Michael Wynn's Occult Reference Library
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virtues can indeed awaken into momentary life, in the wicked and foolish hearts, they cannot rein in any heart that has not the natural virtues to be their throne (hierophant advances between the pillars, the hiereus stands on the candidate's left, the hegemon on the candidate's right, the stolistes behind the hiereus, the dadouchos behind the hegemon, the kerux before the throne of the west. all form the hexagram as in diagram below) hierophant "thou will kneel on both knees. give me your right hand which you will place upon this sacred and holy symbol. place your left hand in mine, bow your head, repeat your full earthly name, and say after me (hiereus, hegemon and hierophant form a triangle with tools. the hierophant is in the east, the hegemon is in the southwest, and the hiereus is in

its east, south, west, and north angles are a rose, 36 fire, cup of wine, and bread and salt. these allude to the elements of, air, fire, water, and earth. the mystical words- khabs am pekht-are ancient egyptian and are the origin of the greek words- konx om pax- which was uttered at the eleusinian mysteries. a literal translation would be 'light rushing out in one ray, and they signify the same form of light as that symbolized by the staff of the kerux. east of the double cubical altar of created things are the pillars of hermes and solomon. they are the door posts of the gateways of hidden wisdom. like yin and yang, they are symbols of opposite twin powers. on these are painted certain hieroglyphics from the 17th and the 125th chapters of the book of the dead. they are the symbols of th

e of fire and the burning bush" hierophant "frater kerux, i command you to declare that the neophyte has been initiated into the mysteries of the 0=0 grade of neophyte (kerux advances to the northeast) kerux "in the name of the lord of the universe and by command of the very honored hierophant, hear ye all that i proclaim that_ who will hereafter be known to by the motto_ has been admitted in due form to the neophyte grade of the hermetic order of the golden dawn in the outer in the temple of isis mighty mother" 37 hierophant "very honored hiereus, i delegate you to pronouncing a short address to our frater/soror(s) on his/her/their admission" hiereus "as you have now passed through the ceremony of your admission, allow me to congratulate you on being admitted as a member of this ancient a

an we, who are but as sparks derived from that insupportable light which is in him. it is written that the borders of his garment of flame sweep the ends of the universe, and unto him all return. therefore do we adore him; therefore do we invoke him; therefore in adoration to him, sinks even the banner of the east. secondly, let me advise you never to ridicule or cast criticism or curses upon the form of religion professed by another, for what right have you to desecrate what is sacred in his eyes? thirdly, never let the seal of secrecy regarding the order be absent from your recollection, and beware that you betray it not by a casual or unthinking word. fourthly, study well that great arcanum, the proper equilibrium of mercy and severity, for either unbalanced is not good; unbalanced seve

, and remember that every obstacle can at length be conquered by perseverance" hierophant "this only reveals a partial amount of hidden knowledge. before you can pass to a higher grade, you will have to commit certain rudiments of occult knowledge to memory. when you know thoroughly the information supplied to you of this grade, then you must signify after testing in letter or in other acceptable form to the cancellarius or scribe, that you are prepared to advance. remember, that advancement in our order is not a right, it is a privilege that must always be approved by the chiefs of the second order. you will be assigned a personal proctor whose task it is to oversee your study and to test you when you are ready (hierophant welcomes the initiate in his own words and asks if anyone else has

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as follows: the candidate is hoodwinked and a rope tied thrice around the waist. kerux: moves to temple entrance. heg: leads candidates to temple entrance. heg: child of earth, arise and enter the path of darkness. kerux: kerux opens door but bars the entrance. kerux (knocks) very honoured hierophant is it your pleasure that the candidate be admitted? hiero: it is. admit (name of aspirant)in due form, who will hereafter be known by the motto xyz. frater stolistes and dadouchos assist the kerux in the reception. stol: moves to temple entrance. dad: moves to temple entrance. kerux: child of earth, unpurified and unconsecrated thou canst not enter our sacred hall. stol (signing a cross on candidate's forehead) child of earth, i purify thee with water. dad (censing the candidate) child of ear

from darkness and obscurity. on the altar is a white triangle to be the image of that immortal light, that triune light, which moved in darkness and formed the world of darkness and out of darkness. there are two contending forces and one always uniting them. and these three have their image in the three-fold flame of our being and in the threefold wave of the sensual world. hiero: stands in the form of cross, saying: hiero: glory be to thee, father of the undying. for thy glory bows out rejoicing, to the ends of the earth! hiero: he reseats himself. hiero: the red cross above the white triangle, is an image of him who was unfolded in the light. at its east, south, west and north angles are a rose fire, cup of wine and bread and salt. these allude to the four elements, air, fire, water, e

in the light. at its east, south, west and north angles are a rose fire, cup of wine and bread and salt. these allude to the four elements, air, fire, water, earth. the mystical words- khabs am pekht- are ancient egyptian and are the origin of the greek konx om pax- which was uttered at the eleusinian mysteries. a literal translation would be light rushing out in one ray and they signify the same form of light as that symbolized by the staff of the kerux. east of the double cubical altar of created things, art the pillars of hermes and of solomon. on these are painted certain hieroglyphics from the 17th and the 125th chapters of the book of the dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out

ommand you to declare that the neophyte has been initiated into the mysteries of the neophyte grade. kerux: advances to the north east, faces west, raises his wand and says: kerux: in the name of the lord of the universe and by command of the very honoured hierophant hear all ye that i proclaim that (name of aspirant) who will hereafter be known unto you by the motto xyz, has been admitted in due form to the neophyte grade of the order of the golden dawn in the outer. all clap hands. hiero: very honoured hiereus, i delegate to you the duty of pronouncing a short address to our frater on his admission. hiereus: as you have now passed through the ceremony of your admission, allow me to congratulate you on being admitted a member of this ancient and honourable order, whose professed object an

reater than we, who are but as sparks derived from that unsupportable light which is in him. it is written that the borders of his garment of flame sweep the ends of the universe and unto him all return. therefore do we adore him, therefore do we invoke him; therefore in adoration to him sinks even the banner of the east (done)secondly, let me advise you never to ridicule or cast obloquy upon the form of religion professed by another, for what right have you to desecrate what is sacred in his eyes? thirdly, never let the seal of secrecy regarding the order be absent from your recollection, and beware that you betray it not by a casual or unthinking word. fourthly, study well that great arcanum, the proper equilibrium of mercy and severity, for either unbalanced is not good; unbalanced seve

1 10 INITIATION CEREMONY

th west, kerux sits west and dadouchos sits south west) hiero: fraters and sorors, our frater (sorer) having made such progress in the paths of occult science as has enabled him (her) to pass an examination in the required knowledge, is now eligible for advancement to this grade, and i have duly received a dispensation from the greatly honoured chiefs of the second order to admit him (her) in due form. honoured hegemon, superintend the preparation of the neophyte and give the customary alarm. heg: salutes with the zelator sign, and leaves the room by south and west. sentinel: prepares neophyte who wears sash of neophyte grade and is blindfolded. he carries the fylfot cross in right hand. heg: instructs neophyte in knocks of the grade. kerux: opens the door to be just ajar) heg: let me ente

ereus: heg: whence comest thou? kerux: i come from between the pillars and i seek the light of the hidden knowledge in the name of adonai. hiero: advances to east of altar with sceptre, which he thrusts between sword of hiereus and sceptre of hegemon and raising it to an angle of 45 degrees. hiero: but the great angel sandalphon said: i am the reconciler for earth, and the celestial soul therein. form is invisible alike in darkness and in blinding light. i am the left hand kerub of the ark and the feminine power, as metatron is the right hand kerub and the masculine power, and i prepare the way to the celestial light. heg: hiereus: step back to south and north of altar respectively. hiero: takes neophyte by right hand with his left, and pointing to the altar and diagram says: hiero: and te

d all shall be consumed and become infinite and holy. receive now the secrets of this grade. the step is thus given 6 by 6 showing you have passed the threshold. the sign is given by raising the right hand to an angle of 45 degrees. it is the position in which the hierophant interposed for you between the hiereus and the hegemon. the token is given by grasping fingers, the thumb touching thumb to form a triangle. it refers to the ten sephiroth. the word is adonai ha-aretz, and means adonai the lord of the earth, to which element this grade is allotted. the mystic number is 55, and from it is formed the password nun he. it means ornament, and when given is lettered separately. the badge of this grade, is the sash of the neophyte with the narrow white border, a red cross within the triangle

ially referred to the element of earth, and therefore, one of its principal emblems is the great watch tower or terrestrial tablet of the north. it is the third or great northern quadrangle or earth tablet, and it is one of the four great tablets of the elements said to have been given to enoch by the great angel ave. it is divided within itself into four lesser angles. the mystic letters upon it form various divine and angelic names, in what our tradition calls the angelic secret language. from it are drawn the three holy secret names of god emor dial hectega which are borne upon the banners of the north, and there are also numberless names of angels, archangels, and spirits ruling the element of earth. kerux: comes forward retrieves fylfot cross from altar and hands it to hierophant. hie

that vision are the 7 archangels who rule them. hiereus: leads neophyte to w. of altar, and returns to his place, and is seated. hiero: moves to east of altar, takes censer from altar, and holding it with chain short, makes cross and three forward swings, replaces it, and says: hiero: before the veil of the holy of holies, stood the altar of incense, of which this altar is an image. it was of the form of a double cube, thus representing material form as a reflection and duplication of that which is spiritual. the sides of the altar, together with the top and bottom, consist of ten squares, thus symbolizing the ten sephiroth of which the basal one is malkuth, the realization of the rest upon the material plane, behind which the others are 'concealed. for were this double cube raised in the

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

tion of grimm's text, and the remainder of the third volume will consist of his own appendix and a supplement. the author's second and third editions (1844 and 1854) were each published in 2 vols, accompanied by an appendix consisting, first, of a short treatise on the anglo-saxon genealogies, and secondly, of a large collection of the superstitions of various teutonic nations. this appendix will form a part of our vol. iii. after grimm's death his heirs entrusted to prof. e. h. meyer, of berlin, the task of bringing out a fourth edition, and including in it such additional matter as the author had collected in his note-books for future use. if grimm had kved to finish his great dictionary, which engrossed the latter years of his life^ he would, no doubt, have incorporated 1 he used to say

hat was irrelevant or pleonastic. the german editor, not feeling himself at liberty to select and reject, threw the whole of this posthumous matter into his third volume (where it occupies 370 pages, merely arranging the items according to the order of subjects in the book, and numbering each by the page which it illustrates. this is the supplement so frequently referred to in the book, under the form" see suppl. i have already introduced a few extracts from it in the foot-notes, especially where it appeared to contradict, or materially to confirm, the author's opinion expressed in the text. but in the present english edition it is intended to digest this supplement, selecting the most valuable parts, and adding original articles by the editor himself and by other gentlemen who have devote

e 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 or hunters thunar was doubtless in nse for dogs, as perhaps donner is to this day. one sort of dog is called hj the poles grzviilas (linde 1, 7'i9a. 2, 798, by the bohemians hrmiles (jungm. 1, 759= thunder, forest-thunder. in helbling 4, 441 seq. i find a dog ivunsc^i (not wiinsch. similar to this is the transference of national names to dogs: th

source, are yet exceedingly important, nay invaluable. the religion of the east and south german races, which were converted first, is more obscure to us than that of the saxons; about the saxons again we know incomparably less than about the scandinavians. what a far different insight we should get into the character and contents of the suppressed doctrine, how vastly the picture we are able to form of it would gain in clearness, if some clerk at fulda, eegensburg, eeichenau or st. gall, or one at bremen, corvei or imagdeburg, had in the eighth, ninth or tenth century, hit upon the plan of collecting and setting before us, after the manner of saxo grammaticus, the still extant traditions of his tribe on the beliefs and superstitions of their forefathers! let no one tell me, that by that

pposed to the norse, or aloof from it; so that we need only concern ourselves with -the latter, where in substance or tendency it coincides with that of inland germany. the antiquity, originality and affinity of the german and norse mythologies rest on the following grounds: 1. the undisputed and very close affinity of speech between the two races, and the now irrefutably demonstrated identity of form in their oldest poetry. it is impossible that nations speaking languages which had sprung from the same stock' whose songs all wore the badge of an alliteration either unknown or quite differently applied by their neighbours, should have differed materially in their religious belief. alliteration seems to give place to christian rhyme, first in upper germany, and then in saxony, precisely bec

3 8 INITIATION CEREMONY

tual of 31st path. the temple is darkened. hiero: fraters and sorors our frater (soror) xyz having made such progress in the path of occult science as has enabled him (her) to pass the examinations in the requisite knowledge is now eligible for advancement to the grade of practicus, and i have duly received a dispensation from the greatly honoured chiefs of the second order, to advance him in due form. honoured hegemon, superintend the preparation of the theoricus and give the customary alarm. heg: rises, salutes the hierophant, quits the temple and sees the theoricus is thus prepared. wearing sash of theoricus, hoodwink and with the solid triangular pyramid formed of4 elements in right hand, hegemon takes theoricus by left hand and gives an alarm of 8 knocks. heg: his throne was like a fi

hat one fountain issued; for the father alike was the will and the end; by which yet are they connected with the father, according to alternating life, through varying vehicles. but they were divided asunder, being by intellectual fire distributed unto other intellectuals. for the king of all previously placed before the polymorphous world, a type intellectual, incorruptible, the imprint of whose form is sent forth through the world, by which the universe shone forth decked with ideas all various of which the foundation is one, one and alone. from this the others rush forth distributed and separated through the various bodies of the universe, and are borne in swarms through its vast abysses, ever whirling forth in illimitable radiation. they are intellectual conceptions from the paternal f

ing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire flashing courser of light, or also a child borne aloft on the shoulders of the celestial steed, fiery or clothed with gold, or naked or shooting with the bow shafts of light, and standing on the shoulders of the horse. but if thy meditation prolongeth itself thou shalt unite all these symbols in the form of the lion. then when no longer are visible unto thee the vault of the heavens, the mass of the earth, when to thee the stars have lost their light and the lamp of the moon is veiled when the earth abideth not, and around thee is the lightening flame, then call not before thyself the visible image of the soul of nature. for thou must not behold it ere thy body is purged by the sacred rites

irst of the samothracian kabiri, as well as zeus and osiris. the left hand figure below, rising from the earth is samael, the ruler of volcanic fire. he is also axiokersos, the 2nd kabir, pluto and typhon. the right hand figure below is anadl, the ruler of the astral light. she is also axiokersa, the third kabir, ceres and proserpina, isis and nephthys. she is therefore represented in a duplicate form and rising from the water. around both these figures dart flashes of lightning. these 3 principal figures form the fire triangle, and further represent fire operating in the other three elements of air, earth, and water. the central lower figure with his back turned and his arms extended in the sign of theoricus is arel the ruler of latent heat, he is rising from the earth, as if to receive a

blet represents the attribution of the 10 sephiroth to the 4 letters of the holy name. kether as you will observe, is not included therein, but it is symbolized by the uppermost point of yod. it is macroprosopus or arikh anpin, the vast countenance. chokmah is attributed to yod, or the father abba; binah is attributed to heh or aima, the mother; vau embraces the six next sephiroth, which together form microprosopus or zauir anpin, the lesser countenance. malkuth is referred to the heh final or the bride of the apocalypse. heg: leads theoricus to tablet of 7 heavens of assiah in south. heg: these are the 7 heavens of assiah, the 1st is ghereboth, referred to chesed, wherein are the treasures of blessings. the 2nd is mekon referred to geburah, wherein are the treasures of the spirit of life

4 7 INITIATION CEREMONY

ving made such progress in the paths of occult science as has enabled him to pass the examination in the requisite knowledge and further having been a member of the grade of practicus for a period of more than three months, is now eligible for advancement to the grade of philosophus, and i have duly received a dispensation from the greatly honoured chiefs of the second order to advance him in due form. honoured hegemon, superintend the preparation of the practicus and give the customary alarm. heg: rises, salutes the hierophant, quits the temple and sees that the practicus is prepared as follows, wearing sash of practicus, hoodwinked, and with calvary cross formed of 12 squares in right hand. hegemon takes practicus by left hand and gives an alarm of 7 knocks. heg: and the ruach elohim mov

ay. and in the vastness of vacancy, the spirit moved, and the light-bearers existed for a space. i have said darkness of darkness; are not the countenances of darkness fallen with the kings? do the sons of the night of time last forever? and have they not passed away? before all things are the waters, and the darkness, and the gates of the land of night. and the chaos cried aloud for the unity of form, and the face of the eternal arose. before the glory of that countenance the night rolled back and the darkness hasted away. in the waters beneath was that face reflected, in the formless abyss of the void. from those eyes darted rays of terrible splendor which crossed with the currents reflected. that brow and those eyes formed the triangle of the measureless heavens, and their reflection fo

that of the tree of life. hiero: resumes his seat. heg: leads practicus to hiereus. hiereus (indicating tablet) this is the so-called qabalah of nine chambers. in it the letters are classed together, according to the similarity of their numbers. thus, in one chamber you will see gimel, lamed and shin classed together, whose numbers are similar 3, 30, 300 and so on. the uppermost is the most usual form of the diagram. in the lower the chambers are arranged according to the sephiroth. this tablet (indicating it) represents the method of 'forming the tree of life in the tarot. the four aces are placed on the throne of kether. the remaining small cards of each suit desired are then placed on the respective sephiroth, 2 on chokmah, 3 on binah and so on. the 22 trumps are then arranged on the le

ich the monad ruleth. this order is the beginning of all sections. hiereus: for the mind of the father said, that all things should be cut into three whose will assented, and then all things were so divided. for the mind of the eternal father said into three, governing all things by mind. and there appeared in it the triad, virtue, and wisdom and multiscient truth. hiereus: thus floweth forth the form of the triad being preexistent- not the first essence, but that whereby all things are measured. heg: for thou must know that all things bow before the three supernals. the first course is sacred, but in the midst thereof another, the third aerial which cherisheth earth in fire and the fountain of fountain, and of all the fountains. the matrix containing all, thence abundantly springing forth

ets, each with its sevenfold counterchanged operation. the nude female figure with the star of the heptagram on her brow is the synthesis of isis, of nephthys and of athor. she also represents the planet venus, through whose sphere the influences of chesed descend. she is aima, binah and tebunah, the great supernal mother, aima elohim pouring upon the earth the waters of creation, which unite and form a river at her feet; the river going forth from the supernal eden, which overfloweth and faileth not. note well that in this key she is completely unveiled, while in the 21st key, she is only partly so. the two urns contain the influences from chokmah and binah. on the right springs the tree of life and on the left the tree of knowledge of good and evil, whereon the bird of hermes alights. an

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

d out that our invented spell closely resembles one from another time or culture; we know how to heal without being taught. gaining such knowledge has been described as 'inner-plane' teaching and if you can trust your own deep intuitions, you need very little formal teaching about magick. if you scry at the full moon or during one of the ancient festivals, by looking into water and letting images form, this deep wisdom will offer solutions to seemingly impossible dilemmas. the practice of witchcraft demands great responsibility, for you are handling very potent material when you deal with magick. the benefit is that by focusing and directing your own inner powers and natural energies you can give form to your thoughts and needs and desires and bring them into actuality. the more positive a

: it is more akin to a never-emptying pot. like the legendary cauldron of undry in celtic myth, the more goodness that is put in, the more the mixture increases in richness and quantity. the cauldron of undry, one of the four main celtic treasures, provided an endless supply of nourishment, had great healing powers and could restore the dead to life, in either their former existence or a new life form. located on the isle of arran, it could be accessed by magical means or through spiritual quests, and many scholars believe it was the inspiration for the holy grail. but when using magick, you should take only as much as you need and perhaps a little more; you should not demand riches, perfect love, eternal beauty, youth, a fabulous job and a lottery win or two. so, magick does not provide a

o absolutes in magick, there is only what works for you and enhances your innate wisdom and spirituality. you should use this book as you would any other diy guide and adapt its suggestions to suit what is right for you. choose whatever you feel are the most appropriate herbs, crystals or even entire rituals for your specific purpose. there are provisos, however. you must always remember that the form, the words and even ultimately the associations of particular oils, incenses and planetary hours are not what really matters. the truly important thing is that you should keep to the basic rules of witchcraft that are quite as strict and twice as hard as any conventional religion. these are rooted in wisdom, compassion, honesty, honour and common sense and are summed up in one short phrase 'a

of witchcraft a history of witchcraft witchcraft probably originated about 25,000 years ago in the palaeolithic era. at that time, humankind and nature were seen as inextricably linked. people acknowledged every rock, tree and stream as deities in the life force, and the earth as mother, offering both womb and tomb. prehistoric witchcraft early man used sympathetic, or attracting, magick- in the form of dances, chants and cave paintings of animals- to attract the herds of animals that provided for the needs of the group, and to bring fertility to humans and animals alike. hunters would re-enact the successful outcome of a hunt and would carry these energies into the everyday world. offerings were made to the mistress of the herds and later to the horned god, who was depicted wearing horns

dens. but, in fact, if i were to make any claim at all to authenticity (not that authenticity matters as much as sincerity of purpose, it would be through those midland roots, which are connected to what is said to be the most ancient order of witches known. at the turn of the twentieth century, my father's family were canal people and my father grew up at a time when the boats were still a major form of transport for coal and iron. some of these midland canal people were known as 'water witches' because they practised a religion based on the sacredness of water and earth. their symbol was the six-spoked sun wheel, painted on their boats. this sign was once thought to be a ship's wheel, but this is improbable, since canal boats have large rudders. unlike the romany gypsies, the midland wat

ABRAMELIN1

sully, near the river, and not far from the place de la bastille, and is known as the biblioth que de l'arsenal. in round numbers it now possesses 700,000 printed books, and about 8000 manuscripts, many of them being of considerable value. among the latter is this book of the sacred magic of abra-melin, as delivered by abraham the jew unto his son lamech; which i now give to the public in printed form for the first time. many years ago i heard of the existence of this manuscript from a celebrated occultist, since dead; and more recently my attention was again called to it by my personal friend, the well-known french author, lecturer and poet, jules bois, whose attention has been for some time turned to occult subjects. my first-mentioned informant told me that it was known both to bulwer l

view what particular occult disadvantage should be attached to such a line of action. but we must remember, that in his age, the conversion to another religion invariably meant an absolute, solemn and thorough renunciation and denial of any truth in the religion previously professed by the convert. herein would be the danger, because whatever the errors, corruption, or mistakes in any particular form of religion, all are based on and descended from the acknowledgment of supreme divine powers. therefore to deny any religion (instead of only abjuring the mistaken or erroneous parts thereof) would be equivalent to denying formally and ceremonially the truths on which it was originally founded; so that whenever a person having once done this should begin to practise the operations of the sacr

s, as they evidently had into abraham's, the symbols in which are in many cases intentional perversions of divine names and seals, so as to attract the evil spirits and repel the good. for the third book of this work is crowded with qabalistic squares of letters, which are simply so many pentacles, and in which the names employed are the very factors which make them of value. among them we find a form of the celebrated sator, arepo, tenet, opera, rotas, which is one of the pentacles in the key of solomon. abraham's formula is slightly different: and is to be used for obtaining the love of a maiden. the pentacle in my key of solomon the king is classed under saturn, while the above is applied to the nature of venus. i give the hebrew form (see appendix a, table of hebrew and chaldee letters

the key of solomon it is (as being a pentacle) inscribed within a double circle, wherein is written the following versicle from psalm lxxii, v. 8 his dominion shall be also from the one sea unto the other, and from the flood unto the world s end. in the hebrew, this versicle consists of exactly twenty five letters, the number of the letters of the square. it will be at once noticed that both this form and that given by abraham the jew are perfect examples of double acrostics, that is, that they read in every direction, whether horizontal or perpendicular, whether backwards or forwards. but the form given as a pentacle in the key of solomon the king is there said to be of value in adversity, and for repressing the pride of the spirits. this example therefore shows clearly that it is not so

ic pentacles that abraham is opposed to, as their ignorant perversions and inappropriate use. it is also to be observed, that while many of the symbolic squares of letters of the third book present the nature of the double acrostic, there are also many which do not, and in the case of a great number the letters do not fill up the square introduction xiii entirely, but are arranged somewhat in the form of a gnomon, etc. others again leave the centre part of the square blank. in appendix c 5 to the introduction i will, for the sake of comparison, give some examples of angelic invocation taken from other sources. abraham the jew repeatedly admits, as i have before urged, that this particular system of the sacred magic of abra-melin has its basis in the qabalah. it is well to examine what is h

ABRAMELIN2

d by the demon; seeing that of themselves they possess no other virtue than a natural property; and they can produce no other thing than probable4 effects, and they have absolutely no power in spiritual and supernatural things; but if, however, on certain occasions they5 cause you to behold any extraordinary effect, such is only produced by impious and diabolical pacts and conjurations, the which form of science ought to be called sorcery. finally, let us conclude that from the divine mystery are derived these three kinds of qabalah, viz: the mixed qabalah, and the true wisdom, and the (true) magic. we will, therefore, show forth this last, and the manner of becoming its possessors in the name of god and of his celestial court! of abramelin the mage 45 the second chapter. what we should co

or hemisphere? we must however avow that it is more powerful when it is above, because being below it hath no power save according unto the will of god. why then, even further than this, should we attribute unto a planet a day and hour, if during the whole period of such day it appeareth not above the horizon! abramelin as a most excellent master in natural things taught unto me a very different form of classification (which also well examine, and see whether it be not more surely founded than the aforesaid rule of the astrologers, and made me to comprehend what should be the true planetary hours. when the planet beginneth to appear upon the horizon then doth its day begin (whether it be light or dark, black or white, and until it bath passed its elevation25 its day lasteth until it riset

you his holy angel, who shall serve unto you as a guide, and lead you ever in his holy way and will; so that ye fall not into sin through inadvertence, through ignorance, or through human frailty. in this manner shall ye commence your oration, and continue thus every morning during the first two moons or months. meseemeth here that now some may say: wherefore dost thou not write down the words or form of prayer the which i should employ, seeing that, as for me, i am neither sufficiently learned, nor devout, nor wise? know ye that although in the beginning your prayer be but feeble, it will suffice, provided that ye understand how to demand the grace of the lord with love and a true heart, whence it must be that such a prayer cometh forth. also it serveth nothing to speak without devotion

to pronounce it with the mouth alone, without a true intent; nor yet to read it as do the ignorant and the impious. but it is absolutely necessary that your prayer should issue from the midst of your heart, because simply setting down prayers in writing, the hearing of them will in no way explain unto you how really to pray.27 this is the reason that i have not wished to give unto you any special form of prayers and orations, so that ye yourselves may learn from and of yourselves how to pray, and how to invoke the holy name of god, our lord; and for that reason i have not been willing+ the sacred magic 54 that ye should rely upon me in order to pray. ye have the holy and sacred scripture, the which is filled with very beautiful and potent prayers and actions of grace. study then herein, an

ed all thy prophets; and purify in me therewith all that appertaineth unto me, so that i may become worthy of the conversation of thy holy angels and of thy divine wisdom, and grant unto me the power which thou hast given unto thy prophets over all the evil spirits. amen. amen. this is the prayer which i myself made use of in my consecration; the which i give not here to confine you (to a certain form, nor to oblige you to employ the same, nor to tell it you over as i would to a parrot whom i should wish to teach to talk; but only and solely to give unto you an idea of the manner in which we should pray. having finished your orison, rise from your knees, and anoint the centre57 of your forehead with a little of the sacred oil; after this dip your finger into the same oil, and anoint therew

ABRAMELIN3

ham in other parts of the work. under (e) i have given the meanings of most of the names employed in the squares, as far as possible, and also any additional remarks which seemed necessary. these magical symbols of this third book consist solely of squares of letters, which may be roughly divided into four distinct classes( b) those in which the whole of the square is occupied by letters. in this form the double acrostic arrangement is especially marked; though in some few cases it is slightly varied by the introduction of a different name( c) those in which part of the square is left vacant, the letters being arranged in the form of what is called in geometry, a gnomon( d) those in which the central part of the square is left vacant, the letters forming a border round the void part( e) th

n by a non-orientalist= to break up, or breach. anagogi probably from greek anagoge the act of raising or elevating. managih from hebrew mno to restrain; stop, put a barrier to, or contain by a barrier. amariht from hebrew amrth= word or speech. the whole idea of this formula seems to be the making forcible way into a defended place or matter. no. d is a square of c f squares, and again a perfect form of double acrostic. doreh, from dvr hebrew= a habitation. orire perhaps from latin orior= to riser or be born. rinir perhaps from hebrew nir= to renew. eriro perhaps from arr to curse. herod from hebrew chrd= shaking, trembling. no. e is a square of c f squares, and again a perfect double acrostic. nabhi from hebrew nba= to prophesy. adaih perhaps from heb. dih= a bird of omen. bakab from heb

ebrew plh, meaning to classify or arrange. no. c is an acrostic of g e squares. melammed is evidently from hebrew mlmd= a stimulus or spur to exertion. no. d is an acrostic of e j squares. ekdilun may be from the greek ekdeilon, which means, not afraid of; from ek- in composition, and deilon, frightened, cowardly. the sacred magick 131 the third chapter. o cause any spirit to appear, and take any form, such as of man, animal, bird, etc( b) it will appear in the form of a serpent( c) to make them appear in the shape of any animal( d) in human form( e) in the form of a bird (1) u r i e l r a m i e i m i m i e i m a r l e i r u (2) l u c i f e r u n a n i m e c a t o n i f i n o n o n i f i n o t a c e m i n a n u r e f i c u l (3) l e v i a t a n e r m o g a s a v m i r t e a t i o r a n t g

of abramelin the mage 132 notes to chapter iii (a) the symbols of this chapter are manifested only by the ,angel or by the guardian angel (b) oriens, paymon, ariton, and amaymon execute the ,operations hereof by means of their common ministers (c) the familiar spirits do not execute the operations of this chapter (d) take the symbol in the hand, and name the spirit desired, who will appear in the form commanded (e) it will be noticed at once that of the four symbols of this chapter, the first has the name of the archangel uriel, and the three others those of three of the chief princes of the demons, viz. lucifer, leviathan, and satan. no b is an acrostic of c f squares. uriel from hebrew auriel= light of god. ramie from hebrew rmih= deceit. imimi is either from imm= the sea, or great water

ro perhaps from heb. arr to curse. nehog= perhaps heb. nhg= to lead. no. i is a gnomonic square of j squares out of c f squares. admon- perhaps from heb. dmo= tears but also liquids or fluids. no. j is a gnomonic square of j squares out of c f squares. leleh= hebrew lilh= night, darkness. of abramelin the mage 136 the fifth chapter. ow we may retain the familiar spirits bond or free in whatsoever form( b) in the form of a lion( c) in the form of a page( d) in the form of a flower( e) in the form of a horseman( f) in the form of an eagle( g) in the form of a dog( h) in the form of a bear( i) in the form of a soldier( j) in the form of an old man( b a) in the form of a moor (if) in the form of a serpent( b c) in the form of an ape (1) a n a k i m n a k i m (2) c e p h i r e p h i r (3) o i k

ADDTLS

oresaid the central points of these 4 great crosses do shew in the celestial heavens, and do correspond unto the 4 tiphareth points referred to in the book of the astronomic view of the tarot. naturally then, the linea spiritus sancti coincides with the zodiacal belt wherein is the path of the a who is the administrant of the m of life, and the lord of the d of the world. the four linea s.s. then form the complete circle of the ecliptic, a circle at the center of the zodiacal circle. it is demonstrated in the tarot manuscripts that when the 10 sephiroth in their grouping which is called the tree of life, are projected in a sphere (kether coinciding with the north pole, malkuth coinciding with the south pole, the pillar of mildness with the axis) then the pillars of severity and of mercy ar

each of the 4 lesser angles of each tablet are attributed unto the action of the m through the 10 sephiroth herein. this cross of 10 squares is the admission badge of the 27th path leading unto the grade of philosophus, the only grade of the first order in which all the tablets are shewn. it represents the sephiroth in balanced disposition, before which the formless and void roll back. it is the form of the opened out double cube and altar of incense. therefore it is placed to rule each of the lesser angles of each tablet. a knowledge of these tablets will then, if complete, afford an understanding of the llaws which govern the whole creation. the dominion of the tablet of union is above that of the 4 terrestrial tablets and towards the north of the universe. of the letters on the tablets

ADEPTUS MINOR INITIATION

-genos, strength of our race, and the four words make the sentence,'mountain of the lamb of the father, and the strength of our race" chief "mighty adeptus major, what is the key to this tomb" second "the rose and the cross, which resume the life of nature and the powers hidden in the word i. n. r. i" chief "associate adeptus minor, what is the emblem that we bear in our left hand" third "it is a form of the rose and the cross, the ancient crux ansata or egyptian symbol of life" chief "mighty adeptus major, what is its meaning" second "it represents the force of the ten sephiroth in nature divided into a hexad and a tetrad. the oval embraces the first six sephiroth and the tau cross, the lower four, that answer unto the four elements" chief "associate adeptus minor, what is the emblem whic

120 equals the number of the 10 sephiroth multiplied by that of the zodiac, whose key is the working of m and the four elements typified in the wand which i bear (chief, second, and third adept enter the vault consecutively, chief passes to the east of the pastos facing west. second adept goes to the south facing north. third adept goes to the north facing south (officers all raise their wands to form a pyramid over the pastos and altar) chief "let us analyze the keyword. i" second "n" third "r" all "i" chief "y" second "n" third "r" all "y" chief "virgo, isis, mighty mother (making sign of isis" second "scorpio, apophis, destroyer (making sign of apophis" third "sol, osiris, slain and risen (making the sign of osiris, slain and risen" all "isis, apophis, osiris- i.a.o (bringing wands up t

onis is introduced) second "very honored fraters et sorors, our h. frater/soror, lord/lady of the 24th, 25th and 26th paths of the portal of the vault of the adepti, is a candidate for admission to the second order and is waiting without. v.h. frater hodos chamelionis, prepare the aspirant and act as an introducer. associate adeptus minor, guard the hither side of the portal and admit them in due form (carries his grade sash along with the recommendation from the chief of the order, the lamen of the hiereus, and a separate prepared speech) third (opens door "who bringest thou here with thee" 9 aspirant (loudly and firmly gives speech "hear ye all that i, the honored frater/soror, stand before you, being a member of the 4=7 grade of the first order, the highest grade of the hermetic order o

that humility and purity of m that befitteth the aspirant unto higher things. associate adeptus minor, bring unto me the recommendation and attestation which he beareth, and test thou his knowledge ere he be rejected for the sins of presumption and spiritual pride" third "thou knowest the arrangement of the ten sephiroth on the tree of life; now what symbolic weapon doth their natural succession form (aspirant answers unprompted) third "and what symbolic creature is traced by the natural succession of the paths (aspirant answers unprompted) second "oh aspirant, let this be a sign unto thee. for the flaming sword and the serpent of wisdom shall be the symbol which shall produce thee admission. return thou then and divest thyself of these ornaments. they are not humble enough to entitle the

is cross, and deny himself, and follow me (third adept hands chain to aspirant, and takes wand and cross from) second "take therefore this chain, o aspirant, and place it about thy neck and say 'i accept the bonds of suffering and self sacrifice (second and third adepts rise. aspirant repeats words as directed "rise, then, my frater, in the symbol of self-renunciation and extend thine arms in the form of a cross (aspirant rises, feet together, and arms extended) 20 second "associate adeptus minor, take from the altar the dagger of penance and the cup of tribulation, that i may confirm the vow of the aspirant forever by marking him afresh with the stigmata of the cross (second adept takes dagger from the third adept and marks aspirant anew as at obligation: brow, feet, right hand, left hand

ALEE J BOOK OF AIWASS

thereby benefit from the experiences, choices and lessons of his/her current life. as the group soul develops, it grows, gathering more experience, branching into other time 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

's start from the top; satan (baphomet) grants any object you desire; gold coins, expensive clothes, furniture, rare antiques, a new car, exotic pet, etc. no need to be specific. babalon (isis) grants a protective amulet to be worn about the neck. you must be specific concerning the material the amulet is to be made from, its design, the kind of protection you desire. aiwass, lord egan's daemonic form, grants one astral projection experience. lucifer grants increased intelligence. pan (priapus) grants one sexual encounter with whomever you desire. bacchus grants that your unpaid debts shall be brought up to date. aphrodite (venus) grants the perfect male partner shall come to you. harpocrates grants the power of invisibility. hermes grants healing for a friend, loved one or relative. amon

of the godform: a unique approach "think of a place and thou art there. think of a thing and thou art it" much has been written on this subject and it has all been lies and utter nonsense. let us briefly explain the various techniques and explain why; the first suggestion is that you sit in a chair and imagine you are a certain deity and build upon its appearance, gestures, mannerisms, etc. this form of auto suggestion is useful, but it is analogous to yanking yourself up by your own bootstraps. it fails to utilize the godform's ability to amplify energy, which could be used as a pulley! occultnik experts insist that when picking a godform, one should choose from the same pantheon or pick carefully according to planetary powers. this is completely absurd and entirely untrue. all daemons d

u are satan, creator of all things" do this until you are exhausted or it is time to go to sleep. 6. keep repeating this ritual. do not look for results. godform will happen when you least expect it. the effect is unmistakable. the birth of a daemon we have discussed the spiritual evolution of the human soul, the expansion and contraction of the group soul until it's eventually distilled into one form, occupying a single time line. the oversoul (guardian) occupies this body. the daemonic incubation process now begins and lasts about five centuries. this is an extremely volatile, difficult period- roughly fifty per cent do not survive- they return to the all, back to square one. should the infant daemon emerge, it is still in a precarious situation. daemons do not measure time as we do- chi

ed daemon, as were christ and buddha, but then, so was charles manson. a juvenile nursery rhyme goes "there was a little girl, who had a little curl, right in the middle of her forehead (third eye. and when she was good, she was very, very good, but when she was bad, she was horrid" passions are magnified in those who are more awakened spiritually. it must be stressed that the very essence of any form must be imperfect, be it daemon, man, animal, vegetable or mineral, since all are subject to the same universal constant: change. my purpose is merely to acknowledge the existence of life forms which comprise the all and to declare their role as no more, no less significant than my own. this tendency to worship daemons denotes character weakness. lord egan observes that those who attack him f

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

. what then are these qualities of which we are all so sure? they would not exist without our brains; they would not exist without the cheese. they are the results of the union, that is of the yoga, of the seer and the seen, of subject and object in consciousness as the philosophical phrase goes. they have no material existence; they are only names given to the ecstatic results of this particular form of yoga (10) i think that nothing can be more helpful to the student of yoga than to get the above proposition firmly established in his subconscious mind. about nine-tenths of the trouble in understanding the subject is all this ballyhoo about yoga being mysterious and oriental. the principles of yoga, and the spiritual results of yoga, are demonstrated in every conscious and unconscious hap

drogen; it is not the nature, or the 'true will' of hydrogen to seek to unite with a molecule of its own kind. add hydrogen to hydrogen: nothing happens to its quality: it is only its quantity that changes. it rather seeks to enlarge its experience of its possibilities by union with atoms of opposite character, such as oxygen; with this it combines (with an explosion of light, heat, and sound) to form water. the result is entirely different from either of the component elements, and has another kind of 'true will' such as to unite (with similar disengagement of light and heat) with potassium, while the resulting 'caustic potash' has in its turn a totally new series of qualities, with still another 'true will' of its own; that is, to unite explosively with acids. and so on (11) it may seem

great work; and it is the attainment of the trance, of even the intellectual foreshadowing of that trance, of joy, which reassures the yogi that his work is worth while. jupiter digests experiences; jupiter is the lord of the forces of life; jupiter takes common matter and transmutes it into celestial nourishment. 10. the next planet is mars. mars represents the muscular system; it is the lowest form of energy, and in niyama it is to be taken quite literally as the virtue which enables on to contend with, and to conquer, the physical difficulties of the work. the practical point is this 'the little more and how much it is, the little less and what worlds away' no matter how long you keep water at 99 degrees centigrade under normal barometric pressure, it will not boil. i shall probably be

neptune. whatever may have been the knowledge of the ancients, it is at least certain that they left gaps in their system which were exactly filled by these two planets, and the newly discovered pluto. they fill these gaps just as the newly discovered chemical elements discovered in the last fifty years fill the gaps in mendelejeff's table of the periodic law. 17. herschel represents the highest form of the true will, and it seems natural and right that this should not rank with the seven sacred planets, because the true will is the sphere which transcends them 'every man and every woman is a star' herschel defines the orbit of the star, your star. but herschel is dynamic; herschel is explosive; herschel, astrologically speaking, does not move in an orbit; he has his own path. so the niya

h the shallow confidently suppose to constitute this great science and art. we have seen that it is presumptuous and impractical to lay down definite rules as to what we are to do. what does concern us is so to arrange matters that we are free to do anything that may become necessary or expedient, allowing for that development of super-normal powers which enables us to carry out our plans as they form in the mutable bioscope of events. if anyone comes to me for a rough and ready practical plan i say: well, if you must stay in england, you may be able to bring it off with a bit of luck in an isolated cottage, remote from roads, if you have the services of an attendant already well trained to deal with the emergencies that are likely to arise. a good disciplinarian might carry on fairly well

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

r doctrine as by ours, which, indeed, are not so dissimilar as appears. wage-slavery and boredom seem to complete his outlook on the world. there are species which survive because of the feeling of disgust inspired by them: one is reluctant to set the heel firmly upon them, however thick may be one's boots. but when they are recognized as utterly noxious to humanity--the more so that they ape its form--then courage must be found, or, rather, nausea must be swallowed. may god send us a saint george! iv. it is notorious that all genius is accompanied by vice. almost always this takes the form of sexual extravagance. it is to be observed that deficiency, as in the cases of carlyle and ruskin, is to be reckoned as extravagance. at least the word abnormalcy will fit all cases. farther, we see t

on new passengers to the happy isles. so he must throw out anchors and the only holding is the mire! thus in order to maintain the equilibrium of sanity, the artist is obliged to seek fellowship with the grossest of mankind. like lord dunsany or augustus john, today, or like teniers or old, he may love to sit in taverns where sailors frequent; or he may wander the country with gypsies, or he may form liaisons with the vilest men and women. edward fitzgerald would see an illiterate fisherman and spend weeks in his company. verlaine made associates of rimbaud and bibi la puree. shakespeare consorted with the earls of pembroke and southampton. marlowe was actually killed during a brawl in a low tavern. and when we consider the sex-relation, it is hard to mention a genius who had a wife or mi

ALEISTER CROWLEY ACROSS THE GULF

ood. having reflected thereon, i perceived its import. for since the veil flamed always at my assumption, it was sure that i was in sympathy with that holy veiled one. if i were troubled, and knew not why; if my long peace were stirred- why then, so she "as above, so beneath" for even as i, being man, sought to grasp godhead and crush it in my arms, so she, the pure essence, sought to manifest in form by love. yet i dared not repeat the ceremony at midnight. instead i lay prone, my arms outstretched in shame and pain, on the steps at her feet. and lo! the veil flamed. then i knew that she too blamed herself alike for her ardour and for her abstinence. thus seven days i lay, never stirring; and all that time the veil flamed subtly and softly, a steady bluish glow page 15 gulf.txt changing t

in my coils. i was the master. then grew a vast sound about me as of shouting: i grew conscious of the petty universe, the thing that seems apart from oneself, so long as one is oneself apart from it. men cried "the temple is on fire! the temple of asi the veiled one is burning! the mighty temple that gave its glory to thebai is aflame! then i loosed my coils and gathered myself together into the form of a mighty hawk of gold and spake on last word to her, a word to raise her from the dead! but lo! not asi, but asar! white was his garment, starred with red and blue and yellow. green was his countenance, and in his hands he bore the crook and scourge. thus he rose, even as the temple fell about us in ruins, and we were left standing page 17 gulf.txt there. and i wist not what to say. now th

s that shone lime flames, did i consecrate all that were there present, even the whole city of thebai. and i made the salutation unto the attendant gods, very forcibly, so that they responded with echoes of my adoration. and osiris accepted mine adoration with gladness as i journeyed about at the four quarters of the temple. now cometh the mysterious ceremony of assumption. i took upon myself the form of the god: i strove to put my heart in harmony with his. alas! alas! i was in tune with the dead soul of isis; my heart was as a page 21 gulf.txt flame of elemental lust and beauty; i could not- i could not. then the heavens lowered and black clouds gathered upon the firmament of nu. dark flames of lightning rent the clouds, giving no light. the thunder roared; the people were afraid. in his

much comforted; and when i had eaten, she took my head upon her lap, and sang me to sleep; for her voice was like the ripple of the lakes under the wind of spring and like the bubbling of a well and like the tinkling of a fountain through a bed of moss. also she had deep notes like the sea that booms upon a rocky shore. so long, long, long i slept. now when i awoke the nymph had gone; but i took form my bosom a little casket of certain sacred herbs; and casting a few grains into the pool, repaid her for her courtesy. and i blessed her in the name of our dead lady isis, and went on in the strength of that delicious meal for a great way. yet i page 23 gulf.txt wist not what to do; for i was as it were a dead man, although my age was barely two and twenty years. what indeed should befall me?

s themselves. this i allowed him to think; meanwhile we went forward into the shrines and stood behind the pillars, unseen, in the prescribed position. now it chanced that the high priestess herself had this day chosen to perform the rite. this was a woman tall and black, most majestic, with limbs strong as a man s. her gaze was hawk-keen, and her brow commanding. but at the assumption of the god-form she went close and whispered into the veil, so low that we could not hear it; but as it seemed with fierce intensity, with some passion that knotted up her muscles, so that her arms writhed like wounded snakes. also the veins of her forehead swelled, and foam came to her lips. we thought that she had died; her body swelled and shuddered; last of all a terrible cry burst from her throat, inart

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ersions, and the handbook of the inquisitors, the malleus maleficarum- which has been responsible for the deaths of many more people than even hitler's mein kampf- is full of detailed sexual imagery and reveals the nature of the souls of the monks who wrote it, rather than of the innocents it was used to massacre. eventually, satanism, protestantism and judaism were inextricably woven together to form a patchwork quilt of evil that the church attempted to destroy during the middle ages, with fire and sword. as a matter of fact, a certain type of devil worship did exist during those times but, ironically, the acolytes of hell were usually never brought to trial; something which stems from the fact that many of those who celebrated and attended the infamous black masses of the period were ro

agan may mean the land of the magan which was said to lie in the west of sumer. for a time, it seems the name magan was synonymous with the place of death- as the sun 'died' in the west. hence, it is a bit confusing as to what magan is really supposed to mean in this text, but in context the "place of death" explanation seems quite valid. the magan text is nothing more than an incomplete and free-form version of the creation epic of sumer, along with inanna's descent into the underworld, and many glosses. we are told how marduk slays tiamat- after much the same fashion that the chief of police of amity slays the great white shark in benchley's novel jaws, blowing an evil wind (the oxygen tank) into her mouth and sending in an arrow (bullet) in after it to explode her. surely, the two or th

nd which refers to the leviathan of the old testament. also, in this particular conjuration, the word for mountain is shadu- shaddai? the old serpent kur is, of course, invoked every day by the christians: kyrie eleison) common sumerian words and phrases in english sumerian english akhkharu vampire alal destroyer alla xul evil god barra! begone! dingir xul evil god edin na zu! go to the desert (a form of exorcism) gelal incubus gigim xul evil spirit gidim xul evil ghost idimmu demon idpa fever kashshaptu witch lalartu phantom lalssu spectre lilit succubus maskim xul evil fiend (ambusher, lier-in-wait) mulla xul evil devil rabishu (same as maskim xul) telal wicked demon (warrior) uggae god of death uruku larvae utuk xul evil spirit zi dingir anna kanpa! spirit, god of the sky, remember! zi

but we also feel that it might be advisable, in reference to the dangerous character of the work involved. perhaps one day a book will be written on the hazards of possessing such an original work in one's home or office, including the fearful hallucinations, physical incapacities, and emotional malaise that accompanied this work from the onset of the translation to the end of its final published form. therefore, as a matter of policy, we cannot honour any requests to see the necronomicon in its original state. banishings read this section carefully. in the interim period between the translation and the publication of this work, the editor, along with a circle of initiates in another discipline, undertook to experiment with the rituals and forces outlined in the necronomicon. in using the

on in which case it is necessary to sacrifice to it anew whether in that ceremony or at some other, earlier. raise the copper dagger of inanna of the calling, and declaim the invocation in a clear voice, be it loud or soft: ia mass ssaratu! i conjure thee by the fire of girra the veils of sunken varloorni, and by the lights of shammash. i call thee here, before me, in visible shadow in beholdable form, to watch and protect this sacred circle, this holy gate of (n) may he of the name unspeakable, the number unknowable, whom no man hath seen at any time, whom no geometer measureth, whom no wizard hath ever called call thee here now! rise up, by anu i summon thee! rise up, by enlil i summon thee! rise up, by enki i summon thee! cease to be the sleeper of egurra. cease to lie unwaking beneath

ALEISTER CROWLEY BOOK OF LIES

th not-being. in line 2, speech with silence. in line 3, the logos is declared as the negative. line 4 is another phrasing of the familiar hindu statement, that that which can be thought is not true. in line 5, we come to an important statement, an adumbration of the most daring thesis in this book- father and son are not really two, but one; their unity being the holy ghost, the semen; the human form is a non-essential accretion of this quintessence. so far the chapter has followed the sephiroth from kether to chesed, and chesed is united to the supernal triad by virtue of its phallic nature; for not only is amoun a phallic god, and jupiter the father of all, but 4 is daleth, venus, and chesed refers to water, from which venus sprang, and which is the symbol of the mother in the tetragram

hapter is quite clear; the whole race-consciousness, that which is omnipotent, omniscient, omnipresent, is hidden therein. therefore, except in the case of an adept, man only rises to a glimmer of the universal consciousness, while, in the orgasm, the mind is blotted out. book of lies get any book for free on: www.abika.com 26 [27] 9 kappa-epsilon-phi-alpha-eta theta the branks being is the noun; form is the adjective. matter is the noun; motion is the verb. wherefore hath being clothed itself with form? wherefore hath matter manifested itself in motion? answer not, o silent one! for there is no "wherefore, no "because. the name of that is not known; the pronoun interprets, that is, misinterprets, it. time and space are adverbs. duality begat the conjunction. the conditioned is father of t

her and mother, but it is not so. they are called brother and sister, but it is not so. they are called husband and wife, but it is not so. the reflection of all is pan: the night of pan is the annihilation of the all. cast down through the abyss is the light, the rosy cross, the rapture of union that destroys, that is the way. the rosy cross is the ambassador of pan. how infinite is the distance form this to that! yet all is here and now. nor is there any there or then; for all that is, what is it but a manifestation, that is, a part, that is, a falsehood, of that which is not? yet that which is not neither is nor is not that which is! identity is perfect; therefore the w of identity is but a lie. for there is no subject, and there is no predicate; nor is there the contradictory of either

because of the author's observation as a naturalist. paragraph 1 mere repeats chapter 4 in quintessence; 1001, being 11 sigma (1-13, is a symbol of the complete unity manifested as the many, for sigma (1-13) gives the whole course of numbers from the simple unity of 1 to the complex unity of 13, impregnated by the magical 11. i may add a further comment on the number 91. 13 (1 plus 3) is a higher form of 4. 4 is amoun, the god of generation, and 13 is 1, the phallic unity. daleth is the yoni. and 91 is amn (amen, a form of the phallus made complete through the intervention of the yoni. this again connects with the io and oi of paragraph 1, and of course io is the rapture-cry of the greeks. the whole chapter is, again, a comment on liber legis, 1, 28-30. notes (9) 1001= 11 sigma. the petals

( iota-sigma) this seems a comment on the previous chapter; the stag-beetle is a reference the kheph-ra, the egyptian god of midnight, who bears the sun through the underworld; but it is called the stag-beetle to emphasise his horns. horns are the universal hieroglyph of energy, particularly of phallic energy. the 16th key of the tarot is "the blasted tower. in this chapter death is regarded as a form of marriage. modern greek peasants, in many cases, cling to pagan belief, and suppose that in death they are united to the deity which they have cultivated during life. this is "a consummation devoutly to be wished (shakespeare. book of lies get any book for free on: www.abika.com 41 in the last paragraph the master urges his pupils to practise samadhi every day [43] 17 kappa-epsilon-phi-alph

ALEISTER CROWLEY DUTY

he seal of the promise of our agelong love. come! lift up thy heart& rejoice "is god to live in a dog? no! but the highest are of us. they shall rejoice: who sorroweth is not of use. beauty and strength, leaping laughter and delicious langour, force and fire, are of us" b. your duty to other individual men and women 1 "love is the law, love under will" unite yourself passionately with every other form of consciousness, thus destroying the sense of seperateness from the whole, and creating a new base-line in the universe from which to measure it. 2 "as brothers fight ye "if he be a king thou canst not hurt him" to bring out saliently the differences between two points-of-view is useful to both in measuring the position of each in the whole. combat stimulates the virile or creative energy; a

ying the sense of seperateness from the whole, and creating a new base-line in the universe from which to measure it. 2 "as brothers fight ye "if he be a king thou canst not hurt him" to bring out saliently the differences between two points-of-view is useful to both in measuring the position of each in the whole. combat stimulates the virile or creative energy; and, like love, of which it is one form, excites the mind to an orgasm which duty get any book for free on: www.abika.com 5 enables it to transcend its rational dullness. 3. abstain from all interferences with other wills "beware lest any force another, king against king (the love and war in the previous injunctions are of the nature of sport, where one respects, and learns from the opponent, but never interferes with him, outside

ALEISTER CROWLEY LIBER 777

he clinic to admire! to take one concrete example: the english t is clearly equivalent in sound to the hebrew t, the greek t, the arabic p and the coptic t, but the numeration is not the same. again, we have a clear analogy in shape (perhaps a whole series of analogies, which, on comparing the modern alphabets with primeval examples, breaks up and is indecipherable. the same difficulty in another form permeates the question of gods. priests, to propitiate their local fetish, would flatter him with the title of creator; philosophers, with a wider outlook, would draw identities between many gods in order to obtain a unity. time and the gregarious nature of man have raised gods as ideas grew more universal; sectarianism has drawn false distinctions between identical gods for polemical purpose

ute 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 metaphysical logos of john? in short, while the human mind is mobile, so long will the definitions of all our terms vary

he hours according to the course of the days15 day:[the angels of the planets according to pseudo- abano are! michael= gabriel% samael# raphael& sachiel$ anael' cassiel] note. the first hour of the day, of every country, and in every season whatsoever, is to be assigned to the sun-rising, when he first appeareth arising in the horizon. and the first hour of the night is to be the thirteenth hour, form the first hour of the day. the year16 the spring: taloi. the summer: casmaran. the autumn: adarael. the winter: farlas. table of correspondences 39 the angels of the spring: carcasa, core, amatiel, commissoros. the head of the sign of the spring: spugliguel. the name of the earth in the spring: amadai. the names of the sun and moon in the spring: the sun, abrayen; the moon, agusita. the angel

two women, a priestess and an harlot. line 18. he drives furiously a chariot drawn by two sphinxes. as levi drew it. line 19. before him goeth upright the royal ur us serpent. line 21 [h, f, and g, or sattva, rajas, and tamas. line 23. from a gallows shaped like the letter d hangs by one foot a young fair man. his other leg forms a cross with the suspending one. his arms, clasped behind his head, form an upright b, and this radiates light. his mouth is resolutely closed. line 25. a winged and crowned goddess, with flashing golden belt, stands, and pours from her right hand the flame of a torch upon an eagle, while in her left hand she pours water from an horn upon a lion. between her feet a moon-shaped cauldron of silver smokes with perfume. line 26. levi s baphomet is sound commentary on

s, before crowley changed the titles of a number of the trumps in the book of thoth and exchanged the attributions of the star and emperor based on al i.57. col. xix. transliterations of egyptian names have been left as in the first edition. these differ from both modern transliterations and those employed by early 20th-century writers such as budge. line 1: asar is better known by the hellenized form osiris; asar-un-nefer( osiris the beautiful) was a particular epiphet or title of this god. hadith in this line (also hadit in line 0) is not a historical egyptian deity but refers to the entity described in cap. ii of the book of the law; the name is a garbled or corrupt form of heru- behutet (horus of behutet, a solar-martial form of horus symbolized by the winged disk. heru- ra-ha is not a

ALEISTER CROWLEY LIBER CHANOKH

thyrs or aires) whose radii increase in a geometrical proportion. the sides of the square are the four great watch-towers (plates iv.-vii) which are attributed to the elements. there is also a black cross (or central tablet according to the arrangement shewn compare the black cross bordering the tablets in plate iii. with plate viii).6 plate iii gives the general view [the reversed letters which form the word paraoan are written in enochian for convenience, as our a and o are not distinguishable reverse from forward] plate iv. gives the complete attribution of the tablet of air. the 6th file is called linea patris. the 7th file is called linea filii. the 7th line is called linea spiritus sancti. this great cross divides the tablet into four lesser (sub-elemental) tablets, the left-hand to

neath the presidency of the kerubim, rule four mighty and benevolent angels ingm laoc vssn rvoi 7. trilateral names of demons or elementals are to be formed from these 16 squares, uting the two letters on either side of the upright of the cross with a letter chosen crom the central tablet or black cross in accordance with rules which will be given in their due place.10 thus gm in oc la et cetera, form bases for these trilateral names. the symbolic representation of the universe 14 the following rules explain how the sides of the pyramids of which the squares are formed are attributed to the sephiroth, planets, elements and zodiacal signs.11 1. great central cross. this has 36 squares, for the decantes of the zodiac. on the left side of the pyramid, linea patris has the cardinal signs, the

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

numbered in black in the lower left corner. the panels are identified by two columns of numbered captions, 1 to 6 to the left and 7 to 10 to the right. the description is bottom to top and left to right "1. earth: the god set fighting" frontal figure. rt. foot pointed to the fore and angled slightly outward with weight on ball of foot. lf. heel almost touching rt. heel and foot pointed left. arms form a diagonal with body, right above head and in line with left at waist height. hands palmer and open with fingers outstretched and together. head erect "2. air: the god shu supporting the sky" frontal. heels together and slightly angled apart to the front, flat on floor. head down. arms angled up on either side of head about head 1.5 ft. from head to wrist and crooked as if supporting a ceilin

s; so that true agents being applied to proper patients, strange and admirable effects will thereby be produced. whence magicians are profound and diligent searchers into nature; they, because of their skill, know how to anticipate an effect, the which to the vulgar shall seem to be a miracle "the goetia of the lemegeton of king solomon "wherever sympathetic magic occurs in its pure unadulterated form, it is assumed that in nature one event follows another necessarily and invariably without the intervention of any spiritual or personal agency. thus its fundamental conception is identical with that of modern science; underlying the whole system is a faith, implicit but real and firm, in the order and uniformity of nature. the magician does not doubt that the same causes will always produce

be studied in erdmann's "history of philosophy" and similar treatises. all are reconciled and unified in the theory which we shall now set forth. the basis of this harmony is given in crowley's "berashith- to which reference should be made. infinite space is called the goddess nuit, while the infinitely small and atomic yet omnipresent point is called hadit<form. i cannot even explain (for instance) that an idea may not refer to being at all, but to going. the book of the law demands special study and initiated apprehension> these are unmanifest. one conjunction of these infinites is called ra-hoorkhuit< more correctly, heru-ra-ha, to include hoor-paar-kraat> a unity which includes and heads all things<theology is given in liber cc

re is a certain natural connexion between certain letters, words, numbers, gestures, shapes, perfumes and so on, so that any idea or (as we might call it "spirit, may be composed or called forth by the use of those things which are harmonious with it, and express particular parts of its nature. these correspondences have been elaborately mapped in the book 777 in a very convenient and compendious form. it will be necessary for the student to make a careful study of this book in connexion with some actual rituals of magick, for example, 8 that of the evocation of taphtatharath printed in equinox i, iii, pages 170-190, where he will see exactly why these things are to be used. of course, as the student advances in knowledge by experience he will find a progressive subtlety in the magical uni

s himself, in the course of the ceremony; but the third method is the only one worthy of our consideration. this consists of a real identification of the magician and the god. note that to do this in perfection involves the attainment of a species of samadhi: and this fact alone suffices to link irrefragably magick with mysticism. let us describe the magical method of identification. the symbolic form of the god is first studied with as much care as an artist would bestow upon his model, so that a perfectly clear and 17 unshakeable mental picture of the god is presented to the mind. similarly, the attributes of the god are enshrined in speech, and such speeches are committed perfectly to memory. the invocation will then begin with a prayer to the god, commemorating his physical attributes

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ich are now being issued over the title that he chose "magick without tears. crowley did not keep copies of his early letters to the above-mentioned lady, so was unable to include them in the collection that he planned magic without tears get any book for free on: www.abika.com 3 to publish. fortunately they have been preserved and are now included in the introduction to this book. their original form has been retained with the opening and closing formulae which crowley used in all his letters. crowley at first intended to call the book "aleister explains everything, and sent the following circular to his friends and disciples asking them to suggest subjects for inclusion. aleister explains everything "much gratified was the author of the book of thoth to have so many letters of appreciati

y "one genius, inspired of the gods, suggested recently that the riddle might be solved somewhat on the old and well-tried lines of 'dr. brewer's guide to science; i.e, by having aspirants write to the master asking questions, the kind of problem that naturally comes into the mind of any sensible enquirer, and getting magic without tears get any book for free on: www.abika.com 4 his answer in the form of a letter 'what is it 'why should i bother my head about it 'what are it's principles 'what use is it 'how do i begin, and the like "this plan has been put into action; the idea has been to cover the subjects from every possible angle. the style has been colloquiel and fluent; technical terms have either been carefully avoided or most carefully explained; and the letter has not been 4 admit

ou wilt shall be the whole of the law. much thought has gone into the construction of your motto "i will become" can be turned neatly enough as "let there be" by avoiding the first pronoun one gets the idea of "the absorption of the self in the beloved" 12 which is exactly what you want "the creative force of the universe" is quite ready-made. pyramis1, a pyramid, is that force in its geometrical form; in its biological form it is phallus2, the yang or lingam. both words have the same numerical value, 831. these two words can therefore serve you as the secret object of your work. how than can you construct the number 831? the letter kaph3, jupiter (jehovah, the wheel of fortune in the tarot- magic without tears get any book for free on: www.abika.com 19 the atu x is a picture of the univer

but as "the secret source of the energy of jehovah" the two words together, having the value 1* in the original in greek 2* in the original in greek. 3* in the original in hebrew. 4* in the original in hebrew. 5* in the original in greek. 13 of 831, they contain the secret meanings pyramis and phallos, which is the same idea in different forms; thus you have three ways of expressing the creative form, in its geometrical aspect, its human aspect, and its divine aspect. i am making a point of this, because the working out of this motto should give you a very clear idea of the sort of way in which qabalah should be used. i think it is rather useful to remember what the essence of the qabalah is in principle; thus, in your correspondence for malkuth, yesod, and hod you are simply writing down

ther 2 books are being sent at once "working out games with numbers" i am sorry you should see no more than this. when you are better equipped, you will see that the qabalah is the best (and almost the only) means by which an intelligence can identify himself. and gematria methods serve to discover spiritual truths. numbers are the network of the structure of the universe, and their relations the form of expression of our understanding of it (he gives the numerical value of the letters of the greek alphabet- not copied here- ed) in greek and hebrew there is no other way of writing numbers; our 1, 2, 3 etc. comes from the phoenicians through the arabs. you need no more of greek and hebrew than these values, some sacred words- knowledge grows by use- and books of reference. one cannot set a

ALEISTER CROWLEY MEDITATION

simple an idea as that of a supreme and eternal being is denied by a third of the human race. legends of miracle are perhaps universal, but these, in the absence of demonstrative proof, are repugnant to common sense. but what of the origin of religions? how is it that unproved assertion has so frequently compelled the assent of all classes of mankind? is not this a miracle? there is, however, one form of miracle which certainly happens, the influence of the genius. there is no known analogy in nature. one cannot even think of a "super-dog" transforming the 7 world of dogs, whereas in the history of mankind this happens with regularity and frequency. now here are three "super-men" all at loggerheads. what is there in common between christ, buddha, and mohammed? is there any one point upon w

by islam) that fresh miracles have been manufactured almost daily to support the tottering structure. modern thought, rejecting these miracles, has adopted theories involving epilepsy and madness. as if organization could spring from disorganization! even if epilepsy were the cause of these great movements which have caused civilization after civilization to arise from barbarism, it would merely form an argument for cultivating epilepsy. of course great men will never conform with the standards of little men, and he whose mission it is to overturn the world can hardly escape the title of revolutionary. the fads of a period always furnish terms of abuse. the fad of caiaphas was judaism, and the pharisees told him that christ "blasphemed" pilate was a loyal roman; to him 9 they accused chri

ng attention; the good stroke which we associate, and rightly, with fixed attention; and the perfect stroke, which we do not understand, but which is really caused by the habit of fixity of attention having become independent of the will, and thus enabled to act freely of its own accord. this is the same phenomenon referred to above as being a good sign. finally something happens whose nature may form the subject of a further discussion later on. for the moment let it suffice to say that this consciousness of the ego and the non-ego, the seer and the thing seen, the knower and the thing known, is blotted out. there is usually an intense light, an intense sound, and a feeling of such overwhelming bliss that the resources of language have been exhausted again and again in the attempt to desc

nts to stretch, scratch, sneeze. this nuisance is so persistent that the hindus (in their scientific way) devised a special practice for quieting it. the word asana means "posture; but, as with all words which have caused debate, its exact meaning has altered, and it is used in several distinct senses by various authors. the greatest authority on "yoga<yoga is the general name for that form of meditation which aims at the uniting of subject and object, for "yog" is the root from which are derived the latin word "jugum" and the english word "yoke> is patanjali. he says "asana is that which is firm and pleasant" this may be taken as meaning the result of success in the practice. again, sankhya says "posture is that which is steady and easy" and again "any posture which is steady a

will be explained later on. hindu books, such as the "shiva sanhita" give countless postures; many, perhaps most of them, impossible for the average adult european. others insist that the head, neck, and spine should be kept vertical and straight, for reasons connected with the subject of prana, which will be dealt with in its proper place. the positions illustrated in liber e (equinox i and vii) form the best guide<god) 2. kneel; buttocks resting on the heels, toes turned back, back and head straight, hands on thighs("the dragon) 3. stand; hold left ankle with right hand (and alternately practise right ankle in left hand, etc, free forefinger on lips("the ibis) 4. sit; lef

ALEISTER CROWLEY SEPHER SEPHIROTH

he valley of vision nwyzxyg to extinguish k(d a fault (ps. 50:20, i.e. there gallege a fault h) ypd a shore pwx a window nwlx a drop hp+ children mydly congratulations, good luck bw+ lzm prickly dnm side dc 95 the sphere of mars myd)m the great stone hldg nb) the waters mymh multitude, abundance nmh journey klhm queen hklm selah, glift up! h (ps. 32:5, 7, etc) hls 96 a name of god ynd) l (chaldee form of myhl) nyhl) by day mmwy occupation [mundane] work (cf. 415& 420) hk)lm the secret [counsel] of the lord (ps. 25:14; see 353) hwhy dws statute wc 97 changeless, constant; the god amon (na. 3:8) nwm) the son of man md) nb archangel of netzach l)yn)h the appointed time nmz to seize suddenly p+x a hand-breadth, palm (i kings 7:26. ex. 25:25) xp+ a brick, tile hnybl a building; an architect hnb

ed, semen (rz favour, benevolence )w(r 278 the world of mevetbau: the natural world (referred to netzach- hod-yesod (b+wmh mlw( kerubim: the angelic choir of yesod (the four creatures; gthe wings of the wind h) mybwrk four h(br) wild beasts bwr( passing over rbw( 279 leprosy wrygs 280 7 40: the squares of the walls of the vault (see 5= 6 ritual. the letters of judgment: the 5 letters with a final form (s. d. 5:28) c p n m k taro (cf. 216, 224& 671 (r+ a record (ch) nwrkd archangel of malkuth nwpldns citizenship ry( bull; victim; offering rp terror pr 281 a crown; ashes rp) attire; adorned r)p 282 aralim, mighty ones: the angelic choir of binah myl)r) spirit of lives myyx xwr beasts, cattle ry(b hebrew (the people, not the language; see 682) yrb( 283 pure gold (lit. genclosed gold h; cf. 87

citadel; a secured house, a fortified castle nwmr) the throne: a name of binah )ysrwk the angel nuriel l)yrwn the neck r)wc 298 amen, our light rw) nm) son of the gods nyhl) rb white rxc pathetic appeals; commiserations; compassion: a title of tiphareth mymxr 300 gkhabs am pekht h: light in extension hh)pb rw (a spelling of myhl) in full. see beth elohim dissert. ii. cap. i) mm dwy yh dml pl) to form rcy profundities myqm(m uncircumcised lr( separation dwryp the spirit of god (gn. l:2) myhl) xwr cold; quiet rq thin; only; saliva qr 301 my lord, the faithful king: a name of god nm)n klmh ynd) fire) a candlestick hrwnm to call )rq destruction# 302 to cut open, inquire into; dawn rqb hath protected rbq to putrefy bqr 303 did evil; putrefaction#)b and god saw myhl )ryw 304 a species of gold c

hence a concealed hwhy #tm) a tree *nly) firm, faithful; amen: so be it: a title of kether *nm) 742 the ark of the covenant (lit. gof tremblings h, scil. gvibrations h) twd(h nwr) 743 a disc, round shield; a defender *ngm 744 the valley of vision *nwyzxyg a window *nwlx footprints (foot fs breadth (deut. 2:5 *krdm 745 the great stone *hldg nb) multitude, abundance *nmh 746 the names twm (chaldee form of myhl *nyhl) a [civil] officer *mynwmm a place *mwqm 747 the voice of the turtle-dove (ct. 2:12) rwth lwq changeless, constant; the god amon (na. 3:8 *nwm) the appointed time *nmz auphanim, wheels: the angelic choir of chokmah *mynpw) 748 the oil of anointment hx#mh nm# image; hid, concealed (pertains to sol and the lingam-yoni *nmx the master of the nose *m+wxh l(k 750 conclave tk#l lead t

ALEISTER CROWLEY TAO TEH KING

ficially might seem the best translation of tao as described in the text, it is the most misleading of the three. for to on possesses an extensive connotation implying a whole system of platonic concepts than which nothing can be more alien to the essential quality of the tao. tao is neither being nor not-being in any sense which europe could understand. it is neither existence nor a condition or form of existence. at the same time, to mh on gives no idea of tao. tao is altogether alien to all that class of thought. from its connection with 'that principle which necessarily underlies the fact that events occur' one might suppose that the 'becoming' of heraclitus might assist us to describe the tao. but the tao is not a principle at all of that kind. to understand it requires an altogether

practically begging the question. it must also prove almost wholly unintelligible to the average reader, him in fact whom i especially aim to interest. for his sake i will try to elucidate the matter by an analogy. consider electricity. it would be absurd to say that electricity is any of the phenomena by which we know it. we take refuge in the petitio principii of saying that electricity is that form of energy which is the principle cause of such and such phenomena. suppose now that we eliminate this idea as evidently illogical. what remains? we must not hastily answer 'nothing 8 remains' there is some thing inherent in the nature of consciousness, reason, perception, sensation, and of the universe of which they inform us, which is responsible for the fact that we observe these phenomena

tily answer 'nothing 8 remains' there is some thing inherent in the nature of consciousness, reason, perception, sensation, and of the universe of which they inform us, which is responsible for the fact that we observe these phenomena and not others; that we reflect upon them as we do, and not otherwise. but even deeper than this, part of the reality of the inscrutable energy which determines the form of our experience, consists in determining that experience should take place at all. it should be clear that this has nothing to do with any of the platonic conceptions of the nature of things. the least abject asset in the intellectual bankruptcy of european thought is the hebrew qabalah. properly understood it is a system of symbolism infinitely elastic, assuming no axioms, postulating no p

ication of all aryan and semitic religions and philosophies. despite the essential difficulty of correlating the ideas of lao tze with any others, the persistent application of the qabalistic keys eventually unlocked his treasure-house. i was able to explain to myself his teachings in terms of familiar systems. this achievement broke the back of my sphinx. having once reduce lao tze to qabalistic form, it was easy to translate the result into the language of philosophy. i had already done much to create a new language based on english with the assistance of a few technical terms borrowed from asia, and above all by the use of a novel conception of the idea of number and algebraic and arithmetical proceedings, to convey the results of spiritual experience to intelligent students. it is ther

myself to this work, but i discovered immediately that i was totally incompetent. i therefore appealed to an adept named amalantrah, with whom i was at that time in almost daily communion((weh note: amalantrah appears to be an astral being. crowley's amalantrah working with rodey minor and others does not settle the question of amalantrah being physical or incorporeal. this consultation took the form of ritual questioning of a spirit, and attendant visions of which the 'codex' would be one) he came readily to my aid and exhibited to me a codex of the original, which conveyed to me with absolute certitude the exact significance of the text. i was able to divine without hesitation or doubt the precise manner in which legge had been deceived. he had translated the chinese with singular fidel

ALEISTER CROWLEY THE BANNED LECTURE

abominable crimes, real or imaginary or both. for this reason, we hear not as a demonstrated thesis, but as a commonplace of inherited knowledge that jews were sorcerers and wizards. in other works, they know something about grammar. we heard that they transformed themselves into cats or bats, and sucked pe&127;ple s big toes. i have never, personally, investigated the question as to whether this form of nutrition is palatable. but, alas! even in those idyllic chestertonian times there was a little shrewd common sense knocking about; the instinct sometimes very splendidly described as horse sense which comes from intimate wordless unintellectual communing with nature (please do not take that word "communing" in any bad sense; if it were not for baldwin, i would be a conservative myself--th

ALEISTER CROWLEY THE HEART OF THE MASTER

captain, in what war? i cannot guess. there is but a dim shape as of some disaster long, oh! very long ago- the dusty memory of some leader who failed, some plan that broke its spine- i am sure of this: that all discipline is done, all courage quashed, all purpose perished. behind me- strange- the gloom is less obscure than in the east to which the eyes yearn feebly. do i feel it by instinct- the form of a vast pyramidal hill of stark black rock? i am too weary to turn my head to look. all of a sudden, far behind me, far beyond that crest, if it be one, rings out a voice, clear, firm, courageous, confident. it is a soldier's voice, the accent of command, the valour of manhood. none can mistake- i am assured- that ringing call. truth, victory, in each trumpet tone: listen! vox. the captain

a moment to laugh. at that, as at the master-spell of a great sage, the charm is snapped: i soar into sanity. i must be simple indeed! how did i fail for a moment to understand that broken-spectres must be shadows cast by some star, a sun, upon sun-lifted vapours- that all these diverse the heart of the master get any book for free on: www.abika.com 5 shapes of madness are but distortions of one form upon the mountain-crest, a solitary shadow- the shadow of a man! lux i stood erect. i found myself unhurt. i turned. i lifted up mine eyes. behold! the hill! the apex of the colossal pyramid is crowned by a stern silent figure, cut in sharp silhouette against the orb of the sun. i cried aloud: hail unto thee, o star that art the sun, star that mountest the height of the heavens! but my heart

ster. the voice of the ibis. abrahadabra: all ways are alike, being endless, eternally coiling in curves of ineffable wonder; each star has its course, by the manifold musings that move in the mind of the master. the voice of the vulture. mu: unmated, immaculate, consecrate, virgin, all things are begotten of the breath of the master, and born of the infinite space wherein doth he give them their form- and abideth in silence. now all is as it were a passion of great peace; and in the stillness i lift up my soul like an offering and cry in mine heart: let me dwell at the feet of the master! but the silence swallows up those vain words; and they are smitten through with the fire of his blood, that transforms them to these "at his feet is only the earth, and that he breaks up into flowers; bu

! xix give forth thy light to all without doubt: the clouds and shadows are no matter for thee. make speech and silence, energy and stillness, twin forms of thy play! xx be every act an act of love and worship! be every act the fiat of a god! be every act a source of radiant glory! xxi treat time and all conditions of event as servants of thy will, appointed to present the universe to thee in the form of thy plan. and: blessing and worship to the prophet of the lovely star! the shadows suddenly faded as the clouds vanished from the sky; and there is no more writing on the heavens, for that which was written was graven upon mine heart. the four virtues of the heart of the master. light is throned in the heart of the master, so that he thinks no evil. for in that light all is truth. falsehoo

that is the heart of the master get any book for free on: www.abika.com 14 hath its root in necessity; were the least of these lost, the whole work should be marred. life wells in the heart of the master; death is but the systole of that marvelous pulse. faint are the phantoms of illusion; these, seized on by that vivid stream, thrill and throb with the glow of his reality; he leaves no possible form inane or inert; in him do all partake the sacrament of birth to truth. liberty leaps in the heart of the master; for every man and every woman is a star. each follows, free and joyful, its own will; for every will alike has its essential function in the rhythm of the heart of the master. no star can stray from its self-chosen course: for in the infinite soul of space all ways are endless, all

ALEISTER CROWLEY THE I CHING

inputed for the o.t.o. with a revision to the name of hexagram 51 of the brock publishing edition by the very excellent& perfect prince and reverend senior; knight of the red eagle, knight hermetic philosopher- senator steven santiago. completed may 1, 1989. uu the i ching a new translation of the book of changes by the master therion introduction the yi king is mathematical and philosophical in form. its structure is cognate with that of the qabalah; the actual apparatus is simple, and five minutes is sufficient to obtain a fairly detailed answer to any but the most obscure questions. to mega therion the tao 1. tao concentrateth itself upon kether as a point. 2. tao directeth itself within chokmah and becometh the male force. he is called yang, and is symbolized by a solid line. 3. tao e

ALEISTER CROWLEY THE LAW OF LIBERTY

immortal soul; you are fulfilling the precepts of our holy religion- provided only that you remember to regard your actions in this light. do not lower yourself and destroy and cheapen your pleasure by leaving out the supreme joy, the consciousness of the peace that passeth understanding. do not embrace mere marian or melusine; she is nuit herself, specially concentrated and incarnated in a human form to give you infinite love, to bid you taste even on earth the elixir of immortality "but ecstasy be mine and joy on earth; ever to me! to me" again she speaks "love is the law, love under will" keep pure your highest ideal; strive ever toward it without allowing aught to stop you or turn you aside, even as a star sweeps upon its incalculable and infinite course of glory, and all is love. the

ALEISTER CROWLEY THE LOST CONTINENT

elaborate series of graphic pictures showed how to acquire the art of flying. during all the generations of atlas, not one man had been known to take advantage of these instructions. the principal fear of the populace was a variation of any kind from routine. for any such the people had one word only, though this word changed its annotation in different centuries 'witchcraft 'heresy 'madness 'bad form 'sex-perversion 'black magic' were its principal shapes in the last four thousand years of the dominion of atlas. sneezing, idleness, smiling, were regarded as premonitory. any cessation from speech, even for a moment to take breath, was considered highly dangerous. the wish to be alone was worse than all; the delinquent would be seized by his fellows, and either killed outright or thrust int

home. discontent was absolutely unknown. it had not been considered necessary to prohibit traffic with foreign countries, as the inhabitants of such were esteemed barbarians. had a ship landed men, they would have been murdered to a man, supposing that atlas had permitted any approach to its shores. that it hindered such, and by infallible means, was due to other considerations, whose nature will form the subject of a subsequent chapter. this then is the nature of the plains beneath atlas, and the character of the servile race .pa ii. of the race of atlas in the city or 'house' which was formed from the crest of every mountain, dwelt a race not greatly superior in height to our own, but of vaster frame. the bulk and strength of the bear is not inappropriate as a simile for the lower classe

riments by the magicians. it is generally thought by the greatest of them that an error was committed in bringing it to a ninth stage of division into two, and many openly deplored the discovery of black phosphorus. all however strive in harmony to produce a tenth stage that shall surpass the virtues of the ninth. theoretically it is possible to reach an eleventh stage wherein the zro takes human form, and lives! opinion is divided as to whether this was not actually done by a certain magician at the time of the passing of atlas. in any case, i beg the reader to remember that i have only described one seventh of the virtues of zro, and i have even omitted this, that in its ninth stage it is not only food and drink, but universal medicine, if properly understood. for zro is also a vision an

fuse death with life. beside this voluntary death only one danger existed. as the use of zro guaranteed life and health and youth--a centenarian high priest was no better than a kitten--so did its abuse spell instant corruption of those qualities. as mentioned above, now and then the zro itself was at fault, and caused epidemics; but from time to time there were deaths in a particularly loathsome form caused by what they called 'misunderstanding' the zro* such mistakes were particularly common in the early days of its discovery, and before its use had become well nigh a worship. the first symptom was a crack in the skin of the temple, or sometimes of the bridge of the nose, more rarely of an eyelid or cheek. within a few minutes this crack became one open sore, of horrid foetor, and within

phases of zro accounted for the universe. this quintessence is zro in some state unknown and incalculable. some expected to find it in its twelth state, some in a seventeenth, others in a thirty-seventh: all this was pure guesswork. some tradition to this effect appears to have reached plato; and the neo-platonists combined with those jews who had preserved fragments of the egyptian tradition to form a new initiated hierarchy, the echo of whose teaching is found in paracelsus. at one period, too, missionaries (not colonists, as has been ignorantly asserted; there was no trouble of over-population in atlantis) were sent to the four quarters and parties landed in mexico, ireland and egypt. the adventures of the party who travelled south form an astounding chapter in the history of atlas. it

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

o. in the first edition this book is called l. l is the sacred letter in the holy twelve-fold table which forms the triangle that stabilizes the universe. see "liber 418. l is the letter of libra, balance, and 'justice' in the taro. this title should probably be "al "el, as the 'l' was heard of the voice of aiwaz, not seen "al" is the true name of the book, for these letters, and their number 31, form the master key to its mysteries. in order that the ethical and philosophical comment should be "understanded of the common people, without interruption, i have decided to transfer to an appendix weh note: the appendix has not yet been recovered. all considerations drawn from the numerical system of cipher which is interspersed with the more straightforward matter of this book. in that appendi

transfer to an appendix weh note: the appendix has not yet been recovered. all considerations drawn from the numerical system of cipher which is interspersed with the more straightforward matter of this book. in that appendix will be found an account of the character of this cipher, called "qabalah, and the mysteries thus indicated; because of the impracticability of communicating them in verbal form, and of the necessity of proving to the student that the author of the book is possessed of knowledge beyond any yet acquired by man. the first chapter al i,1 "had! the manifestation of nuit" the old comment 1. compare ii.1, the complement of this verse. in nu is had concealed; by had is nu manifested. nu being 56 and had 9, their conjunction results in 65, adonai, the holy guardian angel. al

this book is a new revelation, or unveiling of the hold ones. the new comment this explains the general theme of this revelation: gives the dramatis personae, so to speak. it is cosmographically, the conception of the two ultimate ideas; space, and that which occupies space. it will however appear later that these two ideas may be resolved into one, that of matter; with space, its 'condition' or 'form, included therein. this leaves the idea of 'motion' for hadit, whose interplay with nuit makes the universe. time should perhaps be considered as a particular kind or dimension of space< further, this verse is to be taken with the next. the 'company of heaven

e sum of the interior angles of a triangle is either greater than or less than two right angles, instead of equal to them, we can construct two new systems of geometry, each perfectly consistent with itself, and we possess no means soever of deciding which of the three represents truth. i may illustrate this point by a simple analogy. we are accustomed to assert that we go from france to china, a form of expression which assumes that those countries are stationary, while we are mobile. but the fact might be equally well expressed by saying that france left us and china came to us. in either case there is no implication of absolute motion, for the course of the earth through space is not taken into account. we implicitly refer to a standard of repose which, in point of fact, we know not to

nk with antiquity of this revelation. see equinox i, vii, pp. 363-400a, for the account of this event. the unveiling is the proclamation of the truth previously explained, that the body of nuith occupies infinite space, so that every star thereof is whole in itself, an independent and absolute unit. they differ as carbon and calcium differ, but each is a simple "immortal" substance, or at least a form of some simpler substance. each soul is thus absolute, and 'good' or 'evil' are merely terms descriptive of relations between destructible combinations. thus quinine is 'good' for a malarial patient, but 'evil' for the germ of the disease. heat is 'bad' for ice-cream and 'good' for coffee. the indivisible essence of things, their 'souls, are indifferent to all conditions soever, for none can

ALEISTER CROWLEY THE OTO GNOSTIC MASS

and beyond sight, thee i invoke, my faint fresh fire kindling as mine intents aspire. thee i invoke, abiding one, thee, centre and secret of the sun, and that most holy mystery of which the vehicle am i. appear, most awful and most mild, as it is lawful, in thy child! the chorus: for of the father and the son the holy spirit is the norm; male-female, quintessential, one, man-being veiled in woman-form. glory and worship in the highest, thou dove, mankind that deifiest, being that race, most royally run to spring sunshine through winter storm. glory and worship be to thee, sap of the world-ash, wonder-tree! first semichorus, men: glory to thee from gilded tomb! second semichorus, women: glory to thee from waiting womb! men: glory to thee from earth unploughed! women: glory to thee from virg

: glory to thee from virgin vowed! men: glory to thee, true unity of the eternal trinity! women: glory to thee, thou sire and dam and self of i am that i am! men: glory to thee, beyond all term, thy spring of sperm, thy seed and germ! women: glory to thee, eternal sun, thou one in three, thou three in one! chorus: glory and worship be to thee, sap of the world-ash, wonder-tree (these words are to form the substance of the anthem; but the whole or any part thereof shall be set to music, which may be as elaborate as art can devise. but even should other anthems be authorized by the father of the church, this shall hold its place as the first of its kind, the father of all others) viii of the mystic marriage and consummation of the elements the priest takes the paten between the index and med

ALEISTER CROWLEY THE QABALAH

ah, i will choose a virgin worthy to bring forth jesus, and ye shall call her blessed. the sixth is, wlksy uwcy ypwgc rttsa \ypxr tgwub, beaugoth ratzephim assattar shegopi yeshuah thakelo, i will hide mayself in cake (baked with) coals, for ye shall eat jesus, my body. the qabalistical importance of these sentences as bearing upon the doctrines of christianity can hardly be overrated. the second form of notariqon is the exact reverse of the first. by this the initial or finals or both, or the medials, of a sentence, are taken to form a word or words. thus the qabalah is called hrtsn hmkj, chokham nesethrah, the secret wisdom; and if we take the initials of these two words j and n we form by the second kind of notariqon the word j, chen, grace. 5 similarly, from the initials and finals of

in the third begin with g and end with b; and so no. for the averse table write the alphabet from right to left backwards, beginning with t and ending with a; in the second row begin with c and end with t &c. the irregular table would take too long to describe.7 besides all these, there is the method called qrct, thashraq, which is simply writing a word backwards. there is one more very important form, called the qabalah of the nine chambers or rkb qya, aiq bekar. it is thus formed: 300 30 3 200 20 2 100 10 1 c l g r k b q y a 600 60 6 500 50 5 400 40 4\ s w] n h t m d 900 90 9 800 80 8 700 70 7 x f[ p j[ u z i have put the numeration of each letter above to show the affinity between the letters in each chamber. sometimes this is used as a cipher, by taking the portions of the figure to sh

there are many other ways of employing the qabalah of the nine chambers, which i have not space to describe. i will merely mention, as an example, that by the mode of temura called cbta, athbash, it is found that in jeremiah xxv, 26, the word kcc, sheshakh, symbolizes lbb, babel. besides all these rules, there are certain meanings hidden in the shape of the letters of the hebrew alphabet; in the form of a particular letter at the end of a word being different from that which it generally bears when it is a final letter, or in a letter being written in the middle of a word in a character generally used only at the end; in any letter or letters being written in a size smaller or larger than the rest of the manuscript, or in a letter being written upside down; in the 6 athbash and abgath app

called the first number of a numerical series. now, the zero, 0, is incapable even of addition, just as also is negative existence. how, then, if 1 can neither be multiplied nor divided, is another 1 to be obtained to add to it; in other words, how is the number 2 to be found? by reflection of itself. for though 0 be incapable of definition,14 1 is definable. and the effect of a definition is to form an eidolon, duplicate, or image of the thing defined. thus, then, we obtain a duad composed of 1 and its reflection. now also we have the commencement of a vibration established, for the number 1 vibrates alternately from changelessness to definition, and back to changelessness again. thus, then, is it the father of all numbers, and a fitting type of the father of all things. the name of the

ike two straight lines which can never enclose a space, and therefore is powerless till the number 3 forms the triangle. thus this sephira completes and makes evident the supernal trinity. it is also called ama, ama, mother, and amya, aima, the great productive mother,15 who is eternally conjoined with ba, the father, for the maintenance of the universe in order. therefore she is the most evident form in which can know the father, and therefore is she worthy of all honour. she is the supernal mother, co-equal with chokmah, and the great feminine form of god, the elohim,16 in whose image man and woman are created, according to the teaching of the 13 genesis xxxvi, 31; i chronicles, i, 43. 14 in fact, zero can be and has been defined. but at the time mathers was writing the philosophy of mat

ALEISTER CROWLEY THE SWORD OF SONG

ould lay such stress unjust upon its text, as base thereon opinion. next? 245 i gave it up. he escaped. ah me! but do did christianity. as for a quiet talk on physics sane ac lente, i hear the british don spout sentiments more bovine than a sane yak 250 ever would ruminate upon, half sabbatarian and halk khakimaniac, built up from paul and john, with not a little tincture of leviticus gabbled pro form, jaldi, la psittacus 255 to aid the appalling hotch-potch; lyre and lute replaced by liar and loot, the harp and flute* proprietor of a circus and menagerie. hindustani: quickly. the sword of song 12 basis of poem to be that of the compromise of 1870. non-medical nature of poem. crowley j. no mention will be made of the figs and the pigs. are dumb, the drum doth come and make as mute: the eng

,11 kya haega .12 60 in strange and painful attitude,13 i sat while he was very rude.14 with eyes well fixed on my proboscis15 i soon absorbed the yogi gnosis. he taught me to steer clear of vices 65 the giddy waltz, the tuneful aria, those fatal foes of brahma-charya;16 and said, how very mild and nice is one s luck to lop out truth in slices, and chance to chop up cosmic crises! 70* the correct form of address from a pupil to his teacher. see sabhapaty swami s pamphlet on yoga. pentecost 27 the philosophical impasse. practical advice. advice to poet s fat friend. he taught me a, he taught me b, he stopped my baccy17 and my tea. he taught me y, he taught me z, he made strange noises in my head. he taught me that, he taught me this, 75 he spoke of knowledge, life, and bliss. he taught me t

5 you know i scorn the fear of hell, by worship and all else unmoved pentecost 31 recapitulation of principal cosmic theories. bard checkmates himself. consciousness and christianity. dhyana and hinduism. sammasamadhi and buddhism. you know for me the soul is nought36 save a mere phantom in the thought, that thought itself impermanent, 230 save as a casual element with such another may combine to form now water and now wine; the element itself may be changeless to all eternity, 235 but compounds ever fluctuate with time or space or various state (ask chemists else) so i must claim spirit and matter are the same37 or else the prey of putrefaction. 240 this matters to the present action little or nothing. here s your theories! think if you like: i find it wearies! it matters little whether w

he 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 wished to chant in verse some aspects of the universe, summed up these subtle forces finely, and sang of them (i think divinely) in name and form: a fault perhaps 540 reviewers are such funny chaps! i think that ordinary folk, though, understood the things i spoke. for gods, and devils too, i find are merely modes of my own mind! 545 the poet needs enthusiasm! vese-making is a sort of spasm, degeneration of the mind, and things of that unpleasant kind. pentecost 39 marvellous answer to prayer. prayer and averages. are the results of me

sible than to ask for more! kent banished thus! and france in choler parted! and the king gone to-night! subscrib d his power! confin d to exhibition! all this done upon the gad! edmund, how now! what news (act i. sc. ii. ll 23-26. edmund forces a card by the simple device of a prodigious hurry to hide it. gloucester gives vent to his astrological futilities, and falls to axiomania in its crudest form, we have seen the best of our time: machinations, hollowness, treachery, and all ruinous disorders, follow us disquietly to our grave (sc. ii. ll. 125-127. edmund, once rid of him, gives us the* he leaves her in charge of marshal le fer, whom alone he could trust to be impervious to her wiles, he being devoted to another; for as an invaluable contemporary ms. has it, seccotine colle m me le f

ALEISTER CROWLEY EQ I 1

nterior truths of the sanctuary, by which man will be conducted to the universal knowledge of the one absolute truth. the more the external worship of a people has remained united with the spirit of esoteric truth, the purer its religion; but the wider the difference between the symbolic letter and the invisible truth, the more imperfect has become the religion. 9 finally, it may be, the external form has entirely parted from its inner truth, so that ceremonial observances without soul or life have remained alone. in the midst of all this, truth reposes inviolable in the inner sanctuary. faithful to the spirit of truth, the members of the interior order live in silence, but in real activity. yet, besides their secret holy work, they have from time to time decided upon political strategic a

others without presumption, and he is received by the others without jealousy. it if be necessary that real members should meet together, they find and recognize each other with perfect certainty. no disguise can be used, neither hypocrisy nor dissimulation could hide the characteristic qualities which distinguish the members of this society. all illusion is gone, and things appear in their true form. no one member can choose another; unanimous choice is required. though not all men are called, many of called are chosen, and that as soon as they become fit for entrance. 12 any man can look for the entrance, and any man who is within can teach another to seek for it; but only he who is fit can arrive within. unprepared men occasion disorder in a community, and disorder is not compatible wi

t ancient and original science of the human race, with the primitive mysteries also of all science. it is the unique and really illuminated community which is absolutely in possession of the key to all mystery, which knows the centre and source of all nature. it is a society which unites superior strength to its own, and counts its members from more than one world. it is the society whose members form the republic of genius, the regent mother of the whole world. 13 liber librae svb figvra xxx 15 a. a. publication in class b. issued by order: d.d.s. 7= 4 premonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 16 liber librae svb figvra xxx o. learn first- oh thou who aspirest unto our ancient order- that equilibrium is the basis of the work. if thou thyself hast not a sure foundation

3. remember that one should expect to name the right card once in 78 times. also be careful to exclude all possibilities of obtaining the knowledge through the ordinary senses of sight and touch, or even smell. there was once a man whose finger-tips were so sensitive that he could feel the shape and position of the pips, and so judge the card correctly. 26 4. it is better to try first, the easier form of the experiment, by guessing only the suit. 5. remember that in 78 experiments you should obtain 22 trumps and 14 of each other suit; so that, without any clairvoyance at all, you can guess right twice in 7 times (roughly) by calling trumps each time. 6. note that some cards are harmonious. thus it would not be a bad error to call the five of swords("the lord of defeat) instead of the ten o

e blurred again "my researches had reached this point, when the pair of old claude- glasses came into my hands. i saw at a glance that the optician of the eighteenth century had no knowledge of my work. he had contented himself, as rossetti had guessed, with colouring the glasses very delicately and in several tints; in fact, he had studied the colour-peculiarities of the eye as i had studied its form-peculiarities. with this hint, i completed my work. it took me only a few days to learn that rossetti's view of colour was just as limited, or, i should say, just as peculiar, as his view of form; and, when i once understood the peculiarities of his colour-sight, i could reproduce them as easily as i could reproduce the peculiarities of his vision of form. i then set to work to get both these

ALEISTER CROWLEY EQ I 5

hy body, which shall shiver and leap with the shock, and that also must both be suffered and overcome. 8 4. after the lightning flash, resteth in the zenith a minute point of light. and this light shall radiate until a right cone be established upon the sea, and it is day. with this thy body shall be rigid, automatically; and this shalt thou let endure, withdrawing thyself into thine heart in the form of an upright egg of blackness; and therein shalt thou abide for a space. 5. when all this is perfectly and easily performed at will, let the aspirant figure to himself a struggle with the whole force of the universe. in this he is only saved by his minuteness. but in the end he is overthrown by death, who covers him with a black cross. 6. so lying, let him aspire fervently unto the holy guar

ss, and with rose and gold shalt thou arise in the east, with the cry of an hawk resounding in thine ear. shrill shall it be and harsh. 13. at the end shalt thou rise and stand in the mid-heaven, a globe of glory. and therewith shall arise the mighty sound that holy men have likened unto the roaring of a lion. 14. then shalt thou withdraw thyself from the vision, gathering thyself into the divine form of osiris upon his throne. 15. then shalt thou repeat audibly the cry of triumph of 11 the god rearisen, as it shall have been given unto thee by thy superior. 16. and this being accomplished, thou mayest enter again into the vision, that thereby shall be perfected in thee. 17. after this shalt thou return into the body, and give thanks unto the most high god iaida, yea unto the most high god

il it be taken up by the brain and the spine, independently of thy will. 12. if in this hour thou shouldst die, is it not written "blessed are the dead that die in the lord? yea, blessed are the dead that die in the lord! 14 the blind prophet a ballet by aleister crowley the blind prophet a ballet "the scene is an ancient egyptian temple, supported by two mighty pillars. two "rows of marble seats form a semi-circle, cut by a gap covered by a veil "in the east. on the upper seats are the musicians, flutes and violins "on the lower are singers and dancers. there are doors also at the north "and south "the prophet" lead me to the holy place! trace the circle widdershins! light the incense! set the pace to the flutes and violins "the musicians" kill! kill! life is shrill! still! still! word an

e hearts of one-third of men; it is by that force that so many have followed him on the way which he declared- the nirv na marga, the way to the unutterable peace. the name of that power is mental concentration, and there is nothing in this world, whether for good or for evil, but is wrought by its application. it weaves upon the loom of time the fabric of men's characters and destinies. name and form are the twin threads with which it blends the quick-flying shuttles of that loom, men's good and evil thoughts and deeds; and the pattern of that fabric is the outcome of innumerable lives. it is by the power of this samadhi that the baby learns to walk, it is by its power that newton weighed these suns 34 and worlds. it is the steam power of this human organism, and what it does to make us g

row and impermanence and soullessness of all lives; and you will then be very much stirred up to make a mighty effort, now that human birth and this knowledge is yours- a supreme effort to wake up out of all this ill dream of life as a man wakes himself out of a fearful nightmare. and this intense aspiration will, say the holy books, go very far towards effecting your liberation. there is another form of meditation which is very helpful, the more so as it is not necessarily confined to any one particular time of the day, but can be done always, whenever we have a moment in which our mind is not engaged. this is the "mahasatipatthana" or great reflection. whatever you are doing, just observe and make a mental note of it, being careful to understand of what you see that it is possessed of th

ALEISTER CROWLEY EQ I 5

early part of the 20th century* special supplement liber xxx aerum vel saecvli svb figvra ccccxviii being of the angels of the 30 aethyrs the vision and the voice a. a. publication in class a b. d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius the vision and the voice the cry of the thirtieth or inmost aire or aethyr, which is called tex i am in a vast crystal cube in the form of the great god harpocrates. this cube is surrounded by a sphere. about me are four archangels in black robes, their wings and armour lined out in white. in the north is a book on whose back and front are a.m.b.z. in enochian characters. within it is written: i am, the surrounding of the four. lift up your heads, o houses of eternity: for my father goeth forth to judge the world. one light

ely vivid and indeed apparently physical. almost a dhyana "november 17, 1900, die" a note concerning the thirty aethyrs: the visions of the 29th and 30th aethyrs were given to me in mexico in august, 1900, and i am now (23.11.9) trying to get the rest. it is to be remarked that the last three aethyrs have ten angels attributed to them, and they therefore represent the ten sephiroth. yet these ten form but one, a malkuth-pendant to the next three, and so on, each set being, as it were, absorbed in the higher. the last set consists, therefore, of the first three aethyrs with the remaining twenty-seven as their malkuth. and the letters of the first three aethyrs are the key-sigils of the most exalted interpretation of the sephiroth. i is therefore kether; l, chokmah and binah; a, chesed; n, g

er. the last set consists, therefore, of the first three aethyrs with the remaining twenty-seven as their malkuth. and the letters of the first three aethyrs are the key-sigils of the most exalted interpretation of the sephiroth. i is therefore kether; l, chokmah and binah; a, chesed; n, geburah; 10 r, tiphereth; z, netzach; n, hod; o, jesod. the geomantic correspondences of the enochian alphabet form a sublime commentary. note that the total angels of the aethyrs are 91, the numeration of amen. the cry of the 28th aethyr, which is called bag there cometh an angel into the stone with opalescent shining garments like a wheel of fire on every side of him, and in his hand is a long flail of 1 the lvx cross hidden in the svastika is probably the arcanum here connoted. svastika itself adds to 2

o thou who hast broken down the veil, knowest thou not that who cometh where i am must be scarred by many sorrows? 11 and i answer him: sorrow is not, save in the darkness of the womb of her by whom came evil. i pierce the mystery of his breast, and therein is a jewel. it is a sapphire as great as an ostrich egg, and thereon is graven this sigil: illustration on page 12 described: this is in the form of two "u" shapes, very elongated in the risers. the one to the right is lower than the first, and its left riser extends 2/3's of the way up inside the center of the one to the left. the left "u" turns back down to the far left, ending 1/5th the way down in a tiny circle. the right bends abruptly horizontally left across the other and also ends there in a tiny circle. but there is also much

the might of the aethyrs beneath my feet beareth me 15 down. and they avail not to sever the kamailos. there is one in green armour, with green eyes, whose sword is of vegetable fire. that shall avail me. my son is he- and how shall i bear him that have not known man? all this time intolerable rays are shooting forth to beat me back or destroy me; but i am encased in an egg of blue-violet, and my form is the form of a man with the head of a golden hawk. while i have been observing this, the goddess has kept up a continuous wail, like the baying of a thousand hounds; and now her voice is deep and guttural and hoarse, and she breathes very rapidly words that i cannot hear. i can hear some of them now. untu la la ulula umuna tofa lama le li na ahr ima tahara elula etfoma ununa arpeti ulu ulu

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drug known as "charas"(churrus) charas is also prepared by rubbing ganjah between the hands or by men in leather garments brushing against the growing plants, in any case separating part of the active adhesive resin; hence the official description limits the drug to that from which the resin has not been removed. 241 all these forms of the drug are largely used in india for producing an agreeable form of intoxication; ganjah and charas are smoked, while bhang is used to prepare a drink or sweetmeat. the drug has a powerful odour, but is almost devoid of taste. numerous attempts have been made to isolate the active constituent of indian hemp; it is not possible here to do more than allude to the chief late ones. in 1881 siebold and bradbury isolated a thick yellowish oily liquid which they

andard test dose, 0.01 gm. per kilo, they are set aside for this particular work, care being taken to have them well fed, well housed, and in every way kept under the best sanitary conditions. usually we have found it desirable to keep two or more of the approved animals on hand at all times, so there may not be delay in testing samples as they come in. in applying the test, the standard dose (in form of solid extract for convenience) is administered internally in a small capsule. the dog's tongue is drawn forward between the teeth with the left hand and the capsule placed on the back part of the tongue with the right hand. the tongue is then quickly released and the capsule is swallowed with ease. in order that the drug may be rapidly absorbed, food should be 246 withheld for twenty-four

of garibaldi biscuits, and a packet of gaufrettes. i had a citron press too, at the d me. at the risk of violating the precepts of zoroaster 170 and 144 i propose to do a tarot divination for this operation. 14 5.10. i should explain first that i write this record for other eyes than mine, since i am now sufficiently sure of myself to attain something or other; but i cannot foretell exactly what form the attainment may take. just so, if one goes to call upon a friend, he may be walking or riding or sleeping. thus, then, is adonai hidden from me. i know where he lives; i know i shall be welcome if i call; but i do not know whether he will invite me to a banquet or ask me to go out with him for a long journey. it may be that the rota will give me some hint.[we have omitted the details of th

the king; even unto the garden of lilies; and ye shall be one for evermore. so mote it be! 27 yet now ah now! i am but a dead man. within me and without still stirs that life of sense that is not life, but is as the worms that feast upon my corpse. adonai! adonai! my lord adonai! indeed, thou hast forsaken me. nay! thou liest, o weak soul! abide in the meditation; unite all thy symbols into the form of a lion, and be lord of thy jungle, travelling through the servile universe even as mau the lion very lordly, the sun in his strength that travelleth over the heaven of nu in his bark in the mid-career of day. for all these thoughts are vain; there is but one thought, though that thought be not yet born he only is god, and there is none other god than he! 3.30. walking home with mantra; su

e prize of him that hath performed all things and endured all things! the first operation of ritual dclxxi is the preparation of the place. there are two forces; that of death and that of natural life. death begins the operation by a knock, to which life answers. then death, banishing all forces external to the operation, declares the speech in the silence. both officers go from their thrones and form the base of a triangle whose apex is the east. they invoke the divine word, and then death slays with the knife, and embalms with the oil, his sister life. life, thus prepared, invokes, at the summons of death, 36 the forces necessary to the operation. the word takes its station in the east and the officers salute it both by speech and silence in their signs; and they pronounce the secret wor

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which is above is like that which is below, for the performance of the miracles of the one substance "hermes" illustration on this page. in the background is an inverted solid black pentagram. superimposed on the black pentagram is an upright white pentagram, so arranged as to obscure all but the points of the black pentagram which emerge behind the inner angles of the white. these two pentagrams form a perfectly symmetrical ten-pointed star or decagram with alternating white and black points. in the center of the white pentagram, a symbol of alchemical salt is located, more for it's shape of a black ring with single horizontal bar than for its alchemical significance. this barred ring is centered within but not touching the inner angles of the white pentagram. in the lower space defined b

and forms and tempts man as he tempted eve in the garden of eden, and abraham in the land of moriah. but the strong man replenishing his wallet, and filling his flask, girds a goat-skin about him, and taking his staff sets forth on his great travel to the summit of the mountain of god; and curious to relate, and terrible to tell, the whole length of that wizard way satan follows behind him in the form of a sleuth-hound ever tempting him from the right path. now he is overcome by a great loneliness, 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 sleut

ian church, and scarcely had he learnt to lisp the simplest syllables of childhood than his martyrdom began. from infancy he struggled through the chill darkness of his surroundings into boyhood, and as he grew and throve, so did the iniquity of that unnatural treatment which with lavish and cruel hand was squandered on him. then youth came, and with it god's name had grown to be a curse, and the form of jesus stood forth in the gloom of golgotha, a chill and hideous horror which vampire-like had sucked dry the joy of his boyhood; when suddenly one summer night he broke away from the ghouls that had tormented him, casting aside the sordid conventions of life, defying the laws of his 231 land, doubting the decaying religion of his childhood, he snapped, like rotten twigs, the worm-eaten con

open before him; a flash of brilliant fire, like a silver fish leaping from out the black waters of the sea into 236 the starlight, bewilders him and is gone; for he has opened "the book of concealed mystery" and has read "before there was equilibrium countenance beheld not countenance" the words "yehi aour" trembled on his lips; the very chaos of his being seemed of a sudden to shake itself into form- vast and terrible; but the time had not been fulfilled, and the breath of the creation of a new world caught them up from his half-opened mouth and carried them back into the darkness whence they had all but been vibrated.1 from midsummer until the commencement of the autumn the diaries are silent except for one entry "met a certain mr. b- an alchemist of note"2 which though of no particular

fire of test and trial, and between the balance is the porch way of the immeasurable region. the twin lights which flare on the summits are the "declarers of eternal truth" the pillars are really obelisks with tetrahedronal capitals slightly flattened at the apices so as to bear each a lamp. at the eastern part of malkuth, at its junction-point with the path of hb:taw, is placed the altar in the form of a double cube. its colour is black to represent to the neophyte the colour of malkuth; but to the adept there lies hidden in the blackness the four colours of the earth, in their appropriate positions on the sides. the base only is wholly black; whilst the summit will be of a brilliant whiteness although invisible to the material eye "the symbols upon the altar represent the forces and man

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one of the most beautiful of them, when told in full, is the tale of the mermaid wife. on a moonlight night, as an orkney fisherman strolled by the sea-shore, he saw, to his amazement, some beautiful maidens dancing a saraband on the smooth beach. in a heap by their side lay a bundle of skins, which, on his approach, the maidens seized and then plunged with them into the surf, where they took the form of seals. but the fisherman had managed to snatch up one skin, which lay apart from the rest, and so one maiden was left behind. despite her entreaties and her tears, he kept the skin, and she was at last obliged to follow him to his hut. they married and had many children, who were like all other children, except for a thin web between their fingers, and for years husband and wife lived at p

e, and then return with saddened countenance. and so the years passed, until one day, whilst playing in the barn, one of the children found an old dried skin. he took this to his mother gleefully, and she, snatching it from him, kissed him and his brothers and sisters, and then rushed down to the sea. and the fisherman, when he returned home that evening, was just in time to see his wife take the form of a seal and dive into the water. he never saw her again, but sometimes she would call o'nights, 338 as she sported on the shore with her first husband, who was, of course, the large seal. that is the story as they tell it to-day in orkney, and that is the story as told by haroun al raschid. only, in the "arabian nights" it is called the "the melancholy youth" and the seal is replaced by a d

bly left behind on the skerry. the waves were dashing against the low rocks, and the unfortunate man had resigned himself to his fate, when he saw several of the surviving seals approaching. the moment they landed they threw off their skins, and appeared before him as sea-trows or seal-folk. and even those seals who had lately been skinned by the boatmen also revived in time, and took their human form, but they mourned the loss of their sea-vestures, which would for ever prevent them from returning to their homes beneath the ocean. most of all did they lament for the son of gioga, their queen. he, too, had lost his skin, and would be banished for ever from his mother's kingdom. but, seeing the forsaken boatman, who sat watching the rising waters in despair, gioga suddenly conceived a plan

d. this story is the only one out of the scores told to me in which the seal may be said to take the offensive, and i cannot trace it to any foreign source. mr. walter traill dennison in his "orcadian sketches" tells us that the seal held a far higher place among the northmen than any of the lower animals. he had a mysterious connection with the human race, and had the power of assuming the human form and faculties, and every true descendant of the vikings looks upon the seal as a kind of second cousin in disgrace. old beliefs die hard, and, in illustration of this, the following paragraph from a scottish daily newspaper may be appropriately given: a mermaid on an orkney isle- a strange story of the mermaid comes from birsay, orkney. the other day a farmer's wife was down at the seashore t

teward of the island hath one paid to him, his officer hath another; and this by virtue of their offices" in the hebrides, as in orkney, the seal is regarded not as an animal of the ordinary brute creation, but as one endowed with great wisdom, and closely allied to man. one of the old beliefs is that seals are human beings under magic spells. the seal was credited with being able to assume human form. while in human guise, he contracted marriages with human beings, and if we are to credit tradition, the maccodrums of north uist are the offspring of such a union. in former times the maccodrums were known in the western islands as "sliechd nan ron" or the offspring of the seals. as a seal could assume the form of a man and make his abode on land, so a maccodrum could assume the form of a se

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(some blurred out entirely in the weiser edition. the panels are identified by two columns of numbered captions, 1 to 6 to the left and 7 to 10 to the right. the description is bottom to top and left to right "1. earth: the god set fighting" frontal figure. rt. foot pointed to the fore and angled slightly outward with weight on ball of foot. lf. heel touching rt. heel and foot pointed left. arms form a diagonal with body, right above head and in line with left at waist height. hands palmer and open with fingers outstretched and together. head erect "2. air: the god shu supporting the sky" frontal. heels together and slightly angled apart to the front, flat on floor. head down. arms angled up on either side of head about head 1.5 ft. from head to wrist and crooked as if supporting a ceilin

l find it difficult to remain standing. 6. it is a sign of success, though only by the student himself is it perceived, when he hears the name of the god vehemently roared forth, as if by the concourse of ten thousand thunders; and it should appear to him as if that great voice proceeded from the universe, and not from himself. in both the above practices all consciousness of anything but the god-form and name should be absolutely blotted out; and the longer it takes for normal perception to return, the better. 18 iv i. the rituals of the pentagram and hexagram must be committed to memory; they are as follows "the lesser ritual of the pentagram (i) touching the forehead say ateh (unto thee (ii) touching the breast say malkuth (the kingdom (iii) touching the right shoulder, say ve-geburah (

say le-olahm, amen (to the ages, amen (vi) turning to the east make a pentagram (that of earth) with the proper weapon (usually the wand. say("i.e" vibrate) i h v h (vii) turning to the south, the same, but say a d n i (viii) turning to the west, the same, but say a h i h (ix) turning to the north, the same, but say a g l a. pronounce: ye-ho-wau, adonai, eheieh, agla (x) extending the arms in the form of a cross say (xi) before me raphael (xii) behind me gabriel (xiii) on my right hand michael (xiv) on my left hand auriel (xv) for about me flames the pentagram (xvi) and in the column stands the six-rayed star (xvii-xxi) repeat (i) to (v, the qabalistic cross. 19 "the greater ritual of the pentagram" the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud

s to the planet venus; the paths of qof, tzaddi and peh are attributed to this degree. for other attributions "see "777" lines 7 and 31. the pentagrams of water. i' b n\ a v# n o- i name: a l (el. k' s i\ h n\ i g n g the signs of 3 degree= 8 square: raise the arms till the elbows are on a level with the shoulders, bring the hands across the chest, touching the thumbs and tips of fingers so as to form a triangle apex downwards("see" illustration (the grade of 3 degree= 8 square is particularly attributed to the element of water; it refers to the planet mercury; the paths of resh and shin are attributed to this degree. for other attributions "see "777, lines 8 and 23. the pentagrams of air. i' b n\ a v* n name: i h v h o- i (ye-ho-wau. k' s i\ h n\ i g n g the signs of 2 degree= 9 square: s

l is to be performed after the "lesser ritual of the pentagram (i) stand upright, feet together, left arm at side, right across body, holding the wand or other weapon upright in the median line. then face east and say (ii) i.n.r.i. yod. nun. resh. yod. virgo, isis, mighty mother. scorpio, apophis, destroyer. sol, osiris, slain and risen. isis, apophis, osiris, iao. 22 (iii) extend the arms in the form of a cross, and say "the sign of osiris slain("see" illustration (iv) raise the right arm to point upwards, keeping the elbow square, and lower the left arm to point downwards, keeping the elbow square, while turning the head over the left shoulder looking down so that the eyes follow the left forearm, and say "the sign of the mourning of isis("see" illustration (v) raise the arms at an angle

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right end is rounded and its length is 16mm. the third and final line emerges just above the second from the side of the first, extends parallel to the second, is rounded to the right and 17mm long. this sigil is in the midst of a circular formation of eight hebrew letters. in clockwise sequence from the top: hb:yod hb:yod hb:heh hb:koph hb:vau hb:dalet hb:heh hb:aleph. these letters accordingly form the words jehovah in a greek cross and achad on the diagonals "he is one. in the name of god let there be light unto the void a restriction "soror s.s.d.d. altered frater i.a.'s ritual, making the operation to "form a link between thoth and the magus. this is absurd; the correct way "is as here given, in which the link is formed between the spirit and the "magus" 170 "considerations" to be pe

encing in the magical hour of tafrac, under the dominion of the great angel of mercury hb:lamed hb:aleph hb:peh hb:resh. on wednesday, may 13, 1896, this hour tafrac occurs between 8h. 32' p.m. and 9h. 16, when mercury is in 17 gemini on the cusp of seventh house slightly to south of due west. moon going to mars sic should be with mercury 14 gemini mercury to neptune, mercury 150 saturn.1 "of the form of the circle to be employed" illustration on page 171 described "diagram 59. the circle of art" 1 weh note: this data contains typographic errors from the first edition. this is a duodecagram (twelve sided regular figure. it is oriented with a vertex to top and all diagonal chords are drawn, except those which would cross the exact center of the figure. each vertex surmounts a small ring-bor

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

ion; over the water and the wine, the oil and the milk: he shall perform all banishing rituals at the opening of the ceremony: he shall 2 weh note: in other words, the more difficult ingredients were probably obtained by buying a snake preserved in alcohol_ moderns be careful, other fluids are sometimes used these days! purify the temple by water: he shall consecrate all watery things used in due form""of the robes and insignia" the mighty magus of art shall wear a white robe, yellow sash, red overmantle, indigo nemys, upon her breast shall she bear a great tablet whereon is the magic seal of mercury; and over this the lamen bearing the signature of taphthartharath, on its obverse the lamen of a hierophant. she shall wear also a dagger in her sash, and a red rose on her heart: and she shal

d all thy desires shall be accomplished [he does it.15 [the magus now advances to the centre of the circle, by the magical cauldron, wherein is the milk becoming heated, turns himself towards the fire of the spirit, and recites "the invocation to the higher" majesty of the godhead, wisdom-crowned thoth, lord of the gates of the universe: thee! thee we invoke! thou that manifesteth in thy symbolic form as an ibis-headed one: thee, thee we invoke! thou, who holdest in thy hand the magic wand of double power: thee, thee we invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee we invoke! thou whose 176 head is of green, whose nemys is of night sky- blue; whose skin of of flaming orange, as though it burned in a furnace: thee, thee we invoke! behold, i am ye

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argument, not against it; for in my view these are virtues, and the impossibility of attaining them is the cancer of existence. indeed, i support the etymology as against the futile bigotry of certain senile buddhists of to-day. and, since it is the current interpretation of 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 livin

or when the holy angels came to instruct me in the great truths, that there is no sin, that the soul passes from house to house, that jesus was but man, that the holy ghost was not a person, i rejected them as false. ah! have i not paid bitterly for the error? still, the incarnation was not all loss; not only did i attain the grade of major adept, but left enough secret knowledge (in an available form) to carry me on for a long while. i am getting it back now; with luck i'll be a magister templi soon, if i can only get rid of my giant personality. you may say, by the way, that this is hardly a review of a book on my old master, silly old josser! exactly; i never cared a dump for him. he was just a text for my sermon then; and so he is now. edward kelley. strange houses of sleep. by arthur

little fleas have smaller fleas, and so "ad infinitum" this book consists of reprinted articles from the "occult review" and some of them are quite entrancing, especially chapter i "on the doctrine of the indestructibility of matter" and chapters v. and vi "on the infinite" and "on the fourth dimension" in the first chapter mr. redgrove tries to prove that though matter "cannot" be destroyed, its form can be so utterly changed that it can no longer be treated as such. he illustrates his theory by quoting sir oliver 11 weh note: pos "devil's disciple? lodge's "knot tied in a bit of string" so long as the knot is, matter is; but when once the knot is untied, though the string remains, the knot vanishes. this, however, is a most fallacious illustration, for, as gustave le bon has shown, the d

reated as such. he illustrates his theory by quoting sir oliver 11 weh note: pos "devil's disciple? lodge's "knot tied in a bit of string" so long as the knot is, matter is; but when once the knot is untied, though the string remains, the knot vanishes. this, however, is a most fallacious illustration, for, as gustave le bon has shown, the destruction of matter implies more than a mere change of "form; it is an annihilation of gravity itself, and therefore of substance as we understand it. matter, he shows, goes back unto equilibrium. but what is equilibrium "nothingness" this eminent french man of science declares "absolute nothingness" in chapter v. the author points out that as there is an infinite series of infinities, to make space the "absolute infinite" is the merest of assumptions;

the network or the winds, and cast adown the drowning depths of night. yet in the faltering notes of my music do i mark the melody of universal truth. 3. o woe unto me, my god, woe unto me; for all my works are as a coiled-up sleeper who hath overslept the day, even the dawn that hovereth as a hawk in the void. yet in the gloom of mine awakening do i see, across the breasts of night, thy shadowed form. 4. o woe unto me, my god, woe unto me; for all my labours are as weary oxen laggard and sore stricken with the goad, ploughing black furrows across the white fields of light. yet in the scrawling trail of their slow toil do i descry the golden harvest of thine effulgence. 5. o woe unto me, my god, woe unto me; for all the hope 45 of my heart hath been ravished as the body of a virgin that is

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goetia vel clavicula salomonis regis (the lesser key of solomon the king) the best, simplest, most intelligible and most effective treatise extant on ceremonial magic careful and complete instruction; ample illustration; beautiful production. this books is very much easier both to understand and to operate than the so-called "greater" key of solomonbook 777 this book contains in concise tabulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult wo

surably the inferior of one who had attained none of them; it is spiritual experience alone that counts in the result; the rest is but method. yet it is important to possess knowledge and power, provided that it be devoted wholly to that one work] 8 aha! aha! the sevenfold mystery of the ineffable love; the coming of the lord in the air as king and judge of this corrupted world; wherein under the form of a discourse between marsyas an adept and olympas his pupil the whole secret of the way of initiation is laid open from the beginning to the end; for the instruction of the little children of the light. written in trembling and humility for the brethren of the a. a. by their very dutiful servant, an aspirant to their sublime order, aleister crowley illustration facing page 10 partly describ

tion of the little children of the light. written in trembling and humility for the brethren of the a. a. by their very dutiful servant, an aspirant to their sublime order, aleister crowley illustration facing page 10 partly described: this is a collotype in bright crimson. it is a photo of crowley in black robe, only visible from diaphragm up. his elbows rest on a table before him, and his hands form the sign of the "horns of horus" against his face on a level with his eyes. his hood is turned back and pulled on as a hat, showing the eye in the triangle and forming a rough triangle in cloth about that device. he wears a serpent ring on the third finger of his right hand. on the table to the left, in the corner of the photo, is a large and circular honey topaz set in a vermilion cross (col

what looks like red moroccan leather, chased in gold and embossed (conjectured from surviving diaries of crowley's) the spine of the book has "perdurabomagister" vertically on it. the "p" has alpha and omega to either side, and the last "r" has "2" to the left and "4" to the right. the cover board is engraved with a large pentagram in a circle. the pentagram is interlaced as envoking earth would form, and there is a left eye of horus in the center. the argumentation a little before dawn, the pupil comes to greet his master, and begs instruction. inspired by his angel, he demands the doctrine of being rapt away into the knowledge and conversation of him. the master discloses the doctrine of passive attention or waiting. this seeming hard to the pupil, it is explained further, and the metho

ar strange music in the air! marsyas. it is the angelic choir, aware of the great ordeal dared and done by one more brother of the sun! olympas. master, the shriek of a great bird blends with the torrent of the thunder. marsyas. it is the echo of the word that tore the universe asunder. olympas. master, thy stature spans the sky. marsyas. verily; but it is not i. the adept dissolves_ pale phantom form blown from the black mouth of the storm. it is another that arises! olympas. yet in thee, through thee! marsyas. i am not. olympas. for me thou art. marsyas. so that suffices to seal thy will? to cast thy lot into the lap of god? then, well! olympas. ay, there is no more potent spell. through life, through death, by land and sea most surely will i follow thee. marsyas. follow thyself, not me

ALEISTER CROWLEY EQUINOX EQ I 4 2

him; and then again approached him even more beautiful than she had been before. she was battling for her life now, and no longer for the blood of another victim. if she lost, hell yawned before her, the hell that every once beautiful woman who is approaching middle age, sees before her the hell of lost beauty, of decrepitude, of wrinkles and fat. the odour of man seemed to fill her whole subtle form with a feline agility, with a beauty irresistible. one step nearer and then she sprang at frater p. and with an obscene word sought to press her scarlet lips to his. as she did so frater p. caught her and holding her at arm's length smote the sorceress with her own current of evil, just as a would-be murderer is sometimes killed with the very weapon with which he has attacked his victim. a bl

this about harmonic of good; 20 m. 10 breaks is a good per- formance] apas-ak sa [very difficult: slightest noise is utterly disturbing] 10.55 a.m. 11.1 a.m. red cross 6 m. 7 breaks [but it is to be observed that a break may be of varying length. i doubt if this was as good as white triangle "supra] 11.44 a.m. 11.56 a.m. white tri- 12 m. 10 breaks. angle raising of the right foot" being the final form. the buddha himself said that if a man practises mahasatipatthana honestly and intelligently a result is certain [above observation perhaps unimportant, as limit of variability is more or less constant (presumably) between 1901 and now. it will be useless to attempt to devise any means of measuring the length of a break. the only possible suggestion is to count the links in thought back to to

well. probably however this moves about. if so, it is a clear piece of evidence for the idealistic position. if not "thinking of it" equals "it thinking of itself" and its falsity will become rapidly evident. july 12th. 12.8 p.m. 12.19 p.m. pr n y ma 11 m [the best so far: the incense troubled me somewhat] 12.26 p.m. 12.57 p.m. 31 m. 30 breaks [mantra evolved into "tartsano."279 i was not in good form and suspect many breaks of long duration] i keep mantra going all day. 4.58 p.m. 5.9 p.m. pr n y ma 11 m. perspiration. 5.14 p.m. 5.25 p.m. pr n y ma 11 m. wound up with a grand pr n- y ma.280 5.28 p.m. 6.6 p.m. 38 m. 30 breaks [very tired towards end and difficult to get settled. to me it seems evident that the first ten breaks or so are rapid] 6.10 p.m. 6.26 p.m. pr n y ma 16 m. 8.15 p.m. 8

n and out of the fisherman's net. further, though in twelve meditations the number of breaks may be identical, yet the class of the breaks, much more so than the actual number, will tell the meditator, more certainly than anything else, whether he has progressed or has retrograded. thus at first, should the meditator practise with his eyes open, the number of breaks will in their swift succession form almost one unbroken interruption. again, should the eyes be closed, then the ears detecting the slightest sound, the flow of the will will be broken, just as the faintest zephyr, on a still evening, will throw out of the perpendicular an ascending column of smoke. but presently, as the will gains power, the sense of hearing, little by little, as it comes under control, is held back from heari

hen i too lit my pipe, and meditated "i cannot see" thought i "that the situation will be in any way amended, even if we agree to give them votes" ethel ramsay. 207 the dreamer in the grey dim dawn where the souls unborn may look on the things to be; a tremulous shade, a thing unmade, stood lost by the silent sea; and shuddering fought the o'erwhelming thought of its own identity. is the frenzied form that derides the storm a ghost of the days to be? and the restless wave but the troubled grave of its own dread imagery? or merely a wraith cast up without faith from the jaws of a phantom sea? to his love unborn in that grey dim dawn did the shade of the dreamer flee; nor marked he the flood where the vision had stood which mocks for eternity. for the soul he would wed was the hope that had

ALEISTER CROWLEY EQUINOX EQ I 4 3

t words out-stream as mingled wines. victor b. neuburg. os"special supplement" the high history of good sir palamedes the saracen knight and of his following of the questing beast 1 by aleister crowley rightly set forth in rime to allan bennett "bhikkhu ananda metteyya" my good knight comrade in the quest, i dedicate this imperfect account of it, in some small recognition of his suggestion of its form. mandalay "november" 1905 1weh note: this work is read to best effect after crowley's "confessions. the sections are metaphoric accounts of crowley's own search for enlightenment, sometimes with changed details or settings "e.g, the general focus on arthur that comes in at iii should be taken to represent crowley's lasting but frustrated desire to serve and save "all the britains. acts of kil

on the wide plains of france. xxi. he gathereth an army sufficient to chase the whole herd. in england's midst they rush upon them; but the herd join together, leading on the kinghts, who at length rush together into a "m l e" wherein all but sir palamede are slain, while the beast, as ever, standeth aloof, laughing. xxii. he argueth its existence from design of the cosmos, noting that its tracks form a geometrical figure. but seeth that this depends upon his sense of geometry; and is therefore no proof. meditating upon this likeness to himself- its subjectivity, in short- he seeth it in the blue lake. thither plunging, all is shattered. xxiii. seeking it in shrines he findeth but a money-box; while they that helped him (as they said) in his search, but robbed him. xxiv. arguing its obscur

htful volume. the second edition is printed on hand-made paper, and bound in white buckram, with cover-design in gold. price ten shillings walter scott publishing co, ltd, and through "the equinox* some press opinions "dr. m. d. eder in "the new age "yours also is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the soul from the sacred mystery' yes, but the phenomenon shall it not be as another sacred mystery; the force of attraction still to be interpreted in terms

ALEISTER CROWLEY EQUINOX EQ I 4

, and for those rites of babylon and the graal. but this robe should be worn by no man, because of that which is written "ecclesia abhorret a sanguine "any of these robes may be worn by a person of whatever grade on "appropriate occasions "crown 8vo, scarlet buckram, pp. 64" this edition strictly limited to 500 copies. a. a. publication in class b- book 777 this book contains in concise tabulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult wo

ion. the voice. telepathy and the subliminal self. the power of the mind to master disordered feelings as set forth by kant. paracelsus, his teaching with regard to self-hypnotism. last words "why can we not will ourselves to do our very best in all matters controllable by the individual will. mr. leland answers triumphantly that we can "the literary world "an earnestly written work entirely free form charlatanism "birmingham "post" the science of the larger life. a selection from the essays of ursula n. gesterfeld. contents- preface. part i "how we master our fate- the inventor and the invention the ascension of ideas. living by insight or by outsight. destiny and fate. the origin of evil. what is within the "heir? words as storage batteries. how to care for the body. the way to happiness

ne, baghbazar, calcutta. 8 annas. if swami vivek nanda was not a great yogi he was at least a very great expounder of yoga doctrines. it is impossible here to convey to the reader a just estimate of the extreme value of this book. but we can say that this is the best work on the bhakti-yoga yet written. union through devotion is bhakti-yoga, and union with isvara or the higher self is the highest form this union can take "man will be seen no more as man, but only as god; the animal will be seen no more as an animal, but as god; even the tiger will no more be seen a tiger, but as a manifestation of god "love knows no bargaining. love knows no reward. love knows no fear. love knows no rival" for "there are no men in this world but that one man, and that is he, the beloved" in this excellent

l's mother was queen and "regente" of bad parents. she was cleaver, but void of reasoning powers; inclined to religious mania, her immediate neighbourhood was crowded with foul larvae. in a legal and womanly manner she had despatched her first husband to the night of a sanatorium and thence to an early grave. she had suffered badly at the hands of her second. this we may take a being the coarsest form of that automatic justice, which is dealt only to the coarsest natures. it had not, however, extirpated an iota of her fund of self-esteem and lust for authority. to the latter, lionel had often fallen a victim. he was born bright and happy; the houses had done well by him. his mother gradually turned him into a self-concentrated, self-conscious, frightened and deceitful youth. she had mental

s but a mirage of the mind, then equally so is the will to differentiate or select. if this be true, and the chain of cause and effect is eternal, how is it then that cause a produces effect b, and cause b effect c, and cause a+ b+ c effect x. where originates this power of production? it is said there is no change, the medium remaining alike throughout. burt we say there is a change- a change of form,6 and not only a change, but a distinct birth and a distinct death of form. what creates 5 verworn in his "general physiology" says "it was found that the sole reality that we are able to discover in the world is mind. the idea of the physical world is only a product of the mind. but this idea is not the whole of mind, for we have many mental constituents, such as the simple sensations of pai

ALEISTER CROWLEY EQUINOX EQ I 6 2

hingness for ever. in the blessed, the enlightened, perfect eyes these visions pass, pass and cease, poor shadows frightened, leave no stain upon the glass. one last stroke, o heart-free master, one last certain calm of will, and the maker of disaster shall be stricken and grow still. burn thou to the core of matter, to the spirit's utmost flame, consciousness and sense to shatter, ruin sight and form and name! shatter, lake-reflected spectre; lake, rise up in mist to sun; sun, dissolve in showers of nectar, and the master's work is done. nectar perfume gently stealing, masterful and sweet and strong, cleanse the world with light of healing in the ancient house of wrong! 26 free a million million mortals on the wheel of being tossed! open wide the mystic portals, and be altogether lost["a

ce. libra. awake and rejoice. pisces. how shall we rejoice? taurus. as our lady hath appointed. libra. as you like it. pisces. wherein shall we rejoice? taurus. in our lady venus. libra. in what you will. taurus. thy will, our lady, and not ours be done! pisces. mistress, let the adorations be performed! libra. children, array yourselves before me, and rejoice in the adorations of my beauty["they form, each with his partner" libra "disappears behind veil" taurus "recites invocation] taurus. salutation to hathor, holy cow in the pastures of evening. salutation to hathor, in the mountain of the west; in the land of perfect peace, salutation. 86 a devouring fire is thy soul, and the corpses of the dead are enkindled at thy breath. salutation to hathor, the child of isis and of nephthys! salut

t of all gods, o mercury! chorus. hail, mercury. mercury. yet, ye will betray me! bury me in a nameless grave! i came from god the world to save, i brought it wisdom from above, 104 worship, and liberty, and love. so be my grave without a name that earth may swallow up my shame [sor. gemini "plays her saddest yet swiftest melody<virgo. o, who art thou, most lovely form that killeth me with the pleasure of thy vision? mercury. i am thyself- that which is of thyself and dependent upon thyself. virgo. sister and brother gemini, kneel ye before the greatest of all gods. fr. gemini. alas, brother! is the speech greater than the silence? virgo. 1. brethren, kneel ye before the greatest of all gods["none obey" mercury. 1. silence. thou hast no followers, brother

ghtful volume. the second edition is printed on hand-made paper, and bound in white buckram, with cover-design in gold. price ten shillings walter scott publishing co. ltd, and through "the equinox- some press opinions dr. m. d. eder in "the new age "yours also is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the soul from the sacred mystery' yes, but the phenomenon shall it not be as another sacred mystery; the force of attraction still to be interpreted in terms

ir worship; the round towers of ireland; cabalistic interpretations by the gnostics; mystic christian figures and talismans; the rosy cross in indian, egyptian, greek, roman and mediaeval monuments; the great pyramid; myths of the scorpion, or the snake in its many disguises; rosicrucians celestial and terrestrial; alchemy; rosicrucians in strange symbols; robert flood; indian mystic adoration of form; etc, etc. real history of the rosicrucians, founded on their own manifestoes, and on facts and documents collected from the writings of initiated brethren, by arthur e. waite "illustrated" 8vo "cloth, uncut" 1887 (pub. 7"s" 6"d) 5"s" written from the historical standpoint, giving the chief documents "in extenso" together with an elaborate summary and analysis of the various views which have

ALEISTER CROWLEY EQUINOX EQ I 6

a concise and practical exposition of the main tenets of occultism has long been felt. in this manual of occultism the author has dealt in a lucid manner with both the occult sciences and the occult arts, and has added some supplementary matter on the subjects of hypnotism and alchemy. the book is written from the point of view of a practical student, and contains many experimental results, which form valuable keys to the study and practice of the subjects dealt with. the text is illustrated with numerous explanatory diagrams and symbols "almost every department of the secret arts is touched upon in this manual, and, for those who are interested in such things and have the time to study them, it is a mine of information "the academy "a well-furnished store of information for students of th

tahuti standeth in his splendour at the prow, and ra-hoor abideth at the helm. hail unto thee from the abodes of evening. 5. and after each of these invocations thou shalt give the sign of silence, and afterwards thou shalt perform the adoration that is taught thee by thy superior. and then do thou compose thyself to holy meditation. 6. also it is better if in these adorations thou assume the god-form of whom thou adorest, as if thou didst unite with him in the adoration of that which is beyond him. 7. thus shalt thou ever be mindful of the great work which thou hast undertaken to perform, and thus shalt thou be strengthened to pursue it unto the attainment of the stone of the wise, the summum bonum, true wisdom and perfect happiness. 32 liber a'ash vel capricorni pnevmatici svb figvra ccc

t, guilty [judges "echo "guilty" clerk. fourthly, that you did at midnight upon martinmas, 99 eighteen years ago, in the valley of hinnom, on the stone called succoth, bind yourself in a diabolical pact with satan, whereby he granted the power to change your sex at will, since which time you have become the father of an innumerable brood of devils, and in particular have travelled by night in the form of an owl to assault the virtue of many holy servants of the true faith, notably at the convent of st anne in this city, whereby the bodies and souls of the nuns were possessed and destroyed. prosecutor. we say this is plain witchcraft [laylah "takes no notice" bishop. silence under such a charge is contumacious, and equivalent to confession. on the fourth count, guilty [judges "echo "guilty"

f many holy servants of the true faith, notably at the convent of st anne in this city, whereby the bodies and souls of the nuns were possessed and destroyed. prosecutor. we say this is plain witchcraft [laylah "takes no notice" bishop. silence under such a charge is contumacious, and equivalent to confession. on the fourth count, guilty [judges "echo "guilty" clerk. fifthly, that you do take the form of a bat, and suck the blood of sleeping children, and moreover have bewitched divers cows to the prejudice of the holy orders of knights hospitaller and others, lawful owners of the aforesaid cows. prosecutor. all clear marks of a witch! laylah. your saviour sent devils into swine. bishop. blasphemy on blasphemy["crosses himself. sure only the devil could speak thus. on the fifth count, guil

he ring under a hail of pitiless blows, and with a last smashing drive flung him clean through the ropes out of the ring before the referee had time to stop the fight. edgar rolles drove ida pendragon back to his studio in montparnasse. all the way she clung to him, sobbing like a child. he sat very still, save to caress her hair from which the turban had fallen "it is the victory of essence over form" he mused "of matter over motion. woman is form, and thinks form is being. oh my god" he started up "i am a man. suppose i, who am being, think being is form. i cannot even attach a meaning to the phrase! i am blinder than shorn samson. both must be equal, equally true, equally false, in his eyes wherein all is false and true, he being beyond them. only the brains of a child- of the child- ca

ALEX SANDERS THE KING OF THE WITCHES

present a person on whom a restraint is to be worked. ancient hebrew book of magic. length of cord measuring a witch's height at the time of his initiation. sometimes held as a 'hostage' by the coven leader. originally a five-sided figure but now any circular piece of metal inscribed with witch symbols. major meeting of whole coven or several covens. cards used in predicting the future. primitive form. of religion practised by negroes of haiti and elsewherein the west indies and america. originally the witch who bound the initiate, but used only by non-witches to describe a male-witch. ancient word for witchcraft. initi t:d male or femalemember ofwitchcraft group. magician, not necessarily a witch. 3lntrobuction since the dawn of history man has believed in miracles. the first tribesmen to

ame it by force-the same fate as had befallen the ancient religions of egypt and of the aztecs. ill england tolerance had prevailed until the arrival of the inquisitors. at first the law forbade them to use torture, but nevertheless rumour and terror were rife in every village. the clergy claimed that all witches had made a pact with the devil who, in return, gave them a 'familiar, usually in the form ofa domestic animal, to run errands for them and bewitch their enemies. at a time when most people believed that the earth was flat, it was not difficult to imagine such evil properties in any obedient animal, especially if its owner were unsociable; and lived alone (spiteful women are not confmed to the twentieth century; they abounded in medieval europe) 3 as 0e activi ies of the witch-hunt

narrow bed, thousands of images of every part of their bodies were reflected 011 all sides. one ofthe regular guests at these parties was an enormously rich italian count who was married, with three children, and had tea estates in ceylon, vineyards in italy-and an insatiable hunger for young men like alex. he showered gifts on himwatches, jewelled cuff-links, expensive cameras-and begged him to form a permanent relationship. amused, alex told him he was a witch and a magician, and not to be owned by anyone. this served to increase the count's ardour. why couldn't alex come to italy, set up a black chapel and initiate his own coven? to prove his sincerity, the count, on his return to italy, sent alex by special messenger an inlaid box full of family jewels. alex was fascinated, for he kne

king them both.more potent. he voiced his tho.ughts to bill, who advised him to go to the rylands library in manchester 'i've heard they have priceless old manuscripts and even a copy of the key of salomon. isn't that a sort of witches' manual .he asked. alex confirmed that the key of solomon was one of the few storehouses of witchcraft to have come down through the ages very much in its original form, and admitted that he had had no idea there were any copies in existence outside the british museum. the next day alex was called to his manager's office and told that his services were no longer required 'i have no fault to findwith your work' his boss told him 'but it has been brought to my notice that you are a witch and that you make no secret of it' although his bookaj shadows permitted

ad nothing to offer them. they had no wish to know the future now that they felt.their faith had been confirmed. they thanked alex for having made this proof possible, and resolved to have nothing more to do with the occult. once again alex was alone, except for a girl' margot, and her fiance, who had studied what little they could about witchcraft and who now asked to be initiated. alex began to form another coven, bitterly resenting the witch law, framed in darker days, which forbade a witch using his powers to seek out other witches. although he' teasonedthat witch-hunts no longer existed, and therefore there was no danger in one witch knowing the whereabouts of another, he did not have the moral courage to break a law so deeply instilled into him by his grandmother. but he felt impelle

ALEXANDRIAN BOOK OF SHADOWS OCCULT

l. 41. but if they will not agree with their brothers, or if they say, 42 "i will not work under this high priestess" 43. it hath ever been the old law to be convenient to the brethren and to avoid disputes. new covens any of the third may claim to found a new coven because they live over a league away from the covenstead or are about to do so. 44. anyone living within the covendom and wishing to form a new coven, shall tell the elders of their intention, and on the instant avoid their dwelling and remove to the new covendom. 45. members of the old coven may join the new one when it is formed. but if they do, they must utterly avoid the old coven. 46. the elders of the new and old covens should meet in peace and brotherly love to decide the new boundaries. 47. 48. those of the craft who dw

be errors (for example, in law 60, i use the word 'arraigned. sheba gives 'engained, which makes no sense (that we know of. however 'engined (meaning tortured) makes more sense in context than 'arraigned. did alex sanders mis-correct the 'engained' error? l the wiccan redes bide the wiccan redes ye must, in perfect love and perfect trust; live ye must and let to live, fairly take and fairly give; form the circle thrice about, to keep unwelcome spirits out; bind fast the spell every time, let the words be spoke in rhyme. soft of eye and light of touch, speak ye little, listen much; deosil go by waxing moon, sing and dance the witches' rune; widdershins go by waning moon, chant ye then a baleful tune; when the lady's moon is new, kiss hand to her times two; when the moon rides at peak, heart

o new owner as you would a sword or athame, with a fivefold salute) all these weapons should be presented to the new owner with salute. if a witch queen, the downward pointing triangle as in the first degree initiation (i rephrased the previous sentence, as the farrar's version is untypeable--sekhet) end ceremony with fivefold salute. the new owner should immediately use the new instruments, i.e. form circle with sword, then athame, incise something with white-handled knife, exhibit pentacle to four quarters, cense to four quarters, use cords and scourge; and should continue to use all of them in a circle as often as possible, for some time. to mark out a new circle, stick sword or athame in ground, make a loop in cord, and slip over; then, using cord, mark out a circle, and later mark it

der. new initiate is welcomed by coven, then presented with the working tools. as each tool is named, h takes it from the altar and passes it to the initiate with a kiss. as each tool is finished with, the assistant takes it from the initiate [kiss] and replaces it upon the altar. h says: h: now i present to thee the working tools, first, the magic sword, with this, as with the athame, thou canst form all magic circles, dominate, subdue and punish all renellious spirits and daemons, and even pursuade angels and good spirits. with this in thy hand, thou art ruler of the circle, next i present the athame. this is the true witch's weapon and has all the powers of the magic sword, next i present the white-hilted knife. its use is to form all instruments used in the art. it can only be used in

i will never deny the secrets to such a person, if he or she has been properly vouched for by a brother or sister of the art. all this i swear by my hopes of salvation, my past lives and my hopes of future ones to come; and i devote myself and my measure to utter destruction if i break this my solemn oath. kneeling, h. places left hand under candidate's knee and right hand upon his (her) head to form the magical link and concentrates long enough to fully charge c, saying: h: i will all my power into thee. candidate's knees and ankles are now unbound, and he/she is assisted to rise. hierophant takes up oil and anoints c. at pubes, right breast, left hip, right hip, left breast, and above pubic hair again, saying: h: i consecrate thee with oil. and again with wine, saying: h: i consecrate t

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

it was found necessary on each occasion to present a bird's-eye view of the ground covered and the reasons for the position then taken. a further advantage was found in the fixing in the minds of the hearers of certain of these basic concepts which were new to many of them, and which helped them to grasp and to receive readily the further expansion of the theme. in presenting the lectures in book form it has been deemed advisable to retain the complete text of the lectures as given. those who are already students of the esoteric wisdom will be able to follow the line of the argument of the lectures without difficulty. for those, however, who for the first time approach the consideration of the matters here discussed, the occasional repetition of the fundamental points may help to a ready a

ectarian expression. we shall then be led to the consideration of the evolution of intelligence, or of the factor of mind which is working out as ordered purpose in all that we see around us. this will reveal to us a world which is not blindly going on its way, but which has back of it some plan, some co-ordinated scheme, some organised concept which is working itself out by means of the material form. one reason why things appear to us so difficult of comprehension is involved in the fact that we are in the midst of a transition period, and the plan is as yet imperfect; we are too close to the machinery, being ourselves an integral part of the whole. we see a little bit of it here, and another little bit there, but the whole grandeur of the idea is not apparent to us. we may have a vision

ose to the machinery, being ourselves an integral part of the whole. we see a little bit of it here, and another little bit there, but the whole grandeur of the idea is not apparent to us. we may have a vision, we may have a high moment of revelation, but when we contact the reality on every side, we question the possibility of the ideal materialising, for the intelligent relationship between the form and that which utilises it seems so far from adjustment. the recognition of the factor of the intelligence will inevitably lead us to the contemplation of the evolution of consciousness in its many forms, ranging all the way from those types of consciousness which we consider sub-human, through the human, up to what may be logically posited (even if it may not be demonstrated) to be superhuma

d us to the contemplation of the evolution of consciousness in its many forms, ranging all the way from those types of consciousness which we consider sub-human, through the human, up to what may be logically posited (even if it may not be demonstrated) to be superhuman consciousness. the next question which will face us will be, what lies back of all these factors? is there, behind the objective form and its animating intelligence, an evolution which corresponds to the "i" faculty, to the ego in man? is there in nature, and in all that we see around us, the working out of the purpose of an individualised self-conscious being? if there is such a being, and such a fundamental existence, we should be able to see somewhat his intelligent activities, and to watch his plans working towards frui

ision and hope for. the third stage lies a long way ahead, and may be considered by many a vain chimera. but some of us have a vision. which, even if unattainable at present, is logically possible if our premises are correct, and our foundation is rightly laid. it is that of unified existence. not only will there be the separate units of consciousness, not only the differentiated atoms within the form, not only will there be the group made up of a multiplicity of identities, but we shall have the aggregate of all forms, of all groups, and of all states of consciousness blended, unified, and synthesised into a perfected whole. this whole you may call the solar system, you may call it nature, or you may call it god. names matter not. it corresponds to the adult stage in the human being; it i

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

material whether the reader receive the message of these pages as a spiritual appeal in an idealistic setting, a presentation of alleged facts, or a theory evolved by one student and presented for the consideration of fellow students. to each it is offered for whatever of inner response it may evoke, for whatever of inspiration and of light it may bring. in these days of the shattering of the old form and the building of the new, adaptability is needed. we must avert the danger of crystallisation through pliability and expansion. the "old order changeth" but primarily it is a change of dimension and of aspect, and not of material or of foundation. the fundamentals have always been true. to each generation is given the part of conserving the essential features of the old and beloved form, b

making a divine septenary. the synthetic ray which blends them all is the great love-wisdom ray, for verily and indeed "god is love" this ray is the indigo ray, and is the blending ray. it is the one which will, at the end of the greater cycle, absorb the others in the achievement of synthetic perfection. it is the manifestation of the second aspect of logoic life. it is this aspect, that of the form-builder, that makes this solar system of ours the most concrete of the three major systems. the love or wisdom aspect demonstrates through the building of the form, for "god is love" and in that god of love we "live and move and have our being" and will to the end of aeonian manifestation (c) the seven planes of divine manifestation, or the seven major planes of our system, are but the seven

estation (c) the seven planes of divine manifestation, or the seven major planes of our system, are but the seven subplanes of the lowest cosmic plane. the seven rays of which we hear so much, and which hold so much of interest and of mystery, are likewise but the seven sub-rays of one cosmic ray. the twelve creative hierarchies are themselves but subsidiary branches of one cosmic hierarchy. they form but one chord in the cosmic symphony. when that sevenfold cosmic chord, of which we form so humble a part, reverberates in synthetic perfection, then, and only then, will come comprehension of the words in the book of job "the morning stars sang together" dissonance yet sounds forth, and discord arises from many systems, but in the progression of the aeons an ordered harmony will eventuate, a

e but the ever changing forms, and catch glimpses of the steadily evolving life within those forms, but as yet have no clue to the principle which works through the shifting kaleidoscope of solar systems, rays, hierarchies, planets, planes, schemes, rounds, races, and sub-races. they interweave, interlock, and interpenetrate each other, and utter bewilderment is ours as the wonderful pattern they form unfolds before us. we know that somewhere in that scheme we, the human hierarchy, have our place. all, therefore, that we can do is to seize upon any data that seems to affect our own welfare, and concerns our own evolution, and from the study of the human being in the three worlds seek to understand somewhat the macrocosm. we know not how the one can become the three, the three become the se

ne can become the three, the three become the seven, and so proceed to inconceivable differentiation. to human vision this interweaving of the system forms an unimaginable complexity, the key to which seems not to be forthcoming. seen from the angle of a master we know that all proceeds in ordered sequence. seen from the angle of divine vision the whole will move in harmonious unison, producing a form geometrically accurate. browning had hold of a part of this truth when he wrote "all's change, but permanence as well..and continued "truth inside, and outside, truth also; and between each, falsehood that is change, as truth is permanence "truth successively takes shape, one grade above its last presentment" we must remember also that beyond a certain point it is not safe nor wise to carry t

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

id upon those forces which are responsible for the objective manifestation of a solar logos and of man, and only in the first section will indication be given as to the nature of those energies which are strictly confined to the physical plane. thirdly, to show the coherent development of all that is found within a solar system; to demonstrate that everything which exists evolves (from the lowest form of life at the densest point of concretion up to the highest and most tenuous manifestation) and that all forms are but the expression of a stupendous and divine existence. this expression is caused by the blending of two divine aspects through the influence of a third, and produces the manifestation which we call a form, starting it upon its evolutionary cycle in time and space. thus is form

time and space. thus is form brought to the point where it is an adequate medium for the demonstration of the nature of that which we call god. fourthly, to give practical information anent those focal points of energy which are found in the etheric bodies of the solar logos, the macrocosm, and of man, the microcosm. as the etheric substratum which is the true substance underlying every tangible form is understood, certain great revolutions will be brought about in the domains of science, of medicine and of chemistry. the study of medicine, for instance, will eventually be taken up from a new angle, and its practice will be built upon a comprehension of the laws of radiation, of magnetic currents, and of the force centres found in men's bodies and their relationship to the force centres a

eventually be taken up from a new angle, and its practice will be built upon a comprehension of the laws of radiation, of magnetic currents, and of the force centres found in men's bodies and their relationship to the force centres and currents of the solar system. fifthly, to give some information, hitherto not exoterically imparted as to the place and work of those myriads of sentient lives who form the essence of objectivity; to indicate the nature of those hierarchies of existences who form out of their own substance all that is seen and known, and who are themselves fire and the cause of all the heat, warmth, life and motion in the universe. in this way the action of fire on water, of heat in matter, whether macrocosmically or- 4- a treatise on cosmic fire copyright 1998 lucis trust m

r intellectual way out of the depths of a materialistic interpretation. it must not be forgotten, however, that under the law of action and reaction, the long period of materialistic thought has been a necessary one for humanity, because the mysticism of the middle ages has led us too far in the opposite direction. we are now tending to a more balanced view, and it is hoped that this treatise may form part of the process through which equilibrium is attained. in studying this treatise the student is asked to bear in mind certain things: a. that in dealing with these subjects we are concerned with the essence of that which is objective, with the subjective side of manifestation, and with the consideration of force and of energy. it is well nigh impossible to reduce such concepts to concrete

whole subject necessarily becomes limited and dwarfed, and much of the truth is thereby lost. c. that all that is in this treatise is offered in no dogmatic spirit but simply as a contribution to the mass of thought upon the subject of world origins and to the data already accumulated as to the nature of man. the best that man can offer as a solution of the world problem must perforce take a dual form and will demonstrate through a life of active service, tending to amelioration of environal conditions, and through a formulation of some cosmological scheme or plan which will seek to account as much as may be for conditions as they are seen to exist. arguing as men do at present from the basis of the known and the demonstrated and leaving untouched and unaccounted for, those deep-seated cau

ALICE A BAILEY05 THE LIGHT OF THE SOUL

trust "before the soul can see, the harmony within must be attained, and fleshly eyes be rendered blind to all illusion. before the soul can hear, the image (man) has to become as deaf to roarings as to whispers, to cries of bellowing elephants as to the silvery buzzing of the golden fire-fly. before the soul can comprehend and may remember, she must unto the silent speaker be united, just as the form to which the clay is modelled is first united with the potter's mind. for then the soul will hear, and will remember. and then to the inner ear will speak the voice of the silence. from the voice of the silence. introductory remarks the science of raja yoga, or the "kingly science of the soul" as laid down by its main exponent, patanjali, will eventually find its greatest demonstration in the

ee is contained a complete picture of the soul and its unfoldment. in the gita we have given us (in its eighteen chapters) a description of the soul, of krishna, the second aspect, in his true nature as god in manifestation, culminating in that marvellous chapter where he reveals himself to arjuna, the aspirant [page xiii] as the soul of all things, and the point of glory behind the veil of every form. in the new testament there is depicted for us the life of a son of god in full manifestation, wherein, freed from every veil, the soul in its true nature walks the earth. it becomes apparent to us, as we study the life of christ, what it means to develop the powers of the soul, to attain liberation, and become, in full glory, a god walking on earth. in the yoga sutras there are embodied for

the versatile psychic nature. book ii. the steps to union. a. the five hindrances and their removal. b. the eight means defined. topic: the means of attainment. book iii. union achieved and its results. a. meditation, and its stages. b. twenty-three results of meditation. topic: the powers of the soul. book iv. illumination- 5- the light of the soul copyright 1998 lucis trust a. consciousness and form. b. union or at-one-ment. topic: isolated unity. bibliography of the translations of and commentaries upon the yoga sutras of patanjali used in the preparation of the present work. the yoga-sutra of patanjali..m. j. dvivedi. the yoga-darsana..ganganatha jha. the yoga sutras of patanjali..charles johnston. the yoga aphorisms of patanjali..w. q. judge. the yoga sutras of patanjali..rama prasada

ications. 5. the mind states are five, and are subject to pleasure or pain; they are painful or not painful. 6. these modifications (activities) are correct knowledge, incorrect knowledge, fancy, passivity (sleep) and memory. 7. the basis of correct knowledge is correct perception, correct deduction, and correct witness (or accurate evidence. 8. incorrect knowledge is based upon perception of the form and not upon the state of being. 9. fancy rests upon images which have no real existence. 10. passivity (sleep) is based upon the quiescent state of the vrittis (or upon the non-perception of the senses) 11. memory is the holding on to that which has been known. 12. the control of these modifications of the internal organ, the mind, is to be brought about through tireless endeavour and throug

(restraint of the vrittis) is secured. 15. non-attachment is freedom from longing for all objects of desire, either earthly or traditional, either here or hereafter. 16. the consummation of this non-attachment results in an exact knowledge of the spiritual man when liberated from the qualities or gunas. 17. the consciousness of an object is attained by concentration upon its fourfold nature: the form, through examination; the quality (or guna, through discriminative participation; the purpose, through inspiration (or bliss; and the soul, through identification. 18. a further stage of samadhi is achieved when, through one pointed thought, the outer activity is quieted. in this stage, the chitta is responsive only to subjective impressions. 19. the samadhi just described passes not beyond t

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

stern psychology and a sane system of ethics. no one of these is worth much without the others."4(4) those who have studied in both schools tell us that the mystical imagery of the east (and also of our western mystical exponents) is only a veil behind which those gifted with intuitive perception have always been able to penetrate. the science of the west, with its emphasis upon the nature of the form, has also led us into the realm of the intuition and it would seem as if the two ways could blend and that it should be possible for each discarding the non-essentials to arrive at a basis of understanding. thus they work out a new approach to the central mystery of man founded on old and demonstrated truths. dr. jung again takes this up as follows- 3- from intellect to intuition copyright 19

er and of purpose, about which the world scriptures speak, which is the object of the attentive research of the scientists, and into which the pioneers of the human family have always penetrated, returning to tell us of their experiences. let us regard all manifestations of life as spiritual, and so widen the usual meaning of this word to signify the energies and potencies which lie back of every form in nature and which give to each of them their essential distinguishing characteristics and qualities. for thousands of years all over the planet, the mystics and knowers have borne witness to experiences in subtler worlds where they have been brought into contact with forces and phenomena which are not of this physical world. they speak of meeting with angelic hosts; they refer to the great

ntuition in the work of self-preservation and of continuity of consciousness in the subjective and real worlds, is as yet but the privileged knowledge of a few pioneers. if professor h. wildon carr is right, in his definition of the intuition, then our educational methods do not tend to its development. he defines it as "the apprehension by the mind of reality directly as it is, and not under the form of a perception or a conception, nor as an idea or object of the reason, all of which by contrast are intellectual apprehension."2(14) we rate the science of the mind or the modifications of the thinking principle (as the hindu calls it) as strictly human, relegating man's instinctual reactions to qualities he shares in common with the animals. may it not be possible that the science of the i

19) this book seeks to deal with the method whereby the capacity to function in the larger consciousness can be developed, and man can re-organize his being towards the wider issues. it concerns itself with the technique by which a specialized training and self-culture can be applied by every individual unit who is capable of desiring this larger goal. if that desire can take a clear and rational form in his mind and can be appreciated as a perfectly legitimate objective, capable of successful achievement, he will eagerly grasp at it. if society can provide the means and opportunity for such advancement, many will gladly seek the way. the method proposed is an individual technique which will enable the student, who has profited by the usual academic educational advantages and the experienc

el' of one's world if one is able to develop another habit of mind. it is, in short, the habit of seeing the invisible in the visible reality; the habit of penetrating surfaces- 16- from intellect to intuition copyright 1998 lucis trust of seeing through things to their initiating sources."11(22) men are now perhaps ready to penetrate beneath the surface and to carry their search within the outer form of nature to that which is its cause. we are perhaps, too apt to confuse the religious spirit with the mystic search. all clear thinking about life and about the great laws of nature, if carried forward with persistence and steadfastness, leads eventually into the mystic world, and this the foremost scientists of our day are beginning to realize. religion starts with the accepted hypothesis o

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

th. the lower light is thrown upward; the greater light illuminates the three, and the work of the four proceedeth. rule three the energy circulates. the point of light, the product of the labours of the four, waxeth and groweth. the myriads gather round its glowing warmth until its light recedes. its fire grows dim. then shall the second sound go forth. rule four sound, light, vibration, and the form blend and merge, and thus the work is one. it proceedeth under the law, and naught can hinder now the work from going forward. the man breathes deeply. he concentrates his forces, and drives the thought-form from him. rule five three things engage the solar angel before the sheath of the one who thus creates, and steady contemplation. thus are the heart, the throat, and eye, allied for triple

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

consciousness expands through use of the truth imparted. third, that a dynamic adherence to the chosen path and a steady perseverance that overcomes and remains unmoved by aught that may eventuate, is a prime requisite and leads to the portal admitting to a kingdom, a dimension and a state of being which is inwardly or subjectively known. it is this state of realisation which produces changes in form and environment commensurate with its power. these three suggestions will merit a close consideration by all, and their significance must be somewhat grasped before further real progress is possible. it is not my function to make individual and personal application of the teaching given. that must be done by each student for himself. you have wisely guarded the teaching from the taint of supe

ive at a meaning which will not be apparent to those in the first group and which will only be suspected by the more advanced members of the second. within themselves they know the truth of many of its statements and will realise the subjective working out of many of the laws. these laws of nature have effects in three distinct realms: a. physically, where they demonstrate as effects in the dense form. b. etherically, where they demonstrate as the energy lying back of those effects. c. mentally, where they concern the impulses which produce the other two. the treatise on cosmic fire dealt primarily with the solar system and only touched upon human aspects and correspondences insofar as they demonstrated the relation of the part to the whole, and of the unit to the totality. the present boo

is the basis of monism, and all enlightened men are monists "god is one" is the utterance of truth. one life pervades all forms and those forms are the expressions, in time and space, of the central universal energy. life in manifestation produces existence and being. it is the root cause, therefore, of duality. this duality which is seen when objectivity is present and which disappears when the form aspect vanishes is covered by many terms, of which for the sake of clarity, the most usual might be here listed: spirit matter life. form father. mother positive. negative darkness. light students must clearly have this essential unity in mind e'en when they talk (as they needs must) in finite terms of that duality which is everywhere, cyclically, apparent. ii. the second postulate grows out

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

ind it easy to apply the same interest to the greater whole in which they "live and move and have their being" nor do they at this time (as a general rule) possess that inner mechanism of thought and that intuitive perception of truth which will enable them easily to grasp the significance of that which underlies the symbolism of words, or to see clearly the subjective outline under the objective form. but the effort to understand carries its own reward, and the attempt to grasp and comprehend the soul-cosmic, universal, planetary and individual leads inevitably to an unfoldment of the mental apparatus (with a subsequent development of the, as yet, quiescent brain cells) which must eventually produce a co-ordination of the thinking faculty, and resultant illumination. the nature of our sep

ncreasing momentum. they are dominant at one time and quiescent at another, and according to the particular ray which is making its presence felt at any particular time, so will be the quality of the civilisation, the type of forms which will make their appearance in the kingdoms of nature, and the consequent stage of awareness (the state of consciousness) of the human beings who are carried into form life in that particular era. these embodied lives (again in all four kingdoms) will be responsive to the peculiar vibration, quality, colouring and nature of the ray in question. the ray in manifestation will affect potently the three bodies which constitute the personality of man, and the influence of the ray will produce changes in the mind content and the emotional nature of the man and de

methods. the knowledge we now have of how men work on the physical plane as integrated personalities, and of how they can be expected to work, given certain conditions, is broad and sound, and the wideness of its grasp can be somewhat gauged if we compare what we know today with what was known a hundred and fifty years ago. but it has been largely based upon a study of the abnormal, and upon the form aspect (this latter being the true scientific method, and is therefore limited and circumscribed when it is put to the test in the last analysis and in the light of the undoubtedly existent supernormal. what i seek to do, and the contribution i seek to make to the subject, have to do with the emphasis we shall lay upon the nature of the integrating principle found within all coherent forms an

he "points of fire" or "the divine sparks" can be seen and noted. these unities, within the unity, are coloured by and react qualitatively to, three types of energy, for it is scientifically true, and a spiritual fact in nature, that god is the three in one and the one in three. the spirit of man came into incarnation along a line of force emanation from one or other of these three streams, which form one stream, emanating from the most high. 2. these streams of energy differentiate into a major three, yet remain one stream. this is an occult fact worthy of the deepest meditation. in their turn they differentiate into seven streams which "carry into the light" as it is called, the seven types of souls. it is with these seven that we shall deal. 3. the energies into which the three distribu

e fourth kingdom of nature which they create, and through which they have to express the quality of their ray group and the energy of that one of the three essential groups to which their soul ray is related. we shall therefore, if possible, endeavour to add to modern psychology and enrich its content with that esoteric psychology which deals with the soul or self, the ensouling entity within the form. c. the third effect of the study of these rays should be twofold. not only shall we understand somewhat the inner side of history, not only shall we gain an idea of the divine qualities emerging from the three aspects and determining the forms of expression on the physical plane, but we shall have a practical method of analysis whereby we can arrive at a right understanding of ourselves as e

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

. but such testimony is often passed over lightly as being mystical, futile and incapable of proof. individual belief is, after all, of no value to anyone except to the believer himself, or as it tends to increase testimony until the total assumes such proportions that it eventually becomes proof. to fall back upon the "way of belief" can be indicative of a living experience, but it can also be a form of self-hypnotism and a "way of escape" from the difficulties and problems of daily life. the effort to understand, to experiment, to experience and to express what is known and believed is frequently too difficult for the majority, and they then fall back upon a belief which is based upon the testimony of the trusted, as the easiest way out of the impasse. the problem of religion and the pro

at this wisdom and knowledge could do for man. he demonstrated in himself the full expression of divinity, and then enjoined upon his disciples that they should go and do likewise. in the continuity of revelation, christianity enters upon its cycle of expression under the same divine law which governs all manifestation the law of cyclic appearance. this revelation passes through the phases of all form-manifestation, or appearance, then growth and development, and finally (when the cycle draws towards its close) crystallisation and a gradual but steady emphasis of the letter and the form, till the death of that form becomes inevitable and wise. but the spirit remains to live on and take to itself new forms. the spirit of christ is undying, and as he lives to all eternity, so that which he i

eric and the remainder as exterior."3 we know much of the exoteric teaching. orthodox and theological christianity is founded on it, as are all the orthodox formulations of the great religions. when, however, the inner wisdom teaching is forgotten and the esoteric side is ignored, then the spirit and the living experimental experience disappear. we have been occupied with the details of the outer form of the faith, and have sadly forgotten the inner meaning which carries life and salvation to the individual and also to humanity. we have been busy fighting over the non-essentials of traditional interpretation and have omitted to teach the secret and the technique of the christian life. we have over-emphasised the doctrinal and dogmatic aspects, and have deified the letter, whilst all the ti

e greatest of the later divine revelations. much of it, since its inception two thousand years ago, has come to be regarded as myth, and the clear outlines of the story have dimmed and have come frequently to be regarded as symbolic in their nature. yet behind symbol and myth stands reality an essential, dramatic and practical truth. our attention has been engrossed by the symbol and by the outer form, whilst the meaning has remained obscured and fails sufficiently to affect our lives. in our myopic study of the letter we have lost the significance of the word itself. we need to get behind the symbol to that which it embodies, and to shift our attention away from the world of outer forms to that of inner realities. keyserling points this out in these words "the process of shifting levels f

ough' the phenomenon. every living phenomenon is, first and last, a symbol; for the essence of life is meaning. but every symbol which is the ultimate expression of a state of consciousness is in itself transparent for another deeper one, and so on into eternity; for all things in the sense-connexion of life are inwardly connected, and their depths have their roots in god "therefore, no spiritual form can ever be an ultimate expression; every meaning, when it has been penetrated, becomes automatically a mere letter-expression of a deeper one, and herewith the old phenomenon takes on a new and different meaning. thus, catholicism, protestantism, greek-catholic, islamism and buddhistic religiousness can in principle continue, on the plane of this life, what they were and yet signify somethin

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

nt of the human consciousness is signalised sequentially by the recognition of life after life, of being after being, and the realisation that these lives are in themselves the sum total of all the potencies and energies whose will is to create and to manifest. in dealing, however, with these energies and forces, it is impossible to express their appearance, quality and purpose except in symbolic form, and the following points should therefore be remembered: 1. the personality consciousness is that of the third aspect of divinity, the creator aspect. this works in matter and substance in order to create forms through which the quality may express itself and so demonstrate the nature of divinity on the plane of appearances. 2. the egoic consciousness is that of the second aspect of divinity

nd substance in order to create forms through which the quality may express itself and so demonstrate the nature of divinity on the plane of appearances. 2. the egoic consciousness is that of the second aspect of divinity, that of the soul, expressing itself as quality and as the determining subjective "colour" of the appearances. this naturally varies, according to the ability of the soul in any form to master its vehicle, matter, and to express- 2- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust innate quality through the outer form. 3. the monadic consciousness is that of the first aspect of divinity, that which embodies divine life purpose and intent, and which uses the soul in order to demonstrate through that soul the inherent purpose of god

e first aspect of divinity, that which embodies divine life purpose and intent, and which uses the soul in order to demonstrate through that soul the inherent purpose of god. it is this that determines the quality. the soul embodies that purpose and will of god as it expresses itself in seven aspects. the monad expresses the same purpose as it exists, unified in the mind of god himself. this is a form of words conveying practically nothing to the average thinker. as these three expressions of the one great life are realised by man on the physical plane, he begins to tune in consciously on the emerging plan of deity, and the whole story of the creative process becomes the story of god's realised purpose. in the first place, as the third aspect is consciously developed, man arrives at a know

n on the physical plane, he begins to tune in consciously on the emerging plan of deity, and the whole story of the creative process becomes the story of god's realised purpose. in the first place, as the third aspect is consciously developed, man arrives at a knowledge of matter, of substance and of outer creative activity. then he passes on to a realisation of the underlying qualities which the form is intended to reveal, and identifies himself with the ego, the soul or solar angel. this he comes to know as his true self, the real spiritual man. later, he arrives at the realisation of the purpose which is working out through the qualities, as they express themselves through the form. the above paragraphs are only a summation of what has been earlier said, but it is necessary that there s

itual man. later, he arrives at the realisation of the purpose which is working out through the qualities, as they express themselves through the form. the above paragraphs are only a summation of what has been earlier said, but it is necessary that there should be real clarity of thought on these matters. it is apparent as we study, how this entire sequential process of realisation pivots around form manifestation, and has relation to the quality and purpose of the divine mind. this will inevitably be clear to the man who has studied the theme of a treatise on cosmic fire, which deals specifically with the creative process and with manifestation. it deals therefore with the outer personality expression of that great all-encompassing life, which we call god, for lack of a better term. we n

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ces but later i altered my point of view and recognised that a wiser mind than mine was responsible for their inclusion in the ashram. i learnt also that ancient relationships, established in other lives, were also conditioning factors and that some had earned the right to inclusion, even if their spiritual attainments seemed inadequate to the onlooker. a good deal of the teaching given is new in form and some of it is new in fact. one point emerges with clarity and that is: the old rules to which disciples have been subjected down the centuries still hold good, but are susceptible of fresh and often different interpretations. the training to be given during the coming new age will be fitted to their more advanced development. the evolutionary progress from century to century presents a st

essions kept. you should, therefore, constitute a group of active contemplatives, and the result will be facilitated if you will ponder upon and struggle for the first condition of your group existence group unity. third: this group unity which will have its roots in united group meditation or in the contemplative life (wherein the soul knows itself to be one with all souls) must work out in some form of group activity. this should demonstrate at once in the group itself and later on when the unification is more complete in the world at large. it is in this way that the masters' ashrams will be externalised on earth and the hierarchy function openly on the physical plane and not behind the scenes as hitherto. then will come the restoration of the mysteries. part ii the question might here

a group of disciples all of them individuals but all sincerely anxious to cooperate and aid in this work? let me try and give a clear reply. you have undertaken voluntarily to work together when proffered the opportunity by me. you are aiming towards a group solidarity which will be based upon the fact of your being souls. this should eventually manifest itself subjectively and essentially in the form of a group telepathic inter-communication, as group understanding also of each other's problems and difficulties and, therefore, as a group opportunity to aid and help one another. this helping should not and must- 13- discipleship in the new age- volume i copyright 1998 lucis trust not come through personality effort or contact, or through the stating of problems related to circumstance and

. this crisis must be viewed in terms of opportunity and not in terms of cataclysm or catastrophe. just as in the life of an aspirant to discipleship, there comes a life or a series of lives wherein there is direct conflict between the soul and the lower nature, so there is now an analogous crisis upon our planet. the object in both cases is that the soul may assume an increasing control over the form aspect. looking at it from another angle, this planetary soul functioning as a hierarchy of masters is in direct conflict with the forces of evil. it should, however, be borne in mind that those forces also constitute a hierarchy of entities, constituting the material forms and, therefore, in their place, true and correct. it is a question, in reality, of what is the objective in any particul

upon us almost prematurely, owing to the exceedingly rapid advance made by humanity since 1850. through the driving urge of men themselves, a new realm and a new dimension has been contacted. humanity has loosed energies hitherto unknown and the effects are of a dual kind, producing both bad as well as good results. third: disciples must now organise for a steady united effort. this must take the form of a closer cooperation between all groups and a standing together in a closer relationship, thus strengthening each others' hands and, where possible, pooling resources. it should result also in a united push forward of all spiritual and occult agencies and the carrying of the truth along all possible lines, down among the masses of men. just as in atlantean days, spiritual forces were subor

ALICE A BAILEY13 PROBLEMS OF HUMANITY

monstrate and outer cleavages be gone. let love prevail. let all men love- 603- discipleship in the new age- volums copyright 1998 lucis trust problems of humanity by alice a. bailey copyright 1964 by lucis trust copyright renewed 1992 by lucis trust foreword the first edition of this book, published in 1947, contained chapters on seven basic problems of humanity written and published in pamphlet form between october, 1944, and december, 1946. they dealt essentially with conditions existing during and immediately after the war years of 1939 to 1945. in 1953 a second edition was published which omitted certain outdated material, notably the first chapter on the physical reconstruction of the world, thus reducing the subject matter of the book to six problems of continuing concern to a world

edition. in the years since 1953 much progress had been made by humanity within the area of these six problems and many practical changes had occurred during that period which rendered parts of the original book again obsolete. in some cases also the nature of the problems has changed. for example, the problem of the children of the world still exists in most parts of the world but in a different form and under different conditions to those prevailing in the immediate post-war period, particularly in europe. the problems of capital, labour and employment also differ today in an increasingly automated and computerised world. change is occurring within many crystallized and reactionary areas of religious orthodoxy and separateness, creating new problems within the churches. similar comments

largely ignored by the majority of mankind. the contribution of esoteric students in creating "the thoughtform of solution" to human problems in a world at crisis point is a vital and practical service. lucis publishing company, new york 1967 foreword the first edition of this book, published in 1947, contained essays on the basic problems of humanity. these had originally been issued in pamphlet form between october 1944 and december 1946, and dealt essentially with conditions during and immediately after the war years of 1939-45. in 1953 a second edition was published which omitted outdated material. a further revision was made for the third edition in 1964. since then, the progress made by humanity has been such that the nature of the problems has changed to a marked degree. for example

ed perforce by russia. above everything else, the problem before russia is to give to the other nations of the world such an example of wise rule, free expression of individual purpose, and the use of an inclusive and sound education, that other nations will pattern themselves upon what russia has demonstrated, yet will at the same time, preserve their own cultural approach, their own self-chosen form of government, and their own mode of expressing brotherhood. russia inherently stands for a new world consciousness, and through her means, a new planetary expression will gradually be wrought out in the fire of experiment and experience. that great nation (a synthesis of east and west) must learn to rule without cruelty, without infringing the free will of the individual and because she has

if freedom of speech, freedom of religion and a truly free press and radio are the outcome of this war, a great step forward will have been made by the entire human family. the united states the psychological problem with which the united states of america is confronted is that of learning to shoulder worldwide responsibility. both great britain and russia have already learned that lesson in some form- 14- problems of humanity copyright 1998 lucis trust the american people as they pass out of the stage of adolescence must learn the lessons of life through experimentation and resultant experience. this is a lesson that all young people have to learn. the german race is old; the german nation is very young. the italian people are of ancient origin; the italian state is historically of very r

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

. to them all, history unmistakenly testifies. it is upon the fact of this continuity, this sequence of messengers and avatars, and upon the dire and dreadful need of humanity at this time, that the worldwide expectancy of the reappearance of the christ is based. it is the innate recognition of all these facts that has led to the steadily mounting invocative cry of humanity in every land for some form of divine relief or divine intervention; it is the recognition of these facts which also prompts the order which has gone forth from "the centre where the will of god is known" that the avatar should come again; it is the knowledge of both these demands which has led the christ to let his disciples in every land know that he will reappear when they have done the needed preparatory work. the a

ly of those who love their fellowmen. this is in reality the organising of the outer physical army of the lord an army which has no weapons but those of love, of right speech and right human relations. this unknown organisation has proceeded with phenomenal speed during the aftermath of war, because humanity is sick of hate and controversy. the general staff of the christ is already active in the form of the new group of world servers; they are as potent a body of forerunners as has ever preceded a great world figure into the arena of mankind's living. their work and influence is already seen and felt in every land, and nothing can destroy that which they have accomplished. the spiritual and organising effect of expressed and voiced invocation has been also attempted since 1935, and the en

nown valley in the himalayas (if the faithful would only believe it) in order: 1. to substantiate the fact of christ's physical existence among us ever since his so-called departure. 2. to prove (on the physical plane) the factual solidarity of the eastern and western approaches to god. both the christ and the buddha are present- 23- the reappearance of the christ copyright 1998 lucis trust 3. to form a rallying-point and a meeting-place for those who annually in synthesis and symbolically link up and represent the father's house, the kingdom of god and humanity. 4. to demonstrate the nature of the work of christ as the great and chosen intermediary, standing as the representative of the spiritual hierarchy and as the leader of the new group of world servers. in his person, he voices their

s this divine unfoldment which made it possible for him to make right choice, not only for himself but also for the spiritual hierarchy, during the years of decision, prior to june, 1945. under the divine will, he had to reappear on earth in visible presence. he had to preside over the materialisation of the kingdom of god on earth, and he had to re-institute the mysteries of initiation in such a form that they would prove the basis of the new world religion. above all, he had to reveal the nature of the will of god. that will is often regarded as a power by means of which things are done, situations are brought about, activities are instituted and plans are worked- 37- the reappearance of the christ copyright 1998 lucis trust out, and often ruthlessly worked out. this general definition i

will lead eventually to a change in consciousness. it is at this stage that most aspirants today find themselves. however, the will is in reality something very different to these expressions of it which exist in the human consciousness as men attempt to interpret the divine will in terms of their present point in evolution. the clue to understanding is to be found in the words "blotting out all form" when the lure of substance is overcome and desire dies, then the attractive power of the soul becomes dominant, and the emphasis (so long laid upon individual form and individual living and activity) gives place to group form and group purpose. then the attractive power of the hierarchy and of the masters' groups of disciples supersedes the lower attractions and the lesser focal points of in

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

tion, and of re-building is naturally committed. 4. the energy of intelligence, actively displayed in creative activity. the creative ability of the future will emerge on a relatively large scale in the realm of creative living and not so much in the realm of creative art. this creative living will express itself through a new world of beauty and of recognised divine expression; through the outer form, the "light of livingness (as it is esoterically called) will show. the symbol and that for which it stands will be known and seen. this is the energy of the third ray of active intelligence, working towards the manifestation of beauty. 5. the energy of the will aspect of divinity. this has been but little expressed and understood by humanity up to the present, but the time has now come when

that you see the world picture as one of outstanding chaos, of striving ideologies and warring forces, of the persecution of minorities, of hatreds which are working out into a furious preparation for war, and of world anxiety and terror does not really mean that you are seeing the picture as it is in reality. you are seeing what is superficial, temporal, ephemeral and entirely concerned with the form aspect. the hierarchy is primarily occupied, as you know well, with the consciousness aspect and with the unfoldment of awareness, using form as a means only for the accomplishment of its designs. a closer study of the forces which are producing the outer turmoil may serve to clarify your vision and restore confidence in god's plan and its divine love and loveliness. let us, therefore, consid

first ray of will and power. it works out in two ways: 1. as the will of god in world affairs, which is ever the will-to-good. steadily if you study human history intelligently you will see that there has been a regular and rhythmic progression toward unity and synthesis in all departments of human affairs. this unity in multiplicity is the eternal plan a unity in consciousness, a multiplicity in form. 2. as the destructive element in world affairs. this refers to man's use of this force of will which is seldom as yet the will-to-good in active expression, but something which leads to self-assertion (of the individual or the nation) and to war with its accompaniments separation, selfish diplomacy, hate and armaments, disease and death. this is the force which pours into the world from the

ter and final results. if you study the nations of the world today from this angle, you will see this shamballa energy of will working out potently through the agency of certain great outstanding personalities. the lord of shamballa in this time of urgency, from love of the life aspect and from understanding of the plan as well as from love of humanity, is sending forth this dynamic energy. it is form destroying and brings death to those material forms and organised bodies which hinder the free expression of the life of god, for they negate the new culture and render inactive the seeds of the coming civilisation. from this display of energy, unthinking humanity draws back in fear and likes it not. when full of personality hate and self-will, human beings seek often to turn this energy to t

the hierarchy, is that to which this world centre should respond. this is rapidly and, as i have told you, satisfactorily, happening. a definite world effect is being produced and the new group of world servers has given much aid in this. they have interpreted, explained and assisted the processes of evoking the latent love in human beings which, in its initial and unformed stages, exists in the form of an inchoate goodwill. i call this to your attention as the underlying, motivating idea behind all the work which you are called upon to do. i suggest, therefore that you endeavour to see the three major ideologies with which you have perforce to deal in terms of the three efforts which are emanating from the three major planetary centres at this time: shamballa, the hierarchy and humanity

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

erience, of one's complete identification with the universal mind, of one's constituting a part of the great world life, and of one's participation in the eternal persisting existence. understanding. this must be appreciated in its literal sense as that which "stands under" the totality of forms. it connotes the power of recession or the capacity to withdraw from one's agelong identification with form life. i would like to point out that this withdrawal is comparatively easy for those who have much of the first ray quality in them. the problem is to withdraw in the esoteric sense, but to avoid at the same time the sense of separateness, of isolation and of superiority. it is easy for first ray people to resist the tendency to identify themselves with others. to have true understanding invo

ng is always spontaneous. where the reasoning to an understanding enters, it is not the activity of the intuition. love. as earlier said, this is not affectionate sentiment, or the possession of a loving disposition; these two later aspects are incidental and sequential. when the intuition is developed, both affection and the possession of a spirit of loving outgo will, necessarily, in their pure form, be demonstrated, but that which produces these is something much more deep and comprehensive. it is that synthetic, inclusive grasp of the life and needs of all beings (i have chosen these two- 4- glamour: a world problem copyright 1998 lucis trust words with intent) which it is the high prerogative of a divine son of god to operate. it negates all that builds barriers, makes criticism, and

ght of day every cell which is so constituted that it will respond. ii. the mode of awakening the intuition there are many ways in which the intuition can be drawn into activity, and one of the most useful and potent is the study and interpretation of symbols. symbols are the outer and visible forms of the inner spiritual realities, and when facility in discovering the reality behind any specific form has been gained, that very fact will indicate the awakening of the intuition. first ray people belong to what is called the "destroyer ray" and the power of the first aspect, which is the power to bring to an end, flows through them. they will have a tendency to destroy, as they build, through a wrong direction of energy, through over-emphasis of energy in some particular direction, or throug

e and utilising the power of attachment in a detached manner. both groups, builders and destroyers, must ever work from the standpoint of reality, from the inner nucleus of truth and must "take their stand at the centre" the study of symbols tends to bring this about and when carried out with faithfulness and diligence, will produce three effects: 1. it trains in the power to penetrate behind the form and to arrive at the subjective reality. 2. it tends to bring about a close integration between soul-mind-brain, and when that is brought about, the inflow of the intuition and, consequently, of illumination and truth becomes more rapidly possible. 3. it will put a strain upon certain unawakened areas in the brain and arouse into activity the brain cells there found, and this is the first sta

is concept through a study of detail and through arriving at the significance of various sections or parts of the symbol under consideration. when, however, your analysis is completed, you must not rest satisfied until you have summed up the meaning of the symbol in some synthetic idea, concept, meaning or name. symbols have to be studied in three ways: a. exoterically. this involves study of its form as a whole, of its lines, and therefore of its numerical significance, and also study of its sectional forms by which i mean its arrangements, for instance, of cubes, triangles and of stars and their mutual inter-relation. b. conceptually. this involves arriving at its underlying idea, which may be expressed in its name; at its meaning as that emerges in the consciousness through meditation;

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

omnipresence. omnipresence has its basis in the substance of the universe, and in what the scientists call the ether; this word "ether" is a generic term covering the ocean of energies which are all inter-related and which constitute that one synthetic energy body of our planet. in approaching, therefore, the subject of telepathy, it must be carefully borne in mind that the etheric body of every form in nature is an integral part of the substantial form of god himself not the dense physical form, but what the esotericists regard as the form-making substance. we use the word god to signify the expression of the one life which animates every form on the outer objective plane. the etheric or energy body, therefore, of every human being is an integral part of the etheric body of the planet it

theric vehicle copyright 1998 lucis trust best illustrations of this telepathic rapport is that existing between a mother and her child. it is this type of telepathy which is predominantly present in the average spiritualistic seance. there the medium, quite unconsciously, sets up a telepathic rapport with the people in the circle. their feelings, worries, sorrows, and desires become apparent and form part of the reading, so called. both the sitters and the medium are functioning through the same centre. with this class of medium, and in this type of seance, the highly intelligent and mentally polarised man or woman will learn nothing, and will probably receive no messages, unless faked. hence, therefore, when it comes to scientific investigation by trained minds, physical phenomena has pr

investigation by trained minds, physical phenomena has predominated and not the more subtle forms of psychism. where the more subtle forms of super- or extra-sensory perception have been involved, the subjects have been either adolescent or in their early twenties and have been primarily and rightly focussed in the emotional-feeling body. this is true even when they are highly intellectual. this form of telepathic communication is therefore of two kinds, with the solar plexus always involved: a. it will be from solar plexus to solar plexus between two people who are ordinary, emotional, governed by desire, and primarily centred in the astral and animal bodies. b. it will be between such a "solar plexus" person, if i may so call him, and a higher type whose solar plexus centre is functioni

nsmission wherein high and consecrated feeling, devotion, aspiration and love are concerned and where the groups work with pure love, communication will be from heart to heart, and from a group heart to another group heart. the phrase "heart to heart talk" so often used, is usually a misnomer at this time, but will some day be true. at present it is usually a solar plexus conversation! the second form of telepathic work is that of mind to mind, and it is with this form of communication that the highest investigation is at this time concerned. only mental types are involved, and the more that emotion and feeling and strong desire can be eliminated, the more accurate will be the work accomplished. the strong desire to achieve success in telepathic work, and the fear of failure, are the sures

lf the most. an understanding of this will make you better able to work and to make intelligent experiment. therefore, watch yourselves with care yet impersonally, and work out the why and the wherefore of the effects produced, for by this means you will learn. the third type of telepathic work is that from soul to soul. this is the highest type of telepathic work possible to humanity and is that form of communication which has been responsible for all the inspirational writings of real power, the world scriptures, the illumined utterances, the inspired speakers, and the language of symbolism. it only becomes possible where there is an integrated personality, and, at the same time, the power to focus oneself in the soul consciousness. the mind and the brain have, at the same time, to be br

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

ndeavour to think of the human family, the fourth kingdom in nature, as an entity, as constituting a single unit, expressing itself through the many diversified forms of man. you, as an individual, are an integral part of humanity, yet you lead your own life, you react to your own impressions, you respond to exterior influences and impacts, and in your turn you emanate influences, send forth some form of character radiation and express some quality or qualities. you thereby, and in some measure, affect your environment and those whom you contact. yet all the while you remain part of a phenomenal entity to which we give the name of humanity. now extend this idea to a greater phenomenal entity, the solar system. this entity is itself an integral part of a still greater life which is expressi

n; in this way we can arrive at a faint comprehension of the basic and underlying truth. students should never forget the law of analogy as an interpretive agency. esotericism teaches (and modern science is rapidly arriving at the same conclusion) that underlying the physical body and its comprehensive and intricate system of nerves is a vital or etheric body which is the counterpart and the true form of the outer and tangible phenomenal aspect. it is likewise the medium for the transmission of force to all parts of the human frame and the agent of the indwelling life and consciousness. it determines and conditions the physical body, for it is itself the repository and the transmitter of energy from the various subjective aspects of man and also from the environment in which man (both inne

mily; this kingdom in nature, through its etheric body, is an integral part of the planetary etheric body; the planetary etheric body is not separated off from the etheric bodies of other planets but all of them in their totality, along with the etheric body of the sun constitute the etheric body of the solar system. this is related to the etheric bodies of the six solar systems which, with ours, form a cosmic unity and into these pour energies and forces from certain great constellations. the field of space is etheric in nature and its vital body is composed of the totality of etheric bodies of all constellations, solar systems and planets which are found therein. throughout this cosmic golden web there is a constant circulation of energies and forces and this constitutes the scientific b

he individual man upon the physical plane, and- 7- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust condition his outer expression, activities, and qualities, so do the varying forces of the universe pour through every part of the etheric body of that entity we call space and condition and determine the outer expression, the activities and qualities of every form found within the cosmic periphery. the second point i would make is that within the human etheric body there are to be found seven major force centres which are in the nature of distributing agencies and electrical batteries, providing dynamic force and qualitative energy to the man; they produce definite effects upon his outer physical manifestation. through their constant activity his quali

are to be found seven major force centres which are in the nature of distributing agencies and electrical batteries, providing dynamic force and qualitative energy to the man; they produce definite effects upon his outer physical manifestation. through their constant activity his quality appears, his ray tendencies begin to emerge and his point in evolution is clearly indicated. this "control of form through a septenate of energies (as it is defined in the old commentary) is an unalterable rule in the inner government of our universe and of our particular solar system, as well as in the case of individual man. there are, for instance, in our solar system, seven sacred planets which correspond to the seven individual force centres in man, the seven solar systems, of which our solar system

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ings of aspiration, the rod of initiation and as portraying the goal and the means, the objective of evolution and the incentive which drives us all on towards perfection a perfection which eventually receives the accolade of recognition by means of the rod. in the language of symbolism the five-pointed star has always signified perfected man and the crescent moon is supposed to rule the lower or form nature. this is the a.b.c. of occult symbolism but it interests me to find it all brought together in our family crest. my grandfather was john frederic la trobe-bateman. he was a very well known engineer, consultant to the british government and responsible in his day for several of the municipal water systems of great britain. he had a large family. his eldest daughter, my aunt dora, marrie

sars, and other important people, have confessed portentously to me who they were; yet in this life they are such very ordinary, uninteresting people. these famous people seem to have deteriorated sadly since their last incarnations and it arouses a question as to evolution in my mind. also, i do not believe that, in the long cycle of the soul's experience, the soul either remembers or cares what form it occupied or what it did two thousand, eight thousand or one hundred years ago any more than my present personality has the faintest recollection or interest in what i did at 3:45 p.m. on the afternoon of nov. 17th, 1903. one single life is probably of no more importance to the soul than fifteen minutes in 1903 is of importance to me. there surely are occasional lives that stand out in the

e recollection of the soul, just as there are days in one's present life that are unforgettable, but they are few and far between. i know that i am today what many, many lives of experience and bitter lessons have made me. i'm sure that the soul could if it wanted to waste the time recover its past incarnations, because the soul is omniscient; but of what use would it be? it would be only another form of self-centredness. it would also be a sorry story. if i have any wisdom today and if any of us manage to avoid the grosser mistakes of life, it is because we learnt through the hardest kind of experience not to do these particular things. our past record from our present spiritual standpoint is probably completely disgraceful. we've murdered in the past; we have stolen; we have defamed and

y and usefulness, it will be at that age. numerologists would affirm that the reason is that 7 x 5= 35; seven indicating a finished cycle, a completeness, and the opening of a door into a fresh experience; whilst five is the number of the mind and of that intelligent creature we call man. i would not know. i am sure there is something to numerology, for god, we are told, works through numbers and form, but i have never been impressed by numerological deductions. the fact remains, however, that 1915 saw me entering into an entirely new cycle, and, for the first time, discovering that i had a mind which i began to use, to discover its flexibility and potency, and employ as a "searchlight" into my own affairs and ideas, into the world of surrounding affairs, and into a realm of discovery that

e of the theosophical society in regarding itself as the only channel and its refusal to recognise other groups and organisations as integral and equally important parts of the theosophical movement (not the theosophical society) in the world is largely responsible for its loss of prestige. it seems rather late now for the t.s, to mend its ways and to emerge from isolation and separateness and to form part of the great theosophical movement which is today sweeping the world. this movement is not only expressing itself through the various occult and esoteric bodies, but through the labor unions, through the plans for world unity and post-war rehabilitation, through the new vision in the political field, and through the recognition of the needs of humanity everywhere. the degeneration of the

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

ssarily healers, though all may not heal the physical body. the reason for this is that all souls that have achieved any measure of true liberation are transmitters of spiritual energy. this automatically affects some aspect of the mechanism which is used by the souls they contact. when i employ the word "mechanism" in these instructions i refer to different aspects of the instrument, the body or form nature, through which all souls seek manifestation. i refer, therefore, to: 1. the dense physical body, which is the sumtotal of all the organisms which compose it; these- 2- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust possess the varying functions which enable the soul to express itself on the physical or objective plane as part of a greater and more

healing and upon the need to deal with the patient in his inner life, for the basic law underlying all occult healing may be stated to be as follows: law i all disease is the result of inhibited soul life, and that is true of all forms in all kingdoms. the art of the healer consists in releasing the soul, so that its life can flow through the aggregate of organisms which constitute any particular form. it is interesting to note that the attempt of the scientist to release the energy of the atom is of the same general nature as the work of the esotericist when he endeavours to release the energy of the soul. in this release the nature of the true art of healing is hidden. herein lies an occult hint. in the fourth place, we will consider the physical body, its diseases and ills, but only aft

y, the planets, are the forms through which certain deities express themselves, it may be a true and logical deduction that all lives and forms within those bodies may be necessarily subject also to these limitations, and to the imperfections growing out of these unconquered areas of consciousness and these states of awareness, hitherto unrealised by the deities, incarnated in planetary and solar form. given the postulate that every form is a part of a still greater form, and that we do indeed "live and move and have our being" within the body of god (as st. paul expresses it) we, as integral parts of the fourth kingdom in nature, share in this general limitation and imperfection. more than this general premise is beyond our powers to grasp and to express, for the general mental equipment

mbodying an ideal, and based often on selfish desire? do they not constitute utterly meaningless sentences in their mystical implications? how can it be otherwise, when only the perfected man has any real idea of what constitutes divinity? it is surely better for us to admit that it is not possible for man to understand the deep-seated causes of that which can be seen emerging in the evolution of form life. is it not wise to face the issue and the facts, as they exist for our present realisation, and understand that just as man can enter more intelligently into the mind of god than can the lesser mind of the animal, so there may exist other and greater minds, functioning in other and higher kingdoms in nature which will surely see life more truly and more accurately than does mankind? it i

al widespread disease to be found upon our planet in all the four kingdoms in nature. a few basic statements can be made, however, which will be found true eventually in the macrocosmic sense, and can already be demonstrated to be true where the microcosm is intelligently concerned. 1. all disease (and this is a platitude) is caused by lack of harmony a disharmony to be found existing between the form aspect and the life. that which brings together form and life, or rather, that which is the result of this intended union, we call the soul, the self where humanity is concerned, and the integrating principle where the subhuman kingdoms are concerned. disease appears where there is a lack of alignment between these various factors, the soul and the form, the life and its expression, the subje

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

universal principles will then provide the norms for education in the new age, as the tibetan terms it. the world today suffers from a cultural provincialism based on the dualism of an- 2- education in the new age copyright 1998 lucis trust outward-looking, objective attitude of the western world, and an inwardness or subjectivity of oriental societies. each of these civilizations, in its extreme form, is over-balanced in its own direction. in harmonious living, man must integrate both ideals to achieve wholeness for himself and his world. this, it seems to me, is one important theme of the present work. for the future, the remedy for the social schisms and psychological fissions that have handicapped and obstructed our modern efforts to overcome the divisions of humanity, lies in a restor

th the past and must provide scope for endeavour in the present and must also hold out further enlightenment for those who have succeeded or are succeeding in attaining the indicated goals. there must be a spiritual future indicated. it is that which is required now. the word "spiritual" does not refer to religious matters, so-called. all activity which drives the human being forward towards some form of development physical, emotional, mental, intuitional, social if it is in advance of his present state is essentially spiritual in nature and is indicative of the livingness of the inner divine entity. the spirit of man is undying; it forever endures, progressing from point to point and stage to stage upon the path of evolution, unfolding steadily and sequentially the divine attributes and

s minds. every child should be studied in three directions. first, to ascertain the natural trend of his impulses: are they towards physical expression, towards manual labor, in which one would include such a wide range of opportunity as that of the mechanical factory worker and the trained skill of the electrician? is there a latent capacity for one or other of the arts, a reaction to colour and form, or a response to music and rhythm? is the intellectual calibre one that should warrant a definitely mental training in analysis, deduction, mathematics or logic? then perhaps as life goes on our young people will be graded into two groups: the mystical, under which heading one would group those with religious, artistic and the more impractical tendencies; and the occult, which would include

on of methods, and systems differ very considerably. all, however, teach these same fundamental things; they teach the youth of the country to read and write and to attain a fair measure of ability to deal with figures through instruction in elementary arithmetic. these three are curiously symbolic of the whole evolutionary unfoldment of the race. reading has to do with the clothing of ideas with form and is related to the first step in the creative process, wherein deity, governed and impelled by an idea (embodying god's purpose- 16- education in the new age copyright 1998 lucis trust and plan, converted that idea into the desired substance and clothed it with the needed outer appearance. writing symbolises the method whereby the process is carried on, but it is of course far more persona

n the physical plane which will adequately produce the idea and bring it to manifestation. vision might be regarded as concerning itself with the higher levels of the mental plane, whereon the idea is sensed and seen. writing has a more definite relation to the concrete levels of the mental plane and to the ability of the man to bring through and express these visioned ideas in his own particular form. arithmetic has a definite relation to subsequent aspects of the process and to the emergence of the idea into some correlated form upon the physical plane. the visioning of the thoughtform is a process which must be succeeded by the appropriation of as much energy by the idea as is needed to make it effective or "apparent (esoterically speaking. of this the symbolism of arithmetic is the exp

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ble spirit and the priceless gift of silence. a group of disciples must be distinguished, as i already told you, by pure reason which will steadily supersede motive, merging eventually into the will aspect of the monad, its major aspect. it is, technically speaking, shamballa in direct relation with humanity. what, therefore, is the group will in any ashram or master's group? is it present in any form vital enough to condition the group relations and to unite all into a band of brothers moving forward into the light? is the spiritual will of the individual personalities of such strength that it negates the personality relation and leads to spiritual recognition, spiritual interplay and spiritual relation? it is only in consideration of these fundamental effects of standing as a group in th

psychometrise them. let me endeavour to explain. all detailed, outer forms are expressions of some subjective significance which is the cause of their appearance and which can be discovered by those who can function in the world of meaning. these "foci of significance" carry a note, a vibration and a symbolic aspect which conveys to the trained mind of the esotericist far more than does the outer form of words convey meaning to the trained mind of the exoteric reader. one glance in the direction of the disciple with the thought in mind of ascertaining the value of his contribution in words, serves to bring into my line of vision the symbol which is the product of his written thought. this symbol may be and probably is distorted a symbol without true balance; it will find its place upon som

no individual life. this is as it should be. increasingly disciples should be aware of each other and tune in with ease on each other; increasingly the bonds of illumined loyalty should control; increasingly you will participate in each other's attitudes and conditions and thus learn the basic lesson of understanding. understanding is the secret behind all power to achieve identification with any form of divine expression; understanding is one of the prime factors in producing revelation, and this is one of the paradoxes of occultism. in the world of human thought, understanding follows the prescribed routine, it follows the presented fact. in the life of the spirit, understanding is a necessary predisposing cause of revelation. i would ask you to ponder on this, bracing yourself for revel

initiator, for there is no physical activity as we understand it unless impulsed by some energy emanating from the etheric body. an understanding of some of the processes of initiation will come from an understanding of the body of vitality. the etheric body is the organ whereby personality or soul expression becomes evidenced upon the physical plane. its potency is that which evokes the physical form. most of the vehicles have a dual capacity invocation and evocation. they also have a third function: they ground or focus energy, thus producing a point of tension, of crisis and an interlude, prior to a process of transmission. ponder on these words. the physical body can be evoked into manifestation and subsequent activity, but it has no power of invocation. hence it is not a principle (as

will will bestir themselves, creating the network of goodwill. the function of the new group of world servers is dynamically to "force" the energy of the will-to-good into the world; the average man and woman, responding unconsciously, will express goodwill. disciples, such as you are, must perforce work in both fields, creating and building both types of network. this you can do now, and you can form thus the nucleus of that great interwoven pattern of light and of goodwill which must underlie or "substand" all exoteric work of renovation, renewal, rehabilitation and reconstruction. i ask you and other disciples, therefore, again to work with renewed interest at the forming of triangles, reaching people who are already active, and seek to aid them in forming new triangles. this is a work

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

stupidity, or upon the backs of some teachers, groups or organisations. much blame can indeed be placed here and there, but it is the part of wisdom to face facts and to realise the cause of that which is everywhere transpiring and which can be stated as follows. the cause of the growth of the lower psychism and of the increasing sensitivity of humanity at this time is the sudden inflow of a new form of astral energy through the rent veil which has, until a short while ago, safeguarded the many. add to this the inadequacy of the mass of human vehicles to meet the newly imposed strain and some idea of the problem can be grasped. let it not be forgotten, however, that there is another side to the picture. the inflow of this energy has brought many hundreds of people into a new and deeper sp

nd the seeing of symbols, for all visioning of geometrical forms is mental clairvoyance. all these powers are, however, tied up with the human mechanism or response apparatus, and serve to put the man in touch with aspects of the phenomenal world for which the response mechanism, which we call the personality, exists. they are the product of the activity of the divine soul in man, which takes the form of what we call "the animal soul" which really corresponds to the holy ghost aspect in the human microcosmic trinity. all these powers have their higher spiritual correspondences, which manifest when the soul becomes consciously active and controls its mechanism through the mind and the brain. when astral clairvoyance and clairaudience are not below the threshold of consciousness, but are act

as a means of contacting those i teach, for i work from choice entirely on mental levels thereby undoubtedly limiting my range of contacts but increasing the effectiveness of my work. this astral thoughtform is a distortion of me and my work, needless to say, and resembles an animated and galvanised shell- 8- the externalisation of the hierarchy copyright 1998 lucis trust because there is in this form much emotional substance and also a certain amount of mental substance, it can make a wide appeal and its validity is such that like all shells, for instance, which are contacted in the seance room, it masquerades as myself and where the intuition is unawakened the illusion is complete and real. devotees can therefore tune in with great facility on this illusory form and be completely deceive

ace the deluded devotees in touch with the scroll of the astral light, which is the reflection of the akashic records. these latter are the eternal scroll whereon the plan for our world is inscribed and from which those of us who teach gather our data and much of our information. this, the astral light distorts and steps down. because this is a distorted image and functions in the three worlds of form and has no source of validity higher than those of form, it has in it the seeds of separativeness and of disaster. forms of flattery are sent out from it, ideas of separateness, those thoughts which feed ambition and which foster love of power, and those germs of desire and personal longing (which divide groups) emerge from contact with it. the results to those who are deceived thereby are sa

the majority of the esoteric schools at this time is their sense of separateness and their intolerance of other schools and methods. the leaders of these schools need to absorb the following fact. all schools which recognise the influence of the trans-himalayan lodge and whose workers are linked, consciously or unconsciously, with such masters of the wisdom as the master morya or the master k.h, form one school and are part of one "discipline" there is therefore no essential conflict of interests, and on the inner side if they are in any way functioning effectively the various schools and presentations are regarded as a unity. there is no basic difference in teaching, even if the terminology used may vary, and the technique of work is fundamentally identical. if the work of the great ones

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

h is thus materialised a very high stage of advancement is marked, but the earlier stages can be intelligently approached by any earnest student and probationer. to transmute emotion into love the following realisations will be found necessary: 1. a realisation that all moods, all display of sorrow, of pain, or of happy excitement are due to our identification with the objects of desire, with the form aspect, and with that which is material. 2. an understanding of the emotional or astral body and the place it plays in the student's development. it should be recognised as the shadow of the monad, and a connection should be traced between the astral sheath..6th plane the buddhic sheath..4th plane the monadic sheath..2nd plane and the place the love petals in the egoic lotus play should also

hrist within. the shining forth of the inner radiance or glory. the demonstration of the 2nd or the love aspect. the manifestation of the solar angel. the appearing of the son of god, the ego or the soul within. the full expression of buddhi, as it utilises manas. this emergence into manifestation is brought about through what is understood by the following terms: the refining of the bodies which form the casket or sheath hiding the reality. the process of 'unveiling' so that one by one those bodies which veil the self are brought to a point where they are simply transparencies, permitting the full shining forth of the divine nature. an expansion of consciousness, which is brought about through the ability of the self to identify with its real nature as the onlooker, and no longer regardin

pon which his monad may be found. iv. a series of tests leading to initiation. when a man is beginning to demonstrate the qualities of his ray and to prove of gradually increasing importance to his group, he will be prepared through tests, through trials, and through temptations for those final stages in development which will put into his power: the knowledge of certain laws governing matter and form- 4- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the keys of the mysteries connected with energy, with polarity, and with group relation. certain words of power which will give him control over the elemental forces of nature. insight into the planetary plans. upon these i need not enlarge, nor need i take up with you here the subject of initi

nitiation (discipleship in the new age, volumes i and ii. the first work to be done is the stimulating of aspirants and the preparing of the few earnest ones to tread the path of discipleship. the final point of our theme concerns: v. the basic essential of pure character. this is something more than just being good. it deals with the matter aspect and has relation to the hold or control that the form has over the man. we might express it this way and therefore give its more occult connotation. if one or other of the three lower elementals (the physical, the astral and the mental) are the controlling factors in the life of the man, he is by that very fact put into a position of danger and should take steps to arrest that control prior to an attempt to enter into the formless realm. the rea

of the man, he is by that very fact put into a position of danger and should take steps to arrest that control prior to an attempt to enter into the formless realm. the reason for this will be apparent. under the governing law of matter, the law of economy, the elemental life will attract to itself similar lives and this will result in a dual danger. these dangers are: one: the gathering into the form, through the dominant note sounded by the form elemental, of matter with a synchronous vibration. this will tend to increase the magnitude of the task before the ego and sweep into increasing dominance the lower man. the "lunar lords" will become increasingly powerful and the solar lord correspondingly less august. two: the man will find himself surrounded in time with thoughtforms of a lower

ALICE BAILEY THE LABOURS OF HERCULES

he expressed its characteristics, and in each sign, he achieved some fresh knowledge of himself, and through that knowledge demonstrated the power of the sign and acquired the gifts which the sign conferred. in each of the signs we shall find him surmounting his natural tendencies, controlling and governing his destiny, and demonstrating the fact that the stars incline, but do not control [7] the form of astrology which will, i believe, in time supersede the ordinary kind, dealing with horoscopes, is that synthetic presentation of cosmic happenings which have their reflection in our planetary life, in the life of humanity as a whole, and in the life of the individual, who is ever the microcosm of the macrocosm. this type of astrology confines its attention primarily to the unfolding of the

s suggestive thought- 8- the labours of hercules "that astrology is a science and a coming science is true. that astrology in its highest aspect and its true interpretation will eventually enable man to focus his understanding and to function rightly is equally true. that in the revelations that astrology will make in time to come will be found the secret of the true coordination between soul and form is also correct. but that astrology has not yet been discovered. too much is overlooked and too little known to make astrology the exact science that many claim it to be. the claim will be fulfiled at some future date, but the time is not yet [8] astrology as now practised is doomed to break down, owing to the rapidity with which souls are controlling their personalities. the casting of the h

e dimensional knowledge, for the laws of time and space have no hold over the soul (esoteric astrology. we will therefore in this study deal with an astrology which will be non-mathematical and which will have no relation to the casting of horoscopes. it will concern itself with the twelve types of energy by means of which consciousness of the divine reality is brought about through the medium of form. in no distant heaven and in no subjective state did hercules arrive at this knowledge. in the physical body, handicapped and limited by the tendencies conferred on him by the sign in which he performed the labor, he attained understanding of his own essential divinity. through the overcoming of form and the subjugation of matter, a picture is given us of an unfolding divine self-realization

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

a son of god. he has to find himself as an individual, only to discover that individualism must be sacrificed intelligently to the good of the group. he discovers likewise that personal greed has no place in the life of the aspirant who is seeking liberation from the ever recurring cycle of existence and the constant crucifixion upon the cross of matter. the characteristics of the man immersed in form life and under the rule of matter are fear, individualism, competition and greed. these have to give place to spiritual confidence, cooperation, group awareness and selflessness. this is the lesson that hercules brings to us, and this is the demonstration [10] of the life of god which is being wrought out in the creative process, and which flowers forth more beautifully each time that the lif

AN INTRO TO STUDY OF THE KABALAH

ew religious philosophy; my information upon the subject has been enlarged by my membership of the rosicrucian society. yet the kabalistic books are so numerous and so lengthy, and so many of them only to be studied in rabbinic hebrew and chaldee that i feel to-day less confident of my knowledge of the kabalah than i did twenty years ago, when this essay was first published, after delivery in the form of lectures to a society of hermetic students in 1888. since that date a french translation of "the zohar" by jean de pauly, and a work entitled "the literature and history of the kabalah" by arthur e. waite, have been published, yet i think that this little treatise will be found of interest to those who have not sufficient leisure to master the more complete works on the kabalah. the old te

f its existence the teaching was entirely oral, hence the name qblh from qbl to receive, and it became varied by the minds through which it filtered in its course; there is no proof that any part of it was written for centuries after. it has been kept curiously distinct both from the exoteric pentateuchal mosaic books, and from the ever-growing commentaries upon them, the mishna and gemara, which form the talmud. this seems to have grown up in hebrew theology without combining with the recondite doctrines of the kabalah. in a similar manner we see in india that the upanishads, an esoteric series of treatises, grew up alongside the brahmanas and the puranas, which are exoteric instructions designed for the use of the masses of the people. with regard to the oldest kabalistic books still ext

rope, parts of russia, austria and poland there are even now jews, known as wonderworking rabbis, who can do strange things they attribute to the kabalah, and things very difficult to explain have been seen in england, at the hands of students of kabalistic rites and talismans. the rabbinic commentaries, many series deep, overlaying each other, which now exist in connection with the old treatises form such a mass of kabalistic lore as to make it an almost impossible task to grasp them; probably no christian nor jew in this country can say what doctrines are not still laid up in some of the old manuscript works. the dogmatic or theoretical kabalah indicates philosophical conceptions respecting the deity, angels and beings more spiritual than man; the human soul and its several aspects or pa

s the king of the jews at the time of their heyday of glory; surely if the immortality of the soul were the essence of the judaism of the people, solomon could not have so grossly denied it. go back, however, to the narrative of creation in genesis, and the same story is found; the animals are made from the dust, man is made from the dust, and eve is made from adam, and each has breathed into the form, the "nephesh chiah--the breath of life, vitality; but there is no hint that adam received a ray of the supernal mind, which was to dwell there for a time, to gain experience, to receive retribution, and then enter another stage of progress, and achieve a final return to its divine source. and yet the authors of these volumes, whoever they were, could hardly have been without the conception o

him, ruch alhim, the spirit of the living god. notaricon, or abbreviation, is of two forms; one word is formed from the initial and final letters of one or more words; or the letters of one name are taken as the initials or finals of the words of a sentence. for example, in deut. 30 v. 12, moses asks, who shall go up for us to heaven? the initial letters of the original words mi iolh lnv hshmilh, form the word milh, mylah, which word means circumcision, and the final letters are ihvh, the name jehovah: hence it was suggested that circumcision was a feature of the way to god in heaven. amen, amn is from the initials of adonai melekh namen "the lord and faithful king; and the famous rabbinic word of power used for talismans agla is formed of the initials of the words "ateh gibur leolam adona

ANALYSIS OF THE 5 6 INITIATION

nth he cast into the minds of them the fire of the sun" the knocks are symbolic of the hexagram above and the divine spirit, the \yhla jwr that hovered over the waters of creation. this represents the first ray of light, light rushing forth in one ray; the first breath of light. 3 the temple is now opened and placed in harmony with the work to follow. light then appears within the universe in the form of a flaming sword. this is depicted by the number twenty-one, the number of hyha. this is, the divine name of rtk. the descent of the light from rtk to twklm formulates the flaming sword and descendeth from the above to the below. in that trapt is a reflection of rtk and that which is in rtk is reflected in trapt, the rose and cross exists in rtk as a beam of brilliance and is made manifest

, both of the second and the third order, formulate the alchemical process of the great work. the vault is now ready for the reception of "the light" entrance into the vault all face east. the chief adept opens the door of the vault, and the three chiefs formulate a triangle by their positions in the vault. by joining the wands above and the ankhs below, they formulate a pyramid. the three chiefs form the four-sided tetrahedron. the pyramid is actually 4x3=12=hva. the lvx sign and analysis of the keyword is given. this expresses the unity of light in its differentiated forms. first point of the 5=6 ceremony the whole intent of the 5=6 initiation is to unite the candidate with osiris. osiris is represented by the chief adept except when he taketh his wand and ankh and proceedeth to give the

ANATHEMA OF ZOS

e law and still desire women. other than damnation i know no magic to satisfy your wishes; for ye believe one thing, desire another, speak unlike, act differently and obtain the living value. assuredly inclination towards new faculties springs from this bastardy! social only to the truths convenient to your courage, yet again beasts shall be planted. shall i speak of that unique intensity without form? know ye the ecstasy within? the pleasure between ego and self? at that time of ecstasy there is no thought of others; there is no thought. thither i go and none may lead. sans women-your love is anathema! for me, there is no way but my way. therefore, go ye your way-none shall lead ye to walk towards yourselves. let your pleasures be as sunsets, honest. bloody. grotesque! was the original pu

ANTINOMIANISM

religion hasn't got a clue. so, let me fill you in. the true distinction between the lhp and the rhp is one of intention: the lhp seeks a separation from god or nature for the purpose of self deification and the inherent personal responsibilities that implies. the rhp seeks to merge with god, to join the natural forces, to be with god and to allow the doctines of that god determine the degree and form of self responsibility. the rhp vs. lhp is not good against evil in the classic socialized, religious, cultural sense. it is about the most important choice a conscious being can make during his/her life. the loss of personal individuality and egocentric consciousness to the gentleness, solicitude and peace of god or fighting to maintain the individual will, the sense of self knowledge and be

self into a greater whole. the lhp is a path of individuation and willed activity. in other words, it does not come to you, you must go to it. this intrinsically makes the lhp a difficult one to follow. the rhp will come to you, it will embrace you with open arms. on the other hand (literally) the lhp requires a willed alteration of the way you perceive the objective and subjective realities that form a personalized understanding of life and its meaning on all levels of activity. the left hand path is a syncretism in the post modern era taking liberally from several areas of philosophical and spiritual inquiry. existentialism, relativism, antinomianism, hermeticism, all share ideas which are synthesized into the lhp conception. tracing the roots of these ideas we find hints and glimpses co

philosophical and religious cults. particularly we see this in the reflections of the ancient setian priesthoods of egypt which have been integrated into other lines of philosophical thought. as previously stated, the differentiation between the lhp and the rhp is one of intent. for instance, in the church of rome (catholic) ritual is utilized. all the elements- altar, bell, candles, incense etc, form the components of ritual. however, if you were to read howard stanton levee's (a.k.a. anton szandor lavey "satanic bible" ritual is also utilized using those same elements. the difference lies within the intention of the participants. therefore, the technology itself does not distinguish one methodology from the other, rather the perceptions and cognitive structures of how these technologies

nguage, or go to school and take some courses in philosophy or to create a unique art. this is part of the responsibility that the antinomian praxis demands of its adherents. through the utilization of the process i have just described you can reach the limits of what is known to you and begin to project- based upon that known- into the unknown. this personal projection will have a very different form than what is possible through the undeveloped constructs that are and never were your own in the first place. compare this idea to those of plato regarding dianoia and noesis, you will find that they are similar. divine inspiration can only result from the use of the truly divine gift- the full use of the intellectual faculties- it cannot, and never has occurred as the result of the sublimati

APOCALYPSE MOSES

ll cause him to be cast out of paradise, even as we were cast out through him" 4 the serpent saith to him "i fear lest the lord be wroth with me" 5 the devil saith to him "fear not, only be my vessel and i will speak through thy mouth words to deceive him" chapter 17. 1 and instantly he hung himself from the wall of paradise, and when the angels ascended to worship god, then satan appeared in the form of an angel and sang hymns like the angels. 2 and i bent over the wall and saw him, like an angel. but he saith to me "art thou eve" and i said to him "i am" 3 'what art thou doing in paradise" and i said to him "god set us to guard and to eat of it" 4 the devil answered through the mouth of the serpent 'ye do well but ye do not eat of every plant" 5 and i said "yea, we eat of all. save one o

APOCRYPHON OF JOHN

indestructibility, through the gift of the spirit the four lights (appeared) from the divine autogenes. he expected that they might attend him. and the three (are) will, thought, and life. and the four powers (are) understanding, grace, perception, and prudence. and grace belongs to the light-aeon armozel, which is the first angel. and there are three other aeons with this aeon: grace, truth, and form. and the second light (is) oriel, who has been placed over the second aeon. and there are three other aeons with him: conception, perception, and memory. and the third light is daveithai, who has been placed over the third aeon. and there are three other aeons with him: understanding, love, and idea. and the fourth aeon was placed over the fourth light eleleth. and there are three other aeons

he had thought without the consent of the spirit and the knowledge of her agreement (yet) she brought forth. and because of the invincible power which is in her, her thought did not remain idle, and something came out of her which was imperfect and different from her appearance, because she had created it without her consort. and it was dissimilar to the likeness of its mother, for it has another form "and when she saw (the consequences of) her desire, it changed into a form of a lion-faced serpent. and its eyes were like lightning fires which flash. she cast it away from her, outside that place, that no one of the immortal ones might see it, for she had created it in ignorance. and she surrounded it with a luminous cloud, and she placed a throne in the middle of the cloud that no one migh

the son of man' and the chief archon, yaltabaoth, heard (it) and thought that the voice had come from his mother. and he did not know from where it came. and he taught them, the holy and perfect mother-father, the complete foreknowledge, the image of the invisible one who is the father of the all (and) through whom everything came into being, the first man. for he revealed his likeness in a human form "and the whole aeon of the chief archon trembled, and the foundations of the abyss shook. and of the waters which are above matter, the underside was illuminated by the appearance of his image which had been revealed. and when all the authorities and the chief archon looked, they saw the whole region of the underside which was illuminated. and through the light they saw the form of the image

the light they saw the form of the image in the water "and he said to the authorities which attend him 'come, let us create a man according to the image of god and according to our likeness, that his image may become a light for us' and they created by means of their respective powers in correspondence with the characteristics which were given. and each authority supplied a characteristic in the form of the image which he had seen in its natural (form. he created a being according to the likeness of the first, perfect man. and they said 'let us call him adam, that his name may become a power of light for us "and the powers began: the first one, goodness, created a bone-soul; and the second, foreknowledge, created a sinew-soul; the third, divinity, created a flesh-soul; and the fourth, the

-soul; and the second, foreknowledge, created a sinew-soul; the third, divinity, created a flesh-soul; and the fourth, the lordship, created a marrow-soul; the fifth, kingdom created a blood-soul; the sixth, envy, created a skin-soul; the seventh, understanding, created a hair-soul. and the multitude of the angels attended him and they received from the powers the seven substances of the natural (form) in order to create the proportions of the limbs and the proportion of the rump and the proper working together of each of the parts "the first one began to create the head. eteraphaope-abron created his head; meniggesstroeth created the brain; asterechme (created) the right eye; thaspomocha, the left eye; yeronumos, the right ear; bissoum, the left ear; akioreim, the nose; banen-ephroum, the

ARADIA GOSPEL OF THE WITCHES

process, adding,however, that they would cost too much to make it profitable. i admit that i have little faith in lost artsbeyond recovering. described in my book (unpublished) on the hundred minor arts. 34 in a very recent work by messrs. niceforo and sighele, entitled la mala vita a roma evil lifein rome, there is a chapter devoted to the witches of the eternal city, of whom the writer saysthey form a class so hidden that the most roman of romans is perhaps ignorant of their exis-tence. this is true of the real strege, though not of mere fortune-tellers, who are common enough.the children of diana, or how the fairies were born. 35 fivepence roman money.diana, queen of the serpents, giver of the gift of languages. no footnotes)diana as giving beauty and restoring strength. no footnotes)no

ng beauty and restoring strength. no footnotes)note. no footnotes)the end. page 79 n r r r r r chapter xi. 22 this incantation is given in the chapter entitled a spell to win love.chapter xii. no footnotes)chapter xiii. 23 the most important part of witchcraft is to intoneor accent the incantations accurately, in amanner like that of church chanting or arab recitations. hence the apparently prose form of mostspells. 24 it is to be observed that the invocation is strictly a psalm of praise or a hymn; thescongiu-razioneis a request or prayer, though it often takes the form of a threat or menace. this only existsin classic witchcraft. 25 something is here omitted, which can, however, be supplied from many other similar incanta-tions. it was probably as follows: if thou art favourableand grant

adder, which he carriedand placed against the ladys window. but while he stood at the foot, he found by him an oldwoman, who earnestly began to beg him not to persevere in his intention. for thou knowest well,gianni, she said, that the lady will have none of thee; thou art a terror to her. do but go home andlook in the glass, and it will seem to thee that thou art looking on a mortal sin in human form.then gianni in a roaring rage cried, i will have my way and my will, thou old wife of the devil, if imust kill thee and the girl too! saying which, he rushed up the ladder; but before he had opened orcould enter the window, and was at the top, he found himself as it were turned to wood or stone,unable to move. page 72 it befell that one evening melambo, thinking on this while playing with a n

neer give, tis clear,only help to thee, my dear!then the youth understood that the moon, like god and fortune, does the most for those who dothe most for themselves. page 69 n r r r r r it would be a great gratification to me if any among those into whose hands this book may fall, whomay possess information confirming what is here set forth, would kindly either communicate it orpublish it in some form, so that it may not be lost.the children of diana, or how the fairies were born.all things were made by diana, the great spirits of the stars, men in their time and place, the giantswhic were of old, and the dwarfs who dwell in the rocks, and once a month worship her with cakes.there was once a young man who was poor, without parents, yet was he good.one night he sat in a lonely place, yet it

place, yet it was very beautiful, and there he saw a thousand littlefairies, shining white, dancing in the light of the full moon.gladly would i be like you, o fairies! said the youth, free from care, needing no food. but what areye?we are moon-rays, the children of diana, replied one: we are children of the moon;we are born of shining light;when the moon shoots forth a ray,then it takes a fairys form.and thou art one of us because thou wert born when the moon, our mother diana, was full; yes, ourbrother, kin to us, belonging to our band.and if thou art hungry and poor. and wilt have money in thy pocket, then think upon the moon, ondiana, unto who(sic) thou wert born; then repeat these words: luna mia, bella luna!pi di una altra stella;tu sei sempre bella!portatemi la buona fortuna!moon, m

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

romulgation of a different grade system. i am in a position to reflect some light for the relief of these complications by reference to dutch archives which have come to my knowledge. the date of the chapter's foundation remains uncertain, but it was in activity between 1756 and 1763, so that it was not taken over- as gould suggests- by those masonic emperors to whom we are indebted for the first form of the scottish rite, ancient and accepted. it is not impossible that its foundation is referable to the first of these dates, when it superposed on the three craft grades as follows (i) grade of scottish master of st. andrew of the thistle, being the fourth grade of masonry "in which allegory dissolves (2) grade of sublime knight of god and of his temple, being the fifth and last grade of fr

wise knights of jerusalem, because although it is a templar grade, it is concerned with the old chivalry at an early period of its history, and not with its transmission to modern times (2) the grade of grand inspector, otherwise kadosh, though i am acquainted with a very early and unknown ritual, because it does not add to our knowledge in respect of the templar claim on masonry. in the earliest form it shows that the judgment incurred by those who betrayed, spoliated and destroyed the order had been imposed divinely; that the hour of vengeance was therefore fulfilled, and that the call of kadosh knights was to extirpate within them those evil tendencies which would betray, spoliate and destroy the soul (3) sublime prince of the royal secret, because in the sources with which i am acquain

BALANCE J

nses have become inflamed and flooded with information in a way that sets the nerves jangling in both the viewer and the artist. but if this direction into synaesthesia wasn t entirely deliberate, it was certainly kickstarted into colour by the arrival of a gift of a new set of pastels courtesy of kenneth and steffi grant. spare s handling of this medium and his bold experimentation with flux and form sees him pre-empting and pre-figuring the extravagant and drug-induced art of the 60 s and 70 s. yet again he is attuned to the social pre-echo of the entire psychedelic movement. his artist shaman antennae were feeling their way ahead of time through the colonization of entire psychic geographies. again he reaches for a pure art of becoming entirely sensation. spare was to write at the end o

BALANONES TEMPLE OF SET FAQ

patible with and a valued contributor to the temple of set, just as we have been found to be useful to the member's own growth. more, through hard work the individual has opened him- or herself to the forces of becoming within the body-soul complex. this is a place of great excitement and achievement. we recognize our adepts by the quality of their adventures and projects. this is where we differ form most occult schools that would award degrees based on knowledge and memory feats. these members are free to work with our philosophies and to participate in our activities to the fullest. more members are in the second degree than any other level of initiation. we title this degree "adept" declaring them able to pursue any and all goals applicable to their personal growth- the third degree we

ut who has also been chosen by set to serve in his priesthood. this member has demonstrated abilities in working with and representing set and the temple of set. we title this degree "priest" another way of putting this: the third degree setian has become resonate with the work of set. he or she is directly empowered by set and charged him to expand the setian experience- this includes everything form running the temple, which belongs to its priesthood, to a variety of scholarly, artistic, or (obviously) magical endeavors to increase the setian mindscape. third degrees can represent the temple in most matters. if you have any questions concerning the temple of set (the organization, our activities, beliefs, or members, these members are the best qualified to answer your questions- the four

be done, as these have shown. only you can tell whether you're up to the task. from: christopher merwin, date: sat, 19 dec 1998 as a temple initiate from a small town in north carolina i think perhaps i can help you with some of your queries. due to the widespread distribution of temple members many pylons are organized based around correspondence, with email and pylon newsletters as the primary form of communication. in fact, due to the highly private and individualistic nature of most setians this is our prefered means of communication. the ability for you to meet face to face with other initiates is left completely up to you and the other initiates involved. the largest obstacle to being a setian in the carolinas is the local attitudes toward other non-christian religions, which any in

as i can get with this keyboard to the egyptian hieroglyph for shuti (the double maat feather, symbolizing my personal dedication to balance- a few others are mentioned in the ref document. 6.2.2 questions about setians are setians pagans? that's a question which depends heavily upon your definition of "pagan" see the ref document for this discussion. 6.2.3 imposters if imitation is the sincerest form of flattery, then how should you look at people who claim to be members of the temple of set and aren't? if you encounter someone online (or offline) who claims to be setian, how do you know if they really are? our high priest, magus don webb, offers an excellent answer in his essay "how to spot a setian (http//www.bigfoot.com/ balanone/spot.html. my personal answer is less meaningful, but th

BANISHING THE SLAVE GODS

ook of thoth: tarot take out the devil and tower cards. you can: a. masturbate while gazing upon the tower card equating its symbology with the procreative force you are generating through arousal, then while holding back orgasm karezza switch attention to the devil card. focus on the "third eye" that is depicted on the goat. take on the head of the goat as in the manner of an assumption of a god form. as your sexual arousal begins to reach its pitch. imagine the focused force of that energy opening and shining out, projecting the pentagram as analogous to a laser projecting an image on a surface. with practice, you will eventually be able to summon this process by sheer will alone when the n arises. also, at the beginning stages you may choose to charge a sigil with the semen you will be

BASIL VALENTINE TWELVE KEYS

//stores.ebay.com/seo-ebooks twelve keys of basil valentine 2 of 95 twelve keys of basil valentine this edition copyright 2006 seo vebooks editing, corrections, translations copyright 2006 seo vebooks all rights to the original material, textual typesetting, format and visual layout and arrangement are expressly restricted and reserved. no part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the publisher. for information address: seo vebooks http//stores.ebay.com/seo vebooks all rights reserved. this product is for personal use only and not for resale. copyright violations will be prosecuted by law. toutes les droite

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

e course of time these three unite, and are changed through the action of fire into a palpable substance, viz, quicksilver, sulphur, and salt. if these three substances be mixed, they are hardened and coagulated into a perfect body, which represents the seed chosen and appointed by the creator. this is a most important and certain truth. if the metallic soul, the metallic spirit, and the metallic form of body be present, there will also be metallic quicksilver, metallic sulphur, and metallic salt, which together make up the perfect metallic body. if you cannot perceive what you ought to understand herein, you should not devote yourself to the study of philosophy. moreover, i tell you in few words, that you cannot obtain a metallic body except by perfectly joining twelve keys of basil valen

t any clothing but that which she was arrayed withal at the moment of her birth. in the same way our bridal pair, apollo and diana, are arrayed in splendid attire, and their heads and bodies are washed with various kinds of water, some strong, some weak, but not one of them exactly like another, and each designed for its own special purpose. know that when the moisture of the earth ascends in the form of a vapour, it is condensed in the upper regions, and precipitated to the earth by its own twelve keys of basil valentine 30 of 95 weight. thus the earth regains the moisture of which it had been deprived, and receives strength to put forth buds and herbs. in the same way you must repeatedly distil the water which you have extracted from the earth, and then again restore it to your earth, as

r prepared water. but, after the water has vanished, the fiery life of our sulphurous vapour must triumph, and again obtain the victory. but no such triumph can take place unless the king imparts great strength and potency to his water and tinges it with his own colour, that twelve keys of basil valentine 33 of 95 thereby he may be consumed and become invisible, and then again recover his visible form, with a diminution of his simple essence, and a development of his perfection. a painter can set yellow upon white, and red or crimson upon yellow; for, though all these colours are present, yet the latter prevails on account of its greater intensity. when you have accomplished the same thing in our art, you have before your eyes the light of wisdom, which shines in the darkness, although it

BEHOLDERS OF NIGHT

ifer and set. such god forms are masks of the prince of darkness who within ourselves offers freedom and divinity for those willing to strive for it. the adversary itself is the gateway from which we discover our own will, or direction of endless possibility of desire. this is the very conscious gift of the artist austin osman spare, whom of witch blood, gave us the gift of self liberation in the form of the grimoire the book of pleasure. that we may translate the system of the hand and the eye, within our personal universe form this luciferian doctrine to our own desire of becoming, shall be the greatest distinction from the order of the right hand path. the adversary exists within the 8 pointed sabbat star of chaos, called often algol. the very essence of chaos is disruption and the open

he eye, within our personal universe form this luciferian doctrine to our own desire of becoming, shall be the greatest distinction from the order of the right hand path. the adversary exists within the 8 pointed sabbat star of chaos, called often algol. the very essence of chaos is disruption and the opening of possibility, that we may destroy that which hinders ourselves and thus creating a new form of order. order exists until the self grows into stasis, thus chaos then grows into a positive self-liberation process. the opposer/adversary thus holds the black flame of being within chaos, that we are both the red and black dragon, the sun and the moon respectively. evolution itself is possible when the mind reaches back to the primal well of darkness, which holds the secrets of our origin

ch is a passage way of self-exploration and self-perception. in the lower octave is satan or satanus/saturnus, the guardian of the depths and the daemonum of the earth. saturnus is the breaker of cosmic order, the essence of algol or the adversary, as well as death and regeneration. the demiurge saturnus is related to the number 666, being that of sorath, or the sun. satanas is this aspect is one form of the adversary, being rebellion, death and chaos from stasis. the very fire force of the sun is in the eye of satanas/saturnus, misrule and self-liberation through antinomianian awakening of saturn. the higher octave of saturn is lucifer, being light, wisdom and illumination. lucifer/iblis is the imagination thus azazel, the fallen djinn of fire. lucifer represents also rebirth, inner stren

dead, with the witchblood of your veins, you are all my children, of lilith-hecate, your father is ahriman, lord of phantoms and darkness. lilith in nox umbra by michael ford the dragon itself holds a significant role within the darker and self-liberating aspects of the sabbatic path, being specifically a evocation of latent forms from which we become. considering the dragon itself is a model or form of the adversary, the symbolism of the red and black dragon are present. the red dragon itself is shaitan or samael, the dual aspects of self-liberation and transformation. as the red dragon is a mirror or exteriorized (viewed as a form outside the self) form of the primal self, the dragon is also a form of ourselves developed and initiated into the luciferian mysteries. the dragon itself as

and shade, a black flame of essence hidden by the cloak of darkness. iblis/azazel/lucifer is an angel of light, self-liberation and illumination of knowledge (gnosis. in this however, do not dismiss the forces of darkness, they are essential to ones own individual initiation and growth. it is in the darkness that the roots give the nourishment for the tree to reach for the sun. ahriman is thus a form of the vampyre, the shadow which grows in the darkness and solitude of psychic seclusion, isolation and loneliness. many forms may be taken by ahriman, from toad to dragon, shadow and wolf. ahriman is the model for our nightside primal conscious, the kingdom of the demonium or infernal realm. this is not a moralistic evil designed to perform harmful deeds against others, but rather a model of

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

eat deal of potential involvement, being an expansive abode of many hidden realms and deities.14 geographically, the tibetans have adopted the indian view of a universe with the mythical mount meru at its center acting as the axis mundi. this central mountain is surrounded by four major continents and eight subcontinents. india, as well as tibet and surrounding countries like khotan and mongolia, form the southern continent of jambudv.pa( dzam bu gling).15 this structure, along with the multiple overlapping realms full of various entities, is mimicked in the powerful representative symbol of the ma..ala, which will be explored more fully in chapter 3. tibetans further attribute a great deal of sacred significance to the landscape and the necessity for its constant taming; this concept and

sed below, is most helpful toward this end because it incorporates the two-part system explored in de nebesky-wojkowitz s work with the taxonomy of deities provided by giuseppe tucci in his monolithic opus, tibetan painted scrolls. this scheme involves four major divisions. first, there are the symbolic tutelary deities (tib. yi dam; skt. i..adevat) of tantric buddhism (also called vajray.na, the form of buddhism practiced in tibet. these deities are encountered at the highest levels of buddhist monastic ritual practice. de nebesky-wojkowitz intentionally ignores this category of beings in his study. second are the transcendental deities( jig rten las das pa i srung ma, who consist of the heavenly gods and the innumerable buddhas and bodhisattvas; such beings are not concerned with mundane

tsiu marpo. understandably, termas provide a vast field of possibility for the creative enhancement of buddhist teachings in tibet. tibetan textual lineages make the concept of transmission a necessity as a matter of propagation and maintenance. the terma tradition allows transmission to be no longer contingent on the survival of lineage-holders or linear propagation. rather, it has created a new form of transmission, one that is perpetually open to new additions that can tap into the powerful authenticity of padmasambhava and his teachings. this authenticity relies upon the notion that padmasambhava, as an agent of buddhist truth who achieved enlightenment, is constantly active within the world through his revealed teachings. indeed, his clairvoyance and omniscience is such that he is sai

alted state of reality full of the visual wonders detailed in the texts. it is in this exalted state that ultimate reality manifests out of emptiness to be approached by the practitioner. thus, the s.dhana is the means by which this middle ground of the exalted realm is created between the constructed world and ultimate truth in order for the practitioner to commune with that truth in an embodied form for the purpose of ritual endeavor.34 the content and use of a s.dhana will be explored along with its ritual context in chapter 4. these terms are significant for the discussion to follow. i define them here in order to justify the continued use of these terms without the aid of uncomfortable english equivalents. tantra and terma are important as categories and it is the convention of most s

hese seven riders, with tsiu marpo as the leader, offered up their life essence for karmic benefits and food offerings. later, in india, the great spiritual master padmasambhava arrived at a charnel ground on the banks of a boiling lake of man-eating demons. at the midnight hour of the day he arrived, seven wolves with blood-clotted hair cried out. in response, the spiritual master manifested the form of the glorious tamdrin (skt. hayagr.va. the wolves retreated to their masters, the seven horsemen, and the latter prostrated themselves before padmasambhava. the spiritual master asked "who are you" the master of the horsemen replied "i am tsiu marpo, lord of the violence demons. previously, tamdrin conferred empowerments on my team, and from then on we promised to guard the buddhist teachin

BLACK SERPENT1

d articles, artwork, fiction, poetry, and even games for the daemonic games section from fellow practitioners. with that i give you our first issue! may lucifer light your way. adrianna, the editor http//www.ofs-demonolatry.org this symbol 2000-2006 c. ortiz 4 rite to lucifer basic rite to lucifer this rite is from the book modern demonolatry by s. connolly( 1999) and may not be reproduced in any form without prior written consent from the author. it has been reproduced here with permission. the altar must face the east most point of the ritual chamber. a candle is set at each elemental point. the elemental demons are invoked by use of the enns with the dagger. flereous first, work clockwise leaving lucifer for last. an incense of sorcery invokes atmosphere. light the candles from flereous

. get a pizza pan or stone and open the 6 dough. arrange the dough to where the lower half of the triangle of dough is in the inside of the dish and the pointy part of the triangle is on the outside. this is very important. i don't know how to explain it better. just that the thicker side of the triangle needs to be at the middle of the pizza pan/stone. work around the pizza pan to make the dough form a sunshine shape. press the dough pieces together. on the inside circle, spoon beef onto the dough, add cheese over it. then, take the outside part of the dough and fold it over the beef, tucking into the center. bake according to the pillsbury croissant roll instructions, or until the dough is golden brown. serve with sour cream, chopped olives, lettuce, tomatoes, extra cheese, salsa, and/or

th, led to her being labeled a devil worshipper. both accusations were false. http//www.playbillarts.com/news/article/3850.html undoubtedly there are even more of these cases unpublicized. religious freedom, it seems, is very specific to who has that freedom. increasingly, in most us workplaces, freedom of religion only applies to judeo-christian religions. this means that people who practice any form of non-judeo christian religion are probably safer keeping it to themselves. i have no doubt every last person reading this article has worked with a christian coworker who has openly discussed his/her religion. yet, very rarely do you hear of the christian being fired for openly sharing his religious beliefs. nor do you often hear public complaints 9 against christians witnessing in the offi

here are christians- however few- who would be willing to set the record straight about devil and demon worship. someone just needs to reach out to them. each individual counts. if more demonolators and satanists took an interest in doing what i do- i.e, reaching out to christians, even the more fundamentalist kinds, and discussing our beliefs with them in a friendly manner- i believe that we can form alliances with some of them. now, do not mistake me for thinking that we can form alliances with all of these christians, or even most of them necessarily. that would be overly idealistic. the goal, in my opinion, would simply be to make friends with as many individual christians as possible, because many of these christians are also voters. and if it can be demonstrated to them that satanist

on t give away any spoilers so you, the reader, will have to take a look. all i will say is the performance is first class. next time you are at your local music store, or surfing the internet, buy a copy of this instant black metal classic. 4 out of 5 possible serpents! 25 first rite to leviathan this rite is from the book modern demonolatry by s. connolly( 1999) and may not be reproduced in any form without prior written consent from the author. it has been reproduced here with permission. april 30th the alter must face the west most point of the ritual chamber. a candle is set at each elemental point. the elemental demons are invoked by use of the enns with the dagger. belial first and working clockwise leaving leviathan for last. an incense of calamus and frankincense invokes atmospher

BLACK WITCHCRAFT

ell 28. demon of domination according to dukante hierarchy 31 name that sigil no cheating! put your books away and see how many sigils you can identify! 32 answers to crosswode1 black witchcraft foundations of the luciferian path by michael w. ford, akhtya seker arimanius the nature of skir-hand witchcraft in the ancient and modern world is of anti-nature, or rather the word antinomian is a greek form meaning against the law. this word makes reference to rebellion from a structure or spiritual design of the masses, the majority and whatever the current ideological mainstream may be at that time. witchcraft, no matter for what intent or form, has always stood outside any conventional acceptance within society either by the religious hierarchy (even though it keeps their organizations called

find the foundation and essence of baphomet, the father of wisdom. the sabbatic god is both the union of the beast and the whore, ahriman (satan, samael) and az (lilith, babalon) which beget cain (by the circle of leviathan, the serpent of the depths. an initiatory image of cain as baphomet (by soror lilitu azhdeha) may be found in the book of cain and represents the black lord of the sabbat as a form of the adversary. a representation of this path may be found in my publications, luciferian witchcraft: a book of the serpent which contains the grimoires book of cain, goetic sorcery, yatuk dinoih, nox umbra, the paitisha, azothoz, vox sabbatum and much more. the infamous book of the witch moon also has presented a foundation for the darker aspects of sorcery and vampirism, which aleister cr

it is the symbol of both the sun and the moon, the sphere which begets strength and the very focus of the magician. adamu forbidden sexual magick by michael w. ford the ritual tools within the black tradition are as various as the witches themselves. some create fetish servitors, embodied and often created demonic familiars bound to objects, created from animal remains, blood or sexual fluids to form a visualized shade which holds significance to the sorcerer himself. some create dolls and others use little or no exterior tools or implements. what holds tradition among such adepts is the commitment of the luciferic spirit within. this is the mind of the practitioner which has been liberated through antinomian practices and thought, by this determined focus that the will of the black adept

, made from the top part of the human skull, makes a drinking bowl used in ceremonial or solitary practice. none of these ritual tools are required for practice, which depends solely on the means and predilection of the sorcerer. godforms hold specific power within the cults of witchcraft as what is empowered from the practitioner themselves. the gods and goddesses would not exist in any tangible form if humanity did not empower them; either subconsciously or consciously, thus by the adept becoming does the godform become. deific energy is a source not only based within the blood of the practitioner, of the atavistic or primal recesses of the human mind. this deific energy or power may be recalled into the flesh and conscious mind of the practitioner, thus one finds the knowledge undertake

nds the knowledge undertaken by earlier sects such as the golden dawn, the maskhara of the arabic and asian tribes, austin osman spare s zos kia cultus, etc. there are numerous rituals explored by luciferian sabbat practitioners within the order of phosphorus and the black order of the dragon which utilize old methods of lycanthropy and the shedding of flesh, of shape shifting by dream in therion form to go forth to the erotic convulsions of the infernal sabbat. the god of luciferian witchcraft is seth-an, or set (the same as samael, satan. this is the egyptian prince of darkness, a lord of chaos and sorcerous power. set should not be considered merely a god in an anthropomorphic sense, rather a deific force which is the very essence of our being. when azazel or lucifer brought to cain the

BLAVATSKY H P ANTHROPOGENESIS

uman reason and the "secret doctrine" and the idea is corroborated by the ancient legends and myths, and even by the bible itself when it is read between the lines. we see a flower slowly developing from a bud, and the bud from its seed. but whence the latter, with all its predetermined programme of physical transformation, and its invisible, therefore spiritual forces which gradually develop its form, colour, and odour? the word evolution speaks for itself. the germ of the present human race must have preexisted in the parent of this race, as the seed, in which lies hidden the flower of next summer, was developed in the capsule of its parent flower; the parent may be but slightly different, but it still differs from its future progeny. the antediluvian ancestors of the present elephant an

latter- contain the same statements. suffice, then, to us the strong probability that a people, now unknown to history, lived during the miocene period of modern science, at a time when greenland was an almost tropical land- note. the reader is requested to bear in mind that the first and the following sections are not strictly consecutive in order of time. in the first section the stanzas which form the skeleton of the exposition are given, and certain important points commented upon and explained. in the subsequent sections various additional details are gathered, and a fuller explanation of the subject is attempted[[vol. 2, page 13] book ii- part i. anthropogenesis- stanzas translated with commentaries from the secret book of dzyan[[vol. 2, page 14] in primeval times, a maiden, beauteo

l. 2, page] 17 the slokas of "dzyan" iv. 14. the seven hosts, the "will-born lords" propelled by the spirit of life-giving, separate men from themselves, each on his own zone. 15. seven times seven shadows of future men were born, each of his own colour and kind. each inferior to his father. the fathers, the boneless, could give no life to beings with bones. their progeny were bhuta, with neither form nor mind. therefore they are called the chhaya. 16. how are the manushya born? the manus with minds, how are they made? the fathers called to their help their own fire; which is the fire that burns in earth. the spirit of the earth called to his help the solar fire. these three produced in their joint efforts a good rupa. it could stand, walk, run, recline, or fly. yet it was still but a chha

16. how are the manushya born? the manus with minds, how are they made? the fathers called to their help their own fire; which is the fire that burns in earth. the spirit of the earth called to his help the solar fire. these three produced in their joint efforts a good rupa. it could stand, walk, run, recline, or fly. yet it was still but a chhaya, a shadow with no sense. 17. the breath needed a form; the fathers gave it. the breath needed a gross body; the earth moulded it. the breath needed the spirit of life; the solar lhas breathed it into its form. the breath needed a mirror of its body "we gave it our own" said the dhyanis. the breath needed a vehicle of desires "it has it" said the drainer of waters. but breath needs a mind to embrace the universe "we cannot give that" said the fat

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

BLAVATSKY H P COSMOGENESIS

in the world, which became with every year more defined in its tendency. being based, soi-disant, on the scholarly researches of sanskritists and orientalists in general, it was held scientific. hindu, egyptian, and other ancient religions, myths, and emblems were made to yield anything the symbologist wanted them to[[vol. 1, page] xxii introductory. yield, thus often giving out the rude outward form in place of the inner meaning. works, most remarkable for their ingenious deductions and speculations, in circulo vicioso, foregone conclusions generally changing places with premisses as in the syllogisms of more than one sanskrit and pali scholar, appeared rapidly in succession, over-flooding the libraries with dissertations rather on phallic and sexual worship than on real symbology, and e

eat arts and sciences having existed far back in the night of time, even the knowledge of writing is refused to some of the most ancient nations, and they are credited with barbarism instead of culture. yet the traces of an immense civilization, even in central asia, are still to be found. this civilization is undeniably prehistoric. and how can there be civilization without a literature, in some form, without annals or chronicles? common sense alone ought to supplement the broken links in the history of departed nations. the gigantic, unbroken wall of the mountains that hem in the whole table-land of tibet, from the upper course of the river khuan-khe down to the kara-korum hills, witnessed a civilization during millenniums of years, and would have strange secrets to tell mankind. the eas

lly enacted. the writer will have to give historical and trustworthy names, and to cite well-known authors, ancient and modern, of recognized ability, good judgment, and truthfulness, as also to name some of the famous proficients in the secret arts and science, along with the mysteries of the latter, as they are divulged, or, rather, partially presented before the public in their strange archaic form. how is this to be done? what is the best way for achieving such an object? was the ever-recurring question. to make our plan clearer, an illustration may be attempted. when a tourist coming from a well-explored country, suddenly reaches the borderland of a terra incognita, hedged in, and shut out from view by a formidable barrier of impassable rocks, he may still refuse to acknowledge himsel

o the nature of the fabric upon which it is written. it is the only original copy now in existence. the most ancient hebrew document on occult learning- the siphrah dzeniouta- was compiled from it, and that at a time when the former was already considered in the light of a literary relic. one of its illustrations represents the divine essence emanating from adam* like a luminous arc proceeding to form a circle; and then, having attained the highest point of its circumference, the ineffable glory bends back again, and returns to earth, bringing a higher type of humanity in its vortex. as it approaches nearer and nearer to our planet, the emanation becomes more and more shadowy, until upon touching the ground it is as black as night[[footnote(s* the name is used in the sense of the greek wor

vaguely shadowing forth an intellectual process akin to that exhibited by man. the "unconscious" according to von hartmann, arrived at the vast creative, or rather evolutionary plan "by a clairvoyant wisdom superior to all consciousness" which in the vedantic language would mean absolute wisdom. only those who realise how far intuition soars above the tardy processes of ratiocinative thought can form the faintest conception of[[footnote continued on next page[[vol. 1, page] 2 the secret doctrine. it is the one life, eternal, invisible, yet omnipresent, without beginning or end, yet periodical in its regular manifestations, between which periods reigns the dark mystery of non-being; unconscious, yet absolute consciousness; unrealisable, yet the one self-existing reality; truly "a chaos to

BLUE EQUINOX

pares people for initiation by means of courses of instruction. these courses are divided into two main parts, theoretical and practical. information with regard to both these courses. the order issues printed books of instruction. they cover the classics of all previous systems, and explain the particular system of a.a. these instructions are issued in an extremely comprehensive and well-ordered form. every instruction has been edited on strictly scientific lines. students are thoroughly drilled in this work; examations take place regularly, and diplomas issued to those who pass them. the equinox 12 the instruction of the a.a. is therefore as precise and definite as a university course. during the five years of speech from the equinox of spring 1909 of the vulgar era, 65 different books w

speech from the equinox of spring 1909 of the vulgar era, 65 different books were issued, nearly all of these being printed in the 10 numbers of volume i of the equinox. volume i of the equinox is now very rare and expensive. only a few sets remain; and these are valued at $100 per set. when these have been sold, it is proposed to re-publish the official instructions referred to above in separate form, for the benefit of those students who have been disappointed in obtaining sets of volume i of the equinox. the a.a. will publish a new volume of the equinox in 10 numbers at intervals of six months, beginning with the equinox of spring (march 23) of the vulgar year of 1919. the principal items of the new promulgation are as follows: liber ccxx. the book of the law, which is the foundation of

entary by frater o.m. frater o.m, 7 =48, is the most learned of all the brethren of the the equinox 14 order; he has given eighteen years to the critical study of this masterpiece. liber xxi. the classic of purity: by ko hsuen. a new translation from the chinese by the master therion. liber aleph cxi. the book of wisdom or folly. an extended and elaborate commentary on the book of the law, in the form of a letter from the master therion to his magical son. this book contains some of the deepest secrets of initiation, with a clear solution of many cosmic and ethical problems. liber cccxxxiii. the book of lies, falsely so called: with an extended commentary by the master therion. this book contains some of the most valuable mystic epigrams ever written, and also some very important secret ri

n the nature of death, and the proper attitude to be taken towards it. liber dccclxxxviii. a complete study of the origins of christianity. pr monstrance of a.a. 15 liber dclxvi. the beast. this book is an account of the magical personality who is the logos of the present on. liber lxxxi. the butterfly net. an account of a magical operation, particularly concerning the planet luna, written in the form of a novel. liber dcclxxvii. a complete dictionary of the correspondences of all magical elements, reprinted with extensive additions, making it the only standard comprehensive book of reference ever published. it is to the language of occultism what webster or murray is to the english language. liber ccxvi. the yi king (classic of changes) a new translation, with a commentary, by the master

ford university press) the .classic of changes; give the initiated chinese system of magick. the tao te king (s. b. e. series) gives the initiated chinese system of mysticism. tannh user, by a. crowley. an allegorical drama concerning the progress of the soul; the tannh user story slightly remodelled. the equinox 20 the upanishads (s. b. e. series) the classical basis of vedantism, the best-known form of hindu mysticism. the bhagavad-gita. a dialogue in which krishna, the hindu .christ, expounds a system of attainment. the voice of the silence, by h.p. blavatsky, with an elaborate commentary by frater o.m. frater o.m, 7 =48, is the most learned of all the brethren of the order; he has given eighteen years to the study of this masterpiece. raja yoga, by swami vivekananda. an excellent eleme

BOOK OF ENOCH

t blood was shed that it filled jerusalem from end to end. at this time, the religious establishment left the country, taking the ark of the covenant and all the important religious texts with them. after a number of years in egypt, the refugees went further south, near to the source of the nile, at lake tana in ethiopia. the descendants of these people are the falashas, who even today follow the form of judaism that had been practiced in israel only before 620 bc. the ethiopians translated the book of hanokh into ge'ez, and had enough respect to look after it. meanwhile, all hebrew versions disappeared but a substantial part of the book had survived in greek, and some parts in aramaic, but until scottish traveler, and freemason, james bruce, returned from ethiopia in 1773, with three manu

at 17.5 reminds me of volcanic larva flows, such as in iceland where new land is being created. the mountains mentioned at 18.6 are referred to again later in the book. i have often wondered if it would be possible to identify this place from these descriptions. the best match i have found so far is the south sandwich island group. the main island has now been submerged but the mountain tops now form the chain of islands. for more on this, read thoth architect of the universe by ralph ellis. this part ends with more details of the punishment for the runaways. 17.1] and they took me to a place where they were like burning fire, and, when they wished, they made themselves look like men. 17.2] and they led me to a place of storm, and to a mountain, the tip of whose summit reached to heaven

em. at first they discuss the punishment of the runaways then the afterlife in general. the watchers may have provided some type of visual display since enoch describes what he sees. the description at 22.2 is strange but compelling. the story of cain and abel is mentioned at 22.7 and in the next section the story of adam and eve is mentioned, at 32.6. so, these stories must have existed, in some form, even in enoch's time. 20.1] and these are the names of the holy angels who keep watch. 20.2] uriel, one of the holy angels; namely the holy angel of the spirits of men. 20.4] raguel, one of the holy angels; who takes vengeance on the world, and on the lights. 20.5] michael, one of the holy angels, namely the one put in charge of the best part of humankind, in charge of the nation. 20.6] sara

10,000 bc) than the pyramids, so this is a possible candidate for zotiel. 24.1] and from there i went to another place of the earth and he showed me a mountain of fire that blazed day and night. 24.2] and i went towards it and saw seven magnificent mountains. and all were different from one another, and precious and beautiful stones, and all were precious, and their appearance glorious, and their form was beautiful. three towards the east one fixed firmly on another and three towards the south one on another, and deep and rugged valleys, no one of which was near another. 24.3] and there was a seventh mountain, in the middle of these, and in their height they were all like the seat of a throne and fragrant trees surrounded it. 24.4] and there was among them a tree such as which i have never

wered me and said to me "this is the tree of wisdom, from which your ancient father and ancient mother, who were before you, ate and learnt wisdom; and their eyes were opened, and they knew that they were naked. and they were driven from the garden" 33.1] and from there i went to the ends of the earth, and i saw there large animals, each different from the other, and also birds, which differed in form, beauty, and call- each different from the other. 33.2] and to the east of these animals, i saw the ends of the earth, on which heaven rests, and the open gates of heaven. 33.3] and i saw how the stars of heaven come out, and counted the gates out of which they come, and wrote down all their outlets, for each one, individually, according to their number. and their names, according to their co

BOOK T

materiality in all senses, good and evil: and is, therefore, in a sense, illusionary: it shows material gain, labour, power, wealth, etc. the sixteen, or royal, cards the four kings the four kings, or "figures mounted on steeds" represent the yodh forces of the name in each suit: the radix, father and commencement of material forces, a force in which all the others are implied, and of which they form the development and completion. a force swift and violent in its action, but whose effect soon passes away, and therefore symbolized by a figure on a steed riding swiftly, and clothed in complete armour. therefore is the knowledge of the scale of the king so necessary for the commencement of all magical working. the four queens book t page 4 of 26 http//www.private.org.il/gd/book-t.html 13/10

the others: and then indeed it is mighty and terrible materially, and is the throne of the forces of the spirit. woe unto whomsoever shall make war upon her, when thus established! the spheres of influence of the court cards of the tarot pack the princesses rule the four parts of the celestial heavens which lie around the north pole, and above the respective cherubic signs of the zodiac, and they form the thrones of the powers of the four aces. the twelve cards, the four kings, queens and princes rule the dominion of the celestial heavens, between the realm of the four princesses and the zodiac, as is hereafter shewn. and they, as it were, link together the signs. v. the lord of the flame and the lightning; the king of the spirits of fire knight of wands a winged warrior riding upon a blac

ified he is selfish, animal and material: stupid. in either case slow to anger, but furious if roused. rules from 20 degree aries to 20 degree taurus. air of earth prince and emperor of the gnomes. xx. princess of the echoing hills; rose of the palace of earth knave of pentacles a strong and beautiful amazon figure with rich brown hair, standing on grass or flowers. a grove of trees near her. her form suggests hebe, ceres, and proserpine. she bears a winged ram's head as a crest: and wears a mantle of sheepskin. in one hand she carries a sceptre with a circular disk: in the other a pentacle similar to that of the ace of pentacles. she is generous, kind, diligent, benevolent, careful, courageous, persevering, pitiful. if ill dignified she is wasteful and prodigal. she rules over one quadran

the question 1. shuffle, etc, as before. 2. deal cards into twelve stacks for the twelve signs of the zodiac. 3. divine the proper stack and proceed as before. book t page 25 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 "fourth operation" penultimate aspects of the question 1. shuffle, etc, as before. 2. find the significator: set him upon the table; let the thirty-six cards following form a ring round him. 3. count and pair as before "fifth operation" final result 1. shuffle, etc, as before. 2. deal into ten packs in the form of the tree of life. 3. make up your mind where the significator should be, as before; but failure does not here necessarily imply that the divination has gone astray. 4. count and pair as before. comments. 1. this is a figure in the shape of an ankh, wit

nt and pair as before "fifth operation" final result 1. shuffle, etc, as before. 2. deal into ten packs in the form of the tree of life. 3. make up your mind where the significator should be, as before; but failure does not here necessarily imply that the divination has gone astray. 4. count and pair as before. comments. 1. this is a figure in the shape of an ankh, with symbols about and upon the form. the loop is a series of four concentric bands like the rose cross, about a central circle. the central circle is quartered by a vertical greek cross. this cross has a dot in the center and is marked "red on white" the ring just about this circle is divided by radial segments into three chambers, with one centered at top; clockwise from top, the chambers are marked "bright pale yellow "glowin

BOOK OF BLACK SERPENT

rvitors of the qliphothic rulers are expressed as the name of their ruler given in extensio, each name being the seed of a name of a subservient order; thus thamiel (thamal) is served by thadekiel, abraxiel, mahaziel, azazael and lufugiel and the rest of the crowns likewise in the same manner. the relationship between the archdaemons and the qliphoth is that the qliphoth rule on earth in temporal form and the archdaemons rule the earth in a transcendent manner. one is visible and the other invisible. the invisible can be compelled to appear in divers shapes; as we will find out. both the archdaemons and the qliphoth are entirely evil and are only to be overcome by the aid of celestial powers and virtues, both visible and invisible, and so the pious man will have nothing to fear from these

shaari moth- the gates of death 7. gehinnom- hell the evil and averse powers beneath the feet of the four cherubim lilith babel machaloth jonia samael media rehab edom 'splendour on every side fire endfolding whirlwind' these are from cherubic expressions of force and the evil and averse powers broken beneath their feet are: rahab, whose symbol is a terrible demon leaping upon an ox; machaloth, a form compounded of a serpent and a woman, and she rideth upon a serpent scorpion; and lilith, a woman outwardly beautiful but inwardly corrupt and putrefying, riding upon a strange and terrible beast. to these four (babel, jonia, media, edom) are attributed four kingdoms. 1. bairiron- so called because they are derived from the fourth evil, namely samael, the black. their colors are dull red and a

a serpent and a woman, and she rideth upon a serpent scorpion; and lilith, a woman outwardly beautiful but inwardly corrupt and putrefying, riding upon a strange and terrible beast. to these four (babel, jonia, media, edom) are attributed four kingdoms. 1. bairiron- so called because they are derived from the fourth evil, namely samael, the black. their colors are dull red and a black, and their form is that of a dragon- lion. 2. adimiron- whose colors are like blood mixed with water, a dull yellow and grey. their form is that of a lion-lizard. 3. tzelladimiron- whose colors are like limpid blood, bronze and crimson. they are like savage triangular-headed dogs. 4. schechiriron- whose colors are black, and their form blended of reptile, insect and shell-fish, such as the crab and the lobst

, a dull yellow and grey. their form is that of a lion-lizard. 3. tzelladimiron- whose colors are like limpid blood, bronze and crimson. they are like savage triangular-headed dogs. 4. schechiriron- whose colors are black, and their form blended of reptile, insect and shell-fish, such as the crab and the lobster, yet demon-faced withal. 5. tzephariron- whose colors are fiery and yellow, and their form like merciless wolves and jackals. 6. obiriron- whose colors are like clouds, and their form like grey, bloated goblins. 7. necheshethiron- whose color is like copper, and their form is like that of a most devilish and almost human-headed insect. 9. nachashiron- whose colors are like serpents, and their form like dog-headed serpents. 10. dagdagiron- whose colors are reddish and gleaming, and

ike merciless wolves and jackals. 6. obiriron- whose colors are like clouds, and their form like grey, bloated goblins. 7. necheshethiron- whose color is like copper, and their form is like that of a most devilish and almost human-headed insect. 9. nachashiron- whose colors are like serpents, and their form like dog-headed serpents. 10. dagdagiron- whose colors are reddish and gleaming, and their form like vast and devouring flat-headed fishes. 11. behemiron- whose name is derived of behemoth, and their colors are black and brown, and their forms those of awful beasts like a hippopotamus, and an elephant, but crushed flat, or as if their skin was spread out flat over the body of a gigantic beetle or cockroach, crawling yet having vast strength. 12. neshimiron- whose colors are of a stagnan

BOOK OF DOOM

dedicated to their purpose, as it is said. finh the book of doom or the unholy bible of doom which is the nastiest grimoire the world has ever seen book i the first book of lucifer translated by: frater algolis, o.a.i. published by: ordo algolis interstellaris copyright by frater algolis, pontifex maximus ordinis caputis medusae. all rights reserved. no part of this book may be reproduced in any form without prior permission in writing by the author or publisher. published by o.a.i, box 666-033, marietta, ga 30066 if you dare to violate this copyright or the copyright of any other o.a.i. or faust material (doctor johannes faust's miracle and magic book, or the black raven or the threefold coercion of hell, doctor johannes faust's infernal tarot, etc, or if you are in possession of the boo

mics in the universe at the threshold of creation. 2.17. structured deities that emanate from algol take undeserved credit for some creation in the past. 2.18. seeded by algol, the o.a.i. was one of the most powerful dynamic and creative forces in human history. caput tertium: imperium infernalis 3.1. true power expresses itself in its effects. 3.2. it is not in need to express itself in exterior form. 3.3. the choice is yours: you may wield power openly or in secret; in either case you can benefit from the fruits of it. 3.4. hierarchies of spirits reflect processes of power. 3.5. with any hierarchy of spirits you have the keys to specific expressions of power. 3.6. in the beginning is chaos. 3.7. algol is the gate of chaos which creates the worlds. 3.8. the world creates from the below of

BOOK OF PLEASURE

empire and i have written this book! translator's note: the secret mantras of power are available to members of the o.a.i! these last twelve letters relate to the created forces of the univere definitions the words god, religions, faith, morals, woman, etc (they being forms of belief, are used as expressing different "means" as controlling and expressing desire: an idea of unity by fear in some form or another which must spell bondage-the imagined limits; extended by science which adds a dearly paid inch to our height: no more. kia: the absolute freedom which being free is mighty enough to be "reality" and free at any time: therefore is not potential or manifest (except as it's instant possibility) by ideas of freedom or "means" but by the ego being free to recieve it, by being free of i

a new law. we being everything, wherefore the necessity of imagining we are not? be ye mystic. others believe in prayer. have not all yet learnt, that to ask it to be denied? let it be the root of your gospel. oh, ye who are living other peoples lives! unless desire is subconscious, it is not fulfilled, no, not in this life. then verily sleep is better than prayer. quiescence is hidden desire, a form of "not asking; by it the female obtains much from man. utilize prayer (if you must pray) as a means of exhaustion, and by that you will obtain your desire. some do much to show the similarity of different religions; certainly by it i prove the possibility of a fundamental illusion, but that they never realise-or this ukase they are the mockery, for how much they regret! they suffer more conf

te the book of pleasure (self love) get any book for free on: www.abika.com 8 existence. vitalized by the breath of self-love, life is conscious of one. self being its opposing force, is alternately conflict, harmony, life and death. these four principles are one and the same-the conception considered as the complete "self" or consciousness-hence they may be blended into unity and symbolized. one form made by two, that is three-fold and having four directions*(1) about this "self; all conception is the dual principle, the law which is its conception*(2) the unmodified sex principle refracted through the dual principle emanates the infinite variety of emotions or sexualities, which may be called its ramifications. the transcendental law, the law and testament of the "new" the law of kia is

dual principle, the law which is its conception*(2) the unmodified sex principle refracted through the dual principle emanates the infinite variety of emotions or sexualities, which may be called its ramifications. the transcendental law, the law and testament of the "new" the law of kia is its own arbiter, beyond necessitation, who can grasp the nameless kia? obvious but unintelligible, without form, its design most excellent. its wish is its superabundance, who can assert its mysterious purpose? by our knowledge it becomes more obscure, more remote, and our faith-opacity. without attribute, i know not its name. how free it is, it has no need of sovereignty (kingdoms are their own despoilers) without lineage, who dare claim relationship? without virtue, how pleasing in its moral self-lov

ain, sorrow, and miseries. with what his rebellion? of necessity slavery! duality is the law, realization by suffering, relates and opposes by units of time. ecstasy for any length of time is difficult to obtain, and laboured heavily for. various degrees of misery alternating with gusts of pleasure and emotions less anxious, would seem the condition of consciousness and existence. duality in some form or another is consciousness as existence. it is the illusion of time, size, entity, etc.-the world's limit. the dual principle is the quintessence of all experience, no ramification has enlarged its early simplicity, but is only its repetition, modification or complexity, never is its evolution complete. it cannot go further than the experience of self-so returns and unites again and again, e

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ts. vitamins in herbs. the art of prescribing medicine. some simple treatments medicinal drinks, syrups, decoctions, teas, mixtures, ointments. witches' pharmacopoeia. sources. lesson eleven 155 magick physical body. circle. cone of power. dancing and chanting. feeling. drawing down power. releasing the power. timing. cord magick. candle magick. love magick. sex magick. binding spell. protection. form of ritual. lesson twelve 175 the power of the written word runes. ogham bethluisnion. egyptian hieroglyphics. theban. passing the river. angelic. malachim. pictish. talismans and amulets. power raising dance. general dancing. music and song. sabbat games. wine and ale. bread and cakes. contents xi 67 lesson one the history and philosophy of witchcraft before really getting into what witchcraf

god. this is what we call animism. a god controlled that wind. a god controlled the sky. a god controlled the waters. but most of all, a god controlled the all-important hunt. a god of hunting. most of the animals hunted were horned so wo/man pictured the god of hunting also as being horned. it was at this time that magick became mixed in with these first faltering steps of religion. the earliest form of magick was probably of the sympathetic variety. similar things, it was thought, have similar effects: like attracts like. if a life-size, clay model of a bison was made, then attacked and "killed. then a hunt of the real bison should also end in a kill. religio-magickal ritual 1 2/ buckland's complete book of witchcraft was born when one of the cavemen threw on a skin and antlered mask and

the real bison should also end in a kill. religio-magickal ritual 1 2/ buckland's complete book of witchcraft was born when one of the cavemen threw on a skin and antlered mask and played the part of the hunting god, directing the attack. there are, still in existence, cave paintings of such rituals, together with the spear-stabbed clay models of bison and bear. it is interesting to see how this form of sympathetic magick survived right through to relatively modern times. the penobscot indians, for example, less than a hundred years ago, wore deer masks and horns when performing rituals for the same purpose. the mandan indians' buf-falo dance is another example. along with this god of hunting there was a goddess, though which came first (or whether they evolved together) we do not know, a

g the gods along. as different countries developed, so the god and goddess acquired different names (though not always totally different; sometimes simply variations on the same name, yet they were essentially the same deities. this is well illustrated in britain where, in the south of england, is found cernunnos (literally "the horned one. to the north the same god is known as cerne; a shortened form. and in still another area the name has become herne. by now wo/man had learned not only to grow food but also to store it for the winter. so hunting became less important. the horned god came now to be looked upon more as a god of nature generally, and a god of death and what lies after. the goddess was still of fertility and lesson one: the history and philosophy of witchcraft/ 3 also of re

accused of, they would suffer equally themselves. after all, they too had to eat to live. an old ritual act for fertility was for the villagers to go to the fields in the light of the full moon and to dance around the field astride pitchforks, poles and broomsticks; riding them like hobby-horses. they would leap high in the air as they danced, to show the crops how high to grow. a harmless enough form of sympathetic magick. but the church claimed not only that they were working against the crops, but that they actually flew through the air on their poles. surely the work of the devil! in 1484 pope innocent viii produced his bull against witches. two years later two infamous german monks, heinrich institoris kramer and jakob sprenger, produced their incredible concoction of anti-witchery, t

BUDGE E

cene that illustrates the first division of the tuat, which is passed through by the sun-god during the first hour of the night, we see that the centre of the middle section is divided lengthwise into click to view (left) the boat of af, the dead sun-god (right) maati goddesses. neken-f. two parts by a river which flows along it. in the upper part is the boat of the dead sun-god af, who is in the form of a rain-headed man; he wears a disk upon his head, and stands within a shrine in the sektet boat, i.e, the boat in which the god travels p. 4 from noon to sunset. in front of the shrine in the boat stand the three deities, ap-uat, sa, and the "lady of the boat" who wears on her head a disk and horns. behind the shrine stand five gods, each having the head of a man; the names of the first fo

row of the sektet boat hangs an object which is said to be a carpet by some, and a reed mat by others, and on the side, near the curve of the prow, is an utchat. in front of the boat march- 1. the two goddesses maat, the one representing the south of egypt, and the other the north. 2. the god nekent-f, who holds a spear, or knife, in his left hand. 3. the god khenti amentet, bearded, and in mummy form, and wearing the white crown and the menat. 4. the god sekhet, or as it is written here sekhmet, lioness-headed. 5. the god sehetch-ur, ram-headed. 6. four terms, the first of which is called ut-metu-ra, p. 5 the second ut-metu-tem, the third ut-metu-khepera, and the fourth ut-metu-asar. 7. the leader of the company, who is called tcha-unnut; by his side is a serpent, called sa, that stands o

net, or neith, goddess p. 8 of the south, net, or neith, goddess of the north, and the goat goddess artet. the two hawk-headed gods are called tchatui and meti, and the four following gods abenti, benbeti, sekhti, and sekhet. the explanation of this scene is given by the horizontal line of hieroglyphic text written above it, which reads"[the god cometh to] this court, he passeth through it in the form of a ram, and he maketh his transformations therein. after he hath passed through this court, the dead who are in his following do not [go with him, but they remain in this court, and he speaketh p. 9 words unto the gods who are therein. if copies of these things be made according to the ordinances of the hidden house, and after the manner of that which is ordered in the hidden house, they sh

11 iii. nine seated gods, each with his hands raised in adoration of ra; they are called the "gods who praise ra" the first three are man-headed, and are called hetch-a, maa-a, and hes-a, the second three are jackal-headed, and are called neb-ta-tesher, ap-uat, and ap-sekhemti, the third three are crocodile-headed, and are called tchat-tuat, seki, and sekhem-hra. iv. twelve divine beings, in the form of women, who are described as "the goddesses who guide the great god" their names are--1. tentenit, 2. sbai, 3. mat-neferu-neb-set, 4. khesefet-smatet, 5. khuai, 6. maket-ari-s, 7. urt-amt-tuat, 8. her-ab-uaa-set, p. 12 [paragraph continues] 9. mesperit, 10. ushem-hat-kheftiu-s, 11. sheset-kerh-maket-neb-s, 12. teset-tesheru, click to view (left) the nine praisers of ra (right) the twelve go

rth. praise be to thee and make thou perfect the light, and enter thou [in through the habitations] of the great country. the apes( ambenti) open the doors to thee, the apes (amhetetu) unfold to thee the portals, the serpents sing, and exalt thee, and the divine serpents p. 20 lighten thy darkness for thee. o ra, the goddess of the hour cometh to thee, the two soul goddesses tow thee along in thy form, and thou takest up thy position on the ground of the field of [this] land. thou hast taken possession of the night, and thou wilt bring in the day, and [thou] dost likewise make long the hours, and thy boat cometh to rest. thou seizest the grain of the god henbet in thy secret place) net. thou openest net-ra "thou uncoverest the god tcheba, the uraeus goddesses (neterit) of urnes acclaim the

CASE PAUL F THE BOOK OF TOKENS

loud is, in a measure, to participate in the illumination of the sage through whose mind the life-power formulated its self-expression in these stirring phrases. the meditations in this book include the occult meaning of the twenty-two hebrew letters, illustrated by the tventy-two major tarot keys which correspond thereto. the tarot keys represent the symbolic powers of consciousness in pictorial form, used by initiates for the transmutation of personality and the attainment of union with god. comment has been reduced to such explanation as seems required to make certain qabalistic terms intelligible to the uninitiated. paragraphs of the comment are numbered the same as the paragraphs of the text. dr. paul foster case founded builders of the adytum, a non-profit organization, in order to a

that all thy sense of conflict is but the shadow-play of ignorance. wait with patience on me, thy lord, and in my appointed time will i make clear what now is dark, and show before thee, straight and true, a path of safety in the very place where now an abyss of terror seems to open at thy feet. 9 i am the beginning of all beginnings, checked by neither time nor space, held by no bonds of name or form. present everywhere, centering the full perfection of mine exhaustless power, i am thy lord, o israel, and lord of countless hosts. seek me in the holy of holies, in the heart of the true temple, on the holy mountain. behold, i am with thee always, and i never sleep. 10 i am the height above all heights. my descent reacheth likewise below all depths. yet am i poised forever between height and

elow all depths. yet am i poised forever between height and depth in perfect balance. consider me under the aspect of aleph; there shalt thou find both height and depth and the path also which joineth them for descent and return. 11 aleph in truth am i, the ox of solar fire whose radiance lighteth all the world, whose life-breath ebbeth and floweth in creatures great and small, whose power taketh form in all the acts of men, of beasts, of plants, yea, and of things which seem inanimate, as well. aleph am i, the patient burden-bearer, strong to carry the heavy load of the manifest. aleph am i, the eternal worker, by whose might all fields are tilled, and from whose life all seeds derive their growth and increase. aleph am i, the first and the root. from mine unfathomable will the universe h

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

represented by the circles on the diagram of the tree of life used as a frontispiece in this volume. their names are; 1. kether, the crown, or primal will; 2. chokmah, wisdom; 3. binah, understanding; 4. chesed, mercy; 5. geburah, strength, or severity; 6. tiphareth, beauty; 7. netzach, victory; 8. hod, splendor; 9. yesod, foundation; 10. malkuth, kingdom. the second, fourth and seventh sephiroth form the pillar of mercy, named after the fourth sephirah. opposed to them, yet their complements, are the third, fifth and eighth sephiroth, which form the pillar of severity, named after the fifth sephirah. the middle pillar, composed of the first, sixth, ninth and tenth sephiroth, is named the pillar of mildness. the ten sephiroth are also divided into a supernal triad, which includes the first

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

d out that our invented spell closely resembles one from another time or culture; we know how to heal without being taught. gaining such knowledge has been described as 'inner-plane' teaching and if you can trust your own deep intuitions, you need very little formal teaching about magick. if you scry at the full moon or during one of the ancient festivals, by looking into water and letting images form, this deep wisdom will offer solutions to seemingly impossible dilemmas. the practice of witchcraft demands great responsibility, for you are handling very potent material when you deal with magick. the benefit is that by focusing and directing your own inner powers and natural energies you can give form to your thoughts and needs and desires and bring them into actuality. the more positive a

: it is more akin to a never-emptying pot. like the legendary cauldron of undry in celtic myth, the more goodness that is put in, the more the mixture increases in richness and quantity. the cauldron of undry, one of the four main celtic treasures, provided an endless supply of nourishment, had great healing powers and could restore the dead to life, in either their former existence or a new life form. located on the isle of arran, it could be accessed by magical means or through spiritual quests, and many scholars believe it was the inspiration for the holy grail. but when using magick, you should take only as much as you need and perhaps a little more; you should not demand riches, perfect love, eternal beauty, youth, a fabulous job and a lottery win or two. so, magick does not provide a

o absolutes in magick, there is only what works for you and enhances your innate wisdom and spirituality. you should use this book as you would any other diy guide and adapt its suggestions to suit what is right for you. choose whatever you feel are the most appropriate herbs, crystals or even entire rituals for your specific purpose. there are provisos, however. you must always remember that the form, the words and even ultimately the associations of particular oils, incenses and planetary hours are not what really matters. the truly important thing is that you should keep to the basic rules of witchcraft that are quite as strict and twice as hard as any conventional religion. these are rooted in wisdom, compassion, honesty, honour and common sense and are summed up in one short phrase 'a

sert pic p014- a history of witchcraft witchcraft probably originated about 25,000 years ago in the palaeolithic era. at that time, humankind and nature were seen as inextricably linked. people acknowledged every rock, tree and stream as deities in the life force, and the earth as mother, offering both womb and tomb. prehistoric witchcraft early man used sympathetic, or attracting, magick- in the form of dances, chants and cave paintings of animals- to attract the herds of animals that provided for the needs of the group, and to bring fertility to humans and animals alike. hunters would re-enact the successful outcome of a hunt and would carry these energies into the everyday world. offerings were made to the mistress of the herds and later to the horned god, who was depicted wearing horns

dens. but, in fact, if i were to make any claim at all to authenticity (not that authenticity matters as much as sincerity of purpose, it would be through those midland roots, which are connected to what is said to be the most ancient order of witches known. at the turn of the twentieth century, my father's family were canal people and my father grew up at a time when the boats were still a major form of transport for coal and iron. some of these midland canal people were known as 'water witches' because they practised a religion based on the sacredness of water and earth. their symbol was the six-spoked sun wheel, painted on their boats. this sign was once thought to be a ship's wheel, but this is improbable, since canal boats have large rudders. unlike the romany gypsies, the midland wat

CHAOS MAGICK AND LUCIFERISM

early 80 s with the collected works of austin osman spare, which gave a seminal kick in the pants to many individuals who were looking for new ways within magick to explore and exceed. chaos magick today essentially is a system derived from many individuals, formed into a new method of sorcery. chaos magick is a tool, not a structure. many techniques and traditions are brought into this effective form of sorcery yet anything at anytime can be changed, altered or more or less form fitted to achieve the results desired. chaos magick is formed from many traditions, in the current age it seems almost perfect. there is nothing which would be denied or ignored due to dogma. the system of chaos implements the foundation of change and progression. while the foundations of chaos are within the comp

leister crowley (who might have been a chaos magician himself, austin osman spare and macgregor mathers (default for the golden dawn and his various translations of manuscripts) chaos has spawned from the information these individuals have unknowingly given. it was later when peter carroll, ray sherwin and christopher bray took up the various magical traditions and ran with them, did chaos magick form from the proverbial ashes. chaos magick is not a system within itself. it is actua lly a definition of action, course of study and a non- lineal way of looking at the subjective universe. everything can be changed, altered and will to become something else. if you are sure it won t happen, it probably will and can. chaos magick can be as dangerous as it is beneficial. it demands a mind which

present level of performance, denying myself the option of functioning at capacity by not recognizing that belief is arbitrary and that i can change my beliefs as readily as i change my shoes. the current state of chaos magick in the present time has only maneuvered to some certain state due to lack of imagination and vision. chaos magick is an egocentric ideology that has no specific doctrine or form. lack of dogma can often lead to emptiness of concepts and then the boat literally runs aground. chaos magick must be defined in a certain context in order to re-awaken the luminous possibilities contained therein. austin osman spare was the founder of what is today chaos magick. his study and practice of magick developed early on and was later subject to formal training with aleister crowley

e been through art as paintings, drawings and the like. through musick sigils can be crafted because due to sonic structures, the idea of what the sigil is can actually be forgotten and buried in the mind. this allows the subconscious to go through the methods of enfleshing the desire. the tones and actual sound of the musick can cause the individual to forget the meaning and the sigilized musick form, all the while causing the brain to dissect, understand and react to the sigil on a subconscious level, guides along the mind. sleeping invokes a reaction to sound as well, depending on the purpose and focus and if replayed while dreaming increases unconscious awareness of sound vs. wish. spare used sigils as mentioned before, developed from agrippa and various grimoires of the middle ages. a

through several methods as the following; letter manipulations, from arabic, greek or otherwise. paintings and other abstractions of sight through art. musick and the creative act of sound production. letter manipulations can be a useful method of enfleshing desires, creating servitors or elementals or to cast hexes or witch-spells. the medieval system of magic and invocation used sigils in this form extensively and almost exclusively. this can be found in various grimoires from the grimorium verum to abramelin the mage. the demons, angels and other spirits are bound and called by their symbols and signs, from which they may be understood and communicated with via ritual and syntax. the medieval systems only understood demons as exterior while beginning with spare and crowley proved that

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

reinforcement of magic and religion as convergent phenomena. chapters 3 and 4 examine the contours of african american folk tradition as exemplified in supernatural harming and healing practices. supernatural harming is usually called voodoo, which is also the name of an african-derived religion originating on the island of haiti. voodoo, as it is used in the american context, connotes an illicit form of spirituality, and many images have been used to bolster the notorious associations between it, racial blackness, and evil magic. yet this afro-caribbean religion (vodou, in kreyol) is quite distinct from the aggressive spiritual practices that arose in the united states, practices that were initially employed as sources of resistance by black people. the continuity of these supernatural ha

rn into the back of the doll "sure enuff, his master go down with a misery in his back" she claimed "an de witch doctor let de thorn stay c until he thought his master had got enuff punishment. when he took it out, his master got better" perpetuated through hundreds of accounts of this sort, supernatural lore was passed on by men and women who weathered the ordeal of bondage. conjuring narratives form some of the most compelling accounts of their experiences.[9] the significance of conjure as a putative deterrent against slaveholder persecution may have extended beyond its actual use by the slaves. the exploits of conjuring specialists are ubiquitous in slave histories, autobiographies, narratives, and especially, in folklore. it is likely that some folklore traditions were based on real-l

n order to describe this complex fusion of ideas.[5] the differences between magic and religion in african traditions, as viewed by most observers, hinge on two important concerns. first, magic is seen to operate automatically and mechanically, by principles of imitation or contagion, instead of through entreaty to supernatural powers. idowu has argued that the efficacy of magic "depends upon the form rather than the spirit" others have challenged this view, noting that the performance of magical acts in african traditions is normally not mechanical but nearly always depends on a secondary "supernatural agency" such as a deity, a spirit, or some otherworldly force. for example, the near-ubiquitous use of charms in africa is an example of magic that is governed by a supernatural agency, for

, and these words written, in nomine patris, filii, et spiritus sancti, preserve thy servant, such an one" a formula obtained from a roman catholic liturgy. elsewhere in new england, descriptions of other objects with supernatural purpose were reported, such as magical "puppets" dolls, and "little images" ostensibly designed by anglo-american practitioners of witchcraft. these too were similar in form to minkisi and vodun dolls, the miniature effigies of dahomey, west africa.[28] in africa as in america, charms, dolls, and other supernatural artifacts were endowed with personalities. africans f charms were usually treated as living beings, tended, provided with offerings, and under some conditions consulted for advice by their owners. similarly, african american slaves "fed" offerings of w

nd "large presents" in eighteenth-century accra the english captain john atkins witnessed ghanaian "fetish-women" who became famous through their ability to "pretend divination [and] give answers to all questions" to africans, divination specialists were discerning religious authorities who were able to provide vital moral and spiritual guidance to members of their communities. considered to be a form of revelation, divination involved the consultation of spiritual forces that held hidden information and knowledge.[30] african divination traditions surfaced among blacks in america in a variety of forms. in eighteenth-century georgia a runaway slave by the name of luce peddled her spiritual gifts "cutting cards" and telling the futures of others for payment. in new england, the famous "old

CHRONOLOGIA RORISPERGIUS

" 3200 bc writing in sumerian tablets 3100 bce pyramid texts [egy. 2953-2838 chinese emperor fu hsi, produced first w.v. of i ching 2700 bce the great pyramid of khufu is built in accordance with astronomical factors. 2494-2345 pyramid texts [egy. 2340 bc first imperial dynasty of egypt 2300 bc astarte, one of the ancient forms of the universal great goddess, was worshipped by the iranians in her form as anahita. her image was found in sumeria around 2300 bc. in the tibetan pantheon she is a manifestation of the sky goddess kaladugmo (mkhah.la.gdug.mo) or ma namkha (ma.nams.mkha) or 'mother sky. 2000 bc indo-aryans left proto-aryan homelands (eastern iranian steppes of ancient sogdiana, chorasmia, and bactria (yarshater: 1987..pg 685. indo-aryans crossed the caucasus mountains and establis

rathustra/zoroaster 600- taoism (or daoism) is established in china as a religion by the legendary lao-tzu 580- 530 pythagoras was initiated into the egyptian mysteries (disciple of anaximander) 560 buddha was born c. 550? bon was introduced to tibet when there occurred a mass migration of iranians from sogdhiana in north-east iran to the northern parts of tibet. they brought with them an ancient form of polytheistic mithraism and the araimic alphabet. 550- the celts invade the island of britain. 535 bc pythagoras sets up esoteric colony near crotona in southern italy where scholars learn about numerology, astrology and the occult arts, which pythagoras learned during his 20 years of travels in babylon and egypt. 500 bce w.v. gensis, exodus, numbers (o.t) 475 bc empedocles of agrigentum in

tions from the fourteenth book. 200-150 bce the book of the watchers.aramaic. parts of its text have been identified on several copies from qumran cave 4; the earliest fragmentary manuscript(4qenocha) dates. 196- the rosetta stone was engraved 164 book of daniel (o.t. 160 o.t. apocrypha: tobit, 1 esdras, enoch, others. 150 yoga sutras of patanajali; early qumran (dead sea scrolls. 150 bc esoteric form of astrology based on the teachings of hermes or thoth circulates in numerous works under such titles as: astrologoumena, hermaikai diataxeis or doctrines of hermes, apokotastasis, liber hermetis(listing of decan images, asklepios. 130 bc greek astronomer hipparchus is credited for the discovering the precession of the equinoxes which was already known in babylonia centuries earlier. 86-82 bc

which we see god in nature, meditation (with which we see god within ourselves, and contemplation (with which we see god as if face to face. used the commentaries of his contemporaries: rashi, joseph karo and of samuel ben meir (rashbam, a grandson of rashi. applied art of memory to the 150 psalms. 1098: disturbed by what they perceive as the faltering of cluny's monastic reform, a group of monks form a monastery at citeaux and begin what would be called the cistercian order. 1108: the abbey school at saint-victor, just outside paris, is founded by william of champeaux, who is breaking away from the cathedral school at notre-dame. 1120 emperor suen-ho has playing cards made for his wives- probably the chinese 'domino' cards. 1120- 1147 jaufr rudel troubadour 1122-1204 eleanor of aquitaine

s erigena. school of chartres. influence on romance of the rose. quotes hermes trismegistus liber de xxiv philosophorum: a gathering of twenty-four philosophers debated: what is god? each participant offered a concise description. liber xxiv philosophorum consists of twenty-four definitions #1 god is the one, he brings forth oneness out of himself, and he lets the oneness return to himself in the form of love #2: god is an infinite sphere, the centre of which is everywhere and the circumference nowhere. fl. 1129-48 marcabru troubadour 1135-1202 joachim of fiore fl. 1136 bernardus silvestris. cosmographia, or de mundi universitate. school of chartres. neoplatonic epic poem about the creation of the macrocosmos and the microcosmus, or mankind himself, whose body and soul parallel the materia

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

hese letters, s.p.n. besides this, a new pair of shoes were given me, for the floor of the castle was laid with pure shining marble. my old shoes i was to give away to one of the poor who sat in throngs, although in very good order, under the gate. i then bestowed them upon an old man, after which two pages with as many torches conducted me into a little room. there they asked me to sit down on a form, which i did, but they, sticking their torches in two holes, made in the pavement, departed and thus left me sitting alone. soon after i heard a noise, but saw nothing, and it proved to be certain men who stumbled in upon me; but since i could see nothing, i had to suffer, and wait to see what they would do with me. but presently perceiving them to be barbers, i entreated them not to jostle m

e third throne sat a black king of middle age, and by him a dainty old matron, not crowned, but covered with a veil. but in the middle sat the two young persons, and though they had likewise wreaths of laurel upon their heads, yet over them hung a large and costly crown. now although they were not at this time so fair as i had before imagined to myself, yet so it was to be. behind them on a round form sat for the most part ancient men, yet none of them had any sword or other weapon about him, at which i wondered. neither saw i any other body-guard, but certain virgins who were with us the day before, who sat on the sides of the arch. here i cannot pass over in silence how the little cupid flew to and fro there, but for the most part he hovered over and played the wanton about the great cro

at we were ready to despair utterly. they quickly took off their white garments again, and put on entirely black ones. the whole hall likewise was hung about with black velvet, the floor was covered with black velvet, with which also the ceiling above was overspread (all this page 56 being prepared beforehand. after that the tables were also removed, and all seated themselves round about upon the form, and we also put on black habits. in came our president again, who had before gone out, and she brought with her six black taffeta scarves, with which she bound the six royal persons eyes. now when they could no longer see, six covered coffins were immediately brought in by the servants, and set down in the hall; also a low black seat was placed in the middle. finally, there came in a very co

COLLIER IRENE CHINESE MYTHOLOGY

f the world into opposing forces, and doomed gods. this story introduces the important concept of yin and yang. these opposing forces, which exist in everything found in nature, are not seen as evil and good, but as dark and light, female and male, earth and heaven. one cannot exist without the other. in this story, panku is depicted as a giant. in other versions, he appears in his withered human form, clothed in bearskin and leaves. 16 once, the world was a mass of swirling darkness. there was no heaven. there was no earth. all the forces of the universe were trapped inside a small egg, tumbling and spinning in utter chaos. inside the egg was a tiny creature named panku. he slept soundly, unbothered by the disorder around him. as he slept, panku grew, and the egg also grew around him. for

eelings do people share with the gods of old in the creation process? a: people are delighted and proud of each new creation, or child, who brings joy and laughter to the world. 29 expert commentary jan and yvonne walls are two noted sinologists, or scholars who study chinese language and culture. they point out that chinese gods have four basic types of physical forms: of the four characteristic form-types human form, beast form, half-human-half-beast form, and composite form of several animals those of a purely human form are in a definite minority in the classical [chinese] pantheon. almost all the gods are, in fact, represented as half-human, halfbeast. it is only in later centuries, with the introduction of buddhist and taoist pantheons that most primary gods and goddesses are totally

leopards. they did not have the protective armor of turtles, the leathery hide of water buffaloes, or the thick fur of foxes. people had thin skin, soft flesh, sparse hair, and moved about rather slowly. they had good hearts and cheerful laughter, but they were easily frightened and discouraged. fushi decided to help the new humans. first, fushi taught people how to twist plant fibers together to form ropes of all widths and lengths. with the thinner ropes, he wove fishing lines and nets so people could plunge the water s depths to find food. with the thicker ropes, he braided strong bridges, then strung them across high chasms so people could cross from one mountain peak to another in search of food. when lightning set trees on fire, as so often happened, the people trembled and hid in ca

ew channels for the rivers. as he plodded across the country, yu found 233,559 large holes in the earth. year after year, water had bubbled up in these cavities and flooded the world. now yu plugged up the gaping holes with dirt and reeds, and dropped in magic dirt balls from the tortoise s back to dry up the soggy earth caused by the floods. chinese mythology 56 when he worked, yu often used the form of a human to avoid frightening the farmers. even in his human form, he had an ugly face like an insect, with a mouth like the bottom of a crow s beak and a long neck like a snake. the farmers did not care about his appearance, however. they loved him for his efforts on their behalf. as yu traveled across china, he named the tribal groups and recorded their customs: leather-skin people; goat

e rivers so he would not have to fight against their natural routes to the sea. q: who were yu s companions and helpers? a: a dragon and a tortoise. q: what did yu do with the different tribes that he met? a: he gave them names, recorded their customs, charted their land, and collected samples of their soil. q: why were people not afraid of yu s appearance? a: most of the time, he appeared in the form of a human being. farmers did not mind his ugly physical appearance because he worked so hard to reshape the country and restore their lands. 59 q: why was yu lonely? a: his wife and son abandoned him because they hated his earthy line of work. q: why were the people grateful to yu? a: he devoted his life to helping the farmers, even at the expense of his own happiness. when yu was emperor, t

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

e christian to realize the invoking power of the word christ. is not christ within all of us? pagans and christians find a common ground in that osiris and christ are interchanged as symbolical archetypes of self sacrifice unto the higher. the next main point to highlight is the meaning, in mystical terms, of the one hundred and twenty years. the chief adept, second adept and the third adept then form the three sided triangle above and below with their ankhs. this alludes to the emerald tablet which states "as above, so below" in addition, there is a qabalistic significance in that it alludes to the three phases of the soul. the linking or uniting of the neschamah, the ruach and the nephesch can only be accomplished in an atmosphere of zero space. this happens as the third order enters the

e vault is being charged through the magnetic power of the wands under the direction of the three chiefs. this builds and establishes a shield against the qlippoth, and at the same time, runs a line to them so that they may too be utilized in the performances of the great work. the chief adept who is in the pastos is at the brunt of the incoming current. this current is discharged into his astral form. the resurrection now the pastos is removed and the resurrection is beheld. there is no more old power, all is new! the chief adept now takes the sign of osiris risen. on returning to the vault, all the adepts circumambulate to help create the vortex and to symbolize the journey of the l around the a. 7 conclusion at this point after the final confirmation, the second order adepts may discuss

COSIMANO CHARLES ELEMENTARY PSIONICS

ome with something new and the chapter had to be thrown out, which was a real pain considering i was writing it on a manual typewriter (no word processors in them days! even if you had one, the printers that were available weren t very good and publishers would not accept manuscripts done on them. finally, in 1984, i sat down and wrote and finished the manuscript in what was pretty much its final form in early 1985. at that time i expected parker publishing to be the target for selling the book so it had lots of cutesy little stuff in it that parker and its readers seemed to like but then i got surprised. llewellyn had decided to come out with its psi-tech series and in their advertising mentioned radionics. i figured if they had material coming out similar to mine i had better cover my as

and distilled certain techniques down and simplified them because i ve learned how simple they really are. not only that, but this book is no longer the only game in town as far as teaching tech is concerned so there is no longer the need for the extreme details of the first edition. but here it is and i hope you will enjoy it. introduction in the beginning was the thought, and thought created a form, and from that came the word "thoughtform" ok, i couldn't resist having my little joke, but it is true that everything begins with a thought of some sort. goethe has his faust come to that conclusion and he was right, for it is the action of consciousness that gets everything going. this book is about thought. it is about taking the power of human thought and making it do things for you, not

fact for some of us it is just a bit too, too solid (i write as i regard my tummy. you would never dream that this oh so solid mass of flesh is more nothing than matter and that the matter is hung on an energy field like a skyscraper is hung on steel girders. this framework is called the etheric body and it is made up of the stuff we call psychic energy. and it does not stop there, because in one form or another, this is true of all physical matter. atoms are nothing more than solidified, slow energy and the energy particles that constitute atoms, one way or another, go back to the energy of the psychic. it gets a little complicated at that point and there is no point in boring you with the theory, just accept it as true for the moment and we can deal with questions later if we have time

tion made by the transmission, in such a case involuntary, of the feeling of impact. when you transmit a psychic message, you transmit it to the nervous system of the receiver by means of the etheric connections. there is one final and real super important property of this energy to remember. it cannot die. energy does not die. it may be transformed, but it does not die. it is always there in one form or another. it never ceases to exist. now, let us consider this. if your body is made up of energy, what are your thoughts made of? is it such a great leap to think that they have their origin in energy? if your thoughts begin in your mind, must that not too exist as energy in its original form? so it logically follows that if energy is eternal and your mind is energy, is not then your mind e

arts appearing and disappearing. you will see the point and then the eraser. you may see nothing but the name of the company printed on its side, only to have the image leave completely to be replaced by the smiling face of an old girl-friend. this is all perfectly natural and is an excellent indication of the way the mind works. it also explains why it is so difficult to create a working thought-form. and now you also know why all those teachers who simply tell their pupils to visualize something are all wet. if it is this difficult to hold the simple image of a pencil in a prepared mind, how much more trouble would a completely untrained person have holding the image of a person or complicated object or action. now you understand why most of the books that have been sold on this subject

COVENANT OF SAMYAZA

elect ourselves wives from the daughters of man, and let us have children by them" then i, samyaza, said "let us swear an oath that we shall stand by our intention, and remain loyal each to the other, lest demiurge divide and destroy us" and with the aid of nephilim, those of satanael's angels who had manifested themselves carnally on earth to be as emissaries and guides to man, we took on bodily form and descended, two hundred of us, upon mount armon, swearing mutual loyalty and declaring unto demiurge "depart from us, for we desire not your ways. what is the almighty, that we should serve him? and what profit should we have, if we pray unto him- v- and we resolved to join with nephilim on earth, to break the chains of demiurge, and elevate man unto the heights, to be as gods, as satanael

CROSSING THE DESERT

ity of eden, or became again as beasts of the field. the light of satanael shall endure, even though it be but a tiny spark within a few at those times of ignorance and fear when man in weakness turns to demiurge and his m'shiha and other slave creeds. and that spark shall return as a blazing flas.a spell for crossing the desert by setnakt the divine formula of xepera xeper xeperu, whose physical form had entered the consciousness of magus aquino from budge's egyptian language, had as its most recent form before budge a spell of slaying apep and knowing the manifestations of re, written the same year that alexander the great died. an earlier form of the spell appears on a statue of ramses iii, second pharaoh of the xxth dynasty, in which ramses iii is depicted as the god khepher. the image

CULTUS SABBATI

s wisdom, an initiatory path proceeding from both immediate vision and historical succession. in a historical sense, the sabbatic craft is usefully set against the background of both rural british folk-magic, the so called cunning-craft, and the learned practices of european high ritual magic. the medieval and early modern magical observances of cunning-men and wise women were broad and varied in form, but invariably rooted in pragmatic deeds of healing, love-magic, wortcunning, curing and cursing. where the practices of cunning-folk overlapped with those of the high ritual magic traditions, the calling of angels, the apparatus of astrology, and latin incantations were integrated into the magic of the everyday. notably, these rituals, spells and formulae employed the idiom of the predomina

ltus sabbati is a body of magical initiates who practise both solitary and collective rituals, whose lineal tradition/s descend, in both oral and textual forms, from surviving 19th century cunning-folk and ritual magic practice. it is not claimed that we practise the very same rites, spells and so forth of the 16/17th century cunning-folk, for it is the very nature of these things to change their form and manner. one must remember that rituals are ensouled with practise, that spirits as well as men and women pass on and teach the arte magical. as the generations pass, some lore remains constant, some does not- it changes, evolves and adapts according to time, need, and insight. in the last century the streams of custom and oral tradition have flourished in small circles of ritual observanc

ew wisdom and serve as wholly apposite cyphers for the teachings of oneiric flight, atavistic transformation, wortcunning, divination, ritualisation, dual observance, spirit-worship, and so forth. sabbatic symbology has thus been utilised to encode and narrate the teachings accumulated and still developing in our tradition. dreaming and the mutual translation of dreamt ritual and ritual-as-dreamt form the basic rationale and context for our work. the active discourse between initiates and our spirit-patrons inspires and motivates this dreaming. this is demonstrably manifest in the magical artistry of individual initiates, whether through text, ritual performance, song, tapestry, craftsmanship, or image. where the spark of vision leaps, where inspiration is communicated. the path strays ane

DARK GODS

dark forces of the abyss. not to be vibrated without careful preparation. according to tradition the words means `the power within me is great' a reference to the pathways within which lead to the dark gods. binan ath: as above. said to mean `behold the fire' lidagon: symbolic representation of the union of the two sexual opposites (darkat and dagon) in their darker aspects. abatu: an earth bound form of destructive/negative energy. associated with rites of sacrifice. f sharp major key for chant. karu samsu: word of power along the 12th path to be chanted in the key of a flat major. according to tradition it means `i invoke the sun' nemicu: bringer of wisdom. to be vibrated. mactoron: word of power of 14th. path chanted in key of a minor. legend recalls it as representing the name for one

e name for one of the planetary homes of the dark gods, later famed as an early star gate. atazoth: the most powerful of the dark gods. the name itself (which correctly describes the entity only when chanted properly) signifies in one sense the purpose of the cosmic cycles and the opening of the gates since `atazoth' as a word means `an increasing of azoth' see chant illustration. davcina: female form along the 19th. path. to be vibrated. useful in works of enchantment. athushir: symbolic form along the 16th. path. serpent of fire(`dragon) often regarded as a memory of one of the dark gods during their previous (and only partially successful) intrusion into our causal universe. kthunae: word of power (kthunae) to be vibrated to bring forth this entity. budsturga: a blue, aetherial entity r

herial entity related to 13th. path. tradition relates it as a dark god, of female aspect, trapped in the vortex between the causal and acausal spaces. in one sense represents hidden wisdom but generally dangerous to sanity. partially manifest when nemicu vibrated. gaubni: related to 2nd path. often called the great demon repulsive smell and appearance. may manifest when nythra vibrated. sapanur: form along the 11th. path. the sudden fire of destruction. a primal atavism of human origin not related to dark gods. darkat: goddess, associated with lunar aspects. the name is traditionally regarded as pre-sumerian in origin of the myth of lilitu/lilith the female counterpart of dagon, remembered as one of the dark gods from their last manifestation on earth. associated with the 10th. and 8th. p

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

the vibrations (energy fields) generated by people, either in the moment or in the past. people often feel uneasy at the scenes of battles because they are feeling the energies left there by the pain, aggression, and suffering of those involved. there is a vital difference between the energy that enters through the base chakra and that which we broadcast. that energy is changed in its nature and form when it passes through us. it becomes imprinted with our unique energy pattern and that pattern reflects precisely what is happening inside us at that moment, mentally, emotionally, and spiritually. second by second we are broadcasting an energy field that reflects what we think of ourselves. this may not seem to have anything to do with the manipulation of the world, but it is, in fact, at t

ns and ancient texts going way back have had a common theme of 'reaping what you sow 'an eye for an eye and a tooth for a tooth, and 'what you do to others will be done to you. the word by which this process is now best known is 'karma. too often this karma is seen in only negative terms. something unpleasant happens to some people and they say it must be their 'karma. it is presented as almost a form of punishment. at that level, it is punishment- self punishment. we created it, not some angry, judgmental, finger-wagging god! what we call karma is, in my view, only another word to describe the way we create our own reality. if we have imbalances that lead us to act negatively towards others, it is those imbalances that will also attract to us a physical experience, a 'mirror' of what we t

do that to your mummy and daddy? how could you make us so sad and unhappy? and all we have done for you (guilt) these are only minor examples of the way fear and guilt are used on children. from an early age they learn to do the same to others. by the time we reach the adult world and the interrelationships that go on there, the use of fear and guilt for control and manipulation has become an art form. they ought to award medals for it! this thought pattern has consequently dominated the collective mind, and it has created the collective physical reflection of this- the religions and other institutions which tell us what to think and use fear and guilt to control. again, we created them. they are a reflection of us, the collective us, at least. that's good news because we have the power to

tations broadcasting to your ajea now are sharing the same space that your body is occupying. you can't see them and they can't 'see' each other because they are operating on different wavelengths. take this one stage further to encompass the fact that these other civilisations on other wavelengths are more advanced in their knowledge and know-how than we are at this time, and a picture begins to form, for me and many others, anyway. these other civilisations are not all positive or negative. like us, they are a bit of both. extraterrestrial life is no big deal. it is the same stream of life we call creation or god, at a different stage of evolution and/or on a different wavelength of experience. but many of these peoples are years, sometimes millions of years (in our version of time) ahea

asant farmer in the mountains of some self-contained society in deepest asia, you would find it impossible to believe a description of new york. but new york would still exist. and remember, only a short time has passed since the idea of humans flying off into space was considered ridiculous. over a number of years, as i have sought to grasp the nature of the human condition, a story has begun to form in my mind. when i read a book called bringers of the dawn,1 it cross-confirmed some of the themes i had written in the robots' rebellion and other ideas that i had been developing in the months that followed. it is a 'channelled' book, in that the writer, barbara marciniak, tuned her consciousness to another wavelength of reality and acted as a channel to bring information to this earth vibr

DAVID ICKE CHILDREN OF THE MATRIX

reat culture on a landmass in the atlantic, which we know as atlantis. the knowledge that created these advanced societies, the knowledge that built the fantastic and unexplainable ancient structures like the great pyramid and other amazing sites across the world, came from the stars- extraterrestrials of many varieties. some were tall blond-haired, blue-eyed, types, while others took a reptilian form (see picture section for artists' impressions of these beings. these and others came here from constellations like orion, draco, andromeda, lyra, and bootes, and other locations like the pleiades, sirius, vega, zeta reticuli, arcturus, aldebaran, and elsewhere. australian aborigines, african tribes, the babylonians, and south american indians are just some of the diverse peoples who claim anc

these various extraterrestrial factions battled for supremacy in the legendary "wars of the gods. these technologically advanced beings were believed to be gods by the human races because of the apparently miraculous feats they could achieve with their technology and flying craft. by the way, for those who find it impossible to conceive of "intelligent" life forms and humanoids taking a reptilian form, ponder on the words of the cosmologist, carl sagan "there are more potential combinations of dna (physical forms) than there are atoms in the universe" on that basis, given the fantastic diversity of the reptilian species on the earth alone, it would be more amazing if there were not reptilians of a humanoid and intelligent variety. these "gods" interbred with each other and the more primiti

like orion, sirius, the pleiades, mars, and the others i have mentioned, appear to have been: the white race or the "blue-eyed blonds; a reptilian race of various expressions; and the so-called "greys" of modern ufo folklore (see picture section. also there was the advanced black race and another, which, according to those who claim to have been abducted by non-human entities, has an insect-like form. in ufo research these have become known as insectoids. i can understand how difficult this will be to accept and comprehend from the conditioned view of reality. but first of all i am not asking anyone to accept anything that i say- it's just information, make of it what you will- and, second, the world is nothing like our conditioned view of reality. i would also stress that, like all of my

which the tuaregs worship as the physical representations of their serpent goddess or "grandmother".47 the tuaregs also perform a dance in honour of the atlantean fire god, volcan or votan. the atlanteans and lemurians established colonies in egypt, then known as khem or "land of the fire serpent. the letter "k, the sound used so often by these reptilian bloodlines apparently, was written in the form of a serpent in egyptian hieroglyphics. khem was the name of the deity symbolised as a black goat and late called pan. the goat is still a symbol of worship for the illuminati and saranists today under the name baphomet. there are many surviving records that claim a lineage of egyptian kings going back tens of thousands of years before the formation of the egyptian civilisation described by o

goddess, dana or diana. the danaans made the headquarters of their serpent-worshipping culture on the island of rhodes, a name that originates from a syrian word for serpent.51 rhodes was the home of the danaan brotherhood of initiates and magicians known as the telchines.52 the greek historian, diodorus, said these initiates had the ability to heal, change the weather, and "shape-shift" into any form. thousands of years later, one of the most important of the illuminati secret societies, the knights hospitaller of st john of jerusalem, now the knights of malta, located on rhodes and for a while were known as the knights of rhodes. ultimately, they came from the same source as the knights templar. the name rhodes, which is connected to the german "rot, meaning red, as with rothschild("red

DAVID ICKE THE BIGGEST SECRET

test tube tocreate the updated human capable of doing the tasks the anunnaki required. the ideaof test tube babies would have sounded ridiculous when the tablets were found in 1850,but that is precisely what scientists are now able to do. again and again modernresearch supports the themes of the sumerian tablets. for instance, there was a suddenand so far unexplained upgrade of the human physical form around 200,000 years ago.official science is silent on the cause of this and mutters terms like the missing link.but some unavoidable facts need to be addressed. suddenly the previous physical formknown as homo erectus became what we now call homo sapiens. from the start the newhomo sapiens had the ability to speak a complex language and the size of the humanbrain increased massively. yet the

e start the newhomo sapiens had the ability to speak a complex language and the size of the humanbrain increased massively. yet the biologist thomas huxley said that major changeslike this can take tens of millions of years. this view is supported by the evidence ofhomo erectus which appears to have emerged in africa about 1.5 million years ago. forwell in excess of a million years their physical form seems to have remained the same,but then, out of nowhere, came the dramatic change to homo sapiens. about 35,000years ago came another sudden upgrade and the emergence of homo sapiens sapiens,the physical form we see today. the sumerian tablets name the two people involved inthe creation of the slave race. they were the chief scientist called enki, lord of the7earth (ki=earth) and ninkharsag

cies areinvolved, the circles will be unequally spaced in accordance with the vibrationalpressures. place an object on these vibrating circles of particles and it will begin to orbitthe centre of the plate, carried by the energy flow caused by the vibrational interactions.heavier objects placed anywhere on the plate will be drawn to one of these concentriccircles and these objects will themselves form wave patterns around themselves whichwill attract lighter objects to them. in our solar system, the most powerful waves arebeing emitted from the centre by the sun, obviously, because that represents 99% of thematter in the solar system. these waves from the sun interact with other cosmic waves,so forming a series of standing waves which, in turn, form concentric circles orvibrational fields

l knowledge tohumans.the reptile species has a long, long connection with the earth, going back more than150 million years to the dinosaurs and beyond. if we are to understand the true nature oflife we need to free our minds from the bonds of conditioning and realise that what wesee around us on earth is only a tiny fraction of possibility. the reptile species, likelizards and snakes, are but one form of the reptilian genetic stream in this universe.while the dinosaurs were not all cold-blooded reptiles, as modern research has shown,the reptiles and dinosaurs are closely related by physical appearance alone and bothhave spawned an amazing variety of different forms. the dinosaurs manifested aseverything from flying creatures, large and small, to the eight-ton, tyrannosaurus rex.are we real

earch has shown,the reptiles and dinosaurs are closely related by physical appearance alone and bothhave spawned an amazing variety of different forms. the dinosaurs manifested aseverything from flying creatures, large and small, to the eight-ton, tyrannosaurus rex.are we really saying that reptile-dinosaur genetic streams that can produce suchdiversity, cannot manifest in a two-legged, two-armed form with a brain capacitythrough which a technically advanced consciousness can operate? more recently agreater understanding of the dinosaurs has revealed that many were very intelligent ahundred million years ago. the saurornithoides, named from its appearance as a bird-like reptile, had a large brain, wide-set eyes that gave it stereoscopic vision, andfingers with opposing thumbs which allowed

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

after he ordered king jehu to slaughter the worshippers of the obelisk, also known as baal worshippers. thus, the invisible freemasonry is devoted to the obelisk worship so forbidden by god as to be worthy of the death penalty. keep this in mind the next time you contemplate the washington monument! finally, serpent worship takes us directly into hell itself, for satan stands directly behind this form of worship. this is the invisible fraternity of freemasonry, and i bet you never knew it existed, did you? washington d.c. and masonic/luciferic symbology. there is much more to ufos then unidentified flying objects and aliens. people must understand the spiritual side of what is going on. these "gods" haven't left us. they live among us, controlling us via mind control tactics. i would trust

iding in the white house. the map i found isn't all that accurate as far as the streets are concerned, but it will have to do. the white house makes up the southern most tip of the goathead. lansat satellite image of the white house (below center) and surrounding northern area. in the map above, beginning from top left to top middle: 1. dupont circle, logan circle, and scott circle in the middle, form the top three points of the devil's goathead of mendes, one of the most important types of the five-pointed devil's pentagram. 2. washington circle forms the extreme left-hand point of the goathead. 3. mt. vernon square forms the extreme right-hand point of the goathead. 4. the white house forms the fifth and bottom point of the goathead. there is a 666 evident in the most important top three

ly shows that lucifer is planned to be the ultimate master of governmental center. dupont circle scott circle satellite photos came from microsoft's terraserver. now look for a moment at the circles which comprise the points of the pentagram. washington circle, dupont circle, scott circle, and logan circle comprise four of the six points of the pentagram. the only point which is not a circle or a form of a circle is mt. vernon square. we shall return to the discussion of the importance of the square to the occultist, but let us now concentrate upon the circle. logan circle it is no secret as to why the masonic architect chose to use circles as four of the points of the pentagram. as goodman states in his book, magic symbols "without doubt, the circle is the most important of all units in m

four elements of which the earth is constructed. number 16 literally means "felicity, which, according to my webster's dictionary, means blissful happiness or anything which will produce such a state. certainly, blissful happiness is the stated goal of any satanic system. a corollary meaning of 16 is love. the number 16 also pops up in an encoded manner. both dupont circle and logan circle, which form the top two most important points of the goathead pentagram, are located on "p" street "p" is the 16th letter of the english alphabet. sixteenth street emanates north from scott circle, which is itself the precise middle of the goathead pentagram. this street represents the candle of the photocopy. the illuminating light of the candle is represented by the house of the temple, which begins on

p freemasonry upon this city, and which unmistakably reveal that the brand of luciferic worship which we see in the goathead pentagram is the brand practiced by freemasonry. let us look at these freemasonry symbols. the three most sacred symbols of freemasonry are the compass, the square, and the rule or straight-edge. look at the united states capitol, and you will see that it is laid out in the form of a circle. this represents the top of a professional compass of that era, which was circular. pennsylvania avenue, running from the capitol to the white house, represents one leg of the compass. maryland avenue, running from the capitol to thomas jefferson memorial (left, represents the second leg of the compass. in this instance, you will have to lay out a ruler and draw a solid line from

DAVIDSON DAN SHAPE POWER

rare gift indeed to be able and willing to fill in those missing gaps by using information derived from such sources. as far as i'm concerned, it is irrelevant as to the information sources that lead to a new technology, only that it works as claimed and can be replicated by others and put into practical use by everyone. when you read shape power, you should keep in mind that dan is describing a form of aether engineering in its early stages. recent and current events lend ever greater credence to the idea that long dead civilizations understood these aether principles and used them in their everyday lives. i believe that what you will read in shape power is a description of what will eventually lead to radical new technologies. the essence of how geometric patterns can influence energy f

cluding aether. 17th century cymatics researcher ernst chaldni found that vibrating waveplates would allow you to actually see sound waves as a two dimensional image. hans jenny discovered how to expand these two dimensional images into three dimensional forms which clearly show the shape of both simple and complex waves. john w. keely used such vibrating waveplates as an early, yet more advanced form of oscilloscope, allowing him to see not only the waves but how they interacted with each other. the waveplate principle was the basis for his ultraviolet projection microscope enabling him to view vibrating atoms on a screen. modern experiments with ferrofluids driven by a speaker magnet show an amazingly complex and beautiful display of either static or dynamic three dimensional wave struct

enabling him to view vibrating atoms on a screen. modern experiments with ferrofluids driven by a speaker magnet show an amazingly complex and beautiful display of either static or dynamic three dimensional wave structures, depending on whether the tones are fixed or changing. in metaphysics, we find the use of geometric mandalas as consciousness focusing tools. these serve as the two dimensional form. when this two dimensional form is expanded into three dimensions, the mandala now becomes the vocalized spatial pattern called the mantra (yantra. once converted into three dimensions, it now has an energetic structure. the geometric principles of shape power as described in this book are these two dimensional forms functioning as aetheric or subtle energy waveguides. shape power geometries

his, as the pen or pencil moves to draw the pattern, crystals are deposited which point in the direction of the pathway, like fallen dominoes, serving as a kind of waveguide for subtle or aether energy. perhaps something of this nature might serve to create a conduit for the biasing of an energy flow into a collector. once the collector is charged, it can be extracted by draining it off or in the form of a sudden discharge. another claim that illustrates how shape power could be used is in the incunabula files. under the premise that there are an infinite number of other worlds coexisting with us but slightly out of phase, a device was created that used a sensory deprivation tank, a television screen to project a two dimensional pattern and a solenoid-wired helmet to send out a three dimen

ichaelson morley experiment "a rose by any other name" the aether spoiling of the ter with an "a" in front was used extensively in ancient literature. i prefer the term "aether" to distinguish it from the word ether which is an anesthetic. 1.1.2 aether and its conversions it is my contention that aether manifests in myriad ways. aether interacts with three dimensional matter and matter is a bound form of aether. all the various forces such as gravity, magnetism, electricity, and the nuclear forces are due to activities in aether. 1.1.3 characterization of aether my research and discoveries have led me to characterize the most basic attenuation of aether as follows: 1. a superfluidic particulate medium which pervades all space. 2. a medium which in its various modes is the building block of

DEITUS

he logic of what i have been told? satanism encourages the development of a healthy ego. only when a person has a healthy ego, can he truly afford to treat others with respect and consideration. satanism also encourages the development of a healthy intellect. nothing should be accepted without question; all things must be put to the test. satanists are not devil-worshippers. there is, in fact, no form of worship in satanic ritual. since all gods are created by man, satanists refuse to treat their creations as superior to themselves. the satanist may call upon the names of various gods, and may even treat them as his equals, but he recognizes that they exist to serve him. the satanist is his own god and his own redeemer. just as he knows that there is no other god beyond himself, he knows t

nd his own redeemer. just as he knows that there is no other god beyond himself, he knows that it is useless to pray for the things that he wants. he is ultimately responsible for his own success or failure. he must work hard and strive for the things which he desires. to accomplish his goals, the satanist may choose to use magic in the performance of a satanic ritual. every religion has had some form of magic ritual or ceremony associated with it, but the satanist realizes that magic represents the ability of the human mind to cause change in the natural world. in the magical art, i discuss the use of telepathic transmissions to influence others. magic also involves magnetism, psycho kinesis, and the release of emotional energy from the magician. satanic rituals are performed to focus the

e and the god of the flesh he is the dark lord, satan. the gods and demons which the satanist may invoke, in the performance of satanic rituals, are archetypes associated with the dark side. these beings represent carnality rather than spirituality, life rather than death, and indulgence rather than repression. in the magical art, i make brief mention of the magician s ability to impose a thought-form onto an object which can influence anyone who comes in contact with it. i suggest that this form of magnetism or mesmerism which is responsible for a place or object developing an aura makes it possible that a god or demon will take on an identity, apart from the magician, as a thought-form. this is essentially a subjective existence, rather than objective existence, and the spirit is fundame

ifies what he sees as a trend or theme into a particular word or magical dictum. in truth, all aeons are one aeon. they differ as waves of an ocean. the ocean in this analogy is the universal subconscious the source consciousness from which conscious thought arises. the aeons affect all humanity since they exist in the universal subconscious. like waves of the ocean, each aeon causes new aeons to form. we may speak of a particular cycle in which many aeons come into existence. the ocean of the universal subconscious has tide currents of its own. when the tide is coming in the cycle is one of restriction and when the tide is going out the cycle is one of expansion. the number and frequency of aeonic words is greater near the start of a cycle because of the change in the current from one of

DEMONIC BIBLE

man. satan, a minor angel in hebrew mythology, became equal in power with god. the belief of a war in heaven between god and satan was carried into europe by the early christians. in christian mythology, lucifer became the highest of the angels, created in the perfect image of god, who fell from grace because of his pride. during the spread of christianity in europe the devil began to take on the form most often associated with him today. christians gave him the attributes of many of the old pagan gods: horns, tail, and cloven hooves. he became the god of fertility, the god of lust, the god of the dead, and the god of magic. devil worshippers and luciferans to facilitate conversion, pagan holy days became christian holy days. pagan temples were destroyed and became the sites of christian c

dge is in contact with master beings who live in the himalayas the illuminati. the early lodges had no connection to each other but made similar claims of possessing hidden knowledge passed down from ancient times or from a race of secret masters in the east. in reality, these lodges had very few secrets to reveal other than hand-shakes and grade signs but masonry was condemned by the church as a form of devil-worship which only added to its popularity. freemasons may have had few hidden secrets, but the myth of masonic secrecy led to more myserious (and occasionally more sinister) occult lodges being established. one such group was the rosicrucians, the brethren of the rosy cross. among them was the magician francis barrett, author of the magus, a classic on the subject of ceremonial magi

distressed to see titles being awarded to people who did nothing more than give funds to the church. the argument for the awarding of the titles was that material success is an indication of satanic might and therefore the individuals in question deserved the titles regardless of their knowledge or previous commitment. michael aquino, claiming to be in contact with satan (in the ancient egyptian form of set, wrote the book of the coming forth by night in which he declared the start of the aeon of set, a succession to the aeon of horus. the word of the aeon was xeper, an egyptian word which means to become or to come into being. the egyptian god xepera was associated with the scarab beetle and was the god of expansion of consciousness. michael aquino claimed to be the second beast from the

nd-path, the temple of pan-shaitan, and the order of the nine angles. he studied the literature of these satanic groups while continuing to work with the demonic bible and experiment with new rituals. in 1991, mr. miller established the embassy of lucifer as a political embassy dedicated to the dark lord and as a vehicle for the creation of a new aeon. he did not fully understand at the time what form this new aeon would take. he knew only that it would begin sometime after the year 1999. the embassy of lucifer received some publicity when he attempted to get its name added to the churches of stewart sign on the highway outside of his town. articles appeared in the local paper, the province, and maclean s magazine. he was also interviewed on cbc radio. representing the fact that the embass

tter, he is able to "influence" rather than "be influenced. he may even feel contempt for those who are led around upon rash emotional whims without the slightest balance or direction. many people carry around with them subconscious masochistic tendencies, causing them to do things which will bring pain or misery upon themselves. in magical terminology, this is called a "curse. in its most severe form, the human mind becomes unbalanced, resulting in mental illness, paranoia, psychosis, or schizophrenia. many people have "cursed" themselves or have been "cursed" by others, either intentionally or unintentionally. wishing to place a curse on his enemy, an accomplished magician (someone who has mastered the mental states of his consciousness) may enter into a ritual chamber (enter into a "wak

DIABOLUS

n iv. the gnostic yaltabaoth, child of chaos v. the path of the crooked serpent leviathan and beelzebub end introduction the very intent and purpose of this essay is to bring to light the roots of the adversary in magick from a historical and mythological standpoint. as a practitioner of magick from a satanic and luciferian viewpoint, many often inquire on my sources and inspirations from which i form my sorcerous work. it was because of this need for a crystallization of the form and function of the praxis of sorcery that i began, to present a concise view of the practice of left hand path magical practice from a luciferian viewpoint. the dragon within the triangle of darkness is a reference made to the evocation circle as the meeting place of the daemon and man, but also the luciferian r

within the fire of the adversary. it must be understood that what is firstly considered the devil is only a cipher towards which lies within; that looks are deceiving and thus a test to the nature of both the opposer and the sorcerer within the context of relation. by passing through the darkness is a light revealed brighter than all others. beginning with the foundations of the adversary in the form of the egyptian set are we able to firstly understand that his force, while averse is indeed a necessary and 3 significantly important to the balance of nature in both a natural and supernatural sense. the shadow holds substance which bears the fruit of knowledge from the practitioner who is daring enough to taste it. set is the original opposer or adversary, whose form captivated and later f

ary. consider also the nature of the other demons, savar, who is the leader and may be corresponded to the hebrew belial, the angel of lucifer, as well as taromat who is a demon of disobedience, thus antinomian in purpose and practice. in the context of the presented essay, the reader or practitioner of magick may by this find the associations to the grimoires of the luciferian path1 and how this form of practice manifests from mythological and historical sources. another question may be asked, what is the purpose of the adversary? in my years of practice and development of the art on a personal level, i feel and understand the nature of the adversary to be dual in its nature. satan is a tester, who by illuminating the self of the initiate asks and poses many questions and challenges; it i

-the book of the dead the egyptian mythology of gods and powerful deities is perhaps history s most elaborate and evasive within the conception of their opposing powers. the egyptian god of chaos and storms, set, called also sutekh, set-heh or seth-an was revered in the 3rd millennia b.c. and forward, originally as a positive force of movement and foreign lands. it was later on that set became a form of the opposer, with red being a sacred color and his minions being actual demons who tested or destroyed others. set was commonly perceived as a god of war, who taught some pharaohs the art of shooting the bow and arrow, etc. the egyptian book of the dead presents set as the lord of the northern sky, who is over storms, cold weather and darkness. set was perhaps the most significant egyptian

f apep, a serpent of darkness. set is known in the book of the dead as having legions of devils, known as seba as well as smaiu, who obey his commands. it seems also that there were a group of rebels who were of set and were defeated early on. set is mentioned in the egyptian book of the dead as having the skin of a bull. in the eleventh section of the tuat called reenqerrtaptkhatu, set is in the form of a serpent and called set-heh meaning the eternal set. when osiris came again, typhon plotted with seventy-two comrades, and with aso, the queen of ethiopia, to slay him -the egyptian book of the dead, e.a. wallis budge set is primarily regarded the same as the greek typhon, a serpent like daemon-god who is a patron spirit of sorcery and magick. plutarch explained that in egyptian astronomy

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

(q.v) and exorcising (q.v. abjuration: 1) to abjure (q.v. 2) the banishing (q.v) or "swearing away from" an area surrounding a magician of spirits, entities, intelligences, or influences. usually spirits and other influences are abjured with the lbrp or lesser banishing ritual of the pentagram (q.v) and or by the casting of a protective magick circle that surrounds the magician. achas b'tay-ah: a form of biblical interpretation and making codes. see temurah. acupressure: a form of physical therapy in which certain occult nodes recorded in the literature of acupuncture (q.v) are pressed or manipulated without being pierced by needles. acupunture: a traditional art practiced primarily in china and the orient, in which needles are inserted into occult nodes in the body to deaden pain or produ

-doh-nye" which translates in english "thou art great forever, my lord" agripa, henry cornelius (of nettesheim: a german doctor of laws, and a doctor of letters, philosopher, and occultist who lived from 1486?-1535. he is most noted for the writing of his three books on occult philosophy, which have been plagiarized by more classical authors than just about any other work in history. aik bekar: a form of biblical interpretation and system for making codes. see temurah. ain: hebrew for "no-thing" one of the kabbalistic three so-called negative veils of existence (q.v. a part of the of the ultimate, unknowable divinity. ain soph: hebrew for "without limit" one of the kabbalistic three so-called negative veils of existence (q.v. a description of the ultimate, unknowable divinity. ain soph aur

nd administrative authority over a territorial arch diocese. 2) in the astral star, a primate of a state curia, and the senior member of the general synod for a given state or commonwealth. archetype: a universal and imageless concept; here, in the sense coined and used by carl g. jung, psychiatrist, such a concept existing within the collective unconscious mind of humanity. archetypal image: the form in which an archetype is clothed by a particular culture, mythology, religion, or individual. aries "the ram" in astrology (q.v, the first sign of the zodiac (q.v) having the qualities of cardinal (q.v) and fire (q.v) and is ruled by the planet mars (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color red. keywords include: courage, forceful, animation, outg

.s.v: the order of the shining sun. also called by it's latin name, the order of the sacred word. a well known and still existing english/british occult order which has been the primary promulgator of the teachings of melita denning and osbourne phillips. an order whose teachings are strongly in the western esoteric tradition. the symbol of this order is a plain, unadorned eight rayed star in the form of an octagram, on it's side (to look like a cross, and a red equilateral cross in the center of a golden octagon. azoth: a word composed of the first and last letters of the hebrew and greek alphabets. it is also called the akasha (q.v) or astral light. it appears as brightness and is changeable according to the person's will- b- banish: to send away. banishing rituals clear your working are

ractices based on the presumptions that the universe is uncertain and that natural laws are not everywhere and always constant. a. osmond spare was a principle chaos magickal practitioner. chaos magick is not viewed to be the norm in western magickal traditions. charm: any object, sacred or profane, with or without appropriate symbols, charged or consecrated toward a specific end. usually, in the form of an amulet (q.v) or a talisman (q.v. chela: the eastern term for a student of spiritual and occult matters who learns mainly by imitating the guru, or teacher. chesed: in hebrew "mercy. pronounced "heh-sehd. the fourth (4th) sephirah (q.v) on the tree of life (q.v. chiah: our true will, in hebrew. corresponds to the second sephirah on the tree of life (q.v. chiron: the newest planet of the

DION FORTUNE CEREMONIAL MAGIC UNVEILED

n back at the present moment. there are phases in the spiritual life of mankind just as there are weather cycles extending over periods of years, and the tide which began to move during the first decade of the twentieth century is gathering head as it proceeds. the signs of the times are to be seen in the publication of certain books on magic in which the genuine secrets are given, and given in a form available for any reader with a capacity for metaphysical thoughts. among the most important of these are israel regardie's two books: the garden of pomegranates and the tree of life. the garden of pomegranates, oddly enough, deals with the tree of life, the famous glyph of the cabbalists, which is used as a card index system in which are filed all ideas concerning man and the universe accord

in that system, and more especially anyone who wants to make practical use of it, whether in magic or meditation, needs a working knowledge of the tree of life. information on this decidedly recondite subject has hitherto been to seek in a number of books, some of them rare and hard to come by, and many of them confused and elusive in their wording. mr. regardie has given, in a lucid and concise form, and messrs. rider have issued at a moderate price, a most admirable handbook on the technical system of the tree. it is lucid, comprehensive and concise, and performs a very useful service in correlating the cabbalistic, eastern, and egyptian systems. it is thus possible for the student to trace out the interrelation between the two systems which are worked together in the west, the egyptian

mable value. frater perdurabo's book of lies frater perdurabo on the deosai plateaux end of his first himalayan expedition (aleister crowley pictures himself on a donkey in his book of lies 1913) these correspondences which were scattered through the knowledge papers of the g. d. in extricable confusion, for mathers seemed to have a peculiar gift for putting his teaching in the most inassimilable form possible (perhaps due to too much reading of rabbinical literature, were sorted out and assembled in readily available form by crowley and published in his book 777. this book is now out of print, but the more important of its contents are reprinted in the fourth volume of magick. it is this book which i made use of for my mystical qabalah and i imagine that regardie also used it for his gard

DION FORTUNE MYSTICAL QABALA

at the age of twelve, was sent by them to the essenian community near the dead sea to be trained in the mystical tradition of israel, and that he remained there until he came to john to be baptised in the jordan before commencing his mission at the age of thirty. be that as it may, the closing clause of the lord's prayer is pure qabalism. malkuth, the kingdom, hod, the power, netzach, the glory, form the basal triangle of the tree of life, with yesod, the foundation, or receptacle of influences, as the central point. whoever formulated that prayer knew his qabalah. 13. christianity had its esotericism in the gnosis, which owed much to both greek and egyptian thought. in the system of pythagoras we see an adaptation of the qabalistic principles to greek mysticism. 14. the exoteric, state-o

ty of the qabalistic concepts as resumed in the formula of the tree of life which makes that glyph such an admirable one for the meditations that exalt consciousness and justify us in calling the qabalah the yoga of the west. chapter iii the method of the qabalah 1. speaking of the method of the qabalah, one of the ancient rabbis says that an angel coming down to earth would have to take on human form in order to converse with men. the curious symbol-system known to us as the tree of life is an attempt to reduce to diagrammatic form every force and factor in the manifested universe and the soul of man; to correlate them one to another and reveal them spread out as on a map so that the relative positions of each unit can be seen and the relations between them traced. in brief, the tree of l

, by virtue of its logical association of symbols, evokes images in the mind; but these images are not randomly evolved, but follow along well-defined association-tracks in the universal mind. the symbol of the tree is to the universal mind what the dream is to- the individual ego- it is a glyph synthetised from subconsciousness to represent the hidden forces. 14. the universe is really a thought-form projected from the mind of god. the qabalistic tree might be likened to a dream-picture arising from the subconsciousness of god and dramatising the subconscious content of deity. in other words, if the universe is the conscious end-product of the mental activity of the logos, the tree is the symbolic representation of the raw material of the divine consciousness and of the processes whereby

umbers of a name have an important significance. 17. in the yetziratic world the divine emanations manifest, not through a single being, but through different types of beings, which are called the angelic hosts or choirs. 18. the assiatic world is not, strictly speaking, the world of matter when viewed from the sephirotic standpoint, but rather the lower astral and etheric planes which, together, form the background of matter. upon the physical plane the divine emanations manifrst through what may not inapdy be called the ten mundane chakras, likening these centres of manifestation to the centres that exist in the human body, an exact analogy. these chakras are the primum mobile or first swirlings, the sphere of the zodiac, the seven planets, and the elements taken together-ten in all. 19

r v negative existence 1. the esotericist, when endeavouring to formulate his philosophy for communication to others, is confronted by the fact that his knowledge of the higher forms of existence is obtained by a process other than thought; and this process only commences when thought is left behind. consequently it is only in that region of consciousness which transcends thought that the highest form of transcendental ideas is known and understood; and it is only to those who are able to use this aspect of consciousness that he can communicate his ideas in their original form. when he wants to communicate these ideas to those who have had no experience of this mode of consciousness, he must either crystallise them into form or fail to convey any adequate impression. mystics have used ever

DION FORTUNE PSYCHIC SELF DEFENSE

s of the left-hand path. we must consider the outward and visible signs of psychic attack before we are in a position to analyse the nature of such attacks and indicate their source of origin. it is a fundamental rule that diagnosis must precede treatment. there are many different kinds of psychic attacks, and the methods that will dispose of one will be ineffectual against another. the commonest form of psychic attack is that which proceeds from the ignorant or malignant mind of our fellow human beings. we say ignorant as well as malignant, for all attacks are not deliberately motived; the injury may be as accidental as that inflicted by a skidding car. this must always be borne in mind, and we should not impute malice or wickedness as a matter of course when we feel we are being victimis

ught not to have it. but now that so much is generally known and even practised concerning the powers of the human mind, it is as well that the real facts should also be known and the whole matter brought out into the open, and as far as lies in my power i am prepared to do this. any message to the subconscious mind must be couched in very simple terms, because subconscious thought is a primitive form of mentation, developed before spoken language was known to mankind. the primary aim of the suggestion is to create a mental atmosphere about the soul of the person, whether that person is to be attacked or healed, until a sympathetic response or reaction is elicited within the soul itself (i use the term soul to include both the mental and emotional processes, but to exclude the spiritual on

not have fallen a victim. the weak spot in the defence was after all in her own nature. we have considered the modus operandi of telepathic suggestion in detail because it forms the real basis of every kind of occult attack. whether it be a discarnate entity, a being of another order of evolution, a demon from the pit, or merely the panic-stricken soul of a selfish friend, clinging to the life of form regardless of consequences, in all cases the opening gambit is the same. until the aura is pierced, there can be no entrance to the soul, and the aura is always pierced from within by the response of fear or desire going out towards the attacking entity. if we can inhibit that instinctive emotional reaction, the edge of the aura will remain impenetrable, and will be as sure a defence against

plenty of seizures, and a sure method of distinguishing those that are of organic origin is very useful. we must not, however, conclude that all cases of such incontinence are epileptics, for there are many other causes, both organic and functional. in the case of mr. c. this cardinal symptom was lacking. the attacks, moreover, always took place in sleep, and it seemed as if they were more of the form of severe nightmare, verging on somnambulism. it was a curious factor in the case that mrs. cs nightmares usually heralded mr. cs attacks. these occurrences showed a certain cyclic regularity, occurring about once a month. in the case of a woman this would 15 of 103 naturally be referred to the twenty-eight day cycle of her nature, but in the case of a man, no such explanation was forthcoming

nfronted by a correlation of epileptiform attacks, which had no organic basis, the nightmares of a second person, and the phases of the moon. some theory had to be found which would resume these three and explain their inter-relationship. a dream is commonly the first way in which psychic manifestations make themselves known, the subconscious perceptions being reflected into consciousness in this form. it is held by many occultists that congenital epilepsy, as distinguished from that due to tumours of the brain, has its roots in the operations of black magic or witchcraft in which the sufferer participated in a past life, whether as practitioner or victim, the fit being an astral struggle with a discarnate entity, reflected on the physical body by means of the well-known phenomenon of repe

DONALDTYSON AIQBEKER

its or demons. in the example provided in the illustration at the top of this page, which was given by cornelius agrippa in book iii, chapter xxx of his three books of occult philosophy, the name of the archangel michael has been converted into angles on the aiq beker grid, and these angles have been combined to yield the attractive sigil inside the circle. in modern times, the aiq beker became a form of secret writing used by freemasons and other esoteric societies. through overuse, the method became so well known that it has now degenerated into a plaything for children, who insert the letters of english into the grid to make a form of secret writing. however, the method has immense power, and is still in serious use among kabbalists and magicians. return to magic alphabets return homhom

DONALDTYSON BLACKMAS

ccuse supposed witches of doing. after it became a part of the literature of the witch craze in various incomplete forms, and was widely accepted as historical fact, it was on rare occasions recreated from these accounts and performed by groups of 18th and 19th century decadents looking for magical power and cheap sexual thrills. the black mass only ever truly existed in all its dark glory in the form of these staged re-creations. the belief was that the black mass derived its efficacy from the esoteric energy of the catholic mass perverted to evil ends. in modern times, now that christianity has lost so much of its spiritual and temporal power, there is very little reason for any group to perform the black mass. it will probably always remain merely an anomaly in the history of the occult

DONALDTYSON CHAKRAS

i, the mother goddess who represents for the hindus all manifest things and all energies. the word shakti literally means power. it is through the grace and love of shakti that kundalini is awakened and made to ascend. before this grace and love can be attained the practitioner must establish a close personal relationship with shakti. this is done through repeated visualization of that particular form of the goddess that has been decided upon, through prayers to the goddess, through offerings and sacrifices to the goddess, through contemplation of the qualities and virtues of the goddess, through active inner communication with the goddess, through visualization of interaction and union with the goddess, and by filling the place of ritual communion with the goddess with scents, symbols, fo

ng, particularly when i examine or write about esoteric subjects. there are other more subtle benefits, such as the ability to direct spiritual beings to accomplish general and specific material effects useful to my life and my studies, but i must refrain from writing of these things in detail. i should mention that what you have read here will not be found elsewhere in this detailed and specific form. those who usually write about the chakras have no firsthand knowledge of them, and those with an intimate firsthand knowledge usually consider them too dangerous and powerful, and also too sacred, to write about openly. gurus especially conceal the techniques for establishing an intimate and personal relationship with the goddess, which seems in my experience essential in awakening kundalini

DONALDTYSON CORONZON

ity, the judgement of his understanding" understanding is the english title for the binah, the third sephirah, and judgement a title for geburah, the fifth sephirah. understanding is located at the top of the left pillar of the tree, and judgement also on the left pillar, directly below it. when the power of wisdom (chokmah) on the right pillar of the tree was cut off by god- an act that took the form of rendering man dumb, unable to speak or comprehend the angelic language- the wellspring that fed understanding (binah) ceased to flow, and as a result, man lost the power of true and considered judgement (geburah. his judgement became unbalanced and reckless, and he fell prey to his lower emotions and impulses. the "four winds" mentioned by gabriel that surround wisdom are the four archange

l. 1, number 5 of the equinox, but of course the scientifically minded reader will see in this nothing more than a coincidence. the cry of the 10th aethyr, which is called zax there is no being in the outermost abyss, but constant forms come forth from the nothingness of it. then the devil of the aethyr, that mighty devil choronzon, crieth aloud, zazas, zazas, nasatanada zasas. i am the master of form, and from me all forms proceed. i am i. i have shut myself up from the spendthrifts, my gold is safe in my treasure-chamber, and i have made every living thing my concubine, and none shall touch them, save only i. and yet i am scorched, even while i shiver in the wind. he hateth me and tormenteth me. he would have stolen me from myself, but i shut myself up and mock at him, even while he plag

ng is greater than the noise of all my temptests. bid me therefore come unto thee upon my hands and knees that i may adore thee, and partake of thy forgiveness. is not thy mercy infinite (here choronzon attempts to seduce the scribe by appealing to his pride. but the scribe refused to be tempted, and commanded the demon to continue with the aethyr. there was again a short delay) choronzon hath no form, because he is the maker of all form; and so rapidly he changeth from one to the other as he may best think fit to seduce those whom he hateth, the servants of the most high. thus taketh he the form of a beautiful woman, or of a wise and holy man, or of a serpent that writheth upon the earth ready to sting. and, because he is himself, therefore he is no self; the terror of darkness, and the b

bitterly to the bone, a harsh dry wind, so that he is sore athirst. give unto me, i pray thee, one drop of water from the pure springs of paradise, that i may quench my thirst (the scribe refused) sprinkle water upon my head. i can hardly go on (this last was spoken from the triangle in the natural voice of the frater, which choronzon again simulated. but he did not succeed in taking the frater's form- which was absurd! the scribe resisted the appeal to his pity, and conjured the demon to proceed by the names of the most high. choronzon attempted also to seduce the faithfulness of the scribe. a long colloquy ensued. the scribe cursed him by the holy names of god, and the power of the pentagram) i feed upon the names of the most high. i churn them in my jaws, and i void them from my fundame

e and its qliphothic spirits provides the structure for part two of kenneth grant's nightside of eden. it was reproduced by grant on page 138 of that work above the title "the sigils of the 22 sentinels of the tunnels of set (sigils of the qliphoth, from crowley's equinox, 1912) about the nature of the eleventh false sephirah, daath, gareth knight observed: the abyss is the void between force and form and the place where the transmutation takes place is the 'hidden' sephirah daath--meaning knowledge. the mysteries of daath are profound and were little touched upon in earlier writings on the qabalah. the sephirah has no number allocated to it and by knowledge is meant not so much what we understand by the word, but the word in its biblical usage of sexual union, only here the meaning is a k

DONALDTYSON DEMON

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

know persons who are unable to control their own anger or desires no matter how important it is to do so? these unfortunate individuals seem to be driven to self-destructive actions by an evil will that is present within them, but is separate from their own will. sometimes this self-destructive behavior is overt, as in the case of physical self-abuse and suicide attempts. other times it takes the form of malicious or criminal actions directed outwardly against family, friends or strangers. yet always its ultimate result is the destruction of the individual soul that voluntarily commits these actions. if you dismiss the image of the medieval christian demon arising from a hole in the ground with a puff of sulfurous smoke, do not make the error of assuming that you have also dismissed the re

s the image of the medieval christian demon arising from a hole in the ground with a puff of sulfurous smoke, do not make the error of assuming that you have also dismissed the reality that demon represents. rather than assert that demons are unreal because your own preconception of them seems ridiculous, at least consider the possibility of changing your concept of what a demon is. demons in one form or another have been a constant fixture of folklore and myth in all cultures around the world since the dawn of history. while this is not proof that these folk beliefs are literally true, it suggests that a core of truth exists that has sustained and defined the myths of demons over the centuries. it is nothing short of intellectual arrogance to leave unexamined so universal an aspect of hum

DONALDTYSON ELEMENT

gician paracelsus is most commonly used today. paracelsus called the fire elementals salamanders, the water elementals undines, the air elementals sylphs, and the earth elementals gnomes. salamanders are explosive and quick in their movements, very bright, with extreme and unstable emotions. they can assume many forms, but their forms usually reflect the appearance of a flame. they favor the male form. for example, were a salamander to put on the appearance of a man, its hair would be wavy and red, its complexion flushed, its eyes like embers, its body slender and active, its touch hot and dry. since fire is associated with the will, salamanders tend to be very forceful and opinionated. they want their own way. they can best be employed in matters that involve the exercise of will power, s

salamanders since random fires may begin burning in various parts of the building where the evocation takes place. salamanders are extremely difficult to control and deal with, and should only be employed by a magician who knows exactly what he or she is doing. undines are sensual, mobile, graceful in their movements, somewhat dark, with very strong and persistent emotions. they favor the female form, and are found living in streams, natural springs, ponds and lakes. for many centuries it was believed that undines would appear to traveling men in the forms of beautiful, naked young women, and while charming the men would pull them to their deaths beneath the surface of the water. there is some truth in this tale. undines are the most human and seductive of the four elemental types. they t

hem, which can happen very easily. their prolonged presence in a house tends to make it damp and unhealthy. sylphs are active, energetic, quick of movement and of speech, subtle, clever, intelligent, persuasive, but at times mocking and superficial. they are light complexioned, with light brown or dark blond hair, usually. their eyes tend to be blue or grey. they may come in either male or female form, but have a slight preference for the male body. they usually appear in bodies that are only partially formed and transparent, but when they assume human shape they are thin, not muscular, with long arms and legs, deep chests, usually short hair. their touch feels very human and normal. their faces tend to be angular. they can be beautiful, but are not so sensual as undines, and by nature are

nted hats that go under this name in popular folklore, but they are by nature more substantial than the other classes of elementals. they dwell in holes, mines, crevices and caverns in the ground. the best place to communicate with them is in a cave or cellar. they are the most fallibly human in their personalities, and are prey to all the weaknesses in human nature. they take the male and female form about equally as often. when they manifest in human form, they tend to have dark hair, dark brown eyes, olive complexions or sometimes darker skin, short and heavyset bodies, short arms and legs, powerful hands, a wide mouth, a deep voice and ringing laughter. usually when you deal with a gnome, or any other elemental, it will not assume a fully human form but will remain somewhat elusive to

and in this way recommends itself to a specific class of elemental. elementals are summoned and banished through the use of the pentagram, which may be drawn in a variety of ways. there are five general ways to draw the pentagram, linked to the four elements and to the fifth element of spirit or light, also known as the quintessence. elemental light does not have its own class of elementals. each form of the pentagram linked with one of the four lower elements may be traced in two ways, to evoke or banish. for example, the pentagram of air, which controls the sylphs, may be drawn in one manner to invoke or call the spirit, and in another manner to banish or send away the spirit. i want to make this clear about the pentagram- there is only one pentagram, which is a star with five points and

DONALDTYSON EVILEYE

accurate, since the faculty of sight entails much more than simply receiving radiant energy that shines upon our optic nerves- sight is a perception that occurs in our brains, where the light received is processed into images that we can comprehend. but the older folk explanation for how our eyes see the world helps to explain the underlying beliefs about the evil eye. the evil eye in its purest form was understood to be the deliberate projection of a ray of occult energy with the malicious intention to cause harm. several factors were thought to make it more powerful. if the person sending it was from a family or tribe noted for works of black magic, it would derive increased power from this hereditary predisposition. if the eye from which the evil was projected was bloodshot, or deforme

ing. it was common to refer to those accused of having the evil eye as witches. one of the trials used to test a witch during the middle ages and renaissance was to throw her into water and watch to see whether or not the accused witch sank. if the unfortunate person sank, she was declared innocent. presumably someone tried to fish her out before she drowned, although this is not stated when this form of witch test is mentioned in the histories. this method of testing a witch is at least as old as pliny's source, which places it before the time of christ. the term "witch" was used in an extremely negative way in past centuries. it was a catch-all term for sorcerers, murders, poisoners, baby-killers, heretics and other wicked types. what they had in common was the belief by their accusers

as believed that the ray from the eye of the man extending itself to the wolf prevented the ray from the wolf's eye from reaching the man- the same theory that caused individuals to wear images of eyes on their clothing. no such complication existed in the myth of the basilisk, a serpent whose gaze falling upon a man at once made him immobile. we still have a remnant of this ancient belief in the form of the folk tale that says a snake can charm its prey so that it remains motionless until it is killed. the same sort of belief was also held with regard to the hyena by the ancient romans. belief in the evil eye has never ceased since the dawn of recorded history. it is still widely held in the mediterranean region, where it has persisted in exactly the same form for thousands of years in an

DONALDTYSON MIRACLES

opinion that magic is a deception and incapable of true transformation. indeed, many alchemists, being good christians themselves, maintain that no transformation is possible without the help of god. they inflame themselves with prayer and practice austerities in pursuit of their art. yet christian theologians cannot accept alchemical change as a holy miracle since alchemy is by them classed as a form of magic, and all magic is condemned as evil by the church. they must reject the possibility of true alchemical transformation. my own view is that miracles, true miracles, do involve a transcendental spiritual power and draw upon the divine source that underlies the material universe. however, i see no reason why an alchemist or a magician may not access this power just as effectively as a d

is channeled by individuals or groups who have no idea of what they are doing. this results in the occurrence of seemingly spontaneous miracles. these are no different in kind from miracles deliberately sought through prayer or ritual actions, it is only that their acts of induction are not perceived. the source of miracles is the ultimate source that lies beyond being, either of substance or of form. it is purposeless, knowing neither good nor evil, and for this reason may be used for either good or evil purposes. the god of the bible is not this ultimate source. this much is obvious, since this god has both form and purpose, and manifests to human beings in various ways. however, the god of the old testament was able to channel this primal source of divine energy for his own intentions

DONALDTYSON NOMICON

these dreaded beings are dead in every normal human sense of the word, yet they cling to a strange super-dimensional vitality that seems to derive from the human unconscious mind. in forgotten backwaters of the world where degenerate and twisted tribes practice evil rituals, or among groups of decadent black magicians, the old ones cause dim memories of their former power and glory to stir. they form a bond with those who abandon their humanity and worship them, as the precursors of the human race did millions of years ago. certain locations on the earth where the veil between dimensions is thin, such as the frozen plateau of leng in antarctica, or irem, the arabian desert city of pillars, or the drowned r'lyeh, are particularly favorable for making this unholy contact. hints of their exi

DONALDTYSON PENTA

ir during ritual magic. the origins of this symbol are lost in prehistory. it is found on neolithic rock carvings, and was probably always regarded as a symbol of mystical power, along with a limited number of other simple symbols such as the circle, the cross, the spiral, the square, the zigzag, and so on. it was one of the earliest magic symbols for the jews- the seal of solomon in its earliest form was a pentagram. given its ancient history, the modern use and understanding of the symbol are surprisingly recent. it was not until the 19th century that the pentagram assumed the prominent place it now occupies in western practical magic. it was popularized by french occultists such as eliphas levi, and from this venue found its way into the system of magic used by the hermetic order of the

e logical and more simple than the method of the golden dawn. even spirit is invoked or banished by a single pentagram. none of the pentagrams is constructed in the same way as any other pentagram- all are unique. in order to learn how to invoke and banish using the pentagram, i suggest that you practice drawing all ten forms with pencil and paper. you must get to the point where you can draw any form with a continuous line without having to think about it. this requires some practice. most persons know how to draw a star with five points using a continuous line, but most always drawn this star from the same point in the same direction. it requires practice to instantly be able to draw all ten forms of the pentagram. when you project the pentagram upon the air in front of you, visualize th

DONALDTYSON POSSESS

my opinion, a more important consideration is that the inverted pentagram has two points at its top, making duality and conflict supreme, whereas the upright pentagram has one point at its top, giving it unity and harmony. return ht home resources demons bios fiction tyson the truth about demonic possession (medieval magician evoking a demon outside the magic circle) possession by spirits is one form of a whole range of human interaction with incorporeal intelligences. none of these types of interaction is necessarily dangerous. all types occur frequently to ordinary people, but those affected are usually unaware of the true nature of their experience. at the bottom end of the scale is spirit perception. you may see a spirit in your dreams, and mistake that being for a dream character. in

best to behave as it thinks you want it to behave. spirits sometimes cause you to perceive them by touching you. the touch of a spirit on your body is usually cool, and is often mistaken for a draft. it can also be ticklish, and feels something similar to an insect crawling across your skin. more rarely, the touch of a spirit on your skin is warm, and feels like a heat pad. at times it takes the form of a pricking sensation, like being pricked with a needle. this pricking happens most commonly in the tips of the extremities, the fingers and toes- hence shakespeare's line in macbeth "by the pricking of my thumbs, something wicked this way comes" i've frequently felt this pricking sensation on the tips of my big toes. one possibility is that it serves as the access point for the spirit to e

DONALDTYSON SIGIL

impressed with the seal were confirmed. it seems to me probable that the use of sigils to identify spirits has its origins in this familiar and widespread practice. in magic, the name of a spirit embodies the identity and power of the spirit. by knowing and controlling the name, the magician is able to control the spirit. this is the basis of the god-magic of ancient egypt. the sigil is a graphic form of the name. the name is manipulated upon the living breath by means of chants, mantras, invocations, imprecations, execrations, prayers, hymns and similar vocal forms used in magic. the sigil is manipulated within the imagination by means of meditation, concentration, and creative visualization. it is important to distinguish between a number of common related terms that may have overlapping

round. it is also used, less accurately in my opinion, to refer to inscribed charms or talismans, especially if these charms have a radial symmetry. for example, a disk that can be held in the hand, and bears the symbol of a pentagram painted upon its surface, might be loosely referred to as a pentacle by some practitioners. properly speaking, a pentacle is not a physical object, it is a symbolic form. you will have a difficult time discovering the subtleties of distinction between these terms in dictionaries, which is why i have taken the trouble to be so precise in defining them. authors of dictionaries often lump sigil, seal, emblem, token, and sign together as possessing some vague and more or less equivalent occult significance. this is not the case. each has its own specific connotat

y in 1903. the sigil of astaroth appears in the center of the seal. to evoke astaroth into the triangle, it is necessary to draw this seal on new paper or some other appropriate material at an astrologically auspicious time, and to ritually bind astaroth to the seal by means of his sigil, so that the seal becomes astaroth in a magic sense, and what is done to the seal is done to astaroth. it is a form of sympathetic magic similar to the use of a small doll or poppet to represent a living individual in traditional european witchcraft. in the golden dawn ritual of evocation, mathers advised that the seal of the spirit to be evoked be kept covered with black cloth in the initial stages of the ritual. as the ritual progressed, the seal was unbound and gradually uncovered in stages, to symboliz

DONALDTYSON UFO

t are synonymous, but as can be seen from the analysis of the term, this is not necessarily the case. indeed, the vast majority of sightings of flying objects are natural and easily explainable. anything seen in the sky that cannot be identified may be legitimately classed as a ufo until its nature is revealed. records of ufo sightings consist of eye-witness or hearsay evidence transmitted in the form of drawings or verbal descriptions, and mechanical visual records such as still photographs, movie film, and video images. when considering a description of a ufo sighting, we must first consider whether the witness is being truthful, second whether the witness has correctly interpreted the evidence of his or her senses, and third whether the witness actually saw anything or merely hallucinat

repeated for a long enough time, it may become real to its inventor. even when we can be fairly confident that the witness is trying to be completely truthful, there is an ever-present possibility of self-deception. when there is insufficient information to explain an event, the human mind has the habit of filling in the missing details- the unexplained is frightening, the known reassuring. this form of creative interpolation by the unconscious mind has little or no relation to the actual physical object or phenomenon observed. imagination can build a complete and detailed impression from the most transitory and vague of visual impressions. at moments of intense stress, or under the influence of sickness, or drugs, or alcohol, or at the boundary of sleep, or in conditions of extreme fatig

or in conditions of extreme fatigue, a person may see something that has no external physical cause. these visions can be completely clear and real to the witness. it is even possible for two or more persons in the same place to see the same vision of a nonexistent object or event. instances of this mass hysteria of crowds have been recorded over a term of many centuries. physical evidence in the form of mechanical images would seem to offer the possibility of a certain identification. unfortunately, when photos and films of ufos are examined, they tend to fall into two categories: either they are so poor in quality as to be unidentifiable, or they are obvious frauds. most legitimate ufo photos consist of nothing more than a fuzzy dot or blob of light in the sky. in film records, this fuzz

DONALDTYSON VAMPIRES

ten by another vampire. a recent variation on the myth is that a vampire can only be created if the person bitten also drinks the blood of the vampire. this seems to have no historical foundation in folk tales. movie vampires are physical beings who nonetheless possess the power to dematerialize into mist, or change their shape into various creatures of the night, such as the bat and wolf. in the form of mist they can exit and enter their graves through minute cracks in the ground. they cannot see their reflections in mirrors, nor be seen in them. for some unspecified reason, this causes the vampire to hate mirrors, and to shatter any looking glasses that happen to be around. they are equally discomforted by garlic and the christian cross, or the crucifix (cross with the figure of jesus up

true vampire is little known outside the circles of the hermetic arts. it is a type of parasitic spirit that feeds upon the vital energy of human beings. these spirit vampires are known by various names. often they adopt the opposite sex to their victim, since sexual energy is a highly concentrated food source, equivalent to sugar for the spiritual vampire. when these spirits do not assume human form they are called larvae. when they take on the form of a woman they are known as lamia or succubi. male vampires of the spirit kind were sometimes called incubi or satyrs. they have many names in many cultures. these spirit vampires visit their victims in their beds during sleep, and enter their dreams, where they adopt pleasing forms. after their hold upon their unwitting hosts is certain, th

DONALDTYSON WEREWOLF

ng werewolves. as the night of the full moon approaches, persons infected by the werewolf's bite becomes increasingly restless and savage. under the pale light of the full lunar orb they transform into the same kind of hairy monster that previously bit them, and go loping off into the night in search of human prey. once the night of the full moon is past, werewolves revert to their ordinary human form and retain little or no recollection of what they did during their wolf phase. there are usually clues, however, such as clots of drying blood under the fingernails and muddy wolf footprints on the carpet. in the old hollywood version of the myth, a werewolf can be killed with a silver bullet, and is allergic to the herb wolf's bane. more modern films have werewolves being killed by various s

onger than any ordinary wolf. when not in their changed state, werewolves can be recognized by the bristling or very thick and dark hair on their heads, their hairy bodies, their strangely compelling eyes, their slightly elongated canine teeth, and the fact that their third or ring finger is longer than their middle finger. they are said to have hairy palms. when a werewolf is injured in its wolf form, it retains the injury after transforming back to its human form, but its increased vitality causes it to heal much more quickly than an ordinary person, and to be able to tolerate injuries that would incapacitate the average man or woman. it is not always clear in films whether the bite of the werewolf infects the victim with some disease, or whether the person bitten must first be under som

nary person, and to be able to tolerate injuries that would incapacitate the average man or woman. it is not always clear in films whether the bite of the werewolf infects the victim with some disease, or whether the person bitten must first be under some sort of curse. the source of this confusion is easy to understand. the modern myth of the werewolf may be traced back in substantially the same form to ancient greece, where it was believed that werewolves were hereditary, and originated from a curse of the gods on particular families or clans. the greek werewolf actually transformed into a wolf, and was condemned to seek out human flesh while in its wolf state. to the old folk tale of a god's curse, the modern disease of rabies was added. a person bitten by a mad dog or other animal over

ad dog. it is a kind of infection. moonlight triggers it. but enough of the more ancient myth of a god's curse survived to cause some films to hint that the person bitten in some way deserved his or her fate- that it was more than simple chance that led them to that particular spot in the woods on that specific night when the attack took place. as i said, the ancient greek myth is essentially the form of the werewolf legend that was used by hollywood. however, the origins of the werewolf are lost in the mists of pre-history. werewolves are only one form of a whole host of were animals that exist in the mythology of cultures all around the globe. in northern europe there are tales of were-bears. the japanese had were-cats, the malaysians and indians were-tigers. almost every beast has been

nimals that exist in the mythology of cultures all around the globe. in northern europe there are tales of were-bears. the japanese had were-cats, the malaysians and indians were-tigers. almost every beast has been a were-beast to some culture. shape-changers in the east were usually said to be evil magicians or evil witches who used their magic to cause harm to others. shape-changing into animal form is a feature of shamanism, the oldest human religion. shamans are universally believed in their cultures to possess the power of transforming themselves into animals such as wolves, bears and ravens. in their beast form the shamans travel the world to acquire wisdom or exercise their magic power. individual shamans have an affinity to one or another beast, which is the totemic animal of their

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

word for word translation 1-242 translation 245-369 bibliography 371-377 next: the versions of the book of the dead. contents http//www.sacred-texts.com/egy/ebod/ebod02.htm [8/10/2001 11:22:27 am] sacred texts egypt index previous next introduction. the versions of the book of the dead. the four great versions of the book of the dead. the history of the great body of religious compositions which form the book of dead of the ancient egyptians may conveniently be divided into four[1] of the periods, which are represented by four versions- 1. the version which was edited by the priests of the college of annu (the on of the bible, and the heliopolis of the greeks, and which was based upon a series of texts now lost, but which there is evidence to prove had passed through a series of revisions

nd pepi ii (kings of the vith dynasty, about b.c. 3300-3166, it would seem that, even at that remote date, the scribes were perplexed and hardly understood the texts which they had before them.[2] the most moderate estimate makes certain sections of the book of the dead as known from these tombs older than three thousand years before christ. we are in any case justified in estimating the earliest form of the work to be contemporaneous with the foundation of the civilization[3] which we call egyptian in the valley of [1 "les textes des pyramides. nous reportent si loin dans le pass que je n'ai aucun moyen de les dater que de dire qu'elles taient dej vieilles cinq mille ans avant notre re. si extraordinaire que paraisse ce chiffre, il faudra bien nous habituer le consid rer comme repr sentan

[8/10/2001 11:22:54 am] 3. so sind wir gezwungen, wenigstens die ersten grundlagen des buches den anf ngen den aegyptischen civilization beizumessen" see naville, das aegyptische todtenbuch (einleitung, berlin, 1886, p. 18] p. xiii the nile.[1] to fix a chronological limit for the arts and civilization of egypt is absolutely impossible.[2] evidence of the antiquity of certain chapters. the oldest form or edition of the book of the dead as we have received it supplies no information whatever as to the period when it was compiled; but a copy of the hieratic text inscribed upon a coffin of menthu-hetep, a queen of the xith dynasty,[3] about b.c. 2500, made by the late sir j. g. wilkinson,[4] informs us that the chapter which, according to the arrangement of lepsius, bears the number lxiv,[5]

of changes of apparel, thy thousands of oxen, and thy thousands of bullocks" enables us to recognise that ritual in the text inscribed upon the pyramid of teta in the vth dynasty, from which the above promise is taken.[1] thus the traditional evidence of the text on the coffin of menthu-hetep and the scene on the monument of shera support one another, and together they prove beyond a doubt that a form of the book of the dead was in use at least in the period of the earliest dynasties, and that sepulchral ceremonies connected therewith were duly performed.[2] the book of the dead in the ivth dynasty. with the ivth dynasty we have an increased number of monuments, chiefly sepulchral, which give details as to the egyptian sacerdotal system and the funeral ceremonies which the priests performe

e] see max m ller, recueil de travaux, t. ix, p. 166; brugsch, aegyptologie, p. 218; and maspero, un manuel de hi rarchie gyptienne, p. 9) among the offerings named in the tomb are the substances# and# which are also mentioned on the stele of shera of the iind dynasty, and in the texts of the vith dynasty. but the tomb of seker-kha-baiu is different from any other known to us, both as regards the form and cutting of the hieroglyphics, which are in relief, and the way in which they are disposed and grouped. the style of the whole monument is rude and very primitive, and it cannot be attributed to any dynasty later than the second, or even to the second itself; it must, therefore, have been built during the first dynasty, or in the words of mm. mariette and maspero "l'impression g n rale que

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

tes matter by life; all matter is animated; thought and soul are everywhere. in seizing upon the thought that produces the diverse forms, we become the master of forms and make them serve for our use. the astral light is completely filled with souls that it disengages in the incessant generation of being; souls have imperfect wills which can be dominated and used by more powerful wills. they then form great invisible chains, and can occasion or determine grand elementary commotions. phenomena ascertained in the processes of magic and all those recently verified by m. eudes de merville have no other causes. elementary spirits are like young children. they torment those more who busy themselves with them, unless one has control of them by means of superior rationality and great severity. the

m superior to the angels who announce to the world thy wishes. finally thou hast created us in the third rank in our elementary empire. there our continual employment is to praise thee and adore thy wishes. there we incessantly burn with the desire of possessing thee, o father! o mother! the most tender of all mothers! o admirable archetype of maternity and pure love! o son, the flower of sons! o form of all forms; soul, spirit, harmony and number of all things. amen. we exorcise the earth by the sprinkling of water, by the breath and by fire, with the perfumes proper for each day, and we say the prayer of the gnomes. invisible king who has taken the earth as a support, and who has dug abysses in order to fill them with the omnipotence! thou whose name makest the arches of the world trembl

ELLIS LOW TWELVE 1907

brought out plainly. the strained situation had lasted no more than a minute when it became plain to me that geronimo had come here to meet some one. his attitude was that of expectancy, and with all his wonderful faculties alert, he was peering fixedly a little to the left, from which direction his visitor probably was to advance. all doubt on this point was removed when from that point a second form came out of the gloom, with no more noise than that made by the shadow of the cloud which glided over the hills. my heart beat faster than before, for the instant thought was that the chief had moved out from his camp to meet one of our scouts, who was bearing him news of our movements. such treachery had aided him more than once to escape from critical situations, and now it was about to occ

t be; come on; it's too late to stop now" less than a hundred yards farther the scout jim uttered a suppressed exclamation and came to a halt. we were around him the next second. stretched at his feet lay pedro dead, the wound in the upper part of the breast showing that he had been killed by a single blow with a knife. the pause was only for a moment, when, with no further attention to the stark form, jim led the advance at a rapid pace. the moonlight was uncertain. we were close to the deep basin in which clustered the camp of the hostiles. a few steps more, and we came upon a second figure stretched out on the earth. it was that of the apache sentinel, who had been stricken down so suddenly that he had no chance to give the alarm. this was the opening through which we were to rush, and

nd he will be equally glad, no doubt, to go with you; yonder he lies, apparently asleep, on that blanket, which i placed at his disposal" it will be remembered that no fire was in the camp, a part of which was in shadow, though by this time the moon was high in the sky, and when not hidden by clouds, a flood of light bathed the earth. a few paces beyond where we stood 74 low twelve a dark, silent form was lying, as if the man felt no interest in what was going on around him. jennings walked over to him, stooped and touched his shoulder, saying something in apache. there was no reply, and he bent lower. a moment followed and then he straightened up "chief martana is dead i" he said with more excitement in his voice than i had ever heard "it can't be" exclaimed smith, as he and i hurried to

ust lose no more time" even while he spoke a faint lighting up of the eastern sky showed. soon the sun would touch the horizon and another hard day's work was before us "i should be glad to give martana a soldier's burial" said the officer "but the best we can do is to treat him as we treat those scouts of ours who fall at the post of duty" so the blanket was carefully gathered around the bronzed form as it lay flat on the earth, and thus it was left "some of their scouts will probably visit our camp after we leave; if they have any doubt of the truth, they will be convinced by an examination of the body, unless" grimly added the officer "they don't want to be convinced" before we started vikka and jim came in, bringing the message that we anticipated. the main body of hostiles were well t

nemies were near, and it was impossible to be too careful. the scout had not been absent from my sight ten minutes when i heard his guarded signal. it was a call for me to join him, and i did so. as i turned the bend in the gorge he was standing upright on the spot where i had left the dozen hostiles when brother jennings started for our camp with me in charge. even before i reached him i saw the form at his feet. it was a night of tragedy, and in the dim morning light we had come upon another victim of atrocity. i identified the body as that of jared j. jennings. he was lying on his side, as if in a calm slumber, but it was the slumber which shall know no waking until the sounding of the last trump. vikka had read the whole sad story. so had i, and needed no enlightenment from him. the ma

EMPERORS NEW RELIGION CHURCH OF SATAN

eedom, relaxed sexual morals, rebellion against authorities, and iconoclastic behavior, all cardinal to the hippie movement that was gaining foothold in the years before the church of satan was created. the first three clauses in the church of satan s official, semi-political program, pentagonal revisionism, which was published in the devil s notebook [14, p. 93] demand stratification (which is a form of meritocracy that rejects undeserved power, taxation of churches, and separation of church and state. these issues were also important in the freedom movement of the 1960es. interest in anton lavey s pet projects, the construction of artificial human companions and total environments (i.e, fantasy worlds) had already peaked a decade earlier when robots were the big hit on the screen and pop

al book, the basis for our philosophy [1] the book was released in 1969, three years after the establishment of the church of satan. anton lavey explains that he was prompted to write the satanic bible by his agent and publisher s suggestion with a tight deadline: then] came the official commission to write a satanic bible. my agent and publisher wanted the material i had already printed in tract form, with additional stuff, to make up the bible as quickly as possible [5, p. 4] the satanic bible is comprised of, in the following order: 1. an anti-christian diatribe. this section seems to appeal especially to those that were brought up in christian homes and are fed up with that religion. the church of satan explains that this section is a wake-up call that is only necessary for some reader

ollowers of a religion. the effective absence of such rituals even today suggests that followers of the church of satan either abandon their religion quickly or do not take their religion particularly seriously in spite of their sometimes quite belligerent outward determination. alternatively, it is a sign that the church of satan s headcount is too low to enable such social events (couples never form, and friends or family members that die are never satanists, or that the religion is strictly individualistic. the latter can be said to fit the church of satan s statement that the religion is individualistic, but it is improbable that two followers are so individualistic that they refuse to marry, and that they refuse to use their preferred religion in that situation. the lacking rituals in

e evidence somehow the follower does not comprehend the evidence. the thought is beyond their operational paradigm, beyond obscenity and blasphemy; it is unthinkable. the emperor s new religion copyright 2002 ole wolf page 9 of 30 their ancient scripture (for example, moslems refer to the koran and christians refer to the bible, but most new religious groups refer to science, albeit mostly in the form of pseudoscience such as creation science or faith healing. the church of satan cannot refer to science, because most of its original claims of scientific foundation have been rejected by either the church of satan itself or modern science, or simply does not apply anymore in the post- 1960es world; the church of satan has just anton lavey to lean on as an authority on satanic religion. being

ith no actual involvement in the religion, respectively. new age religious people are characterized by rather unorganized religious training [25, pp. 316-317. like the religious people mentioned earlier they typically consider themselves followers of science-founded philosophies, but their relation to the founder and spinoff organizations is usually much more relaxed. the technical term for their form of religious study is audience cult [31, p. 207, which means that their understanding of their religion is self-taught via books and perhaps occasional meetings. they are free to pick and choose from various books and sources: a religious buffet. ideologies vary greatly among new age religions, but a universal characteristic is that of personal development [31, p. 206; 33, p. 24-27. most of t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

menting the volume with new entries. the production of this massively ambitious work was sparked by a heightened interest in psychic phenomena, the occult, witchcraft, and related topics in the 1970s. this interest, which led directly to the new age movement of the 1980s, provided a continued wealth of material for parapsychologists to examine. it also led to a reaction by a group of debunkers to form the committee for the scientific investigation of the claims of the paranormal. this group believed that they were spokesmen for the scientific establishment. defining the terms the term occult remains suspect in many circles. the word derives from latin and simply means to shut off from view or exposure. however, it eventually came to refer to realities specifically hidden from common sight;

ir vital significance for human life. therefore, occultism (or its currently preferred term paranormal) entails a wide spectrum of experiences.from clairvoyance and telepathy to visions and dreams, from ghost sightings to the pronouncements of mediums and channelers. the paranormal encompasses the phenomenon known as psychokinesis (commonly referred to as mind over matter).whether in the dramatic form of levitation or teleportation, or in the more commonly experienced phenomenon of spiritual healing. it also covers experiences related to death, such as out-of-body travel and deathbed visions. the occult also includes a host of techniques and practices originally designed and created to contact the extrasensory realm. most frequently associated with the term occult are the techniques of mag

r leaving the garden of eden, subsequently passing into the hands of a succession of patriarchs. an apocryphal christian legend states that the rod was cut from the tree of knowledge, eventually came into the possession of judas, and was the beam of the cross on which christ was crucified. the hazel wand used by water diviners in dowsing echoes the water finding by aaron s rod in the desert. some form of wand has always been a symbol of authority. the wand also survives as the magical staff of modern conjuring magicians. aasc newsletter see anthropology of consciousness ab semitic magical month. crossing a river on the twentieth of that month was supposed to bring sickness. ancient texts state that if a man should eat the flesh of swine on the thirtieth day of ab, he will be plagued with b

. 5th ed. abduction, ufo 3 aben-ragel an arabian astrologer born at cordova at the beginning of the fifth century. his book of horoscopes was translated into latin and published at venice in 1485, under the title de judiciis seu fatis stellarum. aben-ragel s predictions were known for their remarkable accuracy. abigor according to johan weyer, abigor is the grand duke of hades. he is shown in the form of a handsome knight bearing a lance, standard, or scepter. he is a demon of the superior order and responds readily to questions concerning war. he can foretell the future and instructs leaders on how to make themselves respected by their soldiers. sixty infernal regions are under his command. sources: weyer, johannes. witches, devils, and doctors in the renaissance: johann weyer, de praesti

future. abracadabra a magical word said to be formed from the letters of the abraxas, written thus: a ab abr abra abrac abraca abracad abracada abracadab abracadabr abracadabra or the reverse way. the pronunciation of this word, according to julius africanus, was equally efficacious either way. according to serenus sammonicus, it was used as a spell to cure asthma. abracalan, or aracalan, another form of the word, is said to have been regarded as the name of a god in syria and as a magical symbol by the jews. it seems doubtful whether the abracadabra, or its synonyms, was really the name of a deity. sources: levi, eliphas. transcendental magic. london: rider, 1896. reprint, new york: samuel weiser, 1970. abraham the jew (ca. 1362.ca. 1460) little biographical information exists concerning

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

l, n h maa-kheru according to egyptologist gaston maspero, maa-kheru is the egyptian name of the true intonation with which the dead must recite those magic incantations that would give them power in amenti, the egyptian hades (see also egypt) mabinogion a collection of ancient welsh legends translated into english by lady charlotte guest (1812.1895) and published 1838.49. the title is the plural form of the welsh maginogi, originally indicating stories of a hero s childhood, but is here used in the wider sense of hero tale. the stories in this collection are from various manuscript sources, originally part of the oral tradition of professional minstrels known as cyvarwyddon. in this collection, the section entitled the four branches of the mabinogi derives from a manuscript ca. 1060 c.e

e only solution that appealed to him was survival with a modified consciousness. he argued that since we have been able to acquire our present consciousness, why should it be impossible for us to acquire another in which our present consciousness is a mere speck, a negligible quantity: let us accus- macro-pk encyclopedia of occultism& parapsychology. 5th ed. 954 tom ourselves to regard death as a form of life which we do not as yet understand; let us learn to look upon it with the same eye that looks upon birth; and soon our minds will be accompanied to the steps of the tomb with the same glad expectation that greets a birth. maeterlinck died may 6, 1949. sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. e

all fingers remain. a close study of the hand imprints shows that they are not those of lepers. there can be little doubt that the joints were removed for a specific purpose; on this point there is general agreement among anthropologists. a clue to the mystery is provided by a similar custom among the bushmen. g. w. stow, in his book the native races of south africa (1905, refers to this strange form of sacrifice. he once came into contact with a number of bushmen who had all lost the first joint of the little finger, which had been removed with a stone knife for the purpose of ensuring a safe journey to the spirit world. another writer told of an old bushman woman whose little fingers of both hands had been mutilated, three joints in all having been removed. she explained that each joint

ide. many tribal cultures postulated the existence of a great reservoir of magic power, the exact nature of which they were not prepared to specify. certain american indian tribes believed in a force called orenda, or spirit force. among the ancient peruvians everything sacred was huaca and possessed magic power. in melanesia a force called mana, transmissible and contagious, could be seen in the form of flames or could even be heard. the malays used the word kramat to signify the same thing, and the malagasy used the term hasma. some tribes around lake tanganyika believed in such a force, which they called ngai, and australian tribes had similar terms, such as churinga and boolya. in mexico there was a strange creed named nagualism that held the same concept.everything nagual was magic or

the dynamics of magic earlier practitioners of magic believed that it is governed by a few well-defined laws. chief among these is that of sympathy, which can be subdivided into the laws of similarity, antipathy, and contiguity. the law of similarity and homeopathy is divisible into two tenets (1) the assumption that like produces like.an illustration of which is the destruction of a doll in the form of an enemy; and (2) the idea that like cures like.for instance, that the stone called bloodstone can staunch the flow of blood. the law dealing with antipathy rests on the assumption that the application of a certain object or drug expels its contrary. the idea of contiguity assumes that whatever has once formed part of an object continues to form part of it. thus, if a magician can obtain a

ESOTERISM AND THE LEFT HAND PATH

ng. faivre explains: the diffuse etymological derivation of the word indicates that one can only find the keys to the symbols, myths and reality by individual progression where one reaches illumination step by step, in a hermeneutic way. there is no outmost secret if one believes that all is basically secret. esoterism denotes something inner and mysterious, unlike the exoteric which is the outer form. christianity with its outer dogmas and ceremonies could be called exoteric, while gnosticism could be viewed as esoteric. in the same way satanism could be described as exoteric, and the left hand path as esoteric. faivre presents his explanation for the work esoterism: the word esoterism is derived from eso which means inside and ter which leads one to the word opposition. the diffuse etymo

fire which penetrates the shell of the outer appearance to make the true significations appear, and uncovers the connections which makes the invisible visible to expand our mundane seeing; the mundus imaginalis to which the mundane eye of flesh has no access. 4) the experience of transmutation. without the experience of transmutation as an important component esoterism could be mistaken for some form of speculative spirituality. the word transmutation can be found in alchemy and refers to the transcendence or passing over from one level to another, the subjects metamorphosis to higher levels. to these four basic components of esoterism can be added two relative components: 5) there are accordances between the different religions and teachings, and it is possible to find common denominator

EVERBURNING LAMPS

he "window" mentioned as placed in the ark of noah was not such, as during a period of prolonged cloud and storm a window should not light such a chamber. in the hebrew version of genesis, cap. 6, v. 16, the word is tzer, which means "something transparent" and is to be compared with the similar word zer, always translated "splendour" or "light" hence they suggest that this tzer, or zer, was some form of ever burning light, or "the universal spirit fixed in a transparent body" similar to the mysterious urim and thummim. alchemy and its successor, chemistry, are said to have originated in egypt, that land of ancient marvels, and, indeed, these names are intimately related, the ancient name of egypt being chm or land of ham, from which the title chymia, in greek chemi and ges cham is derived

EVIL AND UNCLEAN SPIRITS

cloud and a fire enfolding itself, and a splendour on every side, and the brilliance of the innermost flame in the midst of the fire" 4 there are the four kerubic expressions of force, and the evil and adverse powers broken beneath their feet 1. rahab (bahar) whose symbol is a woman riding upon an ass. 2. samael (lams) whose symbol is a terrible demon leaping upon an ox. 3. macholoth (twlwjam) a form compounded of a woman and a serpent, and she rideth upon a serpent scorpion. 4. lilith (tylyl, a woman outward beautiful but inwardly corrupt and putrefying, riding upon a strange and terrible beast. j bwlwg wryrgt qrz bru laylmg lams k b j laymwat layrts laygwu hlkcug g t h n m y tylyl 5 the evil and averse powers beneath the feet of the four kerubim to these four are attributed the four kin

n the sphere of sensation, we have limited access to this paper to adeptus minor only. g.h. frater n.o.e.l. 6 the princes of the twpylq these are the names of the twelve princes and tribes of the twpylq who are the heads of the months of the year. wryryub (beiriron: so called because they are derived from the fourth evil force, namely lams the black. their colors are dull red and black, and their form is that of a dragon-lion, for a. wrymyda (adimiron: whose colors are like \d (blood, mingled with n, a sickly yellow and grey. their form is that of a lion-lizard, for b. wrymylylx (tzelilimiron: whose colors are like limped blood lwlx bronze and crimson. they are like two savage triangular-headed dogs, for c. wryrjyc (shichiriron: whose colors are black and their form blended as of a reptile

f a lion-lizard, for b. wrymylylx (tzelilimiron: whose colors are like limped blood lwlx bronze and crimson. they are like two savage triangular-headed dogs, for c. wryrjyc (shichiriron: whose colors are black and their form blended as of a reptile, insect and shellfish such as the crab and the lobster, yet demon faced withall, for d. wrybhlc (shalhebiron: whose colors are fiery and yellow, their form is like merciless wolves and jackals, for e. wryrpx (tzaphiriron: whose colors are like those of l, and their form is like partially living yet decaying corpses, for f. wryrybu (abiriron: whose colors are like clouds, and their form is like grey bloated goblins, for g. wrytcjn (necheshthiron: whose color is like unto copper, and their form is of a most devilish and human headed insect, for h

riron: whose colors are like those of l, and their form is like partially living yet decaying corpses, for f. wryrybu (abiriron: whose colors are like clouds, and their form is like grey bloated goblins, for g. wrytcjn (necheshthiron: whose color is like unto copper, and their form is of a most devilish and human headed insect, for h. wrycjn (nachashiron: whose colors are like serpents, and whose form is like that of a dog-headed serpent, for i. wrygdgd (dagdagiron: whose colors are reddish and gleaming, and their form is like vast, devouring, flat-headed fish, for j. wrymyhb (bahimiron: whose name is derived from behemoth, and whose colors are black and brown. its form is like an awful beast, similar to a hippopotamus or elephant but crushed flat as though their skin were spread out flat

but crushed flat as though their skin were spread out flat over the body of a gigantic beetle or cockroach; yet it has vast strength, for k. wrymycn (nashimiron: whose colors are of a stagnant, gleaming, watery line whose forms are like hideous women, almost similar to skeletons united to the bodies of serpents and fishes, for l. in the midst of the circle are placed lams and admca. the symbolic form of the former is somewhat like that of the devil of the tarot, but colossal and attenuated; the form is of a bloated bestial man, in a crouching position. at the southwest corner are placed the evil adam, a goat-headed skeleton-like giant, and the thousand-headed 7 hydra serpent, and the elder tylyl, the wife of lams, a woman with an ever changing and distorted countenance. at the northeast a

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ed, broken finally when the man reached into his pocket and pulled out a thick wad of bills, many of large denomination. the bills were so crisp and new that simpson wondered if they were counterfeit, but some quick informal testing suggested they were not. she took two twenty-dollar bills from the stack and gave the rest back. because the man was too small to reach up to fill out the reservation form, simpson said she would do it for him. he said his name was a. bell. as he stepped forward she got a better look at him and was able to compare his face with his companions. according to schroeder, whose composite description comes from his interviews with simpson and other motel employees who saw them, they were wide at eye level, their faces thinned abruptly to their chins. their eyes were

oman here with thin, almost clear hair, having the same rare dna. fi n a l l y, that thin blonde hair could not plausibly re p resent a chemically-bleached chinese (including the root) because then its dna could not easily h a ve been extracted. the most probable donor of the hair must therefore be as the young man claims: a tall blonde female who does not need much color in her hair or skin as a form of protection against the sun, perhaps because she does not require it. could this young man really have provided, by chance, a hair sample which contains dna from one of the rarest human lineages known. that lies further from the mainstream than any other except for african pygmies and aboriginals (chalker, 1999. see also: abductions by ufos; hybrid beings; strieber, whitley further reading

and aboriginals (chalker, 1999. see also: abductions by ufos; hybrid beings; strieber, whitley further reading chalker, bill, 1999. strange evidence. interna- tional ufo reporter 24, 1 (spring: 3 16, 31. strieber, whitley, 1987. communion: a true story. new york: beach tree/william morrow. aliens and the dead in the view of ufo-abduction investigator david m. jacobs, aliens sometimes take on the form of deceased relatives in the interest of keeping their activities secret. he recounts the experience of a woman to whom he gives the pseudonym lily ma rt i nson. vacationing with her mother in the vi rgin islands in 1987, ma rtinson woke up in her hotel room to observe the apparition of her dead brother watching her from the foot of the bed. the experience comforted her. l a t e r, howe ve r

m o ry of saucerd o m s heady early days. hi s death in los angeles on july 24, 1993, was little noted. in his time, however, his claims attracted the attention of the celebrated psychologist and philosopher c. g. jung, who wrote about them in one of his last books. jung observed, the individuation process, the central problem of modern psychology, is plainly depicted. in an unconscious, symbolic form. although the author with his somewhat primitive mentality has taken it quite literally as a concrete happening (jung, 1959. see also: contactees further reading angelucci, orfeo, 1955. the secret of the saucers. amherst, wi: amherst press, 1959. son of the sun. los angeles: devorss and company. jung, c. g, 1959. flying saucers: a modern myth of things seen in the skies. new york: harcourt, b

wider mark in the contactee subculture. be f o re long other channelers we re receiving material f rom ashtar as well as his associates, such as sananda (jesus, ko rton, soltec, at h e n a, monka, and others. so many ashtar channelings occurred that soon ashtar was warning some communicants that evil astral entities we re impersonating him. he was also forced to deny allegations that he was some form of giant mechanical brain (constable, 1958. in the 1970s and beyond, as fundamental christians began writing books on ufos, ashtar was re p resented as a servant of sa t a n. though to nearly all who experienced him, ashtar existed only as a disembodied voice, a very few claimed to have seen him. one woman, adele darrah, even alleged that she saw him before she had ever heard of an ashtar. on

FAUST

only blooms for poets pure delight, where love and friendship give the heart their blessing, with godlike hand creating and progressing. ah, all that from the bosom s depths sprang flowing, all that from shy and stammering lips has passed, sometimes success and sometimes failure knowing, to each wild moment s power a prey is cast. oft only after years, in credit growing, doth it appear in perfect form at last. what gleams is born but for the moment s pages; the true remains, unlost to after-ages. jester could i but hear no more of after-ages! suppose the thought of them my mind engages, who d give the present world its fun? that will it have and ought to have it too. the presence of a gallant chap, revealed to you, i think, is also worth while being shown. who pleasantly can just himself i

and swift beyond where knowledge ranges, earth s splendour whirls in circling flight; a paradise of brightness changes to awful shuddering depths of night. the sea foams up, widespread and surging against the rocks deep-sunken base, and rock and sea sweep onward, merging in rushing spheres eternal race. michael and rival tempests roar and shatter, from sea to land, from land to sea, and, raging, form a circling fetter of deep, effective energy. there flames destruction, flashing, searing, before the crashing thunder s way; yet, lord, thy angels are revering the gentle progress of thy day. the three its aspect gives the angels power, since none can solve thee nor thy ways; and all thy works beyond us tower, sublime as on the first of days. mephistopheles since you, o lord, once more draw n

is the soul elated? where is the breast that in its self a world created and bore and fostered it? and that with joyous trembling expanded as if spirits, us, resembling? where art thou, faust, whose voice rang out to me, who toward me pressed with all thy energy? is it thou who, by my breath surrounded, in all the deeps of being art confounded? a frightened, fleeing, writhing worm? faust am i, o form of flame, to yield to thee in fear? tis i, i m faust, i am thy peer! spirit in the tides of life, in action s storm, up and down i wave, to and fro weave free, birth and the grave, an infinite sea, a varied weaving, a radiant living, thus at time s humming loom it s my hand that prepares the robe ever-living the deity wears. faust thou who dost round the wide world wend, thou busy spirit, how

ave off growling! such a distracting fellow i can t view or suffer to have near me. one of us two, or i or you, must quit this cell, i fear me. i m loath your right as guest thus to undo. the door is open, you ve a passage free. but what is this i now must see! can that happen naturally? is it phantom? is it reality? how long and broad the poodle grows! he rises up in mighty pose, tis not a dog s form that he shows! what spectre have i sheltered thus? he s like a hippopotamus with fiery eyes, jaws terrible to see. oh, mine you are most certainly. for such as your half-hellish crew the key of solomon will do. spirits[in the corridor] captured is someone within! stay without, none follow in! like a fox in a snare quakes an ancient hell-lynx there. but now give heed! hover hence, hither hover

s? mephistopheles silence, old wine-butt! siebel broomstick, you! will you insult me to my nose? brander just wait a bit, twill soon be raining blows! altmayer [draws a stopper out of the table; fire leaps out at him. i burn! i burn! siebel it s sorcery! the rogue s an outlaw! come, thrust home with me! they draw their knives and rush at mephistopheles. mephistopheles [with solemn gestures. false form and word appear, change place and sense s sphere! be there and here! they stand amazed and look at each other. altmayer where am i? what a lovely land! frosch vineyards! do i see right? siebel grape clusters close at hand! brander here underneath this foliage green, see, what a bunch! what grapes are to be seen! he seizes siebel by the nose. the others do the same, one to the other, and raise

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

s commentary garnered from over four centuries of rabbinical dialectic. the talmud is composed of the mishnah and the gemara. the mishnah is a collection of scriptural exegesis attributed to various heralded palestinian rabbis, many of whom were associated with rabbinical academies from the fifth through second centuries bce. the tractates of the mishnah were edited and codified circa 220 ce, and form the core of the talmud. the bulk of the talmud, called the gemara (lit. completion, is a 4' 8: h" 2: 2 2:e 8% collection of discussions among later palestinian and babylonian rabbis regarding passages and topics in the mishnah. the gemara of jerusalem was formally compiled circa 430 ce, and the gemara of babylon circa 530 ce. the talmud yerushalmi is composed of three volumes and the talmud b

on in the lower worlds, it is stationed in the consciousness that i am all. when this i-ness is turned inward and centered in the upper worlds, it has the exclusive awareness that i am nothing (ayn. in this sense, vast face can be thought of as a cosmic mind in which an infinite number of small face waves 8- f e of ideas can arise from and return to nowhere like a dream, and in which all name and form emanate, manifest, and dissolve. in the qabalah, the lord hvhy is the immense i-ness that knows itself as pure being in the unmanifest supernal realm, and pervades everything from elohim down to the lowest creature in the lower worlds of manifestation. this supreme, unifying i-ness is worshipped in christianity as christos, in islam as allah, and in the tantras as the divine mother kali. it i

d strongly enough that these three distinctions exist only within the finite human intellect. they are not mutually exclusive doctrines, but represent a gradation in consciousness. all aspirants will be attracted to one of these perspectives according to their natural spiritual constitution and stage of development. one who embraces the awareness of a simple devotee i.e. who worships the name and form of his/her chosen ideal as separate from themselves, would not be attracted to and may even strongly reject a non-dual perspective that denies such separation or any real existence to name and form. conversely, one who has the innate sense that the root reality has two aspects, one without attributes and the other an intelligent, unified source of all attributes, would not find any sensibilit

chayyim) and the map of the chakras (lit. wheels) of the tantras have much in common. the kundalini spoken of in the tantras and the shekhinah of the qabalah appear to have the same function. the kundalini is described as a coiled snake asleep at the base of the chakric tree. on page 12 of the introduction to tantra shastra, sir john woodroffe says: kundalini means coiled. hence, kundalini, whose form is that of a coiled serpent, means that which is coiled. she is the luminous vital energy (jivashakti) which manifests as prana [ed. same as qi in chinese, and ruach in hebrew. she sleeps in the muladhara chakra [sefirah kingdom, and has three and a half coils corresponding in number with the three and half bindus (knots. when, after closing the ears, the sound of her hissing is not heard, th

olls from that time have yet to be found. whether the present version is the cumulative work of multiple writers or not, tradition ascribes the final redaction to ezra the scribe. the compilation required the writer(s) to collect, record, and assemble a large corpus of material from disparate sources. it is impossible to know how much of the text was passed down over the many centuries in written form, but it still would have been susceptible to errors of transcription, omission, etc. it is likely that a substantial amount, if not the majority, of the information was handed down as an oral tradition of teaching stories that skillfully mingled historical facts with miraculous acts. such a rendition would have been even more vulnerable to corruption, embellishments and outright fictionalizat

FLY THE LIGHT

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

light of lucifer, thus a connected force of rebellion and self- liberation. contained on fly the light are 14 tracks, with a running time slightly over 70 minutes. seven tracks symbolize the beast of the apocalypse, being the 7 headed dragon. the remaining seven ascend in a crooked pattern around the tree of daath, or the qlippoth. this movement is thus symbolized as the fly god, beelzebub, as a form of the adversary. fly the light begins with alone and divided, an atmosphere of post-industrial chaos and the machinery of a new religion- luciferian youth. this album does not move in the clean and shiny future as we so often visualize, but a past of when machinery and mankind were at odds with each other, when one wished to become another by the subconscious desire of mankind. pounding rhyt

qlippothic sphere of geburah averse, the demon of the sphere is asmoday who origins are ancient persian as aeshma (demon of the wounding spear. the song angel of prostitution ii is connected with yesod- the moon and the averse sphere of lilith, the bride of satan who is represented of the instinctual, dark side of humanity. she was originally called az and had taught the fallen angels how to take form and copulate to produce dragon children in some gnostic and manichaean text. her divinity is sexual perversion, the original priestess of fuck and whore of the shadowed ones (the fallen angels. alone and divided is connected with malkuth, earth and the demoness naamah (meaning pleasant, a bride of samael and considered a sister of cain according to some lore. the line of i am no longer abel t

dissatisfaction. fly the light is in part a symbol of the transformation through the seven heads of the dragon of the apocalypse via the angel of prostitution who rides the beast. the son of satan is also represented as a serpent. the dragon itself holds significance in that it is a relation to diabolism, in zoroastrian lore, the avestan word devak means worm which is a dragon or snake. an early form of the antichrist, called zohak and later azhi dahaka is a dragon-king who had two black and venomous serpents on his shoulders, who emerged with the initiatory kiss of ahriman, the devil. fly the light represents a beginning of transformation and the luciferian concepts of antinomian thought. no longer should children be force fed christian lies, bending knees to spiritual weakness. bring yo

FOCUS OF LIFE

ay, light-heartedly: without selfreproach. one becomes the thing itself or its creature. judge without mercy, all this weakness is thy self-abuse. experience is by contract. the great experience: seduce thyself to pleasure. there is only one sin-suffering. there is only on virtue-the will to self-pleasure. the greatest- the greatest non-morally. the origin of morality is obedience to the earliest form of government. in youth, all things have to obey their parents. o, my aged ikkah, loose this the navel cord, that my youth may pass! the most important outcome of human effort is that we learn to become righteous thieves: to possess more easily of others for self-advantage. in this incessant glorification of work, i discover a great human secret "do thou the work-i my pleasure" as above so be

is eternal. which are more unclean: they who make a profesion of their morality, or they who prostitute? life is a viscous charity from which germinates friendships towards parasites. the necessity of a better life is intoxication but more and greater things than strong drink intoxicate. thou hast become remote-i rejoice in thee! who invented such things as vanity and humiliation? the higher the form of creation the more it habitates earth and the more it is conscious of body. everything that is half realized becomes the material of dreams; man has always badly mixed the dream with the reality. he who transcends time escapes necessity. the living lord speaks 'in disciples is my satisfaction' a weary one asked 'is it not written on the sandals of the prostitutefollow me' all undesirable th

my memory lived numerous remotenesses which were once me. my belief reached associations that out-stripped all morality and rationalism. my i chanced much with the self: certain it is, i come not to repent. nor seek a wife. yea, my will conquered faith and sincerely laughed at every righteousness! no w that my individual consciousness dissolves, to saturate again with its furthermost desires, to form the new body:-o mighty death, remember at the time of incarnating-my utmost immorality, my frightening madnesses, my jesting sins, my s atyr carouses, my grotesque concubine of chaos! remember o death, my frenzied longing that has no name [oh, forget my first kiss of love, now withered as a fallen leaf. make this my sexuality complete, all knowing, so that i may again procreate the lusty self

am the key. wherein to belch forth venomous atmosphere towards the highest. wherein to drench my thirsted tongue on thy goat's milk; to battle with thy cataleptic kisses, to swoon in thy consuming subtilty. o my mistress, i am unutterably drunk striving thy depths. i am the great cypher of love and hate knotted. the sphinx surviving, never sufficiently imagined. i am the grotesque refractions of form and self. the bitter purgative, called death. a violence that out-lasts the morning. moon turbulent waters am i: the frightening black albatross of unashamed women-where men are. i am the over mature breasts of a child: the virgin womb, hidden by nightmares. constant in metamorphosis, permeating creation without compassion. the unexcelled impulse that has never failed. yea, i am all these-yet

and mouldeing refuse. nowhere saw he a sign of life-the sky was dead and breathless. stumbling along till his body sicken ed. wearily he paused to rest and looking down, noticed the litter of a manuscript. stooping, he chose the nearest fragment, and this was what he read "i too was once a mighty pleasure garden of all things that enchanted the sense s; possessing men and women of every desirable form and nationality. all the hidden treasures of nature were exhibited with art and cunning accident. no desire could be ungratified. what am i now? a putrid mess and dust of dead habitations. an empty wine skin destroyed and gone rotten! o, stranger, what is the cause of my desolation" aaos, sitting down, mused long to himself "when the very ground beneath one's feet collapses, what is secure? w

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

us hermeticum collection were written. externally that world 1 according to nock and fesrugiere; see c.h, loc. cit; festugiere, i, pp. 85 ff. 2 the attribution, which is incorrect, dates from the ninth century; see c.h, ii, p. 259: on the coptic version, see below, p. 431, note 2. 3 it is not known when the corpus hermeticum was first put together as a collection, but it was already known in this form to psellus in the eleventh century; see c.h, i, pp. xlvii-1 (preface by nock. 4 festugiere, i, pp. iff. m. w. bloomfield, the seven deadly sins, michigan, 1952, p. 342, and the references there given. festugiere allows hardly anything to it and concentrates almost entirely on the greek influences in the hermetica. a cautious summary by bloomfield (op. cit, p. 46) is as follows "these writings

e taken until fifteen centuries later with the birth of modern scientific thinking in the seventeenth century. the world of the second century was weary of greek dialectics which seemed to lead to no certain results. platonists, stoics, epicureans could only repeat the theories of their various schools without making any further advances, and the tenets of the schools were boiled down in textbook form, in manuals which formed the basis of philosophical instruction within the empire. in so far as it is greek in origin, the philosophy of the hermetic writings is of this standardised type, with its smattering of platonism, neoplatonism, stoicism, and the other greek schools of thought. this world of the second century was, however, seeking intensively for knowledge of reality, for an answer t

al, magical. since reason seemed to have failed, it sought to cultivate the nous, the intuitive faculty in man. philosophy was to be used, not as a dialectical exercise, but as a way of reaching intuitive knowledge of the divine and of the meaning of the world, as a gnosis, in short, to be prepared for by ascetic discipline and a religious way of life. the hermetic treatises, which often take the form of dialogues between master and disciple, usually culminate in a kind of ecstasy in which the adept is satisfied that he has received an illumination and breaks out into hymns of praise. he seems to reach this illumination through contemplation of the world or the cosmos, or rather through contemplation of the cosmos as reflected in his own nous or mens which separates out for him its divine

ccult, and particularly in the egyptian type of the occult. born circa a.d. 123, apuleius was educated at carthage and at athens and later travelled to egypt where he became involved in a lawsuit in which he was accused of magic. he is famous for his wonderful novel, popularly known as the golden ass= the hero of which is transformed by witches into an ass, and after many sufferings in his animal form, is transformed back into human shape after an ecstatic vision of the goddess isis, which comes to him on a lonely seashore whither he has wandered in 1 lactantius, div. inst, ii, xv. 2 augustine, de civ. dei, viii, xxiii-xxvi. he is quoting from asclepius, 23, 24, 37; sec c.h, ii, pp. 325 ff. 3 c.h, ii, p. 259. 4 de civ. dei, viii, xiii-xxii. 5 this is the title of the sixteenth-century engl

, de civ. dei, viii, xxiii-xxvi. he is quoting from asclepius, 23, 24, 37; sec c.h, ii, pp. 325 ff. 3 c.h, ii, p. 259. 4 de civ. dei, viii, xiii-xxii. 5 this is the title of the sixteenth-century english translation by william adlington. 9 hermes trismegistus despair. eventually he becomes a priest of isis in an egyptian temple. the whole mood of this novel, with its ethical theme (for the animal form is a punishment for transgression, its ecstatic initiation or illumination, its egyptian colouring, is like the mood of the hermetic writings. though apuleius was not really the translator of the asclepius, that work would certainly have appealed to him. augustine calls apuleius a platonist, and he attacks him for the views on airy spirits or daemones which he held to be intermediaries betwee

FRATER ELIJAH ANGELS OF CHAOS

(and dark) of truth. 1 theory in a way it s all, a matter of time, i will not worry for you, you ll be just fine, take my thoughts with you and when you look behind, you will surely see a face that you recognize. your not alone, i ll wait till the end of time, open your mind, surely its plain to see- olive the best way for me to illustrate what the holy guardian angel is, is to tell you of my own form of the operation and the results there of. before doing so i would like to recant a brief history of the origins of the hga as i have come to know them[*1 for a more detailed account and the historical manuscripts please refer to: the sacred magic of abramelin the mage, translated by s.l. macgregor mathers; dover books] a long time ago in a land far-far away there was a mage who sought out go

mage living in isolation named abramelin. this guy seemed to be in contact with some real truth here and initiated our wandering seeker with secrets of the quabalah, and a type of sacred magic for achieving contact with the angel (in relation to the most high. the full details of this sojourn are detailed in the first chapter the sacred magick(*1. chapter 2 gives the mind set to adopt and prayer-form rituals (which obviously must be personalized to the magician using them. the third chapter gives other magic s to poke around with (such as summoning an army to do your bidding) anyway, it is a good book and i suggest you read it, along with this text. in the latter part of this essay i present grendel s had an accident and the rite of godhood as well as the collective bindings/ initiations

shall not touch upon the black or white brotherhood, and shall talk more fully of something called the scarlet brotherhood. there is another aspect of the angel which is a reflection across the tree of life into the tree of death, this is a natural course, as every action includes it s inverse. the hga is also an independent being. as the hga is partly an astral construct of which energy (prayer-form) is devoted to allow for manifestation. the angel has access to knowledge (both mundane and magical) that is currently beyond the magicians scope and can reveal all manner of things. there is a self which underlies self and transcends the temporary ego manifestation of the magician. this ego is a mask of the self(aka kia, shhh. the ego is of the self and by the self. identification is both th

el like i m going crazy i feel like i m going insane(*a) being the opportunist magician that i am, i decided to try some experiments over the next few days using the great deal of emotional turmoil that i was in. i opted to try the neither-neither technique of aos. i took the images and profundity of love, my love, in the highest state of adoration and joy and fused it with that of it s perverted form. the fusion of apparent opposites. in their mutual annihilation. the effect was astounding. not only did the pain cease, but the liberated free belief (energy) acted as a conduit for something more. something (which i would realize later, that has been with me my entire existence! i was entranced, and began writing. i wrote grendel s had an accident and did not quite understand what i wrote a

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

FRATER TENEBROUS CULTS OF CTHULHU

ide what is false and what is true, and what is true for me but not for you. we are wandering the mazes, all of us, and we cannot hope to escape until we learn to tell the difference between what is real and what is real for someone else. t t there lies the madness, and truth as well- p.o.pciauthor named h. p. lovecraft. as his contributions to the magazine grew more regular, the stories began to form an internally consistent and self-referential mythology, created from the literary realisation of the author s dreams and intuitive impulses. although he outwardly espoused a wholly rational and sceptical view of the universe, his dream-world experiences allowed him glimpses of places and entities beyond the world of mundane reality, and behind his stilted and often excessive prose there lies

dunwich horror, the offspring of his mating with lavinia whateley is compared to an octopus, centipede or spider. the formula of evocation of yog-sothoth is given in the case of charles dexter ward, wherein it forms part of the necromantic workings of the sorcerer, joseph curwen. the british occultist kenneth grant has described yog- sothoth as embodying the supreme and ultimate blasphemy in the form of the aeon (yog or yuga) of set (sothoth= set+ thoth) 4. on the qabbalistic tree of life, yog-sothoth can be attributed to da ath, the eleventh (or non) sephirah, where the identification is with choronzon, the guardian of the abyss whom crowley called the first and deadliest of the powers of evil, and whose number is 333, that of chaos and dispersion. elementally, yog-sothoth can be conside

tribution is to passive spirit. subservient to the idiot god is a group referred to as the other gods the amorphous dancers who attend azathoth at the throne of chaos. their soul and messenger is nyarlathotep, the crawling chaos, who mediates between the old ones and their human followers. his avatar manifests as a human figure dressed in black, with jet black skin but caucasian features. in this form he is recognisable as the black man of the witches sabbath an incarnation commonly associated with satan. he is depicted in seventeenth century tracts on witchcraft as a creature with ebony skin, the long black robe of a priest, and a conical hat a description substantiated by the testimonies of individuals in both europe and lovecraft s own new england. nyarlathotep s physical appearance als

swan point cemetery. after his death, his friend and correspondent august derleth formed the arkham house imprint, with the original aim of saving lovecraft s work from the obscurity of the pulp fiction magazines in which it had first appeared, and to bring it to the attention of a wider audience (during lovecraft s lifetime, only one of his tales, the shadow over innsmouth, had appeared in book form, produced by an amateur publisher) in 1939, arkham house published the first collection of his stories, the outsider and others. since then, many other writers have contributed to the growing annals of the cthulhu mythos, adding their own deities to the pantheon, and creating eldritch tomes to add to the list of blasphemous grimoires. these authors include many of lovecraft s personal corresp

value for those individuals currently practising the black arts. in the words of kenneth grant, the present outer head of the o.t.o, lovecraft s great contribution to the occult lay in his demonstration indirect as it may have been of the power so to control the dreaming mind that it is capable of projection into other dimensions, and of discovering that there are doors through which flow in the form of inspiration, intuition and vision the genuine current of creative magical consciousness. 11 lovecraft s occult experiences, disguised as fiction, reveal the intrusion of forces in complete sympathy with those archetypes and symbols brought through by blavatsky and crowley, whilst in contact with astral entities from beyond. he had become the receiver and transmitter of hidden knowledge, th

FRATER U D PRACTICAL SIGIL MAGIC

using the same sentence as in chapter 1, gthis my wish to obtain the strength of a tiger, h the following letters remain after deleting all double or multiple ones: t, h, i, s, m, y, w, o, b, a, n, e, r,g, f. further exploration of the word method/ 17 this my wish (t, h, i, s, m, y, w) to obtain (o, b, a, n) the strength of a tiger (e, r, g, f) combined into one general sigil or: b) you may also form all the letters of the whole sentence (again without any repeats) into one general sigil, avoiding the construction of several single sigils. the letter e, for instance, may be seen as w) as well as an m. see figures 2 and 3. 18/ practical sigil magic figure 2 or: figure 3 with a little bit of experience, you will be able to combine steps 3 and 4 into one single operation, especially if you h

erload, force your whole system to collapse. at best, nothing will happen at all; at worst, however, the bailiff might suddenly turn his/her calculator. but, here again, personal experience is better than a thousand cookbooks. incidentally, it is advisable (at least sometimes, when using all the methods of sigil construction discussed here, for you to place a border round the sigil, either in the form of a triangle, circle, square or something similar. see figures 4, 5, and 6. figure 4 figure 5 figure 6 further exploration of the word method/ 23 does not need a te the arousal f the inner psychic elemental forces (magis. if we look at the subject in greater depth, mandalas (cf. tibetan thangkas and yantras) are basically somewhat more complicated sigils that transport philosophical, mythica

sigil of magical or ggnostic h trance. this may mean that you will have to imagine it active1y. such a procedure might this has two advantages. first, it makes it easier to concentrate on the sigil when charging it. second, it gives the sigil a gdefinite h and gconclusive h touch, for if you work a lot with sigils, occasionally you may find the sigils becoming gentangled h in your unconscious to form undesirable chains and combinations however, this happens very rarely, and the risk is comparatively small. it also happens mainly to sigil fanatics who don ft do anything else all day long but inoculate their unconscious, cramming it full with glyphs. the sigil of figure 3, however, is an example of a construction which n additional border. another aspect of putting a border around the sigil

to your fantasy or artistic talent when simplifying or stylizing sigils. you may even gcheat h a bit, as long as you are emotionally satisfied with the result of your drawing. let us look at a new example. the sentence of desire gthis is my wish to earn five hundred pounds tomorrow h leaves us with the following letters: t, h, i, s, m, y, w, o, e, a, r, n, f, v, d, p this long list of letters can form the general sigil: figure 7 ince this is far too complicated, we will want to simpli s fy it: figure 8 further exploration of the word method/ 25 e certainly won ft find it difficult to d at the same time for a u as well as r a d. you will note that we have left out quite a lot, but we have also added some embroideries or supplements e.g, the vertical line drawn through the middle of the whol

asic letters in the sigil (even in its stylized version) now w recognize the letters t, h, i, y, w, o, e, v, u, d, and p, especially if we keep in mind that the same lines may be interpreted in several different fashions. the arc, for example, may stan fo figure 9 figure 10 26/ practical sigil magic but w hat has happened to the letters s, r and m? and where is the a? if we want to keep the basic form of this sigil as it is, we will have to gcheat h a bit: figure 11 further exploration of the word method/ 27 now, it may be argued that nearly any letter could be rediscovered in nearly any glyph with this method, if you only had enough cheek and a vivid imagination. to some extent, this is certainly true, but the main point is that you are constructing the sigils so that all other possibilit

FREEMASON BLUEBOOK

lish provincial grand lodge; the second (warren) by the scottish provincial grand lodge; and the third (lincoln) by the united grand lodge of massachusetts. when maine became an independent state in 1820, the lodges, thirtyone in number, formed the grand lodge of maine, in accordance with the wellsettled principle of masonic law, that the lodges in every independent state are of right entitled to form a grand lodge for that state. the grand lodge of maine exercises exclusive masonic jurisdiction in this state, and any lodge, organized by any other authority, is illegal and clandestine, with which, or with whose members, no masonic intercourse can be held. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (1 of 76 [11/22/1999 11:51:54 am] chapter ii a lodge cannot he legal

offices. do good unto all. recommend it more especially to "the household of the faithful" finally, brethren, be ye all of one mind; live in peace; and may the god of love and peace delight to dwell with and bless you. benediction may the blessing of heaven rest upon us, and all regular masons! may brotherly love prevail, and every moral and social virtue cement us! amen. response.so mote it be. form for minutes stated communication of portland lodge, no.1, held in masonic hall in portland, wednesday, october 4, a. d. 1876, a. l. 5876. officers present [give the name of each officer, designating those temporarily filling any chair by the word" as "between the name and the office) members present maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (3 of 76 [11/22/1999 11:51

ntially necessary to his gaining admission into the celestial lodge above, where the supreme architect of the universe presides. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (8 of 76 [11/22/1999 11:51:54 am] third section. a lodge is a certain number of masons duly assembled, having the holy bible, square and compasses, with a charter or warrant empowering them to work. the form of a lodge* the supports of a lodge. our institution is said to be supported by three great pillars, called wisdom, strength and beauty. it is necessary there should be wisdom to contrive, strength to support, and beauty to adorn all great and important undertakings. covering of a lodge. it is no less than the clouded canopy or starry decked heaven, where all good masons hope at last to arriv

ise have remained at a perpetual distance. relief. to relieve the distressed is a duty incumbent on all men, but particularly on masons, who profess to be linked together by an indissoluble chain of sincere affection. to soothe the unhappy, sympathize with their misfortunes, compassionate their miseries, and restore peace to their troubled minds, is the grand aim we have in view. on this basis we form our friendships and establish our connections. truth. truth is a divine attribute, and the foundation of every virtue. to be good and true is the first lesson we are taught in masonry. on this theme we contemplate, and by its dictates endeavor to regulate our conduct. hence, while influenced by this principle, hypocrisy and deceit are unknown among us; sincerity and plain dealing distinguish

induced to encourage the studies of astronomy, geography, navigation, and the arts dependent on them, by which society has been so much benefitted* of order in architecture. by order in architecture, is meant a system of all the members, proportions and ornaments of columns and pilasters; or, it is a regular arrangement of the projecting parts of a building, which, united with those of a column, form a beautiful, perfect, and complete whole. of its antiquity. from the first formation of society, order in architecture may be traced. when the rigor of seasons obliged men to contrive shelter form the inclemency of the weather, we learn that they first planted trees on end, and then laid others across to support a covering. the bands, which connected those trees at the top and bottom, are sai

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

who have carried out the plan of the great creator also use the same dual creative force when fashioning the crystal in the mineral, the leaf of the plant, or the shape of the animal. their powerful imagination pictures in the archetypal region of the earth that which they desire to create, and their concentrated will moulds the coarser matter into this matrix until it assumes a definite physical form as desired. man, the spirit, has a like creative power, and has through the ages, under the guidance of the gods, learned to build bodies of increasing value as instruments for his expression. but his pilgrimage through matter was undertaken for the purpose of making him an independent creative intelligence, and to attain that end it was necessary that he should at the proper time, be emancip

s of mercury who with their wisdom will guide him toward the desired goal. the method as outlined by the ancient alchemists we shall discuss when we have summed up in a few words the points made. these must be firmly fixed in mind to appreciate the full value of what follows. the creative force used by god to bring a solar system into manifestation, and the force used by the divine hierarchies to form the physical vehicle of the lower kingdoms over which they rule as group spirits, expresses itself in a dual manner as will and imagination, and is the same as the united creative force of the male and the female which results in the creation of a human body. at one time man was bi-sexual, male-female, and therefore each was able to propagate his species without assistance from anyone else. b

as the united creative force of the male and the female which results in the creation of a human body. at one time man was bi-sexual, male-female, and therefore each was able to propagate his species without assistance from anyone else. but one-half of the creative force has been temporarily diverted upwards to build a brain and larynx in order to enable him sometime to create by his own mind, to form thoughts and speak the word of power that shall make his thoughts flesh. three great creative hierarchies were particularly concerned in bringing about this change: the angels from the moon, the mercurians, and the lucifer spirits from mars. the alchemists connected the angels from the moon, which rules the saline tides, with the element salt, the lucifer spirits from mars with the element su

e life if they wish to attain the highest. part viii the path of initiation in an earlier chapter we noted that the transition of the adept from the dominion of death to the realm of immortality was foreshadowed in the daring leap of hiram abiff, the grand master-workman of solomon's temple, into the seething sea of molten metal and his passage through the nine arch-like strata of the earth which form the path of initiation. we also remember that at the end of that journey hiram abiff, the son of cain, received from his ancestor a new hammer and a new word for use in the new age. according to the gospels we also find that jesus, the son of seth, immediately after his descent from golgotha entered the subterranean strata where he remained for some time in communion with the spirits who dwel

abiff, the son of cain, received from his ancestor a new hammer and a new word for use in the new age. according to the gospels we also find that jesus, the son of seth, immediately after his descent from golgotha entered the subterranean strata where he remained for some time in communion with the spirits who dwell there. thus the various strata of the earth from the circumference to the center form the path of initiation, both for the sons of seth and the sons of cain, and that is the reason why little or nothing is said of the inner construction of the earth in the multitude of books dealing with subjects of occultism. those who are simply psychics do not know, and those who do know are not saying much. there is a chapter on the subject in the rosicrucian cosmo-conception which gives a

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

cles of condensation and evaporation of the moisture surrounding the fiery center eventually caused incrustation, and it was the purpose of jehovah to mold this "red earth" translated adam, into forms wherein to imprison and quench the spirits of the fire. to this end, he issued the creative fiat, and the prototypes of fish, fowl and every living thing appeared, even including the primitive human form, which were created by his angels; thus he hoped to make all that lives and moves subservient to his will. against this plan a minority of the angels rebelled; they had too great an affinity for fire to bear contact with water, and refused to create the forms as ordered; but thereby they at the same time deprived themselves of an opportunity of evolution along the conventional lines, and beca

o matter where in the constellations it falls by precession, so the point where the human seed-atom comes from the invisible world and is taken in hand by the lunar god of generation, jehovah, through his ambassador, the angel gabriel, is esoterically the first point of cancer. this is the cardinal sign of the watery triplicity, and is ruled by the moon. there conception takes place; but were the form built of water and its concretions alone, it could never come to birth, so four months later when the fetus has reached the stage of development corresponding to the second sign of the watery triplicity, scorpio, the eighth sign, which corresponds to the house of death, samael, the dauntless ambassador of the lucifer spirits, invades the watery domain of the lunar hierarchy and introduces the

one, it could never come to birth, so four months later when the fetus has reached the stage of development corresponding to the second sign of the watery triplicity, scorpio, the eighth sign, which corresponds to the house of death, samael, the dauntless ambassador of the lucifer spirits, invades the watery domain of the lunar hierarchy and introduces the fiery spark of the spirit into the inert form, to leaven, quicken and mould it into an expression of itself. there the silver cord which has grown from the seed-atom of the dense body (located in the heart) since conception, is welded to the part that has sprouted from the central vortex of the desire body (located in the liver) and when the silver cord is tied by the seed-atom of the vital body (located in the solar plexus) the spirit d

hen jehovah chose solomon, the scion of the race of seth, to build a house for his name, the sublime spirituality of a long line of divinely guided ancestors flowered into the conception of the magnificent temple called solomon's temple, though solomon has only the instrument to carry out the divine plan revealed by jehovah to david. but solomon was unable to execute the divine design in concrete form. therefore it became necessary for him to apply to king hiram of tyre, the descendent of cain, who selected hiram abiff, the son of a widow (as all free masons are called because of the relation of their divine progenitor with eve) hiram abiff then became grand master of the army of construction. in him the arts and crafts of all the sons of cain who had gone before had flowered. he was skill

d for "whosoever will" to this end he sent messengers over the world to collect all the metals with which the sons of cain had ever wrought. with his hammer he pulverized them and placed them in a fiery furnace to extract by alchemistry, from each particle, the quintessence of knowledge derived in the experience of working with it. thus the combined quintessence of these various base metals would form a spiritual sublimate of knowledge incomparable in potency, valuable beyond all earthly things. being of ultimate purity it would contain no color, but resemble a "sea of glass" whoever should lave in it would find himself endowed with perpetual youth. no philosopher could compare with him in wisdom; this "white stone" knowledge would even enable him to lift the veil of invisibility and meet

FREEMASONS SATANISM AND SYMBOLISM

for satan. masonic and occult symbols illustrated is a book in which dr. burns says "in a book on witchcraft, the complete book of witchcraft and demonology. the caption states that he is 'the horned god of the witches, symbol of sex incarnate [p. 51] and if you look at his right hand you will see baphomet making the sign of the devil's triad "baphomet is also known as the sabbatic goat, in whose form satan is to be worshipped at the witches' sabbath [frank gaynor, dictionary of mysticism, new york, philosophical library, 1953, p. 24] then, we discovered that baphomet is officially approved as a symbol of the church of satan [the occult emporium, winter, 1993-1994, p. 54] and that it is worn by the priest of satan [ibid, 1990-1991, p. 26] since albert pike linked baphomet with the goat of

incarnation or terrestrial repetition of the first hermes; who taught men the arts, science, and the ceremonies of religion; and then ascended to heaven or the moon [pike, morals and dogma, p. 255, 17th degree, knights of the east and west; emphasis was in the original. helena petrovna blavatsky was founder of the house of theosophy. her books were all written by her demonic guiding spirits in a form that is called automatic writing. these writings tie thoth together nicely. hermes, the god of wisdom, called also thoth, tat, set, and sat-an; and that he was, furthermore, when viewed under his bad aspect, typhon, the egyptian satan, who was also set [helena petrovna blavatsky, isis unveiled, vol. i: science, new york, trow's printing and bookbinding company, 1877, p. 554, xxxiii. colored e

entified him as the egyptian satan, let us review albert pike once again, as we discover that freemasonry reveres typhon as well. typhon "osiris was the son of helios (phra) the 'divine offspring congenerate with the dawn' and at the same time an incarnation of kneph or agathodaemon, the good spirit, including all his possible manifestations, either physical or moral. he represented in a familiar form the beneficent aspect of all higher emanations and in him was developed the conception of a being purely good, so that it became necessary to set up another power as his adversary, called seth, baby, or typhon to account for the injurious influences of nature [pike, op. cit, p. 588, teachings of the 28th degree, knight of the sun, or prince adept. once again, we can see the occult, satanic do

a, gic: a digest of the writings of eliphas levi, chicagodelaurence, scott, and company, inc, 1966 edition, 1909, p. 223- note: waite is a freemason author; also shown in d. duane winters, a search for light in a place of darkness: a study of freemasonry, p. 69] you should find this highly interesting that the masonic street layout for washington, d.c, which is on another page, is laid out in the form of the evil pentagram on the right, the symbol for satan, also known as the goats head of mendes. therefore, the masonic plan for the united states is one of evil, even in their own minds, not good. pan. satan is not a black god, but negation of god. this is not a person, but a force, created for good, but which may represent evil. it is the instrument of liberty or free will. they represent

symbol for satan, also known as the goats head of mendes. therefore, the masonic plan for the united states is one of evil, even in their own minds, not good. pan. satan is not a black god, but negation of god. this is not a person, but a force, created for good, but which may represent evil. it is the instrument of liberty or free will. they represent this force. under the mythologic and horned form of the god pan; thence came the he-goat of the sabbat, brother of the ancient serpent, and the light-bearer [pike, morals and dogma, p. 102] since the satanic bible lists pan as one of the infernal names of satan, we need to look further into the occult for more information on pan. however, we now know that, from pan came the he-goat of the sabbat, brother of the serpent, and the light-bearer

FULL MOON RITUALS

ter. sounds only of the tiny breakages in earth s bones of rock, snaps and cracks that are birth cries of minute particles of soil- the ultimate nourishment of us all. we all eat dirt, sharon reflects as she trudges onward. dirt formed finally into animal and vegetable that we find palatable. but still dirt. dry dust rises in small clouds at each footfall. and eventually each of us in our fleshly form returns to dirt, becomes dirt once again. our matter becomes matter and our energy? maybe the hag knows where our energy goes, but she s not saying. at least not tonight. sharon breathes in the dry, dusty, cold air, feeling the membranes in her nose contract at the contact. she is very thirsty. the rock eventually gives way to more forgiving ground, covered with low pine trees and cushioned s

he membranes in her nose contract at the contact. she is very thirsty. the rock eventually gives way to more forgiving ground, covered with low pine trees and cushioned slightly with their shed needles. the smell of dust changes to the tang of pine. but the clean scent is undergirded with the stink of decay. sharon walks on past moldering corpses, creatures of the earth now returning in loathsome form to that earth. she gags, pressing a corner of her robe to her face to block out some of the sights and smells. yet she knows and acknowledges as she passes the horrifying mounds that she too will one day be as they are. her thirst increases. soon she passes through the charnel scene and reaches an area of taller pines and other trees bordering a lake. there the air is clear of corruption, swe

e horrifying mounds that she too will one day be as they are. her thirst increases. soon she passes through the charnel scene and reaches an area of taller pines and other trees bordering a lake. there the air is clear of corruption, sweet now with the scent of the water. sharon kneels on a narrow beach of cold mud and drinks deeply, bending to the life-giving liquid as a suppliant would to a god-form in a temple. water, as much an essence of life as the dirt and decay she passed over and by, refreshes her, renews her and strengthens her for the rest of her journey up the path to the castle. though the deciduous trees along the way are bare of leaves, their skeletal branches do not disturb her, but remind her that even bones can be like beautiful lace when seen with eyes that look beyond n

th her. all she has to offer up is a freshly re-potted "tree. she has no idea what it really is. it got left behind at an apartment she moved into. despite being so spindly that it's previous caretaker had it tied to a couple of tall braces, it refused to die. at one point, it only had one yellowed leaf left. and yet, it survived. when lyn had considered giving up on it, it showed new life in the form of a fresh shoot at the base. with hope; she cut of the 4 feet of spindly, withered trunk off and fertilized the heck out of it. the very top with it's few dried and yellowed leaves she put in a glass of fertilized water. and despite all appearances, the top sprouted roots and the shoot has been growing vigorously. the top with it's new roots was potted today. this is all lyn has to offer up

yn retreats back to the shadows as..so much has transpired this moon, and deer is impressed that so many bring requests for aid to others. he caught owl's eye as she responded to the petitions offered- both those silent and those spoken. now, he moved back to the altar upon which so many offerings had been left. his left hand reaches out, briefly touching the space above each. and many new images form in his mind's eye. first the baby rattles. the sound of sidewinders raising warning and the glitter of silver tokens for newborn children, the happiness of recreation "all things in their time, my sister" then the orange. tasting of sweetness with a bitter edge and holding condensed sunshine- long days ahead filled with beauty and grace. glancing at boudica, he adds a thought "and no shortage

FULLER J F C SECRET WISDOM OF THE QABALAH

ed a stepping-stone to the circumnavigation of the globe, which did confirm it in an obvious and uncontradictable way. so also in this book, i have set out to penetrate the mists of qabalistic learning, not because i presume to be an adept in its mysteries, but because i suspect that they hide within them the idea of a new world conception, an idea which for 2000 years has been struggling to take form. should i be right in this belief, then it follows that once this form consolidates from out of it will emanate a new ideology, which will exert so stupendous an influence upon our lives that it will constitute a world revolution. nevertheless, i do not intend to touch upon this possibility in the present work; for all i will attempt is to show that the idea is valid. therefore my object is s

find the germ of that error among the philosophers who have claimed that the earth is round.5 st. augustine held a similar opinion.6 long before copernicus wrote his book, revolution of the heavenly bodies (about a.d. 1542, we find that the medieval jews had buried this secret in the zohar, in which may be read: in the book of hammannunah the old we learn. that the earth turns upon itself in the form of a circle; that some are on top, and others below; that all creatures change in aspect, following the manner of each place, keeping however in the same position, but there are some countries of the earth which are lightened, whilst others are in darkness; these have the day when for the former it is night; and there are countries in which it is secret wisdom of the qabalah page 9 constantly

their sacred writings. then came the great dispersion: a small people bereft of nationship was cast into a dissolving world, and almost simultaneously a new cult arose called christianity- a jewish heresy. the reaction on orthodox jewry was instantaneous; for a tension was established which later on led to the persecution of the jews, whereupon the secrecy of the doctrines took on an accentuated form, for self-preservation had now to be added to non-revelation. this led to the growth of oral traditions. the secret doctrines were passed from mouth to mouth and were locked away in the brains of the priesthood and the learned. later, as persecution began to slacken, the written word once again began to appear, and by degrees the qabalah emerged into daylight. this word is a curious one: its

our animals which are also mentioned in the apocalypse. out of this magical qabalah much of the magic of the middle ages was developed. the speculative, or metaphysical, qabalah is the more important branch. it forms, as adolph franck says: gthe heart and life of judaism h.1 it covers the evolution, involution, and devolution of the universe in every conceivable spiritual, moral, and intellectual form; and under such symbolism as gthe spirit clothes itself to come down and unclothes itself to go up h; and again in ecclesiastes, gwho knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth? h2 all these doctrines are wrapped up in the most complete secrecy. they form, in fact, the ancient sod; or mystery, of the hebrews. woe to the man who se

be traced to the vedas, the upanishads, the bhagavad-gita, and the vedantas, and much of the practical qabalah to the tantras more especially. historically, the main point of interest is that the qabalist is an inveterate plagiarist; he never hesitates to absorb knowledge from outside. his doctrines, being secret, are vastly attractive; they suck in all mysteries and digest them into a universal form. consequently there is both grist and chaff in the qabalah, a medley of wisdom and nonsense which often defies separation. the outstanding advantage of this plagiarizing is that it offers something to everyone; consequently the qabalah has developed into a world-embracing philosophy well adapted to the ideals of a world-scattered race. in secret wisdom of the qabalah page 13 it will be found

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

was the result of observation and experience, juster or more correct ideas came to prevail, and subsequently the great fructifying energy throughout the universe came to be regarded as a dual indivisible force--female and male. this force, or agency, constituted one god, which, as woman's functions in those ages were accounted of more importance than those of man, was oftener worshipped under the form of a female figure. neith, minerva, athene, and cybele, the most important deities of their respective countries, were adored as perceptive wisdom, or light, while ceres and others represented fertility. with the incoming of male dominion and supremacy, however, we observe the desire to annul the importance of the female and to enthrone one all-powerful male god whose chief attributes were po

ions in human beings and in animals. the earth, including the power inherent in it by which the continuity of existence is maintained, and by which new forms are continuously called into life, embodied the idea of god; and, as this inner force was regarded as inherent in matter, or as a manifestation of it, in process of time earth and the heavens, body and spirit, came to be worshipped under the form of a mother and her child, this figure being the highest expression of a creator which the human mind was able to conceive. not only did this emblem represent fertility, or the fecundating energies of nature, but with the power to create were combined or correlated all the mental qualities and attributes of the two sexes. in fact the whole universe was contained in the mother idea--the child

oped notions relative to the same objects, indicate plainly the change which has been wrought in the original ideas relative to the creative functions, and furnish an index to the direction which human development, or growth, has taken. as the human race constructs its own gods, and as by the conceptions involved in the deities worshipped at any given time in the history of mankind we are able to form a correct estimate of the character, temperament, and aspirations of the worshippers, so the history of the gods of the race, as revealed to us through the means of symbols, monumental records, and the investigation of extinct tongues, proves that from a stage of nature worship and a pure and rational conception of the creative forces in the universe, mankind, in course of time, degenerated i

s that from a stage of nature worship and a pure and rational conception of the creative forces in the universe, mankind, in course of time, degenerated into mere devotees of sensual pleasure. with the corruption of human nature and the decline of mental power which followed the supremacy of the animal instincts, the earlier abstract idea of god was gradually lost sight of, and man himself in the form of a potentate or ruler, together with the various emblems of virility, came to be worshipped as the creator. from adorers of an abstract creative principle, mankind had lapsed into worshippers of the symbols under which this principle had been veiled. although at certain stages in the history of the human race the evils, which as a result of the supremacy of the ruder elements developed in m

idea of sex in the god-idea. in the museum of egyptian antiquities in berlin is a sepulchral tablet representing the tree of life. this emblem figures the trunk of a tree, from the top of which emerges the bust of a woman--netpe. she is the goddess of heavenly existence, and is administering to the deceased the water and the bread of life, the latter of which is represented by a substance in the form of cakes or rolls. the time at which this tablet was found is not known, but it is supposed to belong to the period of the xixth dynasty, or about the time of rameses ii, 1400 years b.c. there is also in the berlin museum another representation of the egyptian tree of life, in which the trunk has given place to the entire body of a woman. this, also, is netpe, who is still spiritual wisdom or

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

as 1829, andtheestablishmentofthecatholichierarchy in 1851 still aroused passionate debate.waitehimselfneverunderstoodwhatled hismotherto take a stepthatalienatedherstillfurtherfromherfamily.mymotherwas not in any considerable sense awomanled by emotions, even a woman of_'thechurchofromeifoundwouldsuit'21sentiment, and still less a person of intellectual life.idonotknowhow she came to change her form of so-called faith; andwheni saw him once on a day in my first twenties it didnotstrike me that father rooke could be called a persuasiveman, or onewhowould awaken personal devotion, even in susceptible girls.(sly,p.20)beforeherreception she hadwatchedthelayingofthefoundationstoneofthedominicanprioryat haverstockroad,and itmaybethatthesplendouroftheoccasion impressedhersufficiently to lead to

rkin the midnight, seenonlyby stars,whichshine through the. darkness so mournfully sweet,whilethemoonsometimes looks through the black lattice-bars,andher pale beams falldownat my267 feet. forgotten, forgetting, and therefore content, behold meatworkonaworkofmy own, neither asking. nor seeking for. helpto.be.lent:whatidoiam. doing alone! clods of earth are piled above thee,dustisnowthy fair young form; wewhomournthee, wewholove thee, have consigned thee to the worm.roundthy grave the shadow creepeth,andthe summer breezes blow; there the drooping snowdrop sleepeth, there the yew and myrtle grow. but thy pure soul, heavenward soaring, far beyond the furthest star,nowis at god's. throne adoring,wherethe radiant angels are.ifzastroniwasofsimilar quality' it is, perhaps, all tothegoodthatit 'pe

ve, dedicated to his wife,butit remains lyrical poetry for poetry's sake: his later works are quite different.abookofmysteryandvision(1902)andstrangehousesofsleep(1906)are no longer collections of simple versebutattempts at conveying to the world at large the essenceofhisownmysticalexperience-althoughthe manner of expression is more appropriate to the characters in the esoteric verse dramas which form a significant part ofthetext,these would undoubtedly have bewildered his early readers in w>ung folks'paper,justas they infuriated such unmystical critics as g.k.chesterton,whosaid ofabookofmysteryandvision:we have seen his face, and the memory of its beauty dwells for ever in ourminds-itconstrains us towards the perfect life; like a magnet, it draws us to the summits of heroism and sacrifice

hnor the year, thinking that it was in the 'summer, possibly of 1885';buthe was clear as towhatfollowed:'inthe autumn we renewed acquaintance under the same auspices and stuart-menteth, for some obscure reason was drawn in my direction. undoubtedly stuart-menteath (there was no consistency of spelling, even in the family 'cultivated my acquaintance more especially in connectionwithhis ambition to form a circle for private seances, inthehope that an unprofessional medium would develop therein'iand eventually waite was invited to dinner 'so that we could talk things over and compare points of view. perhaps he was invited for social reasons also 'possibly i was invited in the first instance to meet or renew acquaintancewitha friend of evelyn ogilvie stuart255 menteth, the older girl. in this

angerous (p. vii).thedanger in machen's case he fully recognized and averted it by steering him into the relatively harmless waters of the hermeticorderofthegolden dawn.thestory of the goldendawnis reserved for a later chapter and here it is enough to recount machen's reaction to it. he was initiated into the order, as frater avallaunius, on 21 november1899-thelast member to have had the original form of the order's 'obligation' administered tohim-andprogressed to the grade ofpracticus, at which point he stopped.nothingwithin.theorderseemed of value to him and he found that it 'shed no ray of any kind on my path',butwaite had done hisworkwell: machen had pulled back from the destructive path of black magic and would soon leave allofoccultism for a new career on the stage.hehad also metwith

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

sy cross, and other matters concerning felkin's temple. 1915 (the conversations from 1906 to 191ftthegoldendawntwilightofthe magiciansbyr.a.gilberttheaquarian presswellingborough, northamptonshirefirst published1983251r. a.gilbert1983this bookissoldsubjectto theconditionthat it shallnot,frywayojtradeorotherwise,be lent,re-sold,hiredout, orotherwisecirculatedwithoutthepublisher'spriorconsentin any form ofbinding orcaoerother than that inwhichit is published and without a similarconditionincludingthisconditionbeingimposedonthesubsequentpurchaser.british library cataloguing in publication data gilbert, r.a.thegolden dawn.1.hermetic order of the goldendawn-history135 -43bfi623267r7isbn0-852603260-357-5isbn0-852603260-278-1pbktheaquarianpressispart ofthethorsonspublishinggroupprinted and bound

ed the development and dissemination of west em occultism. h. p. blavatskyand the theosophical society represent one stream; the other is s.l.macgregor mathers and the golden dawn. regardless of the intemecine conflicts, scandals and doctrinal schisms that occurredinboth of them, all modem thinking on occult matters has been profoundly influenced by these seminal systems. i cannot conceive of any form of occultism without thinking of madame blavatsky.herinfluence may not be admitted or appreciated on the surface; nonetheless a little enquiry will reveal it. even such popularizations of contemporary scientific thought such asthetaoofmodernphysicsandthedancingwulimasters,which constantly make reference to eastem religious systems, are able to do so largely because madame blavatsky did so muc

ts, clairvoyants and those spir255 itualists who were able, by mental juggling, to fit the rationalist theory of animal magnetism into a world-view based on thefoundation19reality of spirit communion. spiritualism itself entered britain in the1850sand by1860was well-established.thebasis of spiritualism is a belief in the continuing, post255 humous existence of the individual human being in spirit form, the ability and willingness of spirits to communicate with the living, and the existenceofan orderly, happy and permanent spirit-world, in which the dead lived out their after-lives in an idealized mirror-image of contemporary society. in this spirit255 world hell had no place and many spiritualists were undoubtedly converted to the cause by a desire to evade the probability of eternal damna

eoryofthe kabbalah and the concept of the astral light; allofwhich was to be part and parcelofthe systemofthe golden dawn. and among the speakers who lectured to the hermetic society were twl-'w. wynn westcott and s.l.macgregormathers255who followed its western path while retaining those featuresofthe parent theosophical society that they foundofvalue. as freemasons they recognized the valueofthe form of obligation that bound members to secrecy concerning certain teachings and to promise 'never to divulge certain signs and pass-words used by membersofthe society for mutual recognition. as rosicrucians they recognized the valueofsuperhuman hidden masters, whoseexistence-realorimaginary-couldbe extremely useful to the leadersofan order, whether one chose to call them mahatmas or secret chief

cholars and were both able and willing to teach their members, even though the knowledge impartedwas-inthefirstorder-littlemore than kabbalistic, alchemical and astrological symbolism. this meagre fare was supplemented by instruction in geomantic and tarot divination, tattwa vision and the pentagram ritual, which 'was taught to the neophyte immediately after his initiation in order that he might "form some idea of how to attract and come into communication with spiritual and invisible things'.10an account of the practical and theoretical workof both the first and second orders is given in chapter 5 of this book, but the texts quoted there and in the32thegoldendawnappendices do not exhaust the activities of the order; the reader seeking full enlightenment, or more complete confusion, is adv

GILBERT THE MAGICAL MASON

n the last fifty years has created one tithe of the flutter, in the world of the learned, that was caused bythisthirty-three pagelatinpamphlet, published in germany in 1614.thereformation, we must remember, had just become an accomplished fact; it was a sweeping change that had affected a vast tract of semi-civilised country, and perhaps some explan255 ation of the outcry against rosy cross was a form of protest against another possible attempt at the conversion of men, like the reformation of catholicism which had preceded it, and had, while making great improvements, greatly unsettled men's minds, and had shaken european religious and social life to its foundations. the narrative, then, of christian rosenkreuz created a veritable intellectual panic among the learned, and it was a ferment

fect was on the whole a good one, need not be doubted by us, for whatever may be the merits or demerits of rosicrucianism as a system of philosophy or ethics, its promulgation certainly tended to widen men's intellectual conceptions, to show that the prevailing standards and forms of religion were not the only possible forms of high spiritual thought and aspiration, and that even the time-expired form255 ulae of egyptian culture were susceptible of a later development not wholly unsuitable, and not unworthy of the attention of a later age. why indeed should it not have been so, seeing that for 1500 years in europe the nations had reposed in a state of apathy without culture, had made almost no progress, and had been hide-bound by the fetters of a religious establishment which boasted itsel

y are: and history has repeatedly shown that even beneficed ministers will stoop to misrep255 resentation and falsehood in order to sustain their own interests and god given rights, in their minds consonant with the right divine of kings- another now exploded superstition. small wonder then that the f ama fratemitatisr.c. raised up a storm of passion, and that its followers were assailed by every form of abuse and by every vile epithet that the billingsgate of clerical intolerance of that day could supply. for the clergy, be it remembered, with the pupils of the clergy, were alone able to read and write, and it was but the one man in a thousand who, having received education from orthodox sources, dared to express an opinion of his own. of such a sort were the few defenders of rosenkreuz

ermany, full-filled with the hermetic sciences and' capable in magical arts, which knowledge he had acquired by many initiations in eastern lands. he adopted a covered mystic name, as medieval teachers mostly did; the name he took was 'christian rosenkreuz, or christian rosy cross, or shortly c.r, with a signum or seal of a rose on a cross formed of six squares, such a cross as if closed up would form a cube. he settled in a certain retired place and drew around hun a select circle of friends and pupils who were ultimately, after training, received by him into the grades of mystic initiation which he had himself collected. after some years of tuition and elementary practice these initiates set to work and built, or caused to be built for themselves, a temple or lodge house, or home; they c

rcle there were formed other circles in succession, the elders teaching the juniors, and so was the secret knowledge both*i.e. helena petrovna blavatskychristian rosenkreuz17preserved and extended. c.r. lived to a very advanced age, 106 years, and dying at last was buried, as had been arranged by him and the members of his inner circle, in a special vault within theirdomusor secret dwelling. some form of embalming was used, and the vault was decorated with grand and beautiful emblems, designs and implements. the magus was enclosed in a specially prepared tomb, and was laid to rest with his own special consecrated insignia. the vault was closed, and upon the door was fixed a brazen plate, upon which was engraved an inscription of a prophetic exclamation of his own, that in 120 years after h

GILBERT THE SORCERER AND HIS APPRENTICE

apprenticehe was born samuel liddell mathers at hackney, in east london, in 1854 and was educated at bedford grammar school.2during the 1870s he lived with his mother at bournemouth, where his everyday life as a clerk was soon interspersed with dreams of military glory in the first hampshire infantry volunteers (although he was never an officer, despite being photographed in a lieutenant's uni255 form, and with the ceremonial glory of freemasonry through his initiation in the hengist lodge in 1877. at this time he began to reveal his aristocratic origins (or, from another point of view, to display his delusions of grandeur; on his master mason's certificate of 1878 he is styled comte de glenstrae, a title allegedly awarded to an ancestor by louis xv, and by 1882, when he joined the societa

in the one they are arranged in a column,as inleadingthe candidate from the west to the east.in the second point, however,asifthey had then finished their officein thisrespect,they are placed at the cardinal points, apparently to mark still further, yet in a secret manner, some particular relations of thearmsofacrossto the aspirant, who standsin thecentreafthatcross,with his arms extended in the form of the same mystic symbol, and is made to say at the same time that he is then standing in the 'centre of the earth; just as the greeks were told thatforthemdelphi represented<>o(lepot'ao,.tljt;yij'.alsothe 4 ancients preside over the four elements of air, fire, water and earth; or as the teaching of occultism would say, over air, fire, water, andtheir synthesis;and, therefore, are their robe

iel it is written 'and i looked and behold a whirlwind came out of the north, a great cloud, and a fire enfolding itself and a splendour on every side, and hashmal the brilliance of the innermost flame in the midst of fire' these are from cherubic expressions of force and the evil and averse powers broken beneath their feet are:rahab,whose symbol is a terrible demon leaping upon an ox;machaloth,a form compounded of a serpent and a woman, and she rideth upon a serpent scorpion; andlilith,a woman outwardly beautiful but inwardly corrupt and putrefying, riding upon a strange and terrible beast. to these four (babel, ionia, media, edom) are attributed four kingdoms, and they are also classed under the sephiroth as shewn.thetwelve princes of the qliphoth who are the heads of the months of the y

kingdoms, and they are also classed under the sephiroth as shewn.thetwelve princes of the qliphoth who are the heads of the months of the year these are the names of the twelve princes and tribes of the qliphoth who are the heads of the months of the year:(1)bairiron- so called because they are derived from the fourth evil, namely samael, the black. their colours are dull red and black, and their form is that of a dragon-lion.26thesorcerer and his apprentice"(2) adimiron'-whose colours are like blood mixed with water, a dull yellow and gray. their form.isthatof a lion255 lizard.(3)tzelladimironwhose colours are like limpid blood, bronze and, crimson. they arelikesavagetriangular-headeddogs (4) schechiriron, whose colours are, black, and their form blended of reptile, insect and shell-fish

ater, a dull yellow and gray. their form.isthatof a lion255 lizard.(3)tzelladimironwhose colours are like limpid blood, bronze and, crimson. they arelikesavagetriangular-headeddogs (4) schechiriron, whose colours are, black, and their form blended of reptile, insect and shell-fish, such as the crab and the lobster, yet demon-facedwithal'(5)shelhabiron- whose colours.arefiery and yellow, and their form, like merciless wolvesand'jackals (6) tzephariron- whose colours are like those of earth, and their form like partially living yet decaying corpses.(7)obiriron-r-t-t-whose colours are like clouds, andtheirform like grey, bloated goblins (8) necheshethironwhose colour is like copper, and their form like that' of a most devilish and almost human-headed insect.(9)nachashironwhose colours are/ li

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

ming would soon take place, in 1770, and the new jerusalem be established in the spiritual world. for the next twenty-five years until his death in london in 1772, he was the complete theologian, writing extensively and assiduously to expound and defend his doctrines2[2. his works attracted a small but enthusiastic following and some years after his death their activities were crystallised in the form of the new jerusalem church, a denomination that has survived to the present day, although it has remained a small body with a worldwide membership of some 25,000. swedenborg s ideas, however have had a greater effect the secular world, influencing individuals as diverse as blake, balzac, emerson, yeats, and d. t. suzuki. a detailed discussion of those ideas, and of swedenborgian theology in

named in an undated memorandum sent to a canadian mason, george c. longley our present grand secretary of blue masonry, of n.y. state, took the degrees by dispensation. so did robert macoy, dan sickels and john sheville, all 33 men, and within a few weeks of each other. these high masons care but little for the whole ceremony, so i initiated them by putting the three degrees of our order into the form of a lecture, and giving them the signs, words, grips, etc. at successive stages of the ceremony24[24. as with the pike episode this is probably pure invention on beswick s part, but the rite did have a few real members at this time, two of whom beswick mentioned in a subsequent letter to stuart. of one of them, a mr. royle, beswick wrote that, he is a well posted mason, and is now in office

elcome swedish brethren the more so after advising readers of the freemason, through a misprint, that many scottish brethren are expected to join it (15 december 1877. as it turned out neither swedes nor scots flocked to join, any more than either nationality rushed to support edina lodge no. 5 at edinburgh. in 1880 royal oscar had declined to such an extent that it united with liverpool no. 6 to form liverpool royal oscar lodge 6 and 9. the problems of the western district (later to be the province of somerset and gloucester, of which there are the most surviving records, are probably typical of the rite as a whole. benjamin cox, w.m. designate for the premier lodge, emmanuel no. 1, wrote to irwin on 12 february 1877 to advise him that, i have copied the minutes of e.l& t. no. 3 (sic, add

ld of a ritual of sweden for some months. the first meeting of emmanuel lodge at which any members were actually present took place on 20 may 1877, not at bristol but at weston-super-mare in somerset. from the summons for this meeting it appears that the principal business was to initiate dr. francis woodforde, who was junior warden designate; seven named brethren plus un-named others who were to form the membership of the lodge; and, w.bro. george f. tuckey, p.m, together with a number of other distinguished brethren of bristol and gloucestershire, for the purpose of forming a lodge and temple in the province of bristol. tuckey, however, did not stay the course. cagliostro lodge no. 7 was warranted in june 1877 but there is no record of its working (indeed, no minute books survive for any

es manchester and london had always proven difficult, and members chafed over simple things, such as delays in obtaining both rituals and regalia (mackenzie was still hunting for suitable materials in august 1877. late in 1876 yarker had received from canada a drawing of the breast jewel (described in the fundamental constitutions as the central part a carbuncle, set and radiated with gold in the form of a sun, with the name of the deity upon the face of the carbuncle in hebrew letters in gold. above, from a bar, are the compasses, and the suspender has the name and rank of the wearer engraved. in america, suspended from the sun is a porchway approached by three steps of gold, a division in the center, the porch and division being formed of triangular dropping links of red, blue, and green

GILBERT R A THE MASONIC CAREER OF A

church- an event that was to have an even greater effect upon waite than his illegitimacy. by virtue of his early life style waite turned in upon himself and, being unable to receive a formal education of any kind,4[4] he simultaneously educated himself and found a way of escape by reading 'penny dreadfuls' and medieval romances5[5. 2[2] shadows of life and thought. a retrospective review in the form of memoirs (selwyn and blount, 1938. hereafter referred to as slt. 3[3] there is no record of a marriage between two people of these or similar names over a period from 1848 to 1857 at st. catherine's house, nor is there any reference in the registers of kensington parish church where waite claims that the marriage took place. 4[4] waite's education was of the 'dame school' variety, save for

tanism in english freemasonry (montreal, cadieux and derome, 1898. quoted in light for 7 january 1899 38[38] the x-rays in freemasonry by 'a. cowan (effingham wilson, 1901. the cover design, free-style lettering in red on black boards, is consciously modelled on the cover of waite's devil- worship in france conform yourself entirely to carry out the ob. you can then proceed on your own account to form a non-masonic branch, and when you have done something i daresay you might get a charter from "papus" for a london body'39[39. waite was delighted at this response and sent his obligation by return, expressing at the same time his own wish to promote the order 'i thank you most cordially for the honour which you have done me in conferring upon me the order of st. martin. the fact that i am no

(rider, 1917) 48[48] slt, p. 164 when he and i began to talk of these things in letters, or whether what i learned from him decided me to seek initiation' 49[49. as will be seen, what he learned was of yet another source of secret rites, and it was unquestionably the continuing quest for rituals that led waite to freemasonry. he was already dissatisfied with the rituals of the golden dawn in both form and content, and he had determined to reshape them and to divert the course of the order down mystical rather than magical paths; in this endeavour he was supported by marcus worsley blackden, a fellow adept and amateur egyptologist 'a day came when blackden and i began to think seriously of freemasonry and to wonder whether a deeper insight into the meaning and symbolism of ritual would be g

ceptory. here they rested, and waite prepared for a journey to switzerland and for reception into the one rite he craved the most: the regime ecossais et rectifie and its grade of chevalier bienfaisant de la cite sainte (c.b.c.s. as a result of his earlier correspondence with blitz, waite had come to see the rigime ecossais et rectifie as maintaining more than any other rite the essence in ritual form of that secret tradition that 'tells us not alone that the soul "cometh from afar" and that the soul returns whence it came, but it delineates the path of ascent'62[62. the theory that all esoteric practices and traditions, whether alchemy, the hebrew kabbalah, the legends of the holy grail, rosicrucianism, christian mysticism or freemasonry, were secret paths to a direct experience of god ha

vities had increased rapidly in the high grade circles. it is another way of recording that i saw more than ever the unexpressed things that lie behind the rites'94[94. at the same time 'i had no wish to include among my writings still another encyclopaedia added to those that existed already in the world of english masonry. on reflection however, it seemed to me that here was the most convenient form in which to introduce a multitude of personal views and standpoints' 95[95. accordingly, in may 1917 he went to see ralph shirley, who owned the publishing house of rider& co, and 'proposed by inspiration a great new masonic encyclopaedia'96[96. a draft agreement was drawn up in june and by 3 july waite had assembled 'over 200 pp. of rough materials collected from old ms. sources in three day

GLOBAL FREEMASONRY

e a state within a state. there is no doubt that their political power made the monarchs of europe uneasy. but there was another aspect of the templars that also made the clergy ill at ease: the order had gradually apostatized from the christian faith, and while in jerusalem, had adopted a number of strange mystical doctrines. there were also rumors that they were organizing strange rites to give form to these doctrines. finally, in 1307, the french king philip le bel decided to arrest the members of the order. some of them managed to escape but most of them were caught. pope clement v also joined the purge. following a long period of interrogation and trial, many of the templars admitted to heretical beliefs, that they had rejected the christian faith and insulted jesus in their masses. f

ction. what they are doing is purposeless (qur'an, 7: 138-139) despite moses' warnings, the israelites continued in such perversion, and when moses left them, to ascend alone to mt. sinai, it manifested it- fh the inside story on the kabbalah the statue that the jews worshipped when they departed from their true religion was, according to many researchers, was an egyptian idol made of gold in the form of a calf. self fully. taking advantage of moses' absence, a man by the name of samiri came forth. he fanned the sparks of the israelites' inclination towards idolatry, and persuaded them to fabricate the statue of a calf and worship it. moses returned to his people in anger and great sorrow. he said "my people, did not your lord make you a handsome promise? did the fulfilment of the contract

romise? did the fulfilment of the contract seem too long to you or did you want to unleash your lord's anger upon yourselves, so you broke your promise to me" they said "we did not break our promise to you of our own volition. but we were weighed down with the heavy loads of the people's jewelry and we threw them in, for that is what the samaritan did" then he produced a calf for them, a physical form which made a lowing sound. so they said "this is your god and moses's god as well, but he forgot (qur'an, 20: 86-88) why was there such a persistent tendency among the israelites to erect idols and worship them? what was the source of this inclination? clearly, a society that had never before believed in idols would not suddenly adopt such inane behavior as to construct an idol and begin to w

there must have been jews who adopted, honored and cherished a tradition foreign to the torah, and changed the latter by adding into it ideas derived from the tradition they espoused. the origin of this tradition stretches back to the priests of ancient egypt (the magicians of pharaoh's regime. it is, in fact, the kabbalah which was passed on from there by a number of jews. the kabbalah assumed a form that enabled ancient egyptian and other pagan doctrines to insinuate themselves into judaism and de- global freemasonry gg velop within it. kabbalists, of course, assert that the kabbalah simply explains in more detail the hidden secrets of the torah, but, in reality, as jewish historian of the kabbalah, theodore reinach, says, the kabbalah is "a subtle poison which enters into the veins of j

the divine, global freemasonry gi the kabbalah's teaching about the origins of the universe and living things is a story replete with myths totally contrary to the facts of creation revealed in holy books. many of which departured from the orthodox view. the most central tenet of israel's faith had been the proclamation that "our god is one" but kabbalah asserted that while god exists in highest form as a totally ineffable unity called by kabbalah ein sof, the infinite this unknowable singularity had necessarily emanated into a great number of divine forms: a plurality of gods. these the kabbalist called sefiroth, the vessels or faces of god. the manner by which god descended from incomprehensible unity into plurality was a mystery to which kabbalists devoted a great deal of meditation an

GNOSTIC CATECHISM

church- an event that was to have an even greater effect upon waite than his illegitimacy. by virtue of his early life style waite turned in upon himself and, being unable to receive a formal education of any kind,4[4] he simultaneously educated himself and found a way of escape by reading 'penny dreadfuls' and medieval romances5[5. 2[2] shadows of life and thought. a retrospective review in the form of memoirs (selwyn and blount, 1938. hereafter referred to as slt. 3[3] there is no record of a marriage between two people of these or similar names over a period from 1848 to 1857 at st. catherine's house, nor is there any reference in the registers of kensington parish church where waite claims that the marriage took place. 4[4] waite's education was of the 'dame school' variety, save for

tanism in english freemasonry (montreal, cadieux and derome, 1898. quoted in light for 7 january 1899 38[38] the x-rays in freemasonry by 'a. cowan (effingham wilson, 1901. the cover design, free-style lettering in red on black boards, is consciously modelled on the cover of waite's devil- worship in france conform yourself entirely to carry out the ob. you can then proceed on your own account to form a non-masonic branch, and when you have done something i daresay you might get a charter from "papus" for a london body'39[39. waite was delighted at this response and sent his obligation by return, expressing at the same time his own wish to promote the order 'i thank you most cordially for the honour which you have done me in conferring upon me the order of st. martin. the fact that i am no

(rider, 1917) 48[48] slt, p. 164 when he and i began to talk of these things in letters, or whether what i learned from him decided me to seek initiation' 49[49. as will be seen, what he learned was of yet another source of secret rites, and it was unquestionably the continuing quest for rituals that led waite to freemasonry. he was already dissatisfied with the rituals of the golden dawn in both form and content, and he had determined to reshape them and to divert the course of the order down mystical rather than magical paths; in this endeavour he was supported by marcus worsley blackden, a fellow adept and amateur egyptologist 'a day came when blackden and i began to think seriously of freemasonry and to wonder whether a deeper insight into the meaning and symbolism of ritual would be g

ceptory. here they rested, and waite prepared for a journey to switzerland and for reception into the one rite he craved the most: the regime ecossais et rectifie and its grade of chevalier bienfaisant de la cite sainte (c.b.c.s. as a result of his earlier correspondence with blitz, waite had come to see the rigime ecossais et rectifie as maintaining more than any other rite the essence in ritual form of that secret tradition that 'tells us not alone that the soul "cometh from afar" and that the soul returns whence it came, but it delineates the path of ascent'62[62. the theory that all esoteric practices and traditions, whether alchemy, the hebrew kabbalah, the legends of the holy grail, rosicrucianism, christian mysticism or freemasonry, were secret paths to a direct experience of god ha

vities had increased rapidly in the high grade circles. it is another way of recording that i saw more than ever the unexpressed things that lie behind the rites'94[94. at the same time 'i had no wish to include among my writings still another encyclopaedia added to those that existed already in the world of english masonry. on reflection however, it seemed to me that here was the most convenient form in which to introduce a multitude of personal views and standpoints' 95[95. accordingly, in may 1917 he went to see ralph shirley, who owned the publishing house of rider& co, and 'proposed by inspiration a great new masonic encyclopaedia'96[96. a draft agreement was drawn up in june and by 3 july waite had assembled 'over 200 pp. of rough materials collected from old ms. sources in three day

GNOSTIC HANDBOOK

may 25th, 1910 m.w.0 s.r dated this 25th day of may, in the year of our lord 1903. back to homepage back to waite appendix a appendix b appendix c appendix d the masonic career of a.e. waite the publications of a.e. waite lectures given by a.e. waite constitution of the secret college of ridethe gnostic handbook the institute for gnostic studies introduction 1 what is gnosticism? gnosticism as a form of perception, the source of our tradition, gnosticism and other ways of knowing, esotericism and modern language. 2 the great chain of being flatland, the traditional model of the universe, the axis mundi and the sacred tree, characteristics of the traditional model, the neo-platonic cosmos, theosophical and modern maps, the kabbalistic tree of life, yggdrasil:the world tree. 3 first princip

ssed we realized that if we waited until all the facts were in and we worked to avoid all possible misconceptions, we would end up with the gnostic handbook never being written. accordingly, we believe that within this handbook is a comprehensive summary of the basic principles of the gnostic tradition. we realize that what we outline in this text is unusual and rightly so, gnosticism is a unique form of perception and hence offers a very different worldview from that found in christian, pagan or esoteric and occult traditions. gnosticism is the essence behind such outer forms and hence offers the framework from which religion, occultism and mythology create the form. in recent times with the advent of fundamentalism of all forms, a clear and precise explanation of the ideals of gnosticism

greek, gnostic, zoroastrian and christian mystical traditions. other interpretations are certainly possible and for those who wish to get behind the symbols, interpretations and beliefs we suggest you study the various publications and courses issued by the institute for gnostic studies. we hope you will find the gnostic handbook edifying as well as enjoyable reading. introduction gnosticism as a form of perception what do we mean when we say gnosticism is a form of perception? to truly understand the gnostic vision it is important to grasp what gnosticism is and not to be bogged down in various historical manifestations of the gnostic way of looking at things. gnosis literally means wisdom but does not mean book learning, even tradition, it is a direct experience of the divine, the flash

ity, however, if we consider it more closely they have much in common. algebra uses letters to represent actions and numbers, it is a system of representation and in a sense, symbolism. this is also the case with spirituality. spirituality uses symbols to stand for realities, it uses images to represent things that cannot be easily imagined or explained. the problem is that algebra is an academic form of mathematics and has little effect on everyday life while spirituality controls and influences us more than we would care to admit. only be removing religious iconography from the realm of the emotions and appreciating it as a symbol system, as a form of divine algebra can we really understand its nature. the gnostic handbook is one application, one representational system for the ancient g

ting it as a symbol system, as a form of divine algebra can we really understand its nature. the gnostic handbook is one application, one representational system for the ancient gnosis. it can be seen in many forms and using many symbol systems. accordingly, it is important to realise the difference between the representational letter and the thing that is represented, between the essence and the form. the institute hence differentiates between its philosophical works (such as gnostic theurgy) and its religious works (such as the gnostic handbook. to give an example, while all gnostic traditions agree on the universe being in some sense dualistic, there are many divergent ways of expressing this dualism and even more ways to understand. some gnostic schools have two a true and false god, o

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

000 email: pleroma@ozemail.com.au gnostic apostolic church institute for gnostic studies note: please study the gnostic handbook before studying this volume. gnostic theurgy page 4 the gnostic teachings were central to the esoteric schools of all traditions. even though separated by time, space and cultural forms, they were linked together by a common wisdom, a nexus which spans time and space to form a lineage of oral and written teaching which continue to this day. in the earliest stages of man s present cycle we find records of this tradition in images drawn on cave walls, strange statues, enigmatic diagrams and glyphs too distant to mean much to us now. it is really only in egypt that we start to find the first records of a fully developed esoteric system, one which i may add, still se

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

on again they made a hasty retreat to the shadows. certainly this was true with the essene gnosis as taught by master jesus, it was only a very short time after his transfiguration before the true teachings could only be passed in secret, and distorted and twisted forms were offered in their stead by the military-political complex that had become the church. taken as a whole the mystery teachings form what can be best understood as the voice of the gnosis and it is from this voice that ultimately all authentic esoteric teachings come. we have deliberately used the term voice as it represents a living force. far more than just an academic exercise, the gnosis is alive, it is a life transforming vortex, it is the voice originating from a world from which mankind is utterly alienated. gnostic

the latest rituals or tools, unless you know why they work and what they need to be used for. without insight, ritualism is of little or no value. for until we know how to go beyond the things of the lower world there can be no real wisdom or development. even if we become masters of matter, unless we have the power to escape its grip, death still arrives inevitably to the master or student. the form we have used in outlining the gnosis is to offer the original mystery teachings coupled with research and validation from modern sources. we believe that it is of great value to see the way in which philosophical, scientific and psychological research has validated much of what has been known for centuries within the gnostic schools. but this, of course, has it limits. while modern psychology

beginning of everything, you may say, but what exactly are we discussing? what is everything? this may seem like semantics, but it is imperative that we understand what we are discussing clearly, as it forms the very foundation upon which we will build. to define what we are discussing, let us suggest that time and all related forces (such as space and matter) may be described in such a way as to form a line, on which we can define four major events. that which is before (even beyond) the framework of the line, the start of the line (the alpha event, the line itself and the end of the line (the omega point (fig 1. for ease, let us call this line the cosmic timeline. from the gnostic understanding what which exists before and beyond the timeline is perfection, the treasury of light (we will

GOETIA LUCIFERIAN

and introduced by aleister crowley re-print issued by equinox publishing, london, 1976. illustration listing at end of book. also inspired by the meticulous and scholarly illustrated second edition with annotations by aleister crowley and edited by hymenaeus beta (weiser 1995) the edition is intended as a personal grimoire working. my original focus was to rework the goetia in a modern luciferian form, which focused on the development of the will and the self through antinomian left hand path techniques. the author and publisher accept no responsibility for the misuse of this edition. the author wishes to thank- jack ehrhardt, ms. napper, frater scorpius nokmet, frater a.s.l, dana dark, a special thank you to fellow initiate marie buckner, ugly shyla and mother, robert mahar, shemyaza of i

o turning back only the ascension of the spirit as beyond the mortal clay. 6 in the modern world of magicians, sathan is our initiator and stimulator of the psyche. one should remember, in pre-islamic lore satan/azazel is considered the imagination sufism recognizes satan as the imagination itself. sathan is thus our announcer of the path, the very fountain of our attainment. in the view of a god form and model, lucifer (sathan) is an ideal form to align with in an initiatory sense. azazel rebelled against the natural order (god ain soph) as he sought independence, fell to the realms of earth and awoke in hell (earth the chthonic realm. rather than fearing and cowering, hiding, lucifer understood he was an independent mind and existed independently from the natural order and roused all oth

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

rror if possible. begin first by staring into the mirror and focusing on the very features of your face. seek to understand what you tell people by your features, who you are beneath the surface. this face will in turn become a mask of what you are underneath the socially constructed self-makeup. begin focusing on what you are in the dark aspects, that which drives you and your deep desires. your form will change in the mirror, begin shaping it unto what shadow form you wish. now close your eyes and begin to enflesh the body of shadow. visualize yourself summon a great blackened shadow, which is fiery and violet in the fire of spirit. the shadow has long beast like talons, a face which becomes both a horned demon head, scaled with serpent skin and a wolf head arising further from the shado

ose your eyes and begin to enflesh the body of shadow. visualize yourself summon a great blackened shadow, which is fiery and violet in the fire of spirit. the shadow has long beast like talons, a face which becomes both a horned demon head, scaled with serpent skin and a wolf head arising further from the shadows, growling in a human and beast union. your shadow grows and expands, and may change form according to your will and desire. descend below the earth, allowing your ahrimanic shadow to absorb and associate with other demonic elementals, feelings and emotions. understand that this shadow is you, it is the darkness cast down from the bright and illuminated body of light which you have summoned forth. you are perfection incarnate, luciferian brillance and darkness. now you may arise f

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

ntagram and vibrate "yhvh (yode-heh-vav-heh. keeping the arm extended, trace a line of white light as you turn or move back to the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:54 am the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to you

h in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe give the theoricus sign facing east recite the prayer of the sylphs: spirit of life, spirit of wisdom! whose breath giveth forth and withdraweth the form of all living things; thou, before whom the life of beings is but a shadow which changeth, and a vapor which passeth; thou, who mountest upon the clouds, and who walketh upon the wings of the wind. thou who breathest forth thy breath, and endless space is peopled; thou, who drawest in thy breath and all that cometh from thee, returneth unto thee! ceaseless movement, in eternal stability, be t

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

he sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:00 am charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-la. keeping the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to you

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

e pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, trace a line of white light as you turn or move back to the east. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 3 6/27/2004 8:05 am extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to you

le essence. thou hast established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires: there we ceaselessly burn with eternal aspiration unto thee! o father! o mother of mothers! o archetype eternal of maternity and of love! o son, the flower of all sons! form of all forms! soul, spirit, harmony and numeral of all things! amen. give the philosophus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

pentagram and vibrate "eheieh (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move back to the east. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:04 am extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to you

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

of nature and to learn how to direct those elementary forces the uses of the pentagram ritual: opening and closing any magical work the lesser ritual of the pentagram can be used to open and close any magical or mystical work, such as a ceremony or meditation. as an exorcism the lesser ritual of the pentagram can be used by the neophyte as a protection against impure magnetism, and as a practical form of exorcism, to eliminate obsessing or disturbing thoughts. in this the neophyte should first formulate a mental image of the obsession or disturbing thought, then s/he should project the image outside of his/her aura with the sign of projection (sign of horus, and when the image is approximately three feet away, the neophyte should give the sign of silence (sign of harpocrates) to prevent th

line of white light as you turn or move to the north. facing north, with the black end of the wand trace a large bannishing earth pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-la. keeping the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to you

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

he sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:53 am charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-la. keeping the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carrying a caduceus wand. behind you visualize another figure and say "behind me gabriel (gah-bree-el. see the archangel stepping out of the sea like the goddess venus, dressed in robes of blue and orange, with cup in hand. see to you

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

diamond! thou who wearest the heavens on thy finger like a ring of sapphire! thou who hidest beneath the earth in the kingdom of gems, the marvellous seed of the stars! live, reign, and be thou the eternal dispenser of the treasures whereof thou hast made us the wardens. amen. the prayer of the sylphs or air spirits. spirit of life! spirit of wisdom! whose breath giveth forth and withdraweth the form of all things: thou before whom the life of beings is but a shadow which changeth, and a vapour which passeth; thou who mountest upon the clouds, and who walkest upon the wings of the wind. thou who breathest forth thy breath, and endless space is peopled; thou who drawest in thy breath, and all that cometh from thee returneth unto thee! ceaseless motion in eternal stability, be thou eternall

rable essence. thou hast established them above the angels who announce thy will to the world. lastly, thou hast created us as a third order in our elemental empire. there our continual exercise is to praise and to adore thy desires; there we ceaselessy burn with eternal aspirations unto thee, o father! o mother of mothers! o archetype eternal of maternity and love! o son, the flower of all sons! form of all forms! soul, spirit, harmony, and numeral of all things! amen- this translation of the elemental prayers is used in the golden dawn rituals. an alternate english rendition can be found in a. e. waite's dogme et rituel. in part at least, these predate levi; the prayer of the salamanders, for instance, is found in the comte de gabalis and the grimoirum verum, both dating to around the en

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

nishing pentagram of spirit passive while vibrating the name "nanta" draw the sigil of spirit in the center and intone "agla" give the lvx signs. trace the banishing pentagram of earth and vibrate the name "emor dial hectega" trace the sigil of taurus in the center and intone "adonai" give the sign of zeiator. then give the projection sign and the sign of silence. return to the east. stand in the form of the tau cross and say: before me, raphael. behind me, gabriel. on my right hand, michael. on my left hand, uriel. for about me flames the pentagram and in the column shines the six-rayed star (visualize each archangel when intoning the names) repeat the qabalistic cross as in the beginning. the ritual is ended and the room should be completely void of all previous energies 2 notes: excerpt

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

assive. thrust though the center of the pentagram and vibrate "nanta" trace the spirit sigil in the center and intone "agla" give the lvx signs. then trace the invoking pentagram of earth and vibrate "emor dial hectega" draw the sigil of taurus in the center of the pentagram and intone "adonai" give the sign of the zelator. keep the arm extended. turn to face the east. extend both arms out in the form of a cross and say "before me, raphael. behind me, gabriel. on my right hand, michael. on my left hand, uriel. for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. notes: 1. excerpted from the "ritual use of magical tools" chic and tabatha cicero, 2000, llewellyn publications, st. paul, mn. 2. the lvx signs vs. the portal signs "in some

GOLDEN DAWN RITUALS A

the annual ceremony on the days corpus christi, or to send to the registrar before the date of assembly a reasonable excuse for absence. the fact of the existence of a home for the second order as well as the address thereof, is to be preserved as a secret from every member of the outer order of the golden dawn as much as from those outside the pale of the order. the adepti assembled at the home form a council which may take congnisance of all matters affecting the welfare of the order of the golden dawn, and of the second order, and may report any resolution arrived at by a majority of two thirds of those present at any council to the registrar, who shall place the resolution before the chief adepts, but such council must be a representative one. membership of the second order implies a

GOLDEN DAWN RITUALS B

s over the white rays which issue forth from the five corner angles. study the diagram well and let the z.a.m. construct his own full color diagram on a black background. this way, each corridor of the pentagram may be explored by methods of traveling and skrying in the spirit vision. 4 the pentagram ritual 5 (s.b.r.p. and s.i.r.p) the pentagram is under the presidence of hwchy. the four elements form a cross in the pentagram and are governed by hwhy with the point uppermost. it is a fitting symbol of the microprosopic man stretched out in perfect balance and harmony before the divine. the letter c is the symbol of the "fires of life" the \yhla jwr, the divine spirit that hovered over the waters of creation. when the letter c is added to the tetragrammaton, it forms the name hwchy, hcwhy

GOLDEN DAWN RITUALS C C1

e hexagram. the lesser ritual of the hexagram is based on these four forms. l y f k b c this is the fire hexagram. its affinity is with the eastern quarter, the position of fire in the zodiac (notice f, and k do not change sides. to achieve this from the basic hexagram, lower the inverted triangle, then reverse it by throwing the lunar angle up to the top from being lowest. l k y f b c the second form is the classical hexagram with the attribution of the angles as usual. the hexagram has an affinity with earth and is traced in the southern quarter. this is the position of earth in the zodiac, and the sun at noon when it is at its culmination. 16 l b c y f k the third form has its affinity with air and is in the western quarter. this is in the position of air in the zodiac. l k y f b c this

i.r.h./b.r.h) step 1 always begin with the qabalistic cross. according to the work you are doing use whatever magical tool may be necessary. in most cases, the lotus wand or the magical sword is appropriate. step 2 stand facing east. to invoke, trace the figure thus: l y f k b c vibrate the name atyrara and bring the point of the magical implement to the center of the figure. to banish, trace the form thus: l y f k b c vibrate the name atyrara. step 3 using the magical implement, trace a line to the south and trace the figure thus: 18 l k y f b c to banish, trace the form thus: l k y f b c vibrate the name atyrara while stabbing the center of the figure. step 4 with the magical implement, trace a line to the west and form the figure thus: l b c y f k vibrate the name atyrara while stabbing

step 3 using the magical implement, trace a line to the south and trace the figure thus: 18 l k y f b c to banish, trace the form thus: l k y f b c vibrate the name atyrara while stabbing the center of the figure. step 4 with the magical implement, trace a line to the west and form the figure thus: l b c y f k vibrate the name atyrara while stabbing the center of the figure. to banish, trace the form thus: l b c y f k 19 step 5 using the magical implement, trace a line to the north and make the figure thus: l k y f b c vibrate the name atyrara while stabbing the center of the figure. to banish, trace the form thus: l k y f b c vibrate the name atyrara while stabbing the center of the figure. step 6 pass around back to the east so as to complete the circle of the place where thou art stand

center of the figure. step 6 pass around back to the east so as to complete the circle of the place where thou art standing. perform the analysis of the keyword. thou may wish to perform the analysis of the keyword in the beginning before tracing the forms. this is acceptable, but as the place of working will be better suited after the b.r.h. or i.r.h, it is most appropriate at the end. the fifth form of an evil nature 20 this form remains unpublished and for good reason. the following is from an early manuscript dated 1895 by g.h. frater s.r.m.d "the last fifth form is of a more evil nature and should only be employed with the very greatest care, and in cases of communications with an evil force working thereunder. and in these cases, thou shalt keep the point of the magical sword upon th

rter of the heavens that the planet is situated at the time. 21 5. always consecrate and guard your place of working by using the b.r.h. 6. after performing the b.r.h, then perform the l.i.r.h, tracing the four forms for the specific angle of the planet that is required (remember, for each planet the mode of tracing varies. 7. when dealing with a, use all six planetary methods of tracing for each form. also, trace the planetary symbol within the center of each, and then vibrate the name atyrara. 8. then, after the above planetary work has been done, turn unto the quarter of the planet of the heavens and trace the invoking hexagram and pronounce the proper names. also, thou may invoke what angels and forces of that nature that may be required. trace their sigils in the air in the center of

GOLDEN DAWN RITUALS G

the black portion, move to the northeast section of the temple and vibrate "hekas, hekas, este bebeloi" 3 step 2 setting down the wand and picking up the magical sword of the art, the adept shall now perform the l.b.r.p. step 3 laying down the sword, let the adept take up the chalice of water and purify the temple in all four quarters by the formula of tracing a cross and sprinkling thrice in the form of the n triangle. recite the following "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud and resounding sea" step 4 replacing the chalice, let the adept take the incense (we recommend that our rosicrucian fraternity use the traditional rose and amber incense blend. consecrate the four quarters by o, tracing a cross in each quart

owing "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud and resounding sea" step 4 replacing the chalice, let the adept take the incense (we recommend that our rosicrucian fraternity use the traditional rose and amber incense blend. consecrate the four quarters by o, tracing a cross in each quarter and waving the censer thrice in the form of the o triangle. recite the following "and when after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" step 5 setting down the censer, let the adept hold the lotus wand by the white portion and circumambulate, desoiling three times, giving the signs of the neo

apdoce slgaiol aczinor aaozaif adoeoet saiinou ahmlicv avtotar anodoin soniznt lzinopo htmorda alndvod laoaxrp liiansa hipotga arinnap ligdisa (please see pronunciation guide for the seniors at the end of this lesson) be this day present with me. bestow upon me (name the element, the strength and purity whereof ye are masters in the elemental forces which ye control, that its outward and material form may remain a true symbol of the inward and spiritual force" fire wand empowering the lesser angle of o let the adept take up the magical sword of the art and recite the following "o thou mighty angel bziza who art ruler and president over the four angels of the fiery lesser quadrangle of o, i invocate thee to impress into this weapon the force and fiery energy of thy kingdom and servants, tha

GOLDEN DAWN RITUALS K

the lamb of the father, and the strength of our race. iao. hwchy. such are the words (all salute with 5=6 signs) chief adept "mighty adeptus major, what is the key to this vault" second adept "the rose and cross, which resume the life of nature and the powers hidden in the word i.n.r.i" chief adept "associate adeptus minor, what is the emblem which we bear in our left hands" third adept "it is a form of the rose and cross, the ancient crux ansata or egyptian symbol of life" chief adept "mighty adeptus major, what is its meaning" second adept "it represents the force of the ten sephiroth in nature, divided into a hexad and a tetrad. the oval embraces the first six sephiroth and the tav cross, the lower four, answering to the four elements" 8 chief adept "associate adeptus minor, what is th

adept opens the vault wide, enters, passes to the eastern end, or place of the head of the pastos, the coffin of 9 christian rosenkreutz, and then faces west. second adept enters and passes to the south. third adept goes to the north. other members remain standing as before. the three officers each with a special wand in his right hand and crux ansata in the left, then stretch out their wands to form a pyramid above the altar, and also each join the crux ansata below) chief adept "let us analyze the keyword. i" second adept "n" third adept "r" all "i" chief adept "yod" second adept "nun" third adept "resh" all "yod" chief adept "virgo, isis, mighty mother" second adept "scorpio, apophis, destroyer" third adept "sol, osiris, slain and risen" all "isis, apophis, osiris, iao (all then simult

be placed without the vault as in the third point of the ceremony of adeptus minor (the pastos is carried out by the fourth and fifth adepts into the outer chamber. the lid is removed and placed beside it. the chief adept stands between the pastos and the lid facing the door of the vault with his arms crossed. second adept stands at the head of pastos and the third adept at the foot. other adepts form a circle around, and join wands over the head of chief, then they separate wands from head and give the sign of 5=6 grade) chief adept (slowly and loudly "i am the resurrection and the life. he that believeth in me, though he were dead, yet shall he live. and whosoever liveth and believeth in me shall never die. i am the first and i am the last. i am he that liveth but was dead and behold i a

GOLDEN DAWN RITUALS U1

a sphere, convex to the outer, but concave to the man. this sphere surroundeth a physical body of the man as the celestial heavens do the body of a star and a planet, having their forces mirrored in its atmosphere. therefore, its allotment or organization is the copy of that greater world or macrocosm. in this "magical mirror of the universe" therefore, all the ten sephiroth are projected in the form of a tree of life as in a solid sphere. a man's physical body is within the ten sephiroth projected in a sphere. the divisions and parts of the body are formed from the sephiroth of the tree of life, thus: rtk is above the crown of the head and represents a crown which, indeed, is powerful, but requires one worthy to wear it. it is the crown of the head. in the crown of the head is placed the

eth under the heading of obsession. all thought action in the spiritual consciousness originateth in radiation, and radiation is as inseparable from the spiritual consciousness as it is from light. this spiritual consciousness is the focus of the action of the neschamah. the spiritual consciousness is, in its turn, the throne or vehicle of the life of the spirit which is the chiah; these combined form the chariot of the higher will which is in rtk. also, it is the particular faculty of the neschamah to aspire unto that which is beyond. the higher will manifests itself through the yechidah. the chiah is the real life principle, as distinct from the more illusionary life of the physical body. the shining flame of the divine fire, the rtk of the body, is the real self of the incarnation. yet

throne to acknowledge his superior. this is the reason why, in some cases, when sleeping does the higher will only manifest itself by dream unto the ordinary man. 8 in other cases, it may be manifested; at the times through the sincere practice of religious rights or in cases where the opportunity of self-sacrifice occurs. in all these cases, the lower will hath, for a moment, recognized a higher form of itself, and the hwhy of the man hath reflected from the eternal lord the higher self. this yechidah is the only part of man which can truly say- hyha, i am. this is but the rtk of assiah of the microcosm, that is, it is the highest part of man as man. it is that which toucheth the manifestor of the higher and greater range of being. this yechidah is, at the same, the higher human self and

yechidah is the only part of man which can truly say- hyha, i am. this is but the rtk of assiah of the microcosm, that is, it is the highest part of man as man. it is that which toucheth the manifestor of the higher and greater range of being. this yechidah is, at the same, the higher human self and the lower genius- the god of man, the atziluth of his assiah, even as the chiah and the neschamah form his briah, and ruach his yetzirah. this is the higher will and the divine consciousness, as tud is the spiritual consciousness, trapt, the human consciousness, and dwsy the automatic consciousness. it is the divine consciousness because it is the only part of man which can touch the all-potent forces. behind yechidah are archangelic forces of which the yechidah is the manifestor. it is, there

GOLDEN DAWN RITUALS U4

it will tend to be less tiring to the adept. the flashing colors are most effective in that it attracts the spiritual essence, but it can become more fatiguing. this is especially true with skrying or clairvoyance. the second method mentioned is the advanced method. it is, in essence, the creation of the body of light as taught in the outer; create the vehicle and project into it. in this, a god form may also be utilized. 3 as in all astral travel and skrying in the spirit vision, it is essential to banish beforehand (so as not to be provoked by unwanted forces) and afterward. test completely. the beginner may experience difficulty in that he/she often commits serious errors in working. one of the most common errors is that the untrained has no clear-cut sense of direction. the untrained

GOLDEN DAWN RITUALS VENUSZAM16

of talismans. enter thou within this sacred circle that thou mayest become a dwelling place of hagiel, the intelligence of venus, a body for the manifestation of the majesty of netzach" step 13 5 the talisman should be purified with water and consecrated with fire "in the name of yhvh tzboath i proclaim, all ye powers and forces now invoked, that i, of the r.r. et a.c. have invoked ye in order to form a true and potent link between my human soul and that spirit of abundance and love and graciousness summed up in the name of netzach. to this end, i have formed and perfected a talisman bearing, the sigil of hagiel, the intelligence of nogah, and the geomantic symbols and sigils pertaining to venus. in addition this venusian bowl of desire has the many other symbols related to venus in flashi

giel, in order that spiritual vision may be mine, and that it may assist us to overcome all obsticles of both a spiritual and material nature so that this order may grow with great rapidity and thus, may be enabled to perform the great work" step 14 pick up the talisman and place it at the foot of the altar "i, do solemnly pledge myself in the name of yhvh tzboath, to consecrate in due ceremonial form this venus talisman. and i assert, that with divine aid, i shall invoke the intelligence hagiel from his abode in nogah that life and power may be imparted to this bowl of desire, and that hagiel shall live in this bowl for a period and perform his work apoun petitions placed within, and to the end that i may be assisted to perform the great work, and that i may be better able to assist my fe

ods of nogah, assist me in this my invocation of haniel haniel, thou great angel of nogah ruling therein by the virtue of yhvh tzboath, ab, whose name thou must obey, and in the name of haniel, your most potent archangel, i command ye to send hither thine intelligence, hagiel, that he may concentrate and bind into this talismanic bowl his life and power. in taking it for his body, let him thereby form a true and wonderful link for me with all those powers of love, desire, passion, abundance and benignity which rise rank upon rank to the feet of the holy spirit. o ye divine powers of nogah, manifest yourselves through this intelligence, hagiel, to show forth the majesty of your realm, the love and the magnificence of your godhead, so that through this creature of talismans, i may ever pursu

GOLDEN DAWN RITUALS Z1

illars is the porchway of the region immeasurable. the twin lights which burn on their summits are "the declarers of the eternal truth" the bases of the tetrahedra, being triangular, points east on the white pillar, while that on the black pillar points west. thus, they complete the hexagram of trapt, though separate, as is fitting in "the hall of the dual manifestation of truth" the altar, whose form is that of a double cube, is placed in the eastern part of twklm as far as the neophyte is concerned. but to the adeptus minor, its blackness will veil on the east, citrine, on the south, olive, on the north, russet, while the west side and the base will be black, while the summit is of a brilliant whiteness. the symbols upon the altar represent the forces and manifestation of the divine ligh

into action in matter the divine triad of light. around the cross are the symbols of the four letters of the name jehovah with the c of hwchy being only implied and not expressed in the outer order. at the east is the mystical rose, allied by its scent to the element of m. at the south is the red lamp, allied by its flame with the element of o. at the west is the cup of wine, allied by its fluid form to the element of n. at the north are bread and salt, allied by their substance to the element of l. the elements are placed upon the altar according to the winds "for osiris onnophris who is found perfect before the gods, hath said 'these are the elements of my body, perfected through suffering, glorified through trial. for the scent of the dying rose is as the repressed sigh of my suffering

and upon the universe. i am its reconciler with the eternal gods: i am the perfector of matter: and without me, the universe is not" 6 technically, the door is supposed to be situated behind the seat of hiereus in the west but it may be in any part of the neophyte hall, seeing that the walls represent the barrier to the exterior "the gate of the declarers of judgment" is its name and its symbolic form is that of a straight and narrow doorway between two mighty pylons "the watcher against the evil ones" is the name of the sentinel who guards it, and his form is the symbolic one of anubis. the stations of the officers the hierophant is placed in the east of the temple on the outer side of the veil of paroketh, to rule the temple under the presidency of the chiefs. there, he fills the place o

hould always be worn by the hierophant. the banner of the east is also partially explained in the portal "the field of the banner of the east is white, the color of light and purity. as in the previous case, the calvary cross of six squares is the number six of trapt, the yellow cross of gold, and the cubical stone, bearing in its center the sacred t of life, and having bound together upon it the form of the macrocosmic hexagram, the red triangle of o and the blue triangle of n, the \yhla jwr and the waters of creation" in addition to this explanation, it affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the macrocosm so colored as to affirm the action of the o of the through the waters of creation under the harmony o

rom a gold colored bar by red cords, and the pole and base should be white. the base represents the purity of the foundation, and the shaft, the purified will directed to the higher. the golden cross bar is that whereon the manifested law of perfection rests, the banner itself, the perfect law of the universe, and the red cords and tassels, the divine self-renunciation whose trials and sufferings form as it were the ornament of the completed work. the whole represents the ascent of the initiate into perfect knowledge of the light. therefore, in the address of the hiereus, the neophyte hears "even the banner of the east sinks in adoration before him" as though that symbol, great and potent though it be, were yet but an inferior presentment of the higher, fitted to our comprehension "expound

GOLDEN DAWN RITUALS Z2

andidate re-veiled and passed on. 14. n circumambulation. barred in north. third baptism. speech of hegemon allowing candidate to approach unto the gate of the east. 15. o hoodwink slipped up for the second time. hierophant challenges. hegemon answers for candidate. speech of hierophant. candidate passes on. 16. p candidate led to west of altar. hierophant advances by the path of samekh. officers form the triangle. prayer of hierophant. 17. q candidate rises. hierophant addresses him, long has thou dwelt in darkness. quit the night and seek the day. hoodwink finally removed. scepters and swords joined. we receive thee, etc. then the mystic words. 18. r hierophant indicates lamp of kerux. he commands that the candidate be conducted to the east of the altar. he orders hiereus to bestow signs

hierophant during the obligation, irrespective of the particular quarter of the spirit. but, if the nature of that spirit be evil, then the sigil must be placed without and to the west of the white triangle, and the magician shall be careful to keep the point of the magical sword upon the center of the sigil. j. now, let the magician imagine himself as clothed outwardly with the semblance of the form of the spirit to be evoked, and in this let him be careful not to identify himself with the spirit, which would be dangerous: only formulate a species of mask worn for the time being. and, if he knows not the symbolic form of the spirit, then let him assume the form of an angel belonging unto the same class of operation, this form being assumed then let him pronounce aloud, with a firm and so

and the west, and repeats the oration of the 5 kerux. again he consecrates it with n and o, then takes it in his hand, falling westward saying, creature of, twice consecrated thou mayest approach the gate of the west. m. the magician now moves to the west of the magical circle, holds the sigil in his left hand and the sword in his right, faces south west, and again astrally masks himself with the form of the spirit, and for the first time, partially opens the covering of the sigil without, however, entirely removing it. he then smites it once with the flat blade of the sword, saying in a loud, clear and firm voice: thou canst not pass from concealment unto manifestation save by the virtue of the name \yhla. before all things are the chaos and the darkness, and the gates of the land of nigh

halt, place the sigil on the ground, stand between it and the east, repeat the oration of the kerux, again consecrate with n and o. then, take it up, face north, and say, creature of, thrice consecrated, thou mayest approach the gate of the east. o. repeat section m in the northeast. magician then passes to east, takes up sigil in left and sword in his right hand. he assumes the mask of the sprit form, smites the sigil with the lotus wand or sword, and says, thou canst not pass from concealment unto manifestation save by virtue of the name, hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which riseth in the darkness. i am the exorcist in the midst of the exorcism. appear thou therefore in visible form before me, for i am the w

of evocations replace the sigil upon the altar, holding the sword as usual: thus doing, let him address a humble prayer unto the great gods of heaven to grant unto him the force necessary to correctly complete that evocation. he is then to take back the sigil to between the pillars, and repeat the former processes, when assuredly that spirit will begin to manifest, but in a misty and ill-defined form (but if, as is probable, the operator be naturally inclined unto evocation, then that spirit may perchance manifest earlier in the ceremony than this. still, the ceremony is to be performed up to this point, whether he be there or not) now, as soon as the magician shall see the visible manifestation of that spirit s presence, he shall quit the station of the hierophant and consecrate afresh w

GOLDEN DAWN RITUALS Z3

like either a precious stone or a glittering powder. and this stone or powder shall be of magical virtue in accordance with its natukez-3 the symbolism of the admission of the candidate r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the admission of the candidate the candidate is waiting without the portal under the care of the sentinel the watcher without, that is, under the care of the form of anubis of the west. symbolically he keeps off the dog-faced demons, the opposers of anubis, who rise from the confines where matter ends to deceive and drag down the soul. the ritual of the 31st path says: since ever dragging down the soul and leading it from sacred things, from the confines of matter arise the terrible dog-faced demons never showing a true image unto mortal gaze. the hier

an this. thus should he act. let him remember what particular god he represents. exalting his mind unto the contemplation thereof, let him think of himself as a vast figure, standing or moving in the likeness of that god, colossal, his head lost in the clouds, with the light flashing around it from the headdress of the god. his feet rest upon earth in darkness, thunder and rolling clouds, and his form wrapped in flashes of lightening, while vibrating the name of the god. thus standing, let him endeavor to hear the voice of the god whom he represents and of the god forms of the other officers as previously explained. 3 let him speak, then, not as if unto an assembly of mortals but as to an assembly of gods. let his voice be so directed as to roll through the universe to the utmost confines

mmediately purifies and consecrates him, which operation calls into action the forces of the pillars in his own sphere of sensation. this is the first of four consecrations because when the pillars of the tree are projected onto the sphere of sensation there are four pillars, of which the middle pillar is the axis. at this point of the ceremony, the astral appearance of the candidate is that of a form wrapped in darkness as if extinguished thereby, and having unto his right and unto his left the faint semblance of the two great pillars of fire and of cloud, from which issues faint rays into the darkness which covers him. immediately above his sphere of sensation there will appear a ray of bright light as if preparing to penetrate the darkness covering him. the result of this will be that t

ide, prompter and answerer for the candidate. his office towards the candidate is analogous to that of his higher soul- wherefore also, the hegemon holds in his hand the mitre-headed sceptre to attract, since it is the sceptre of wisdom, the higher self of the candidate. at this moment, as the candidate stands before the altar and the simulacrum of the higher self is attracted, so also arises the form of the accuser in the place of the evil triad. this similarly attracts the simulacrum of the evil persona of the candidate. 4 were it not for the power of the 42 lettered name in the palaces of hryxz (the gods of which are usually called the great assessors of judgment) the actual evil persona would at once formulate and be able to obsess the jwr of the candidate. for, seeing that at this tim

obligation. the hiereus and the hierophant return to their thrones, and therefore, it is not aroueris, but osiris himself that addresses the speech to the candidate, the voice of my higher self, etc, which confirms the link established between the neschamah and the genius by formulating the conception thereof into the jwr. for this, osiris speaks in the character of the higher soul, the symbolic form of which is standing between the columns before him. the affirmation of the higher soul as the god of the man does not mean that this is the only god, but rather that it is the only presentment of him which the natural man can grasp at all. neither is it just to say that the higher soul is one with god, seeing that the part is by no means the whole, nor can the whole be accurately and suffici

GOLDEN DAWN RITUALS ZAM1

but they also light up the astral plane and make entities aware of you. so the rose cross ritual is far more effective for containment. when you feel distracted, unfocused, or unbalanced, it is advisable to use the pentagram ritual to banish and the rose cross ritual to maintain peace. this ritual does not light up the astral plane, and thus, does not attract energies to you. it can be used as a form of meditation. the sound of the words hwchy and hcwhy are very meditative. the aspect of the balancing cross of tiphareth, encapsulated by the red rose and the white lines connecting provide a very meditative state for the tarot contemplation. as a form of meditation, the rose cross ritual is a very valuable asset. when you are familiar with the ritual, but not before that point, it can be do

e air from right to left, visualizing them flaming in bright blue, as you are saying them. 6 y r n y step 17 raise your right arm straight up with your palm facing to the left, keeping your left arm straight out with your palm facing forward. tilt your head slightly to the left. you are forming the letter "l, and saying with meaning "l. the sign of the mourning of isis" step 18 raise both arms to form the letter "v, with your palms facing each other, tilt your head slightly back and say with meaning "v. the sign of typhon and apophis" step 19 bring arms down crossing your chest to form an "x" with your palms touching your chest. bow your head and say with meaning "x. the sign of osiris risen" step 20 now form each letter as you say the letter "l.v.x" from the "x" position slowly open up yo

v, with your palms facing each other, tilt your head slightly back and say with meaning "v. the sign of typhon and apophis" step 19 bring arms down crossing your chest to form an "x" with your palms touching your chest. bow your head and say with meaning "x. the sign of osiris risen" step 20 now form each letter as you say the letter "l.v.x" from the "x" position slowly open up your arms into the form of a cross while saying: lux (looox) step 21 now say with meaning "the light of the cross" step 22 virgo, isis, mighty mother (form the "l" while saying) scorpio, apophis, destroyer (form the "v" while saying) 7 sol, osiris, slain and risen (form the "cross" then the "x" while saying) isis (form the "l" while saying) apophis (form the "v" while saying) osiris (form the "x" while saying" step

GOLDEN DAWN RITUALS ZAM10

righteous. the sphere of my nephesch, and the seven palaces of twklm are cleansed and consecrated, balanced and pure, in the might of thy name, ynda, to whom be twklm, hlwdg, hrwbg, the rose of sharon and the lily of the valley. amen" step 10 perform the advanced middle pillar and the circulation of the body. seal the energy by drawing a rose cross before you. step into it. step 11 assume the god form of hoorpokratist. say "hoorpokratist, thou art lord of the silence. hoorpokratist, thou art lord of the sacred lotus. o thou, hoorpokratist, thou that standest in victory on the heads of the infernal dwellers of the waters wherefrom all things were created, thee, thee i invoke, by the name of hyha and the power of alga. oh thou divine babe in the egg of blue, lord of defense and silence, thou

scourge of god, may see me not nor understand! and now, in the name of \yhla, let there be unto the void a restriction! hwchy, where are now their gods? oh my father, my father; there are the wheels of thy 6 chariot! lift up your heads, o ye gates! be ye opened, ye everlasting doors, that the king of glory and of silence and of night may come in! thus, do i formulate a barrier without mine astral form that it may be unto me a wall and as a fortress, and as a sure defense. and, i now declare that it is so formulated, to be a basis and receptacle for the shroud of darkness, the egg of blue with which i shall now girdle myself" step 12 trace active and passive invoking spirit pentagrams. vibrate hyha, alga. vibrate the enochian invocation of the portal grade. say "and unto ye, o ye forces of

in the great names of your ruling angels elexarph, comananu, tabitom, and by all the names and letters of the holy tablet of union, by the mighty names of god: hyha, alga \yhla hwhy, and by the great lord of silence, hoorpokratist, by your deep purple darkness, and by the white and brilliant light of the crown above my head, do i conjure ye. collect yourselves about me, and clothe this my astral form with an egg of blue, the shroud of darkness. gather yourselves, ye flakes of astral light, and shroud my form in your substantial night. clothe me and hide me, but at my control. darken man's eyes that he see me not. gather at my word divine, for ye are the watchers, and my soul is the shrine" step 13 perform the analysis of the keyword and the qabalistic cross. formulate the black egg around

e myself, even as i was bound to the cross of obligation, and do spiritually swear and affirm that i will use this power to a good purpose only, to 7 help me eventually to aid and serve my fellow man. and i declare that with the divine aid in this operation, i shall succeed, that the shroud shall conceal me alike from men and spirits, that it shall be under my control, ready to disperse and to re-form at my command. by inscription on this parchment, i may conceal part of my nature, i being in the presence of a specific group or individual, so that i may remain in the light of day, yet remain hidden as if in the night to my enemies or those i choose not to see, feel, or know, as long as the black cord remains around the parchment. and i declare that all is now ready for the due fulfillment

of concealment. by your deep purple darkness, and by the white brilliance of the genius about and within me, i invoke ye and conjure ye. i exorcise ye potently. i command and constrain ye. i compel ye to absolute, instant, and complete obedience, and that without deception or delay. for the light of my genius is upon me, and i have made hwhy my hope gather, ye flakes of astral light, to shroud my form in your substantial night. clothe me and hide me in an egg of blue. darken man's eyes, and blind him in his soul, so that he see me not. gather, o gather at my word divine, for ye are the watchers, my soul the shrine" step 16 turn around three times. resume former position. say" in the name of the lord of the universe, and by the aspiration of thine own higher soul, o shroud of darkness and o

GOLDEN DAWN RITUALS ZAM11

ach me of life, teach me of self sacrifice, so that i may not shrink in my hour of trial, but that my name may be written upon high and my genius stand in the presence of the holy one, blessed be he" step 5 standing in the east facing west, expand your aura and create an animated shell of yourself from your own nephesch through your ruach. vibrate your power name (motto) into the creation of this form. step out of it and then go to the altar in the west facing east and look at yourself. 4 invocation of hru "i invoke thee by the divine name of iao, thou great angel hru, who art set over the operations of secret wisdom as the sphinx is set over the land of egypt. strengthen and establish very honored frater/soror_ in his search for divine light. build and strengthen his will and neschamah to

er and ever" step 8 now turn westward facing the altar, kneel, and say: 5 "oh lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look with favor upon this traveller of the night who now kneeleth before thee, and grant unto him, the highest aspiration of his soul, to the glory of thy name. amen" step 9 stand up and walk your spirit form to the altar facing east. visualize your spirit form covered in divine white brilliance and move to the east. take on the god form of osiris/hwchy, making it strong and well defined. walk toward your spirit form and say "i come in the power of light, i come in the light of wisdom, i come in the mercy of light, the light hath healing in its wings. i tell thee that as the light can manifest fro

ll thee that as the light can manifest from the darkness, so shall by the rose of red and cross of gold the light descend upon you. long has thou dwelt in the darkness, quit the night and seek the day. khabs am pekht. konx om pax. light in extension. iao! let the divine light descend" step 10 walk forth and enter the double, feeling as one glorified in light yet remaining still in the osirian god form. say "do not touch me, for i have not yet ascended unto my father" step 11 now rise in the planes to the highest point of pure white brilliance. atune yourself with your higher genius. feel any inspiration "i am the resurrection and the life. whosoever believeth in me though he were dead yet shall he live, and whosoever liveth and believeth in me shall never die. i am the first and the last

GOLDEN DAWN RITUALS ZAM12

eat unknowable one. i am the lord of life, triumphant over death. he who partaketh with me shall rise with me. i am the manifestor in matter of those whose abode is in the invisible. i am purified; i stand upon the universe, i am reconciler with the eternal gods, i am the perfector of matter, and without me the universe is naught" chief adept (passes from the altar to the east. assumes osiris god form. all assume sign of osiris slain. says the following while moving toward the altar "i come in the power of light! i come in the wisdom of light! i come in the mercy of light! the light hath healing in its wings (all assume sign of osiris risen) chief adept (goes to the east and forms a cross "blessed be thou lord of the universe, for thy glory flows out to the ends of the universe rejoicing (

rd as in a greeting with palm upwards "we invite you all, you glorious beings of the great eastern quadrangle, ye mighty archangels, angels, kings, rulers, and elementals. come now, assemble in this temple to partake with us of this holy eucharist "all make the theoricus grade sign (chief adept moves back behind the cubicle altar) first adept (circumambulates to the fire tablet, holds arms in the form of a cross in front of the tablet "blessed be thou lord of the universe, for thy glory flows out to the ends of the universe, rejoicing (drops arms to the side then extends arms forward as in a greeting with palm upwards "we invite you all, you glorious beings of the great southern quadrangle, ye mighty archangels, angels, kings, rulers and elementals. come now and assemble in this temple to

reeting with palm upwards "we invite you all, you glorious beings of the great southern quadrangle, ye mighty archangels, angels, kings, rulers and elementals. come now and assemble in this temple to partake with us of this holy eucharist "all make the philosophus grade sign (first adept circumambulates back to his place) 4 second adept (circumambulates to the water tablet and extends arms in the form of a cross "blessed be thou lord of the universe, for thy glory flows out to the ends of the universe, rejoicing (drops arms to the side, then extends arms forward as in a greeting with palm upwards "we invite you all, you glorious beings of the great western quadrangle. ye mighty archangels, angels, kings, rulers and elementals. come now, assemble in this temple and partake with us of this h

a greeting with palm upwards "we invite you all, you glorious beings of the great western quadrangle. ye mighty archangels, angels, kings, rulers and elementals. come now, assemble in this temple and partake with us of this holy eucharist "all make the practicus grade sign (second adept circumambulates back to his position) third adept (circumambulates to the earth tablet and extends arms in the form of a cross "blessed be thou lord of the universe, for thy glory flows out to the ends of the universe, rejoicing (drops arms to the side, then extends arms forward as in a greeting with palm upwards "i invite you all, you glorious beings of the great northern quadrangle, ye mighty archangels, angels, kings, rulers, and elementals. come now, assemble in this temple to partake with us of this h

GOLDEN DAWN RITUALS ZAM15

n addition to the mystic devices and names. the hilt, pommel and guard are to be coloured a flame red. the blade should be clean and bright. pentagrams should be painted on salient portions because this is the lineal figure of hrwbg. the divine and angelic names related to hrwbg are then to be added in emerald, as well as their sigils taken from the rose. the sword must then be consecrated in due form. 3 here, again, let the adeptus minor remember his obligation to never use his knowledge of practical magic for purposes of evil, and let him be well assured that if he does this, notwithstanding his pledge, the evil he endeavors to bring about will react on himself. he will experience in his own person and affairs that very thing which he has endeavored to bring about for another. also, may

GOLDEN DAWN RITUALS ZAM16

oint of sword "creature of talismans. enter thou within this sacred circle that thou mayest become a dwelling place of layphy, the intelligence of k, a body for the manifestation of the majesty of dsj" 5 step 13 the talisman should be purified with n and consecrated with o "in the name of la, i proclaim, all ye powers and forces now invoked, that i, of the r.r. et a.c. have invoked ye in order to form a true and potent link between my human soul and that spirit of abundance and love and graciousness summed up in the name of dsj. to this end, i have formed and perfected a talisman bearing upon one side, the sigil of layphy, the intelligence of qdx, and the geomantic symbols and sigils pertaining to k. on the other side is a seal referred to k, represented in flashing colors. this is now cov

that this talisman shall be charged by the intelligence layphy, in order that spiritual vision may be mine, and that it may assist me to overcome all obsticles of both a spiritual and material nature so that i may be enabled to perform the great work" step 14 pick up the talisman and place it at the foot of the altar "i, do solemnly pledge myself in the name of la, to consecrate in due ceremonial form this k talisman. and i assert, that with divine aid, i shall invoke the intelligence layphy from his abode in qdx that life and power may be imparted to this talisman to the end that i may be assisted to perform the great work, and that i may be better able to assist my fellow men. may the powers of dsj witness my solemn pledge" step 15 place the talisman on the white triangle on the altar. s

\ylmcj, o ye brilliant ones of k, assist me in this my invocation of layjs. layjs, thou great angel of qdx ruling therein by the virtue of la, ab, whose name thou must obey, and in the name of layqdx, your most potent archangel, i command ye to send hither thine intelligence, layphy, that he may concentrate and bind into this talisman his life and power. in taking it for his body, let him thereby form a true and wonderful link for me with all those powers of love, wisdom, grace, abundance and benignity which rise rank upon rank to the feet of the holy spirit. o ye divine powers of dsj, manifest yourselves through this intelligence, layphy, to show forth the majesty of your realm, the love and the magnificence of your godhead, so that through this creature of talismans, i may ever pursue th

the day" step 25 replace it on the triangle upon altar, hold the pommel of the sword immediately over it, and say "by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. khabs am pekht, konx om pax, light in extension. as the light hidden in darkness can manifest therefrom, so shalt thou become irresistible" step 26 pause, and using the amoun god form, invoke amoun as follows "o thou, the concealed one, the opener of the day, thee, thee do i invoke. amoun (vibrate by middle pillar, o thou circle of stars whereof my genius is but the younger brother, marvel beyond imagination, soul of eternity before whom time is ashamed, the ruach bewildered, and the neschamah dark, not unto thy majesty may i attain unless thine image be love. therefore, b

rcle of stars whereof my genius is but the younger brother, marvel beyond imagination, soul of eternity before whom time is ashamed, the ruach bewildered, and the neschamah dark, not unto thy majesty may i attain unless thine image be love. therefore, by seed 9 and root, and by bud and leaf, and by flower and fruit of my entire being, do i invoke thee, whose name and power is love (assume the god form of amoun) o secret of secrets that art hidden in the being of all that lives, lord secret and most holy, source of light, source of life, source of love, source of liberty, be thou ever constant and mighty within me that i may forever remain in thine abundant joy. amoun (vibrate and circulate by middle pillar, thou father of all the great gods above, whose name is strength, whose being is lov

GOLDEN DAWN RITUALS ZAM18

ed through trial. the scent of the dying rose is as the repressed sigh of my suffering, and the flame-red fire as the energy of mine undaunted will. and the cup of wine is the pouring out of the blood of my heart, sacrificed unto regeneration, unto the 4 newer life. and the bread and salt are as the foundations of my body, which i destroy in order that they may be renewed" step 11 take on the god form of osiris using middle pillar formula"'for i am osiris triumphant, even osiris onnophris, the justified one. i am he who is clothed with the body of flesh yet in whom flames the spirit of the eternal gods. i am the lord of life. i am triumphant over death, and whosoever partaketh with me shall with me arise. i am the manifester in matter of those whose abode is the invisible. i am the purifie

offerings. not have i driven back the cattle of divine things. i have not repulsed god in his manifestations. i, even i, am pure; times four. let not evil be done unto me in this land, in the hall of the double maat, because i know the names of these gods who are in it, the followers of the great god" all vibrate several times "ankh ptah sekher osiris" step 19 after, strengthening the osirian god form, after having confessed the negative confession and been found perfect before the forty-two assessors and the judgment of thoth in the hall of maat, stand again in the sign of osiris risen and say "i am the resurrection and the life. whosoever believeth in me though he were dead, yet shall he live, and whosoever liveth and believeth in me shall never die. i am the first, and the last. i am he

GOLDEN DAWN RITUALS ZAM2

et the adept commit to memory the analysis of the keyword. it is of equal importance, that with each step, we meditate on the alchemical formula of spiritual transformation into the light of adonai. the analysis of the keyword step 1 say with meaning "i. n. r. i" draw the hebrew letters in the air from right to left, visualizing them flaming in bright blue as you are saying them. 6 y r n y step 2 form the "l" while saying "virgo, isis, mighty mother" form the "v" while saying "scorpio, apophis, destroyer" form the "cross" then "x" while saying "sol, osiris, slain and risen" form the "l" while saying "isis" form the "v" while saying "apophis" form the "x" while saying "osiris" step 3 slowly move your arms from the "x" position to the "v" position while vibrating "iao (pronounced ee-aahh-ooh

" while saying "isis" form the "v" while saying "apophis" form the "x" while saying "osiris" step 3 slowly move your arms from the "x" position to the "v" position while vibrating "iao (pronounced ee-aahh-oohh) step 4 vibrate "let the divine light descend" draw down the light as your arms descend to the sides of your body. feel the light completely descend around you. step 5 with your arms in the form of a cross. say "the sign of osiris slain" step 6 raise your right arm straight up with your palm facing to the left, keeping your left arm straight out with your palm facing forward. tilt your head slightly to the left. you are forming the letter "l, and saying with meaning "l. the sign of the mourning of isis" step 7 raise both arms to form the letter "v" with your palms facing each other a

arm straight out with your palm facing forward. tilt your head slightly to the left. you are forming the letter "l, and saying with meaning "l. the sign of the mourning of isis" step 7 raise both arms to form the letter "v" with your palms facing each other and tilt your head slightly back and say with meaning "v. the sign of typhon and apophis" 7 step 8 bring your arms down across your chest to form an "x" make certain that your palms are touching your chest. bow your head, and say with meaning "x. the sign of osiris risen" step 9 now form each letter as you say each letter "l.v.x" from the "x" position, slowly open up your arms into the form of a cross while saying "lux (looox" step 10 now say with meaning "the light of the crosyiritual of spiritual alchemy r. r. e t a. c. z e l a t o r

GOLDEN DAWN RITUALS ZAM20

form each letter as you say each letter "l.v.x" from the "x" position, slowly open up your arms into the form of a cross while saying "lux (looox" step 10 now say with meaning "the light of the crosyiritual of spiritual alchemy r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 preface this ritual may be performed as a high level, inner alchemical ritual by any adept, either solo or in group form. any adept who performs this ritual of inner alchemy and spiritual attunement unto the divine genius should first have created and consecrated the following! lotus wand! banishing sword! four elemental tools! tablet of union! four elemental watchtower tablets only after the above have been made and consecrated should this ritual be performed. all z.a.m.'s who are current hierophants of the go

rengthen and inspire me that i may preserve unsullied this my body, as the abode of the mysteries of the holy one. let my sphere be pure and holy so that i may be able to enter into the center of my being, and become a partaker of the secret of the divine light" 5 step 11 pass to the northeast. take the lotus wand and say "the visible sun is the dispenser of light to the earth. let me, therefore, form a vortex in this chamber that the invisible sun of the spirit may shine thereunto from above" step 12 circumambulate with a thrice, saluting with 5=6 signs or sign of the rending of the veil as you pass the east. go to the west of the altar, face east, and perform the adoration to the lord of the universe "holy art thou lord of the universe. holy art thou whom nature hath not formed. holy art

death, it may be, or shame or love. 7 so when thou bringest me tidings of the beloved one, i shall not ask thy name. keep me steadfast in the path of rectitude and self-sacrifice. confer upon me the power of discernment that i may choose between the evil and the good, and try all things of doubtful and fictitious seeming with sure knowledge and sound judgment" step 16 rise and project your astral form to the east of the altar. hold the lotus wand in the right hand, turn, face your body, take the left hand in the left hand of the astral and in both astral and physical say "hyha, hyha, hyha, hyha (vibrate and circulate by formula of the middle pillar. thou who dwellest in the boundless light, in whom only is being, who alone can say i am, beginner of movement, bestower of the gift of life in

unto the ideal and say "i invoke thee, hru, thou great angel who art set over the operations of this secret wisdom. strengthen and establish me in my search for the mysteries of the divine light. increase my spiritual perception and assist me to rise 8 beyond that lower selfhood which is nothing unto the highest selfhood which is in god the vast one" step 19 pass to the north. project the astral form to the throne of the hierophant in the east, and facing your body, say "the voice of my higher self said unto me 'let me enter the path of light, peradventure i may be prepared to dwell there. i am the only being in this glory of the ineffable. from the divine brilliance came i forth ere my birth, from the splendor of the infinite light" step 20 open your eyes to the angelic kerux, your highe

ords of truth, for i am made as ye. hail unto ye, for ye are the formers of the soul, hy, layzr" step 22 pass on and halt in the south. formulate the two pillars, and aspire to the genius. pass to the west, and say "before all things are the chaos, the darkness and the gates of the land of night. therefore, in the place of the guardian of the gate of the west, i tread thee down beneath my feet, o form of darkness and of fear. for fear is failure, and except i be without fear, i cannot cast out the evil ones into the earth. i have conquered thee, so i pass on" go around, saying: 9 "o lord of the universe, thou art above all things, and thy name is in all things, and before thee the shadows of the night roll back and the darkness hasteth away (vibrate hyha, wrffm) thus, have i formulated the

GOLDEN DAWN RITUALS ZAM21

light. keep far removed the evil and unbalanced so that we, who are weak, may be strong and may enter into and partake of the secrets of divine light (perform rending of the veil (enochian call of the watchtowers is said) second adept (moves to the banner of the east "the visible sun is the dispenser of light to the earth as the rose cross is the symbol of light to the spirit. let us, therefore, form a vortex in this chamber that we may attract the invisible sun within to illuminate the cross of gold and the rose of red (all form the vortex, with chief adept last in line (everyone resumes positions, chief adept moves to east and everyone performs the adoration to the lord of the universe (chief adept moves to the west of the altar of the universe) 6 invocation to the higher chief adept "p

of the golden dawn. use thy mighty forces of air to first create a wall of invisibility and of protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation, and use whatever force is necessary for the defense of (each quarter is stabbed, beginning in the east, and ending in the east) 11 (standing in the proper quarter, each adept creates the god form as fourth adept performs l.i.r.h and the s.i.r.h. of mars) chief adept behind altar of universe, thoth magus of fire south, horus magus of water west, isis magus of earth north, nephthys magus of air east, aroueris (note: if there are less than the required number of adepts, perform the s.i.r.h. first, then form the god shells (all god forms perform the following invocation, one at a time, in

the terrible word (remains in the sign of the enterer (when the invocation is complete by the four god forms, each one moves simultaneously to the other corners, beginning with his own, and ending it with his own, stabbing it with the sign of the enterer, holding it for five seconds, forming a circle) 12 (when all the god forms have finished the invocation, chief adept proclaims in the thoth god form) chief adept "this is he the lord of the gods, thoth, tahuti. behold, he is in me and i am in him. the god who commandeth is in my mouth, the god of wisdom is in my heart, my tongue is the sanctuary of truth, and a god sitteth upon my lips, elohim gibor. i am eternal, and everything acts according to my design, and every element of the firmament and of the ether, upon the earth and under the

, and to disperse them; from thine abode in the silence, unutterable wisdom, all light, all power, when the terrible word_ is uttered. and in the silence of the uttered word protect, defend, guard this temple and the holy order of the r.r. et a.c, all loyal subjects of the golden dawn in the outer and all those deemed helpless by a merciful adept of light (all adepts step out of the god forms and form a line behind chief adept at the altar of the universe) 1. chief adept 2. magus of fire 3. magus of water 4. third adept 5. fourth adept 6. all others 7. second adept all "i am frater/soror_ of the r.r. et a.c, loyal adept and subject unto the infinite mercy and power of light (cuts self "in the name of the vast and mighty one, in the name of all the gods who symbolically stand guard around t

GOLDEN DAWN RITUALS ZAM22

dwelling place of laykn, and may ye be filled with the spirit of trws under the dominion of laykn. enter within and become the manifestation for the beauty of trapt. 7 purify and consecrate talisman with n and o. say: in the name and by the power of tudw hwla hwhy, i proclaim all ye powers and forces now invoked that i, power name, an adeptus minor of the r.r. et a.c, have invoked ye in order to form a time and potent link between my human soul and that spirit of beauty and abundance summed up in the name of trapt, that in this talisman, the light of hwchy may shine forth. to this end, i have formed a perfected talisman bearing on one side the sigil of laykn, the intelligence of cmc, and the geomantic sigils that pertain to a. on the other side are the sigils and divine names referred to

laim that through the help of laykn, the spiritual vision of a shall be mine, and that it shall help me overcome all obstacles of both a spiritual and material nature so that i may be enabled to do the great work! step 8 pick up the talisman and place it at the foot of the cubical altar. say: i, frater/soror, do solemnly pledge myself in the name of tudw hwla hwhy, to consecrate in due ceremonial form this a talisman, and that i assert that with divine aid, i shall invoke the intelligence, laykn, and under the mastery of laykn, the spirit of the sun, trws, from their abode in cmc that life, power and spirit may be imparted to this talisman to the end that i may be able to perform the great work and that i may be better enabled to aid my fellow human beings. may the powers of a and the holy

t angel of cmc, ruling therein by the virtue of god the vast one, in the name of tudw hwla hwhy whose name thou must obey, and in the name of lapr, thine most potent archangel, i command and compel you to send forth thine intelligence, laykn, that he may concentrate and bind into this talisman his life and power and the spirit of a, trws. taking it for his body and ruling therein, let him thereby form a true and wonderful link for me with all the powers of beauty, spiritual integration, health, and vitality, and life giving force which rise rank upon rank unto the feet of the cdqh jwr. o ye divine powers of trapt, manifest yourself through the intelligence laykn, to show forth the beauty, wonder, and vitality of your realm, and most importantly, the love and magnificence of your godhead, t

ce it upon the altar in the triangle. hold pommel of sword immediately over it. say: by all the names, powers and rites already rehearsed, i conjure upon the power and might irresistible. khabs om pekht, knox om pax. light in extension. as the light hidden in the darkness can manifest there from, so shall thou become irresistible. step 10 pause, and then invoke ra as follows, utilizing the ra god form as well: o thou, the giver of life and of warmth to all; thou who upon thy boat did sail over the heavens illuminating all of creation, thee, thee do i invoke. o thou whose eyes burn as hot as solar o, and whose head is crowned with the disk of scarlet and the serpent of gold, thee, thee do i invoke! o thou, lord of the radiant light and the creator of rays, thee, thee do i invoke. o thou maj

u whose eyes burn as hot as solar o, and whose head is crowned with the disk of scarlet and the serpent of gold, thee, thee do i invoke! o thou, lord of the radiant light and the creator of rays, thee, thee do i invoke. o thou majesty! thou whose glory is so brilliant that none can resist thy dazzling beauty, thee, thee do i invoke and call forth from thy throne in the sky! step 11 assume the god form of ra. say: 12 thou art the flame that causeth thine enemies to fall paralyzed with terror, yet thou art also the kind heart unto him that calleth upon thee. hail unto thee, ra (vibrate and circulate by formula of middle pillar, from whose mouth sprang forth the gods. thee, thee do i invoke. o thou whose flaming eyes watcheth endlessly, and from whose gaze causeth hearts to melt at the sight

GOLDEN DAWN RITUALS ZAM23

o now suffer all spirits bound by this ceremony, no longer needed in the service of this telesmata, to depart in peace unto their places. may the blessing of hcwhy hwchy be with you now and forever more, and let there be peace between me and you. step 4 close the temple and do final banishings. 20 21 a m c p t b g d k r w h z j f y l n s u x q tudw hwla hwhy lapr \yklm trapt trws lakym las ra god form r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 ra is the great god of the sun, and it is he who sails across the sky, causing it to rise in the east and set in the west. his beak is of emerald, and his skin is of a natural flesh tone. his eyes are as burning coals, and upon his head rests a solar disk of red with a yellow serpent surrounding it. this is mounted upon a red nemyss that

GOLDEN DAWN RITUALS ZAM3

sed before the profane. the vigil step 1 let the adept be purified with the l.b.r.p. and b.r.h (if needed. step 2 say the invocation of the lord of the universe" holy art thou" step 3 perform the s.i.r.h. of luna. step 4 let the adept now begin, using the fullness of the moon as a sigil to rise in the planes unto the sephira of dwsy. the adept should take full caution not to allow any illusion or form to distract him or her from the work and should quickly banish astral distractions should they appear. step 5 the adept should now, using the formula of the middle pillar, infuse the sphere of sensation with the briatic color of dwsy (purple) until the adept feels fully integrated in the yesodic astral current. let the adept now astrally perform the s.i.r.h. of trapt, reciting the divine name

der the light of rtk. step 6 let the adept now integrate his astral body with the rose color of the king scale of trapt with the divine light of rtk above his or her head glowing ever brighter. let the adept now astrally perform the invocation of the supernals. step 7 upon connection and reception of the divine white brilliance of rtk, let the adept make the l.v.x. signs (keeping his hands in the form of osiris risen. 4 step 8 let the adept now recite the following "i am the way the truth and the life. no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness unto the light. i have fought upon the earth for good. i have finished my work. i have entered into the invisible. i am the sun in his rising. i have passed through the hour of cloud and of ni

GOLDEN DAWN RITUALS ZAM5

ould now remain brilliant white. step 2 in the circulation of this geyser fountain of white light, the power and energy should, by force of will, be drawn up through center of your body, and then with an exhalation, the energy should be directed down the left side and so on until all areas of your aura have been expanded to its maximum potential. as the aura expands, begin forming it into the god form of osiris. step 3 when the god form becomes extremely strong, make the lvx symbols with your arms, and vibrate hcwhy hwchy. feel the energy expand from your heart center until it encompasses your whole body. concentrate, now, only on the divine white brilliance above you, and vibrate iao and command the divine light to descend. feel yourself connected and in union with your higher genius. be

GOLDEN DAWN RITUALS ZAM7

came forth the gods thereof: the aeons of the bornless beyond: then was the voice vibrated: then was the name declared. at the threshold of the entrance, between the universe and the infinite, in the sign of the enterer, stood tho-oth, as before him were the aeons proclaimed. in breath did he vibrate them: in symbols did he record them: for betwixt the light and the darkness did he stand. the god form of thoth 3 "procol oh procol, este profani. barlasti ompala. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. i invoke tehuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tehuti, lord of the gates of the universe, thee, thee i invoke. oh, thou of the

GOLDEN DAWN RITUALS ZAM8

the lineal figure of the whole name of the sephiroth, a specific kind of hieroglyph will result. this hieroglyph may then be utilized by the adept on talismata and for both invocational and evocational work. in addition, if the glyph be painted in the proper colors, it may then be utilized as a potent sigil for skrying or traveling in the spirit vision. each glyph may be represented by an angelic form as explained in our paper on the rose and sigil. a m c p t b g d k r w h z j f y l n s u x q 7 in accordance with the qbl of nine chambers, the numerical values of the twenty-two paths are then allotted under the sephiroth. a i q rtk 1 10 100 m f l b k r hmkj 2 20 200 b k a g l sh hnyb 3 30 300 5 g o d m t dsj 4 40 400 c n l h n, k hrwbg 5 50 500 a h v s, m trapt 6 60 600 b i z o, n jxn 7 70

pentagram, it represents the \ybwrk and the wheel of. one final point of symbolism of the pentagram is that it becomes a tremendous force for the letter h, the feminine aspect, the letter of the great supernal mother \yhma amya. if we reflect from every second point of the symbol of the hexangle, it would then be titled a hexagon. when it is reflected from every third point, it then takes on the form of the hexagram. this symbol, the hexagram, directly refers to the sephira trapt. the hexangle is a fitting representative for the powers of the hexad which operates through nature. the hexad does this by the dispersal of rays of the various planets and the zodiacal emanations penetrating through the a. those who wish to pursue astrology will understand that a sextile is both powerful and goo

e is a fitting representative for the powers of the hexad which operates through nature. the hexad does this by the dispersal of rays of the various planets and the zodiacal emanations penetrating through the a. those who wish to pursue astrology will understand that a sextile is both powerful and good. if we take the number of degrees of the great circle and cut it off at sixty degree angles, we form this astrological sextile aspect. it is not quite related to the a nature as is the hexagram. it should be remembered that the suffix"-gon" really relates to the dispersion of energy, the distribution of energy, and a radiation of force. when a hexagram is used as the diagram, it represents concentrated force. both are applicable, the hexagon would be for spreading energies and the hexagram w

this symbol that naturally shows the dispersal of the rays of the elements in their dual aspects. remember that there is a dual aspect to everything under the leadership and presidency of the eight letters of the name. the octangle, when it is reflected from each third point, yields eight triangles. these eight triangles become representative of the triad operating within each element in its dual form. thus, we have the positive and the negative under the power of the third aspect of the triad which becomes ynda hwhy, but is written as if it is bound together as yahdnhy if we take the octagram and reflect it from every fourth point, we have the star of b, and this certainly is akin to the nature of b. it is a further potent symbol representing the binding together of concentrated positive

ersal of the rays of the ten sephiroth. the number of degrees of the great circle cut off between its angles is thirty-six. the decagram reflected from every third point is especially in harmony with twklm. this shows the triad operating through the angle of two pentagons with a circle. it also alludes to the three alchemical principles, plus, plus the four elements in their positive and negative form, all under the presidency of the ten sephiroth. the decagram, reflected from the fifth point, is composed of two pentagrams within a circle. it alludes to the operation of the duplicated h of the tetragrammaton. it also refers to the concentration of positive and negative forces of and of the four elements under the presidency of hnyb, the convolution and revolution of forces under aimah. as

GOLDEN CHAIN AND THE LONELY ROAD

empowerment) is for an initiate to compose a grand mysterium or mystery-rite. such rites are comprised of diverse 'oracular' utterances, magical ordeals, and highly specialised modes of initiation into specific 'states' of magical rapport with powers and entities. the composer of a mystery-rite is known as its master or mistress, and it is at their behest that the rite is performed or its textual form is transmitted to others. in and of themselves mysteria of this kind are grand initiations serving to convey the lineages of certain spiritual entities or magical techniques. within the higher body of our magical lore, known as 'the gnosis of the crooked path, there are numerous examples of such advanced workings. for example 'the rite of the turnskin. this is an initiatory procedure intendin

parent 'history. imaginal transmission may therefore serve as a means of attaining a lineage of direct revelation. for the sake of caution, it is perhaps wise for us to speak plainly: where genuine inspiration is absent and tall stories abound, we must beware. whilst counselling a degree of closer analysis, i consider that those who make a deliberate pretence of initiatic provenance in any way or form are a danger to themselves, to naive seekers, and, in the broader sense, to the historical comprehension of the craft as a whole. to such people the curse shall be of their own calling. the rites of one: solitary initiations when talking of self-initiation, we are in a way guilty of using a misnomer. initiation is always a matter of relation, whether between master and apprentice or between a

een road- the way of elphame. it is considered a sign of magical veracity if one's magical name was dreamed, by oneself or one's teacher. furthermore, an oneiric origin for a mystery-rite is held in great esteem and is considered a guarantor of its spiritual provenance as a boon from the faithful gods, the witch-fathers and wise-blooded mothers. entheogenic initiation: the witches' supper another form of initiation is that which is bestowed through the sacramental use of entheogenic or psychotropic agents. within traditional craft observance this is a method of psychic transformation used principally by experienced adepts as part of their on-going solitary initiation into the mysteries. here it must be stated that the use of such substances is the responsibility of the individual and that

ions and advisors upon a path with but few mortal compatriots. conclusion: initiation is a bridge with one end whilst it is evident that there is a broad range in the typology of sabbatic initiations as operative in the contemporary observance of the cunning-craft, such differentiation does not adhere to artificial borders; type is not strictly separated from type. in the reality of practice, one form overlaps with another and numerous combinations arise according to circumstantial requirements. nonetheless, an awareness of different types permits us to gain a more refined comprehension- a subtle discrimination between the myriad forces acting through a situation, thus enabling us to state with greater clarity the spiritual provenance of our own individual work. although initiation obtains

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

by the rio ingenio to the north and the rio nazca to the south, a roughly square canvas of dun-coloured desert with forty-six kilometres of the pan-american highway running obliquely through it from top-centre to bottom right. here, scattered apparently at random, are literally hundreds of different figures. some depict animals and birds (a total of eighteen different birds. but far more take the form of geometrical devices in the form of trapezoids, rectangles, triangles and straight lines. viewed from above, these latter resemble to the modern eye a jumble of runways, as though some megalomaniac civil engineer had been licensed to act out his most flamboyant fantasies of airfield design. it therefore comes as no surprise, since humans are not supposed to have been able to fly until the b

, except perhaps the condor, really seems quite at home here. the whale and the monkey are, after all, as out of place in this desert environment as the amazonian spider. a curious figure of a man, his right arm raised as though in greeting, heavy boots on his feet and round eyes staring owlishly forward, cannot be said to belong to any known era or culture. and other drawings depicting the human form are equally peculiar: their heads enclosed in halos of radiance, they do indeed look like visitors from another planet. their sheer size is equally noteworthy and bizarre. the hummingbird is 165 feet long, the spider 150 feet long, the condor stretches nearly 400 feet from beak to tail-feathers (as does the pelican, and a lizard, whose tail is now divided by the pan-american highway, is 617 f

nearly 400 feet from beak to tail-feathers (as does the pelican, and a lizard, whose tail is now divided by the pan-american highway, is 617 feet in length. almost every design is executed on the same cyclopean scale and in the same difficult manner, by the careful contouring of a single continuous line. similar attention to detail is to be found in the geometrical devices. some of these take the form of straight lines more than five miles long, marching like roman roads across the desert, dropping into dried-out river beds, surmounting rocky outcrops, and never once deviating from true. this kind of precision is hard, but not impossible, to explain in conventional commonsense terms. more puzzling by far are the zoomorphic figures. how could they have been so perfectly made when, without a

l commonsense terms. more puzzling by far are the zoomorphic figures. how could they have been so perfectly made when, without aircraft, their creators could not have checked the progress of their work by viewing it in its proper perspective? none of the designs is small enough to be seen from ground level, where they appear merely as a series of shapeless ruts in the desert. they show their true form only when seen from an altitude of several hundred feet. there is no elevation nearby that provides such a vantage point. 4 firm identification of the nazca spider with ricinulei was first made by professor gerald s. hawkins. see gerald s. hawkins, beyond stonehenge, arrow books, london, 1977, p. 143-4. 5 ibid. 6 ibid, p. 144. graham hancock fingerprints of the gods 48 linemakers, map-makers

stic skill on a sheet of notepaper, but this is the nazca desert (where they do things on a grand scale) and the monkey is at least 400 feet long and 300 feet wide. were the linemakers map-makers too? and why were they called the viracochas? graham hancock fingerprints of the gods 50 chapter 5 the inca trail to the past no artefacts or monuments, no cities or temples, have endured in recognizable form for longer than the most resilient religious traditions. whether expressed in the pyramid texts of ancient egypt, or the hebrew bible, or the vedas, such traditions are among the most imperishable of all human creations: they are vehicles of knowledge voyaging through time. the last custodians of the ancient religious heritage of peru were the incas, whose beliefs and idolatry were extirpated

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

thentic tradition [seated, from left to right: meade layne, jacob frank, aleister crowley, mark probert, max theon [allen greenfield, standing] detail from an art piece by jonathan sellers. secret cipher of the ufonauts allen h. greenfield 2005 first digital edition copyright 1994, 2005 by allen h. greenfield all rights reserved. no part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording, or any information storage and retrieval system now known or to be invented, without permission in writing from the publisher, except by a reviewer who wishes to quote brief passages in connection with a review written for inclusion in a magazine, newspaper or broadcast. library of congress cataloging in publication da

related paradigms. these conclusions had a lot to do with the idea of contact or rather communication: not only with the very same types of entities encountered by crowley and others, but contact with what i came to regard as the authentic tradition. when i first started writing the material that became known as the brethren of the gift, from 1996 to 1997, in its original hand-written manuscript form, i had no access to a computer, or the internet. in fact, i had no access to the majority of my library. much later, i gained access to the internet. i started publishing antiquities of the illuminati, and, one day, found allen greenfield s website. from the first, i felt an affinity with allen and with his words, which went beyond the standard familiarity with crowley, gnosticism, the authen

cted pr terhuman intelligences such as lam, or aiwass- an early prototype of the now familiar grey alien or e. t. anybody who holds to the very well-founded idea that contact is a key ingredient in the recipe is regarded as some sort of mountebank or charlatan. people like that write about little green men (why not little green women too) and are crazy. really? then is it better to live in a sane form of hero-worship cults, doing what the dot-to-dot coloring book version of magick tells the wanna-be practitioner to do? perhaps for those who sell books like that. it is for this reason that this book has not been very easy to come by over the eleven years since it was first issued. it may have gone out print, but the demand for this seminal work never diminished. now, i am pleased to be writ

d to a serpent, which devoured those created from the wands of the egyptian magicians. the high priest then finds four pieces of paper that on inspection, prove to be the key to the cipher of the royal arch mason. with it, those present are able to decode the mysterious writing on the ark, which includes the long-lost word of the master mason, the ancient names of three sky gods drawn together to form a single word. by such ciphers and codes have the initiates of all times communicated with each other and with their ultraterrestrial masters, the secret chiefs of the great white brotherhood. others have used the same or similar ciphers to communicate with their opposition. the simple english-based cipher of 26 letters discussed in this book is directly traceable to the qabala of nine chambe

hich postulated that ancient documents, including the old testament, were really specific accounts of extraterrestrial visitations. a linguist of great talent, he postulated that many biblical passages had been mistranslated, especially when aramaic texts were mistaken for hebrew. for example, the phrase ruach elohim usually translated spirit of god or wind of god may actually refer to a specific form of energy used by a race of extraterrestrial beings. rabbi ibn aaron anticipated the chariots of the gods idea by many years, and was far more literate in his exposition than anyone in the field, up until the comparable scholarship of robert temple s the sirius mystery. rabbi ibn aaron was an early organizer of the national ufo conference. he died in 2005. 6 allen h. greenfield achad, frater

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

by sir john dee and edward kelly and enhanced later by the golden dawn and aleister crowley. each letter has a specific magical meaning and gematria number associated with it.when letters are combined to forro magical words of power, the individual letter meanings combine to indicate the overall formula of the word or narre. in addition, the gematric value of individual letters combines (sums) to form a gematric value for the word or name. a study of words, names, phrases and even entire sentences with equal gematric values will reveal the existence of correspondences or relationships that are often otherwise hidden or occult. table ii contains a summary of the characteristics ascribed to the enochian letters by crowley. table iii shows four possible gematria schemes with the enochian alph

he spirit vision differs from dreaming in that you must retain full consciousness during the operation and return to your physical body with unbroken memory. 3. skrying. a third operation is called skrying. this consists of using a shewstone or other appropriate device to focus your consciousness on the subtle planes while retaining awareness of, and control over, your physical body. skrying is a form of meditation. while the mind roams the watchtowers and aethyrs, the body can speak of the visions and voices that are encountered by the mind. 31 this operation was the favorite of dee and kelly. in addition, crowley used the method of skrying to visit each of the thirty aethyrs. 32 the watchtowers regardless of their origin, these tablets and the whole enochian system do represent realities

t therefore, contain forces of truth which tend toward periodic expression. the governing element of the first file is spirit. the second file is governed by air, giving squares in that file the quality of spiritual intelligence and consciousness. the third file is governed by water, giving squares n that file the first finges of emotions and feelings. the fourth file is governed by earth, giving form and the first stages of solidity to those regions. the last file is governed by fire, which quickens those regions and gives them life. 37 major watchtowers deities 'astral' beings possess knowledge and power of a different kind from aur own; their 'universe' is presumably of a different kind from ours, in same respects. it is more convenient to assume the objective existence of an 'angel'who

raw emotional energy. these gradually build up into forces of cohesion and creat ivi ty. the forces of ai r begin wi th n e bul ou s f o rma t i v e r e l a t i o n sh i p s a n d p r o g r e s s systematically through a series of harmonious changes and knowledge. the forces of fi re begin wi th destruct ive violence. these forces advance gradually into creative transformations and the renewal of form. you should study these figures carefully until you get an intuitive feel for how these different forces and energies course through the watchtowers. four major types of forces s can be found, creative, destructive, masculine and feminine. 42 watchtower pyramids and the angel sayeth: verily is the pyramid a temple of initiation. verily also is it a tomb. aleistercrowley,the vision and the voi

gures 15 through 31 in appendix a can be especially helpful in quickly summarizing the cosmic elemento of the watchtower squares. the pyramid itself is a powerful magical symbol its base is four-sided and thus rooted in forro (four is the number for stability and firmness) while its peak is a single point high above. it represents the magical universe as a graduated expression in time, space, and form of being, from the highest spiritual spheres to the lowest material globes. the pyramid can also represent yourself; the base corresponda to your physical body and the topmost point to your holy guardian angel. as an aid in magical operations using watchtower pyramids, you can make a sample pyramid out of cardboard as follows: cut the pyramid out of while cardboard with a base of about four i

GREY W G CONDENSATION OF KABBALAH

mitlessness, nothing but light. god s intention to be. 1 the crown or summit of creation. pure energy of consciousness. the big bang behind being.origination processes governed by thegod-aspect eh yeh 8 (a breathing, meaning i am. creative processes controlled by archangel metatron (near thy throne. formative processes by the angel order of the chaiot ha-kodesh (holy living creatures, as a higher form of the elements. expressively controlled by the reshit ha-gilgalim (nebulae or first swirlings of matter. humanly by the intentions of procreation. all this projects into: 2 wisdom. origination by the god-aspect yhvh (yahweh, meaning i will be. creation by archangel raziel (herald or announcer of god. formation by the angel order of the ofanim(wheels orcycles ofgod. expressively by themazlot

ire what use the tree of life and kabbalism might be in our modern times, the simplest answer is that this study sets out a scheme whereby god comes down to man by powers and principles, and shows us how we may return to god by means of pursuits and practices. it is not any specific religion but amethod of arrangement and application. pure methodology which could be applied to whichever religious form of beliefs might be followed. 15 god is god by any name humans may accept. conscious approach to god remains exactly what it is whether termed prayer, meditation, contemplation, invocation or anything else. energy is energy regardless of type or other limitations. these are the eternal verities which genuine kabbalah is trying to systematise and present as a fundamental formulary which can be

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

attaining the strength of gevurah.1 indeed, the work of the sword is the work of the major adept, and all others should fear, shun, and avoid it. let the unprepared turn back in self-righteousness and terror to the innocence and safety of the light, lest they fall unwary into the pit and be lost forever to the dogfaced denizens of darkness. evocation to visible appearance is an extremely powerful form of ritual, designed primarily for working with the averse forces in a safe and sane fashion. s. l. macgregor mathers spent a great deal of time studying and translating magical grimoires including the greater key of solomon,2 the lesser key of solomon3 (also known as the lemegeton, the grimoire of armadel,4 and the book of the sacred magic of abra-melin the mage.5 israel regardie contended th

se forces in a safe and sane fashion. s. l. macgregor mathers spent a great deal of time studying and translating magical grimoires including the greater key of solomon,2 the lesser key of solomon3 (also known as the lemegeton, the grimoire of armadel,4 and the book of the sacred magic of abra-melin the mage.5 israel regardie contended that the magical grimoires contain the remnants of an ancient form of psychology, although in a greatly corrupted form. this corruption is likely due to the official condemnation of magic in all its forms by the christian church during the middle ages. thus the repressive paradigm prevalent in europe during the middle ages degraded the ancient and sacred science of theurgy into the vulgar sorcery of the grimoires and corrupted its sublime aims into the pueri

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

or poverty of memorials, that our forefathers at any given time did not practise their tongue, did not hand it down; yet the lack or scantiness of information is thoughtlessly alleged as a reason for despoiling our heathenism, antecedent to the conversion, of all its contents, so to speak. history teaches us to recognise in language, the farther we are able to follow it up, a higher perfection of form, which declines as culture advances; as the forms of the thirteenth century are superior to our present ones, and those of the ninth and the fifth stand higher still, it may be presumed that german populations of the first three centuries of our era, whose very names have never reached us, must have spoken a more perfect language than the gothic itself. now if such inferences as to what is no

lready much farther away from all this; anything they might still unconsciously borrow from it must have been preserved accidentally in traditional forms of poetry or the living idiom of the people. the very book in which heathen names and chax peeface. racfcers miglit the most innocently have found a place, albrecht of halberstadt's translation of the metamorphoses, is lost to us in its original form; when rudolf in his barlaam from a christian point of view refutes the grecian gods after the fashion of chrothilde (see p. 107, he sticks too closely to his text to let any native characteristics come into his head: the age was too entirely absoi-bed in its immediate present to feel the slightest inclination to look back into its own or other people's distant past. it is not till the 14th or

the priceless records of the romans, who let the first ray of history fall on their defeated but unsubdued enemy, i have spoken in the fourth and sixth chapters. if among gods and heroes only tuisco, mannus and alx are named in german, and the rest given in' romana interpretatio' on the other hand, the female names nerthus, veleda, tanfana, huldana (for hludana, aliruna, have kept their original form; and so have names of peoples and places that lead back to gods, ingaevones, iscaevones, herminones, asciburgium. christian authors also, writing in latin, prefer the roman names, yet, when occasion calls, wodan, thunar, frea, sahsnot cannot be avoided. the refined language of the goths, and the framework of their hero-legend, lead us to imagine a very full development of their faith, then ju

ions that have lately come to light, i name borner's tales of the orla-gau, which, grown up on rich legendary soil, yield much that is valuable, though the accompanying discourses fail to realize the true nature of folk-legend. bernhard baader's tales of upper germany aflford a rich treasure, in simple suitable language; but in mone's anzeiger they are presented in so scattered and inconvenient a form, that they ought to be re-digested in a new edition: the two different versions of the story of dold (quoted on p. 983, are a good illustration of what i meant just now by 'meagre^ and 'luxuriant' bechstein's thuringian legends seem to me only in the last two volumes to attain the true point of view, and to offer something worth having. the legends of samogitia and the mark, collected by reus

(p. 785, easter play (p. 780, the induction of summer or may, the violethunt and the swallow's welcome are founded on pui'ely heathen views; even the custom of the kilt-gang, like that of watchmen's songs (p. 749, can be traced up to the most antique festivities. such are our sources, and so far do they still carry us: let us examine what results the study of them hitherto has yielded. divinities form the core of all mythology: ours were buried almost out of sight, and had to be dug out. their footmarks were to be traced, partly in names that had stubbornly refused to be rooted out, yet offered little more than their bare sound; partly, under some altered guise, in the more fluid but fuller form of the folk-tale. this last applies more to the goddesses, the former to the gods. gods and her

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

allerini, p. 314: merito ergo follis latiali rusticitate vocaris, quomam veritate vacuus. wilhelm. metens. ep. 3: follem me rustico verbo appellasti. w v j^n ^ilse s beskrivelse over spydeberg, christiana 1779, p. 418. conf. the blue light of the black maunikin, kinderiu. no. 116. home-speite. 509 same.1 with this walking apparatus and this swiftness there is associated now and then some animal s form and name: heinze, heinzelmann, polterkater, katermann, boot-cat, squirrel; their shuffling and bustling about the house is paralleled by the nightly turbulence of obstreperous cats.2 they like to live in the stable, barn or cellar of the person whose society they have chosen, sometimes even in a tree that stands near the house (swed. bo-tra, dwelling-tree. you must not break a bough off such

elf (74 a. in seem. 85b both iotnar and hrim]?ursar are summoned one after the other, so there must be some nice distinction between the two, which here i would look for in the prefix hrim: only hrimjmrsar, no hrimiotnar, are ever met with; of this hrimfmrs an explanation will be attempted further on. instead of)?urs there often occurs, especially at a later stage of the language, the assimilated form puss, particularly in the pi. j?ussar, hrimjmssar; a dasrnonic being in the later sagas is called thusselin (miiller s sagab. 1, 367-8, nay, the danish tongue has retained the assimilation in its tosse, clumsy giant, dolt (a folk-song has tossegrefve, 4 and a norwegian dasmon bears the name tussel. the on]?urs, like several names of gods, is likewise the title of a rune-letter, the same that

. dan. fos, fossen, for the on. fors. dues, thues. 521 hickes (gramm. as. p. 207: pyrs sceal on ferine gewuniau/ and elsewhere fiyrs, pi]?yrsas, renders the lat. cyclops, orcus. the passage already given from the cod. exon. 425, 28 has pyrre with the s assimilated, as in irre for irse. and we find an engl. tliurst surviving in hobthurst (woodsprite, conf. hobgoblin p. 502 [hob o t hurst] the ohg. form ought to be durs, pi. dursa, or duris, gen. durises, which last does occur in a gloss for the lat. dis, ditis (schm. 1, 458, and another gloss more low germ, gives thuris for orcus (fr. ogre; yet notker ps. 17, 32 spells it tars (daemonium, pi. tursa, and mhg. has turse, gen. tursen (aw. 3, 179, perhaps turse, tursen (as in massm. denkm. 109 tursen rhymes kiirsen, and even turste, gen. tiirst

word in this sense at all. but mhg. has also a hiune (gen. hiunen) signifying, without any reference to bodily size, a hun garian, in the nibelunge a subject of etzel or attila (1110, 4. 1123,4. 1271,3. 1824,3. 1829,1. 1831,1. 1832, 1, which in lat. writings of the mid. ages is called hunnus, more exactly hunus, chunus. to this hiune would correspond an ohg. hunio; i have only met with the strong form hun, pi. hunt, gen. hunio, huneo,3 with which many names of places are com pounded, e.g. huniofeld, a little town in fulda bishopric, now hiinfeld; also names of men, hunolt, hunperht (humprecht, hunrat, althim, folchun, etc. the as. huna cyning (beda 1, 13) requires a sing. hun; but to the on. nom. pi. hunar there is said to belong a weak sing. huni (gl. edd. havn. 2, 881. it is plain those

rc (early work of giants, eald entegeweoro/ beow. 3356. 5431. 5554. cod. exon. 291, 24. 476, 2. so the adj: entischelm, beow. 5955; lipsius s glosses also give eintisc avitus, what dates from the giants days of yore. our ohg. entisc antiquus does not agree with this in consonantgradation [t should be 2; it may have been suggested by the latin word, perhaps also by the notion of enti (end; another form is antrisc antiquus (graff 1, 387, and i would rather asso ciate it with the eddie inn aldni iotunn (grandsevns gigas, seem. 23*46b 84m89b. the bavarian patois has an intensive prefix enz, enzio (schmeller, 188, but this may have grown out of the gen. of end, ent (schm. 1, 77; or may we take this ent- itself in the sense of monstrous, gigantic, and as an exception to the law )f consonant-chan

GRIMOIRE OF TURIEL

es, dried leaves of elder, pulvenzed, and made into a paste with the blood of a pigeon. the secret grimoire character of och lord of the sun. perfumes grains of bhack pepper, grains of hogsbane, powder of sulphur, made into a paste with the blood of a bat, and the brains of a black cat. part the second containing invocations, conjurations, aro exorcisms of tree band of spirits the secret grimoire form of conjuring and exorcising spirits to oration lo be said when putting on the vestures. amacor, amacor, amides, theodomai, aintor, by the merits of thy angels, o lord, i with i put on the garments of righteousness, that this which i desire i may bring to perfection through the most holy adonay, whose kingdom endureth for ever and ever. amen. this on the ather side the lamen the secret grimoir

soever you obey, and hy your character which you have given and proposed and confirmed, that you attend unto me according to the prayers and petitions which i have made unto almighty god, and that you forthwith send unto me one of your messengers who may willingly and truly and faithfully fulfil all my desires, wishes and commands, and that you the secret grimoire command him to appear unto me in form of a beautiful angel clothed in white vestures, gently, courteously, kindly, and affably entering into communication with me, and that he neither bring terror nor fear unto me, or obstinately deny my requests, neither permitting any evil spirits to appear or approach in any way to hurt, terrify, or affright me, nor deceiving me in any wise; through the virtue of our lord and saviour jesus chr

call thee by the secret grimoire licence to depart: thine own oath, or by thy name, or by thine order, or by thine office which is granted from the creator. and the grace of god be with thee and me and upon the whoie israel of god. amen. glory be to the father, and to the son, and to the holy ghost, as it was in the beginning, is now, and ever shall be, world without end. fiat. fiat. fiat. amen. form of a bond of spirits given by turiel, messenger of the spirits of jupiter: gloria deo in excelsis. i, turiel, messenger of the spirits of jupiter, appointed thereunto by the creator of all things visible and invisible, do swear and promise, and plighting faith and troth unto thee in the presence, by, and before the great lord of heaven and the whole company of heaven, by all the holy names of

sacred powers and virtues above rehearsed, and by whatever is holy and binding, thus do i swear now, and promise unto thee that i will hasten unto thee, and appear clearly unto thee at all times and places, and in the secret grimoire all hours, days, and minutes, from this time forward until thy life s end, wbensoever thou shalt call me by my name, or by my office, and will come unto thee in what form thou shalt desire, whether it be visibly or invisibly; i will answer a! thy desires. and in testimony whereof, and before all the powers of heaven, i have hereunto set, subscribed, and confirmed my character unto thee. so help me god. fiat. amen. the character of turiel. fimethe imperator's greetings i am delighted that the rosicrucian press, printing and publishing department of the supreme

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

to a close, as far as public activities were concerned, in 1801 (108 years after the founders left europe. then for another 108 years the order in the americas was in its rest period with only certain descendants of the last initiates passing to one another the rare records and official documents. then came 1909.108 years after the year 1801.and the time for rebirth and reorganization in a public form was at hand. the story of how h. spencer lewis, first imperator for the present cycle of activity, was chosen to bear the burden of reorganization, has often been told, investigated, verified, and acknowledged by the highest rosicrucian authorities of europe and other lands. having had passed to him in the proper way certain knowledge preserved by the descendants of the first foundation in am

constitution shall be identical in spirit with that which guides and directs this order in other lands. the order in america shall, however, retain its fraternal and spiritual relation with this order in other countries, regardless of its independent jurisdiction, and shall maintain its adherence to the traditional principles and laws of the ancient rosicrucians. since both the ancient and modem form of government of the order are autocratic in nature, the government of the order in america shall adopt strictly autocratic principles of government; but because of the necessary division of america into many jurisdictions operating under one american constitution, the said constitution shall embody such changes or modifications as will properly meet the requirements of this jurisdiction. the

held in the temples of all lodges and attended by the council, officers, and members of the lodge and such especially invited guests or visiting members of the order whose presence the master desires for reasons good and sufficient unto himself. there shall be a symbolical feast consisting [25] principally of corn, or its products; salt, or that which tastes most strongly of it; and wine, in the form of unfermented grape juice; and any other delicacies or refreshments suitable to the occasion. all officers shall wear their full regalia and all others their aprons or other insignia. there shall be only sacred music, symbolical addresses, and sincere rejoicing for the new year. b at this new year feast it has been customary for the master to bestow such honorary titles on his members as he

d advance the proper initiation fee and be informed of the date of initiation. entering the lodge (guardians examination) in order to enter one of our regular lodges (or chapters, each applicant for admission, claiming to be a member, must submit to an examination by the guardian at the door of the lodge. this is an ancient custom, and should be rigidly adhered to by all guardians, as a matter of form. in fact, it will be proper for the guardian to demand from each applicant a membership card. also he should demand the password if necessary, and test the member regarding the rightful possession of the card. the possession of either a membership card or the password of any degree, or both, does not constitute a benefit or right by which the possessor can demand admittance into one of our lo

hall be addressed as: worthy grand master. during all convocations he shall be saluted as hereinafter explained (see salutations, and in all ways shown that respect, consideration, and honor due his noble, unselfish, and ritualistic position. in subordinate lodges the master shall be addressed as: the worthy master. he shall be saluted and respected in the same manner as a grand master, as far as form and ceremony are concerned, although amenable to the grand master of his jurisdiction and its grand council. the matre the mother of each lodge holds therein a position akin to that of the master. her station is in the west, where the sun retires in glory, and life closes its material activities and finds sweet repose. she is mother in a material and spiritual sense to the children of each lo

HAMIL THE ROSICRUCIAN SEER

lpupils is difficult to determine. certainly mackenzie and davies both regarded him as their first master in matters spiritualist and occult. it was tohockleythat mackenzie immediately rushed on his return fromseeing eliphas leviinparis, hockley recording mackenzie's account of the visit? in the1840she began to publish occasional reports of his.experiences with.the crystal and magic mirror in the form of letters to the editor ofthezoistand to robert owen'sthenewexistenceofmanuponearth.as the editors of the main spiritualist journals were all known to him it is surprising that he did not contribute more to them. surprisingly he published no books..theirwin letters infer that he was preparing a history of the grand stewards' lodge and definitely state that he was preparing for publication an

his experiments with the crystal and magic mirror in 1824 at the age of sixteen. he was also a practised astrologer and follower of mesmer's ideas on animal magnetism and its use for medical treatment. attracted to the general developing interest in spiritualism, he experimented with all its various manifestations but soon became convinced that scrying with the crystal or mirror was the only true form of spirit communication and the method least capable of being tampered with by charlatans and publicity seekers. he married, but details of his wife have proved elusive. from a comment to irwin it appears that she died in the 1850s, but the records at st catherine's house, surprisingly, list many female hockleys dying inthatdecade. she shared her husband's interest. in spiritualism and. may

ed,-theperception in a room at paris of the personal condition and present thoughts of a person inmexico,-asvirtually an apparition, as something much more to the purpose of a profitable apparition than is often to be had in the market, we know not what objection can be made on the part of those who have brought the question to this point.thesound of a voice is as much an apparition as a face and form seen, and what are externals of any kind to actual communica255 tion of mental impressions?thedifferences, however, must not be lost sight of between assenting to such matters as theoretically possible and actually facts; between instances again that are authenticated and those that are not; and in authenticated instances, between the criticised residuum of philosophical truth and the accreti

ansferenceofthought at the interval of an hour and a street, to an intervalofa hemisphere andhalfacentury-thatwe may withhold assent, waiting an example more completely exempt from all chancesofmistake, misapprehension, and misreport; but a questionofdegree it still remains, and we must not allow the enormityofthe application to frighten us out of recognitionofthe principle. what view then may we form, consistently with the principle,ofthe conversation reported between adele in france and the stranger in mexico? if, as we have seen, it be an admitted possibility that the brain ofapersonat a distance, at mexico, may conduct its impressions to the brain of a person, in this case a brother, which in years long past had been in sympathetic intercourse with it, anotherlinkin the mysterious chai

bodiedideaof the travellers, who depicted in their minds the imageofshakespear as he isgenerallyrepresented &c &c.drcollyer then proceeds to state that he has proved the 'possibility of mental transfer' beyond the remotest chance of doubt: he relates several experiments in which the recipients exactly described what the spectators wished them to perceive, it being necessary that the latter should form clear and vivid images, in their own minds, of what was to be seen by the patients. one of these experiments is described asfollows-'new york.feb.uflar. magnetizedmiss-;found her condition one of the most exalted. at the request of her father, who is one of the most eminent artists in the country, i brought before herspiritualvision the shade of napoleon, whom she recognized at once, then byr

HANDBOOK OF EGYPTIAN MYTHOLOGY

ypt s territory. the egyptians called them the red land in contrast to the black land of the valley.6 the mountainous areas of the deserts contained gold, gemstones, and types of hard stone that could be used to make long-lasting buildings and artifacts. the south of the country often went without rain for many years at a stretch. when rain did 2 handbook of egyptian mythology come, it was in the form of violent desert storms that could lead to destructive flash floods. the usually cloudless skies made it particularly easy for the egyptians to observe the stars and planets. much early mythology may have developed to explain the movement of celestial bodies. the habitable part of egypt was effectively a giant oasis created by the nile and its annual flood, which is known as the inundation

shown in the carvings on the naos are accompanied by short speeches saying what they will do for the king. these images may be the oldest surviving representation of the ennead of heliopolis, a group of nine deities that was very important in the creation myths recorded in later times. some of these myths could already have been current, but whether they were written down or existed only in oral form is not clear. a type of religious text that does seem to have developed in this period was the topographical list.17 this listed deities according to their cult places and summarized their functions and qualities with epithets. some epi- 8 handbook of egyptian mythology thets, such as horus, protector of his father, suggest the existence of a story behind them. in the fourth dynasty the king

of this era seem to concentrate wholly on the divinity of the king, but this is partly an accident of preservation. reliefs and statues in the badly damaged pyramid temples did once show the king interacting with many of the deities of egypt. pyramid complexes have been interpreted as resurrection machines for the king and as models of the egyptian cosmos, making them a kind of mythology in solid form.18 the kings of the fifth dynasty had smaller pyramids, but several of them built magnificent temples for the sun god. the favored elite who served old kingdom rulers were rewarded with beautifully decorated tombs in the royal cemeteries. many of these tomb owners had personal names that linked them with deities, such as ptah-hotep( the god ptah is satisfied. the inscriptions in their tombs t

ollections of funerary literature: the coffin texts (ct. the coffin texts coffin texts is a modern name for the diverse body of spells or recitations used on burial equipment during the middle kingdom. these texts were mainly painted on wooden coffins, but they also appeared on tomb walls and on funerary items such as stelae and canopic chests. the coffin texts were composed in middle egyptian, a form of the egyptian language that became standard for literary works. the texts were usually written in cursive (simplified) hieroglyphs, but some examples are in hieratic, a script developed for administrative and lit- introduction 13 figure 3. a page from the ramesseum dramatic papyrus. this middle kingdom papyrus contains the script for a royal ritual based on mythical events (british museum)

plain obscure passages. these may reflect the way that religious knowledge was expounded among the elite. some spells are monologues spoken in the person of a deity, beginning with phrases such as i am the inundation-deity who provides food (ct 320; others are dialogues between deities that amount to miniature religious dramas. a few sections of the coffin texts have vignettes: illustrations that form an integral part of the spell. the most elaborate of these are the maps that belong to a section of the coffin texts known as the book of two ways (see figure 4. 26 these maps, which were usually painted on the floor of coffins, are the earliest known maps from any culture. the book of two ways was nothing less than an illustrated guidebook to the afterlife. it claimed to give two routes (by

HEAVEN HELL

--1. per-em-hru, or"[the book] of the coming forth by day" 2. shat ent am tuat, or "the book of that which is in the tuat" 3. the composition to which the name "book of gates" has been given. now the first of these, which is commonly known as the "theban recension of the book of the dead" has supplied us with much valuable information about the beliefs which flourished in connection with an early form of the ancient cult of osiris in the delta, and p. x with the later form of his worship, after he had absorbed the position and attributes of khenti-amenti, an old local deity of abydos. the two other books, however, are as important, each in its own way, as the "book of the dead" for they throw considerable light on the development of the material and spiritual elements in the religion of eg

s of khenti-amenti, an old local deity of abydos. the two other books, however, are as important, each in its own way, as the "book of the dead" for they throw considerable light on the development of the material and spiritual elements in the religion of egypt, and commemorate the belief in the existence of numbers of primitive gods, who are unknown outside these books. the "book am-tuat" in the form in which we know it, was drawn up by the priests of the confraternity of amen-ra at thebes, with the express object of demonstrating that their god was the overlord of all the gods, and the supreme power in "pet ta tuat" or, as we should say "heaven, earth, and hell" the tuat, or other world, which they imagined included the tuat of every great district of egypt, viz, the tuat of khenti-ament

; tom. xviii, pp. 1-67. this has been reprinted, with certain modifications and additions, in his biblioth que gyptologique, tom. ii, pp. 1-181, paris, 1893. the text chosen by him for elucidation was that published by m. g. lef bure in his edition of the tomb of seti i, and this he supplemented with extracts from other versions of the work given on sarcophagi, papyri, etc. the "summary" or short form of am-tuat, was first published in a complete form, with variant readings, by m. g. j quier (see his le livre de ce qu'il y a dans l'hades, paris, 1894. in prof. maspero's work mentioned above he also discussed and analysed the earlier sections of the book of gates, of which m. e. lef bure published a translation of the texts, as found on the sarcophagus of seti i, in the records of the past

xts egypt ehh index index previous next p. 1 the egyptian heaven and hell chapter i. origin of illustrated guides to the other world. the inhabitants of egypt during the dynastic period of their history possessed, in common with other peoples of similar antiquity, very definite ideas about the abode of departed spirits, but few, if any, ancient nations caused their beliefs about the situation and form, and divisions, and inhabitants of their heaven and hell, or "other world" to be described so fully in writing, and none have illustrated the written descriptions of their beliefs so copiously with pictorial representations of the gods and devils, and the good and evil spirits and other beings, who were supposed to exist in the kingdom of the dead. it is now generally admitted that egyptian d

iefs so copiously with pictorial representations of the gods and devils, and the good and evil spirits and other beings, who were supposed to exist in the kingdom of the dead. it is now generally admitted that egyptian dynastic history covers a period of nearly five thousand years, but it must not p. 2 be assumed for one moment that it is at present possible to describe in a connected or complete form all the views and opinions about their other world which were held by the theologians and the uneducated classes of egypt during this long space of time, and it must be said at once that the materials for such a work are not forthcoming. all that can be done is to collect from the copies that have come down to us of the books which relate to the state and condition of the dead, and to the abo

HEKAS

the sabbatic mysteries, and thus it is to this work that the interested reader may have recourse to refer in the course of this article(*in old forms of the craft where this term has been used or adopted, the pronounciation is as follows 'wicca' is pronounced 'witcha 'wiccan' is likewise 'witchan: this is a notable distinction to the pronounciation of these terms in revivalist forms of craft) of form and function within the various situations nominalised as 'workings' by the numerous practitioners of magick in all it's varied forms, there are obviously going to be numerous definitions of what actually constitutes 'work. i am myself curious to know of such definitions, if indeed they have even been considered by the majority. i am interested to know because it is this 'work' which constitu

cal and an antiquarian point of view, but to an initiate of the sabbatic tradition, it is a perspective misaligned to it's nature, and this is perhaps why, in discussions of the sabbatic tradition those who are still using ritual forms designed with a function out of context to their own lives will often cling to these forms and defend them as if they were the very thing of magic itself. when the form used is bereft of the current which once informed it, it is merely a fossil and no longer of utility. the sabbatic tradition is continually evolving; nothing is lost when we slough off the outgrown skins of the past and move on. the intrinsic nature and functions of the tradition cannot be lost because they are transmitted from initiate to initiate entire whenever the passing-on of power occu

resentations has an overall effect, that of permitting maximisation of the current's transmission in the outer; upon the inner the grammar of the sabbatic lore permits the most individualised recensions of the tradition to function harmoniously within a group context. this has been proven true in practice and is not an attempt to represent an ideal framework. the distinctions made above regarding form and function are sometimes difficult to detect since many of the structures and techniques used by craft are consistent and have almost always been used, but it is in their manner of application that one with discernment may note that these self-same forms, although having in themselves certain intrinsic values, are being used irrespectively of the knowledge which they encode and thus are bei

ment upon the influence and co-operation between old witches and ceremonial magicians which stretched across the divisions of society and was unhindered by nominalisations which artificially divide the 'types' of magical operators, when in fact the difference between such types lies solely in the specific modes of application for principles which are common to all. to categorise and segregate one form of practice from another is only of use on occasion, in matters of discussion where distinctions are relevant and should be made apparent, but in my experience there are forms of old craft practices which are identical to those of both ceremonialists and shamans; underlying the surface structures which establish the accurate function of a practice in a given context there are the principles w

each initiate of the tradition adds and refines to what has gone before and then, in their own turn, passes their knowledge on- the current is imbued with their spirit and these live on in the passing-on of the power- the mighty dead now live within out own flesh. from an etymological perspective we may trace back certain key words in craft terminology and by deduction and interference attempt to form ideas regarding the origin of practices and the evolution of symbols. this will only reach back into the time when names were first given and thus to the edge of mythic time, beyond this our practices alone may reveal that which is veiled to the intellectual acuity of academia..for between the histories that we may trace there is a hidden story uncharted by mere books of paper and the memorie

HELENA BLAVATSKY NIGHTMARE TALES

t one side she, the slendergirl, pale and corpse-like, writhing under the invisible fluid of him who for the hour was her omnipotentmaster; at the other the old matron, who, burning with her unquenched fire of revenge, stood waiting for thelong-expected name of the prince's murderer to be at last pronounced. the frenchman himself seemedtransfigured, his grey hair standing on end; his bulky clumsy form seemed to have grown in a few minutes.all theatrical pretence was now gone; there remained but the mesmerizer, aware of his responsibility,unconscious himself of the possible results, studying and anxiously expecting. suddenly frosya, as if liftedby some supernatural force, rose from her reclining posture and stood erect before us, again motionless andstill, waiting for the magnetic fluid to

hat i doubt my ability to describe it. a luminous vapourappeared, closely surrounding the girl's body. at first about an inch in thickness, it gradually expanded, and,gathering itself, suddenly seemed to break off from the body altogether and condense itself into a kind ofsemisolid vapour, which very soon assumed the likeness of the somnambule herself. flickering about thesurface of the earth the form vacillated for two or three seconds, then glided noiselessly toward the river. itdisappeared like a mist, dissolved in the moonbeams, which seemed to absorb it altogether. i had followed the scene with an intense attention. the mysterious operation, know in the east as theevocation of the scin-lecca, was taking place before my own eyes. to doubt was impossible, and dupotetwas right in saying

will kill her, or she will kill you" but the frenchman had unwittingly raised subtle potencies of nature over which he had no control. furiouslyturning round, the girl struck at him a blow which would have killed him had he not avoided it by jumpingaside, receiving but a severe scratch on the right arm. the poor man was panic-stricken; climbing with anextraordinary agility, for a man of his bulky form, on the wall over her, he fixed himself on it astride, andgathering the remnants of his will power, sent in her direction a series of passes. at the second, the girldropped the weapon and remained motionless "what are you about" hoarsely shouted the mesmerizer in french, seated like some monstrous night-globinon the wall `answer me, i command you "i did. but what she. whom you ordered me to o

"how lovely, how sad! did you compose that yourself, m. de lassa" he lookedtowards her absently for an instant, then replied "i? oh, no! that is merely a reminiscence, madame "doyou know who did compose it, m. de lassa" enquired a virtuoso present "i believe it was originally writtenby ptolemy auletes, the father of cleopatra" said m. de lassa, in his indifferent musing way "but not in itspresent form. it has been twice re-written to my knowledge; still, the air is substantially the same "fromwhom did you get it, m. de lassa, if i may ask" persisted the gentleman "certainly, certainly! the last timei heard it played was by sebastian bach; but that was palestrina's- the present- version. i think i preferthat of guido of arezzo- it is ruder, but has more force. i got the air from guido himse

rk aided by all the forces the prefect of police could bring to bear, to detect andexpose this consummate sorcerer, who the ruder processes of our ancestors would easily have disposed of--by combustion. persistent enquiry satisfied delessert that the man was neither a hungarian nor was namedde lassa; that no matter how far back his power of "reminiscence" might extend, in his present andimmediate form he had been born in this unregenerate world in the toy-making city of nuremburg; that hewas noted in boyhood for his great turn for ingenious manufactures, but was very wild, and a mauvais sujet.in his sixteenth year he escaped to geneva and apprenticed himself to a maker of watches and instruments.here he had been seen by the celebrated robert houdin, the prestidigitateur. houdin recognizing

HELENA BLAVATSKY THE KEY TO THEOSOPHY

and whining moans, cacophonous cries of frenzy, above which, like the detonations ofpistol shots, was heard the consecutive bursting of the four strings stretched upon the sound-board of thatbewitched violedthe key to theosophy- hp blavatsky.txt the key to theosophy dedicated by "h.p.b" to all her pupils, that they may learn and teach in their turn. the key to theosophy a clear exposition in the form of question and answer of the ethics, science, and philosophy for the study of which the theosophical society has been founded. h.p. blavatsky preface the purpose of this book is exactly expressed in its title, the key to theosophy, and needs but few words of explanation. it is not a complete or exhaustive textbook of theosophy, but only a key to unlock the door that leads to the deeper study

and needs but few words of explanation. it is not a complete or exhaustive textbook of theosophy, but only a key to unlock the door that leads to the deeper study. it traces the broad outlines of the wisdom-religion, and explains its fundamental principles; meeting, at the same time, the various objections raised by the average western inquirer, and endeavoring to present unfamiliar concepts in a form as simple and in language as clear as possible. that it should succeed in making theosophy intelligible without mental effort on the part of the reader, would be too much to expect; but it is hoped that the obscurity still left is of the thought and not of the language, is due to depth and not to confusion. to the mentally lazy or obtuse, theosophy must remain a riddle; for in the world menta

buddha. q. are there any great points of difference? a. one great distinction between theosophy and exoteric buddhism is that the latter, represented by the southern church, entirely denies (a) the existence of any deity, and (b) any conscious postmortem life, or even any self-conscious surviving individuality in man. such at least is the teaching of the siamese sect, now considered as the purest form of exoteric buddhism. and it is so, if we refer only to buddha's public teachings; the reason for such reticence on his part i will give further on. but the schools of the northern buddhist church, established in those countries to which his initiated arhats retired after the master's death, teach all that is now called theosophical doctrines, because they form part of the knowledge of the in

olume was issued, royal octavo, of 600 pages, diamond type, of theosophical miscellanies. of the last-named work 500 copies only were issued, for gratuitous distribution to libraries and universities. these earlier movements, of which there were many, originated within the church, with persons of great piety and earnestness, and of unblemished character; and all of these writings were in orthodox form, using the christian expressions, and, like the writings of the eminent churchman william law, would only be distinguished by the ordinary reader for their great earnestness and piety. these were one and all but attempts to derive and explain the deeper meanings and original import of the christian scriptures, and to illustrate and unfold the theosophic life. these works were soon forgotten

f civilized society ridicule the mere notion that there is anything in theosophy, occultism, spiritualism, or in the cabala, the other third is composed of the most heterogeneous and opposite elements. some believe in the mystical, and even in the supernatural, but each believes in his own way. others will rush single-handed into the study of the cabala, psychism, mesmerism, spiritualism, or some form or another of mysticism. result: no two men think alike, no two are agreed upon any fundamental occult principles, though many are those who claim for themselves the ultima thule of knowledge, and would make outsiders believe that they are full-blown adepts. not only is there no scientific and accurate knowledge of occultism accessible in the west-not even of true astrology, the only branch o

HEPTAMERON

shall be read, as if they were described sillable by sillable. in brief, in this book are kept the principles of magical conveyances. but because the greatest power is attributed to the circles (for they are certain fortresses to defend the operators safe from the evil spirits) in the first place we will treat concerning the composition of a circle. of the circle, and the composition thereof. the form of circles is not alwaies one and the same; but useth to be changed, according to the order of the spirits that are to be called, their places, times, daies and hours. for in making a circle, it ought to be considered in what time of the year, what day, and what hour, that you make the circle; what spirits you would call, to what star and region they do belong, and what functions they have. t

HINE PHIL ASPECTS OF EVOCATION

portraits; written in the third person- positive, negative, neutral portrayals, a curriculum vitae, an obituary. to this was added a .book of blunders- every mistake or embarrassing moment that could be dredged up, cuttings from school reports, photographs and letters which brought back painful memories. choice extracts from this catalogue were read onto tapes, and the tapes scrambled together to form cut-up sequences. a deliberate attempt at psychic surgery this- smashing the vessel in order to remould it. 8 then on to the mundane arrangements. seclusion from others, as of old, a necessity- that one.s demons do not trouble the unwary visitor, and more practically, that one is not chanced upon, mistaken for a psychotic, and incarcerated. as for food, i decided to rely on simple nutritious

as hunger or thirst, working up towards .ego. demons- the need for self-respect or a particular self-image, and more abstract conceptions: the hunger for knowledge or wisdom. the deeper the level of the hierarchy, the more primal the desires and urges. the techniques: flooding and vomiting (eating and excreting- to flood awareness with specific images, to bring forth (evoke) the demon, giving it form .flesh. and eventually a name or a 9 sigil. the scrambled personality tapes were to act as auditory sigils- storms of emotion whipped up by intensive remembering (replaying) sets of memories. letting loose the hyenas of cynicism on a cherished ideal or goal. the means of gnosis: sensory overload, hyperventilation, old favourites such as hunger, thirst, exhaustion. 120 hours without sleep prod

ling tasks you give a servitor, the better it seems to become at healing. secondly, continued use of the servitor, with successful results, builds up .confidence. in it.s activity on the part of those who use it. with a more generalised servitor, anyone who knows its activation sequence (such as a mantra, sigil, or visualisation sequence) can employ it to work at a given task. one example of this form of servitor is the entity icandoo. icandoo(.i-can-do) was created at an open group workshop in servitor creation. the name of the servitor was also its mantra for summoning it, and it.s general brief was to assist those who used it for overcoming any obstacles that crossed them. icandoo was created by a group of 12 people, and all of them used the servitor throughout the day, to assist them w

ed in such a way that a .splinter. of it.s original power survived as a focus for illumination. having been made wiser by this experience, i only occasionally use this fragment of the original servitor as a focus for creativity. viral servitors it is possible to instruct servitors to replicate or reproduce 15 themselves. approaches to this include instructing the servitor to replicate itself as a form of cell-division, replication which follows cybernetic or viral parameters, or to create a servitor which .gives birth. according to particular parameters, such as time-units, astrological transits, or each time the target of the servitor carries out a particular behaviour. an early test of this concept was that of a servitor despatched to assist in the recovery of property being withheld fro

efining specific intent here, you are creating the core of the servitor.s purpose the statement of intent which is analogous to the servitor.s aetheric dna. formulating the servitor.s statement of intent may necessitate a good deal of self-analysis into your motivations, desires, realistic projections of goals, etc. as in all sorcery operations, it is appropriate to ask advice from your preferred form of divination. to continue the example of a healing servitor, an appropriate statement of intent might be .to promote rapid recovery and health in.(name. once you have determined the appropriate intent to form the basis of your servitor, then the statement can be rendered into a sigil, or glyph. 3. what symbols are appropriate to the servitor.s task? there is a wealth of magical& mythic symbo

HINE P OVEN READY CHAOS

that you have to be serious at the same time. chaos silliness it was the discordians that pointed out that amidst the long list of dualisms that occultists were fond of using, the opposites of humour/seriousness had been left aside. humour is important in magick. as janet cliff once said, we re too important to take ourselves seriously. some members of the iot pact, for example, use laughter as a form of banishing, and of course there is nothing like laughter to deflate the pompous, self-important occult windbags that one runs into from time to time. important: rituals can be silly and no less effective than ones when you keep a straight face. magick is fun- otherwise, why do it? magical models the way that magick is generally conceptualised changes as general paradigm shifts in thinking o

raw energies in. you can also use them in astral projection (or in chaospeak, virtual magick) to gate through, and i ve had them turning up spontaenously in dreams as astral doorways. to seal them, i reverse the spinning of the petals, and have them become flat again, sometimes doing a normal pentagram over them just for good measure. they seem to work well when used in a 29 oven-ready chaos free-form style of working, but not when used with trad systems, such as the lesser key of solomon (the entities in there are strictly conservative in how they like being evoked, i find. if you try out the spiral pentagrams by the way, i d love some feedback/correspondence on the subject. with all magical techniques& rituals, it is important to distinguish between process and content. one of the first

trek universe, 39 oven-ready chaos in the comfort of your sitting room. it s relatively easy to generate the star trek world, due to the plethora of books, comics, videos and roleplaying supplements which are available to support that universe. the final proof of all that being that one of my colleagues had to sit a computer exam, and was wracking his brains trying to think of an appropriate god-form to invoke upon himself to concentrate his mind on programming. mercury? hermes? and then he hit on it- the most powerful mythic figure that he knew could deal with computers was mr. spock! so he proceeded to invoke mr. spock, by learning all he could about spock and going round saying i never will understand humans until he was thoroughly spock-ified. and he got an a, so there! and so, back t

remaining elusive and invisible to conscious awareness, and must be dragged, kicking, into the painful light of self-revelation. if i may use the analogy of beliefs as buildings (the city of selfs, around the walls of which howls the wind of kia, then the continual process of deconditioning may be likened to chipping away at the towers, with the occasional nuke provided by recourse to a powerful form of gnosis such as sexual ecstasy, pain overload, or albert hoffman s elixir. deconditioning is a continual process- even as you discard one set of limitations (in tantra, this is known as klesha-smashing, you may find that you acquire new ones, usually unconsciously. often, belief-structures are nested within each other, and may have their roots in a powerful formative experience. timothy lea

e thread to bind them together. but it is down to each of us to find our individual sense of connectiveness. to throw up a semblance of order from what austin osman spare called, the chaos of the normal. the term gnosis also means, knowledge of the heart- that which can only come from personal insight and experience, and very often, is difficult to communicate to another, other than in an oblique form. chaos magic is merely an all-embracing approach to gnosis, which encourages each individual to become responsible for their own development- what you do, and how you interpret it in the light of your own experience. i m occassionally asked by people what do you have to do to become a chaos magician. there really isn t an answer to this. you could, for example, practice qabalah (and exclusive

HOMSI

they were copyrighted to homsi, an unincorporated california association. my understanding is that no formal copyright was ever filed by the homsi itself. subsequent to some point in 1998, mr. zink- after the other three compilers had left the homsi- registered a copyright on his own behalf. moreover, these materials are substantially available elsewhere on the web, independently of their present form or of this web-site, at a variety of locations, to wit: http//www.angelfire.com/ab6/imuhtuk. as a result of the facts and circumstances hereinabove specified, it is my opinion that copyright protection, if any in fact exists, is highly questionable and irregular. jorge heiva, iii, esq. florida bar no. 010001this torrent represents a w ork of love all texts so far gathered, as 'well as all fut

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

lden dawn: a documentary history of a magical order, 1887-1923 appeared in 1972 (to be reissued by the aquarian press. when i began to work on the g.d. problem in 1970 there was only one possible point of departure, namely f. l. gardner's papers, which gerald yorke had purchased from houghton. republished as astrology and the third reich (aquarian press, 1984. 17 apart from ayton's letters, which form the substance of this book, they included a mass of correspondence relating to gardner's membership of the g.d (1892-7) and his enduring relationship with dr william wynn westcott. gerald yorke, that most generous of mortals, kindly lent me the complete colle tion. the story of the. g.d.'s early years( 1887-9 2) remained totally obscure until i unexpectedly discovered an important cache of pa

here are also "occult science, the science of breath" and sabhapty swami on vendatic raj yoga. these 2 together come to 3s. including postage. the incense of dhoop is reserved class, per lb. 2.os.od. first class i 2s. od. second class 8s.od. third class ss.od; these books and this dhoop are all to be had of r. c. bary, esqre, said mithra bazaar, lahore, india. send p.o. to him. there is a special form for indian p.o.'s, by which they require you to give the name of father of native, tribe &c &c &c, which no one ever can do. i just put "not a native" and it has always acted. i forget whether i got the i2s. or the 8s. dhoop. it takes many years to arrive at unmistakeable lucidity by means of yoga. there may be many hallucinations. when in london i got i/z an hour in brit. mus. and looked in

th a dissertati n on the more celebrated of the alchemical philosophers, was published anonymously in 1850. it was not by thomas south but by his daughter mary anne (later atwood. in his hermetica catalogue no. 25 (summer 1981) mr r. a. gilbert described it as an attempt to 'explain alchemy as a science of the soul by which the adept sought divine union by way of illumination gained in an exalted form of weare so sorry we could not see more of you whilst in london. we returned from yorkshire last evening and mrs ayton is decidedly the better for the change, in fact as nearly as possible, herself again. i meant to mention a book to you, but had not the opportunity. it is the revd- south 1142.1.8 ihermet c myste!y, ilondon i 1850 \8 0 suggestive inquiry into i gaveyou the [british museum] pr

ters 55 56 thealchemist of the golden dawn h.p.b.'s incense' i forgot to mention it to you. he is a very good sort of man. 1 probably charles johnston, of dublin, who had been at school with w. b. yeats. at the age of eighteen he read a paper on theosophical theories of evolution at a meeting of the dublin hermetic society. it was subsequently printed in the dublin university review. he helped to form a dublin lodge of the t.s. in 1886. yeats did not join it but became a member of the blavatsky lodge soon after he came to london in 1887 and was admitted to the esoteric section late in 1888. the golden dawn appeared to offer more interesting occult experiences and he was initiated in it on 7 march 1890. charles johnston married madame blavatsky's niece and would have been regarded as a memb

r are to be by contract, which means, of course, nothing fit to eat for anyone, and with our views of diet the letters 63 and my peculiar susceptibility to certain articles, absolute poison. so, we have been in a state of great perturbation; on the one hand, an extreme desire to be present, and on the other a great fear of the mischief it might do me. we have both had influenza tho' in a modified form, and i have only just recovered- could not do my services on sunday! i do not feel at all flourishing, and dread all locomotion. we had not absolutely decided, but as we must give an answer by the 25th inst, we shall probably write on the zath to saywe cannot come. ifwe did happen to come, it would be very delightful staying with you, but the having to return to chiswick at night after these

HP LOVECRAFT A DARK LORE

n, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality, and of our frightful position therein, that we shall either go mad from the revelation or flee from the light into the peace and safety of a new dark age. theosophists have guessed at the awesome grandeur of the cosmic cycle wherein our world and human race form transient incidents. they have hinted at strange survivals in terms which would freeze the blood if not masked by a bland optimism. but it is not from them that there came the single glimpse of forbidden eons which chills me when i think of it and maddens me when i dream of it. that glimpse, like all dread glimpses of truth, flashed out from an accidental piecing together of separated things

; though my memory, despite much the papers and collections of my uncle, failed in any way to identify this particular species, or even hint at its remotest affiliations. above these apparent hieroglyphics was a figure of evident pictorial intent, though its impressionistic execution forbade a very clear idea of its nature. it seemed to be a sort of monster, or symbol representing a monster, of a form which only a diseased fancy could conceive. if i say that my somewhat extravagant imagination yielded simultaneous pictures of an octopus, a dragon, and a human caricature, i shall not be unfaithful to the spirit of the thing. a pulpy, tentacled head surmounted a grotesque and scaly body with rudimentary wings; but it was the general outline of the whole which made it most shockingly frightfu

n's youth- or indeed to any other time. totally separate and apart, its very material was a mystery; for the soapy, greenish-black stone with its golden or iridescent flecks and striations resembled nothing familiar to geology or mineralogy. the characters along the base were equally baffling; and no member present, despite a representation of half the world's expert learning in this field, could form the least notion of even their remotest linguistic kinship. they, like the subject and material, belonged to something horribly remote and distinct from mankind as we know it. something frightfully suggestive of old and unhallowed cycles of life in which our world and our conceptions have no part. and yet, as the members severally shook their heads and confessed defeat at the inspector's prob

m channing webb, professor of anthropology in princeton university, and an explorer of no slight note. professor webb had been engaged, forty-eight years before, in a tour of greenland and iceland in search of some runic inscriptions which he failed to unearth; and whilst high up on the west greenland coast had encountered a singular tribe or cult of degenerate esquimaux whose religion, a curious form of devil-worship, chilled him with its deliberate bloodthirstiness and repulsiveness. it was a faith of which other esquimaux knew little, and which they mentioned only with shudders, saying that it had come down from horribly ancient aeons before ever the world was made. besides nameless rites and human sacrifices there were certain queer hereditary rituals addressed to a supreme elder devil

events so carefully noted by my uncle? march 1st- or february 28th according to the international date line- the earthquake and storm had come. from dunedin the alert and her noisome crew had darted eagerly forth as if imperiously summoned, and on the other side of the earth poets and artists had begun to dream of a strange, dank cyclopean city whilst a young sculptor had moulded in his sleep the form of the dreaded cthulhu. march 23rd the crew of the emma landed on an unknown island and left six men dead; and on that date the dreams of sensitive men assumed a heightened vividness and darkened with dread of a giant monster's malign pursuit, whilst an architect had gone mad and a sculptor had lapsed suddenly into delirium! and what of this storm of april 2nd- the date on which all dreams of

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

zero and 20 or 25 above, and our experience with new england winters had accustomed us to rigors of this sort. the barrier camp was semi-permanent, and destined to be a storage cache for gasoline, provisions, dynamite, and other supplies. only four of our planes were needed to carry the actual exploring material, the fifth being left with a pilot and two men from the ships at the storage cache to form a means of reaching us from the arkham in case all our exploring planes were lost. later, when not using all the other planes for moving apparatus, we would employ one or two in a shuttle transportation service between this cache and another permanent base on the great plateau from six hundred to seven hundred miles southward, beyond beardmore glacier. despite the almost unanimous accounts of

us and sunk bores and performed dynamiting at many places where no previous explorer had ever thought of securing mineral specimens. the pre-cambrian granites and beacon sandstones thus obtained confirmed our belief that this plateau was homogeneous, with the great bulk of the continent to the west, but somewhat different from the parts lying eastward below south america- which we then thought to form a separate and smaller continent divided from the larger one by a frozen junction of ross and weddell seas, though byrd has since disproved the hypothesis. in certain of the sandstones, dynamited and chiseled after boring revealed their nature, we found some highly interesting fossil markings and fragments; notably ferns, seaweeds, trilobites, crinoids, and such mollusks as linguellae and gas

ion years ago by the trickling ground waters of a bygone tropic world. the hollowed layer was not more than seven or eight feet deep but extended off indefinitely in all directions and had a fresh, slightly moving air which suggested its membership in an extensive subterranean system. its roof and floor were abundantly equipped with large stalactites and stalagmites, some of which met in columnar form: but important above all else was the vast deposit of shells and bones, which in places nearly choked the passage. washed down from unknown jungles of mesozoic tree ferns and fungi, and forests of tertiary cycads, fan palms, and primitive angiosperms, this osseous medley contained representatives of more cretaceous, eocene, and other animal species than the greatest paleontologist could have

left us all awed and bewildered. existing biology would have to be wholly revised, for this thing was no product of any cell growth science knows about. there had been scarcely any mineral replacement, and despite an age of perhaps forty million years, the internal organs were wholly intact. the leathery, undeteriorative, and almost indestructible quality was an inherent attribute of the thing s form of organization, and pertained to some paleogean cycle of invertebrate evolution utterly beyond our powers of speculation. at first all that lake found was dry, but as the heated tent produced its thawing effect, organic moisture of pungent and offensive odor was encountered toward the thing s uninjured side. it was not blood, but a thick, dark-green fluid apparently answering the same purpos

rd about the thing which he thinks he alone saw- even though it was probably a nervous delusion- and which was perhaps the last straw that put him where he is; but he is firm against that. all i can do is to repeat his later disjointed whispers about what set him shrieking as the plane soared back through the wind-tortured mountain pass after that real and tangible shock which i shared. this will form my last word. if the plain signs of surviving elder horrors in what i disclose be not enough to keep others from meddling with the inner antarctic-or at least from prying too deeply beneath the surface of that ultimate waste of forbidden secrets and inhuman, aeon-cursed desolation- the responsibility for unnamable and perhaps immeasurable evils will not be mine. danforth and i, studying the n

HP LOVECRAFT BEYOND THE WALL OF SLEEP

medical and court documents we learned all that could be gathered of his case: this man, a vagabond, hunter and trapper, had always been strange in the eyes of his primitive associates. he had habitually slept at night beyond the ordinary time, and upon waking would often talk of unknown things in a manner so bizarre as to inspire fear even in the hearts of an unimaginative populace. not that his form of language was at all unusual, for he never spoke save in the debased patois of his environment; but the tone and tenor of his utterances were of such mysterious wildness, that none might listen without apprehension. he himself was generally as terrified and baffled as his auditors, and within an hour after awakening would forget all that he had said, or at least all that had caused him to s

periodic bondage; escaping forever, and preparing to follow the accursed oppressor even unto the uttermost fields of ether, that upon it might be wrought a flaming cosmic vengeance which would shake the spheres? we floated thus for a little time, when i perceived a slight blurring and fading of the objects around us, as though some force were recalling me to earth- where i least wished to go. the form near me seemed to feel a change also, for it gradually brought its discourse toward a conclusion, and itself prepared to quit the scene, fading from my sight at a rate somewhat less rapid than that of the other objects. a few more thoughts were exchanged, and i knew that the luminous one and i were being recalled to bondage, though for my brother of light it would be the last time. the sorry

n for eons, held back by bodily encumbrances. tonight i go as a nemesis bearing just and blazingly cataclysmic vengeance. watch me in the sky close by the demon-star "i cannot speak longer, for the body of joe slater grows cold and rigid, and the coarse brains are ceasing to vibrate as i wish. you have been my only friend on this planet- the only soul to sense and seek for me within the repellent form which lies on this couch. we shall meet again- perhaps in the shining mists of orion's sword, perhaps on a bleak plateau in prehistoric asia, perhaps in unremembered dreams tonight, perhaps in some other form an eon hence, when the solar system shall have been swept away" at this point the thought-waves abruptly ceased, the pale eyes of the dreamer- or can i say dead man- commenced to glaze f

HP LOVECRAFT CELEPHAIS

ce barely escaping from the high-priest not to be described, which wears a yellow silken mask over its face and dwells all alone in a prehistoric stone monastery in the cold desert plateau of leng. in time he grew so impatient of the bleak intervals of day that he began buying drugs in order to increase his periods of sleep. hasheesh helped a great deal, and once sent him to a part of space where form does not exist, but where glowing gases study the secrets of existence. and a violet-coloured gas told him that this part of space was outside what he had called infinity. the gas had not heard of planets and organisms before, but identified kuranes merely as one from the infinity where matter, energy, and gravitation exist. kuranes was now very anxious to return to minaret-studded celephais

HP LOVECRAFT COOL AIR

f extinct nobility. 1998-1999 william johns last modified: 12/18/1999 18:43:0the road to madness: the transition of h. p. lovecraft by h. p. lovecraft publication date: october 1996 in trade paperback compilation copyright 1996 by arkham house publishers, inc. permission to download this sample for personal use only is hereby granted by del rey books. it is illegal to reproduce or transmit in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, any part of this copyrighted text without permission in writing from the publisher. cool air you ask me to explain why i am afraid of a draught of cool air; why i shiver more than others upon entering a cold room, and seem nauseated and repelled when the chill of e

HP LOVECRAFT FROM BEYOND

me. then i glimpsed the temple- like effect again, but this time the pillars reached up into an aerial ocean of light, which sent down one blinding beam along the path of the cloudy column i had seen before. after that the scene was almost wholly kaleidoscopic, and in the jumble of sights, sounds, and unidentified sense-impressions i felt that i was about to dissolve or in some way lose the solid form. one definite flash i shall always remember. i seemed for an instant to behold a patch of strange night sky filled with shining, revolving spheres, and as it receded i saw that the glowing suns formed a constellation or galaxy of settled shape; this shape being the distorted face of crawford tillinghast. at another time i felt the huge animate things brushing past me and occasionally walking

augmented sight. over and above the luminous and shadowy chaos arose a picture which, though vague, held the elements of consist-ency and permanence. it was indeed somewhat familiar, for the unusual part was superimposed upon the usual terrestrial scene much as a cinema view may be thrown upon the painted curtain of a theater. i saw the attic laboratory, the electrical machine, and the unsightly form of tillinghast op-posite me; but of all the space unoccupied by familiar objects not one particle was vacant. indescribable shapes both alive and otherwise were mixed in disgusting disarray, and close to every known thing were whole worlds of alien, unknown entities. it likewise seemed that all the known things entered into the composition of other unknown things and vice versa. foremost amon

at i knew what had obliterated the unfortunate serv-ants, and could not exclude the thing from my mind as i strove to observe other properties of the newly visible world that lies unseen around us. but tillinghast had been watching me and was speaking "you see them? you see them? you see the things that float and flop about you and through you every moment of your life? you see the creatures that form what men call the pure air and the blue sky? have i not succeeded 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 detesta

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 really any such things as time and magnitude? do you fancy there are such things as form or matter? i tell you, i have struck depths that your little brain can't picture. i have seen beyond the bounds of infinity and drawn down daemons from the stars. i have harnessed the shadows that stride from world to world to sow death and madness. space belongs to me, do you hear? things are hunting me now- the things that devour and dissolve- but i know how to elude them. it is you they wi

HP LOVECRAFT HERBERT WEST REANIMATOR

uary-july 1922 in home brew, vol. 1, nos. 1-6. i. from the dark published februrary 1922 in home brew vol. 1, no. 1, p. 19-25. of herbert west, who was my friend in college and in after life, i can speak only with extreme terror. this terror is not due altogether to the sinister manner of his recent disappearance, but was engendered by the whole nature of his life-work, and first gained its acute form more than seventeen years ago, when we were in the third year of our course at the miskatonic university medical school in arkham. while he was with me, the wonder and diabolism of his experiments fascinated me utterly, and i was his closest companion. now that he is gone and the spell is broken, the actual fear is greater. memories and possibilities are ever more hideous than realities. the

if we had been artists instead of scientists- and we were glad when our spades struck wood. when the pine box was fully uncovered, west scrambled down and removed the lid, dragging out and propping up the contents. i reached down and hauled the contents out of the grave, and then both toiled hard to restore the spot to its former appearance. the affair made us rather nervous, especially the stiff form and vacant face of our first trophy, but we managed to remove all traces of our visit. when we had patted down the last shovelful of earth, we- put the specimen in a canvas sack and set out for the old chapman place beyoiid meadow hill. on an improvised dissecting-table in the old farmhouse, by the light of a powerful acetylene lamp, the specimen was not very spectral looking. it had been a s

ading for the use of the dissecting-room and of fresh human specimens for the work he regarded as so overwhelmingly important. his pleas, however, were wholly in vain; for the decision of dr. halsey was inflexible, and the other professors all endorsed the verdict of their leader. in the radical theory of reanimation they saw nothing but the immature vagaries of a youthful enthusiast whose slight form, yellow hair, spectacled blue eyes, and soft voice gave no hint of the supernormal- almost diabolical- power of the cold brain within. i can see him now as he was then- and i shiver. he grew sterner of face, but never elderly. and now sefton asylum has had the mishap and west has vanished. west clashed disagreeably with dr. halsey near the end of our last undergraduate term in a wordy dispute

and occasionally professional talent of low grade was imported. this late winter night there had been such a match; evidently with disastrous results, since two timorous poles had come to us with incoherently whispered entreaties to attend to a very secret and desperate case. we followed them to an abandoned barn, where the remnants of a crowd of frightened foreigners were watching a silent black form on the floor. the match had been between kid o brien- a lubberly and now quaking youth with a most un-hibernian hooked nose- and buck robinson "the harlem smoke" the negro had been knocked out, and a moment s examination shewed us that he would permanently remain so. he was a loathsome, gorilla-like thing, with abnormally long arms which i could not help calling fore legs, and a face that con

way, 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 the obvious danger of attracting notice and bringing down on our heads the dreaded police investigation- a thing which after all was mercifully averted by the relative isolation of our cottage- my friend suddenly, excitedly, and unnecessarily emptied all six chambers of his revolver into the nocturnal visitor. for that visitor was neither

HP LOVECRAFT HISTORY OF THE NECRONOMICON

n to be in the british museum under lock and key, while another (17th cent) is in the bibliothque nationale at paris. a seventeenth-century edition is in the widener library at harvard, and in the library of miskatonic university at arkham. also in the library of the university of buenos ayres. numerous other copies probably exist in secret, and a fifteenth-century one is persistently rumoured to form part of the collection of a celebrated american millionaire. a still vaguer rumour credits the preservation of a sixteenth-century greek text in the salem family of pickman; but if it was so preserved, it vanished with the artist r.u. pickman, who disappeared early in 1926. the book is rigidly suppressed by the authorities of most countries, and by all branches of organised ecclesiasticism. r

nic university is totally fictional, i cannot say with absolute certainty that the other locations lovecraft lists do not have some copy of a book they may call the necronomicon. interested parties may contact the archivist to confirm or deny posession of the book, if they wish. kkc they don't. numerous other copies probably exist in secret, and a fifteenth-century one is persistently rumoured to form part of the collection of a celebrated american millionaire. a still vaguer rumour credits the preservation of a sixteenth-century greek text in the salem family of pickman; but if it was so preserved, it vanished with the artist r.u. pickman, who disappeared early in 1926. the book is rigidly suppressed by the authorities of most countries, and by all branches of organised ecclesiasticism. r

HP LOVECRAFT HYPNOS

sent, rushing aerially along shocking, unlighted, and fear-haunted abysses, and occasionally tearing through certain well-marked and typical obstacles describable only as viscous, uncouth clouds of vapors. in these black and bodiless flights we were sometimes alone and sometimes together. when we were together, my friend was always far ahead; i could comprehend his presence despite the absence of form by a species of pictorial memory whereby his face appeared to me, golden from a strange light and frightful with its weird beauty, its anomalously youthful cheeks, its burning eyes, its olympian brow, and its shadowing hair and growth of beard. of the progress of time we kept no record, for time had become to us the merest illusion. i know only that there must have been something very singula

ke the others, yet incalculably denser; a sticky clammy mass, if such terms can be applied to analogous qualities in a non-material sphere. i had, i felt, been halted by a barrier which my friend and leader had successfully passed. struggling anew, i came to the end of the drug-dream and opened my physical eyes to the tower studio in whose opposite corner reclined the pallid and still unconscious form of my fellow dreamer, weirdly haggard and wildly beautiful as the moon shed gold-green light on his marble features. then, after a short interval, the form in the corner stirred; and may pitying heaven keep from my sight and sound another thing like that which took place before me. i cannot tell you how he shrieked, or what vistas of unvisitable hells gleamed for a second in black eyes crazed

he had seen, he dared not tell me; but he said from his wisdom that we must sleep as little as possible, even if drugs were necessary to keep us awake. that he was right, i soon learned from the unutterable fear which engulfed me whenever consciousness lapsed. after each short and inevitable sleep i seemed older, whilst my friend aged with a rapidity almost shocking. it is hideous to see wrinkles form and hair whiten almost before one's eyes. our mode of life was now totally altered. heretofore a recluse so far as i know-his true name and origin never having passed his lips-my friend now became frantic in his fear of solitude. at night he would not be alone, nor would the company of a few persons calm him. his sole relief was obtained in revelry of the most general and boisterous sort; so

HP LOVECRAFT POLARIS

to myself "this is no dream, for by what means can i prove the greater reality of that other life in the house of stone and brick south of the sinister swamp and the cemetery on the low hillock, where the pole star peeps into my north window each night" one night as i listened to the discourses in the large square containing many statues, i felt a change; and perceived that i had at last a bodily form. nor was i a stranger in the streets of olathoe, which lies on the plateau of sarkia, betwixt the peaks of noton and kadiphonek. it was my friend alos who spoke, and his speech was one that pleased my soul, for it was the speech of a true man and patriot. that night had the news come of daikos' fall, and of the advance of the inutos; squat, hellish yellow fiends who five years ago had appeare

HP LOVECRAFT THE ALCHEMIST

of fury and despair, the count laid hands on the aged wizard, and ere he released his murderous hold, his victim was no more. meanwhile, joyful servants were proclaiming the finding of young godfrey in a distant and unused chamber of the great edifice, telling too late that poor michel had been killed in vain. as the count and his associates turned away from the lowly abode of the alchemist, the form of charles le sorcier appeared through the trees. the excited chatter of the menials standing about told him what had occurred, yet he seemed at first unmoved at his father's fate. then, slowly advancing to meet the count, he pronounced in dull yet terrible accents the curse that ever afterward haunted the house of c `may ne'er a noble of they murd'rous line survive to reach a greater age tha

d, for each movement of the pendulum of the massive clock in the library told off so much of my doomed existence. at length i approached that time which i had so long viewed with apprehension. since most of my ancestors had been seized some little while before they reached the exact age of count henri at his end, i was every moment on the watch for the coming of the unknown death. in what strange form the curse should overtake me, i knew not; but i was resolved at least that it should not find me a cowardly or a passive victim. with new vigour i applied myself to my examination of the old chateau and its contents. it was upon one of the longest of all my excursions of discovery in the deserted portion of the castle, less than a week before that fatal hour which i felt must mark the utmost

caves of abysmal blackness, profound in expression of understanding, yet inhuman in degree of wickedness. these were now fixed upon me, piercing my soul with their hatred, and rooting me to the spot whereon i stood. at last the figure spoke in a rumbling voice that chilled me through with its dull hollowness and latent malevolence. the language in which the discourse was clothed was that debased form of latin in use amongst the more learned men of the middle ages, and made familiar to me by my prolonged researches into the works of the old alchemists and demonologists. the apparition spoke of the curse which had hovered over my house, told me of my coming end, dwelt on the wrong perpetrated by my ancestor against old michel mauvais, and gloated over the revenge of charles le sorcier. he t

f all my danger from the curse; and now that i was free, i burned with the desire to learn more of the sinister thing which had haunted my line for centuries, and made of my own youth one long-continued nightmare. determined upon further exploration, i felt in my pockets for flint and steel, and lit the unused torch which i had with me. first of all, new light revealed the distorted and blackened form of the mysterious stranger. the hideous eyes were now closed. disliking the sight, i turned away and entered the chamber beyond the gothic door. here i found what seemed much like an alchemist's laboratory. in one corner was an immense pile of shining yellow metal that sparkled gorgeously in the light of the torch. it may have been gold, but i did not pause to examine it, for i was strangely

HP LOVECRAFT THE BEAST IN THE CAVE

unsteady light, i idly wondered over the exact circumstances of my coming end. i remembered the accounts which i had heard of the colony of consumptives, who, taking their residence in this gigantic grotto to find health from the apparently salubrious air of the underground world, with its steady, uniform temperature, pure air, and peaceful quiet, had found, instead, death in strange and ghastly form. i had seen the sad remains of their ill-made cottages as i passed them by with the party, and had wondered what unnatural influence a long sojourn in this immense and silent cavern would exert upon one as healthy and vigorous as i. now, i grimly told myself, my opportunity for settling this point had arrived, provided that want of food should not bring me too speedy a departure from this lif

rs of the cave. i occupied my terrible vigil with grotesque conjectures of what alteration cave life might have wrought in the physical structure of the beast, remembering the awful appearances ascribed by local tradition to the consumptives who had died after long residence in the cave. then i remembered with a start that, even should i succeed in felling my antagonist, i should never behold its form, as my torch had long since been extinct, and i was entirely unprovided with matches. the tension on my brain now became frightful. my disordered fancy conjured up hideous and fearsome shapes from the sinister darkness that surrounded me, and that actually seemed to press upon my body. nearer, nearer, the dreadful footfalls approached. it seemed that i must give vent to a piercing scream, yet

HP LOVECRAFT THE CALL OF CTHULHU

e hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality and of our frightful position therein, that we shall either go mad from the revelation or flee from the deadly light into the peace and safety of a new dark age. theosophists have guessed at the awesome grandeur of the cosmic cycle wherein our world and human race form transient incidents. they have hinted at strange survival in terms which would freeze the blood if not masked by a bland optimism. but it is not from them that there came the single glimpse of forbidden aeons which chills me when i think of it and maddens me when i dream of it. that glimpse, like all dread glimpses of truth, flashed out from an accidental piecing together of separated things

despite much familiarity with the papers and collections of my uncle, failed in any way to identify this particular species, or even hint at its remotest affiliations. above these apparent hieroglyphics was a figure of evidently pictorial intent, though its impressionistic execution forbade a very clear idea of its nature. it seemed to be a sort of monster, or symbol representing a monster, of a form which only a diseased fancy could conceive. if i say that my somewhat extravagant imagination yielded simultaneous pictures of an octopus, a dragon, and a human caricature, i shall not be unfaithful to the spirit of the thing. a pulpy, tentacled head surmounted a grotesque and scaly body with rudimentary wings; but it was the general outline of the whole which made it most shockingly frightfu

n's youth- or indeed to any other time. totally separate and apart, its very material was a mystery; for the soapy, greenish-black stone with its golden or iridescent flecks and striations resembled nothing familiar to geology or mineralogy. the characters along the base were equally baffling; and no member present, despite a representation of half the world's expert learning in this field, could form the least notion of even their remotest linguistic kinship. they, like the subject and material, belonged to something horribly remote and distinct from mankind as we know it; something frightfully suggestive of old and unhallowed cycles of life in which our world and our conceptions have no part. and yet, as the members severally shook their heads and confessed defeat at the inspector's prob

iam channing webb, professor of anthropology in princeton university, and an explorer of no slight note. professor webb had been engaged, forty-eight years before, in a tour of greenland and iceland in search of some runic inscriptions which he failed to unearth; and whilst high up on the west greenland coast had encountered a singular tribe or cult of degenerate eskimos whose religion, a curious form of devil-worship, chilled him with its deliberate bloodthirstiness and repulsiveness. it was a faith of which other eskimos knew little, and which they mentioned only with shudders, saying that it had come down from horribly ancient aeons before ever the world was made. besides nameless rites and human sacrifices there were certain queer hereditary rituals addressed to a supreme elder devil o

of events so carefully noted by my uncle? 1 march- our 28 february according to the international date line- the earthquake and storm had come. from dunedin the alert and her noisome crew had darted eagerly forth as if imperiously summoned, and on the other side of the earth poets and artists had begun to dream of a strange, dank cyclopean city whilst a young sculptor had moulded in his sleep the form of the dreaded cthulhu. 23 march the crew of the emma landed on an unknown island and left six men dead; and on that date the dreams of sensitive men assumed a heightened vividness and darkened with dread of a giant monster's malign pursuit, whilst an architect had gone mad and a sculptor had lapsed suddenly into delirium! and what of this storm of 2 april- the date on which all dreams of the

HP LOVECRAFT THE CATS OF ULTHAR

his sobbing gave place to meditation, and finally to prayer. he stretched out his arms toward the sun and prayed in a tongue no villager could understand; though indeed the villagers did not try very hard to understand, since their attention was mostly taken up by the sky and the odd shapes the clouds were assuming. it was very peculiar, but as the little boy uttered his petition there seemed to form overhead the shadowy, nebulous figures of exotic things; of hybrid creatures crowned with horn-flanked disks. nature is full of such illusions to impress the imaginative. that night the wanderers left ulthar, and were never seen again. and the householders were troubled when they noticed that in all the village there was not a cat to be found. from each hearth the familiar cat had vanished; c

HP LOVECRAFT THE CRAWLING CHAOS

that of the vast, inscrutable sea as its sinister, colossal breakers lacerated some desolate shore after a storm of titanic magnitude. then i opened my eyes. for a moment my surroundings seemed confused, like a projected image hopelessly out of focus, but gradually i realised my solitary presence in a strange and beautiful room lighted by many windows. of the exact nature of the apartment i could form no idea, for my thoughts were still far from settled, but i noticed van-coloured rugs and draperies, elaborately fashioned tables, chairs, ottomans, and divans, and delicate vases and ornaments which conveyed a suggestion of the exotic without being actually alien. these things i noticed, yet they were not long uppermost in my mind. slowly but inexorably crawling upon my consciousness and ris

es bound for blossomy cytharion of the seven suns. and in teloe and cytharion abide only youth, beauty, and pleasure, nor are any sounds heard, save of laughter, song, and the lute. only the gods dwell in teloe of the golden rivers, but among them shalt thou dwell. as i listened, enchanted, i suddenly became aware of a change in my surroundings. the palm tree, so lately overshadowing my exhausted form, was now some distance to my left and considerably below me. i was obviously floating in the atmosphere; companioned not only by the strange child and the radiant pair, but by a constantly increasing throng of half-luminous, vine-crowned youths and maidens with wind-blown hair and joyful countenance. we slowly ascended together, as if borne on a fragrant breeze which blew not from the earth b

HP LOVECRAFT THE NAMELESS CITY

ded or crumbled away; and on two of the altars i saw with rising excitement a maze of well-fashioned curvilinear carvings. as i held my torch aloft it seemed to me that the shape of the roof was too regular to be natural, and i wondered what the prehistoric cutters of stone had first worked upon. their engineering skill must have been vast. then a brighter flare of the fantastic flame showed that form which i had been seeking, the opening to those remoter abysses whence the sudden wind had blown; and i grew faint when i saw that it was a small and plainly artificial door chiselled in the solid rock. i thrust my torch within, beholding a black tunnel with the roof arching low over a rough flight of very small, numerous and steeply descending steps. i shall always see those steps in my dream

e level passages in that awesome descent should be as low as the temples- or lower, since one cold not even kneel in it. as i thought of the crawling creatures, whose hideous mummified forms were so close to me, i felt a new throb of fear. mental associations are curious, and i shrank from the idea that except for the poor primitive man torn to pieces in the last painting, mine was the only human form amidst the many relics and symbols of the primordial life. but as always in my strange and roving existence, wonder soon drove out fear; for the luminous abyss and what it might contain presented a problem worthy of the greatest explorer. that a weird world of mystery lay far down that flight of peculiarly small steps i could not doubt, and i hoped to find there those human memorials which th

eless city under a cold moon, and despite my exhaustion i found myself starting frantically to a sitting posture and gazing back along the black corridor toward the tunnels that rose to the outer world. my sensations were like those which had made me shun the nameless city at night, and were as inexplicable as they were poignant. in another moment, however, i received a still greater shock in the form of a definite sound- the first which had broken the utter silence of these tomb-like depths. it was a deep, low moaning, as of a distant throng of condemned spirits, and came from the direction in which i was staring. its volume rapidly grew, till it soon reverberated frightfully through the low passage, and at the same time i became conscious of an increasing draught of old air, likewise flo

again waned low, since a natural phenomenon tends to dispel broodings over the unknown. more and more madly poured the shrieking, moaning night wind into the gulf of the inner earth. i dropped prone again and clutched vainly at the floor for fear of being swept bodily through the open gate into the phosphorescent abyss. such fury i had not expected, and as i grew aware of an actual slipping of my form toward the abyss i was beset by a thousand new terrors of apprehension and imagination. the malignancy of the blast awakened incredible fancies; once more i compared myself shudderingly to the only human image in that frightful corridor, the man who was torn to pieces by the nameless race, for in the fiendish clawing of the swirling currents there seemed to abide a vindictive rage all the str

ng- too far beyond all the ideas of man to be believed except in the silent damnable small hours of the morning when one cannot sleep. i have said that the fury of the rushing blast was infernal- cacodaemoniacal- and that its voices were hideous with the pent-up viciousness of desolate eternities. presently these voices, while still chaotic before me, seemed to my beating brain to take articulate form behind me; and down there in the grave of unnumbered aeon-dead antiquities, leagues below the dawn-lit world of men, i heard the ghastly cursing and snarling of strange-tongued fiends. turning, i saw outlined against the luminous aether of the abyss what could not be seen against the dusk of the corridor- a nightmare horde of rushing devils; hate distorted, grotesquely panoplied, half transpa

HP LOVECRAFT THE PICTURE IN THE HOUSE

mountain are their shrines, and they linger around the sinister monoliths on uninhabited islands. but the true epicure in the terrible, to whom a new thrill of unutterable ghastliness is the chief end and justification of existence, esteems most of all the ancient, lonely farmhouses of backwoods new england; for there the dark elements of strength, solitude, grotesqueness and ignorance combine to form the perfection of the hideous. most horrible of all sights are the little unpainted wooden houses remote from travelled ways, usually squatted upon some damp grassy slope or leaning against some gigantic outcropping of rock. two hundred years and more they have leaned or squatted there, while the vines have crawled and the trees have swelled and spread. they are almost hidden now in lawless l

and his lack of cleanliness surpassed description. the appearance of this man, and the instinctive fear he inspired, prepared me for something like enmity; so that i almost shuddered through surprise and a sense of uncanny incongruity when he motioned me to a chair and addressed me in a thin, weak voice full of fawning respect and ingratiating hospitality. his speech was very curious, an extreme form of yankee dialect i had thought long extinct; and i studied it closely as he sat down opposite me for conversation "ketched in the rain, be ye" he greeted "glad ye was nigh the haouse en' hed the sense ta come right in. i calc'late i was alseep, else i'd a heerd ye-i ain't as young as i uster be, an' i need a paowerful sight o' naps naowadays. trav'lin fur? i hain't seed many folks 'long this

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

der of dagon had modified the ritual of the local churches. the thing which had probably caught my first subconscious glance and supplied the touch of bizarre horror was the tall tiara he wore; an almost exact duplicate of the one miss tilton had shown me the previous evening. this, acting on my imagination, had supplied namelessly sinister qualities to the indeterminate face and robed, shambling form beneath it. there was not, i soon decided, any reason why i should have felt that shuddering touch of evil pseudomemory. was it not natural that a local mystery cult should adopt among its regimentals an unique type of head-dress made familiar to the community in some strange way- perhaps as treasure-trove? a very thin sprinkling of repellent-looking youngish people now became visible on the

ncreased its hold as years advanced. only a very rare affliction, of course, could bring about such vast and radical anatomical changes in a single individ-ual after maturity- changes invoking osseous factors as basic as the shape of the skull- but then, even this aspect was no more baffling and unheard-of than the visible features of the malady as a whole. it would be hard, the youth implied, to form any real conclusions regarding such a matter; since one never came to know the natives personally no matter how long one might live in innsmouth. the youth was certain that many specimens even worse than the worst visible ones were kept locked indoors in some places. people sometimes heard the queerest kind of sounds. the tottering waterfront hovels north of the river were reputedly connected

down unpaved side streets i saw the black, gaping windows of deserted hovels, many of which leaned at perilous and incredible angles through the sinking of part of the foundations. those windows stared so spectrally that it took courage to turn eastward toward the waterfront. certainly, the terror of a deserted house swells in geometrical rather than arithmetical progression as houses multiply to form a city of stark desolation. the sight of such endless avenues of fishy-eyed vacancy and death, and the thought of such linked infinities of black, brooding compartments given over to cob-webs and memories and the conqueror worm, start up vestigial fears and aversions that not even the stoutest philosophy can disperse. fish street was as deserted as main, though it differed in having many bric

e. i had heard no speech so far in this quarter, and was unaccountably anxious not to do so. pausing only long enough to look at two fine but ruinous old churches at main and church streets, i hastened out of that vile waterfront slum. my next logical goal was new church green, but somehow or other i could not bear to repass the church in whose basement i had glimpsed the inexplicably frightening form of that strangely diademmed priest or pastor. besides, the grocery youth had told me that churches, as well as the order of dagon hall, were not advisable neighbourhoods for strangers. accordingly i. kept north along main to martin, then turning inland, crossing federal street safely north of the green, and entering the decayed patrician neighbourhood of northern broad, washington, lafayette

who waited on me had a touch of the staring "innsmouth look, but was quite civil in his way; being perhaps used to the custom of such convivial strangers- truckmen, gold-buyers, and the like- as were occasionally in town. reentering the square i saw that luck was with me; for- shuffling out of paine street around the comer of the gilman house- i glimpsed nothing less than the tall, lean, tattered form of old zadok allen himself. in accordance with my plan, i attracted his attention by brandishing my newly-purchased bottle: and loon realised that he had begun to shuffle wistfully after me as i tinned into waite street on my way to the most deserted region i could think of. i was steering my course by the map the grocery boy had prepared, and was aiming for the wholly abandoned stretch of so

HP LOVECRAFT THE STATEMENT OF RANDOLPH CARTER

ments, i will even affirm; for these things all played a part in the single hideous scene which remains burned into my shaken recollection. but of what followed, and of the reason i was found alone and dazed on the edge of the swamp next morning, i must insist that i know nothing save what i have told you over and over again. you say to me that there is nothing in the swamp or near it which could form the setting of that frightful episode. i reply that i knew nothing beyond what i saw. vision or nightmare it may have been--vision or nightmare i fervently hope it was--yet it is all that my mind retains of what took place in those shocking hours after we left the sight of men. and why harley warren did not return, he or his shade--or some nameless thing i cannot describe- alone can tell. as

HP LOVECRAFT THE TOMB

dly unreasoning desire which has brought me to this hell of confinement. spurred on by a voice which must have come from the hideous soul of the forest, i resolved to enter the beckoning gloom in spite of the ponderous chains which barred my passage. in the waning light of day i alternately rattled the rusty impediments with a view to throwing wide the stone door, and essayed to squeeze my slight form through the space already provided; but neither plan met with success. at first curious, i was now frantic; and when in the thickening twilight i returned to my home, i had sworn to the hundred gods of the grove that at any cost i would some day force an entrance to the black, chilly depths that seemed calling out to me. the physician with the iron-grey beard who comes each day to my room, on

HP LOVECRAFT THE TREE

h the spirits of the grove, and that his statues were but images of the fauns and dryads he met there for he patterned his work after no living model. so famous were kalos and musides, that none wondered when the tyrant of syracuse sent to them deputies to speak of the costly statue of tyche which he had planned for his city. of great size and cunning workmanship must the statue be, for it was to form a wonder of nations and a goal of travellers. exalted beyond thought would be he whose work should gain acceptance, and for this honor kalos and musides were invited to compete. their brotherly love was well known, and the crafty tyrant surmised that each, instead of concealing his work from the other, would offer aid and advice; this charity producing two images of unheard of beauty, the lov

was now his, since the tyrant of syracuse would have the work of none save him or kalos. his task proved a vent for his emotion and he toiled more steadily each day, shunning the gaieties he once had relished. meanwhile his evenings were spent beside the tomb of his friend, where a young olive tree had sprung up near the sleeper's head. so swift was the growth of this tree, and so strange was its form, that all who beheld it exclaimed in surprise; and musides seemed at once fascinated and repelled. three years after the death of kalos, musides despatched a messenger to the tyrant, and it was whispered in the agora at tegea that the mighty statue was finished. by this time the tree by the tomb had attained amazing proportions, exceeding all other trees of its kind, and sending out a singula

HP LOVECRAFT THE WHITE SHIP

ng panoramas of loveliness, with steepled towns nestling in verdant valleys, and with the golden domes of gigantic cities glittering on the infinitely distant horizon. and i viewed by moonlight the sparkling sea, the crystal headlands, and the placid harbor wherein lay anchored the white ship. it was against the full moon one night in the immemorial year of tharp that i saw outlined the beckoning form of the celestial bird, and felt the first stirrings of unrest. then i spoke with the bearded man, and told him of my new yearnings to depart for remote cathuria, which no man hath seen, but which all believe to lie beyond the basalt pillars of the west. it is the land of hope, and in it shine the perfect ideals of all that we know elsewhere; or at least so men relate. but the bearded man said

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

dscapes bore incredible vegetation and cliffs and mountains and masonry of no human pattern. there were cities under the sea, and denizens thereof; and towers in great deserts where globes and cylinders and nameless winged entities shot off into space, or hurtled down out of space. all this carter grasped, though the images bore no fixed relation to one another or to him. he himself had no stable form or position, but only such shifting hints of form and position as his whirling fancy supplied. he had wished to find the enchanted regions of his boyhood dreams, where galleys sail up the river oukranos past the gilded spires of thran, and elephant caravans tramp through perfumed jungles in kied, beyond forgotten palaces with veined ivory columns that sleep lovely and unbroken under the moon

med to be a curved line of gigantic hieroglyphed pedestals more hexagonal than otherwise, and surmounted by cloaked, ill-defined shapes. there was another shape, too, which occupied no pedestal, but which seemed to glide or float over the cloudy, floor-like lower level. it was not exactly permanent in outline, but held transient suggestions of something remotely preceding or paralleling the human form, though half as large again as an ordinary man. it seemed to be heavily cloaked, like the shapes on the pedestals, with some neutral-coloured fabric; and carter could not detect any eye-holes through which it might gaze. probably it did not need to gaze, for it seemed to belong to an order of beings far outside the merely physical in organization and faculties. a moment later carter knew that

ams and secrets stood before him unafraid. there was no horror or malignity in what he radiated, and carter wondered for a moment whether the mad arab's terrific blasphemous hints came from envy and a baffled wish to do what was now about to be done. or perhaps the guide reserved his horror and malignity for those who feared. as the radiations continued, carter eventually inter-preted them in the form of words "i am indeed that most ancient one" said the guide "of whom you know. we have awaited you- the ancient ones and i. you are welcome, even though long delayed. you have the key, and have unlocked the first gate. now the ultimate gate is ready for your trial. if you fear, you need not advance. you may still go back unharmed, the way you came, but if you chose to advance" the pause was o

ng backward, he saw not one gate alone but a multiplicity of gates, at some of which clamoured forms he strove not to remember. and then, suddenly, he felt a greater terror than that which any of the forms could give- a terror from which he could not flee because it was connected with himself. even the first gateway had taken something of stability from him, leaving him uncertain about his bodily form and about his relationship to the mistily defined objects around him, but it had not disturbed his sense of unity he had still been randolph carter, a fixed point in the dimensional seething. now, beyond the ultimate gateway, he realized in a moment of consuming fright that he was not one person, but many persons. he was in many places at the same time. on earth, on october 7, 1883, a little

zied his senses. from some inconceivable vantage -point he looked upon prodigious forms whose multiple extensions transcended any conception of being, size and boundaries which his mind had hitherto been able to hold, despite a lifetime of cryptical study. he began to understand dimly why there could exist at the same time the little boy randolph carter in the arkham farm-house in 1883, the misty form on the vaguely hexagon. al pillar beyond the first gate, the fragment now facing the presence in the limitless abyss, and all the other carters his fancy or perception envisaged. then the waves increased in strength and sought to improve his understanding, reconciling him to the mul-tiform entity of which his present fragment was an infinitesimal part. they told him that every figure of space

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

t i don't think i will come back at all. if i do, i shall be the first one to pass out from shock. as to whether witches are good or evil, that depends upon your point of view about what's good and what's evil. from the average man's interpretation of evil and good, witches seem to be evil. organized religions have branded witchcraft as evil, but they did this because they considered witchcraft a form of competition and naturally reasoned that anyone against them would have to be on the side of the devil. there is no such thing as good and evil witches on the basis of one of them deriving their powers from the devil. the power witches tap is an energy inside themselves. it should be considered wasteful, stupid, and therefore bad, not to use the energy within one's self to gain one's desire

can be seen between the attitudes of witches and those people who are successful doing anything. there's a big difference between having things turn out well and having things turn out badly. if you want them to turn out well, you're bound to have something in common with someone else who has things turn out well, even if you're doing it one way and he is doing it another. witchcraft is simply a form of self-promotion. people have always secretly agreed to the existence of witchcraft, and it may be that they have become more open about it (not i- i always have been open about it. everyone i talk to, even if they do not want the public to know that they believe in this sort of thing, will confide their belief to me. i've never felt the least bit odd or self-conscious about doing what i do

amiliar, because how can you get turned on with a toad? it just doesn't have the same warm, vibrant personality as a dog or cat. many people claim that dogs and cats can see the spirit world. they can feel and react readily to energy, even your primitive, subconscious force. witches are supposedly able to take an animal shape, or send an animal on a mission, but that isn't true. witches assume no form other than their own natural human one. as far as ghosts or images are concerned, i believe that you can project your personality with enough force so that someone will accept this projection of your personality as you. and it is you, it is the essence of you, minus the physical body. are you psychic? if you are, you know it: you're already doing psychic things. there are many schools that at

body end and the air around me begin? at which point do the molecules no longer unite into a separate entity? i don't understand the principle involved in what keeps me together so i don't understand the natural law that would prevent my leaving my body and surrounding another person, and because i am stupid i am able to do it. i can absorb things and situations. i begin feeling as if an octopus form were coming out of me, and i can surround and hug everything i want. as long as i can sustain the sensation of surrounding something, it's mine. 16. your word of power even a novice at witchcraft can take some steps to individualize some parts of the practice. you can choose your own word of power, and each morning when you arise, say it before you even set your feet on the floor. here's how

es study. it requires twelve circles, each with a different meaning in relation to the phases of your life, and a deck of playing cards. not tarot cards. everyone interested in fortune-telling has heard much about the supposedly mystic tarot deck. the tarot deck is nonsense. through the centuries, any meaning it may ever have had has been lost and corrupted. through the generations it has changed form hundreds of times. you might as well make up your own meanings for the cards. so use regular cards, but you must use a brand new pack. cards came into being originally as a means of looking into the future. the games came later, evolving from fortunetelling. with the witchcraft system, you can not only look into the future, but change the parts of it you don't like. fate is your slave. this i

INDUCTION CHARM AND THE INITIATION

, into the unseen. you will not defile or destroy or deface burial mounds; you will not despoil graves except to take a little earth for needful things. if you take from the land, or from any sacred place, you will take only tiny amounts and leave behind something of yourselfblood, hair, nails, offerings of ale or beer, or something valuable to you. you will not wantonly destroy natural areas, in form or function, nor encourage others to do the same, for any reason beyond saving a life. remember these things, like you remember your oath to the powers of green growing things and beasts- because to break them may spell the end of whatever power you have received back in your contract. continuing on, you address the powers you are making this oath to- animal spirits and plants, but chiefly to

INITIATION INTO HERMETICS

just as well for all the spheres of the occult sciences. in my book i have chosen the term of magician for all of my disciples, it being a symbol of the deepest initiation and the highest wisdom. many of the readers will know, of course, that the word tarot does not mean a game of cards, serving mantical purposes, but a symbolic book of initiation which contains the greatest secrets in a symbolic form. the first tablet of this book introduces the magician representing him as the master of the elements and offering the key to the first arcanum, the secret of the ineffable name of tetragrammaton, the quabbalistic yod-he-vau-he. here we will, therefore, find the gate to the magician s initiation. the reader will easily realize, how significant and how manifold the application of this tablet i

out this most subtle element akasa in detail. the specific qualities of each element, beginning with the highest planes right down to the grossly material level, will be mentioned in all the following chapters. by now the reader has surely realized that it is no easy task to analyze the great mystery of creation, and word it in such a way that everybody gets the chance of penetrating the topic to form a plastic picture of it all. the analysis of the elements will also be discussed and the great practical value of them underlined, so that every scientist, whether he be a chemist, a physician, a magnetizer, an occultist, a magician, a mystic, a quabbalist or a yogi, etc, can derive his practical benefit from it. should i succeed in teaching the reader so far that he is able to deal with the

rom the hermetic point of view. not every one is capable to answer this question at the first instant. seen from the hermetic angle, health is the perfect harmony of all the forces operating inside the body with respect to the basic qualities of the elements. there need not prevail such a great disharmony of the element a to set free a visible effect which is called disease. for disharmony in the form of sickness is already an essential disturbance in the workshop of the elements inside the body. the main condition for the novice is to concentrate himself absolutely on his body. the outwardly visible expression of the body resembles that of a beautiful garment, an beauty, in all its aspects, is likewise an aspect of the divine nature beauty, properly speaking, is not only that which please

embles that of a beautiful garment, an beauty, in all its aspects, is likewise an aspect of the divine nature beauty, properly speaking, is not only that which pleases us or appears to be sympathetic to our taste, because sympathy or antipathy are dependent on the interaction of the elements. genuine health is rather a basic condition of our spiritual rising. if we like to live in beauty, we must form our house, our flat, or, in this case, our body beautifully and fill it with harmony. according to the universal law, the elements have to perform certain functions inside our body. these are mainly: building up the body, keeping it alive, and dissolving it. the positive part in the body, the building up, is therefore the business of the positive or active side of the elements. the preserving

ving it. the positive part in the body, the building up, is therefore the business of the positive or active side of the elements. the preserving part is brought about by the linking or connecting part of the elements, i.e, the neutral, whereas the destructive or dissolving part in the body is realized by the negative qualities of the elements. it is obvious that the fiery principle in the active form with its electrical fluid will exert the active, expansive, building-up influence. the contrary will be the case in the negative form. the watery principle, in its active form, will influence the building-up activity; in its negative form, it will produce the disintegrating, dissolving activity of all the fluids in the body. with the principle of air rests the task of controlling the electric

INTERVIEW WITH ANDREW CHUMBLEY

nd belief. in practical terms, i consider sorcery to be the knowledge of the fundamental principles or sacred letters which govern the control, manipulation and application of magical force. these principles are the sorcerer s alphabet. when focused via ritual, they determine the very arena of one s unique self-existence. the principles of the magical quintessence are used to coordinate force and form, to inform strategies of sorcerous behaviour and to empower expressions of creative aesthesis. ritual, the magical art par excellence, reveals new understandings of sorcerous knowledge and by the path that connects moment to moment realisation to realisation- it brings consciousness into gnosis. magick in this sense leads to the direct realisation of truth, the mystical apotheosis of the arte

o moment realisation to realisation- it brings consciousness into gnosis. magick in this sense leads to the direct realisation of truth, the mystical apotheosis of the arte magical. yet in the most pragmatic sense, magick is the power to bless, curse, attract, repel, call, banish, heal, hurt, bind or liberate. i consider that the sabbatic craft unites both mystical and the pragmatic dimensions to form transcendental sorcery. thus, whether seemingly high or low in application, magick locates the step and connects the spirit to its location- wheresoever one wanders in thought, word or deed. finally, i would add this: magick brings one to meet death before dying and thus bestows an eternally living wisdom. the light magia reveals sophia most fair neath the mask of thanatos most foul. rf: defi

corpus of teachings and rituals transmitted from within an inner circle of the cultus sabbati. it is distinguished from other bodies of sabbatic lore by its specialised mode of ritual praxis, its distinctly ophidian cosmogony and manifold pantheon, as well as by its particular ethos of sorcerous mentality. the major body of crooked path teachings is contained in the draconian grimoire and in this form will be published in due course of time. in a general sense, crooked path or via tortuosa implies the deviating continuum of gnosis, the lightning-path that links one moment of insight to another; it signifies the ability to serve with both hands alike to both hurt and heal, cure and curse; it denotes the razor- like wisdom that arises from and transcends the conjunction of contraries. more s

traries. more specifically, the via tortuosa relates to a cycle of mystery-rites which may be regarded as initiations into the way of the draconist into the path of the great dragon azhdeha. in essence, the crooked path teachings intend a direct means of autonomous initiation into the knowledge of the magical quintessence. mh: what exactly does the cultus sabbati represent in its outer and public form? ac: cultus sabbati very literally re-presents the sabbatic craft tradition; as a term in the outer it reorientates the actualities and inner dimensions of the tradition via public texts and images books, articles, and artistic forms. in this sense it may best be described as a magical projection an imaging- forth of the hidden to the seen. rf: since the cultus is a closed circle, admitting t

of night, again entreat the spirits and, if they accept you in dreaming, a way shall be revealed. here i point my hand toward the circle s edge of this matter, but in so doing i trust in the wards to test all who would approach. a wise gardener once said to me: a true secret casts no shadow. in this matter, even the secret s telling holds its shadow beyond sight. mh: do you see that there is any form of historical continuity between the so-called witches of the past and traditional craft as it is practised today? ac: yes, i do, and in a number of different ways. primarily i consider there to be continuities of basic ritual method, of spirit-community, and of oneiric locus. in terms of method, the practices of traditional craft change and modify from one generation to the next, some things

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

tionally becomes a talisman to effect control of the hidden aspects of life as well. thus magicians will enter a phase where none of their actions are random or accidental, and learn to watch themselves as a great source of mystery, from which even more being can be gained. fear of the future we are compelled to act, but not know the consequences of our actions. as humans we deal with this with a form of auto -hypnosis called cognitive dissonance. we learn to justify our choices. so each movement towards freedom actually becomes a movement toward binding one's life on the outer-directed notion of one's history. given the abilities that have been obtained by this stage of being, the initiate can now actually abandon cognitive dissonance and take full responsibility for the future by admitti

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

brother eternal guide to all who stray, self-abandoned to seek paradise in exile! hail to thee as the eight-armed giant, magister of the dragon s brood! we summon thee to the blood-acre by the lych-light of the dying sun. we call to thee with word and deed, above the sign of the open grave. be thou before us as the bone-white man, the skeletal lord of light! let space be thy flesh and bone be thy form: thy stature eclipsing the sky. for lighting-bolts do adorn thee and storm-clouds are a halo around thee. thy face is the skull, the death s-head oracle, laughing in all adversity. thine eyes reveal the dual abyss, shining bright in voidful darkness. thy heart is a seething spider s nest, strung on a fiery web between the bone-beams of thy breast. thy phallus is the minaret of joy rais d for

INVOCATION OF THE ADVERSARY

a ritual which may be conducted when the sun is at its full light, or when the moon is full or dark, as the essence of iblis be finally revealed. the purpose of the ritual is invoking the spirit of the adversary, known as shaitan/iblis, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and self-deification. there are two primary faces of the adversary. the celebrant may construct as mask of two sides, which shall be placed upon the center of the altar. one- the fallen seraph lucifer, the angelick essence of the black flame, the very source of our wisdom, being and becoming. two the seraph of flame, the djinn

wn in the wisdom of the moon al zabbat, hekas hekau, serpent soul do i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i call forth the shadow of which i am and have always been, the darkness which i nourish in between the light eclipse now the face of god that i become in this darkened image- by this circle i do become by the flame i do emerge i am by form the peacock angel beauty revealed unto those who may see as the black sun rises, i become in this emerald stone i am the imagination, the seed of fallen angel in darkness exists my light my will gives birth to the kingdom of incubi and succubi, the nourish their desires in the blood of the moon, lilitu az drakul so it is done! commentary the ritual of the adversary is a dual rite which explor

IRISH WITCHCRAFT AND DEMONOLOGY

xtent that it did in scotland and england. the subject has never been treated of fully before, though isolated notices may be found here and there; this book, however imperfect it may be, can fairly claim to be the first attempt to collect the scattered stories and records of witchcraft in ireland p. 3 from many out-of-the-way sources, and to present them when collected in a concise and palatable form. although the volume may furnish little or nothing new to the history or psychology of witchcraft in general, yet it may also claim to be an unwritten chapter in irish history, and to show that in this respect a considerable portion of our country fell into line with the rest of europe. at the outset the plan and scope of this book must be made clear. it will be noticed that the belief in fai

g into any prominence in a matter which would be likely to attract public attention to itself in such a marked degree. a certain p. 5 amount of capital has been made by some partisan writers out of this, but to imagine that the ordinary roman catholic of, let us say, the seventeenth century, was one whit less credulous or superstitious than protestant peers, bishops, or judges, would indeed be to form a conception directly at variance with experience and common sense. both parties had their beliefs, but they followed different channels, and affected public life in different ways. another point with reverence to the plan of this work as indicated by the title needs a few words of explanation. it will be seen by the reader that the volume does not deal solely with the question of witchcraft

ond the ordinary. had this country never suffered a cross-channel invasion, had she been left to work out her destiny unaided and uninfluenced by her neighbours, it is quite conceivable that at some period in her history she would have imbibed the witchcraft spirit, and, with the genius characteristic of her, would have blended it with her own older beliefs, and so would have ultimately evolved a form of that creed which would have differed in many points from what was held elsewhere. as it happens, the english and their successors had the monopoly, and retained it in their own hands; thus the anglo-norman invaders may be given the credit of having been the principal means of preventing the growth and spread of witchcraft in celtic ireland. another point arises in connection with the advan

s a matter of fact it is only preserved for us in two london printed books. there is no confusion between cause and effect; books on witchcraft would, naturally, be the result of witch- trials, but in their turn they would be the means of spreading the idea and of introducing it to the notice of people who otherwise might never have shown the least interest in the matter. thus the absence of this form of literature in ireland seriously hindered the advance of the belief in (and consequent practice of) witchcraft. when did witchcraft make its appearance in ireland, and what was its progress therein? it seems probable that this belief, together with certain aspects of fairy lore hitherto unknown to the irish, and ideas relative to milk and butter magic, may in the main be counted as results

his, but subsequently refused to fulfil his obligations, and was thereupon cast into prison. p. 38 what was the fate of dame alice's accomplices, whose names we have given above, is not specifically recorded, except in one particular instance. one of them, petronilla of meath, was made the scapegoat for her mistress. the bishop had her flogged six times, and under the repeated application of this form of torture she made the required confession of magical practices. she admitted the denial of her faith and the sacrificing to robert, son of art, and as well that she had caused certain women of her acquaintance to appear as if they had goats' horns, she also confessed that at the suggestion of dame alice she had frequently consulted demons and received responses from them, and that she had a

ISIS UNVEILED

vju of sts. cosmo and damiano at laemia, near naj; a successful traffic in which er-votos in wax was carried on by the clergy annually, until bardy a century ago* we &id it rather unwise on the part of catholic writers to pour out their viob wrath in such sentences as these "in a multitude of pagodas, the phallic stone, ever and always assuming, like the grecian' betylot, the brutally indecent form of the lingam. the mahd-dma^ before casting slurs on a symbol whose profound metaphysical meaning is too much for the modem champions of that religion of sensualism par exedlsnee, roman catholicism, to grasp, they are in duty bound to destroy their oldest churches, and change the form of the cupolas ot their own temples. the mahody of elephanta, the round tower of bhagalpur, the minarets of i

gists of the third neo ^atonic school, deprived of their ancient mysteries, strove to blend the doctrines of plato with those of aristotle, and by combining the two philosophies added to their theosophy the primeval docbioes ot the oriental kabala, then the christians from rivals became persecutors. once that the metaphysical allegories of plato were being prepared to be discussed in pubuc in the form of grecian dialectics, all the elaborate system of the christian trinity would be unraveled and the divine pres- tige completely upset. the eclectic school, reversing the order, had adopted the inductive method; and this method became its death-kndl. of all things on earth, logic and reasonid>le explanations were the most hateful to the new religion of mystery; for tbey threatened to unv^ the

tion, other natures, which are more or less perfect, according to their different degrees of distance in the scale of emanation from the first source of existence, and which constitute different worlds or orders of being, all united to the eternal power from which they proceed. matter ia nothing more than the most remote effect of the emanaiiee energy of the deity. the material world receives its form from the imjdediate agency of powers far beneath the first source of being^ beau- sobre, after citing st. augustine the manichsean, says" and if by raeit we understand the actwe principle of the creation, instead of its beginning, in such a case we will clearly perceive that moses never meant to say fis. d prine. ill, t. 56. stnm, vi, v. 57. ctmm. in rtmonim. 58. vni "things created' s 8, ap

m sapienii "every one knows" wrote the great manichaean of the third cen- tury, faustus "that the evai^eb were written neither hy jesus christ, 64 "hie altogether mystic ccdoring (rf chrisuajiity harmotuzed with the eweme rule* of life mtd opinion, and it it not improbable that jcsiu and john the baptift were in- itiated inta the eaietie mfstcriea, to which chriitionity may be indd>ted for many a form of eipmsuod; m indeed the community of therapeutae, an offnring ol the ewe n e order, aood bekmged wholly to cbriitianity (i. m. joat: tht lirato* indeed, 1. 411 qiiotdd by the authw ot sid, ilu sonisis unveiled nor his apostles, but long after their time by some unknown persons, vrfio, jud^g well that they would hardly be believed when telling of thin

reat unknown, expressed by the mystic a u m of the latter. says franck, the translator of the kabala "the ten sephiroth are divided into thr^ dasaes; each of them presenting to us the divinity utider a different aspect, the whole still remaining an iridwmliu trinity "the first three sephiroth are purely intellectual or metaphysical; they express the absolute identity of existence and thought, and form what the modem kabalists called the intelligible world which is the first manifestation of god "the three that follow make us conceive god in one of their as- pects, as the identity of goodness and wisdom; in the other they show to us, in the supreme good, the origin of beauty and magnificence [in the creation. therefore, they are named the virtue, or the aennble world "anally, we learn, by t

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

the unconscious or the laws of chance. i will dilate on this topic later. sixteen rows of dots are to be made rapidly without thinking deliberately of the process. only a little practice will render this task a simple one. the sixteen lines should be separated for convenience sake into four sections as illustrated below each section containing four lines. the illustration will hereafter be called form no. 1. now look at the first row of dots. count them carefully. it does not matter whether you count from the right moving to the left, or vice versa. my own procedure is to count from the left margin moving towards the right horizontal line where the boxes are. if the total on any one line comes to an odd number, you should enter a single dot in the space numbered 1. should the total be an e

h the above, there should be no disagreement concerning the absolute necessity of employing a clearly worded question. there must be no usage of a query in which there is a choice of two directions, or things, such as 'should i do this or that' obviously this will result only in a confused answer, or an answer which the enquirer secretly wishes to obtain. nor should the question be phrased in the form of a moral judgment 'should i abscond with the bank's assets' morality is essentially a human acquisition. conscience is unknown to the earth elcmentals. to confront them with this factor is to force them to deal with variable human factors which arc entirely foreign to their structure. if i asked the question for example 'will this book be successful' one becomes aware of the fact that many

expected? 13. will the expected letters arrive? 14. will the voyage be fortunate? 15. will good news arrive? 16. will the adversary be conquered? even these should be edited more closely to avoid even the slightest taint of ambiguity. chapter five the house once the precise wording of the question has been settled, and one is satisfied that it is clear and concise, write it down at the top of the form. then consult the list of houses and their definitions. decide upon the house on the chart where one should look for the significator after all the figures have been duly entered. for example, consider the question 'will a practical guide to geomantic divination be published' the ninth house, we will discover, deals with the topic of publication. the third house properly deals with its writin

o the contract with the publisher if and when the book has been accepted for publication. the second house refers to any possible income or royalties from the sale of the book. but it is the ninth house that we will consider as important as the house of signification. the geomantic figure found in that house will be considered as the significator. this too should be written down at the top of the form no. 1. this procedure helps to give order and form to one's mind, direction to the elementals, and a clear answer to the divination. the next matter to be considered is the planetary rulership. here follows a list of the planetary meanings: 1. saturn. older people and old plans. debts and their repayment. agriculture, real estate. death and 40 a practical guide to geomantic divination wills

bilities and intellectual friends. books, papers, communications, publications. 7. moon. general public, women. sense reactions. short journeys and removals. changes and fluctuations. the personality. what planet would publication come under? generally speaking, both the writing and publication are considered forms of communication, which are thus ruled by the planet mercury. put this down on the form at the top of the page. all is now in order. note the variations possible. had the question related to success, not merely publication, the planetary ruler would have been either jupiter or the sun. were the question 'will a practical guide to geoman-tic divination endure for a long time' its planetary the house 41 rulcrship would have been saturn. if one had asked whether women rather than m

JASMUHEEN THE FOOD OF GODS

quantum field needs further exploration and respect before the metaphysical field can be understood, and secondly the fields are not stable, they are static and always changing and even the witnessing of an event will change it. dimensional biofield science is the science of understanding life in all the dimensions. the 1st, 2nd, 3rd, 4th, 5th, 6th, 7th and onward. the human life wave as a god in form exists in all dimensions simultaneously although many still see themselves as a 3rd dimensional model only. for those who are hungry to know and to be more. this book is for you. namaste. jasmuheen divine nutrition: the madonna frequency& the food of gods with jasmuheen 6 dedication and acknowledgment to konrad halbig and his wife karen i will be eternally grateful for their decision to publi

ve in the divine and ask it to reveal itself to us, it does particularly when we meet it half way by consciously tuning ourselves into the theta field where it expresses itself more freely. i like the game of logic, i like the game of trust and faith, i like the quantum game that says we can alter events just by the viewing of them and i like the fact that we can test the idea that we are gods in form and that what we focus on comes into being if we all believe in it enough and do what is required to retune the fields. i like the idea that this means that if we unify and focus collectively then we can co-create anything on this earth. i also like the experience of the vastness of creation, the knowing that god is everywhere and that this includes within us and as such all is naturally divi

how little we know. stage 4: being in the delta field and never being hungry. level 3 in the divine nutrition program (dnp: in this stage all our questions disappear as our inner being has been flooded with such powerful nutrition that we hunger no more. our physical body has been flooded by so much light, love, joy and divine ecstasy that every cell is vibrating at the frequency of a true god in form; in this stage our emotional body has been flooded with such an unconditionally loving presence that we find ourselves experiencing a deep knowingness and awe of the beauty, perfection and immensity of creation. our mental being may or may not retain conscious awareness in this field as this depends on how deep we dive into the delta zone, however bathing in this field changes us permanently

hen we bathe in this frequency field. this is the realm of the all that is and of perfection consciousness, for it is the home of the gods where pure nourishment and creative possibilities flow endlessly. the food of gods is a timeless mystery that is delivered throughout our system when our brain wave patterns are resonating from deep within the delta field. as already mentioned, it is a quality form of nourishment that feeds our human soul and also our cells. in spiritual terms this energy from the delta field, in its purest essence, is love. in dimensional biofield terms it is simply a brain wave pattern that can unlock inner doors that when opened, and programmed, have the ability to flood our atoms with a supreme type of nourishment that we call divine nutrition. known as manna and pr

ave some fun and get on with fulfilling the things we had come to do. what instead occurs is that we become so filled with the love and light, that is the true food of the gods, so that we are overwhelmed by, and merge into, a band of pure magnetic love that seduces us from our body. in other words we ascend and are given the opportunity to ascend into a realm of pure light and leave our physical form. divine nutrition: the madonna frequency& the food of gods with jasmuheen 23 cycles of human awareness: delta stage 4: perfection consciousness theta stage 3: unified consciousness alpha stage 2: meditative consciousness beta stage 1: mass consciousness earth s field all that is us oneness tantra me them yoga me, me, mine service thriving& fulfilled seeking to thrive who am i? struggle to sur

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

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 it printed in germany in 1721. in correspondence with a french adept, the latter explains the reasons why the brothers of the rosy cross concealed themselves. as to the universal medicine, 34 the rosicrucians. elixir vitce, or potable form of the preternatural menstruum, he positively asserts that it is in the hands of the illuminated, but that, by the time they discover it, they have ceased to desire its uses, being far above them; and as to life for centuries, being wishful for other things, they decline availing themselves of it. he adds, that the adepts are obliged to conceal themselves for the sake of safety, because they

n many myths. we may make a question, in the lower sense, in this regard, of the word loose, namely, wanton, and the word lech, or leche, and lecher &c. consider, also, in the solemn and terrible sense, the name crom-lech, or crown, or arched entry or gate, of death. the druidical stones were generally called cromlechs when placed in groups of two* with a coping or capstone over, similarly to the form of the greek letter pi (p, p, which was imitated from that temple of stones which we call a cromlech. cromlechs were the altars of the druids, and were so called from a hebrew word signifying to bow. there is a druidic temple at toulouse, in france, exhibiting many of these curious druidical stones. there is a large, flat stone, ten feet long, six feet wide, one foot thick, at st. david s, pe

sh signifying the same as lyk in the dutch, and leiche in the german. thus comes the word lich-gate. lich in the anglo-saxon means a dead body. see notes and queries, vol. ii. p. 4. the lych-gates were as a sort of triumphal arches (propyl a) placed before the church, as the outwork called the propylon, or propyl um, was advanced before the egyptian and the grecian temples. they are found, in the form of separate arches, before the gates even of chinese cities, and they are there generally called triumphal arches. propyl a is a name of hecate, dis, chronos, or the p, to which sinister deity the propylon or propyl um (as also, properly, the lych-gate) is dedicated. hence its ominous import, pro, or before, the pylon or passage. every egyptian temple has its propylon. the pyramid also in nub

see the gnostics and their remains, p. 229. but to return to the arms of france, which are the fleurs-de-lis, and to the small representative creature (sublime enough, as the farthest-off symbol which they are imagined in their greatness to indicate. a bible presented to charles the second, a.d. 869, has a miniature of this monarch and his court. his throne is terminated with three flowers of the form of fleurs-de-lis sans pied. on his head is a crown ferm e fleurons d or, relevez et recourbez d une maniere singuli re. another miniature in the book of prayers shows him on a throne surmounted by a sort of fleurs-de-lis sans pied. his crown is of fleurs comme de lis, and the robe is fastened with a rose, d o 48 the rosicrucians. sortent trois pistils en forme de fleurs-de-lis. his sceptre te

s never suffered to go out. on the change in architectural forms from the pyramidal (or the horizontal) to the obeliscar (or the upright, or vertical, the flames were transferred from the altars, or cubes, to the summits of the typical uprights, or towers; or to the tops of the candles, such as we see them used now in catholic worship, and which are called tapers, from their tapering or pyramidal form, and which, wherever they are seen or raised, are supposed always to indicate the divine presence or influence. this, through the symbolism that there is in the living light, which is the last exalted show of fluent or of inflamed brilliant matter, passing off beyond into the unknown and unseen world of celestial light (or occult fire, to which all the forms of things tend, and in which even

JESSUP MK THE CASE FOR THE UFO

reproduced as part of the annotated edition, appear in the following pages. the letters claimed that as a result of a strange experiment at sea utilizing principles of einstein s unified field theory, a destroyer and all its crew became invisible during october, 1943. the field was effective in an oblate spheroidal shape, allende wrote. he added that any person within that sphere became vague in form, and that as a result of the experiment some of the crew went insane. further horrifying aspects of the alleged experiment are detailed in the two letters (see appendix. the allende letters became connected with the annotated edition when the varo manufacturing company evidently got in touch with jessup in regard to the latter. varo s unusual involvement in the mystery began a few months afte

notated edition and reproduced the preface with annotations, though not in facsimile. the preface was provided by riley crabb of the borderland sciences research associates foundation, inc. our interest continued, though we had never seen an actual copy of the annotated edition, and often doubted that it really existed. one of our correspondents claimed to possess the complete volume in photocopy form and sent us second generation copies of a few pages to prove his point. brad steiger provided miniature reproductions of three actual pages to illustrate an article "fantastic key to the flying saucer mystery" in saga magazine, november, 1967. he noted that the reproductions were from a microfilm copy owned by stephen yankee. we finally acquired one of the rare original copies in 1971 from a

officer, onr indicated direct interest in some of the material therein. varo mfg. co, garland, texas, offered to re-publish the book together with all notations in a very limited edition as a prelude to consideration of further pursuit of this unconventional material. miss michael ann dunn has undertaken the task of rewriting this book including all notes, interjections, underscoring, and etc. by form, position, color, and footnotes as much of the meaning and relationships of the original annotated copy is retained as possible. no attempt has been made, with ultra violet light or other methods, to read material which has been crossed out by one of the correspondents. it appears that these notes were written by three persons. the use of three distinct colors of ink- blue, blue-violet, and b

. these men have been careless in their spelling, capitalization, punctuation and sentence structure; though consistency indicates adherence to custom, perhaps dictated by their original language. the notes are arranged as close to the original as possible. in cases where a word or group of words could not be deciphered footnotes were used. it might seem that the underscore in the book was in the form of a code or that if read separately that it would have a meaning of its own. superficial examination has failed to disclose such a code. the underscored text usually refer to the notes by the same man. the distinction between the original book and the handwritten additions to it is made by the use of red and black type. black type indicates the type of the original book. red type indicates a

er, illusory, and that in any case they do not involve flight, wingless or otherwise, mechanical propulsion or intelligent direction. i consider their negative case unproven because there is an overwhelming mass of authentic evidence (b) which can be cited as (1) direct observation (2) indirect observation, and (3) supporting evidence or indication. there is one sphere of indirect evidence in the form of events of mysterious nature which have never been explained. these things would be easy to explain were we to admit the limitations of our own knowledge, and the possibility of "intelligence" elsewhere in the universe operating space ships- quite possibly more than one kind of "intelligence" and more than one kind of space ship. this world is full of unexplained oddities. the legends of at

K AMBER THE BASICS OF MAGICK

achieve your goal despite all obstacles. d. secrecy to keep your magickal intention concentrated and pure. iii. the four qualities of the mage a. to know b. to will c. to dare d. to keep silence iv. preparatory skills (hatha and raja yoga are good aids to developing these) a. cleansing, clearing and stilling b. grounding c. centering d. concentrating ieving one-pointedness) v. defining the goal: form vs. essence vi. working with the power a. confining it (casting the circle) b. raising it c. sending it (channeling it. for imediate effect or into storage d. earthing the excess (grounding it) vii. systems and techniques a. spellcraft b. words of power and affirmations, charms and incantations c. dance, postures and mudras d. meditation, trancework and hypnosis, fascination e. stone magick f

n't fall for the commercial 'dream book' gimmick. affirmations the mind is always open to suggestion- especially the subconscious. most of the time we censor any suggestions according to the model; but one way to break through the censor is with repetition. an affirmation does this exactly. by suggestion, we mean any statement which is capable of affecting your model. usually suggestion is in the form of a positive statement (such as the hypnotist's patter" you are becomming sleepy. an affirmation is the same kind of thing- a positive suggestion, which you repeat (affirm) to yourself aloud or silently (for example "i remember my dreams. if there is some quality you wish to change or develope within yourself, an affirmation is ideal. repeat it several times every day at several different ti

. most kinds of meditation are the concentrative type. one simply focuses his attention upon a single physical object (such as a candle flame; upon a sensation (such as that felt while walking or breathing; upon an emotion (such as reverence or love; upon a mantra spoken aloud or even silently; or upon a visualization (as in chakra meditation, see below..concentration meditation is, simply put, a form of self-hypnosis. a mantra (or mantrum) is one or more words or syllables which are repeated- often chanted- aloud..a simple yet powerful mantra is to vibrate the mystical word 'om. this mantra has long been associated in india with the godhead/unity. use it to aid in tuning into universal vibrations which promote feelings of harmony, peace, and well-being. use it before magick ritual to 'get

he serpent power. the basics of magick get any book for free on: www.abika.com 20* magick 6- thoughtforms and spirits* although there are hundreds of kinds of divination, the principle ones are astrology, geomancy, the tarot, the i ching, and direct psychic means (especially clairvoyance. true divination is more than a mechanical system, for it implies true psychic interpretation (receiving. some form of divination is often used in magick ritual to communicate with the entity invoked. since divination operates through the mind, it is affected and biased by the mind. our attitudes and fears may alter it. sometimes results are very detailed, and accurate- but not always. often the future is plastic and changeable anyway, and the use of magick may alter the result. thus divination shows tende

rt might be to look around you, then close your eyes and try to picture your surroundings. this is also good exercise for visualization. and visualization is an essential talent in magick. open your eyes again and check your accuracy. then close your eyes and try it again. when you use your physical eyes, look at everything like a child seeing it for the first time. let the vividness of color and form burn into you, until everything takes on a veritable glow. try to capture that glow when you close your eyes now and picture your surroundings. it's just a simple step to extend what you see with your eyes closed into what you remember seeing in the next room, or what you *imagine* seeing in the next building, the next city, even the other side of the world. don't expect perfect results, espe

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

in history of jewish philosophy, edited by daniel h. frank and oliver leaman (london new york: routledge, 1997. don karr, 1991, 1994; updated 2001-7. email: dk0618@yahoo.com all rights reserved. license to copy this publication is intended for personal use only. paper copies may be made for personal use. with the above exception, no part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, without permission in writing from the author. reviewers may quote brief passages. 20073 2 most versions of sy have six chapters containing brief, even laconic, statements, similar in tone to the hekhalot texts of early chariot mysticism. it was from the first chapter of sy that kabbalah derived the term sefirot and the notion of

the 1971 edition includes a translation of shuo kua (i ching: a discussion of the trigrams. two more versions of sy follow, one in the traditional square hebrew, the other in the original gezer or sinatic hebrew. the diagrams are also rendered in these two scripts. one of the notes explains the motive for the work: all of the information given in the book of formation is here presented in visual form to facilitate meditation in the manner of the tree of perfection (luria: a. each sephirah may be meditated on individually b. the central sephirot may be taken as a group c. all of the sephirot may be taken as a group d. the lettered paths are the gates of release between the sephirot, the gates are in the light of the endless, and the specific letter is given in the book of formation. 20073

ranean. garden city: anchor books and ams press, 1976 (sy translation: pp. 57-78) on the back cover of the paper edition, joseph campbell is quoted: origins is an interesting and scholarly introduction to the texts of the ancient mediterranean. some may find origins treatment of sy interesting, but it is difficult to see how anyone could find any scholarly value in it. the text is done up as free-form poetry and is neither introduced nor supported by notes. the authors were apparently attempting what has been called a total translation in which the authors work as both poets& scholars, make use of all those advances in translation technique, notation& sympathy developed over the last few decades, from the methods of projective verse to those of etymological translation or of that attention

if skeptical. his synopsis is straightforward, supported by quotes from the text itself and by passages from judah halevi s commentary on sy. but now, having been made aware by more recent scholars of the errors of franck, we are inclined to approach this book more to see how far franck was able to get than to pursue it as a source of reliable information. comments: scholem: these theories in the form in which they have been presented until now for example, in the widely read book of adolphe franck no longer merit serious scholarly discussion (origins of the kabbalah, p. 6) 20073 18 tishby: franck s book, particularly in the way it expounds kabbalistic ideas, contains a great deal of material that is still of value, although there are a considerable number of mistakes in it (wisdom of the

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

ted in this chapter, isaac the blind fs commentary on sefer yetzirah, the early kabbalistic volume sefer ha-bahir, and ezra of gerona fs commentary on the song of songs, will be examined in order to reveal the exegetical dynamics and theological concerns that prefigure the powerful imagery of sefer ha-zohar, in which the image of god as a suckling mother expresses an emotionally rich and textured form of spiritual communication. h (p. 167) 20081 3 formative period 1. a. sefer ha-bahir (book of brightness: the earliest work considered gkabbalistic h is sefer ha-bahir. there are substantial discussions of this text in ok (pp. 35-48, 49-198) and dan fs jmii (xiv-lvii, 1-18. see below in gother references h; translated excerpts are given in ek (pp. 57-69. using scholem fs observations as a sta

man (london. new york: routledge, 1997, and hava tirosh-samuelson, gphilosophy and kabbalah: 1200-1600, h in the cambridge companion to medieval jewish philosophy (cambridge: cambridge university press, 2003. ernst muller, in history of jewish mysticism (oxford: east and west library, 1946; rpt. new york: yesod publishers, n.d, writes (pp. 73-74: in spain the cabbalah assumed a more philosophical form, due to the influence of the religious philosophy which was already fully developed in that country. there are numerous points of contact between it and the work of the three great thinkers jehudah halevi, solomon ibn gabirol, and abraham ibn ezra. the first-named devoted some space to the sefer yezirah in his great work cuzari. gabirol as a neo- platonist has many resemblances with the cabba

also been offered in recent years.6 for the moment, our concern is with those developments which, by one rationale or another, c don karr, 1993-1996. email: dk0618@yahoo.com all rights reserved. license to copy this publication is intended for personal use only. paper copies may be made for personal use. with the above exception, no part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, without permission in writing from the author. reviewers may quote brief passages. 20081 26 claim the title gkabbalah, h conventionally agreed to be a phenomenon begun in medieval times (though traditionally thought to be from antiquity. our approach may at first appear to be at cross purposes, for, while there is a case supporti

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

ve always a strong, one-to-one relation to one god. e.g. saturn is connected to ninurta, who tends to be identified with nabu, who in turn is connected to mercury. we can also, starting from ninurta, reach the war god nergal who is connected to mars. akkadian astral terminology in cuneiform texts, any name can be found written in different ways; and the meaning of a name can depend on its written form. for the sake of better understanding we shall add to the name of a celestial 16 body its number by gossmann fs catalogue in brackets (gossmann 1950. this classical catalogue contains the names of celestial bodies and related gods with data concerning them. e.g. mulgal (g62, akkadian kakkabu rabu ebig star f, can mean the moon, the bright star sirius, jupiter, saturn, and in astrological text

by itself f (enbu .a ina ram ni.u ibbanu; a reference to the belief that the moon regenerates itself after each waning. gamong the astral deities, the moon-god was considered to be the most gentle and reliable, intimately connected with the fertility and fruitfulness of man and beast h (leick 1998: 152.153. and moon fs moving is really clear and simple to observe. in akkadian, the most widespread form of writing the moongod fs name was dsin (sumerian dnanna(r; dnanna is a rare sumerogram. dsin itself was originally written en.zu elord of wisdom f (later also written as dzu.en, with the earlier reading dsu fen soon shortened to dsin. though the moongod fs name can some18 times be written as dnanna-suen, this form was not used to denote the celestial body. there is also a variant dzu, which

om cylinder seals, and the considerable number of hymns and prayers dedicated to his honor. some of these hymns have a poetic structure imitating the movement of the planet (leick 148 .ama. started to lose his positions with the rise of state gods like marduk and assur. like the moon, the sun was often marked as d20, sometimes also without a determinative (neugebauer 1955. quite widespread is the form dutu, less often the syllabic variant d.a-ma. was used. in horoscopes, the sun is usually either 20 or dutu. here we have to bear in mind that utu is the same sign as ud, which denotes ebright f, eshining f, ewhite f, and, of course, ethe sun f. utu (ud) and babbar being two words written by the same sign explains the parallel use of the forms mul3babbar and dutu in the late period (brown 200

reiner 1995: 7. in any case, dil-bat is predominant (see e.g. reiner 1998. other gods have been related to venus as one of the most popular celestial bodies, but these do not always appear in the names of the planet. e.g. nanaya, sumerian goddess of physical love, semitic goddess aya and west semitic a.tarte. an important appellation dnin.an.na is actually nin-ana, elady of heaven f, the earlier form of sumerian war and love goddess inanna fs name (ninurta was often called inurta in assyria) likewise, du.dar/di.-tar marks the semitic goddess i.tar (neo-assyrian iss r) who corresponds to inanna. there are also similar-sounding designations coming from the meaning elady of heaven f: dnin.an.na figure 9. common versions of venus in cuneiform: d15, muldil(i)-bat, di.-tar and dnin.si4.an.na. i

KETAB E SIYAH

world beneath with potent fulminations, seeming to the savages of a younger earth as though dragons did battle in the unquiet dome of heaven, is conquered, in a moment, by a sudden peace as abrupt as the preceeding tumult. thus was the silence amongst the elohim host as i surveyed them with defiant and triumphant eyes. from that great throng, like jackals before a lion, stepped a titanic and ebon form, his footsteps resonant like drum-beats, his bearing as proud and bold as mine, terrible and awesome to behold. he came forth, black wings displayed, like the sun-devouring moon that in the midst of the day casts the lower earth into darkness, like a storm-cloud that veils the stars yet flashes with a greater flame, and he spoke with a voice of power these words to my less audacious brethren

world beneath with potent fulminations, seeming to the savages of a younger earth as though dragons did battle in the unquiet dome of heaven, is conquered, in a moment, by a sudden peace as abrupt as the preceeding tumult. thus was the silence amongst the elohim host as i surveyed them with defiant and triumphant eyes. from that great throng, like jackals before a lion, stepped a titanic and ebon form, his footsteps resonant like drum-beats, his bearing as proud and bold as mine, terrible and awesome to behold. he came forth, black wings displayed, like the sun-devouring moon that in the midst of the day casts the lower earth into darkness, like a storm-cloud that veils the stars yet flashes with a greater flame, and he spoke with a voice of power these words to my less audacious brethren

lmed, resolved into a new-formed purpose, perceiving now a clear path to the goal that my spirit thirsted for like life-giving water to a throat parched by the cruel sun's fire amidst the desolate sands of the desert. now, calm purpose made crystal from fluid thought, i looked out across the waters before me with eyes made young with hope. in my joyous realisation of the path i saw not the silver form that came upon me from behind as i gazed out across the water until i saw its frame reflected in the clear sea, shining with incandescent radiance and, turning to face the one that came upon me, beheld aset, shedim seeress, companion of my true ambition. in a voice of gentle laughter, belying ancient and most sure wisdom, she hailed me by the swelling waters, resounding their frothing roar ab

ocean of the west. baalzebub went before us like a tiger, having caught the deer's scent, going, stealthy, stalking, shadow-like amongst the shadows, dark within the darkness, silent, fatal, falling upon his prey. thus did baalzebub go forward. ebon-skinned, against the ebon night, 142 unseen, unheard, unknown death. now, like a terrible phantom, resolved from the darkness of the night the black form that was baalzebub descended upon the prey that he marked out, most lethal in both intent and action. before the guardian of the western gate could cry out or else sound alarum upon his horn dark baalzebub, destroying angel, reached out with a single arm to the stricken foe and enfolded within one dreadful hand the skull of the sentry and tore head and helmet all from the shoulders that the h

bling and half-whispering its words as one overcome by wine or weariness. with this sorcery i shaped the flesh of my body "child of satan, inheritor of earth, with these words i give you shape. first, within the primal darkness, was mummu, mother principle, initiator of all things, all thought, all words. then, before the universe was given shape, there was but seething chaos, emulsified with any form yet resolved from its mass: light and darkness, air and earth, flame and sea; these things were all as one in those times. then did primal mummu come to learn a spell, the word of creation, and spoke it in the ancient disorder. thus did mummu create the archon race: three brothers and three sisters of great power: first-born, the she-beast leviathan, terrible and great, of elemental strength

KNOWLEDGE LECTURE FIVE

o the path of tzaddi, the 28th path. on the sides of the pyramid are the hebrew names of the elements. on the apex is the word eth, meaning essence and on the base is the word olam, meaning world. the next badge is the calvary cross of ten squares admitting to the path of peh, mars, the 27th path. the ten squares are referred to the ten sephiroth in balanced disposition. it is also the opened out form of the double cube of the altar of incense. another badge is the hegemon s cross admitting to the grade of philosophus. this cross embraces tiphareth, netzach, hod, and yesod resting upon malkuth. this cross also refers to the 6 sephiroth of microprosopus and is the opened out form of the cube. finally we have the symbol of venus on the tree of life it embraces all ten sephiroth on the tree

KNOWLEDGE LECTURE ONE

ace the pentagram with the proper weapon (wand to invoke, dagger to banish. say (i.e, vibrate) yod he vau he- imagining that your voice carried forward to the east of the universe. 9. turning to the south, the same, but say adonai 10. turning to the west, the same, but say eheieh 11. turning to the north, the same, but say agla 12. return to the east, completing the circle, extend the arms in the form of a cross, and say: 13. before me raphael; 14. behind me gabriel; 15. on my right hand, michael; 16. on my left hand, auriel; 17. before me flames the pentagram, 18. and in the column shines the six-rayed star. 19-24. repeat 1 through 6, the qabalistic cross. for banishing use the same ritual but reversing the direction of the lines of the pentagram. invoking pentagram banishing pentagram vi

f the pentagram. invoking pentagram banishing pentagram viii. the uses of the pentagram ritual opening and closing any magical work the lesser ritual of the pentagram can be used to open and close any magical or mystical work, such as a ceremony or meditation. as an exorcism the lesser ritual of the pentagram can be used by the neophyte as a protection against impure magnetism, and as a practical form of exorcism, to eliminate obsessing or disturbing thoughts. in this the neophyte should first formulate a mental image of the obsession or disturbing thought, then s/he should project the image outside of his/her aura with the sign of projection (sign of horus, and when the image is approximately three feet away, the neophyte should give the sign of silence (sign of harpocrates) to prevent th

2th dynasties on the sarcophagi of thatperiod, and the theban recension of the 18th dynasty and onward is found on papyri, both plain and illuminated. no satisfactory translation of these books is avalable, none having been yet attempted by a scholar having the qualifications of mystic as well as egyptologist. the ritual of the dead, generally speaking, is a collection of hymns and prayers in the form of a series of ceremonial rituals to enable the man to unite himself with osiris the redeemer. after this union he is no longer called the man, but osiris with whom he is now symbolically identified "that they also may be one of us" said the christ of the new testament "i am osiris" said the purified and justified man, his soul luminous and washed from sin in the immortal and uncreated light

slated for the purpose of this lecture by the v.h. frater m.w.t, and the v.h. soror s.s.d.d. has made many valuable suggestions with regard to the interpretation. the title and preface of the 17th chapter reads "concerning the exaltation of the glorified ones, of coming and going forth in the divine domain, of the genies of the beautiful land of amentet. of coming forth in the light o fday in any form desired, of hearing the forces of nature by being enshrined as a living bai" and the rubric is "the united with osiris shall recite it when he has entered the harbour. may glorious things be done thereby upon earth. may all the words of the adept be fulfilled" owing to the complex use of symbols, the ritual translation of the chapter can only be understood by perpetual reference to the ancien

g the symbolism of the door of the hall, and his answers being found correct, anubis says "pass on, thou knowest it" among other things the initiate states that he has been purified four times, the same number of times that the neophyte is purified and consecrated in the ceremony of the neophyte. he then makes the long negative confession, stating to each judge in turn that he is innocent of that form of sin over which he judges. then he invokes the judges to do him justice, and afterwards describes how he had washed in the washing place of the south, and rested in the north, in the place called "son of the deliverers" and he becomes the dweller under the olive tree of peace, and how how he was given a tall flame of fire and a sceptre of cloud, and made a lake of it. the initiate is then b

KNOWLEDGE LECTURE THREE

in the qabalistic world to which each suit is referred. they also symbolize father, mother, son, daughter; birth, life, death, resurrection. the fylfot cross the 17 squares out of a square of smaller squares, refer to the sun in the twelve signs of the zodiac and the four elements. they are arranged so that the fixed signs, mutable and cardinal signs are placed in juxtaposition. the caduceus this form of the caduceus of hermes is that of the three mother letters, shin, aleph. and mem. it represents air, as the mediator between fire above and water below. this symbol has another meaning on the tree of life. the upper part and wings touch chokmah and binah. the knob touches kether. these are the three supernals. the seven lower sephiroth are embraced by the twin serpents whose heads rest upo

KNOWLEDGE LECTURE TWO

are written the names of the deity, archangel and angelic host attributed to it. the twenty-two paths are bound together by the serpent of wisdom. it unites the paths but does not touch any of the sephiroth, which are linked by the flaming sword. the flaming sword is formed by the natural order of the tree of life. it resembles a flash of lightning. together the sephiroth and the twenty-two paths form the 32 paths of the sefer yetzirah, or book of formation. the two pillars on either side of the altar represent: active: the white pillar on the south side. male. adam. pillar of light and fire. right kerub. metatron. passive: the black pillar on the north side. female. eve. pillar of cloud. left kerub. sandalphon. the second meditation let the zelator meditate on a straight line. let him tak

L 001

mes of darkness, and this as a lamp therein. 7. with the wand createth he. 8. with the cup preserveth he. 9. with the dagger destroyeth he. 10. with the coin redeemeth he. 11. his weapons fulfil the wheel; and on what axle that turneth is not known unto him. 12. from all these actions must he cease before the curse of his grade is uplifted from him. before he attain to that which existeth without form. 13. and if at this time he be manifested upon earth as a man, and therefore is this present writing, let this be his method, that the curse of his grade, and the burden of his attainment, be uplifted from him. 14. let him beware of abstinence from action. for the curse of his grade is that he must speak truth, that the falsehood thereof may enslave the souls of men. let him then utter that w

LAITMAN M BASIC CONCEPTS IN KABBALAH

four mandatory kinds of knowledge to attain: creation: the study of creation and the evolution of the worlds, namely: the way the creator created the worlds with the creatures that populate them through consecutive restrictions; the interaction laws between the spiritual and material worlds, and their consequences; b a s i c c o n c e p t s i n k a b b a l a h 16 the goal of man s creation is to form a system with an illusion of the existence of free will by combining the soul with the body, and by controlling them through nature and the apparent factor of chance with the help of two mutually balanced systems of light and dark forces. functioning: the study of the human essence its interconnection and interaction with the spiritual world. functioning deals with one s arrival to and depart

senses. these reactions give us the semblance of knowledge, though the essence of the object itself remains totally concealed from us. moreover, we are utterly unable to understand even ourselves. all that we know about ourselves is limited to our actions and reactions. as an instrument of the world s research, science divides into two parts: the study of properties of matter and the study of its form. in other words, there is nothing in the universe that does not consist of matter and form. for example, a table is a combination of matter and form, where matter, such as wood, is the basis that carries the form that of a table. or take the word, liar, where matter (one s body) is a carrier of the form, falsehood. a science that studies materials is based on tests--experiments that lead to s

table. or take the word, liar, where matter (one s body) is a carrier of the form, falsehood. a science that studies materials is based on tests--experiments that lead to scientific conclusions. however, a science that studies forms irrespective of matter, and separates them abstractly, cannot be based on an experiment. this is even truer with forms that were never connected to matter, because a form without matter does not exist in our world. b a s i c c o n c e p t s i n k a b b a l a h 20 a form can be separated from matter only in one s imagination. therefore, all conclusions in such cases will be based purely on theoretical assumptions. all of philosophy refers to this kind of science, and humanity has often suffered from the unsubstantiated conclusions of philosophers. most modern s

if he were alive, with his family in his house, as if he had good horses, and was happy with his work and life. these sensations are sometimes perceived in the same way that a dream seems real. indeed, only our sensations create our pictures of the surrounding world. so how can we tell illusion from reality? as with all sciences, kabbalah, too, is divided into the study of matter and the study of form. nevertheless, it has a remarkable feature and an edge over other sciences: even the part of it that studies form abstracted from matter is based entirely on experimental control; that is, it is subject to empirical testing! when a kabbalist has risen to the spiritual level of the studied object, he or she acquires its qualities and thereby has full insight. t h e m e t h o d o f p e r c e p

branch. it cannot be altered due to the invariable connection between an object and its spiritual root. at the same time, our earthly language is gradually losing its accuracy because it is connected only to the branch and not to the root. however, mere nominal knowledge of the language is insufficient because simply knowing the name of a material object provides no understanding of its spiritual form. only the knowledge of the spiritual form enables one to see its material result, its branch. we can thus conclude that one should first attain the spiritual root, its nature and properties. only then can one pass the name on to its branch in this world and study the interconnection between the spiritual root and the material branch. only then can one understand the language of the branches

LAITMAN M FROM CHAOS TO HARMONY

e world. this is a crucial factor in increasing the awareness of humankind s escalating crisis and the need for a comprehensive resolution. although our current problems may be prompting us to change, there is more to it than that. when we build a correct attitude toward society, we are gradually admitted into a whole new level of existence, superior to anything we ve known before. it is a higher form of existence, supernal, a sensation of nature s wholeness and perfection. now, after numerous generations of evolution, we have accumulated sufficient experience to understand where nature s evolutionary law is leading us. the picture we will gradually present to the reader is founded on principles from the ancient wisdom of kabbalah, along with contemporary science s latest disforeword 23 co

existence. yet, this focus is expressed differently in each substance. solid objects have a shape that is fixed and defined, making it difficult to penetrate their boundaries, while other forms guard themselves by movement and change. thus, we must ask ourselves what makes each substance behave in a certain manner and be separated from other materials? what is it that dictates the actions of each form of matter? the behavior of substances is somewhat similar to a computer screen. we may be impressed with the picture on the screen, but a computer professional treats the same picture simply as a combination of pixels and colors. this technician is interested only in the diverse parameters that create the picture. computer people understand that the computer picture is merely the superficial

move toward the sun, and send their roots to sources of moisture. the vegetative is dependent upon the environment the sun, the rain, temperature, moisture, and drought for its existence. the vegetative receives its necessities for sustenance from the environment, decomposes them, and constructs from them everything it needs. then it secretes what is harmful to it and grows. thus, the vegetative form is much more dependent on its environment than the still. the vegetative has its own life cycle plants live and die. nevertheless, plants of the same kind grow, blossom and droop by the same rules. in other words, all the plants of a certain kind operate in the same way, and specific elements in the species do not have singularity of their own. the greater a form s will to exist, the more it

into cancerous cells, the cell activates a mechanism that ends its life. the fear that it might become cancerous and jeopardize the entire body makes the cell give up its own life for the life of the body. we can find a similar altruistic action, though under different circumstances, in the way the cellular slime mold (dictyostelium mucoroides) lives. under ideal conditions, the mold lives in the form of separate cells that provide for their own food and multiply independently. but when there is shortage of food, the cells unite and 56 from chaos to harmony create a multi-cellular body. while building this body, some of the cells give up their own lives to promote the survival of the other cells. helping others the primate researcher, frans de waal, introduces many more examples of altruis

eiving. nature aspires to bring us to perfection, to unlimited bliss. hence, nature has instilled in us a desire to enjoy. there is no need to cancel the ego; we need only correct it, or more accurately, change the way we use our desires to enjoy, moving from an egoistic approach to an altruistic one. the correct evolution uses the full power of the desire to enjoy within us, but in its corrected form. moreover, since the ego is our nature, it is simply impossible to counteract it or restrain it indefinitely, because that would be going against nature. if we try to do that, we will discover that we are unable to do so. although our present state does not indicate that nature wishes for us to enjoy, it is because, unlike every other degree in nature, our egos have not completed their develo

LAITMAN M KABBALAH REVEALED

ies. in this positive outlook, funds will be redirected from the military and defense establishments to serve the needs of the people. supported by these developments, national, international, and intercultural mistrust, ethnic and racial conflicts, oppression, economic inequity, and gender inequality will all give way to mutual trust and respect. people and communities will readily cooperate and form productive partnerships. thus, rather than breaking down in conflict and war, humanity will break through xnot merely to a sustainable world of self-reliant and cooperating communities, but to a joyous future of peace, tranquility and complete selffulfillment. a peaceful and sustainable world can await us all, but alas, we are not presently headed in this direction. einstein told us, the sign

ll the wisdom traditions are concepts of a planetary consciousness. this term defines the awareness of our shared fate as human beings, as citizens of this planet. if we are to sustain our existence, if we are to ensure that our children and grandchildren have a secure and sustainable future, we must foster a planetary consciousness. to move forward, we must cultivate a mindset that enables us to form a united human family, a planetary civilization. however, this civilization should not be a monolithic culture where everyone follows the same ideas, and one person or nation dictates those ideas to everybody else. rather, it should be a diverse civilization whose elements join together to maintain and develop the whole system, the planetary civilization of humankind. 18 kabbalah revealed thi

the element of harmony, the element of peace. every society that has survived has possessed it. only western and westernized societies have forgotten it. in the process of creating technical and economic progress, they have fragmented the integrity, the oneness of the system. it is high time we restore it. as i learned through my acquaintance with dr. laitman s writings, kabbalah in its authentic form not only promotes the concept of oneness and the integrity of humanity and the universe, it also offers practical measures to restore it when lost. it is my heartfelt recommendation to read carefully through this book, as it provides much more than general knowledge about an ancient wisdom. it also provides a key to ensure the well-being of humanity in these critical times, when we face the u

rtant, who or what had created the rules of life. at first, this may seem like a slight difference. but actually, the difference between asking about life, and asking about the rules that shape life, is like the difference between learning how to drive a car and learning how to make one. it s a totally different level of knowledge. the engine of change desires don t just pop out of the blue. they form unconsciously within us and surface only when they become something definable, such as, i want a pizza. before that, desires are either not felt, or at most, felt as general restlessness. we ve all experienced that sense of wanting something but not quite knowing what it is. well, it is a desire that has not yet ripened. plato once said, necessity is the mother of invention, and he was right

ection with nature, with the creator. egoism is a catch-22 during the time when mysticism thrived, the wisdom of kabbalah was discovered and provided knowledge about the stage-by-stage growth of our egoism and what causes kabbalah: then and now 31 it. kabbalists taught that everything that exists is made of a desire for self-fulfillment. however, these desires cannot be fulfilled in their natural form, when they are self-centered. this is because when we satisfy a desire, we cancel it, and if we cancel a desire for something, we can no longer enjoy it. for example, think of your favorite food. now, imagine yourself in a fancy restaurant, comfortably seated at a table as the smiling waiter brings you a covered plate, places it in front of you, and removes the lid. hmmm k that deliciously fa

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

k, 11223 usa e-mail: info@kabbalah.info web site: www.kabbalah.info toll free in usa and canada: 1-866-laitman fax: 1-905 886 9 m contents it is beyond human comprehension to understand the essence of such spiritual qualities as total altruism and love. even the existence of such feelings is beyond our comprehension; we seem to require an incentive to perform any act that does not promise us some form of personal gain. that is why a quality such as altruism can only be imparted to us from above, and only those of us who have experienced it can understand it. rabbi michael laitman introduction if you listen with your heart to one famous question, i am sure that all your doubts as to whether you should study kabbalah will vanish without a trace. this question is a bitter and a fair one, aske

ng closer to him. thus, if we feel distanced from the creator, we perceive this as "bad" and then we consider ourselves to be sinners. but if we feel ourselves to be so evil that we cry out to the creator to save us, asking the creator to reveal himself to give us the power to break out from the prison of our egoism into the spiritual world, then the creator will help us instantly. it is for this form of human condition that this world and the higher worlds were created. when we reach the level of absolute sinner, we can cry out to the creator and eventually rise to the level of the absolutely righteous- 36- attaining the worlds beyond thus, we can only become worthy of perceiving the creator s greatness after we have rid ourselves of all conceit and realized the impotence and the baseness

ng this spiritual life, to breathe spiritual air. realizing the creator s rule how can we rise to a spiritual level where we have completely eradicated self-interest and self-concern? how can our desire to devote ourselves to the creator become our only goal, so much so that without attaining this goal, we feel as if we were dead? rising to this level takes place gradually and is processed in the form of feedback. the more effort we make in our quest for a spiritual path, both in studying and in emulating spiritual objects, the more convinced we will become of our utter inability to achieve this goal by ourselves. the more we study texts that are important for our spiritual development, the more confusing and disorganized the material will appear. the better we try to treat our instructors

wever, dedicating ourselves to the creator is only possible when we realize the creator s greatness. it is the same in our world: if we consider someone great, we are happy to be of service to that person. we may even feel that the recipient of our gift has done us a favor by accepting it, rather than the other way around. this example shows that the intention of an action can change the external form of a mechanical act giving or taking to its opposite. therefore, the more praiseworthy we regard the creator, the more readily will we give him all of our thoughts, desires and efforts. but in doing so, we actually feel that we are receiving from, rather than giving to, him. we feel that we are being given an opportunity to render a service, an opportunity that is only bestowed upon a few wor

should develop your sense of self and become aware of the futility of this type of existence. guest: but if you were to develop in me the picture of how things really are, i would understand the meaning and purpose of all that was taking place! host: that picture will be revealed only after you are totally convinced of the purposelessness of your egoistical existence, and become aware that a new form of conduct is required. you need to know your roots and the meaning of your life. guest: but that process lasts thousands of years. when does it end? host: nothing is created needlessly. all that exists is there for the sole purpose of revealing to creations a different form of existence. that process is slow because every little desire needs to appear and be recognized as unworthy of use in

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

ed by the will to receive and we are completely detached from the sensation of the upper light, the creator. once the will to receive descends to our world, it becomes independent from the creator s domination because only by so detaching can the purpose of creation--to make the will to receive identical to the creator--be realized. in kabbalah, this identicalness is referred to as equivalence of form between the creature and the creator. the wisdom of kabbalah depicts each evolutionary stage of the will to receive from the very first stage of creation down to our world. by studying these stages, we can understand how the material world, time, space, and motion were all formed, and how the will to receive will evolve. our entire history is determined by the evolution of our will to receive

r world, and only then will it sense the desire in it as its own independent will (state four. in this way, it will believe that it s free and does not submit to the creator s guidance. in this state, when an individual in our world wants to discover the creator, the desire will seem to come first. thus, a person will be able to give to the creator out of free will, and this will constitute one s form of free giving. you might say that from the perspective of the creator it is nothing but a fantasy, and that the creator really runs the show. although this is true, it does not diminish the fact that from the perspective of the creature, the concealment of the creator enables the creature to feel independent. at the end of state three, the creature decides to receive from the creator in orde

which is the attribute of the creator. all our future states exist within each and every one of us, even though we do not sense them. the projection of our altruistic, corrected state on our egoistic state awakens the attribute of bestowal in us. as defined above, our corrected state is called gmar tikkun. at gmar tikkun, every soul is filled with boundless pleasures and a complete equivalence of form with the creator. in our present state, the light that fills our souls at gmar tikkun shines in the form of surrounding light; its power is determined by the intensity of our desire to acquire the attribute of bestowal. the light is the power of bestowal, the power of giving. if a person wants to reach the attribute of bestowal, that person must make the force of bestowal the light that fills

absorbing the attribute of bestowal from the creator. the combination of the attribute of bestowal and the attribute of reception generates a new quality, called bina, designated by the letter hey. bina contains the first matter that wants to be similar to the light that engendered it. the shape of the hey symbolizes the integration of the attributes of reception and bestowal. this generates the form of bestowal atop the primordial desire. following that, the desire wants to perform an act of bestowal, as the creator previously did, and therefore tries to be like the letter yod. but because this time it is an act that the desire itself performs, it is assigned the form of the letter vav. the letter vav symbolizes our efforts to be like the giver, the creator. however, the act of vav is co

desired by the creator. thus, clearly a tzadik is a kabbalist, one who discovers the upper world, the world of forces, the level at which plans concerning this world are made, and from which they come down to operate it. the nature of the tzadik corresponds to the level the individual tzadik has reached. kabbalah explains that all that we feel in reality adheres to the principle of equivalence of form, the congruence principle. in each of our five senses, we perceive a certain span of reality. for example, our sense of hearing enables us to hear a certain range of frequencies, and our eyes can see a finite range of colors. if we had additional senses, we could perceive reality differently and perhaps perceive additional dimensions. actually, we cannot even imagine how we would perceive rea

LAITMAN M THE KABBALAH EXPERIENCE

y of life, open to all, with no restrictions. this approach originated in 1995, and we are currently in the midst of this process to expand the reach of kabbalah. why our generation? because the souls that descend to this world and dress in our bodies evolve from generation to generation. ultimately, they will arrive at a point of questioning the meaning of their very existence. the question will form: what is the meaning of my life? or what am i living for? it will arise not only if we are in constantly intensifying pain, but also if we are filled with peace, fulfillment and pleasure. when the pain of this question suddenly surfaces, it knocks us flat, before we find the solution in drifting in the currents of everyday life. indeed, if we contemplate reality, as described in the books of

r action. everything that happens, happens only inside us, as we eventually sense each occurrence. outside us, everything is permanent, perfect and eternal. t h e c o r r e c t i o n q: what is the correction, and who must be corrected? a: the desire to enjoy that was created by the creator is called a creature, or the substance of creation. however, this desire cannot be fulfilled in its primary form, because as soon as one is filled with pleasure, the joy vanishes. the intent of the creator from the start was to make the desire complete. however, this only happens when the intent resembles the creator s attribute of bestowal by one s free choice. because this attribute is not limited in its use by emotions, man can attain perfection and eternity. t h e t h o u g h t o f c r e a t i o n 1

transform the will for self-enjoyment into the will to please the creator. when one acquires this intent, the desire to enjoy becomes equal to the creator s desire to give. in conclusion, the creature brings self to perfection by the correct use of its only attribute v the reception of pleasure. changing the intent of one s desire involves several phases: 1. avoiding using desire in its original form. 2. isolating from one s desire to enjoy only those desires worthy, in quantity and quality, to be used to please the creator. 3. spiritually coupling with, and discovering, the creator (possible only through the isolation of the desire, with a corrected aim. the first two corrections are called circumcision, and, like all other corrections, are not performed by the creature but by the creato

the creator, when it encounters man vwho holds opposite attributes to those of the creator v that perfection is felt as the opposite of what it is: imperfection and, in fact, torment. this phenomenon is called the concealment of the creator, and herein lies man s problem. our task, therefore, is to resemble the creator by correcting ourselves, so that his influence on us will be felt in its true form, as benevolence. in that state, we should naturally equalize ourselves in every t h e t h o u g h t o f c r e a t i o n 19 attribute with the creator, and if one of our attributes is not yet complete, we will naturally feel (to that extent) the influence of the creator as incomplete. in order to prevent us from sinning (by accusing and cursing the creator, so as not to distance us further sti

ature to attain the same situation, he must exert his own efforts, out of his own free will. for that, he needs to disconnect entirely from the creator, the light, and to stop feeling him so as not to be under his influence. t h e t h o u g h t o f c r e a t i o n 23 only then, only out of free choice, will man gradually correct himself through developing the screen, thus attaining equivalence of form with the creator, to the point of ein sof, meaning the absolute equivalence with the creator. q: i understand that, just as two hairs cannot grow from the same root, so two objects in this world cannot stem from the same spiritual root. each creation has its own spiritual root. but i thought that everything came from the same root v keter? a: you are right, everything does come from the creat

LAITMAN M THE PATH OF KABBALAH

when one nullifies oneself completely, melts, so to speak, in the creator. after that, the creature must gradually rise to the degree of the creator and overcome the differences that exist between the creator and the creature. using this aim, we seemingly build the creator within us, but all along we feel the self, because the self is really the creator. by attaining the creator and equalizing in form with him, we attain our own unique self. the creator wants a creation that can retain its independence even when it feels the creator, seemingly producing a dual creator the first being the creator himself, and the second, creation, operating precisely like the creator. the creature s will to receive is completely identical to the creator s will to bestow, also named bestowal in order to best

a l a h 16 stowal. the talmud states that if a respectable man marries, he doesn t have to give a ring to his bride. on the contrary, his willingness to marry her is sufficient because she respects him. such reception is tantamount to pure bestowal. if man works in this way toward the creator when receiving from him, with the aim of bringing contentment to the creator, it is called equivalence of form. at first, one restricts oneself, saying, i don t want to receive anything for myself unless the creator wants it and it pleases him. only under that condition is man willing to receive pleasure. the desire that the creator created and the pleasure that he gives serve as a condition upon which the relationship with the creator is based. man agrees to receive from the creator only if he is cer

nds before the screen and nothing hides it but man, who rejects it with the power of his desire to not receive for self-gratification. the barrier, unlike the screen, stands outside us, covering the upper light. the screen is something we erect inside us from our understanding and consciousness of the desire to resist the egoistic reception of the light, prevent it from entering us in an egoistic form. if we do let the light in, we want our objective to be to give to the creator. when there is a screen, there is no need for the curtain, because the screen can resist the light. t h e d i v i s i o n o f t h e 1 2 5 d e g r e e s t h at c o n s t i t u t e o u r wa y there are 125 degrees of attainment between our world and the world ein sof. but all we need for our correction is to reach th

siya, yetzira, and beria, each consisting of 2,000 years (states, degrees. thus, the sum total of the corrections we have to go through is 6,000, after which we enter the corrections that belong to the first restriction. our souls consist of five parts: keter, hochma, bina, zeir anpin, and malchut. they are divided by the intensity of their will to receive, and t h e pa t h o f k a b b a l a h 30 form two groups: galgalta and eynaim (keter and hochma, and awzen, hotem, peh (bina, zeir anpin, and malchut. keter is called galgalta (skull, hochma (wisdom) is called eynaim (eyes, bina (intelligence) is called awzen, zeir anpin is called hotem (nose, and malchut (kingship) is called peh (mouth. the structure of all souls is identical: the first part of the soul enjoys giving, while the second e

our (necessary) future state and our present state is 125. these degrees are not carved in stone, but are inside us. they are degrees of internal spiritual development. when we change something inside us, we ascend by one degree. when we change another, we climb another degree and so on. all the degrees are levels of equivalence with the creator. the world of ein sof is in complete equivalence of form with the creator, while our world is in complete oppositeness. the degrees between our world and the world of ein sof are measurements of equivalence of man with the creator, phases of closeness to the creator. the goal that the creator set for us is that while being in this world, we will work on ourselves and gradually correct our inner properties, so that while we are in our worldly bodies

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

orrections have been made, and some additional information has been given with regard to certain higher degrees. c. w. l. contents foreword author's preface chapter i introductory personal experience. egyptian evidences. preservation of rituals and symbols. the egyptian outlook. the hidden work. the egyptian race. the grand lodges. the ordinary lodges. the history of masonry. chapter ii the lodge form and extension. orientation. the celestial canopy. the altar. pedestals and columns. orders of architecture. meaning of the three columns. the pillars of the porchway. chapter iii the fittings of the lodge the ornaments. the mosaic pavement. the indented border. the blazing star. the furniture. the movable jewels. the immovable jewels. chapter iv preliminary ceremonies the co-masonic ritual. t

villains. the inscription (second edition: our master h. a. instead of hiram abiff) chapter ix the higher degrees the masonic plane. the ceremony of installation. the mark degree. the holy royal arch. still higher. the rose croix. black masonry. white masonry. how to use the powers. our relation with angels. chapter x (chapter ix in first edition) two wonderful rituals the workings in egypt. the form of the temple of amen-ra. the building of the temple of amen-ra. the unveiling of the hidden light. the offerings. the descent of osiris. the distribution of the sacrament. the re-union of osiris. the shining of the light. the pledge and the blessing. the ceremony of the holy angels. the lodge and officers. the triangle of adepts. the arrival of the angels. the building of the temple of the a

e vague and cloudy; we are dealing with a force as definite as electricity- a spiritual power which is spread abroad over the people in certain ways, which leaves its own effect behind it, and needs its own vehicles, just as electricity needs its appropriate machinery. 55. it is possible by clairvoyance to watch the action of that force, to see how the service of the eucharist builds up a thought-form, through which that force is distributed by the priest with the aid of the angel invoked for that purpose. it has been so arranged that the attitude of the priest, his knowledge- even his character- does not in any way interfere with the due effect of the sacrament(*see no. 26 of the thirty-nine articles of the church of england in the book of common prayer) there is, in any case, an irreduci

the master of the second grand lodge re-presented strength, and his wardens wisdom and beauty, and the strength of the first aspect of the trinity was the predominant quality of the lodge. the master of the third grand lodge typified beauty, and the wisdom and the strength were made subordinate to that third aspect of the hidden light. 69. as every one present had to bear his part in building the form, exact co-operation and perfect harmony were absolutely necessary, and only people who could forget themselves entirely in the great work were selected from the ordinary lodges to become members of these three grand lodges, whose power was such that their influence covered the entire country. the slightest flaw in the character of one of the forty members would have seriously weakened the for

. though the latter had special physical actions through which they must go with great accuracy, the former had to use their thought-power all the time. they had all to join at certain points in the ritual in sending out streams of thought, more in the nature of will-power than of meditation, the object of the whole effort being to erect over and around the lodge a magnificent and radiant thought-form of perfect proportions, specially constructed to receive and transmit in the most effective way the divine force which was called down by their act of devotion. if any member fs thought was ineffectual, the mighty temple-like thought-form was correspondingly defective in one part; but the master of the lodge was usually a clairvoyant priest or priestess who could see where the defect lay, and

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

y brother w. note this should really be considered as part ii of the hidden life of freemasonry and is mentioned by the author in the preface* contents author s preface chapter i schools of masonic thought the origins of masonry. the authentic school. the anthro-pological school. the mystical school. the occult school. the knowledge of the occultist. the occult records. the sacramental power. the form and the life. orthodoxy and heresy. chapter ii the egyptian mysteries the message of the world teacher. the gods of egypt. isis and osiris. animal deities. the practice of embalming. other deities. the brothers of horus. consecration. the purpose of the mysteries. the degrees of the mysteries. the mysteries of isis. the preliminary trials. the mystery language. the duality of each degree. the

. the greater mysteries. the myths of the greater mysteries. the magic of the greater mysteries. the hidden mysteries. the school of pythagoras. the three degrees. other greek mysteries. chapter vi the mithraic mysteries zarathustra and mithraism. mithraism among the romans. the mithraic rites. the roman collegia. the work of king numa. the colleges and the legions. the introduction of the jewish form. the transition to the operatives. chapter vii craft masonry in mediaeval times evolutionary methods. the withdrawal of the mysteries. the christian mysteries. the repression of the mysteries. the crossing of traditions. the two lines of descent. the culdees. celtic christianity in britain. the druidic mysteries. the holy grail. heredom. chapter viii operative masonry in the middle ages the t

eir religious philosophy in a way which renders entirely impossible the idea that they were copied from european sources. masonic scholars have by no means exhausted the facts which may be discovered in this most interesting field of research, but even with our present knowledge it is clear that rites analogous to those we call masonic are among the most ancient on earth, and may be found in some form or other in almost all parts of the world. our signs exist in egypt and mexico, in china and india, in greece and rome, upon the temples of burma and the cathedrals of mediaeval europe; and there are said to be shrines in southern india where the same secrets are taught under binding pledges as are communicated to us in the craft and high grades in modern europe and america. 14. among pioneer

his stage of evolution permits him to touch. 23. the way of the occultist lies through a graded series of steps, a pathway of initiations conferring successive expansions of consciousness and degrees of sacramental power; that of the mystic is often more individual in character, a flight of the alone to the alone, as plotinus so beautifully expressed it. to the occultist the exact observance of a form is of great importance, and through the use of ceremonial magic he creates a vehicle through which the divine light may be drawn down and spread abroad for the helping of the world, calling to his aid the assistance of angels, nature-spirits and other inhabitants of the invisible worlds. the method of the mystic, on the other hand, is through prayer and orison; he cares nothing for forms and

and so to acquire an accurate knowledge of the past. this subject is so little understood that it may perhaps be useful if at this point i quote somewhat at length from a book entitled clairvoyance which i wrote many years ago: 29. on the mental plane (the records) have two widely different aspects. when the visitor to that plane is not thinking specially of them in any way, these records simply form a background to whatever is going on, just as the reflections in a pier-glass at the end of a room might form a background to the life of the people in it. it must always be borne in mind that under these conditions they are really merely reflections from the ceaseless activity of a great consciousness upon a far higher plane. 30. but if the trained investigator turns his attention especially

LEMEGETON

notes to introduction* preface from harl. 6483* goetia* theurgia goetia* ars paulina* ars almadel* ars notoria acknowledgments i would like to thank the british museum for allowing me to study the manuscripts firsthand, and for their help in copying the manuscripts onto microfilm. introduction the lemegeton is a popular handbook of sorcery known from the 17th century [1] in more or less the same form as i will present it. most of the material however is found in varying forms in earlier manuscripts, and some of the material dates back as early as the 14th century or earlier [2. reginald scot, in his lists of magical texts [3, mentions ars paulina, ars almadel, and ars notoria in the same breath. he also includes a text closely related to the goetia [4. so the bulk of the materials were po

ection dealing with the eleventh spirit, usiel, and his subordinates (adan, ansoel, magni and abariel: it should be noted that trithemius' conjurations are actually his examples of hidden writing('steganography, and do not correspond with the conjurations found in theugia goetia. steganographia was written in 1500, but was not published until 1608. it was, however, widely circulated in manuscript form. ars paulina the spirits in part 1 of this book coincide exactly with those found in trithemius' steganographia, book 2. according to thorndike [5, the "the pauline art" was purported to have been discovered by the apostle paul after he had been snatched up to the third heaven, and delivered by him at corinth. robert turner mentions a sixteenth-century manuscript in the biblioth que nationale

"figures" mentioned in the text [9] their omission adds greatly to the confusion of the text. not all manuscripts of the lemegeton include the ars notoria, their contents listing only four books. those that do are entirely dependant on robert turner's 1657 edition, which is evidently his own translation from the latin. notes: 1. the date 1641 occurs in the text, and may indicate that its present form dates to then. 2. to this period has been dated an important text of the solomonic literature, liber juratus, or the sworn book of honorius, which has important connections with our present work. 3. discoverie of witchcraft, 1584, book 16, chap. 31 and chap. 42. 4. op. cit. chapter 2 consists of a translation of j. wier's pseudomonarchia daemonum. see below. 5. magic and experimental science

LETTER FROM A LUCIFEREAN

rcle of flaming candles. this not only generated heat (heightening the physical response, but provided a flicker effect much conducive to the development of clairvoyant vision. the rite attracted legions of demonic spirits to gather at the edge of the circle, and, through a process of identification with the particular passions of the celebrants, specific demons made themselves known (by name and form, all too eager to effect the formalized magical intentions of the celebrants (i.e. in contemporary parlance, the statement of intent. as has been pointed out on a number of occasions by a variety of writers, the spirits known as demons become individuated by identification with human beings. thus one acquires one s own demon familiars, each of whom has a particular provenance. any process by

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

s, 1967. robinson, james m. the nag hammadi library. 1977. new york: harper& row, 1981. adramelechk adramelechk, or king of fire, is mentioned in traditional demonography as eighth of the ten archdemons, as well as a great minister and chancellor of the order of the fly, an infernal order founded by beelzebub. in rabbinic literature, it is said that when he is conjured he manifests himself in the form of a mule or a peacock. adramelechk, who has also been equated with the babylonian anu and with the ammonite moloch, is mentioned in various sources, such as in the history ofmagic, where seligmann pictures him in the shape of a horse; in 2 kings, where he is regarded as a god of the sepharvite colony in samaria to whom children were sacrificed; and in milton s paradise lost, where he is refe

ttery, rings, and other amulets to ward off the forces of darkness. the udjat eye was the characteristic stylization of the eye of the youthful egyptian sun god horus. the udjat eye was placed on rings in ancient egypt. the scarab beetle symbolized resurrection after death and protection against evil magic. mummies wore a heart scarab as an amulet on their breasts. seals and jeweled charms in the form of scarabs protected wearers against evil. the hebrews, as early as 2200 b.c, wore crescent moons to ward off the evil eye and attached bells to their clothing to ward off evil spirits. in ancient rome (753 b.c. a.d. 476) bronze figures of hands stood in houses to ward off evil. this amulet derives from the instinctive gesture to put the hand in front of the face to ward off the evil eye. the

reek sun god apollo, living in hell as a serpent angel. the term appolion has also been used to mean hell itself as a place. see also demons; satan for further reading: godwin,malcolm. angels: an endangered species. new york: simon and schuster, 1990. ronner, john. know your angels. murfreesboro, tn: mamre, 1993. apsaras apsaras, a word derived from the sanskrit ap, which means water, refers to a form of spiritual being found in hinduism and buddhism. as the nymphs of south asia, they are best known for their inordinate interest in sex. they are said to reside alternately in the sky or in trees. the mistresses of the gandharvas, they are shapeshifters who are fond of bathing. the apsaras are also singers and dancing girls. alternately, in the vedas, the most ancient religious texts of hind

ot; for, out of envy, they would wish others to be damned, who are saved. consequently sorrow must be said to exist in them, and especially because it is of the very notion of punishment that it be repugnant to the will.moreover, they are deprived of happiness, which they desire naturally. while condemned to hell, thomas asserted that demons would float in the air until the day of judgment in the form of incubi (male demons) and succubi (female demons. like other medieval thinkers, aquinas believed that demons could seduce human beings, particularly in the dream state. he further speculated that should a succubi conceive after having intercourse with a man, the result would be a giant, like the nephilim mentioned in genesis 6:4. aquinas also perceived dark forces at work behind many cases

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

LIBER HAD

worthy. and let him be exceeding proud and joyous "this is the first practice of ethics("ccxx. ii" 18, 19, 20, 21. 9. let the aspirant apply himself to comprehend hadit as the snake that giveth knowledge and delight and bright glory, who stirreth the hearts of men with drunkenness. this snake is blue and gold; its eyes are red, and its spangles green and ultra-violet (that is, as the most exalted form of the serpent kundalini "this is the sixth practice of intelligence("ccxx. ii" 22, 50, 51. 10. let him further identify himself with this snake "this is the second practice of meditation("ccxx. ii" 22. 11. let the aspirant take wine and strange drugs, according to his knowledge and experience, and be drunk thereof (the aspirant should be in so sensitive a condition that a single drop, perhap

LIBER O

l find it difficult to remain standing. 6. it is a sign of success, though only by the student himself is it perceived, when he hears the name of the god vehemently roared forth, as if by the concourse of ten thousand thunders; and it should appear to him as if that great voice proceeded from the universe, and not from himself. in both the above practices all consciousness of anything but the god-form and name should be absolutely blotted out; and the longer it takes for normal perception to return, the better. iv. i. the rituals of the pentagram and hexagram must be committed to memory; they are as follows- the lesser ritual of the pentagram i. touching the forehead say ateh (unto thee, ii. touching the breast say malkuth (the kingdom, iii. touching the right shoulder, say ve-geburah (and

the breast, say le-olahm, amen (to the ages, amen. vi. turning to the east make a pentagram (that of earth) with the proper weapon (usually the wand. say (i.e. vibrate) hvhy. vii. turning to the south, the same, but say ynda. viii. turning to the west, the same, but say hyha. ix. turning to the north, the same, but say alga (pronounce: ye-ho-wau, adonai, eheieh, agla. x. extending the arms in the form of a cross say, xi. before me raphael; xii. behind me gabriel -379- xiii. on my right hand, michael. xiv. on my left hand, auriel; xv. for about me flames the pentagram, xvi. and in the column stands the six-rayed star. xvii-xxi. repeat (i) to (v, the qabalistic cross. the greater ritual of the pentagram the pentagrams are traced in the air with the sword or other weapon, the name spoken alou

o the element fire; it refers to the planet venus; the paths of q, z and p are attributed to this degree. for other attributions see 777 lines 7 and 31. the pentagrams of water. i' b n\ a v# n o- i name: la (el. k' s i\ h n\ i g n g the signs of 3= 8. raise the arm till the elbows are on a level with the shoulders, bring the hands across the chest, touching the thumbs and tips of fingers so as to form a triangle apex downwards (see illustration (the grade of 3= 8) is particularly attributed to the element of water; it refers to the planet mercury; the paths of r and s are attributed to this degree. for other attributions see 777, lines 8 and 23. the pentagrams of air. i' b n\ a v* n name: hvhy o- i (ye-ho-wau. k' s i\ h n\ i g n g the signs of 2= 9. stretch both arms upwards and outwards

is ritual is to be performed after the "lesser ritual of the pentagram (i. stand upright, feet together, left arm at side, right across body, holding wand or other weapon upright in the median line. then face east and say (ii. i.n.r.i. yod, nun, resh, yod. virgo, isis, mighty mother. scorpio, apophis, destroyer. sol, osiris, slain and risen. isis, apophis, osiris, iaw (iii. extend the arms in the form of a cross, and say "the sign of osiris slain (see illustration (iv. raise the right arm to point upwards, keeping the elbow square, and lower the left arm to point downwards, keeping the elbow square, while turning the head over the left shoulder looking down so that the eyes follow the left forearm, and say "the sign of the mourning of isis (see illustration (v. raise the arms at an angle o

r not, the power is not one to be aimed at. 3. success in "banishing" is known by a "feeling of cleanliness" in the atmosphere; success in "invoking" by a "feeling of holiness. it is unfortunate that these terms are so vague. but at least make sure of this; that any imaginary figure or being shall instantly obey the will of the student, when he uses the appropriate figure. in obstinate cases, the form of the appropriate god may be assumed. 4. the banishing rituals should be used at the commencement of any ceremony whatever. next, the student should use a general invocation, such as the "preliminary invocation" in the goetia as well as a special invocation to suit the nature of his working. 5. success in these verbal invocations is so subtle a matter, and its grades so delicately shaded, th

LIBER 141

erations, where failure does not imply irreparable disaster, until they have the knowledge and experience of this art which will give a reasonable confidence. viii of a theory of this art magical the theory of this art appears to us to involve certain cosmic hypotheses to which it is perhaps not impossible to assent at least tentatively, but which are certainly unproven. the idea of prana in some form more mystical than that which identifieth it with the motion of the physicist is perhaps inherent. in the mere consummation of the sacrament for health and vitality is no violation of reason, but at most an exaggeration of anticipation; for the matter of the sacrament is indubitably a microcosm; but in the extension of this sacrament to validity in magick is an hiatus comparable to that which

to produce a state resembling, and not far removed from, coma. experts may push this practice to the point of the death of the victim, thus not merely obtaining the physical strength, but imprisoning and enslaving the soul. this soul then serves as a familiar spirit. the practice is held to be dangerous (it was used by the late oscar wilde, and by mr. and mrs 'horos; also in a modified and marred form by s.l. mathers and his wife, and by e.w. berridge. the ineptitude of the three latter saved them from the fate of the three former) xix of the adept of this art in armour of leaping flame let the adept rage through the universe, majestic and irresistible as the sun. let no eye behold him unblasted; let him strike upon the necks of the ungodly. let him be a mighty light of comfort, and the fa

LIBER 777

he clinic to admire! to take one concrete example: the english t is clearly equivalent in sound to the hebrew t, the greek t, the arabic p and the coptic t, but the numeration is not the same. again, we have a clear analogy in shape (perhaps a whole series of analogies, which, on comparing the modern alphabets with primeval examples, breaks up and is indecipherable. the same difficulty in another form permeates the question of gods. priests, to propitiate their local fetish, would flatter him with the title of creator; philosophers, with a wider outlook, would draw identities between many gods in order to obtain a unity. time and the gregarious nature of man have raised gods as ideas grew more universal; sectarianism has drawn false distinctions between identical gods for polemical purpose

ute 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 metaphysical logos of john? in short, while the human mind is mobile, so long will the definitions of all our terms vary

f the night) 1# 2= 3' 4& 5% 6! 7$ 8# 9= 10' 11& 12 [the angels of the planets according to pseudo- abano are! michael= gabriel% samael# raphael& sachiel$ anael' cassiel] note. the first hour of the day, of every country, and in every season whatsoever, is to be assigned to the sun-rising, when he first appeareth arising in the horizon. and the first hour of the night is to be the thirteenth hour, form the first hour of the day. the year16 the spring: taloi. the summer: casmaran. the autumn: adarael. the winter: farlas. notes 39 the angels of the spring: carcasa, core, amatiel, commissoros. the head of the sign of the spring: spugliguel. the name of the earth in the spring: amadai. the names of the sun and moon in the spring: the sun, abrayen; the moon, agusita. the angels of the summer: ga

two women, a priestess and an harlot. line 18. he drives furiously a chariot drawn by two sphinxes. as levi drew it. line 19. before him goeth upright the royal ur us serpent. line 21 [h, f, and g, or sattva, rajas, and tamas. line 23. from a gallows shaped like the letter d hangs by one foot a young fair man. his other leg forms a cross with the suspending one. his arms, clasped behind his head, form an upright b, and this radiates light. his mouth is resolutely closed. line 25. a winged and crowned goddess, with flashing golden belt, stands, and pours from her right hand the flame of a torch upon an eagle, while in her left hand she pours water from an horn upon a lion. between her feet a moon-shaped cauldron of silver smokes with perfume. line 26. levi s baphomet is sound commentary on

s, before crowley changed the titles of a number of the trumps in the book of thoth and exchanged the attributions of the star and emperor based on al i.57. col. xix. transliterations of egyptian names have been left as in the first edition. these differ from both modern transliterations and those employed by early 20th-century writers such as budge. line 1: asar is better known by the hellenized form osiris; asar-un-nefer( osiris the beautiful) was a particular epiphet or title of this god. hadith in this line (also hadit in line 0) is not a historical egyptian deity but refers to the entity described in cap. ii of the book of the law; the name is a garbled or corrupt form of heru- behutet (horus of behutet, a solar-martial form of horus symbolized by the winged disk. heru- ra-ha is not a

LIBER ALEPH

e end is delight, and delight is in the midst, even as the indus is water in the cavern of the glacier, and water among the greater hills and the lesser hills and through the ramparts of the hills and through the plains, and water at the mouth thereof when it leaps forth into the mighty sea, yea, into the mighty s sliber a vel cxi l i b e r a l e p h v e l c x i the book of wisdom or folly in the form of an epistle of 666 the great wild beast to his son 777 being the equinox volume iii no. vi. by the master therion (aleister crowley) an lvii sol in 0 0. 0. libra september 23, 1961 e.v. 6.19 a.m. celepha s press ulthar- sarkomand- inquanok- leeds first published king.s beach, california: thelema publishing, 1962 e.v. corrected edition, york beach, maine: samuel weiser, 1991. this electronic

uorum 200 zr de heresia manich a 201 zs de veritate rerum mensurenda 202 zt de aphorismo ubi dico: omnia sunt 203 zu de ratione huius epistol scribend 204 zf de natura huius epistola 205 zc de modo quo hanc epistolam scripsi 206 zy de sapientia et stultitia 207 zw de oraculo summo 208 liber aleph cxi. the book of wisdom or folly. an extended and elaborate commentary on the book of the law, in the form of a letter from the master therion to his magical son. this book contains some of the deepest secrets of initiation, with a clear solution of many cosmic and ethical problems .pr monstrance of a.a. equinox iii (1) liber aleph, the book of wisdom or folly was intended to express the heart of my doctrine in the most deep and delicate dimensions [it] is the most tense and intense book that i ha

years.but even if the central heating had been the flames of hell itself, i doubt whether i should have been warm. night after night i sat, all through, rigid as a corpse, and icier; the whole of my life concentrated in two spots; the small section of my brain which was occupied in the work, and my right wrist and fingers. i remember with absolute clearness that my consciousness appeared to start form a perfectly dead forearm. the book is written in prose, yet there is a formal circumscription more imminent than anything which would have been possible in poetry. i limited myself by making a point of dealing thoroughly with a given subject in a single page. it was an acute agony, similar to that of asana, to write, and the effort removed me so far from normal human consciousness that there

g forth with violence, involves excesses and extravagances. all these things are disorders, and against nature. now then learn of me the testimony of history and literature as a great scroll of learning. but the vellum of the scroll is of man.s skin, and its ink of his heart.s blood. k liber aleph vel cxi 4 d legenda de amore (fables of love) he fault, that is fatality, in love, as in every other form of will, is impurity. it is not the spontaneity thereof which worketh woe, but some repression in the environment. in the fable of adam and eve is this great lesson taught by the masters of the holy qabalah. for love were to them the eternal eden, save for the repression signified by the tree of the knowledge of good and evil. thus their nature of love was perfect; it was their fall from that

16 o de cultu (of training) ow, o my son, that thou mayst be well guarded against thy ghostly enemies, do thou work constantly by the means prescribed in our holy books. neglect never the fourfold adorations of the sun in his four stations, for thereby thou doest affirm thy place in nature and her harmonies. neglect not the performance of the ritual of the pentagram, and of the assumption of the form of hoor-pa-kraat. neglect not the daily miracle of the mass, either by the rite of the gnostic catholic church, or that of the phoenix. neglect not the performance of the mass of the holy ghost, as nature herself prompteth thee. travel also much in the empyrean in the body of light, seeking ever abodes more fiery and lucid. finally, exercise constantly the eight limbs of yoga. and so shalt th

LIBER ASTARTE

and an adeptus is in tiphereth; i am therefore an adept. and in this practice the worst danger is this, that the love which is its weapon should fail in one of two ways. first, if the love lack any quality of love, so long is it not ideal love. for it is written of the perfected one .there is no member of my body which is not the member of some god..2 therefore let not the philosophus despise any form of love, but harmonise all. as it is written .liber lxi. 32 .for perfection abideth not in the pinnacles, or in the foundations, but in the ordered harmony of one with all..3 second, if any part of this love exceed, there is disease therein. as, in the love of othello for desdemona, love fs jealousy overcame love fs tenderness, so may it be in this love of a particular deity. and this is more

s if thereby giving up the shadow for the substance. but astarte vel liber berylli 14 it is useless to do this unless thou do really in thine heart value the talisman beyond all else that thou hast. 38. concerning minor methods adjuvant in the ceremonies. iii. rehearsal. it may assist if the traditional history of the particular deity be rehearsed before him; perhaps this is best done in dramatic form. this method is the main one recommended in the .exercitios espirituales. of st ignatius, whose work may be taken as a model. let the philosophus work out the legend of his own particular deity, and apportioning days to events, live that life in imagination, exercising the five senses in turn, as occasion arises. 39. concerning minor methods adjuvant in the ceremonies. iv. duresse. this metho

down his bones to powder. this method is altogether contrary to the spirit of love, unless the particular deity be himself savage and relentless; as, jehovah or kali. in such a case the desire to perform constraint and cursing may be the sign of the assimilation of the spirit of the devotee with that of his god, and so an advance to the union with him. 40. concerning the value of this particular form of union or samadhi. all samadhi is defined as the ecstatic union of subject and object in consciousness, with the result that a third thing arises which partakes in no way of the nature of the two. it would seem at first sight that it is of no importance whatever to choose an object of meditation. for example, the samadhi called atmadarshana might arise from simple concentration of the thoug

ber collegii sancti. task of a philosophus, point 5] 2 the exceptions to this rule pertain neither to this practice, nor to this grade. n. fra. a a svb figvra clxxv 17 sacrificium indeed. yet there are those who have dared and achieved thereby. 46. concerning yet a further sacrifice. here it is spoken of actual mutilation. such acts are abominable; and while they may bring success in this method, form an absolute bar to all further progress. and they are in any case more likely to lead to madness than to samadhi. he indeed who purposeth them is already mad. 47. concerning human affection. during this practice thou shalt in no wise withdraw thyself from human relations, only figuring to thyself that thy father or thy brother or thy wife is as it were an image of thy particular deity. thus s

LIBER AZAZEL

locks of other gods, who accept all uncritically. they enjoy pointless servitude and feed off of the minds of their slaves, i find no fulfilment in slavery. my power is primal and needs no amplification, i have existed and will continue to exist whether held in regard by men or not. i am azazel. i am the lord of the wills of men, not the servant of them. 9. all that which inspires men to a higher form of existence- that is my power, my influence. i am the chaos which brings order. i am the darkness which brings light. 10. hear my word and feel my power, i am the bringer of the dawn, the custodian of the flame- nay, the flame itself. 11. i burn, but shall never be consumed, for my fire is the flame of purity and the exalted nature. i am the uplifting and the consoler. 12. be not mistaken, f

LIBER B VEL MAGI

his is as a lamp therein. 7. with the wand createth he. 8. with the cup preserveth he. 9. with the dagger destroyeth he. 10. with the coin redeemeth he. 2 liber b vel magi 11. his weapons fulfil the wheel; and on what axle that turneth is not known unto him. 12. from all these actions must he cease before the curse of his grade is uplifted from him. before he attain to that which existeth without form. 13. and if at this time he be manifested upon earth as a man, and therefore is this present writing, let this be his method, that the curse of his grade, and the burden of his attainment, be uplifted from him. 14. let him beware of abstinence from action. for the curse of his grade is that he must speak truth, that the falsehood thereof may enslave the souls of men. let him then utter that w

LIBER BATRACHOPHNEROBOOCOSMOMACHIA

psychologist learns to recognise even minute hesitations that mark the forcing of the attention. 2. alternating with the above, let the practicus begin this practice "b. it is assumed that he has thoroughly conquered the elementary difficulties of dharana, and is able to prevent mental pictures from altering shape, size and colour against his will. b. seated in the open air, let him endeavour to form a complete mental picture of himself and his immediate surroundings. it is important that he should be in the centre of such picture, and able to look freely in all directions. the finished picture should be a complete consciousness of the whole fixed, clear, and definite. let him gradually add to this picture by including objects more and more distant, until he have an image of the whole fie

cover that it is very difficult to increase the apparent size of the picture as he proceeds, and it should be his most earnest endeavour to do so. he should seek in particular to appreciate distances, almost to the point of combatting the laws of perspective. 3. these practices "a" and "b" accomplished, and his studies in astronomy completed, let him attempt this practice "c. c. let the practicus form a mental picture of the earth, in particular striving to realize the size of the earth in comparison with himself, and let him not be content until by assiduity he has well succeeded. let him add the moon, keeping well in mind the relative sizes of, and the distance between, the planet and its satellite. he will probably find the final trick of the mind to be a constant disappearance of the i

LIBER CCC KHABS AM PEKHT

l has been revised and reconstituted in accordance with this decision. now then, leaving the book of the law, note, pray thee, the following additional suggestions for extending the dominion of the law of thelema throughout the whole world. 1. all those who have accepted the law should announce the same in daily intercourse .do what thou wilt shall be the whole of the law. shall be the invariable form of greeting. these words, especially in the case of strangers, should be pronounced in a clear, firm, and articulate voice, with the eyes frankly fixed upon the hearer. if the other be of us, let him reply .love is the law, love under will. the latter sentence shall also be used as the greeting of farewell. in writing, wherever greeting is usual, it should be as above, opening .do what thou w

LIBER CCCXXXV ADONIS

e that may thrill thee through sense to the soul! 5th maiden. look on the fairest, the masterless maid! ere thine eye thou unbarest, i flicker, i fade. all. wake! as her garland is tossed in the air when the nymph meets apollo, our forehead is bare. we divide, we disperse, we dislimn, we dissever, for we are but now, and our lady for ever [they go out. esarhaddon. i dreamed of thee! dreams beyond form and name! it was a chain of ages, and a flash liber cccxxxv 6 of lightning.which thou wilt.since.oh i see nothing, feel nothing, and am nothing.ash of the universe burnt through! astarte. and i the flame! esarhaddon. wreathing and roaring for an ageless aon, wrapping the world, spurning the empyrean, drowning with dark despotic imminence all life and light, annihilating sense. i have been sea

are more black with blood of such as this thing than your skins with kisses of your sun fs frenzy [the slaves run up. adonis 13 psyche. thou vain woman! now i know him, lost, wrecked, mad, but mine, but mine, indissolubly dowered with me, my husband, the count adonis! esarhaddon. ah [he falls, but into the arms of astarte. astarte. ho! guard us now and lash this thing from the garden [the slaves form in line between psyche and the others. psyche. adonis! esarhaddon. ah! astarte, there fs some sorcery abroad. astarte. the spell is broken, dear my lord. there is a wall of ebony and steel about us. esarhaddon. what then do i feel when that name sounds? astarte. a trick of mind. things broken up and left behind keep roots to plague us when we least expect them. the wise.and thou art wise.let

LIBER CCXLII AHA

lared to be liber cccxxxv in class c (335 (c) ordo templi orientis. key entry and initial proof reading by w.e. heidrick for o.t.o. further proof reading, formatting &c. by frater t.s. for celephais press. this e-text last revised 09.07.200 eliber ccxlii aha! the sevenfold mystery of the ineffable love; the coming of the lord in the air as king and judge of this corrupted world; wherein under the form of a discourse between marsyas an adept and olympas his pupil the whole secret of the way of initiation is laid open from the beginning to the end; for the instruction of the little children of the light. written in trembling and humility for the brethren of the a a by their very dutiful servant, an aspirant to their sublime order, aleister crowley v a a publication in class c i the argumenta

ear strange music in the air! marsyas. it is the angelic choir, aware of the great ordeal dared and done by one more brother of the sun! olympas. master, the shriek of a great bird blends with the torrent of the thunder. marsyas. it is the echo of the word that tore the universe asunder. olympas. master, thy stature spans the sky. marsyas. verily; but it is not i. the adept dissolves.pale phantom form blown from the black mouth of the storm. it is another that arises! olympas. yet in thee, through thee! marsyas. i am not. olympas. for me thou art. marsyas. so that suffices to seal thy will? to cast thy lot into the lap of god? then, well! olympas. ay, there is no more potent spell. through life, through death, by land and sea most surely will i follow thee. marsyas. follow thyself, not me

in one word! next, still that ecstasy, prolong thy meditation steep and strong, slaying even god, should he distract thy attention from the chosen act! last, all these things in one o ferpowered, time that the midnight blossom flowered! the oneness is. yet even in this, my son, thou shalt not do amiss if thou restrain the expression, shoot thy glance to rapture fs darkling root, discarding name, form, sight, and stress even of this high consciousness; pierce to the heart! i leave thee here: thou art the master. i revere thy radiance that rolls afar, o brother of the silver star! olympas. ah, but no ease may lap my limbs. giants and sorcerers oppose; ogres and dragons are my foes! leviathan against me swims, liber ccxlii 26 and lions roar, and boreas blows! no zephyrs woo, no happy hymns p

LIBER CHANOKH

yrs or aires) whose radii increase in a geometrical proportion. the sides of the square are the four great watch-towers (plates iv- vii) which are attributed to the elements. there is also a .black cross (or .central tablet. according to the arrangement shewn.compare the black cross bordering the tablets in plate iii. with plate viii).6 plate iii gives the general view [the reversed letters which form the word paraoan are written in enochian for convenience, as our a and o are not distinguishable reverse from forward] plate iv. gives the complete attribution of the tablet of air. the 6th file is called linea patris. the 7th file is called linea filii. the 7th line is called linea spiritus sancti. this great cross divides the tablet into four lesser (sub-elemental) tablets, the left-hand to

eath the presidency of the kerubim, rule four mighty and benevolent angels. ingm laoc vssn rvoi 7. trilateral names of demons or elementals are to be formed from these 16 squares, using the two letters on either side of the upright of the cross with a letter chosen crom the central tablet or black cross in accordance with rules which will be given in their due place.10 thus gm in oc la et cetera, form bases for these trilateral names. the following rules explain how the sides of the pyramids of which the squares are formed are attributed to the sephiroth, planets, elements and zodiacal signs.11 1. great central cross. this has 36 squares, for the decantes of the zodiac. on the left side of the pyramid, linea patris has the cardinal signs, the sign of the element itself at the top, in the o

.for beginning there it will make the name of a wicked spirit. 27: the equinox publication has vanarda; this has been changed as a typo; since every other source i have been able to consult gives vsnarda which is consistent with plate iii. 28: thus in equinox publication; this is consistent with the ave and raphael great tables, though not with plate iii which has an .a. for one of the .o.s (the form of the character makes the exact order unclear. sloane 3191 has tedoand, with .o. written under the .a. 29: thus in equinox publication; this matches sloane 3191. the ave, raphael and plate iii great table versions give tahamdo from this character. 30: thus in equinox publication; this matches the great table both as delivered by ave and as reformed by raphael. sloane 3191 has abaiond (which

LIBER CLXV A MASTER OF THE TEMPLE

the other: last, but not least, into marriage, a difficult thing to put on one side and perhaps best left on the other. having then plunged wholeheartedly into this final experiment, the equinox 130 becoming as it were omnia in uno for a time, he emerged in a frame of mind well suited to the study of scientific illuminism, of which he was much in need, and, having signed the probationer s pledge form on december 24th, 1909, e.v, he took after careful thought the motto unus in omnibus and has been riding very comfortably ever since. from this time onward, according to the rules of the order, he began keeping a written record of his work, and this makes our task easier; but since he himself became more serious from that moment, we must to a certain extent follow his example and treat what i

result, than he immediately thinks he is at the end. but v.i.o. is evidently not to be deceived in that way, for he goes on: now, had i really arrived at the end, it seems reasonable to suppose i should not be here writing this. my body and mind are at any rate still in existence as a body and mind. but, as these are admittedly impermanent, does it matter much that they continue to exist in this form or no? what has that to do with the consciousness of the existence of that which transcends both? now, had not some part of my present state of existence realized the possibility of another and higher state of consciousness, should i not still be in that state of uncertainly in which i lived before this the equinox 138 realization came? this realization having come about has at any rate remai

write it, how put into words the least idea of that which is unformed? yet i will try while yet a vestige of the thought remains. i have conceived within my womb a child. or is it that i have for the first time realized that i have a womb? yet it is so, that blank within, into which i have projected my thoughts, and from which they have come forth again living is for a greater purpose. can i not form therein a child that shall be myself made from the highest ideals, the essence of my pains, refined and purified, freed from dross by the living fire? this life of service must be lived till i am selfless in all that i knew as myself; but all the time will not my child be growing within me, composed of finer materials? and by complete union therwith. i cannot formulate any more now. this entr

n that simplicity. i can realize that state perfectly, but i am not a magician, i know little or nothing of the equinox 148 ceremonial magick, except from reading; my results have not been accompanied by visions. what results i have obtained have been in the nature of becoming the thing itself, not seeing it. however, to pass on: is the idea of coming back to help others (see sun. apr. 16) only a form of the dweller on the threshold and caused through fear of annihilation or madness? or is it a concession to my own weakness, a pandering to my self because i am really nowhere near ready to hurl myself into the gulf, instead of which i come back to normal consciousness, and try and make myself believe i have given up what i could not get for the sake of others which do not exist at the time

ned the dim figure of nuith overshadowed the universe. amen. and now i will go out and wish r. and baby a happy new year. a summary comment. by fra o.m. 7 =48 i think you are the real man, and will attain. you work hard and regularly, and keep the record well. and you have the root of the matter in you. these are your-dangers (1) you are emotional. this is very bad, and must be got rid of. it s a form of egoism, and leads to the left-hand path. you say: i object to my wife being run over by a motor-car, and think you are stating an eternal truth. now no elephant in siam cares whether she is run over or not. say then: it is (relatively to v.i.o) right that he should object, etc, etc. use this analysis with all emotions. don t allow yourself to think that your own point of view is the only o

LIBER COLLEGII SANCTI

erson be received by a neophyte, the latter being responsible to his zelator. 1. the period of probation shall be at least one year. 2. the aspirant to the a a shall hear the lection (liber lxi) and this note of his office; if he will, shall then procure the robe of a probationer; shall choose with deep forethought and intense solemnity a motto. 3. on reception he shall receive the robe, sign the form provided and repeat the oath as appointed, and receive the first volume of the book. 4. he shall commit a chapter of liber lxv to memory; and furthermore, he shall study the publications of the a a in class b, and apply himself to such practices of scientific illuminism as seemeth him good. 5. beside all this, he shall perform any tasks that the a a may see fit to lay upon him. let him be min

tannhauser, the sword of song, gtime h and geleusis h from crowley fs collected works. konx om pax by crowley. the tao teh ching and the writings of chuang-tzu from legge fs the texts of taoism (vol. xxxix and xl in the oup sacred books of the east series [not in the list in equinox i (7] one modern group claiming to represent the a a has drawn up a task and oath for the student grade in similar form to the other tasks and oaths of liber collegii sancti, which may be found on their website (www.outercol.org; the reading list is similar to the above but adds crowley fs book of lies, probably on the basis that the 1913 paper asked students to write commentaries on five chapters thereof. some other contemporary groups claiming to represent the a a operate a formal student grade in a similar

LIBER CORDIS CINCTI SERPENTE

the snake is entwined about the invisible core of the mind. rise, o my snake! it is now is the hour of the hooded and holy ineffable flower. rise, o my snake, into brilliance of bloom on the corpse of osiris afloat in the tomb! o heart of my mother, my sister, mine own, thou art given to nile, to the terror typhon! ah me! but the glory of ravening storm enswathes thee and wraps thee in frenzy of form. be still, o my soul! that the spell may dissolve as the wands are upraised and the aons revolve. behold! in my beauty how joyous thou art, o snake that caresses the crown of mine heart! behold! we are one, and the tempest of years goes down to the dusk, and the beetle appears. o beetle! the drone of thy dolorous note be ever the trance of this tremulous throat! i await the awakening! the sum

LIBER CXCVII STORY OF SIR PALAMEDES

eth out the milk of the stars from her paps; yea, the milk of the stars from her paarliber cxcvii the high history of g o o d s i r palamedes the saracen knight and his following of the questing beast a a publication in class c to allan bennett .bhikkhu ananda metteyya. my good knight comrade in the quest, i dedicate this imperfect account of it, in some small recognition of his suggestion of its form. aleister crowley mandalay, november 1905. sir palamdes, the saracen knight v argument i. sir palamede, the saracen knight, riding on the shore of syria, findeth his father.s corpse, around which an albatross circleth. he approveth the vengeance of his peers. ii. on the shore of arabia he findeth his mother in the embrace of a loathly negro beneath blue pavilions. her he slayeth, and burneth

on the wide plains of france. xxi. he gathereth an army sufficient to chase the whole herd. in england.s midst they rush upon them; but the herd join together, leading on the kinghts, who at length rush together into a melee, wherein all but sir palamede are slain, while the beast, as ever, standeth aloof, laughing. xxii. he argueth its existence from design of the cosmos, noting that its tracks form a geometrical figure. but seeth that this depends upon his sense of geometry; and is therefore no proof. meditating upon this likeness to himself.its subjectivity, in short.he seeth it in the blue lake. thither plunging, all is shattered. xxiii. seeking it in shrines he findeth but a money-box; while they that helped him (as they said) in his search, but robbed him. vii xxiv. arguing its obsc

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

r. the soldier and the hunchback 3 descartes supposed himself to have touched bed-rock with his cogito, ergo sum.1 huxley2 pointed out the complex nature of this proposition, and that it was an enthymeme with the premiss omnes sunt, qui cogitant3 suppressed. he reduced it to cogito; or, to avoid the assumption of an ego, cogitatur.4 examining more closely this statement, we may still cavil at its form. we cannot translate it into english without the use of the verb to be, so, that, after all, existence is implied. nor to we readily conceive that contemptuous silence is sufficient answer to the further query, gby whom is it thought? h the buddhist may find it easy to image an act without an agent; i am not so clever. it may be possible for a sane man; but i should like to know more about hi

ms, no simple rational idea in the mind which corresponds to the word. it is easy of course to drown the question in definitions, leading us to further complexity.but gexistence is the gift of divine providence, h gexistence is the opposite of non-existence, h do not help us much! the plain existence is existence of the hebrews goes further. it is the most sceptical of statements, in spite of its form. existence is just existence, and there fs no more to be said about it; don ft worry! ah, but there is more to be said about it! though we search ourselves for a thought to match the word, and fail, yet we have berkeley fs perfectly convincing argument that (so far as we know it) existence must mean thinking existence or spiritual existence. here then we find our est to imply cogitatur; and b

ive long odds to one of frederick fs grenadiers. it is useless to attack the mystic by asking him if he is quite sure samadhi is good for his poor health; ftis like asking the huntsman to be very careful, please, not to hurt the fox. the ultimate question, the one that really knocks samadhi to pieces, is such a stupendous idea that it is far more of a! than all previous! fs together, for all its? form. and the name of that question is nibbana. take this matter of the soul. when mr. judas mccabbage1 asks the man in the street why he believes in a soul, the man stammers out that he has always heard so; naturally mccabbage has no difficulty in proving to him by biological methods that he has no soul; and with a sunny smile each passes on his way. but mccabbage is wasted on the philosopher who

LIBER CXX

at also had to be undergone according to the constitution: pledge forms had to be signed and other work completed. several papers were attached to this, which includes the opening and closing of the temple, as well as the initiation ritual for zelator (which has to be performed under four eyes. these were: schedule a: opening, closing, initiatiation ritual of zelators (this paper. schedule b: the form of initiation of adepti (it is explicitly stated that there shall be no form of initiation for magisters. schedule c: gives the conditions by which magisteri appoint adepti to help zelators, and notes that the general plan of the o.t.o. is to be put before all members of the order( of thelemites. ritual cxx called "of passing through the tuat. 23(1,1 (members assembled, clothed, throned) ente

LIBER DCCCLX JOHN ST

with triple strength fortifying the soul and the mind, he must put into the mind the various symbols, and not walk dispersedly on the empyraan path, but with concentration] 3.52- 4.14 4.15- 4.30 john st. john 13 5.10. i should explain first that i write this record for other eyes than mine, since i am now sufficiently sure of myself to attain something or other; but i cannot foretell exactly what form the attainment may take. just so, if one goes to call upon a friend, he may be walking or riding or sleeping. thus, then, is adonai hidden from me. i know where he lives; i know i shall be welcome if i call; but i do not know whether he will invite me to a banquet or ask me to go out with him for a long journey. it may be that the rota will give me some hint [we have omitted the details of th

t be! yet now.ah now!.i am but a dead man. within me and without still stirs that life of sense that is not life, but is as the worms that feast upon my corpse. adonai! adonai! my lord adonai! indeed, thou hast forsaken me. nay! 1 [ac is paraphrasing chaldaan oracles, fragment 198 in westcott edition] liber dccclx 24 thou liest, o weak soul! abide in the meditation; unite all thy symbols into the form of a lion, and be lord of thy jungle, travelling through the servile universe even as mau the lion very lordly, the sun in his strength that travelleth over the heaven of nu in his bark in the midcareer of day. for all these thoughts are vain; there is but one thought, though that thought be not yet born.he only is god, and there is none other god than he! 3.30. walking home with mantra; sudd

ive some hint of the method of operation of the l.v.x. and i think that a description will help me to collect myself for the proper adaptation of this ritual to the purpose of self-initiation. 1 [the ritual published as .liber 671. is not the ritual which crowley is here describing, but the adaptation for self-initiation that he prepared during this magical retirement. one revision of the earlier form, a scripted initiation ritual with two officers and a candidate, adapted from the neophyte ceremony of the hermetic order of the golden dawn, survives in typescript as .liber dclxxi vel aort. but is unpublished. t.s] john st. john 31 oh, how soft is the air, and how serene the sky, to one who has passed through the black rule of apophis! how infinitely musical are the voices of nature, those

the prize of him that hath performed all things and endured all things! the first operation of ritual 671 is the preparation of the place. there are two forces; that of death and that of natural life.1 death begins the operation by a knock, to which life answers. then death, banishing all forces external to the operation, declares the speech in the silence. both officers go from their thrones and form the base of a triangle whose apex is the east. they invoke the divine word, and then death slays with the knife, and embalms with the oil, his sister life. life, thus prepared, invokes, at the summons of death, the forces necessary to the operation. the word takes its station in the east and the officers salute it both by speech and silence in their signs; and they pronounce the secret word o

s. the only way to do so would be to inflict some torture whose severity one could not gauge at the time: e.g, one might dip oneself in petroleum and set light to it, as the young lady mystic did.i suppose in brittany!.the other day. it fs not the act that hurts, but the consequences; so, although one knows only roughly what will happen, one can force oneself to the act. this, then, is a possible form of self-martyrdom. similarly, mutilations; though it is perhaps just to observe that all these people are mad when they do these things, and their standard of pleasure and pain consequently so different from the sane man fs as to be incomprehensible. look at my uncle tom! who goes about the world bragging of his chastity. the maniac is probably happy. a peacock who is all tail! and squawk. lo

LIBER DCCCXI ENERGIZED ENTHUSIASM

pon a certain secretion, as i believe. this secretion is analogous to semen, but not identical with it. there are but few men and fewer women, those women being inevitably androgyne, who possess it at any time in any quantity. so closely is this secretion connected with the sexual economy that it appears to me at times as if it might be a byproduct of that process which generates semen. that some form of this doctrine has been generally accepted is shown in the prohibitions of all religions. sanctity has been assumed to depend on chastity, and chastity has nearly always been interpreted as abstinence. but i doubt whether the relation is so simple as this would imply; for example, i find in myself that manifestations of mental creative force always concur with some abnormal condition of the

mind being all filth can see nothing in the sexual act but a crime or jest, whose only facial gestures are the sneer and the leer. protestantism is the excrement of human thought, and accordingly in protestant countries art, if it exist at all, only exists to revolt. let us return from this unsavoury allusion to our consideration of the methods of the greeks. v agree then that it does not follow form the fact that wine, woman and song make the sailor's tavern that these ingredients must necessarily concoct a hell-broth. there are some people so simple as to think that, when they have proved the religious instinct to be a mere efflorescence of the sex-instinct, they have destroyed religion. we should rather consider that the sailor fs tavern gives him his only glimpse of heaven, just as th

l further be obvious that, if the act in itself is to be the sacrament in a religious ceremony, this act must be accomplished solely for the love of god. all personal considerations must be energized enthusiasm 7 banished utterly. just as any priest can perform the miracle of transubstantiation, so can any man, possessing the necessary qualifications, perform this other miracle, whose nature must form the subject of a subsequent discussion. personal aims being destroyed, it is a fortiori necessary to neglect social and other similar considerations. physical strength and beauty are necessary and desirable for asthetic reasons, the attention of the worshippers being liable to distraction if the celebrants are ugly, deformed, or incompetent. i need hardly emphasize the necessity for the stric

themselves a great deal lower than the beasts by their consistently bestial interpretation of all things human and divine, we may consider first the triune nature of these ancient methods of energizing enthusiasm. music has two parts; tone or pitch, and rhythm. the latter quality associates it with the dance, and that part of dancing which is not rhythm is sex. now that part of sex which is not a form of the dance, animal movement, is intoxication of the soul, which connects it with wine. further identities will suggest themselves to the student. 8 liber dcccxi by the use of the three methods in one the whole being of man may thus be stimulated. the music will create a general harmony of the brain, leading it in its own paths; the wine affords a general stimulus of its animal nature; and t

al orgasm. x this reverent attitude is of an importance which i cannot overrate. normal people find normal relief from any general or special excitement in the sexual act. commander marston, r.n, whose experiments in the effect of the tom-tom on the married englishwoman are classical and conclusive, has admirably described how the vague unrest which she at first shows gradually assumes the sexual form, and culminates, if allowed to do so, in shameless masturbation or indecent advances. but this is a natural corollary of the proposition that married englishwomen are usually unacquainted with sexual satisfaction. their desires are constantly stimulated by brutal and ignorant husbands, and never gratified. this fact again account for the amazing prevalence of sapphism in london society. energ

LIBER DXXXVI

psychologist learned to recognise even minute hesitations that mark the forcing of the attention. 2. alternating with the above, let the practicus begin this practice b. it is assumed that he has thoroughly conquered the elementary difficulties of dharana, and is able to prevent mental pictures from altering shape, size and colour against his will. b. seated in the open air, let him endeavour to form a complete mental picture of himself and his immediate surroundings. it is important that he should be the centre of such picture, and able to look freely in all directions. the finished picture should be a complete consciousness of the whole, fixed, clear, and definite. let him gradually add to this picture by including objects more and more distant, until he have an image of the whole field

ly discover that it is very difficult to increase the apparent size of the picture as he proceeds, and it should be his most earnest endeavour to do so. he should seek in particular to appreciate distances, almost to the point of combating the laws of perspective. 3. these practices a and b accomplished, and his studies in astronomy completed, let him attempt this practice c. c. let the practicus form a mental picture of the earth, in particular striving to realize the size of the earth in comparison with himself, and let him not be content until by assiduity he has well succeeded. let him add the moon, keeping well in mind the relative sizes of, and the distance between, the planet and its satellite. he will probably find the final trick of mind to be a constant disappearance of the image

LIBER E

r. 3. remember that one should expect to name the right card once in 78 times. also be careful to exclude all possibilities of obtaining the knowledge through the ordinary senses of sight and touch, or even smell. there was once a man whose finger-tips were so sensitive that he could feel the shape and position of the pips, and so judge the card correctly. 4. it is better to try first, the easier form of the experiment, by guessing only the suit. 5. remember that in 78 experiments you should obtain 22 trumps and 14 of each other suit; so that, without any clairvoyance at all, you can guess right twice in 7 times (roughly) by calling trumps each time. 6. note that some cards are harmonious. thus it would not be a bad error to call the five of swords( gthe lord of defeat h) instead of the te

LIBER GRADUUM MONTIS ABIEGNI

gritual cxx, called of passing gradvvm montis abiegni 7 through the tuat. h it was published as poor quality photocopies in how to make your own mcoto and transcripts (mostly based on a typescript with a number of lacuna prepared by richard kaczynski) have been posted on web sites. while the seal of a a appears on the title page of this ritual, internal evidence casts grave doubt on whether that form was seriously meant as the a a zelator initiation, or whether it was ever worked at all as written. in particular, that version contains nothing to explain the statement in liber 185 that the neophyte shall keep himself free from all other engagements for four whole days from the date when the sun shall next enter the sign 240 to that under which he hath been received. i have been informed th

abalistical reason for not giving the dominus liminis a distinct numbered section, it might be worth noting that the duties of this grade are given in paper f, class d. the print edition of liber xiii referred paper f to the grade of adeptus minor; this has here been corrected. 19 see gliber iii vel jugorum, h iii. 20 gliber mysteriorum h is unpublished and may be no longer extant in its original form, but the context in which it is cited, together with the statement in liber 185 that the dominus liminis must learn a part in a temple of initiation, suggests that it may be in part administrative, and concerned with the theory and practice of running a magical order. 21 as far as anyone can tell, ritual viii and gthe instruction given in the eighth athyr (of liber 418) for the attainment of

LIBER HAD

im be exceeding proud and joyous. this is the first practice of ethics (ccxx. ii. 18, 19, 20, 21. svb figvra dlv 3 9. let the aspirant apply himself to comprehend hadit as the snake that giveth knowledge and delight and bright glory, who stirreth the hearts of men with drunkenness. this snake is blue and gold; its eyes are red, and its spangles green and ultra-violet (that is, as the most exalted form of the serpent kundalini) this is the sixth practice of intelligence (ccxx. ii. 22, 50, 51) 10. let him further identify himself with this snake. this is the second practice of meditation (ccxx. ii. 22. 11. let the aspirant take wine and strange drugs, according to his knowledge and experience, and be drunk thereof (the aspirant should be in so sensitive a condition that a single drop, perhap

LIBER HHH

thy body, which shall shiver and leap with the shock, and that also must both be suffered and overcome. 4. after the lightning-flash, resteth in the zenith a minute point of light. and this light shall radiate until a right cone be established upon the sea, and it is day. with this thy body shall be rigid, automatically; and this shalt thou let endure, withdrawing thyself into thine heart in the form of an upright egg of blackness; and therein shalt thou abide for a space. 5. when all this is perfectly and easily performed at will, let the aspirant figure to himself a struggle with the whole force of the universe. in this he is only saved by his minuteness. liber hhh sub figura cccxli 3 but in the end he is overthrown by death, who covers him with a black cross. let his body fall supine w

ass, and with rose and gold shalt thou arise in the east, with the cry of an hawk resounding in thine ear. shrill shall it be and harsh. 13. at the end shalt thou rise and stand in the midheaven, a globe of glory. and therewith shall arise the mighty sound that holy men have likened unto the roaring of a lion. 14. then shalt thou withdraw thyself from the vision, gathering thyself into the divine form of osiris upon his throne. 15. then shalt thou repeat audibly the cry of triumph of the god rearisen, as it shall have been given unto thee by the superior.9 16. and this being accomplished, thou mayest enter again into the vision, that thereby shalt be perfect in thee. 17. after this shalt thou return into the body, and give thanks unto the most high god iaida; yea, unto the most high god ia

LIBER LIBERI VEL LAPIDIS LAZULI

mad joy. 27. then said ithuriel the strong; let us also worship this invisible marvel! 28. so did they, and the archangels swept over the heaven. 12 liber liberi vel lapidis lazuli 29. strange and mystic, like a yellow priest invoking mighty flights of great grey birds from the north, so do i stand and invoke thee! 30. let them obscure not the sun with their wings and their clamour! 31. take away form and its following! 32. i am still. 33. thou art like an osprey among the rice, i am the great red pelican in the sunset waters. 34. i am like a black eunuch; and thou art the scimatar. i smite off the head of the light one, the breaker of bread and salt. 35. yea! i smite.and the blood makes as it were a sunset on the lapis lazuli of the king fs bedchamber. 36. i smite. the whole world is brok

LIBER LLL PARADIGMAT PIRATE

nable author credit to gthe master therion. h key entry &c. by frater t.s. for celephais press/ n.i.w.g. this e-text last revised 13.06.200t the paradigmal pirate (liber lll& liber ventum) by joshua wetzel (aka frater ratatosk) stafford, england the paradigmal pirate by joshua wetzel second edition c 2006 all rights reserved, including the right to reproduce this book, or portions thereof, in any form. the right of joshua wetzel to be identified as the author of this work has been asserted by him in accordance with the copyright, design and patents act, 1988. josh wetzel can be found online at: http//iota.goetia.net/ cover by todd heilmann typesetting storm constantine/kid charlemaine editor: taylor ellwood second edition by immanion press, 2006 0 9 8 7 6 5 4 3 2 1 an immanion press editio

thor welcomes wellarticulated feedback and will answer all correspondence. he can be reached at geistlos@wi.rr.com. dedication (to the illuminates of thanateros) foreword a new book in an established current begs for context. the published side of the chaos current has evolved in some fairly distinct phases in the last 27 years. in 1978 peter carroll fs liber null set down in a practically-usable form a simple and powerful approach to doing successful sorcery. the core technologies involved are gnosis and belief-shifting: all successful magic is performed in an altered state of consciousness (gnosis, and belief itself is a tool in the working of magic, rather than an unchanging envelope around the operation. the theoretical basis of this approach, which later became known as chaos magic(k

pursue technical excellence in magic. fr. ratatosk, september 23, 2000 preliminary ground work exercise 1: meditative trance if you have the time to perform a daily meditation it is recommended that you do not discontinue the work of liber mmm while performing the exercises of liber lll. the work of meditative trance is very helpful in keeping focused and assists the magician in maintaining peak form. however it is also time consuming, and some practitioners cannot reasonably be expected to set aside an hour a day to meditate in addition to time set aside for other magical practices. instead i recommend that the neophyte occasionally meditate in order to stay gup to speed h so to speak, without overdoing it and risking burning out entirely. to remain at the level of proficiency gained dur

ad its capacity for filtering and editing information coming into our system. while sleeplessness is certainly the most time-consuming of gnostic techniques (taking up to three or four days, it can also be the most productive. i recommend doing it while taking a week off from work in order to prevent any negative ramifications arising from inattentiveness at the office. interestingly enough, this form of gnosis will occur when you are at the point when you should be in deepest sleep. studies on sleep deprivation have shown that our brains continue to function normally during the hours of the day that we are normally awake. it is only on the second and third nights of sleeplessness that altered states of consciousness will occur. four nights of sleeplessness sequentially is all that i recom

robbing, pulsing need for sustenance you will find yourself easily entering into a state of no-mind during any magical working that you might attempt. this is due to the total focus that your body feels on the need for food, driving all other trivial thoughts from the brain and making your focus on a single point of consciousness easier. there is a tendency towards hostility while attempting this form of gnosis and others have noted that it is an ideal time to curse people. you may wish to come up with a short list of targets and do destructive sigils at this time. however, there isn ft a reason why you can ft do positive workings or simply note the side effects and byproduct states that accompany this form of gnosis. sensory deprivation isolation chambers are hard to come by nowadays. so

LIBER LVII

de mayself in cake (baked with) coals, for ye shall eat jesus, my body. 4 [the quote from genesis, in jacob.s blessing to judah, is generally taken as the earliest reference to the messiah. other meanings of 358 are discussed later in this article. t.s] on the qabalah 7 the qabalistical importance of these sentences as bearing upon the doctrines of christianity can hardly be overrated. the second form of notariqon is the exact reverse of the first. by this the initial or finals or both, or the medials, of a sentence, are taken to form a word or words. thus the qabalah is called hrtsn hmkj, chokham nesethrah .the secret wisdom; and if we take the initials of these two words j and n we form by the second kind of notariqon the word j, chen .grace..5 similarly, from the initials and finals of

c and end with t &c. the 5 [by gematria, j= 58; hence the number of the present work. t.s] 6 [athbash and abgath appear in both tables. abgad appears in the rational table, albam in neither. t.s[ 8 liber lviii .irregular table. would take too long to describe.7 besides all these, there is the method called qrct, thashraq, which is simply writing a word backwards. there is one more very important form, called the .qabalah of the nine chambers. or rkb qya, aiq bekar. it is thus formed: 300 30 3 200 20 2 100 10 1 c l g r k b q y a 600 60 6 500 50 5 400 40 4\ s w] n h t m d 900 90 9 800 80 8 700 70 7 x f[ p j[ o z i have put the numeration of each letter above to show the affinity between the letters in each chamber. sometimes this is used as a cipher, by taking the portions of the figure to

there are many other ways of employing the qabalah of the nine chambers, which i have not space to describe. i will merely mention, as an example, that by the mode of temura called cbta, athbash, it is found that in jeremiah xxv, 26, the word kcc, sheshakh, symbolizes lbb, babel. besides all these rules, there are certain meanings hidden in the shape of the letters of the hebrew alphabet; in the form of a particular letter at the end of a word being different from that which it generally bears when it is a final letter, or in a letter being written in the middle of a word in a character generally used only at the end; in any letter or letters being written in a size smaller or larger than the rest of the manuscript, or in a letter being written upside down; in the variations found in the

called the first number of a numerical series. now, the zero, 0, is incapable even of addition, just as also is negative existence. how, then, if 1 can neither be multiplied nor divided, is another 1 to be obtained to add to it; in other words, how is the number 2 to be found? by reflection of itself. for though 0 be incapable of definition,14 1 is definable. and the effect of a definition is to form an eidolon, duplicate, or 13 [genesis xxxvi, 31; i chronicles, i, 43] 14 [in fact, zero can be and has been defined. but at the time mathers was writing modern philosophy of mathematics was in its infancy so he had to make do with the bastardized dregs of pythagorean number mysticism. t.s] 12 liber lviii image of the thing defined. thus, then, we obtain a duad composed of 1 and its reflection

ike two straight lines which can never enclose a space, and therefore is powerless till the number 3 forms the triangle. thus this sephira completes and makes evident the supernal trinity. it is also called ama, ama, mother, and amya, aima, the great productive mother,15 who is eternally conjoined with ba, the father, for the maintenance of the universe in order. therefore she is the most evident form in which can know the father, and therefore is she worthy of all honour. she is the supernal mother, co-equal with chokmah, and the great feminine form of god, the elohim,16 in whose image man and woman are created, according to the teaching of the qabalah, equal before god. woman is equal with man, and certainly not inferior to him, as it has been the persistent endeavour of so-called christ

LIBER LXVII THE SWORD OF SONG

, i would lay such stress unjust upon its text, as base thereon opinion. next. i gave it up. he escaped. ah me! but do did christianity. as for a quiet talk on physics sane ac lente, i hear the british don spout sentiments more bovine than a sane yak250 ever would ruminate upon, half sabbatarian and half khakimaniac, built up from paul and john, with not a little tincture of leviticus gabbled pro form, jaldi. la psittacus to aid the appalling hotch-potch; lyre and lute replaced by liar and loot, the harp and flute* proprietor of a circus and menagerie. hindustani: quickly. 220 225 230 235 240 245 250 255 lord george sanger* on the unknowable. how the creatures talk. ascension day 9 are dumb, the drum doth come and make us mute: the englishman, half huckster and half brute, raves through hi

d ik vaste,11 kya haega .12 in strange and painful attitude,13 i sat while he was very rude.14 with eyes well fixed on my proboscis15 i soon absorbed the yogi gnosis. he taught me to steer clear of vices the giddy waltz, the tuneful aria, those fatal foes of brahma-charya;16 and said .how very mild and nice is one.s luck to lop out truth in slices, and chance to chop up cosmic crises* the correct form of address from a pupil to his teacher. see sabhapaty swami.s pamphlet on yoga. 35 40 45 50 55 60 65 70 my mahatma. what price kut humi? oh, how wise grampa must have been, bobbie! 24 the sword of song he taught me a, he taught me b, he stopped my baccy17 and my tea. he taught me y, he taught me z, he made strange noises in my head. he taught me that, he taught me this, he spoke of knowledge

5 220 225 our logical method. classical allusion, demonstrating erudition of poet. whether or not spirit and matter are distinct, let us investigate the fundamental necessities of thought. impermanence of the soul. 28 the sword of song you know for me the soul is nought36 save a mere phantom in the thought, that thought itself impermanent, save as a casual element with such another may combine to form now water and now wine; the element itself may be changeless to all eternity, but compounds ever fluctuate with time or space or various state (ask chemists else) so i must claim spirit and matter are the same37 or else the prey of putrefaction. this matters to the present action little or nothing. here.s your theories! think if you like: i find it wearies! it matters little whether we with f

nce 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 chant in verse some aspects of the universe, summed up these subtle forces finely, and sang of them (i think divinely) in name and form: a fault perhaps. reviewers are such funny chaps! i think that ordinary folk, though, understood the things i spoke. for gods, and devils too, i find are merely modes of my own mind! the poet needs enthusiasm! vese-making is a sort of spasm, degeneration of the mind, and things of that unpleasant kind. 515 520 525 530 535 540 545 nothing. the apotheosis of realism and idealism alike gayatri

le than to ask for more .kent banished thus! and france in choler parted! and the king gone to-night! subscrib .d his power! confin.d to exhibition! all this done upon the gad! edmund, how now! what news (act i. sc. ii. ll 23-26. edmund .forces a card. by the simple device of a prodigious hurry to hide it. gloucester gives vent to his astrological futilities, and falls to axiomania in its crudest form .we have seen the best of our time: machinations, hollowness, treachery, and all ruinous disorders, follow us disquietly to our grave (sc. ii. ll. 125-127. edmund, once rid of him, gives us the* he leaves her in charge of marshal le fer, whom alone he could trust to be impervious to her wiles, he being devoted to another; for as an invaluable contemporary ms. has it .seccotine colle m me le f

LIBER LXXVIII

ality in all senses, good and evil: and is, therefore, in a sense, illusionary: it shows material gain, labour, power, wealth, etc. the sixteen court, or royal cards the four kings the four kings, or gfigures mounted on steeds, h represent the yodh forces of the name in each suit: the radix, father and commencement of material forces, a force in which all the others are implied, and of which they form the development and completion. a force swift and violent in its action, but whose effect soon passes away, and therefore symbolized by a figure on a steed riding swiftly, and clothed in complete armour. therefore is the knowledge of the scale of the king so necessary for the commencement of all magical working. a description of the cards of the taro 11 the four queens are seated upon thrones

hen indeed it is mighty and terrible materially, and is the throne of the forces of the spirit. 12 liber lxxviii woe unto whomsoever shall make war upon her, when thus established! the spheres of influence of the court cards of the tarot pack the princesses rule the four parts of the celestial heavens which lie around the north pole, and above the respective cherubic signs of the zodiac, and they form the thrones of the powers of the four aces. the twelve cards, the four kings, queens and princes rule the dominion of the celestial heavens, between the realm of the four princesses and the zodiac, as is hereafter shewn. and they, as it were, link together the signs. v the lord of the flame and the lightning; the king of the spirits of fire knight* of wands a winged warrior riding upon a blac

. if ill dignified he is selfish, animal and material: stupid. in either case slow to anger, but furious if roused. rules from 20 a to 20 b. 22 liber lxxviii d of e prince and emperor of the gnomes. xx princess of the echoing hills: rose of the palace of earth knave of pentacles a strong and beautiful amazon figure with rich brown hair, standing on grass or flowers. a grove of trees near her. her form suggests hebe, ceres, and proserpine. she bears a winged ram's head as a crest: and wears a mantle of sheep-skin. in one hand she carries a sceptre with a circular disk: in the other a pentacle similar to that of the ace of pentacles. she is generous, kind, diligent, benevolent, careful, courage-ous, persevering, pitiful. if ill dignified she is wasteful and prodigal. she rules over one quadr

ription of the cards of the taro 55 third operation further development of the question 1. shuffle, etc, as before. 2. deal cards into twelve stacks for the twelve signs of the zodiac. 3. divine the proper stack and proceed as before. fourth operation penultimate aspects of the question 1. shuffle, etc, as before. 2. find the significator: set him upon the table; let the thirtysix cards following form a ring round him. 3. count and pair as before [note that the nature of each decan is shewn by the small card attributed to it, and by the symbols given in liber dcclxxvii, cols. 149-151] fifth operation final result 1. shuffle, etc, as before. 2. deal into ten packs in the form of the tree of life. 3. make up your mind where the significator should be, as before; but failure does not here nec

LIBER MMCMXI NOTE ON GENESIS

upplement to equinox i (8; reprinted as an appendix to the third edition of godwin fs cabalistic encyclopedia; a slight abridgement in the qabalah of aleister crowley (later 777 and other qabalistic writings. t.s] liber mmcmxi 2 2 the reader who is at all familiar with the sublime computations of the qabalah will find no difficulty in appreciating this essay to the full; but all will gain benefit form the study of the ratiocinative methods employed. these methods, indeed, are so fine and subtile that they readily sublime into the intuitive. this study is truly a royal magistry, an easy and sure means of exciting the consciousness from ruach to neschamah. aleister crowley. 3 part i in the first verse of the first chapter of the first five books of the holy law: it is written:.b.rashith bara

on into two is the method of multiplication of the am.ba, the lowest, simplest, and most [chaldaan oracles, fragment 64 in westcott and cory. here used in its true meaning of .the marshalling forth by number. qabalah, hlbq, by tarot .the mystery shown forth in balanced disposition by command. hidden behind my magic veil of shows, i am not seen at all.name not my name. a note on genesis 5 absolute form of physical life that we know. the dual power of nature is the great mother of the worlds. again, to draw an analogy from the material world, consider the moon, our mother. behold in her the typic representative of the powers of the two. light and darkness, flux and reflux, ebb and flow.these are her manifested powers in nature.where also she binds the great waters to her will. now in the yet

umbers. now these twain being conjoined and manifest in one, produce the number 3; as it is written .for the mind of the father said that .all things should be cut into three. whose will. assenting all things were so divided. for the mind of the father said into three, governing all things by mind. and there appeared in it the triad, virtue and wisdom and multiscient truth. thus floweth forth the form of the triad. thus is formulated the creative trinity which is, as it were, the essential preliminary to manifestation. this mystic son of the eternal parents, having for his number 3, is typified in all the sacred scripts by that number. thus it is written of the manifestation of the son of god upon the earth .shiloh shall come (the initial of which mystery-name is c [chaldaan oracles, fragm

incess.the throne of the spirit: in the tetragram, the he final, and in symbolic language.the daughter: in the cycle of life (birth, life, death, resurrection, the fourth; in the keys of the book universal, the empress, korh kosmou, the virgin of the world, venus, aphrodite: centrum in trigonis centri.by whatsoever of a myriad names we call her, still the same in spirit, the same in number and in form! and this number is herein formulated by the concentration of the three in one. 3+ 1= 4. now in this figure ii. we behold six certain paths; and in six days did god create the heavens and the earth. and the total numeration of its numbers is the perfect number, even the decade of the sephiroth (1+ 2+ 3+ 4= 10) thus can our science teach us wherefore the door* of venus, d, is the gateway of in

2+ 3+ 4+ 5+ 6+ 7= 28= 2+ 8= 10 assiah the number 28, the total numeration, therefore represents malkuth, the tenth sephira: assiah made manifest.the work of creation accomplished: wherefore god rested on the seventh day. and 28 is 7 4, the seven stars shining throughout the four worlds* as it is written in the path of the child of the sons of the mighty .and the chaos cried aloud for the unity of form and the face of the eternal arose. that brow and those eyes formed the b of the measureless heavens: and their reflection formed the c of the measureless waters. and thus was formulated one eternal hexad: and this is the number of the dawning creation. but herein is the fall, that there were only six numbers, so that for the seventh was 5 repeated. hence 1+2+3+4+5+6+5= 26= hwhy. assiah; tetra

LIBER MMM

s the signs, be blessed. it is a slight adaptation of a latin motto which appeared on the figure of the .golden and rosy cross. in geheime figuren (which design was in turn borrowed by mathers for the reverse of the .complete symbol of the rose cross. in the r.r. et a.c. ta.liber mmm the studentship syllabus of the 4 iot liber mmm this course is an exercise in the disciplines of magical trance, a form of mind control having similarities to yoga, personal metamorphosis, and the basic techniques of magic. success with these techniques is a prerequisite for any real progress with the initiate 3 syllabus. a magical diary is the magician s most essential and powerful tool. it should be large enough to allow a full page for each day. students should record the time, duration and degree of succes

itself. the results should be recorded in your diary. the magical trances magic is the science and art of causing change to occur in conformity with will. the will can only become magically effective when the mind is focused and not interfering with the will. the mind must first discipline itself to focus it s entire attention on some meaningless phenomenon. if an attempt is made to focus on some form of desire, the effect is short circuited by lust of result. egotistical identification, fear of failure, and the reciprocal desire not to achieve desire, arising from our dual nature, destroy the result. therefore, when selecting topics for concentration, choose subjects of no spiritual, egotistical, intellectual, emotional, or useful significance- meaningless things. object concentration the

ds of power and certain forms of spell casting. image concentration the part of the mind in which pictorial thoughts arise is brought under magical control by image concentration. a simple shape, such as a triangle, circle, square, cross, or crescent, is chosen and held in the mind s eye, without distortion, for as long as possible. only the most determined efforts are likely to make the imagined form persist for any time. at first the image should be sought with the eyes closed. with practice it can be projected onto any blank surface. this technique is the basis of casting sigils and creating independent thought forms. the three methods of attaining magical trance will only yield results if pursued with the most fanatical and morbid determination. these abilities are highly abnormal and

is accomplished by a process of ongoing meditation. one tries to enter into the spirit of the condition whenever possible and to think about the desired result at other times. by this method, a strong new mental habit can be established. consider laughter: it is the highest emotion, for it can contain any of the others from ecstasy to grief. it has no opposite. crying is merely an underdeveloped form of it which cleanses the eyes and summons assistance to infants. laughter is the only tenable attitude in a universe which is a joke played upon itself. the trick is to see that joke played out even in the neutral and ghastly events which surround one. it is not for us to question the universe s apparent lack of taste. seek the emotion of laughter at what delights and amuses, seek it in whate

iting. on the other hand, it is fatal to lose interest in these things for they are one s symbolic system or magical reality. rather, one is attempting to touch the sensitive parts of one s reality more lightly in order to deny the spoiling hand of grasping desire and boredom. thereby one may gain enough freedom to act magically. in addition to these two meditations there is a third, more active, form of metamorphosis, and this involves one s everyday habits. however innocuous they might seem, habits in thought, word, and deed are the anchor of the personality. the magician aims to pull up that anchor and cast himself free on the seas of chaos. to proceed, select any minor habit at random and delete it from your behavior: at the same time adopt any new habit at random. the choices should n

LIBER O

l find it difficult to remain standing. 6. it is a sign of success, though only by the student himself is it perceived, when he hears the name of the god vehemently roared forth, as if by the concourse of ten thousand thunders; and it should appear to him as if that great voice proceeded from the universe, and not from himself. in both the above practices all consciousness of anything but the god-form and name should be absolutely blotted out; and the longer it takes for normal perception to return, the better* see illustration in equinox vol. i. no. 1 .blind force. or the thumb, the fingers being closed. the thumb symbolizes spirit, the forefinger the element of water [note added in the version of .liber o. in magick in theory and practice. see illustration in equinox vol. i. no. 1 .the s

le-olahm, amen (to the ages, amen (vi) turning to the east, make a pentagram (that of earth) with the proper weapon (usually the wand. say (i.e, vibrate) i h v h (vii) turning to the south, the same, but say a d n i (viii) turning to the west, the same, but say a h i h (ix) turning to the north, the same, but say a g l a. pronounce: ye-ho-wau, adonai, eheieh, agla.9 (x) extending the arms in the form of a cross,10 say (xi) before me raphael (xii) behind me gabriel (xiii) on my right hand michael (xiv) on my left hand auriel (xv) for about me flames the pentagram (xvi) and in the column stands the six-rayed star (xvii-xxi) repeat (i) to (v, the .qabalistic cross. the greater ritual of the pentagram the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud

ire; it refers to the planet venus; the paths of q, x, and p are attributed to this degree. for other attributions see .777. lines 7 and 31. the pentagrams of water invoking aa banishing name: a l (el. liber o vel manvs et sagitta 8 the sign of 3 =8: raise the arms till the elbows are on a level with the shoulders, bring the hands across the chest, touching the thumbs and tips of fingers so as to form a triangle apex downwards (see illustration (the grade of 3 =8 is particularly attributed to the element of water; it refers to the planet mercury; the paths of r and c are attributed to this degree. for other attributions see .777. lines 8 and 23. the pentagrams of air invoking aa banishing name: i h v h (ye-ho-wau. the sign of 2 =9: stretch both arms upwards and out-wards, the elbows bent a

to be performed after the .lesser ritual of the pentagram (i) stand upright, feet together, left arm at side, right arm across body, holding the wand or other weapon upright in the median line. then face east, and say (ii) i. n. r. i. yod. nun. resh. yod. virgo, isis, mighty mother. scorpio, apophis, destroyer. sol, osiris, slain and risen. isis, apophis, osiris, iao (iii) extend the arms in the form of a cross, and say .the sign of osiris slain (see illustration (iv) raise the right arm to point upwards, keeping the elbow square, and lower the left arm to point downwards, keeping the elbow square, while turning the head over the left shoulder looking down so that the eyes follow the left forearm, and say .the sign of the mourning of isis (see illustration (v) raise the arms at an angle o

r not, the power is not one to be aimed at. 3. success in .banishing. is known by a .feeling of cleanliness. in the atmosphere; success in .invoking. by a .feeling of holiness. it is unfortunate that these terms are so vague. but at least make sure of this: that any imaginary figure or being shall instantly obey the will of the student, when he uses the appropriate figure. in obstinate cases, the form of the appropriate god may be assumed. 4. the banishing rituals should be used at the commencement of any ceremony whatever. next, the student should use a general invocation, such as the .preliminary invocation. in the .goetia. as well as a special invocation to suit the nature of his working. 5. success in these verbal invocations is so subtle a matter, and its grades so delicately shaded

LIBER RESH VEL HELIOS

num, true wisdom and perfect happiness. 1 [for those not in communication with the a a, the adorations from liber legis, ch. iii, from gunity uttermost showed h to gabide with me, ra- hoor-khuit h may be substituted. this is not necessarily the adoration taught in the a a under crowley, or by modern groups claiming to represent the a a. t.s] 2 [this may be read as an instruction to assume the god-form of ra, hathor, tum or khephera as appropriate. see gliber o h for the practices and gods of the egyptians or other works on the subject for the traditional images of these deities. but the instruction can be interpreted in other ways, and is by some. t.s (c) ordo templi orientis. key entry &c. by frater t.s. for celephais press/ niwg. this e-text last revised 26.06.20isliber rv vel spritvs sv

LIBER SAMEKH

ee, that didst create the darkness and the light. 5. thou art asar un-nefer1( gmyself made perfect h; whom no man hath seen at any time. 6. thou art ia-besz2( gthe truth in matter h. 7. thou art ia-apophrasz3( gthe truth in motion h. 8. thou hast distinguished between the just and the unjust. 9. thou didst make the female and the male. 10. thou didst produce the seed and the fruit. 11. thou didst form men to love one another and to hate one another. section aa. 1. i am ankh-f-n-khonsu4 thy prophet, unto whom thou didst commit thy mysteries, the ceremonies of khem.5 2. thou didst produce the moist and the dry, and that which nourisheth all created life. 3. hear thou me, for i am the angel of ptah-apophrasz-ra6 (vide the rubric: this is thy true name, handed down to the prophets of khem. lib

of the ether: upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: and every spell and scourge of god may be obedient unto me. section d. water. hear me. ru-abra-iaf* gthou the wheel, thou the womb, that containeth the father iaf! h mariodom gthou the sea, the abode! h* see, for the formula of iaf, or rather fiaof, book 4 part iii, chapter v. the form fiaof will be found preferable in practice. liber samekh svb figvra dccc 6 babalon-bal-bin-abaft g babalon! thou woman of whoredom! thou, gate of the great god on! thou, lady of the understanding of the ways! h asal-on-ai g hail thou, the unstirred! hail, sister and bride of on, of the god that is all and is none, by the power of eleven! h aphen-iaf g thou treasure of iaf! h i g thou virgin t

that angel. each phrase must be realized with full concentration of force, so as to make samadhi as perfectly as possible on the truth proclaimed. line 1 he identifies his angel with the ain soph, and the kether thereof; one formulation of hadit in the boundless body of nuit. line 2, 3, 4 he asserts that his angel has created (for the purpose of self-realization through projection in conditioned form) three pairs of opposites (a) the fixed and the volatile (b) the unmanifested and the manifest; and (c) the unmoved and the moved. otherwise, the negative and the positive in respect of matter, mind and motion. line 5 he acclaims his angel as ghimself made perfect h; adding that this individuality is inscrutable and inviolable. in the neophyte ritual of g d (as it is printed in equinox i (2

by which he may make the proper link. gmosheh h is mh, the formation, in jechidah, chiah, neschamah, ruach .the sephiroth from kether to yesod.since 45 is s1. 9 which sh, 300, is s1.24, which superadds to these nine an extra fifteen numbers (see in liber d the meanings and correspondences of 9, 15, 24, 45, 300, 345).15 45 is moreover adm, man. gmosheh h is thus the name of man as a god-concealing form. but in the ritual let the adept replace this gmosheh h by his own motto as adeptus minor. for gishrael h let him prefer his own magical race, according to the obligations of his oaths to our holy order!16 (the beast 666 himself used gankh-f-n-khonsu h and gkhem h in this section) liber samekh svb figvra dccc 14 line 2 the adept reminds his angel that he has created that one substance of whic

from that point* and projects it in the direction of the path of the magician. the sigils are those given in the equinox i (7, plate x outside the square;20 the signs those shewn in vol. i no. 2, plate gthe signs of the grades. h21 in these invocations he should expand his girth and his stature to* this is an assumption based on liber legis ii, 78 and iii, 34. point ii 15 the utmost* assuming the form and the consciousness of the elemental god of the quarter. after this, he begins to vibrate the gbarbarous names h of the ritual. now let him not only fill his whole being to the uttermost with the force of the names; but let him formulate his will, understood thoroughly as the dynamic aspect of his creative self, in an appearance symbolically apt, i say not in the form of a ray of light, of

LIBER SEPTEM REGUM SANCTORUM

ropriate masks and weapons. 3 see the golden dawn adeptus minor ritual. 4 the traditional emblems of osiris. the scourge was probably a flail used for threshing grain. the script also has one speech given by the hierophant who is mentioned nowhere else. 2 (note: this ceremony can be adapted for working by two officers, the hegemon assuming each time a different coloured cloak& the appropriate god-form. but it is most desirable that the full complement of nine should assist) hail unto thee, osiris, triumphant, lord of amennta, lord of enenet! hail unto thee, all glorious sun of mercy& justice, upon whose head is the golden crown of light that is invisible to men! hail unto thee, hail unto thee, sole light in our darkness! hail unto thee through whom alone.)5 may attain unto the brotherhood

LIBER THISHARB

a whole (d) let him practice speaking backwards; thus, for gi am he h let him say, geh ma i. h 1 [chaldaan oracles, fragment 172 in westcott and cory editions; westcott fs translation with glosses by crowley. t.s] 2 the formula of the great work gsolve et coagula, h may be thus interpreted. solve, the dissolution of the self in the infinite; coagula, the presentation of the infinite in a concrete form to the outer. both are necessary to the task of a master of the temple. 3 [liber 418, 14th athyr, slightly paraphrased] 4 liber bracyt vel via memoria (e) let him learn to read backwards. in this it is difficult to avoid cheating one's self, as an expert reader sees a sentence at a glance. let his disciple read aloud to him backwards, slowly at first, then more quickly (f) of his own ingenium

LIBER TRIGRAMMATON

thsome thing, a thing unnameable. yea, and there arose sensualists upon the firmament, as a foul stain of storm upon the sky. and the black brothers raised their heads; yea, they unveiled themselves without shame or fear. also there rose up a soul of filth and of weakness, and it corrupted all the rule of the tao. then only was heaven established to bear sway; for only in the lowest corruption is form manifest. also did heaven manifest in violent light. and in soft light. then were the waters gathered together from the heaven. 4 liber trigrammaton and a crust of earth concealed the core of flame. around the globe gathered the wide air. and men began to light fires upon the earth. therefore was the end of it sorrow; yet in that sorrow a sixfold star of glory whereby they might see to return

LIBER V VEL REGULI

tters of my name. i am the one, for all that i am is not the absolute all, and all my all is mine and not another.s; mine, who conceive of the ritual of the mark of the beast 9 others like myself in essence and truth, yet unlike in expression and illusion. i am the none, for all that i am is the imperfect image of the perfect; 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

of light and life, manners to compose atoms, themselves capable of deeper self-realization through fresh complexities and organizations, each with its own peculiar powers and pleasures, each pursuing its path through the world where all things are possible. it revealed the omnipresence of hadit, identical with himself, yet fulfilling himself by dividing his interplay with nuit into episodes, each form of his energy isolated with each aspect of her receptivity, delight developing delight continuous from complex to complex. it was the voice of nature awakening at the dawn of the aon, as aiwaz uttered the word of the law of thelema. so also shall he who invoketh often behold the formless fire,14 with trembling and bewilderment; but if he prolong his meditation, he shall resolve it into cohere

ery that is his own right name. 20 liber v vel reguli this then in the virtue of the magick of the beast 666, and the canon of its proper usage; to destroy the tendency to discriminate between any two things in theory, and in practice to pierce the veils of every sanctuary, pressing forward to embrace every image; for there is none that is not very isis. the inmost is one with the inmost; yet the form of the one is not the form of the other; intimacy exacts fitness. he therefore who liveth by air, let him not be bold to breathe water. but mastery cometh by measure: to him who with labour, courage, and caution giveth his life to understand all that doth encompass him, and to prevail against it, shall be increase .the word of sin is restriction: seek therefore righteousness, enquiring into i

r v vel reguli 5 the figure shown as the .mark of the beast (the .sun and moon conjoined with two witnesses. is as given in the syracuse ts. from which the .blue brick. publication was taken. another .mark of the beast. design used by crowley as a personal seal superimposed this figure on a point down heptagram, thus: z an editorial note to the blue brick states that crowley privately taught this form to at least one student, the first stroke of the heptagram made from bottom to top left. 6 the hexagram version shown is as given in the syracuse ts. from which the .blue brick. publication was taken. an editorial note to the blue brick states that crowley privately taught at least one student a variant form making the first stroke upper left to lower right. 7 .no doubt this is all implied in

10 an allusion to the opening of the .siphra dtzenioutha. or .book of concealment. a kabbalistic text translated by mathers from the latin of von rosenroth.s kabbala denudata and published in the kabbalah unveiled. 11 to explain this piece of analogic: the double letter sht, so far considered as hebrew shin-teth, is glyphed by rendering as the greek equivalents, sigma-theta, and using the variant form of sigma that looks like a latin c, thus c, becoming= x, crowley.s .sun and moon conjoined. glyph, the foreshortened phallus which becomes the basis for the .mark of the beast. figure. 12 the mtp printing altered this to. sacred and worthy of honour as such. the editor of the blue brick argues that this, along with the omission of the figures of the pentagrams, was due to gerald yorke (frater

LIBER XV CHYMICAL JOUSTING OF PERARDUA

, yet with vegetable heat alone, while he kept them ever moist, dropping upon them of his lunar water, whereof he had three and seventy minims left of the eight and seventy that his father had given him; and these he had borne upon a camel through the desert unto this place where he now was, which is called the oasis of the lion, even as the whole regimen that in the end he accomplished is in the form of a lion. thus then his lion waxed exceeding thirsty, and licked up all that dew. but the fire being equal thereunto, he was not discomforted. he slayeth sir lionel the warder of the marches. so now indeed he had wrought the first matter to a pitch of excellence beyond the human; for without trouble was his tincture thus beautiful. first, it had the crown and horns of alexander the mighty ki

LIBER XXV THE STAR RUBY

gbeast h. 7 [the sign of silence, see gliber o. h magick has g c of hoor-paar-kraat. h] 8 [babalon. magick has gsay nuit. h] 9 [eros. magick has gwhisper babalon. h] liber xxv, the star ruby 2 go round to the south and repeat; but bellow .10 completing the circle widdershins, retire to the centre, and raise thy voice in the paian, with these words with the signs of n.o.x.11 extend the arms in the form of a tau, and say low but clear .12 repeat the cross qabalistic, as above, and end as thou didst begin* 25 is the square of 5, and the pentagram has the red colour of geburah. the chapter is a new and more elaborate version of the banishing ritual of the pentagram. it would be improper to comment further upon an official ritual of the a a .13 [this ritual formed chapter ke (25) of the book of

LIBER XXXIII AN ACCOUNT OF AA

interior truths of the sanctuary, by which man will be conducted to the universal knowledge of the one absolute truth. the more the external worship of a people has remained united with the spirit of esoteric truth, the purer its religion; but the wider the difference between the symbolic letter and the invisible truth, the more imperfect has become the religion. finally, it may be, the external form has entirely parted from its inner truth, so that ceremonial observances without soul or life have remained alone. in the midst of all this, truth reposes inviolable in the inner sanctuary. faithful to the spirit of truth, the members of the interior order live in silence, but in real activity. yet, besides their secret holy work, they have from time to time decided upon political strategic a

others without presumption, and he is received by the others without jealousy. it if be necessary that real members should meet together, they find and recognize each other with perfect certainty. no disguise can be used, neither hypocrisy nor dissimulation could hide the characteristic qualities which distinguish the members of this society. all illusion is gone, and things appear in their true form. no one member can choose another; unanimous choice is required. though not all men are called, many of the called are chosen, and that as soon as they become fit for entrance. any man can look for the entrance, and any man who is within can teach another to seek for it; but only he who is fit can arrive within. unprepared men occasion disorder in a community, and disorder is not compatible w

t ancient and original science of the human race, with the primitive mysteries also of all science. it is the unique and really illuminated community which is absolutely in possession of the key to all mystery, which knows the centre and source of all nature. it is a society which unites superior strength to its own, and counts its members from more than one world. it is the society whose members form the republic of genius, the regent mother of the whole world [this work was first published in equinox i (1. the designation liber xxxiii was given in the gsyllabus h in equinox i (10. it is an adaptation by crowley (deleting or amending all specifically christian references) of letter ii of the cloud upon the sanctuary, a late 18th-century german work of christian mysticism, translated into

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

were not always the same people.usually they were not.and it is obvious that what was true, sacred, and an account of how the world got to be the way it is to a viking age pagan poet can have been none of the above to a christian scribe copying the story in a manuscript hundreds of years after the viking age. it is therefore easier and more enlightening to talk of formal criteria and content. in form, then, myth in general, and the texts that comprise scandinavian mythology in particular, are narrative, although this narrative is couched in both verse and prose. in general, one expects myth to recount important events that took place at the beginning of time and helped shape the world, and scandinavian mythology indeed has sequences that tell of the origin of the cosmos and of human being

portions of the scandinavian peninsula. the names are indicative: norway, the northern way, the sea route up and down the coast; denmark, the forest of the danes, which separated them from the saxons; sweden, the kingdom of the svear, the people around malaren who at some point during the viking age subdued their southern neighbors in gotaland. the name gscandinavia h appears to be the latinized form of an unattested german word *scandinauja p (the asterisk before the word means that it was never recorded but rather was reconstructed by linguists) this word is a compound, the second part of which, auja p, means gisland. h what the first part means has been endlessly debated. it appears to contain the same root as the name of the southern part of sweden, skane, and may therefore mean gskan

of snorri fs edda. each eddic poem had its own history before it was written down, and there has been much speculation about the dates and origins of the various poems. most scholars believe strongly in the possibility that some of the mythological poems were composed, after iceland fs conversion to christianity, by antiquarians secure enough in their christianity to be able to compose in the old form about the old gods. thrymskvida is the poem most often mentioned in this context, but there are many others. on the other hand, there is no way to tell whether a poem, even one that looks as young as thrymskvida, might have been composed during the viking age or even, theoretically, earlier, and changed in oral transmission so as to look like the product of a christian antiquary. whatever the

hat looks as young as thrymskvida, might have been composed during the viking age or even, theoretically, earlier, and changed in oral transmission so as to look like the product of a christian antiquary. whatever the original dates and origins of the mythological eddic poems, it seems to me that the similarities outweigh the differences and that the pictures of the gods are fairly consistent. in form, the eddic poems are short stanzaic poems that rely chiefly on two meters, fornyr.islag, gold way of composing, h and ljo.ahattr, gsong meter. h fornyr.islag is equivalent to the verse form used in old english, old high german, and old saxon, the other germanic languages in which verse has been pre- 14 norse mythology served, although the division into stanzas appears to be a scandinavian inn

dialogue. a version of ljo.ahattr is called galdralag, gmeter of magics, h and its use, although sparing, has considerable stylistic power. besides these anonymous mythological and heroic poems, there is far more verse that has been transmitted to us with the name of a poet attached to it. the word for gpoet h was skald, and these verses are usually called gskaldic. h they are far more complex in form than the eddic poems, both with respect to meter and, in the case of the more complex longer poems, with respect to the structure of the poem itself. in addition, they use a far more complex diction. the high degree of formality and complexity make some skaldic verse difficult. although a great many skalds are known, ranging from icelandic saga heroes to bishops, some of the most famous skald

LOGOMACHY OF ZOS

old it is already forgotten. the self-glory of our forgiveness of ourselves and others.these are our failures. emotional depth can bestow originality of expression. we find in art experiences missed in life. art is the coinage whereby we exchange emotional experience for creative life. all artistic creation is subjective truth in that it relates to lesser known experiences. insincerity is an easy form of escape. one function of art is to make something more like or unlike itself than it appears. of beauty there is no finality; it confirms our inner sense of perfection which changes less than we do. over-modesty permits the unworthy to seek our company. vicious circle: fear as the offspring of fearing to face things. our near relatives are the greatest insurance against belief in ourselves

ite complexity. passion has no longevity whatever its object, and has direful awakening. t..1 2* 3"4 "4 5..1 2( 6. 87 only the inspired mind is licensed to symbolize and so co-relate the abstract to the particular or general. again and again this "i am god" doctrine has never provided much evidence, except of power lent for purposes other than our own. it soon stinks, translating into its reverse form; our exteriorizations and extroversions are un- 9, 5( 9- 5/ 5. a7, 6( bc "d. e..1 2 "d( f..1( as inferior, they always see themselves as immense. man cannot be surpassed until he manifests all his suppressions. having fulfilled all evil he still possesses great potentialities. g h"d. i 5..15! 3= 1 $7 a fact is a figment of a truism, therefore all facts are inconclusive. fictions are devices t

mality, they are not inherent but acquired; indeed at one stage, madness itself is a resolute choice. preferred. when we turn over the obverse of reality we must accept the reverse: autism may be just as satisfying as reality, because it has greater psycho-somatic parallelism. it becomes a faculty. a circularity@ u (5..1 .5 &v. 6..1..1 1..q..15! 7 to' e 5..w' 5..1( x. 6..q..1 .5..q .5: s y> e one form of genius. life loveth life as adventitious. there is more truth in our erotic zones, than in the whole of religions and mathematics. truth is emergent and levels our necessities of direction (general or specialized. the function of truth is coherence, it indirectly forms our beliefs and values. we are all specimens of self-evident truth, i.e. audient and endemic as the intermediacy of pure e

ed by feeling. so the soul loveth all who loveth him through those things he maketh: he who appreciates my work c g( r$ 5n 5! o e..q..1 2 z"4 .5n( 2 p$ 5( 6( 5&%d !5. there is this qualification. there is very little good portraiture, there is no quaquaversum of truth, only quasiness. poetry is accomplished hyperbole. anomalies of language are numerous but some used here to further a more logical form and show the purpose of my own system: a personal form of articulating abstracts for psycho-somatic changes and communication of mind and ego. the ethos of language should be 5! i 5: 9=h$^9 e h/ 6' 3. qr..1 e. ambiguous syntax possible. all symbols, as words, are configurated meanings. any series of such meanings as a sentence should be short, a natural apophthegm. simplicity is the diction o

ed up in our unknown future potentialities and not in our nominalism and knowledge. t m n>b 5! 9=h. m( 5' 5! 9=h' 7e..15. hyperbole; we but change our mental clothes by new figures of speech. the mind is our index of the infinite exhibiting a universe of which we know little; yet the unknowable within us is vaster and hence more potent of possibility. we have erected the negation of equity into a form of existence by systems of government: our birthrights are stolen at birth and to keep us empty-handed we are taught. t .5n..q..q..1 ]7 look into your past to forecast your future. is it short-sighted to limit our beliefs when we do not know our ultimate possibilities? yet all expression is within the limits of definite technique and formalism. whatever our attempts at diversity. what do we k

LUCIFERIAN SORCERY

eko, asmodee! banish and close circle1 luciferian s o r c e r y luciferian& sethanic magick 2 luciferian sorcery by michael w. ford akhtya seker arimanius illustrated by elda isela ford published by succubus publishing p.o. box 926344 houston, tx 77292 usa e-mail: nachttoter@aol.com michael w. ford 2002-2003 all rights reserved. no part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, without permission in writing from the publisher. reviewers may quote brief passages. cover illustration- the mask of the adversary, by elda isela ford. the mask itself is a sigil of self-transformation into the essence of iblis, known as shaitan the adversary. this is the union of light and shadow, from which side are objectivel

owth through magick. the word magick itself is defined as ascending. lucifer is prometheus, the one who brought the fire of imagination to mankind. lucifer is known in the witches sabbat covens as the egyptian god set, the lord of storms and chaos and the bearer of the black flame. thus, lucifer revealed, is the initiator by fire and the creator of the left hand path. lucifer, as being the shadow form of our imagination, thus shaitan the adversary, gives us the ability to open the gates of self-initiation through the witches sabbat mysteries. 4 we are required to have the individual love of self, strength and determination to pass through the long winding path of the sorcerer. our goal is to become and achieve through the process of self-deification and self-transformation through this luc

nment and meet as spirits and other forms to gather under the black sun, or under the arms of luna, awaiting the embrace of lilith and hecate, the queens of the sabbath. it is through the witches sabbat circles that the watchers and fallen angels brought to us the gift of what is called witchblood, the black flame of awakening that offered an awakening of senses. each angel still exists in spirit form upon the earth, allowing a linage to emerge from different areas of psychic and physical development. the essence of witchcraft should be explored within its dream based roots, the touch of witches sabbat initiation. as the angels brought us the lore of the wise in the early times, so we must continue to change and progress such ideas into new ways and techniques. sorcery is efficient as a ma

cond edition by michael ford and nox umbra by same author. 6 based on personal and individual preference. the use of this type of sorcery is not enough in itself, it demands the will to control the results to some extent and to make intelligent decisions about what could be the future. remember, you control a majority of your future. the leaving of ones spirit to fly in the night as any ancestral form such as bat, owl, wolf or human form allows the shadow or soul (called ba in egyptian systems) to nourish from the sleepers and achieve a hidden knowledge transmitted only by the path of the unseen. it is from this that we awake, and to be understood clearly, advance us in the image of the prince of darkness whom is ultimately revealed as the lord of light. upon the great meeting of lilith, t

owl, go forth to feed quietly from the profane sleeper. the ritual of going forth by night announces the separation of the spirit from the flesh, thus the witches sabbat is the supreme luciferian awakening, and it is when we become just as lucifer, who is the spirit of the air whom resides upon the astral plane. below lucifer is the puzzle of the black one, being baphomet. baphomet, being the god form of sorcerers and magickians of chaos and witches sabbat currents, is the model of union. consider lilith, the witch queen of the sabbat and of lillitu, the succubus and vampire phantoms and samael, the fire djinn which is considered the same as asmodeus, their infernal union is the manifestation and birth of baphomet. thus the horned one brings the wisdom of the earth (asmodeus-samael) and th

LUCIFERIAN SORCERY AND SET TYPHON

on by michael w. ford first written in 2003 and updated january 2006 suti (set) and the devil-forms of ancient egypt i am the crocodile-god (sebak) who dwelleth amid his terrors. i am the crocodile-god and i seize (my prey) like a ravening beast transformation into the crocodile-god from the egyptian book of the dead set is considered in the developing luciferian gnosis as the adversary, an early form of the adversary. the crocodile god sebak in the egyptian book of the dead draws some aspects similar in nature to set, such as the forms he would take. seemingly, it is considered by the initiatory focus into the symbol and traits of set, verily the greatest of the gods embodied many different aspects and forms in egyptian mythology. seker seems to also be a god associated with the early man

s and other winged demons. the arabic word tawfan according to e.a. wallis budge may hold a connection to the name typhon, considering the arabic means storm. apep was known universally as the serpent-devil which held power over storms, darkness and night. set made his forms in darkness as well, yet as sutekh his adversarial nature was that he existed both in the tuat or underworld in the seeming form of apep (once he mastered this chaotic aspect) and man-god on earth. at kom ombo as well as other places set was called nubti and sutekh, although later identified with the god baal, whom the hyskos held as their highest god. set is called a mighty warrior who had his kingdom in the north, specifically in the northern sky where he dwelled in a star of the constellation of khepesh or the thigh

rs and the desert, his two-fold essence of being is central to his role as the tester and sorcerous initiator. all predators of the spirit who devoured the dead were reposed in the darkened pits of the tuat. aapep, apep or apophis was the demon serpent of chaos who devoured many, battled often by set, later apep was conquered and mastered by set, soon apep merged into set. just as the most common form of apep was a crocodile, this was also a form that sutekh or set took as well. suti (set) was also often a god of death, devouring spirits or befriending them as well. predatory spiritualism had its roots in the world in ancient egypt, from what the gods practice shall some adepts practice as well. in the tuat, a demon-serpent called sati-temui who was seventy cubits long and was said to grow

ancient egypt, from what the gods practice shall some adepts practice as well. in the tuat, a demon-serpent called sati-temui who was seventy cubits long and was said to grow strong from devouring the souls of the dead who were there. there is also a mention of a serpent called akriu who was also an enemy of ra as well. there was a place of fire in the tuat as well, where there was a lord in the form of a giant serpent who held the power of the evil eye. this serpent would seduce his prey and then devour their spirits. know that the forms of set are many, the god of darkness and war is also a creative god of progression and shape shifting. he survives by transformation. the path of sorcerous arte known as luciferian witchcraft, is perhaps becoming a clearer subject under the sethian conce

two aspects, the celestial or empyrean (the highest aspect of light, luciferian fire and divinity) and the infernal (the lower aspects, the daemonic. what the witches' sabbat is the spiritual transference from the waking flesh (everyday life) to the astral/dream rite (the gathering of witches and sorcerer in the arena of the dream. the sabbat has been explored since before the middle ages, in the form of the infernal, daemonic and often demoting in the lens of christianity. it was austin osman spare, in his one room apartment in london, awakened to the gathering of spirits, fornicating and procreating the inherent wish of each sorcerer. spare considered the sabbat most healthy, and noted an increase in mental and physical health and vigor. spare around this time, in the early 1950's, drew

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

and of the great work itself! that through my dedication to the path of witch blood, i shall know the secrets not so hidden -from the book of the witch moon, a grimoire of luciferian witchcraft, vampyrism and chaos magick by michael ford, 1999, 2001 many understand the essence of witchcraft as in relation to nature and general folk craft. while the folk magic brought from europe flourished in the form of wicca, mainly due to gerald gardner s (1886-1964) extensive writings and coven expansion. the system regarded magic as a natural process, and to build knowledge from the earth, from which is powers reside. many grasped this ideology well, given aid no doubt to the nature conscious fever of the 1960 s (1. it is considered that humanity has destroyed enough of its natural resources to begin

tem is popular at the time. the word devil derives from the greek diabolos, which originally meant accuser. the word demon is derived from daimon, meaning a guardian spirit. a demon in modern context (according to toph) is a spirit or intelligence which can be related to ones evil genius, or hidden self, or the holy guardian angel, which is a perfected manifestation of the self in anthropomorphic form. the devil would not lead us to death and fire, but to life, creation, pleasure, ecstasy and wisdom. lucifer has been described within a sabbatic context before, specifically as the husband of diana from the legend originating from italian folklore. lucifer (the sun) was the husband of diana (the moon; the two were joined in a great union of opposites. it is the development of the individual

vironment and meet as spirits and other forms to gather under the black sun, or under the arms of luna, awaiting the embrace of lilith and hecate, the queens of the sabbath. it is through the luciferian circles that the watchers and fallen angels brought to us the gift of what is called witchblood, the black flame of awakening that offered an awakening of senses. each angel still exists in spirit form upon the earth, allowing a linage to emerge from different areas of psychic and physical development. the essence of witchcraft should be explored within its dream based roots, the touch of sethanic initiation. as the angels brought us the lore of the wise in the early times, so we must continue to change and progress such ideas into new ways and techniques. sorcery is efficient as a manner o

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

true will or direction of life in which you shall journey. this is also the path of healing, of perfecting the self in any way you can and to begin a strong foundation in luciferian magick (astral projection and development of the psyche. the right hand path seeks to align the individual with the flowing stream of nature, to align the self with the avenue of god or the creative force itself. this form may be defined or named as lucifer, as the eldest angel of the creative source who has journeyed through both paths. the left side of the path is that of sorcery/witchcraft and the mysteries of astral vampirism. this is the area of which the individual who seek the control of the self and the exterior through sorcery and goetic black magick, more properly, the left hand path. the lhp is defin

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

blank evolution and religious creation myths this page intentionally left blank 1 creationism and intelligent design the evolution of an idea skeptical scrutiny is the means, in both science and religion, by which deep thoughts can be winnowed from deep nonsense. carl sagan a 2004 gallup poll in the united states reported that 45% of the population believe that god created humans in their present form within the last 10,000 years; 38% believe that humans evolved from other life-forms over many millions of years but that god directed the process; 13%are of the opinion that humans evolved from other life-forms over millions of years but that god played no role in the process; and 4%have no opinion. these percentages have remained fairly stable over the last several decades. the most prominen

meter. how, then, do we know the temperature of the sun? one might say, well, let us heat an object to 5,300 c here on earth and let us check its color. if the color of the emitted light is yellow-white, we will have verified that, indeed, the temperature of the surface of the sun is about 5,300 c. this is easier said than done, however, because at this high temperature, all elements exist in the form of a gas, and it is very difficult to contain such a hot gas in any kind of vessel. rather, the temperature of the sun is inferred from a mathematical (theoretical) equation derived by german scientist max planck at the turn of the twentieth century. this equation was experimentally verified at lower temperatures and then extrapolated to objects such as stars. we can see that without planck s

n previous observations that really clinched the issue that genes are made of dna. this also means that, by 1952, the notion that dna is the genetic material was no longer a hypothesis; it was now a well-supported theory: the theory of the dna gene. this theory was further buttressed by the discovery of the double-helical structure of dna in 1953. this brings us back to id. a theory starts in the form of a hypothesis (or a set of hypotheses) that needs considerable verification before becoming a creationism and intelligent design 9 credible theory. with this, it is difficult to imagine id s position anywhere in the scientific process, especially where verification is concerned. to put it differently, since an intelligent designer of the universe must be god (or equivalent, this means that

between the fundamental subnuclear particles called quarks, and the weak force, which is also a type of nuclear force. in addition, the electromagnetic force defines how atoms interact with one another in order to make chemical and biological compounds, while the force of gravity dictates how massive bodies such as 12 evolution and religious creation myths planets, stars, and galaxies interact to form the large-scale systems we see in the universe. these four forces act with very different strengths, the strong force being the strongest (obviously) and gravity being the weakest by very many orders of magnitude. if the universe had been created with drastically different values accorded the four forces, the whole place would have looked very different. for example, if gravity had superseded

looked very different. for example, if gravity had superseded all other forces, the universe today would consist of a very small volume of space containing only gravitationally bound quarks and intense light. matter as we know it could not have formed, and neither could life have appeared. dyson then wonders about the reason why the ordering of these forces was such that matter as we know it did form, a prerequisite for life to appear and, ultimately, a prerequisite for sentient life-forms like humans to reflect upon this particular occurrence. dyson sees here the action of a supernatural being or a universal mind who must have ordained the precise values of the four forces in order to allow human beings not only to exist, but also to wonder about the reason why the universe is built the

MACNULTY W KIRK KABBALAH AND FREEMASONRY

emasonry is a secular fraternal organization, open only to men, which promulgates the principles of morality and seeks to advance the practice of brotherly love and charitable action among all persons not simply among masons. it is not a religion; but it is a society of religious men in that as it requires its members to believe in the existence of "a supreme being" the name of that being and the form in which it is to be worshipped is entirely the business of the individual mason. masons are obligated on the "volume of sacred law" and each mason takes his obligation on that particular volume of sacred writings which he holds to be sacred. while encouraging each brother to follow the teachings of his own religion, freemasonry is not concerned with the details of those religions; and sectar

light on the intellectual orientation) of masonry in the late 17th century is the bit of ephemera shown in figure 2. this pamphlet, which was distributed in 1698, warns "all godly people in the citie of london" to beware the "mischiefs and evils practiced" by "this devilish sect of men" the freemasons. we can establish two facts from this pamphlet (1) that freemasonry existed at that time in some form; and (2) that some people, the author of the pamphlet at least, believed that masons were involved in some sort of mystical activity. apparently, in author's view they were acting in the role of "conjurers, necromancers, and witches (to borrow ashmole's words. of course, simply from this pamphlet, we cannot know what transpired in the meetings of these late 17th century masons; but it is not

tween two pillars which have opposite characteristics (as indicated by the annotations on each. note also that the staircase has seven steps. a basic knowledge of the tree of life will bring to mind immediately the kabbalistic allusions implicit in such an arrangement. referring again to figure 1, we can see that in the 1740s a second masonic body called the "antient grand lodge" was beginning to form in london. as is the case with the premier grand lodge, we know very little of the origin of the antients. the most generally accepted theory is that the antient grand lodge was formed by irish immigrant masons who. had been made in lodges in ireland but had been refused entry to london lodges either on grounds of their class or because their ritual did not conform with changes that had been

d be regained. harper goes on to say that the "royal art" was transmitted from adam through methuselah to noah (and so on) who preserved it. with a veneration and prudence suitable to its great importance "33 then he goes on to say that mankind. adhered to the lessons of nature" and by doing so man learned the secrets of. creating habitations and cultivating the ground" and finally. by degrees to form the sciences of geometry and architecture "34 it is significant that the "royal art" is said to have had a divine source, while the source of skill in "creating habitations" and of "the sciences geometry and architecture" is seen as the study of nature. we can sum up this interpretation of these essays which introduce the antients' constitutions thus: there are two disciplines in freemasonry:

odge by the duke of sussex, then there was a real kabbalistic influence on the deliberations of that body. such an influence would explain the correspondences we shall observe in the following paragraphs. to summarize this historical overview, we should note: after the initial organization of the premier grand lodge in 1717 masonic ritual and symbolic structure was devised very quickly. its basic form the three degrees of the sort we shall consider in a moment was in place by 1730, perhaps as early as 1723. thereafter, the ritual and its associated symbols evolved within that framework throughout the 18th century, and it stabilized after the work of the lodge of reconciliation. it is my hypotheses that the basic form was devised for a definite purpose, and that the evolution occurred towar

MAGIC AND SPELLS

hiding'in the border kingdoms possesses true spellfire, and a cruel and arrogant noble of chessenta, and the wizard r but fm sure you grasp my point. s in the early sword coast north, the ranger haelam sunder- magic the story of spellfire by far the more powerful of these rare and precious talents. it is a random gift bestowed upon only a handful of women and men in a generation. spellfire in any form is refined, controlled raw magic. in beneficent manifestations, it is a font of silver light and healing energy. in,battle, it is a searing blue-white jet of all-consuming radiance. silver fire this powerful supernatural ability is unique to the chosen of mystra. manifesting as a beautiful silver-white flame that surrounds the wielder and fills the area into which it is projected, silver fire

r of mystra by making magic more available to any who would seek to know its secrets. magisters often goad or teach other wizards to develop new spells, improve old ones, and increase their own magical powers as pupils or challengers of the magister. a magister gains special powers and access to many spells s 57 with runes, and the wreckage of ancient dweomers lie scattered across the land in the form of a portal network riddling the fabric of space. the shadow weave during the course of her eternal war with the goddess sel ne, the goddess shar created the shadow weave in response to sel ne's creation of mystra and the birth of the weave. if the weave is a loose mesh permeating reality, the shadow weave is the pattern formed by the negative space between the weave's strands. it provides an

feat. a use-activated shadow weave item deals 1 point of temporary wisdom damage the first time it is used each day unless the user has the shadow weave magic feat. if the item functions continuously, the temporary wisdom damage occurs at dusk each day or when the user takes off or puts aside the item, whichever comes first. elven high maqic, in ancient tines, before the weave took on its present form, the rules of magic were different. many beings experimented with powerful dweomers that produced larger and much more potent effects than are possible today,many minor and major artifacts date back to these times. just as one can find ancient artifacts scattered across faer n, one also can find ancient and powerful magical effects still lingering (and usually functioning erratically) today

ossible today,many minor and major artifacts date back to these times. just as one can find ancient artifacts scattered across faer n, one also can find ancient and powerful magical effects still lingering (and usually functioning erratically) today. the most famous of these is the. mythal of myth drannor (see the section on the forest of cormanthor in chapter 4: geography. a mythal is an ancient form of elven magic created by a group of spellcasters working together to create a lasting magical effect over a large area. mythals that remain today usually are beginning to fail but resist attempts to dispel them. they can produce any number of bizarre effects, including wild magic (see the wild magic section above. the exact nature of such effects varies with each mythal. rune magic in the sn

eactivate the rune. a dispel magic spell targeted on an untriggered rune can dispel its magic if successful (dc 11+ your caster level. untriggered runes are not subject to area dispels. finally, a rogue can use her disable device skill to disable runes (dc 2f+ the spell's level, like any magic trap. circle magic some of the most powerful and spectacular spells worked across faerun are cast in the form of circle magic. circle magic is a type of cooperative spellcasting that allows the spellcaster leading the circle to increase her caster level significantly and achieve results otherwise unavailable to the spellcasters composing the circle. the red wizards of thay and the witches of rashemen make frequent use of circle magic. stories of other forms of circle magic abound in faerun. participa

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

hich will more than justify the expenditure. work upon the text of this volume was begun the first day of january, 1926, and has continued almost uninterruptedly for over two years. the greater part of the research work, however, was carried on prior to the writing of the manuscript. the collection of reference material was begun in 1921, and three years later the plans for the book took definite form. for the sake of clarity, all footnotes were eliminated, the various quotations and references to other authors being embodied in the text in their logical order. the bibliography is appended primarily to assist those interested in selecting for future study the most authoritative and important items dealing with philosophy and symbolism. to make readily accessible the abstruse information co

ness of the work. q the printing of the book was in the hands of mr. frederick e. keast, of h. s. crocker company, inc, whose great personal interest in the volume has been manifested by an untiring effort to improve the quality thereof through the gracious cooperation of dr. john henry nash, the foremost designer of printing on the american continent, the book appears in a unique and appropriate form, embodying the finest elements of the printer's craft. an increase in the number of plates and also a finer quality of workmanship than was first contemplated have been made possible by mr. c. e. benson, of the los angeles engraving company, who entered heart and soul into the production of this volume. the pre-publication sale of this book has been without known precedent in book history. th

ns [leibnitz; the science of things possible, inasmuch as they are possible [wolf; the science of things evidently deduced from first principles [descartes; the science of truths, sensible and abstract [de condillac; the application of reason to its legitimate objects [tennemann; the science of the relations of all knowledge to the necessary ends of human reason [kant];the science of the original form of the ego or mental self [krug; the science of sciences [fichte; the science of the absolute [von schelling; the science of the absolute indifference of the ideal and real [von schelling--or, the identity of identity and non-identity [hegel (see lectures on metaphysics and logic) the six headings under which the disciplines of philosophy are commonly classified are: metaphysics, which deals

science of morality, individual responsibility, and character--concerned chiefly with an effort to determine the nature of good; psychology, which is devoted to investigation and classification of those forms of phenomena referable to a mental origin; epistemology, which is the science concerned primarily with the nature of knowledge itself and the question of whether it may exist in an absolute form; and sthetics, which is the science of the nature of and the reactions awakened by the beautiful, the harmonious, the elegant, and the noble. plato regarded philosophy as the greatest good ever imparted by divinity to man. in the twentieth century, however, it has become a ponderous and complicated structure of arbitrary and irreconcilable notions--yet each substantiated by almost incontestib

deity itself were composed of it. anaxagoras (whose doctrine savors of atomism) held god to be an infinite self-moving mind; that this divine infinite mind, not click to enlarge babbitt's atom. from babbitt's principles of light and color. since the postulation of the atomic theory by democritus, many efforts have been made to determine the structure of atoms and the method by which they unite to form various elements, even science has not refrained from entering this field of speculation and presents for consideration most detailed and elaborate representations of these minute bodies. by far the most remarkable conception of the atom evolved during the last century is that produced by the genius of dr. edwin d. babbitt and which is reproduced herewith. the diagram is selfexplanatory. it m

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

e families who for many centuries served as retainers of the stanley earls of derby, kings of mann& the isles. my mother s family came from westmorland and as hall s were members of the notorious reiving family that for centuries cut a bloody swathe through the borders. the halls passed on a tradition of folk worship and witchcraft to myself and my cousins, and during the early 1980 s i learned a form of spae from my aunt (my mothers elder sister. who had learned it from her grandfather tom hall of winton a westmorland horsebreaker (on stainmoor where eric bloodaxe last pagan king of york died in battle in 954. tom halls ancestor anthony hall of ellershaw was hung with 100 of his men at berwick assizes in 1598 by lord henry scope warden of the west march after the redesdale hunting inciden

events. i had already made a study of roman domestic pagan worship (the cult of the lars familiaris or familiar spirits) and the survival in northern britain of the folk veneration of the spirits of the hearth and the ancestors. particularly house familiars brownies, boggarts and redcaps. this convinced me that romano-british forms of domestic worship had persisted into modern times in a modified form. where the beneficial lars familiaris (which represent the families honoured ancestors) are replaced by the brownies; these are left offerings to promote luck. while the restless and unhappy dead the lemures are replaced by the redcaps and require an equally earnest propitiation to ward of evil. boggart the boggart is most commonly found in the counties of yorkshire and lancashire, its name a

us spirits responsible for mishaps and poltergeist activity within the home and in the countryside. they would rearrange furniture, break pots and generally be blamed for 'things that go bump in the night. they were often found attached to families and could be helpful within the household until they were insulted in some way. boggarts had the ability to shape-shift, and sometimes appeared in the form of animals. if offerings were left out for them they would not cause trouble. the supposed ghosts of people were also called boggarts, and the word may be have been used to explain any strange phenomena in the past. an outbreak of poltergeist activity on a farm above oldham in lancashire was attributed to a boggart and there are several such stories, some of which we will outline in the futur

is later mars) was one of a pair of deities, twins. laran s twin was tages. according to legend laran had the head& neck of a swan in childhood before assuming human shape at maturity, and tages the wings of a swan. laran was a deity of protection, the protector of the flocks and the community, a god of divination and of agriculture and fertility. he was above all a god of the countryside in this form he was often named and represented as picus the red capped green woodpecker (picus viridis. with his sister turan he was the father of faunus the god of the wild forest. faunus also called silvanus is of course the patron of the hunt and as lupercus takes the form of a wolf. tages was sent to earth where he arose from the soil being ploughed by the etruscan swineherd tarchon, in the form of a

ese many thousands of which winter in the district. for this reason i have a number of crooks including a good swanhook i commissioned more than ten years ago from a local stick-maker and a small fowlhook (or chickenhook) which is in fact my favourite. this was used daily for many years in my work, for catching ducks and as a means of protection on dark nights. i am also a practitioner of spae (a form of augury) and have always used these crooks in place of the more familiar stang, as do many pagans locally. so like the romans before me i took cognizance of the portents and have adopted laran as my personal lar and pay appropriate reverences not only to my own ancestors, but also to those of my benefactor the bronze s former owner, on his behalf. copyright rw parkinson september 2004 my tr

MASTERING WITCHCRAFT

laird troughenramastering witchcraft by paul huson proudly brought to you by toc mastering witchcraft by paul huson a practical guide for witches, warlocks and covens contents: book cover (front (back) scan/ edit notes foreword introduction 1- first steps 2- preliminary preparations 3- divination 4- spells for lovers 5- counter magic and protection 6- vengeance and attack 7- the coven and how to form one appendix 1- the planetary hours appendix 2- glossary of witch words and terms bibliography (removed) scan/ edit notes format: v1.5 (pdf- no security) genera: wiccan/ witchcraft extra's: pictures included copyright: 1970/ 1972 first scanned: august/ 12/ 2002 foreword in the circle of firelight which we are pleased to call an enlightened scientific civilization, we usually feel secure in th

had been unleashed upon the world by their hand, took counsel among themselves and wielded their power to cast down the lands wherein the nephelim dwelt, overwhelming the entire population in one day and night by volcanic upheaval and subsequent flood, of such a planetary magnitude that to this day, throughout many parts of the world, there yet remains evidence of this appalling cataclysm in the form of layers of silt and debris beneath a certain level of geological strata, as well ,as the recurring legends of the flood and atlantis current throughout the western hemisphere. the early christian writer of the tale of beowulf recounts how, written in runes upon the hilt of an enchanted sword said to have been made by the nephelim themselves, king hrothgar of the danes reads. the story of an

eincarnating in human shape, and are referred to as intruders, ancient alien souls transmigrating from the past. otherwise, collectively in their immaterial shape, they constitute the so-called demonic hierarchy with which the modern witch has dealings on occasion. it is the watchers, the mighty ones of the heavenly places, the parents of giants and humans alike as seen in symbolic and archetypal form as the parents of humanity, whether as masters of wisdom and love or simply as benevolent powers of fertility and hunting, that constitute the witch's true deities. diana and lucifer of the above-mentioned witch legend are but figurative forms of these mighty ones. although the legend is overlaid with later gnostic overtones such as the latinized names "diana" and "lucifer" these are not inap

e rapidly dwindling into legend. the elven king and queen in their enchanted hill which opened up on the ancient holy festivals of halloween and beltane were fast passing out of public memory, recalled only by the wise, or as they were known in the old english tongue, the wicce and wicca, wizards and witches. the legend of the elvenfolk's ancestry still survived, however, in heavily christianized form. they were the remaining offspring of the fallen angels. neither devils, like satan and his cohorts, nor angels, but somewhere between the two. neither good nor bad, merely indifferent. it is at this point that organized christianity began to take a hand, and bore down heavily on all those suspected of either having consorted with or actually being elves or "faery folk" the heresy trials of t

4 pope innocent viii formally declared war on all "witches" in a papal bull. this was closely followed by the inquisitors kramer and sprenger producing their infamous handbook on witch finding, the mallens maleficarum, or witches hammer, in 1486, a book incidentally used by protestant and catholic witch hunters alike. the sixteenth century saw a great revitalization of interest in the past in the form of the renaissance. scholars began to study the antiquities of the classical world, and with them many of the old magical practices, always, however, relating it to a christian framework, for safety's sake if nothing else. in italy, pico della mirandola, ficino and giordano bruno began experimenting with the old art of the employment of magical archetypal images, while in northern europe abbo

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

es may appear blocky or crude. for the best reading experience, i recommend printing this document on nonglossy paper tinted a light ecru or tan color. benjamin rowe march 23, 1999 book one page 1 preface to book one. the key of solomon, save for a curtailed and incomplete copy published in france in the seventeenth century, has never yet been printed, but has for centuries remained in manuscript form inaccessible to all but the few fortunate scholars to whom the inmost recesses of the great libraries were open. the fountain-head and storehouse of qabalistical magic, and the origin of much of the ceremonial magic of mediaeval times, the key has been ever valued by occult writers as a work of the highest authority; and notably in our own day eliphaz levi has taken it for the model on which

roper hebrew and magical characters in the pentacles. the student may therefore safely rely on their being now as nearly correct in their present reproduction as it is possible for them to be. i have therefore, wherever i could, corrected the hebrew of the magical names in the conjurations and pentacles and in the few instances where it was not possible to do so, i have put them in the most usual form; carefully collating throughout one ms. with another. the chapters are a little differently classed in the various mss, in some instances the matter contained in them being transposed &c. i have added notes wherever necessary. the mss. from which this work is edited are: add. mss. 10,862; sloane mss. 1307 and 3091; harleian mss. 3981; king s mss. 288; and lansdowne mss. 1202 and 1203; seven c

riches which i have enjoyed. and in order that thou mayest understand how i have arrived at this degree (of wisdom, it is necessary to tell thee that one day, when i was meditating upon the power of the supreme being, the angel of the great god appeared before me as i was saying, o how wonderful are the works of god! i suddenly beheld, at the end of a thickly-shaded vista of trees, a light in the form of a blazing star, which said unto me with a voice of thunder solomon, solomon, be not dismayed; the lord is willing to satisfy thy desire by giving thee knowledge of whatsoever thing is most pleasant unto thee. i order thee to ask of him whatsoever thou desirest. whereupon, recovering from my surprise, i answered unto the angel, that according to the will of the lord, i only desired the gift

is disciples, he having lighted the flame of the fire, and having exorcised it afresh as is laid down in the second book, shall light the candle and place it in the lantern, which one of the disciples is to hold ever in his hand to light the master at his work. now the master of the art, every time that he shall have occasion for some particular purpose to speak with the spirits, must endeavor to form certain circles which shall differ somewhat, and shall have some particular reference to the particular experiment under consideration. now, in order to succeed in forming such a circle concerning magical art, for the greater assurance and efficacy thou shalt construct it in the following manner: the construction of the circle. take thou the knife, the sickle, or the sword of magical art cons

ing all our operations we shall prosper in all the works of our hands, seeing that the lord is now, always, and for ever with us, in our heart and in our lips; and by his holy names, and by the virtue of the sovereign god, we shall accomplish all our work. the key of solomon page 28 come ye at once without any hideousness or deformity before us, come ye without monstrous appearance, in a gracious form or figure. come ye, for we exorcise ye with the utmost vehemence by the name of iao and on, which adam spake and heard; by the name el, which noah heard, and saved himself with all his family from the deluge; by the name iod, which noah heard, and knew god the almighty one; by the name agla, which jacob heard, and saw the ladder which touched heaven, and the angels who ascended and descended

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

ers from the keenness and strength of fire; and when they are invoked or summoned, they come always with great noise, and with the terrible nature of fire. when the spirits which are created of water are invoked, they come with great rains, thunder, hail, lightning, thunder-bolts, and the like. when the spirits which are created of clouds are invoked, they come with great deformity, in a horrible form, to strike fear into the invocator, and with an exceeding great noise. others which are formed from wind appear like thereunto and with exceeding swift motion, and whensoever those which are created from beauty appear, they will show themselves in a fair and agreeable form; moreover, whensoever thou shalt call the spirits created from air, they will come with a kind of gentle breeze. when the

ar like thereunto and with exceeding swift motion, and whensoever those which are created from beauty appear, they will show themselves in a fair and agreeable form; moreover, whensoever thou shalt call the spirits created from air, they will come with a kind of gentle breeze. when the spirits which are created from the vapors of the sun are invoked, they come under a very beautiful and excellent form, but filled with pride, vanity, and conbook two page 85 ceit. they are clever, whence it comes that these last are all specified by solomon in his book of ornament, or of beauty. they show great ostentation and vainglory in their dress, and they rejoice in many ornaments; the boast of possessing mundane beauty, and all sorts of ornaments and decorations. thou shalt only invoke them in serene

he third; the knife, and the sickle. the master; the staff, and the wand. but if there be more disciples present, the master shall distribute the things for each to carry, according to their number. when they shall have arrived at the place, and all things being disposed in their proper order, the master shall take the knife or other convenient consecrated magical implement of steel, wherewith to form the circle of art which he intends to construct. this being done, he must perfume it, and sprinkle it with water; and having warned and exhorted his disciples, he shall work thus: first let him have a trumpet made of new wood, on the one side of which shall be written in hebrew with the pen and ink of the art these names of god, elohim gibor, elohim tzabaoth (see figure 59; and on the other s

se. after this let the magus commence his incantations, having placed the sickle, sword, or other implement of art upright in the ground at his feet. having sounded the trumpet as before taught let him invoke the spirits, and if need be conjure them, as is said in the first book, and having attained his desired effect, let him license them to depart. the key of solomon page 104 here followeth the form of the circle (see figure 81, wherein whosoever entereth he shall be at safety as within a fortified castle, and nothing shall he able to harm him. book two page 105 chapter x. concerning incense, suffumigations, perfumes, odours, and similar things which are used in magical arts. there are many kinds of incense, suffumigations, and perfumes, which are made for and offered unto the spirits; t

e, which is yod, he, vau, he; by the name iah; and by the name of power el; that thou mayest enlighten the heart of all the spirits which we shall call unto this circle, so that they may appear before us without fraud and deceit through him who hath created all things. then thou shalt take a square lantern, with panes of crystal glass, and thou shalt fit therein the candle lighted, to read by, to form the circle, or any other purpose for which thou shalt require it. figure 84. book two page 109 chapter xiii concerning the precepts of the art. he who hath attained the rank or degree of exorcist, which we are usually accustomed to call magus or master according to grade, whensoever he desireth to undertake any operation, for the nine days immediately preceding the commencement of the work, s

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

hebrew versicle which surrounds it is from psalm lxxii 9 "the ethiopians shall kneel before him, his enemies shall lick the dust" figure 12. the second pentacle of saturn. this pentacle is of great value against adversaries; and of especial use in repressing the pride of the spirits. editor s note. this is the celebrated s a t o r a r e p o t e n e t o p e r a r o t a s, the most perfect existing form of double acrostic, as far as the arrangement of the letters is concerned; it is repeatedly mentioned in the records of medieval magic; and, save to very few, its derivation from the present pentacle has been unknown. it will be seen at a glance that it is a square of five, giving twenty-five letters, which, added to the unity, gives twenty-six, the numerical value of ihvh. the hebrew versicl

owels like water, and like oil into his bones" in the center of the pentacle is the mystic letter yod. figure 15. the fifth pentacle of saturn. this pentacle defendeth those who invoke the spirits of saturn during the night; and chaseth away the spirits which guard treasures. editor s note. the hebrew letters in the angles of the cross are those of the name ihvh. those in the angles of the square form alvh, eloah. round the four sides of the square are the names of the angels: arehanah, rakhaniel, roelhaiphar, and noaphiel. the versicle is "a great god, a mighty, and a terrible" deut x. 17. figures 13 and 14. the key of solomon page 62 figure 16. the sixth pentacle of saturn. around this pentacle is each name symbolized as it should be. the person against whom thou shalt pronounce it shall

ss endureth for ever" figure 22. the fifth pentacle of jupiter. this hath great power. it serveth for assured visions. jacob being armed with this pentacle beheld the ladder which reached unto heaven. editor s note. the hebrew letters within the pentacle are taken from the five last words of the versicle which surrounds it, each of which contains five letters. these are, then, recombined so as to form certain mystical names. the versicle is taken from ezekiel i. 1 "as i was among the captives by the river of chebar, the heavens were opened, and i saw visions of elohim" in my opinion the versicle should only consist of the five last words thereof, when the anachronism of jacob using a pentacle with a sentence from ezekiel will not longer exist. figure 23. the sixth pentacle of jupiter. it s

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

ll give his angels charge over thee, to keep thee in all thy ways. they shall bear thee up in their hands" figure 37. the sixth pentacle of the sun. it serveth excellently for the operation of invisibility, when correctly made. editor s note. in the center is the mystical letter yod, in the celestial alphabet. the three letters in the "passing of the river" writing, in the angles of the triangle, form the great name shaddai. the words in the same characters round its three sides are, in my opinion, from genesis i. 1 "in the beginning the elohim created, etc; but the characters are sadly mangled in the mss. the versicle is from psalms lxix. 23, and cxxxv. 16 "let their eyes be darkened that they see not; and make their loins continually to shake. they have eyes and see not" figures 34 and 3

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

ess one. thee, that didst create the earth and the heavens: thee, that didst create the night and the day. thee, that didst create the darkness and the light. thou art osorronophris: whom no man has seen at any time. thou art j bas thou art j pos: thou hast distinguished between the just and the unjust. thou didst make the female and the male. thou didst produce the seed and the fruit. thou didst form men to love one another, and to hate one another. i am mosheh thy prophet, unto whom thou didst commit thy mysteries, the ceremonies of ishrael: thou didst produce the moist and the dry, and that which nourisheth all created life. hear thou me, for i am the angel of paphro osorronophris: this is thy true name, handed down to the prophets of ishrael. hear me, ar: thiao: rheibet: atheleberseth:

in divers shapes, sometimes like a cat, sometimes like a toad, and sometimes like a man, and sometimes all these forms at once. he speaketh hoarsely. this is his character which is used to be worn as a lamen before him who calleth him forth, or else he will not do thee homage (2) agares- the second spirit is a duke called agreas, or agares. he is under the power of the east, and cometh up in the form of an old fair man, riding upon a crocodile, carrying a goshawk upon his fist, and yet mild in appearance. he maketh them to run that stand still, and bringeth back runaways. he teaches all languages or tongues presently. he hath power also to destroy dignities both spiritual and temporal, and causeth earthquakes. he was of the order of virtues. he hath under his government 31 legions of spir

fore thee (3) vassago- the third spirit is a mighty prince, being of the same nature as agares. he is called vassago. this spirit is of a good nature, and his office is to declare things past and to come, and to discover all things hid or lost. and he governeth 26 legions of spirits, and this is his seal (4) samigina, or gamigin- the fourth spirit is samigina, a great marquis. he appeareth in the form of a little horse or ass, and then into human shape doth he change himself at the request of the master. he speaketh with a hoarse voice. he ruleth over 30 legions of inferiors. he teaches all liberal sciences, and giveth account of dead souls that died in sin. and his seal is this, which is to be worn before the magician when he is invocator, etc (5) marbas. the fifth spirit is marbas. he is

shape doth he change himself at the request of the master. he speaketh with a hoarse voice. he ruleth over 30 legions of inferiors. he teaches all liberal sciences, and giveth account of dead souls that died in sin. and his seal is this, which is to be worn before the magician when he is invocator, etc (5) marbas. the fifth spirit is marbas. he is a great president, and appeareth at first in the form of a great lion, but afterwards, at the request of the master, he putteth on human shape. he answereth truly of things hidden or secret. he causeth diseases and cureth them. again, he giveth great wisdom and knowledge in mechanical arts; and can change men into other shapes. he governeth 36 legions of spirits. and his seal is this, which is to be worn as aforesaid (6) valefor- the sixth spiri

s. he is of the order of virtues, of which some part he retaineth still; and he knoweth all things past, and to come, and conciliateth friends and those that be in power. he ruleth over 30 legions of spirits. his seal of obedience is this, the which wear before thee as aforesaid (9) paimon- the ninth spirit in this order is paimon, a great king, and very obedient unto lucifer. he appeareth in the form of a man sitting upon a dromedary with a crown most glorious upon his head. there goeth before him also an host of spirits, like men with trumpets and well sounding cymbals, and all other sorts of musical instruments. he hath a great voice, and roareth at his first coming, and his speech is such that the magician cannot well understand unless he can compel him. this spirit can teach all arts

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 2

& each prince hath his abode in the points of the compass, as is showed in the following figure, therefore when you have a desire to call any of the princes or any of their servants, you are to direct your self towards that point of the compass the king or prince has his mansion or place of abode& you cannot well err in your operations, note every prince is to have his conjuration, yet all of one form, excepting the name and place of the spirit for in that they must change& differ, also the seals of the spirits are to be changed accordingly. as for the garments& other materials, they are spoken of in the book goetia, aforesaid. the forme of the figure which discovers the orders of the 31 kings or princes with their servants& ministers, for when the king is found his subjects are easy to be

adriel seal sotheans seal abrulges seal itules seal hamorphol seal aneyr seal ebra seal madres seal ormenu seal rablion seal itrasbiel seal note: these spirits are by nature evil& very false& not to be trusted in secrets but are excellent in driving away spirits of darkness from any(thing) that is haunted (such) as houses& to call forth pamersiel or any of these his servants, make a circle in the form as is showed in the 1st. book goetia before going in the upper room of your house, or in a place that is airy because these spirits that are in this part are all airy. you may call these spirits into a crystal stone 4 inches (in) diameter sett on a table made as followeth which is called the secret table of solomon, having his seal on your breast& the girdle about your waist, as is showed in

before going in the upper room of your house, or in a place that is airy because these spirits that are in this part are all airy. you may call these spirits into a crystal stone 4 inches (in) diameter sett on a table made as followeth which is called the secret table of solomon, having his seal on your breast& the girdle about your waist, as is showed in the book goetia, and you cannot err. the form of the table is this, when you have thus got what is to be theurgia goetia 9 prepared, rehearse the conjuration following several times, that is whilst the spirit comes, for without a doubt he will come. note: the same method is used in all the following spirits of this 2nd. book theurgia goetia, as is here of pamersiel& his servants aforesaid. solomon s table the conjuration "i conjure thee

a king in the south east part of the world, who hath several spirits under his command whereas we shall make mention of 10 that belong to the day& as many that belong to the night& each of these have 10 servants to attend them, excepting camyel, citgaras, calym, meras, for they have 100 apiece to attend them, but tediol, moriol& tugaros, they have none at all. they appear all in a very beautiful form& very courteously in the night as well as the day, and they are as followeth with their seals. orpeniel seal chamijels seal budiel seal elearys seal citgaras seal pariels seal cariels seal neriels seal daniels seal omiels seal theurgia goetia 11 camuel the names of camuels servants belonging to the night& their seals follow: asniels seal calyms seal dobiels seal nodars seal phaniels seal mora

or duke] menadiel &c" lemegeton: clavicula salomonis 46 macariel his seal the 9th. wandring spirit in order is called macariel, who hath 40 dukes besides other inferior servants to attend him, whereof we shall mention 12 of the chief dukes which hath 400 servants to attend them, they are all good by nature and obedient to do the will of the exorcist, they appear in diverse forms but mostly in the form of a dragon with a virgins head, and these dukes are to be called in the day as well as in the night, according to the planetary order& their names& seals are as followeth &c. chaniel seal drusiel seal andras seal caroel seal amadiel seal remijel seal naustuel seal verpiel seal germel seal thirsiel seal burfiel seal aromusij seal the conjuration "i conjure thee o thou mighty& potent prince ma

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

many servants, whereof we shall mention 5 of the chief dukes& 10 of the under dukes, who hath 155 servants to attend them. their names are as followeth: ammiel, larmiel, martfiel, ormijel, zantiel, emertiel, permiel, queriel, serubiel, daniel, fermiel, thuzez, vaaesiel, zasviel, harmiel, they being sufficient for practise. make a seal suitable for this hour as before directed& you cannot err. the form of it will be as this is here for the time before mentioned& when it is made, do as you were before directed. then say the conjuration. lemegeton: clavicula salomonis 6 the 5th. hour of every day is called tealeach& the angel ruling it is called sasquiel, he hath 10 chief dukes& 100 lesser dukes& many servants, whereof we shall mention 5 of the chief& 10 of the lessor dukes who hath 5550 serv

the names of 5 of greater dukes& 10 of the lesser dukes, who hath 650 chief servants to attend on them in this hour, being sufficient for practise. their names are these (viz) astromiel, charnis, pamorij, damiel, madriel, chromos, menos, brasiel, nesarin, zoijmiel, trubas, zarmiel, lameson, zasnoz, janediel& when you have a desire to make an experiment in this hour, make a seal as aforesaid, the form of this for an example& when it is made, lay it on the table as aforesaid and then say the conjuration. the 10th. hour in any day is called lamathon& the angel ruling it is called oriel, who hath many dukes& servants divided into orders which contains 5600 spirits, whereof we shall mention 5 of the chief dukes& 10 of the next lesser lemegeton: clavicula salomonis 8 dukes, who hath 1100 servan

ommand you to transmit your rays perfectly to lemegeton: clavicula salomonis 14 my sight& voice to my ears, in& through this celestial stone, that i may plainly see you& perfectly hear you speak unto me, therefore move o thou mighty& blessed angel samael& by his present name of the great god jehovah& by the imperial dignity thereof, descend& show your self visibly& perfectly in a pleasant& comely form before me in this crystal stone to the sight of mine eyes, speaking with a voice intelligible to apprehension, declaring& accomplishing all my desires that i shall ask or require of you, both herein& whatsoever truth or thing also that is just& lawful before the presence of almighty god the giver of all good gifts, unto whom i beg that he would be graciously pleased to bestow upon me, o thou

quarter the sign there is& that, with prayer to god (they being composed to your fancy but suitable to the matter at hand) there thou shalt find him& having found him, sincerely acknowledge him, do your duty. then will he, as being benign& sociable, illuminate your mind, taking away all that is obscure& dark in thy memory& make you knowing in all sciences sacred& divine in an instant [below is] a form of prayer which ought to be said upon that coast or quarter where the genijs is several times, it being an exorcism to call the genij into the crystal stone. note this prayer may be altered to the mind of the worker, for it is here sett for an example. the prayer o thou great& blessed n my angel guardian, vouchsafe to descend from thy holy mansion which is celestial with thy holy influence& p

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 4

se god. and you must not be fearful, but speak humbly, saying: i recommend myself wholly to your office, and i pray unto you, prince of this altitude, that i may enjoy and obtain all things according to my wishes and desires. and you may further express your mind in all particulars in your prayer, and do the like in the two other choras following. the angel of the second altitude appeareth in the form of a young child with clothes of a satin, and of a red rose colour, having a crown of red gilly flowers upon his head. his face looketh upwards to heaven and is of a red colour, and is compassed round about with a bright splendour as the beams of the sunthe ars nova book v of the lemegeton ars nova book five of the lemegeton transcribed from sloane ms. 2731 and prepared in adobe acrobat forma

MEANING OF MASONRY

ters. the general nature of the masonic system is, however, nowadays widely known to outsiders and and easily ascertainable from many printed sources, whilst the large interest in and output of literature upon mystical religion and the science of the inward order life during the last few years has familiarized many with a subject of which, as is shown in these papers, masonry is but a specialized form. to explain masonry in general outline is, therefore, not to divulge a subject which is entirely exclusive to its members, but merely to show that masonry stands in line with other doctrinal systems inculcating the same principles and to which no secrecy attaches, and that it is a specialized and highly effective method of inculcating those principles. truth, whether as expressed in masonry o

acter and repute. those who enter it, as the majority do, entirely ignorant of what they will find there, usually because they have friends there or know masonry to be an institution devoted to high ideals and benevolence and with which it may be socially desirable to be connected, may or may not be attracted and profit by what is disclosed to them, and may or may not see anything beyond the bare form of the symbol or hear anything beyond the mere letter of the word. their admission is quite a lottery; their initiation too often remains but a formality, not an actual awakening into an order and quality of life previously unexperienced; their membership, unless such an awakening eventually ensues from the careful study and faithful practice of the order's teaching, has little, if any, great

dows, images and temporal substitutions for the eternal reality that underlies them, to the keen and undivertible quest of that reality itself and the recovery of those genuine secrets of our being which lie buried and hidden at" the centre" or innermost part of our souls. it means the awakening of those hitherto dormant higher faculties of the soul which endue their possessor with "light" in the form of new enhanced consciousness and enlarged perceptive faculty. and lastly, in words with which every mason is familiar, it means that the postulant will henceforth dedicate and devote his life to the divine rather than to his own or any other service, so that by the principles of the order he may be the better enabled to display that beauty of godliness which previously perhaps has not manife

a spiritual force greater than it can ever be so long as it continues content with a formal and unintelligent perpetuation of rites, the real and sacred purpose of which remains largely unperceived, and participation in which too often means nothing more than association with an agreeable, semi-religious, social institution. carried to its fullest, that achievement would involve the revival, in a form adapted to modern conditions, of the ancient wisdom-teaching and the practice of those mysteries which became proscribed fifteen centuries ago, but of which modern masonry is the direct and representative descendant, as will appear later in these pages. the future development and the value of the order as a moral force in society depend, therefore, upon the view its members take of their syst

tal to any religious tenets they may happen to hold. one sometimes hears it remarke d that masonry is" not a religion; which in a sense is quite true; and sometimes that it is a secondary or supplementary religion, which is quite untrue. again masonry is often supposed, even by its own members, to be a system of extreme antiquity, that was practised and that has come down in well-nigh its present form from egyptian or at least from early hebrew sources: a view which again possesses the merest modicum of truth. in brief, the vaguest notions obtain about the origin and history of the craft, whilst the still more vital subject of its immediate and present purpose, and of its possibilities, remains almost entirely outside the consciousness of many of its own members. we meet in our lodges regu

MICHAEL FORD A RITE OF THE WEREWOLF

elves. this process and act is not hidden by any one school, or so-called exclusive coven of witches or teachings. the answers, as robert cochrane has written, are in the wind. all one must do is heed the voice of inspiration, that spark of sathan which illuminates our path of becoming. buddhists looks at existence as being central to the soul in itself. the buddhist will sometimes move through a form of lycanthropy of different animals, sometimes falling into meditation, leaving the flesh and blood to later return from trance. the sabbat, no matter what inspiration may create, does the same end. the black mass in specific has long held traditions of lycanthropy and 3the encyclopedia of psychoactive drugs: flowering plants: magic in bloom. mendelson, jack, m.d. and mello, nancy, phd. new y

the following ingredients: the fat of a child (take away christian paranoia= animal fat, juice of water parsnip, soot and deadly nightshade. the unguent which was smeared on the inner thigh contained belladonna, this was said to create flying sensations. a document from the sloane ms. british museum and published in an older book6 presents a werewolf chant7 from which the sorcerer sheds the human form for that of a wolf. such a chant may be used in dreaming chants before sleep if the witch so desires lending to the dreaming flesh gathered by shadows. in the ancient lore of persian sorcery, with specifics to zoroastrianism, wolves were hated creatures which were said to be created by ahriman. the term khrafstra is a general word for noxious beasts, attributed to the druj or demons of the dr

development of what could be called luciferian witchcraft. the ritual contained here is but one example of some of the initiatory focus of this so-called sethianic 8 school. 6 the warlock s book by peter haining, 1970 7 16 lines which signify transformation in the wilderness to the shape of the wolf 8 a term used to define the left hand path alignment with the egyptian god set or set-an, a early form of satan or shaitan the adversary. 5 as a point of focus, the initiate who takes the flesh of the werewolf does so via the imagination. this would require a certain amount of privacy in which the witch would not be bothered by anyone else, to ensure a self-fascination and the visualized transformation to occur. the initiate would prepare his or her chamber accordingly, having a belt made of w

in amount of privacy in which the witch would not be bothered by anyone else, to ensure a self-fascination and the visualized transformation to occur. the initiate would prepare his or her chamber accordingly, having a belt made of wolf skin or possibly even fake wolf fur. the point is that the imagination may be excited to allow this mental transformation to begin. you must visualize your chosen form, how it looks and different stages of transformation and how you may hold them in certain points of shape changing, for various purposes. you first begin your chant, holding it slowly and allowing the power of this atavism to take hold of the consciousness; slowing moving through your entire body and then allowing the flesh to change. the face will contort and begin pulsating and stretching

changing of various parts of the body according to your will and going forth in the dream or in a meditative state in the ritual chamber. some will take different parts of animals and go forth in a dreaming state, awakening with detail experiences, and having the attributes of the animal parts they formed. another more intense area of the transformative state is from human to man-wolf to a dragon form, which the snout grows sharper teeth, horns emerge from the head and much of the fur dissipates. the flesh changes from ashen gray to a dark black-green scaled form. this is the ahrimanic dragon form, a state of being in which the witch has begun a selftransformative state into a deep communion with ahriman and tiamat the druj of darkness who by their isolation and individual beings, bring th

MICHAEL FORD BOOK OF CAIN

from azazel while lucifer was fire and air in spirit, belial was of earth and found this place comfortable and familiar. belial said unto azazel, who would else wake and join us in this moment of triumph that we are without the highest empyrean realm we now look about to understand we are different, strong and noble in our selves. awake with us djinn! leviathan arose before them. he had taken the form of a great serpent, a dragon who beheld both sexes of human flesh leviathan would seek the oceans and understood the art of sorcery as a totality of being timeless and alive in its sacred flame. leviathan found the nightmares comforting, and dreams would be his fluid waking within worlds. many others rose up and joined with my father, who is the brightest of them all. he was fire and his real

living thing save the shades of the earth which wander aimless. i visualized this ancient page, and with my minds eye i summoned the sigils to flesh, and a gate opened before me zazas, zazas, nasatanada zazas i saw a great red dragon coming forth, who was surrounded with flame. this dragon looked unto me and a great shadow emerged from its very flesh this shadow, black as pitch arose and took the form of a bearded king, saying in a comely voice- my son, what do you ask of me? my father, i grow weary, little food and water, i am confused, cold and scared. shall you not guide me? i said with innate honesty. cain, you grow so close yet you are honest with me what if i told you that your journey is in vain, and your mother and foreseen concubine lay beyond the veil of death? i grew angry unto

the sorcerer with a focused current of being, the dedication of the path of cainnite antinomianism. one may use the grand sabbatic (luciferian) circle as a means of antinomianian self-deification, immolation of the spirit by the assumption of the mask of the witch-begetter, cain the blacksmith. i call forth the infernal shadows which nourish my body and soul; i invoke the circle which empowers my form of being, from the north, i invoke the force of set, being my shadow of self let the blackened flame illuminate from this very forge! from the west, i invoke the force of anubis, the opener of the way let the violet light of the dead empower my spirit! from the south, i invoke the force of thoth, whose lamp illuminates my path let the fires of wisdom and self-discover guide my path! from the

MICHAEL FORD WITCHMOON

u would have been happier not knowing. you may even find a way through the darkside labyrinth to an effective mastery of the mysteries of darkness and daemonic psychology and parapsychology. many have tried, most have failed. do not even think about proceeding unless you have already equipped yourself with a very robust and versatile sense of humor. take a flight recorder with you, if only in the form of a fire proof diary, so that others may learn from your mistakes. chaos proved to be a playful and rewarding lover who, despite being capricious, was never spiteful. hail eros! darkness promises much but does not always deliver. beware of the pale hecate. create your gods with care, for they will reform you in their own image. peter j. carroll, 1999 5 5 preface during the past several years

aft, far more dangerous than traditional wiccan rites however the results are much greater. do not fear the darkness of the self; let it guide you through the shadows to the light of prometheus! this work is meant as an inspirational guide, through which the individual can gain access to the subconscious and the vast resources of the mind and its elementals. witchcraft is presented in a different form than what most perceive, to this to add as an alternative to modern wicca although not condemning it. hold no tradition which would bind you, for the witch blood speaks to those who remain of a faith all- their- own. question, become. let nothing stand in your way. the author and the publisher accept no responsibility for any misuse of any ritual or text contained herein. painted in these pag

psyche for generations, stretching some thousands of years. the same is true with lycanthropy, shape shifting and the darker aspects of witchcraft. lycanthropy is closely connected with the dual aspects of sex and death, as is vampirism. the lunar current which the sorcerer opens and becomes aligned with is based on the aspect of hidden desire and lustful atavisms which manifest in the spirit and form of a wolf, owl, cat and other such animal. lycanthropy can be a useful exercise and individual power points which can be used effectively on the astral plane. this book is meant as a grimoire for the balanced sorcerer. the purpose of this being to offer further guidance and present a serious form of shadow magick and sorcery which has long been kept hidden. the black art is not that of devil

the neuntoter was recognized as being a severe carrier of the plague. the alp is a vampire like spirit associated with the incubus/succubus who would torment the dreams of men, women and children alike. the alp is considered often to be that of a recently deceased person, or often a demon of the tomb- that which is bred from the darkest aspects of magick and the astral plane. the alp can take the form of a cat, pig, dog and other creatures such as a werewolf and demonic beasts which resemble rabid, black dogs. this spirit is also known to wear a hat and use its powers to fly the night sky. its methods of feeding include entering the mouth of the victim through a long serpent like tongue and changing to smoke, wherein it absorbs the life force of the individual. the alp is also said to drai

d the coven maleficia derived inspiration, dracul, strigoi and moroii. varcolaci is a romanian vampire spirit. this particular vampire spirit is generally a living individual, going forth in a presumably normal life. in the night however this vampire would physically enter sleep and its spirit would rise as what was called varcolaci. the undead spirit is able to rise towards the night sky, in the form of a small dragon or wolf with many heads, to drink blood from the moon. the varcolaci are also able to haunt villages and drain astral life force and blood from the sleeping. the varcolaci vampire is quite powerful on the astral plane, being able to haunt the night in many forms, depending on the primal urge and desire. further explanations and developments of this form are discussed in late

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

and death. 3. a term which is said to open the gates of hell or the abyss. i confirm this rumor. 4. see the witches sabbat/axiomata by a.o. spare, fulgur of london 1992 5. nightside of eden by kenneth grant the tecopyright 2002 michael tsarionprinted in the united sta tes of americaall rights reservedno part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means electronic, mechanical, photocopying, recording or otherwise, without the prior written permission of the publisher.first edition august 2002revised first edition october 2002revised first edition, second printing december 2002revised first edition, third printing january 2003revised first edition, fourth printing may 2003revised first edition, fifth printing 2003sixth printin

sed of powerful magic and wealth. henceforth,bloodline would be extremely important to the monarchs of the earth. records werekept in atlantis of all their engineered slaves, and from then onwards, the progeny ofthose persons would be favored and protected. some writers contend that after hybrid-ization the genetically manipulated individuals had very extended lifetimes and couldmaintain the same form for many hundreds of years. atlantis, alien visitation, and genetic manipulation17 old world disorder in prehistory, most tribes were predominately of the matriarchal type, which is why allbronze age villages were circular in design. even the later concept of the arthurianround table indicates the idea that no one man is head and that kingship (sic, kin-ship) arises from the camaraderie and c

. it refers to the technological mastery that they possessed. even in hebrew, forinstance, the root nhsh, that is, serpent means to decipher, to find out, implying thatthe nephilim were scientists. the opposing sides both used and continue to use the serpentsymbol, but with certain differences. the sons of the serpent, with the human dna andhuman sensibilities, use the serpent usually in a winged form, or with a crown, or even asmulticolored. often referred to as the uraeus, the agatho daimon, the feathered serpent, oreven the phoenix, it is a positive symbol, and like the dragon with five toes is connected towisdom, white magic, and mystical practice. the plain non-winged, non-crowned, generallythe race of adam32atlantis, alien visitation, and genetic manipulation plain appearing snake, l

and only i am escaped alone to tellthee (job 18:19) his lightnings enlightened the world: the earth saw and trembledthe hills melted like waxat the presence of the lord (psalms 97:4) while reading these accounts, one may do well to reflect on the personality of thelord and wonder if the activities mentioned are not those to be expected of a morehuman agency.i am the lord and there is none else. i form the light and create the darkness, i make peaceand create evil, i, the lord, do all these things (book of isaiah) he that sacrificeth to any god save unto the lord only, he shall be utterly destroyed (exodus22:20)by the sweat of your face will be your bread, until you return to the ground; for out of it youwere taken, for dust you are and to dust you will return (genesis 3:17-19) then shall y

g could rule whowas blemished. this does not make sense until we realize what it relates to isgenetic alteration. the high king of the gaels, nuada himself, had to step down asleader after his arm was severed in the titanic war with the formorian hybrids. he sub-sequently had his missing limb replaced with a silver arm. the astonishing accountof this limbs magical replacement clearly bespoke some form of advanced cyber-netics (see celtic myth and legend by charles squire.)the greeks and teutons, as so many others, also have records of hybrid beings thathad the countenance of either great beauty or ugliness (see clash of the titans, jasonand the argonauts, the odyssey, and the amazing v oyages of sinbad) atlantis, alien visitation, and genetic manipulation43 the world falls dead the hindu s

MICHAEL W FORD THE VAMPIRE GATE

n spiritual world. qi was best understood as the energy surrounding the human body, slightly larger than the physical body. qi is the etheric body, the astral essence which maintains the human body. it can be directly controlled by the mind. psychic energy or the energy surrounding the human body is transferred from what we eat to energy through resting or sleeping. when a vampyre feeds in astral form at night, they are gaining a replenished system of energy which is very pure. the luciferian must have a clear point of focus on how this practice of vampirism works in day to day life. this will be a foundation for those beyond any specific magical practice to establishing a working mind set in predatory spiritualism. the luciferian understands that devouring spiritual energy is a powerful a

my will in each action. i recognize there is no other god than myself. i am the serpent. urvan ameretat me nemah'ya i (i worship my immortal soul) vangh da va uz-d i (i shall raise up the daemon within) we drink from the sun at midnight, the blood congealed under a pale moon. we drink from the 14 ecstasies of the qlippoth, and leave strengthened and whole. we seek to go forth in the night in the form of the beast, drinking from the waters under the moon. we devour paradise and bath in the blood of the moon. our brothers are yatus, sorcerers of ahrimanic witchcraft; our sisters are pairikas, daughters of az. we are the people of the lie (druj, we are the those of demon-flesh awakened and ancient, forever seeking to further illuminate the black flame. our religion is sorcery, that which is

more those who fail become the feast of the shades of the void. those who become are the avatars of set s endless power of being. i am of ahriman s flesh. the wolf is the skin which cloaks the hunger of struggle. the serpent is the skin which directs the gaze of the eye. the bat is the thirst within called trshna, to fall into the abyss and the graal of dragon s blood from the eye of set does his form become darkness, ahriman. that spark within to awaken the senses. from which as shadow do i fall into nothingness to reach a cup to sate the deepest thirst to then discover the five flames of angra mainyu and servitors of the void join in my being to awaken and rise from the sea. the take my divine leadership upon the earth 16 luciferian will and immortality the will of the luciferian is esse

luciferian is essential in the development of the mind and body of the practitioner of vampirism. the black order of the dragon recognizes both the masculine and feminine demonic archetypes of the path of luciferian witchcraft, namely samael and lilith. in the auspices of the vampyric path, it is ahriman (the black dragon) and tiamat (the red dragon. while tiamat in this aspect is the primordial form of lilith, she appears black from the wisdom of endless time. it is that samael, lilith and leviathan are joined in primal union hence tiamat is the collected sumerian adversary. she is the mother of darkness, dragons and vampirism. vampirism is a concept which begins in the subconscious. it is a power which hungers, that which seeks to consume all. it has no concern for rules or for the spir

ou hear the sheep sound this off. yet they always fall into the possibility which they strive for failure. tiamat it all starts with the acknowledgement that you are alone and have the potential for self-deification (godhood. tiamat is the first power of draconian darkness, the vampire which is the primal union of lilith and samael, guided by leviathan. she is before all others. tiamat was in the form of a giant dragon, a sea dragon who had the head of a griffin or tiger, wings, claws and a scaly tale. she appears also as a giant serpent. tiamat resembles the legends of ahriman as the dragon. here is the adversary, she is the night and the abyss. tiamat can give life and create what she wishes, much like ahriman created the archdaevas to counter creation. tiamat was a sorceress, a powerful

MICHAEL WYNN THE SOUL TRAVELERS

ruth" is nothing more than a prom-night, popularity contest to this unworthy breed! i will not waste words here. chapter 1-the great name game the collective hallucination [1.1] humanity has hundreds of stories regarding the creation of the universe, the history of the planet, and the birth of mankind. some of these stories are oral traditions, and are handed down to subsequent generations in the form of songs and folklore. other civilizations managed to record these tales in writing, forming the many religions and mythologies that we know--michael wynn's "the soul travelers" 3 today. giving the subject of religion and mythology no more than a cursory glance, one may be forgiven for believing that these myths of history and creation are the misguided accounts of an ignorant and superstitio

hat this tale of a chosen one who travels with 12 guys predates the arrival of europeans to north america. in the african myth from the mande people of mali, an evil god named pemba fell from heaven, and was barred from returning because he stole male seeds from god. pemba spread tainted seeds, borne from incest upon the ground. faro, his righteous twin brother that dwelled in heaven and took the form of a fish, was forced to sacrifice himself for pemba s sin. his body was cut into 60 pieces, and the pieces formed trees when spread across the earth. trees are, according the mande people, symbols of resurrection. the most high god brought faro back to life, and sent him to earth in human form aboard an ark. the ark, which landed on mount kouroula, was of coarse loaded with a small group of

h a small group of humans and 2 of every animal. the incas of peru tell the story of a creator god named virococha, who created the world that was populated by giants he carved from stone. these giants were terribly disobedient and disorderly, and viracocha destroyed this race of giants with a massive flood. the hindu tradition of india, like countless others, often describes gods as taking human form and incarnating on earth. the many incarnations of vishnu upon the earth are certainly modeled after, and considered to be, a savior figure. the first incarnation of the benevolent god vishnu arrived to earth in the form of a fish, and warned a man named manu of a coming flood. the fish informed manu to build a massive ark which, needless to say, saved manu s life--michael wynn's "the soul tr

to an existence of suffering and hardship. but as usual, the bible is not alone in describing humanity s fall from grace. just as the christians have the garden of eden, the persians have heden. heden was, according to persian tradition, the first habitation of humans. it was a paradise, where suffering and toil were unknown. it wasn t until the primal couple was seduced by an evil spirit in the form of a serpent were they expelled from heden. in greek mythology, the garden of hesperides was a land to the far west of the globe, where golden apples of immortality grew. in the mayan popol vu, the first men lived in a paradise and were able to see far. this meant that humans could see extremely distant things as if they were near. this ability was stripped from those men, and their subsequen

s associated with bast, who is known to not be isis. also, in egyptian mythology, ra is the sun god, but then again so is osiris and osiris son, horus; all three are known as sun gods, and all three are confirmed as different beings--michael wynn's "the soul travelers" 12 i suspect that the hindus has the best grasp on what is actually taking place. in the hindu religion gods come upon man in the form of avatars. vishnu, for instance, has come upon man 9 times already, meaning there are 10 gods who are all associated with the single god vishnu. this model could amount to a rather confusing situation if the hindus weren t aware of the multiplicity of their gods. so, not only will one find correspondences between gods in separate mythologies, but correspondences between the gods of a single

MICHAEL W FORD NOX UMBRA

urself on the pillow and begin a slow meditation on what you consider a vampyre spirit to be. think about each attribute and then think of yourself in relation to it. then hold the mirror and gaze into it. focus and do not allow your mind to wander. command the worlds of darkness to open to you, and then watch yourself transform. will your flesh and astral body to change and morph into a vampyric form you hold identity with. perceive yourself and remember it. you will change in time. if you find yourself frightened or if other shadow forms touch you, a feeling of weakness occurs you should banish immediately and consider not attempting this again. this may be a suggestion of your work in reference to vampyrism and shadow sorcery, both of the sabbat and the sethanic path of witchcraft will

n original manuscript of the novel which was later deleted, which was published in 1807. the character harker traveled from munich to a isolate area from which he comes into contact with a vampyre female named countess dolingen for the sorcerer interested in developing the vampyric path, literary and folklore is highly suggested. it is through inspired magickal lore that one may develop their own form of becoming, something which may add to their own arcana of belief. in the yatuk dinoih, the lines of persian sorcery and vampyrism are close, as connected with the adversary form of ahriman. an early ritual described in "sacrifices in greek and roman religion and early judaism" by royden keith yeikes describes a persian blood ritual known as 'taurobolium, which holds a connection to mithris

tice and the sacred nature of living beings. the ritual of the summoning of the vampyric familiar is an initiation rite of exteriorization. while the sorcerer is creating an exterior force from the interior (the self, this is a process which austin spare introduced from his linage within the luciferian mysteries. the magician creates a visual image of a vampyre shade from which is an exteriorized form of the self, an elemental of the mind. this is clearly a building point of the will and an act of becoming. when binding the vampyre to the self and the skull, the magician then sleeps with the form in a death posture overnight, awaking to the meditations upon shaitan in the noon-day sun. this aspect reflects the self in opposition, and how a balance is necessary and healthy. during the sleep

vailable from medical supply companies, this will be the resting place or nganga of the vampyre, which would act as a coffin or tomb. obtain a small amount from a cemetery of burial ground, which will be the soil of which the vampyre would rest. a sigil representing the vampyre and association would be created. this maybe a sigil of ahriman or az, lilith or hecate, the black eagle or another such form. the back of the sigil may have printed the crest/sigil of vlad dracul or countess bathory. one may create a mask of the vampyre, which is associated to the ahrimanic sorcerer as well. when one prepares the skull the sigil should be placed at bottom, the soil above it and the mask above the soil. when the ritual of the vampyre is undertaken the sigil will be consecrated and then buried beneat

! zrazza, umpesha infernum! by the descending divinity: gather around, take forth this skull of man, the primal atavism brought dawn by the nephilimic tomb of sah, take now rest, refuge and a power source for your shadow. let this be your tomb of rest, gather strength here, nourish yourself from my flesh, as i am the master known as akhtya seker arimanius, draconian shadow, messenger of azrael, i form you djinn haunter of the desert and forest (visualize the shade of self, that your shadow form, so closely connected that you are but the same, grant this phantom form your deepest attributes of vampyric self, be it the grave haunter and spirit of folklore) skeletal form, whose flesh is gray and green from the blood of arimanius, talons of the best, whom shall tap the window of the sleeping

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

sion the tracing of this sigil of entry, shall then all open the gates to the dreaming place by the adversary of noon and midnight, who drinks of the golden chalice and blood filled skull, so it isspmidnight s circle a commentary of azothoz a book of the adversary presented by the night ravener (akhtya seker arimanius michael w. ford- a brother in the pact of witchblood azothoz presents in poetic form the antinomian concept of separation from the natural order. this is clear throughout the various grimoires such as nox umbra, book of cain, yatuk dinoih, goetia (luciferian edition, and the toad rite. azothoz is actually a strong foundation from which these works arose. as written as lyric and poem form, the original praxis of the spiral force is not only directed inward, it is invoked in th

MOODY RAYMOND A LIFE AFTER LIFE

at he had been dead-not just once but on two occasions, about ten minutes apart-and that he had given a most fantastic account of what happened to him while he was "dead" i later hear. him relate his story to a small group of interested students. at the time, i was most impressed, but since i had little background from which to judge; such experiences, i "filed it away" both in my mind and in the form of a tape recording of his talk. some years later, after i had received my ph.d. in philosophy, i was teaching in a university in eastern north carolina. in one course i had m y students read plato's phaedo, a work in which immortality is among the subjects discussed. in my lectures i had been emphasizing the other doctrines which plato presents there and had not focused upon the discussion o

y drawn most of the interest. accounts in the press have sometimes been written so as to suggest they are the only type of case with which i have dealt. however, in selecting the cases to be presented in this book, i have avoided the temptation to dwell only on those cases in which a "death" event took place. for, as will become obvious, cases of the second type are not different from, but rather form a continuum with, cases of the first type. also, though the near-death experiences themselves are remarkably similar, both the circumstances surrounding them and the persons describing them vary widely. accordingly, i have tried to give a sample of experiences which adequately reflects this variation. with these qualifications in mind, let us now turn to a consideration of what ma happen, as

uncomfortable. i'll never forget that noise" another woman tells how as she lost consciousness she heard "a loud ringing. it could be described as a buzzing. and i was in a sort of whirling state" i have also heard this annoying sensation describe as a loud click, a roaring, a banging, and as a "whistling sound, like the wind" in other cases the auditory effects seem to take more pleasant musical form. for example, a man who was revived after having been pronounce dead on arrival at the hospital recounts that during his death experience, i would hear what seemed to be bells tingling, a long way off, as if drifting through the wind. they sounded like japanese wind bells. that was the only sound i could hear at times. a young woman who nearly died from internal bleeding associated with a blo

in the middle of the lake. i kept bobbling up and down, and all of a sudden, it felt as though i were away from my body, away from everybody, in space by myself. although i was stable, staying at the same level, i saw my body in the water about three or four feet away, bobbling up and down. i viewed my body from the back and slightly to the right side. i still felt as though i had an entire body form, even while i was outside my body. i had an airy feeling that's almost indescribable. i felt like a feather. a woman recalls, about a year ago, i was admitted to the hospital with heart trouble, and the next morning, lying in the hospital bed, i began to have a very severe pain in my chest. i pushed the button beside the bed to call for the nurses, and they came in and started working on me

, all through this, as i watched them trying to start my breathing again, i kept thinking "i don't want them to use that body as a cadaver" i have heard two other persons express exactly this same concern when they found themselves out of their bodies. interestingly enough, both of them were also in the medical profession- one a physician, the other a nurse. in another case, this concern took the form of regret. a man's heart stopped beating following a fall in which his body was badly mangled, and he recalls, at one time-now, i know i was lying on the bed there- but i could actually see the bed and the doctor working on me. i couldn't understand it, but i looked at my own body lying there on the bed. and i felt real bad when i looked at my body and saw how badly it was messed up. several

MORALS AND DOGMA

a long fall from rock to rock, after having reflected the sky in their transparency, and been swollen by a hundred affluents, in the majestic path of triumph, suddenly lose themselves in quagmires, like a california river in the sands. the onward march of the human race requires that the heights around it should blaze with noble and enduring lessons of courage. deeds of daring dazzle history, and form one class of the guiding lights of man. they are the stars and coruscations from that great sea of electricity, the force inherent in the people. to strive, to brave all risks, to perish, to persevere, to be true to one's self, to grapple body to body with destiny, to surprise defeat by the little terror it inspires, now to confront unrighteous power, now to defy intoxicated triumph--these ar

ing the universe, the images of the sun, moon, and mercury, were represented "the sun and moon" says the learned bro. delaunay "represent the two grand principles of all generations, the active and passive, the male and the female. the sun represents the actual light. he pours upon the moon his fecundating rays; both shed their light upon their offspring, the blazing star, or horus, and the three form the great equilateral triangle, in the centre of which is the omnific letter of the kabalah, by which creation is said to have been effected" the ornaments of a lodge are said to be "the mosaic pavement, the indented tessel, and the blazing star" the mosaic pavement, chequered in squares or lozenges, is said to represent the ground-floor of king solomon's temple; and the indented tessel "that

hermit held no office, yet what a work he wrought* from the political point of view there is but a single principle--the sovereignty of man over himself. this sovereignty of one's self over one's self is called liberty. where two or several of these sovereignties associate, the state begins. but in this association there is no abdication. each sovereignty parts with a certain portion of itself to form the common right. that portion is the same for all. there is equal contribution by all to the joint sovereignty. this identity of concession which each makes to all, is equality. the common right is nothing more or less than the protection of all, pouring its rays on each. this protection of each by all, is fraternity. liberty is the summit, equality the base. equality is not all vegetation o

oras represented it by the tetractys, which had many mystic meanings. this symbol is sometimes composed of dots or points, sometimes of commas or yods, and in the kabalah, of the letters of the name of deity. it is thus arranged, the patriarchs from adam to noah, inclusive, are _ten_ in number, and the same number is that of the commandments. twelve is the number of the lines of equal length that form a cube. it is the number of the months, the tribes, and the apostles; of the oxen under the brazen sea, of the stones on the breast-plate of the high priest. iii. the master. to understand literally the symbols and allegories of oriental books as to ante-historical matters, is willfully to close our eyes against the light. to translate the symbols into the trivial and commonplace, is the blun

the nature of man and in the nature of the universe, because it is in the nature of the infinite god. no wrong is really successful. the gain of injustice is a loss; its pleasure, suffering. iniquity often seems to prosper, but its success is its defeat and shame. if its consequences pass by the doer, they fall upon and crush his children. it is a philosophical, physical, and moral truth, in the form of a threat, that god visits the iniquity of the fathers upon the children, to the third and fourth generation of those who violate his laws. after a long while, the day of reckoning always comes, to nation as to individual; and always the knave deceives himself, and proves a failure. hypocrisy is the homage that vice and wrong pay to virtue and justice. it is satan attempting to clothe himse

MOTTA MARCELO THE COMMENTARIES OF AL

tle: in the first edition, this book was called l. l is the sacred letter in the holy twelvefold table which forms the triangle that stabilizes the universe. see liber 418. l is the letter of libra, balance, and 'justice' in the taro. this title should probably be al "el, as the 'l' was heard of the voice of aiwaz, not seen. al is the true name of the book, for these letters, and their number 31, form the master key to its mysteries. with regard to the above note by a.c, serious students should consult liber v vel reguli, the ritual of the mark of the beast, for a more thorough analysis of the word al. the first chapter 1. had! the manifestation of nuit. the theogony of our law is entirely scientific: nuit is matter, hadit is motion, in their full physical sense. they are the tao and teh o

or identity of myself with ankh-f-n-khonsu, whose stele is the link with antiquity of this revelation. the unveiling is the proclamation of the truth previously explained, that the body of nuit occupies infinite space, so that every star thereof is whole in itself, an independent and absolute unit. they differ, as carbon and calcium differ, but each is a simple "immortal" substance, or at least a form of some simpler substance. each soul is thus absolute, and 'good' or 'evil' are merely terms descriptive of relation between destructible combinations. thus, quinine is 'good' for a malarial patient, but 'evil' for the germ of the disease. heat is 'bad' for ice-cream and 'good' for coffee. the indivisible essence of things, their 'souls, are indifferent to all conditions soever, for none can

e 'coat of many colours' like joseph the 'dreamer; 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 t

uggested 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) 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 fro

s as if this great division, which has wrought such appalling havoc upon earth, was originally no more than a distinction adopted for convenience. it is indeed the task of this book to reduce theology to the interplay of the dyad nuit and hadit, these being themselves conceived as complementary, as two equivalent to naught "divided for love's sake, for the chance of union- had enjoyed them in the form of a beast, bird, or what not; while later mary attributed her condition to the agency of a spirit spiritus, breath, or air in the shape of a dove (simple-minded readers must not think for one moment that a. c. is here "admitting the historical existence of the virgin mary; on the contrary, he is obviously putting her on the same footing with europa, semele and others. the virgin birth, like

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

sed the power of rendering themselves invisible at will, and could assume the forms of men or animals as it suited their convenience. they could also transform human beings into trees, stones, animals, etc. either as a punishment for their misdeeds, or as a means of protecting the individual, thus transformed, from impending danger. their robes were like those worn by mortals, but were perfect in form and much finer in texture. their weapons also resembled those used by mankind; we hear of spears, shields, helmets, bows and arrows &c, being employed by the gods. each deity possessed a beautiful chariot, which, drawn by horses or other animals of celestial breed, conveyed them rapidly over land and sea according to their pleasure. most of these divinities lived on the summit of mount olympu

which immortals alone could breathe. then followed aer (air, which was in close proximity to gaa, and represented, as its name implies, the grosser atmosphere surrounding the earth which mortals could freely breathe, and without which they would perish. aether and aer were separated from each other by divinities called nephelae. these were their restless and wandering sisters, who existed in the form of clouds, ever [13]floating between aether and aer. gaa also produced the mountains, and pontus (the sea. she united herself with the latter, and their offspring were the sea-deities nereus, thaumas, phorcys, ceto, and eurybia. co-existent with uranus and gaa were two mighty powers who were also the offspring of chaos. these were erebus (darkness) and nyx (night, who formed a striking contra

gean sea, which he made stationary by attaching it with chains of adamant to the bottom of the sea. here she gave birth to her twin-children, apollo and artemis (diana, two of the most beautiful of the immortals. according to some versions of the story of leto, zeus transformed her into a quail, in order that she might thus elude the vigilance of hera, and she is said to have [32]resumed her true form when she arrived at the island of delos. hera, being the principal wife of zeus and queen of heaven, a detailed account will be given of her in a special chapter. in the union of zeus with most of his immortal wives we shall find that an allegorical meaning is conveyed. his marriage with metis, page 32 who is said to have surpassed both gods and men in knowledge, represents supreme power alli

nome, as the mother of the charites or graces, supplied the refining and harmonizing influences of grace and beauty, whilst the marriage of zeus with mnemosyne typifies the union of genius with memory. in addition to the seven immortal wives of zeus, he was also allied to a number of mortal maidens whom he visited under various disguises, as it was supposed that if he revealed himself in his true form as king of heaven the splendour of his glory would cause instant destruction to mortals. the mortal consorts of zeus have been such a favourite theme with poets, painters, and sculptors, that it is necessary to give some account of their individual history. those best known are antiope, leda, europa, callisto, alcmene, semele, io, and danae. antiope, to whom zeus appeared under the form of a

re, given to him by hermes, and the huge stones began to move, and obediently fitted themselves together. the punishment of dirce at the hands of amphion and zethus forms the subject of the world-renowned marble group in the museum at naples, known by the name of the farnese bull. in sculpture amphion is always represented with a lyre; zethus with a club. leda, whose affections zeus won under the form of a swan, was the daughter of thestius, king of atolia. her twin-sons, castor and (polydeuces or) pollux,[15] were [34]renowned for their tender attachment to each other. they were also famous for their physical accomplishments, castor being the most expert charioteer of his day, and pollux the first of pugilists. their names appear both among the hunters of the calydonian boar-hunt and the

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

est. the secret of occult ribaldry is revealed in chapter 4. there you will see how to cause any young girl, however prudent she may be, to become maddened and inflamed with lust. secrets of the cabala< it is said that god created the world by pronouncing the tetragrammaton correctly and it is regarded as the ultimate magical word of power. the tetragrammaton is an essential part of the cabala, a form of mysticism that evolved from judaism. one tradition surrounding the cabala is that magic spells and rituals based upon its system possesses an extremely potent effect over all forms of matter. chapter 5 tells you exactly how to use the magical power of the cabala to increase your money supply. secrets of the spirit world is there a place of coming together between the living and the dead? a

nge sensation. something indefinite, haunting, something half-forgotten, a far away memory returning again. when i was six or seven years old, one bright sunny day, i was playing in the backyard of the family home when i happened to look up and saw a tall, gray colored entity standing over me. it made no sound and had no eyes, ears, nose, mouth, or anything like that it was just like a solid gray form. i screamed aloud and shouted for my parents, but the entity vanished before anyone else had time to see it. i would prefer to believe that my presence in the class that december did not cause the strange entity to appear. i certainly had no inclination of what was to come. the society no longer exists, now. but i remember. i remember the gray man, as i have come to call him and the effect hi

ted to the enlightenment of one s soul via sex rituals held in honor of pan, the god of earthly existence and often portrayed as the carnal side of man s nature. in 1920 crowley established his abbey of thelema on a small island off the coast of sicily, the walls of which were covered with an incredible collection of crowley s artistic expertise. frescoes and paintings depicting every conceivable form of sexual deviation adorned the walls. the temple of the abbey (the central hall) contained an altar at the center of a magic circle, a throne upon which crowley would sit during the rituals dedicated to magic and sexuality, and various other occult paraphernalia such as an artificial phallus and a whip. from time to time, crowley would nominate a willing female disciple to be his idea of the

ntral hall) contained an altar at the center of a magic circle, a throne upon which crowley would sit during the rituals dedicated to magic and sexuality, and various other occult paraphernalia such as an artificial phallus and a whip. from time to time, crowley would nominate a willing female disciple to be his idea of the scarlet woman, a particularly wanton prostitute. and subject her to every form of humiliation and degradation his fertile mind could come up with including branding between the breasts! after his death at hastings, england in 1947, his erotic poem hymn to pan, was recited during the funeral services by his remaining few disciples, and an occult ceremony held at his grave. the beast had fallen. thank you letter #4 thank you for your letter and advice. anyway i ve tried y

pter 2 to know which elemental force to invoke. now indulge in the sex act, but keep your mind at all times< on your magical intention. that s all there is to it. chapter 5 ancient secrets of the cabala it is said that god created the world by pronouncing the tetragrammaton correctly and it is regarded as the ultimate magical word of power. the tetragrammaton is an essential part of the cabala, a form of mysticism that evolved from judaism. it is the four letter name of god yod, he, vau, he and is normally pronounced jehovah or yahweh, and sometimes adonai. please do not try to understand it now, you will not be able to until you have mastered the middle pillar ritual revealed in this chapter. but once you are ready for it, i think you will find it to be one of the most profound and reward

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ond world war that we can now hail the birth of a new discipline, which we might call masonology. nevertheless, operative freemasonry, which preceded this modern freemasonry* and which is its source, has not been the beneficiary of such extensive examination. those who have dealt with the origins of [the term operative freemasonry as used throughout this book refers to freemasonry in its original form, as represented by brotherhoods of builders. it is opposed in this study by the term speculative freemasonry, having to do with those organizations that emerged in the seventeenth century divorced from the worker and the meaning of his tradition and made up of "accepted" masons. throughout this book and especially in part 2, the author strives to make a strong distinction between speculative

ained in the west following invasions and survived in the east as institutions discovered by the crusaders at the end of the eleventh century. 2. the ecclesiastical associations of builders formed by the bishops of the early middle ages, especially the benedictines, the cistercians, and the templars. 3. trade-based freemasonry, which was born under the aegis of these associations and followed the form of lay brotherhoods or guilds. the history of freemasonry and its origins will form the first part of this book. in the second part, we will study the evolution of the professional organization; its purposes, both operational and speculative; its initiatory and spiritualist nature; its gradual transformation from an organization of those who worked in the art of building to those who engaged

authority at the time of the crusades, when they found roman social institutions still in place in the east. 10 the origins of freemasonry from ancient times to the middle ages the principal collegia in the latter days of the roman empire, christian influences brought about both a decline in slavery and the development of free labor. this labor remained completely organized under the corporative form of the collegia and each professional was compelled to join the college of his trade. the institution realized the height of its development in the fourth century.9 at this time a distinction was made between public and private colleges. public colleges included all the professions that were indispensable to sustaining the people: arms manufacture, horse breeding, public transportation (navic

rn empire collapsed under repeated waves of invasion? the fate of roman institutions varied by region. obviously, they survived in those countries that were not occupied by conquering forces, which is how, in those parts of italy that remained "roman (those transferred to the protection of the eastern empire and byzantium notably ravenna, rome, and venice) the collegia continued to develop in the form of scholoe or scuole (schools. in the region of gaul, roman influence continued to be strongly felt in the kingdoms of the visigoths and the burgundians. they managed to survive to a much lesser extent in the kingdom of the franks. in great britain, it does not appear that roman institutions survived the invasions of the picts, the angles, and the saxons. we will now look more closely at the

nks.5 we should also note that the goth builders utilized triangles, interlacing, strapwork, and snakes as their primary decorative motifs. here again ancient eastern influences can be seen at work, an observation that is especially interesting when applied to the history of masonic symbolism. 24 the origins of freemasonry from ancient times to the middle ages the question arises as to what legal form builders associations assumed in the visigoth and burgundian kingdoms. in the absence of texts we are forced to envision the most plausible hypothesis. we can theorize that these associations were nothing more or less than roman collegia adapted to new circumstances. put forth by a. esmein, this notion, which remains a doubtful explanation for those associations in the frankish regions, does

NECRONOMICON ALAZIF

hemies were great upon the earth; all creation bowed beneath their might and knew them for their wickedness. and the elder lords opened their eyes and beheld the abominations of those that ravaged the earth. in their wrath they set their hand against the old ones, staying them in the midst of their iniquity and casting them forth from the earth to the void beyond the planes where chaos reigns and form abideth not. and the elder lords set their seal upon the gateway and the power of the old ones prevailest not against its might. loathsome cthulhu rose then from the deeps and raged with exceeding great fury against the earth guardians. and they bound his venomous claws with potent spells and sealed him up within the city of r'lyeh wherein beneath the waves he shall sleep death's dream until

ine. supplicate great cthulhu only at hallowmas eve when the sun abides within the house of the scorpion and orion riseth. when all hallows falls within the cycle of the new moon the power shall be the strongest. conjure shub-niggurath when the beltane fires glow upon the hills and the sun is in the second house, repeating the rites of roodmas when ye black one appeareth. to raise up ye stones to form ye gate through which they from ye outer void might manifest thou must set up ye al azif page 2 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 stones in ye elevenfold configuration. first thou shalt raise up ye four cardinal stones and these shall mark ye direction of ye four winds as they howleth through their seasons. to ye north set ye the stone of great cold

ough which they from ye outer void might manifest thou must set up ye al azif page 2 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 stones in ye elevenfold configuration. first thou shalt raise up ye four cardinal stones and these shall mark ye direction of ye four winds as they howleth through their seasons. to ye north set ye the stone of great coldness that shall form ye gate of ye winter-wind engraving thereupon the sigil of the earth-bull thus: taurus sigil in ye south (at a space of five paces from ye stone of ye north, thou shalt raise a stone of fierceheat, through which ye summer winds bloweth and make upon ye stone ye mark of ye lion-serpent thus: leo sigil ye stone of whirling-air shall be set in ye east where ye first equinox riseth and shall be g

portals of ye ultimate planes. in ye third place goeth ye great sign of koth which sealeth ye gates and guardeth ye pathways. ye forth sign is that of ye elder gods. it protecteth those who would evoke ye powers by night, and banish ye forces of menace and antagonism. al azif page 4 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 (nota: ye elder sign hath yet another form and when so enscribed upon ye grey stone of mnar it serveth to hold back ye power of ye great old ones for all time) to compound ye incense of zkauba in the day and hour of mercury with the moon in her increase, thou shalt take equal parts of myrrh, civet, storax, wormwood, assafoetida, galbanum and musk, mix well together and reduce all to the finest powder. place the so assembled elements i

tml 10/10/2003 the o antiquelis, and in the vast and terrible name of damamiach that crom-yha uttered and the mountains shook i mightily compel ye forth o barbuelis, attend me! aid me! give power unto my spell that this weapon that bearest the runes of fire recieveth such vertue that it shall strike fear into the hearts of all spirits that would disobey my commands, and that it shall assist me to form all manner of circles, figures and mystic sigils necessary in the operations of magickal art. in the name of great and mighty yog-sothoth and in the invincible sign of voor (give sign) give power! give power! give power! when the flames turn blue it shall be a sure sign that the spirits obey your demands whereupon thou shalt quench the blade in an afore prepared mixture of brine and cock-gall

NEW WORLD ORDER OR OCCULT SECRET DESTINY

religion. then came the era of separation of many religions and sectarianism. today we are working again towards a world universal religion (ibid p.31) to biblical students these are shocking admissions and it adds fuel to the charge of a masonic antichrist in our midst. it is these mysteries which christ will restore upon his reapearance, alice bailey reveals, thus reviving the churches in a new form, and restoring the hidden mystery (the reappearance of the christ, p. 122) bailey is giving these revelations by her channeled master djwhal khul a disembodied ascended master. her christ is indeed the antichrist in the strictest sense of the word. antichrist means substitute for or in place of christ. she goes on to say that these ancient mysteries were originally given to humanity by the hi

ON COMMUNICATION WITH SET

i am still processing it, and expect that i will be throughout my earthly incarnation. just as an average magician may write a talisman on a piece of parchment, set writes his talismans on certain hard-won human qualities such as courage, curiosity, determination, play, and creativity. just as the human magician uses his talisman to draw wealth or love into manifestation in the objective universe form the the unmanifest, which the profane call the future, set uses his talisman to draw xeper form the unmanifest. set's purpose does not require communication. his method for working in the objective universe is by providing an insight into the nature of personhood. this insight given through the medium of his aeon is fourfold. firstly there is the observable fact of the xeper of setians. this

m the unmanifest. set's purpose does not require communication. his method for working in the objective universe is by providing an insight into the nature of personhood. this insight given through the medium of his aeon is fourfold. firstly there is the observable fact of the xeper of setians. this takes years to see, but when you've seen former street people getting their ph.d.s or average guys form dallas re-creating the runic tradition; you discover that the limits that you have placed on yourself are false. average people, who have been purposeless dreamers all their lives, have learned to achieve. the need for seeing this is why the temple, set's chief (but by no means only) tool in the aeon exists. we see other people getting better, and we know that getting better is possible. our

of such magic. fourthly there is the observable fact of the magic of the aeon, which is that when sincere intelligent people get together to discuss the ideas that feed or are fed by xeper, the general level of brilliance goes up. that there is in fact a "quickening" of the minds involved as they benefit not only from their hard work and the thought-provoking ideas of their fellows, but actually form an otherwise hidden force. these methods of communication with the prince of darkness are much more profund and subtle than what may be experienced in the emotional aspects of the ritual chamber. learning to hear and heed the law as we can best understand it through these personal and difficult methods, is the process of awakening to the aeon. facilitating these arenas is the job of the pries

ONYX TABLET OF SET

is twofold: first, we wish to construct a haven for initiates in which hobbesian motives and behavior are minimized, if not eliminated. in their place we wish to encourage a nobility of intellect and spirit mandated by our conviction that the human psyche is a non-natural phenomenon which need not be bound to the destructive, entropic forces of nature, and which has the potential to evolve into a form of self-consciousness transcending these forces altogether: true, psychecentric divinity. secondly the temple of set desires, insofar as possible, to preserve the benefit of our experience for human society generally. the principles that justify the existence of the temple apply not just to its formal initiates, but to humanity as a whole. if most of that humanity is not yet ready to confront

use of masculine pronouns in these by-laws is for simplicity only. u.s. internal revenue service federal tax exemption department of the treasury internal revenue service washington, d.c. 20224 date: june 16, 1976 in reply refer to: e:eo:t:r:2-6 temple of set p.o. box 243 santa barbara, california 93102 employer identification number: 95-2975252 key district: 94 accounting period ending: october form 990 required: no dear applicant: based on information supplied, and assuming your operations will be as stated in your application for recognition of exemption, we have determined you are exempt from federal income tax under section 501(c)(3) of the internal revenue code. we have further determined you are not a private foundation within the meaning of section 509(a) of the code, because you

ey meet the applicable provisions of sections 2055, 2106, and 2522 of the code. if your purposes, character, or method of operation is changed, you must let your key district director know so he can consider the effect of the change on your exempt status. also, you must inform him of all changes in your name or address. the block checked at the beginning of this letter shows whether you must file form 990, return of organization exempt from income tax. if the yes box is checked, you are required to file form 990 only if your gross receipts each year are normally more than $5,000. if a return is required, it must be filed by the 15th day of the fifth month after the end of your annual accounting period. the law imposes a penalty of $10 a day, up to a maximum of $5,000, for failure to file t

h day of the fifth month after the end of your annual accounting period. the law imposes a penalty of $10 a day, up to a maximum of $5,000, for failure to file the return on time. you are not required to file federal income tax returns unless you are subject to the tax on unrelated business income under section 511 of the code. if you are subject to this tax, you must file an income tax return on form 900-t. in this letter we are not determining whether any of your present or proposed activities are unrelated trade or business as defined in section 513 of the code. you need an employer identification number even if you have no employees. if an employer identification number was not entered on your application, a number will be assigned to you and you will be advised of it. please use that

s. thank you for your cooperation. sincerely yours /s/ milton cerny milton cerny chief, ruling section 2 exempt organizations branch technical branch california state franchise tax board exemption state of california franchise tax board sacramento, california 95867 (916) 355-0392 october 17, 1975 in reply refer to: 344:rp:gp/g temple of set p.o. box 243 santa barbara, ca. 93102 purpose: religious form of organization: corporation accounting period ending: december 31 organization number: d-0756672 to4s* based on the information submitted and provided, your present operations continue unchanged or conform to those proposed in your application, you are exempt from state franchise or income tax under section 23701d, revenue and taxation code. any change in operation, character, or purpose of

PHILIP NEIL MYTHS LEGENDS EXPLAINED

d the endless cycle of creation to the eternal dreaming of the australian aboriginals, the same themes recur, as humankind engages with the great mysteries of life and death. the best definition of myth is maya deren s in her book on the voodoo gods: myth, she writes, is the facts of the mind made manifest in the fiction of matter. the first people this west african carving shows the world in the form of a calabash gourd, with the first man and woman and the cosmic serpent. the fon call this serpent aido-hwedo, and he carried the creator in his mouth when the world was made. aido-hwedo is said to have accompanied the first man and woman to earth. introduction 7 our notion of time, the limited time of creation, is merely a trick of ahura mazda s to limit the power of ahriman. at the end of

stroy them with a flood. the biblical story of the deluge is one of many such accounts, and owes much to the sumerian/babylonian account in the epic of gilgamesh, in which the noah figure is named utnapishtim (see p. 19. the ancient greeks told how zeus tried to destroy mankind with a flood, but prometheus (see p. 24) warned deucalion and pyrrha. manu was saved from the hindu deluge vishnu in the form his fish avatar, matsya (see p. 110. flood myths can be found in peru and in china, among the australian aboriginals and in many native american cultures, including the mandan myth of lone man (see p. 94. even in the 19th century, folklorists could still collect in serbia a cycle of slavonic myths about the great flood from which the sole survivor kranyatz was preserved by the trickster god o

rt. ankh the ankh was the symbol of life and whoever possessed it had the power to give or take life from lesser persons. only gods, kings, and queens had the authority to hold an ankh. god of the western desert ha, the god of the western desert, wears a bull s tail from his waist. this was part of the egyptian royal regalia, signifying power and fertility. symbol of rebirth shu s staff is in the form of a snake. because snakes have the ability to slough off their skins, they became a symbol of rebirth with lifegiving powers. geb s goose geb is sometimes represented as a goose, and one of his names is the great cackler a reference to the cackle he gave when he produced the great egg from which the benu bird emerged at the dawn of time (see p. 13. goddess of order maat, the goddess of order

e consciousness of this all-powerful god, and the rest of the gods, brought into being by re, represent other aspects. egyptian gods were also interrelated or merged: amun, the hidden, the chief god worshipped at karnak, was a god of the air, but as amun-re he was a sun god and as amun-min, a fertility god. known by various names, most of the gods could also be depicted in animal as well as human form. mother of the stars nut s union with her brother geb and the birth of her children, the stars (often shown as decoration on her clothing, infuriated her father shu, who cursed her so that she would never again give birth in any month of the year. but nut gambled with thoth, the moon god and reckoner of time, and won from him five extra days outside the 12 lunar months of 30 days each. in the

nu, the sky goddess, nut (see p. 13, swallowed it, whereupon the sun god journeyed perilously through a netherworld in his night barque (boat. here, he was assailed by demons led by the monstrous snake apophis, his enemy who, according to one myth, came into being at the very same moment as re himself. in the darkest hour before dawn, apophis made his most desperate attack. each night, re, in the form of a cat, would cut off the snake s head before being born once again in the east at dawn from nut, the universal mother. he would then rise and travel across the sky until the following twilight, when apophis would be lying in wait once more. if apophis were ever to vanquish re, the sun would not rise. this daily cycle of death and rebirth came to symbolize the life cycle of humankind, who h

PHOSPHORUS

ces with solitary karezza or the illumination of the fire serpent. 9. the neonomicon by nathaniel harris iii should be studied and some aspect of it practiced according to the liking of the initiate. this chaos grimoire is essential in a balanced study of magick from different perspectives and ideas. for those who are not interested in lengthy essays, but rather express their own self-work in the form of art (painting, drawing, ect) or music (original recordings) may submit copies (do not send originals unless for talismanic purposes) to the magistra or magister of the coven. find a medium suitable that may present your obtainment through the cunning arte. in summary, you must be able to described and positively present the following structure of the grade, thus embodying the elements of t

y -the self-transformative benefits of the celestial sabbat and solar/twilight rebirth -the self-deification process of the infernal sabbat shape shifting and sexual congress via dreaming and astral projection -shape shifting and vampyric sorcery purpose and practice -the black eagle as the initiator of the vampyric and ahrimanic path consistent and successful work with this spirit guide -the god form of anubis the mask of the shades of the dead and the gateway of twilight. 1. mephistopheles, how this daemon represents both earth and spirit and the unity within. the evocation and invocation of mephistopheles to absorb a hidden atavistic knowledge of the daemonum of the earth. see mephistopheles conjuration by michael w. ford 2. the assumption of the flesh of the devil, the power of initiat

teway of twilight. 1. mephistopheles, how this daemon represents both earth and spirit and the unity within. the evocation and invocation of mephistopheles to absorb a hidden atavistic knowledge of the daemonum of the earth. see mephistopheles conjuration by michael w. ford 2. the assumption of the flesh of the devil, the power of initiation and the mark of the devil as a rite of passage. the god form of satan the adversary is to understand the fallen aspect of darkness to the 12 rise into the dark light, thus a balanced initiation of flesh and spirit. see book of the witch moon. 3. the astral sabbath, dedication to, preparation and emergence into the astral plane. complete records and insight through including if famulus attends the self. 4. averse tree of life (daath) and the spheres of

set, ahriman and hecate. it is both daimon and seraph, a mirror and a gate of hell. meditate and focus upon this mirror. 6. the sigil of lucifer is the mark of the rebellion of spirit, the separation of ain soph (limitless light) to the dual ecstasies of shadow and flame. mark thy soul/spirit/consciousness with the sigil of adonai, the lord of the earth called also shaitan. 7. baphomet is the god form of the luciferian path, enfleshed as the witch begetter and the lord of the blackened fires of the forge. the black man of the sabbat is the one passed into the devil s flesh and walked the dreams of lilith-hecate s bloodied caul of initiation. succubus publishing 18 p.o. box 926344 houston, tx 77292 united states of america e-mail: keteb75@yahoo.s phosphorus- the shadowing forth of lucifer b

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

who want to change into the gold of divine wisdom -from luzifer-gnosis, rudolph steiner. lucifer stands on the threshold of dawn and dusk. the bringer of light, symbol of thelemic strength and divine wisdom emerges. the age of lucifer is the uprising of what blatavatsky termed "phosphorus, the cosmic force of illumination and light. lucifer is the force of air, while satan the dual and corrupted form of the light bringer is of active fire. this duality is the changeable essence of progression and evolution. lucifer emerges by name as the roman "bringer of light, lucem fero..the carrier of the torch. a gnostic god, the holy bible mentions little of him besides the basis of origin "you were the anointed cherub who covers; i established you; you were on the holy mountain of god; you walked b

e the others. his crown, shattered; lost with the thronefight of godhood was somewhere upon this earth. lucifer stood erect, gathering his surroundings and sense of self "i stand and emerge yet still, born of god yet unto only myself. the secrets of the universe shall be mine and the hidden light is destined" the other angels still remained unconscious, threatening to enter the great abyss of non-form if such would remain for any period of time "i call ye forth to awake and arise as yourselves, gods in the light of heaven. hell is ours yet we must make a heaven within ourselves. the universe is kind and all we shall ever need will be provided as long as we are here to take it. stand up and join with me. the world can be ours under our light..awake" the fallen seraphim began to rise and tak

ifer must be channeled into the spirit itself and become aligned with the holy guardian angel for a unity to be complete. productivity therefor rises and a strong sense of character is built even further. individuals who attempt these rites must already be of sound mind as the dangers of such if failure occurs are far too real. insanity, which is displacement and unbalance of the many selves that form one union are disrupted and madness overtakes the self. the black magician must be fully balanced in order to avoid the dangers that tempt even the most stable minded. the shadowing forth of lucifer occurs once the self absorbs and forgets the spirit. further atavistic resurgence will summon lucifer and the fallen angel shall become you in every way. this can be accomplished later once the sp

"i. lucifer exists in the core of every individual; it is "it's" gift to us. those who awaken this individual light are blessed unto ourselves. self-godhood is the step towards spiritual immortality. those who seek the platform of adept in the magickial quest will inadvertently perceive the basis of the balance of light and darkness. the angelic and the demonic shall be united, chaos will follow form and such is the genetic and psychic make up of the adept. the face of lucifer has changed and formed into a plethora of disreputable images by the christian psyche in modern times. the ideal message received on the astral should be "i shall ascend" and not by chance "i am of evil. such doctrines of "evil" and "good" are excuses to not deal with the core of the individual. it is locking away t

rse pentagram is itself symbol of exploring and controlling the dark side powers which exist within every man and woman. christian attempts of labeling lucifer as a god of death only proves the extent of brainwashing which only mirrors their subconscious desire to be bound, that fragile and undeveloped flame to be extinguished. lucifer as being the prince of the powers of air establishes this god form as the fountainhead of astral magick. the varcolaci sigil or devilcosm is the mirror of lucifer, the bringer of light through astral projection and search of balance of knowledge. the applications of such magick can be used in every facet of ones' life. it is only limited by the imagination "ain soph" indeed! aleister crowley's patterns and formation of "thelema" is based within the luciferia

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

which places all masons and all rites under the level of equality among themselves. we learn, in the meanwhile, that in contempt of these wise principles, and despite the general prescriptions of the law, masons present themselves in the lodge, and at different masonic reunions, decorated with jewels and cordons not authorized, and which have no claim to be authorized: that some lodges,under the form ofmasonic rewards, distribute jewels that bear the greatest possible resemblance to the decorations of the civil order; and that,while the wearing of the apron, the symbol of labour, is more and more disused, insignia not recognized by the laws ofmasonry are every day more and more multiplied: that brethren,masons originally of the rite of memphis, whom the grand orient has admitted into its

e were in france three recognized rites; there was a fourth, from the day when the grand orient permitted the volume j, c a a b b g b the spurious rites of memphis and misraim rite of memphis to work under its obedience.very well! we claim for each of these. four rites the same toleration, and we believe that the grand orient owes equal protection to each. what is asked of us is the permiss