

so [are] the ways of every one that is greedy of gain [which] taketh away the life of the owners thereof. 1:20 wisdom crieth without; she uttereth her voice in the streets: 1:21 she crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words [saying] 1:22 how long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge? 1:23 turn you at my reproof: behold, i will pour out my spirit unto you, i will make known my words unto you. 1:24 because i have called, and ye refused; i have stretched out my hand, and no man regarded; 1:25 but ye have set at nought all my counsel, and would none of my reproof: 1:26 i also will laugh at your calamity; i will mock when your fear cometh; 1:27 when your fear

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

townsmen, which is certainly a mere fable, was no doubt invented to explain a feature of the celebration, the real meaning of which had in course of time been forgotten. the pageantry of the shrewsbury show appears to be similarly the unmeaning reflection of forms belonging to older and forgotten practices and principles. on the continent there were many such local festivals, such as the feast of fools, the feast of asses (the ass was an animal sacred to priapus, and others, all which were adapted by the medi val church exactly as the clergy had taken advantage of the profit to be derived from the phallic worship in other forms. the leaden tokens, or medalets, which we have already described,1 seem to point evidently to the existence in the middle ages of secret societies or clubs connecte

its being of a religious character. some have supposed that they were distributed to those who attended at certain sacraments or rites of the church, who could thus, when called up, prove by the number of their tokens, the greater or less regularity of their attendance. whether this were the case or not, it is certain that the burlesque and other societies of the middle ages, such as the feast of fools, parodied these tokens, and had burlesque medals, in lead and sometimes in other metals, which were perhaps used for a similar purpose. we have already spoken more than once of obscene medals, and have engraved specimens of them, which were perhaps used in secret societies derived from, or founded upon, the ancient phallic worship. it is not at all improbable that the templars may have emplo

TYSON DONALD NEW MILLENNIUM MAGIC

ivated strongly enough to withstand the rigorous discipline that even a false study of magic entails. for those who seek the true magic through the medium of spirit, there are many obstacles to overcome. social censure can exert a powerful and subtle force of repres- sion on even the most liberated minds. the strongest coercion comes from peers, not authority figures. the magi are reviled as both fools and degenerates: fools who chase after an illusion, degenerates who indulge in immoral or illegal acts. they are subject to ridicule. no one takes their statements seriously. they are laughed at or avoided. more materially, they find that they cannot get a responsi- ble job once their magical interests become known. often, they are forced to choose between their spiritual convictions and the

er; to climb a difficult rock face; or to crawl through the bowels of the earth alone and in utter darkness. these tests, if they ever actually existed, have fallen out of common use. there are few who have the blind faith to undertake them today, and their value is ques- tionable. rather than demonstrating an understanding and command of the four elements, they only prove a brute animal courage. fools who rush in are of no great value, even to themselves. when the elements really have been inwardly understood and mastered to a degree, they can be manipulated to yield powerful mental, and even physical, effects. they are the workhorses of magic. ninety percent of the purposes of the art can be achieved through the four elements. symbols and forms of magic lose their effectiveness as they g

elief that the planets are allotted certain days of the week in which to act is a degeneration of the ancient belief that there was an astrological correspon- dence between the physical planets and the planetary gods. both views are false. all power stems from the mind of the magus, and this power is everywhere and always the same. this statement will not be acceptable to many people, but let the fools be foolish and the wise be wise. the truth was always understood by adepts of the highest attainment. it is written in the ancient magical manuscript of abramelin the mage: whenever ye shall see tables which do mark the days and their differences, the celestial signs, and other like matters, pay no attention thereto, because herein is a very great sin hidden, and a deceit of the demon; it be

ineteenth-century french occultist paul christian, purporting to describe the egyptian mysteries, tells how the candidate is led to a dark passage and told to crawl in. the candidate has no assurance that he is not crawling to his death. as soon as he has passed the threshold, the heavy bronze door of the passage is dropped with a clang, and the candidate hears the terrible words "here perish all fools who covet knowledge and power!"28 the candidate faces an agonizing quandary. should he wait for release, or go on into the threatening darkness? he has been given an oil lamp by his guides, but the oil will not last forever. gathering his courage, he crawls down the sloping passage and eventually comes upon a great abyss. on the side of the pit is an iron ladder that leads down into the impe

TYSON DONALD THE POWER OF THE WORD

him at his bidding. the ring of solomon 89 to punish the jinn and to keep them under restraint, the great king sealed them into brass vessels (richard f. burton's translation of the book of a thousand nights and a night says the vessels were of copper. these sealed vessels were cast into the sea, and from time to time they wash up on shore, giving rise to all the tales of jinn freed from lamps by fools. in modern popular stories, these "genies" are often good spirits, but in older tales they are evil demons-why else would solomon have imprisoned them? the instrument of solomon's power was his magic ring. there are various descriptions of this object. we know it was a seal ring because the king used it to seal the jinn into their prisons. the brass (or copper) vessels were stopped with lead

WICCA WITCHCRAFT TODAY

l the floor, because they had heard that the priest in charge had recently made two canons at the altar- canon had only one meaning for them. wearing a cord of heretical significance. to modern writers on the templars this has always seemed a curiously pointless charge at a time when all monks wore such a cord or girdle. but though the inquisitors may have been scoundrels, they were certainly not fools. the way they stressed this charge shows that their object was to discredit the templars with the general public in a way that would cause them to forget their great services to christendom. so it is obvious that this cord or girdle was thought to be unorthodox at least. the chronicle of st. denis states very emphatically 'in these girdles was their mahommerie' it has been said that this mea

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

pocrisy& integrity love nature politics pride tact& talk wisdom work wisdom of the native americans born natural sacred earth silent vigils simple truth courtesy conversation persistence crowned leadership pine tree chiefs not by bread alone show me free wisdom quarreling about god god made me this way pausing please listen the views of two men misfortune pretty pebbles the power of paper frantic fools cities the white man s dreams the vigil wisdom of the africans proverbs on wisdom proverbs on truth and falsehood proverbs on human conduct proverbs on virtue proverbs on cooperation and contentment proverbs on opportunity proverbs on human beings proverbs on nature proverbs on leadership more wisdom of the african world wisdom of the hindus and greeks frogs desiring a king the bat, the bird

here you seek it there is more light here the blind man and the lamp salt is not wool the trip something fell the tax man appreciation forgotten question a moment in time all i needed was time the short cut to deal with the enemy various other quotes art, beauty, and poetry community and conversation custom, justice, and law death and fate earth and ecology education and learning fear and freedom fools and humor leadership practical simplicity prayer priests religion silence travel truth wisdom 227 the green book volume one the original 1966 introduction those who join the reformed druids are, in one sense or another, religious rebels. they are usually fed up with the hypocrisies and inadequacies of the institutionalized churches. they seek a satyric outlet, and they find it in druidism. b

e mysterious power to help them in the world. the indian needs no writings; words that are true sink deep into his heart, where they remain. he never forgets them. on the other hand, if the white man loses his papers he is helpless. i once heard one of their preachers say that no white man was admitted to heaven unless there were writings about him in a great book! four guns, oglala sioux frantic fools the english, in general, are a noble, generous minded people, free to act and free to think. they very much pride themselves on their civil and religious privilege; on their learning, generosity, manufacturing, and commerce; and they think that no other nation is equal to them. no nation, i think, can be more fond of novelties than the english; they gaze upon foreigners as if they had just d

thought that he had a porker concealed about him. but a countryman who stood by said: call that a pig s squeak! nothing like it. you give me till to-morrow and i will show you what it s like. the audience laughed, but next day, sure enough, the countryman appeared on the stage, and putting his head down squealed so hideously that the spectators hissed and threw stones at him to make him stop. you fools! he cried, see what you have been hissing, and help up a little pig whose ears he had been pinching to make him utter the squeals. men often applaud an imitation, and hiss the real thing. the serpent and the file a serpent in the course of its wanderings came into an armourer s shop. as he glided over the floor he felt his skin pricked by a file lying there. in a rage he turned round upon it

nd! but the man would not reach up. the mulla elbowed his way through the crowd and leant over to the man. friend, he said, what is your profession? i am an income-tax inspector, gasped the man. in that case, said nasrudin, take my hand! the man immediately grasped the mulla s hand and was hauled to safety. nasrudin turned to the open-mouthed audience. never ask a taxman to give you anything, you fools, he said, and walked away. appreciation never give people anything they ask for until at least a day has passed! said the mulla. why not, nasrudin? experience shows that they only appreciate something when they have had the opportunity of doubting whether they will get it or not. the forgotten question one day as bohlul was hastily riding from one place to another, he was stopped by a peasan

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