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