Michael Wynn's Occult Reference Library
FRUIT,FRUITS

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

self a germ of disorganisation and disruption, which, even without the intervention of christian teaching, would have shattered and dissolved it^ i liken heathenism to a strange plant whose brilliant fragrant blossom we regard with wonder; christianity to the crop of nourishing grain that covers wide expanses. to the heathen too was germinating the true god, who to the christians had matured into fruit. at the time when christianity began to press forward, many of the heathen seem to have entertained the notion, which the missionaries did all in their power to resist, of combining the new doctrine with their ancient faith, and even of fusing them into one. of norsemen as well as of anglo-saxons we are told, that some believed at the same time in christ and in heathen gods, or at least cont

d; the sweet incense of the christians was a new thing to the heathen. ulphilas retains the gk. tliymiama lu. 1, 10. 11; and our weih-rauch (holy-reek, 0. sax. wiroc hel. 3, 22, and the ok reykelsi, dan. rogelse are formed according to christian notions (see suppl. while the sacrifice of a slain animal is more sociable, more universal, and is usually offered by the collective nation or community; fruit or flowers, milk or honey is what any household, or even an individual may give. these fruit-offerings are therefore more solitary and paltry; history scarcely mentions them, but they have lingered the longer and more steadfastly in popular customs (see suppl. when the husbandman cuts his corn, he leaves a clump of ears standing for the god who blessed the harvest, and he adorns it with^ yxo

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

o be explained by the heathen worship of three oaks; a royal ban-forest existed there a long time, and its charter (i, 498) is one of the most primitive. the express allusion to thuringia and saxony is remarkable in the following lines of a poem that seems to have been composed soon after the year 1200, eeinh. f. 302; the wolf sees a goat on a tree, and exclaims: ich sihe ein obez hangen^ i see a fruit hanging, ez habe har ode borst; that it has hair or bristles; in einem hciligcn vm^stc in any holy forest ze diiringen noch ze sachscn of thuringia nor of saxony enkunde niht gewahsen there could not grow bezzer obez uf rise. better fruit on bough. the allusion is surely to sacrificed animals, or firstfruits of the chase, hung up on the trees of a sacred wood? either the story is based on a

complete; iw. 3991' daz mir des wunsches niht gebrast' nought of wish was wanting; iw. 6468' der rat, des der wunsch an wibe gert' such store as wish can crave in wife; gerh. 1754' an der got wunsches niht vergaz' in whom god nought of wish forgot (left out; parz. 742, 15' der wunsch wirt in beiden; trist. 3710' dir ist der wunsch gegeben; frauend. 87' der wunsch von edlem obze' the pick of noble fruit; parz. 250, 25' erden wunsches riche' rich in all gifts of the earth; 235, 24 'erden wunsches iiberwal; trist. 4696. 4746' der wunsch von worten, von bluomen; trist. 1374' in dem wunsche sweben' i.e, in perfect satisfaction. and the magic wand, by whose impact treasures are acquired, was a wunschiligerta, wishing-rod; conf. parz. 235, 22' wurzel unde ris des wunsches' root and spray of wish

h; nor is there a wunsch in the nibelungen or gudrun; but in wolfdietrich 970: des w'lmsches ein amie! there must be many more instances; but the earliest one i know of is found in the entekrist from the 12th century (hoffm. fundgr. 2, 107: mit wunschis gewalte with wish's might segniti sie der alte. tlie old man blessed her. we see wish provided with hands, power, looks, diligence, art, blossom, fruit; he creates, shapes, produces master-pieces, thinks, bows, swears, curses, is glad and angry, adopts as child, handmaid, friend: all such pretty-well stock phrases would scarcely have sprung up and lived in a poetry, in a language, if they did not unconsciously relate to a higher being, of whom earlier times had a livelier image; on such a basis indeed nearly all the personifications made us

3 8 INITIATION CEREMONY

ird is hiddekel the river of air flowing into tiphareth. and the fourth river which receiveth the virtue of the other three is euphrates which floweth down upon malkuth, the earth. this river going forth out of eden is the river of the apocalypse, of waters of life, clear as crystal, proceeding out of the throne of god and the lamb on either side of which was the tree of life bearing 12 manner of fruit. and thus do the rivers of eden form the cross, and on that cross the great adam the son who was to rule the nations with a rod of iron is extended from tiphareth and his arms stretch out to gedulah and geburah, and in malkuth is eve, the completion of all, the mother of all, and above the universe she supporteth with her hands the eternal pillars of the sephiroth. as it was said to you in t

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

that is practised in many different cultures around the world to this day. they are certainly as applicable today as they ever were. whatever the aim of your magick may be, if you look around your home, garden, workshop or even office, you have the necessary tools for the spells you require. what is more, rooted as they are in domesticity and the daily world, these implements could not be safer: fruit, vegetables, salt, sand, seeds, flowers, coins, pots and jars, together with your crystals, candles, incense and oils, and perhaps a few coloured scarves or ribbons to tie knots. whether your spell is small and personal, or vast and universal, whether you are working to attract love, harmony in the home, prosperity or fertility for yourself or loved ones, for people in the wider environment

s bring lighter days and the promise of spring as the mid-winter yoke is conquered once more 'i bring power, strength, courage and nobility to defend the weak and the vulnerable, and to give of my life blood to maintain what is of worth and just and lovely. mine is not the path of ease, but of ecstasy in the wild wood where the untamed instincts bow only to natural law and natural justice; as the fruit of the sacred vine, lord of the dance, the young stag who masters the old; as the barley king, i dance and laugh and sing of the spirit that never can be broken, of the potency of the life force coursing through my loins to bring increase and abundance, as fields and the animals and humankind are made fertile by the sacred coupling beneath the may bowers and blossoming trees 'birth follows d

ny person or creature without the need to worry about medical exclusions and correct quantities. place some echinacea in the centre of your altar in a mortar and pestle. echinacea, or purple cornflower, is a herb that is taken medicinally to relieve viral conditions. you will also need a readycut- out doll shape in white material and a needle and pink thread* place on the altar symbols of health: fruit, flowers, seeds and nuts are all full of prana, or life force* light two white candles, the god candle on the left, then the goddess candle on other side. if you are working as a group, the person leading the ritual can light the candles* call on the person who is being healed, wherever they are, to visualise themselves in a cone of blue light at the time you will be carrying out the ritual*

ine on it* now uncast the circle widdershins, either from hand to hand or with your power finger or wand, seeing the light returning to the ground and repeating: may the circle be uncast but remain unbroken. any remaining energy can be grounded by sitting on the ground and pressing downwards or standing and returning the power with a stamp of your feet* leave the altar candles burning and eat the fruit and seeds and nuts to absorb the magical life force* blow out the altar candles (in a group, this should be done by the person leading the ritual) and send the light to the sick person. the person receiving the healing may notice an intensity of blue light when the cone is released. as soon as possible, give the poppet, wrapped in white silk, to the person to be healed, for them to keep clos

ay. whatever type of incense you use, treat it as you would any other substance that is ignited: read the instructions carefully before use and take normal precautions. below i have listed some of the most common forms of incense. some you have met before in herbal or oil form and so i have kept the associations brief to avoid repetition. you may also find a number of these fragrances, especially fruit and floral ones, are available as scented candles. you can use these in your spells to focus on a particular need or quality you wish to attract. incenses for magick allspice allspice is used in spells for money, strength and action. apple blossom use apple blossom for love, fertility, optimism, inner beauty and youthfulness. it is particularly good in rituals concerning babies and children

alth and in dearth, may nothing destroy* beginning at the single (top) point of your invisible pentagram, light your first incense, saying: i light this incense to bring love into my life and the one who is right for me* moving deosil, light and place the second incense on the next point of the invisible pentagram, saying: i light this incense that i may give love where it will bring joy and bear fruit* continuing deosil, light and place the third incense at the next invisible point, saying: i light this incense for the increase of that love and for mutual fidelity and respect* light and place the fourth incense, saying: i light this incense for the marriages of mind and soul as well as body, in a union that is beyond any legal bonds* light and place the fifth incense, saying: i light this

ABRAMELIN1

nto no living person whom thou dost not thoroughly know by long practice and conversation, examining well whether such a person really intendeth to work for the good or for the evil. and if thou shalt wish to grant it unto him, thou shalt well observe and punctually, the same fashion and manner, which i have made use of with thee. and if thou doest otherwise, he who shall receive it shall draw no fruit therefrom. keep thyself as thou wouldst from a serpent from selling this science, and from making merchandise of it; because the grace of the lord is given unto us free and gratis, and we ought in no wise to sell the same. this veritable science shall remain in thee and thy generation for the space of seventy-two18 years, and will not remain longer in our sect. let not thy curiosity push the

the demon thy slave, and obedient in all and through all. and such an one shall pass the rest of his life with a good and right conscience, in honour and peace, with contentment, and useful unto all beings. i entreat those who shall be possessors of a so great treasure to employ it in the proper manner, and never to cast it before swine. thou shalt use it for thyself, o lamech, my son, but of the fruit which thou shalt draw therefrom, thou shalt make partakers those who have need, of abramelin the mage 29 and the more thou shalt give, the more shall thy means increase. the same shall happen unto him to whom thou shalt give it. in these regions and countries we are slaves, and justly afflicted for our sins and those of our fathers; however, we ought to serve the lord in the best manner whic

ABRAMELIN2

n born who could penetrate its veritable origin and foundation. the sages and holy fathers have drunk long draughts thereof, and have been fully satisfied therewith. but with all this, not one among them hath been able to comprehend or know the radical principles, because the creator of all things reserveth that unto himself; and, like a jealous god, he hath indeed wished that we should enjoy the fruit thereof, but he hath not wished to permit us to touch either the tree or its root. it is then not only proper, but further also we are compelled to conform ourselves unto the will of the lord, walking in that path, by the which also our predecessors went, without seeking out through a vain curiosity how it is that god reigneth and governeth in his divine wisdom; because such would be a very

rselves 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, and learn herefrom, and ye shall have no lack of instructions how to pray with fruit. and although in the commencement your prayer may be weak, it sufficeth that your heart be true and loyal towards god, who little by little will kindle in you his holy spirit, who will so teach you and enlighten your spirit, that ye shall both know and have the power to pray. when ye shall have performed your orations, close the window, and go forth from the oratory; so that no one may be ab

e them without giving their roots and remarks thereon: coelen. latin. heavens. chuschi. hebrew. silent. tasma. hebrew and chaldaic. weak. pachid. hebrew. fear. parek. hebrew. roughness, savage. rachiar. greek. sea breaking on rocks. nogar. hebrew. flowing. adon. hebrew. lord. trapis. greek. turning. nagid. hebrew. a leader. ethanim. hebrew. an ass; a furnace. patid. hebrew. topaz. pareht. hebrew. fruit. emphastison. greek. image, representation. paraseh. chaldaic. divided. gerevil. hebrew. divining lot, sortflege. elmis. coptic. flying. asmiel. hebrew. storing up. irminon. greek. supporting. asturel. hebrew. bearing authority. nuthon. perhaps coptic, godlike; or greek, piercing. lomiol. perhaps hebrew. binding, bitter. imink. perhaps coptic. devouring. plirok. perhaps coptic. burning up. t

ABRAMELIN3

it under your hat or cap, upon the top of your head, and you will be secretly answered by the spirit who will execute that which you wish (this mode of operation will evidently be applicable to many of the chapters (e) no. b is a square of c f squares, and is a complete specimen of double acrostic arrangement. milon, though greek-sounding, has here hardly a meaning if derived from either milos, a fruit or other tree; or from meilon, a precious thing, or article of value. it seems rather derived from the hebrew mlvn= a diversity of things, or matters. irago is perhaps from greek eira a question, or inquiry, and ago to conduct or decide. hebrew rgo= to disrupt or analyse. lamal, probably from chaldaic mla= fullness, entirety. ogari from hebrew ogr= a swallow or swiftly-flying thing. nolim fr

ead, cnohah implies corn, and mechel means a cake. therefore this should evidently he numbered b, instead of d. mechel also means a window. no. e is a square of c f squares. dacad should be spelt with a g instead of a c; the meaning is bring forth fish. camac means meal, or flour. afara may be from the greek adverb aphar= straightway or forthwith but if taken as a hebrew root may mean bring forth fruit. no. f is a gnomon of b f squares and d other supplementary ones taken from a square of g e squares. lebhinah is from lba= milk, and inh to squeeze. of abramelin the mage 164 the sixteenth chapter. o find and take possession of all kinds of treasures, provided that they be not at all (magically) guarded( b) for treasure of silver (or silver money( c) for gold money( d) for a great treasure(

94 the twenty-seventh chapter. o cause visions to appear( b) to make trellis-work to be seen( c) a superb palace( d) flowering meadows( e) lakes and rivers( f) vines with their grapes( g) great fires( h) divers mountains( i) bridges and rivers( j) woods and various kinds of trees( b a) cranes( b b) giants( b c) peacocks( b d) gardens( b e) wild boars( b f) unicorns( b g) beautiful country( b h) a fruit garden (or orchard( b i) a garden with all kinds of flowers( b j) to cause snow to appear( c a) different kinds of wild animals( c b) towns and castles( c c) various flowers( c d) fountains and clear springs (of water( c e) lions( c f) singing birds( c g) horses( c h) eagles( c i) buffaloes( c j) dragons( d a) hawks and falcons( d b) foxes( d c) hares( d d) dogs( d e) gryphons( d f) stags. t

and also some kinds of flowers. no. c d consists of b f squares from a square of e j squares. nesiker signifies fluids of various kinds. no. c e consists of j squares from a square of c f. dobih= a bear, and should evidently be otherwise numbered. no. c f consists of b e squares from a square of e j squares. no. c g is a gnomon of j squares from a square of c f squares. para h= a heifer, but also fruit, produce. no. c h consists of b f squares from a square of e j. no. c i consists of b a squares from a square of c f. fanin is probably from bn, and meaning towns and villages, whence this should probably be numbered c b. no. c j consists of i squares from a square of b g. reem unicorns, and also beasts of the beeve kind, buffaloes, etc. perhaps this square answers for b f as well. no. d a c

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

e command is supreme mistress of heaven and of earth, who rules in all places ishtar, at your name all heads are bowed down i. son of. have bowed down before you may my body be purified like lapis lazuli! may my face be bright like alabaster! like shining silver and reddish gold may i not be dull! to win the love of a woman (chant the following three times over an apple or a pomegranate; give the fruit to the woman to drink of the juices, and she will surely come to you) munus sigsigga ag bara ye innin aggish xashxur gishnu urma shaziga bara ye zigashubba na agsishamaziga namza ye innin durre esh akki ugu agba andagub! to recover potency (tie thee knots in a harp string; entwine around both right and left hands, and chant the following incantation seven times, and potency will return) lill

ALEISTER CROWLEY BOOK OF LIES

, are now explained, and the universe is exhibited as the interplay between these two. this also explains the statement in liber legis i, 28-30. note (4) they cause all men to worship it. book of lies get any book for free on: www.abika.com 16 [17] 4 kappa-epsilon-phi-alpha-lambda-eta delta peaches soft and hollow, how thou dost overcome the hard and full! it dies, it gives itself; to thee is the fruit! be thou the bride; thou shalt be the mother hereafter. to all impressions thus. let them not overcome thee; yet let them breed within thee. the least of the impressions, come to its perfection, is pan. receive a thousand lovers; thou shalt bear but one child. this child shall be the heir of fate the father. book of lies get any book for free on: www.abika.com 17 [18] commentary( delta) dale

hat drawest toward the end of the path, effort is no more. faster and faster dos thou fall; thy weariness is changed into ineffable rest. for there is not thou upon that path: thou hast become the way [36] commentary( iota gamma) this chapter is perfectly clear to anyone who has studied the career of an adept. book of lies get any book for free on: www.abika.com 35 the sodom-apple is an uneatable fruit found in the desert [37] 14 kappa-epsilon-phi-alpha-lambda-eta iota-delta onion-peelings book of lies get any book for free on: www.abika.com 36 the universe is the practical joke of the general at the expense of the particular, quoth frater perdurabo, and laughed. but those disciples nearest to him wept, seeing the universal sorrow. those next to them laughed, seeing the universal joke. bel

ng microprosopus and macroprosopus, i.e. performing the great work. the card gimel in the tarot is the high priestess, the lady of initiation; one might even say, the holy guardian angel. book of lies get any book for free on: www.abika.com 92 [95] 43 kappa-epsilon-phi-alpha-lambda-eta mu-gamma mulberry tops black blood upon the altar! and the rustle of angel wings above! black blood of the sweet fruit, the bruised, the violated bloom-that setteth the wheel a-spinning in the spire. death is the veil of life, and life of death; for both are gods. this is that which is written "a feast for life, and a greater feast for death" in the book of the law. the blood is the life of the individual: offer then blood! book of lies get any book for free on: www.abika.com 93 [96] commentary( mu-gamma) th

seasons. also this paddock is the toad that hath the jewel between his eyes-aum mani padmen hum (keep us from evil) book of lies get any book for free on: www.abika.com 112 [116] commentary( nu-gamma) a dowser is one who practises divination, usually with the object of finding water or minerals, by means of the vibrations of a hazel twig. the meadow represents the flower of life; the orchard its fruit. the paddock, being reserved for animals, represents life itself. that is to say, the secret spring of life is found in the place of life, with the result that the horse, who represents ordinary animal life, becomes the divine horse pegasus. in paragraph 6 we see this spring identified with the phallus, for it is not only a source of water, but highly elastic, while the reference to the seas

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

al exceptions. the first is the serpent, which is only used in a very special ritual<serpent is not really killed; it is seethed in an appropriate vessel; and it issues in due season refreshed and modified, but still essentially itself. the idea is the transmission of life and wisdom from a vehicle which has fulfilled its formula to one capable of further extension. the development of a wild fruit by repeated plantings in suitable soil is an analogous operation. weh addenda: the serpent is the phallus. the vessel and the seething are likewise sub rosa> the second the magical beetles of liber legis (see part iv) 98 one word of warning is perhaps necessary for the beginner. the victim must be in perfect health- or its energy may be as it were poisoned. it must also not be too large<
ut, his disciples "all forsook him and fled. his mother nailed him with her own hands to the cross, and reviled him as nine years he hung thereupon. now, having endured to the end, being master of magick, he is mighty to work his true will; which will is, to establish on earth his word, the law of thelema. he hath none other will than this; so all that he doth is unto this end. all his orgia bear fruit; what was the work of a month when he was a full major adept is to day wrought in a few minutes by the words of will, uttered with the right vibrations into the prepared ear. 127 but neither by the natural use of his abilities, though they have made him famous through the whole world, nor by the utmost might of his magick, is he able to acquire material wealth beyond the minimum necessary to

ork so will the result be. it is a universal key of all magick. these secrets are of supreme practical importance, and are guarded in the sanctuary with a two-edged sword flaming every way<cancer of the tongue; for this sacrament is the tree of life itself, and whoso partaketh of the fruit thereof shall never die<natural change is to approximate perilously to the error of the "black brothers. unless he so will. who would not rather work through incarnation; a real renewal of body and brain, than content himself with a stagnant immortality upon this mote in the sunlight

s not offer examination in this course, but recommends these books as the foundation of a library. section 2- other books, principally fiction, of a generally suggestive and helpful kind: zanoni, by sir edward bulwer lytton. valuable for its facts and suggestions about mysticism. a strange story, by sir edward bulwer lytton. valuable for its facts and suggestions about magick. the blossom and the fruit, by mabel collins. valuable for its account of the path. petronius arbiter. valuable for those who have wit to understand it. the golden ass, by apuleius. valuable for those who have wit to understand it. le comte de gabalis. valuable for its hints of those things which it mocks. the rape of the lock, by alexander pope. valuable for its account of elementals. undine, by de la motte fouque. v

s non parce qu'elles sont vraies, mais parce qu'elles sont les plus commodes, et nous pourrions les resumer ainsi en disant "la simultaneite de dex evenements, ou l'ordre de leur succession, l'egalite de deux durees, doivent etre definies de telle sorte que l'enonce des lois naturelles soit aussi simple que possible. en d'autres termes, toutes ces regles, toutes ces definitions ne sont pas que le fruit d'un opportunisme inconscient" poincare "la valeur de la science" the student may consult h. h. joachim's "the nature of truth, in rebuttal. but most of these subtleties miss the point. truth must be defined. it is a name, being a noun (nomen; and all names are human symbols of things. now truth is the power to arouse a certain reaction("assent) in a man, under certain conditions("greenness

eate the night and the day. 4. thee, that didst create the darkness and the light. 5. thou art asar un-nefer("myself made perfect: whom no man hath seen at any time. 6. thou art ia-besz("the truth in matter. 7. thou art ia-apophrasz("the truth in motion. 8. thou hast distinguished between the just and the unjust. 9. thou didst make the female and the male. 10. thou didst produce the seeds and the fruit. 11. thou didst form men to love one another, and to hate one another. section aa. 1. i am ankh- f- n- khonsu thy prophet, unto whom thou didst commit thy mysteries, the ceremonies of khem. 2. thou didst produce the moist and the dry, and that which nourisheth all created life. 3. hear thou me, for i am the angel of ptah- apo- phrasz- ra (vide the rubric: this is thy true name, handed down t

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ch is, fundamentally, the observation of the like and unlike. also, it shall arouse in thee the ecstasy of wonder; and it shall bring thee to a proper understanding of art magick. for our magick is but one of the powers that lie within us undeveloped and unanalysed; and it is by the method of science that it must be made clear, and available to the use of man. is not this a gift beyond price, the fruit of a tree not only of knowledge but of life? for there is that in man which is god, and there is that also which is dust; and by our magick we shall make these twain one flesh, to the obtaining of the empery of the universe. i suppose i might have put it more concisely: classics is itself initiation, being the key of the unconscious; mathematics is the art of manipulating the ruach, and of r

ALEISTER CROWLEY SEPHER SEPHIROTH

crushed, fine, thin qd king david dwd klm 105 to subvert, ruin, change kph skullcap, yarmulka hpk 106 nun: a fish nwn attained qbd stibium (a type of kohl) kwp line, string, linen thread; norm wq your god mkyhl) 107 an egg hcyb chain; flaming arrow qz the shield (or star) of david (the hexagram) dwd ngm 108 2x2 3x3x3: hence used as the number of beads on a rosary by some sects the ears mynz) the fruit of a deep valley lxnh yb)b a wall cyx to force, do wrong to smx to love very much nnx to shut up, obstruct msx the middle ycx to measure out, share; a decree, statute; tall (masc; task; boundary (cf. 113) qx builders mynwb leader gyhnm 109 lightning zqb quiet hxwnm music nwgn circle; sphere lwg( small +q 110 father of faith hnwm)h b) the roof of a [bridal] canopy( gthe artificial roof of hea

e 964) nwrkz that goes on foot mylgr 284 crown, diadem: a title of malkuth hr( the small area of an enclosed garden hgwr( 286 high, lofty mwrm 287 a piece of the host (unleavened bread) nmwqyp) little ry(z 288 vindication rw(yb breeding, bearing; offspring rwby( winter prx 289 that which sets free (see 537, where it is figuratively gan opening h) r+p a particular, a detail +rp 290 thine enemy kr( fruit yrp piece cr persecutor, enemy; distress, danger; stone rc mary, mother of jesus myrm 291 torrents of water (lit. gchannels of water h) mym yqyp) to treasure, store rc) earth (in particular, the earth of malkuth) cr) a leopard (hence also gspotted h )rmn an adhering, adhesion; first, most eminent )krys 292 a young bird (deut. 22:6) hwrp) gold rcb a medicine, drug h)wpr 294 the greater light

f malkuth; a city hlwtb the house of god (cf. 498; also a place name) l) tyb 444 the sanctuary #dqm frogs (drpc 445 the twelve single letters q c( s n l y+ x z w h sorcerer hp#km 446 destruction; death twm the ankles mylwsrq 447 initials of the three above and the three beneath (cf. 203& 248 )br rmd 448 lofty twmb 449 most dazzling light xcxwcm rw) cloak tyl+ 450 tablets (e.g. of moses) twxwl the fruit of the tree c( yrp transgression(#p goodwill (grace, acceptance, favour, will) without end lwbg ny)b nwcr dwelling in eternity d( nkw# craftiness, cunning myl# the dragon; jackal nt witchcrafts, sorceries myp#k 451 the essence of man md)h t) death )tym the deep, the abyss (gn. 49:25) mwht 452 ardent desire, longing, wish tdmx the crop; the maw nbqrq 453 the animal soul in its fulness (i.e. i

ul in its fulness (i.e. including the creative entity or ego, chiah; living creature hyx #pn behemoth; beasts twmhb 454 a seal mtwx the gholy ones h (consecrated catamites kept by the priesthood) my#dq continually dymt zaharariel: a title of tiphareth l)yr)rhz 456 the greatest fear (cf. hmy, 56) htmy) the mountain of myrrh (ct. 4:6; see 573) rwmh rh a wall ltwk legs, shanks myqw# the fig-tree and fruit hn)t you (fem. pl) hnt) face, person pwcrp 457 olives mytz furnace nwt) 458 a covenant; an engagement; a betrothed ntx 460 holiness unto hwhy (ex. 39:30) hwhyl #dq the lord is a man of war hmxlm #y) hwhy 461 bases, pedestals, sockets twnd) firm, strong, rigid, hard; rough; protruding nty) 462 the supernal earth [is binah] hnwyl( cr) a path btyn the abyss of height mwr qmw( 463 the pillar of

turtle-dove rwt 607 adam primus: the first man (see 210) nw#)rh md) the mountains of spices (ct. 8:14) mym#b yrh a span, palm (lit. gthe little finger h) trz aum (cf. 111 *mw) 608 the last gate )rtb )bb to dig (subterranean activity; to row rtx the pillar of severity: the paths cheth and mem (cf. 26& 463 *m x to grow warm; heat, fire; black *mx 610 gold coin, gold money trwg) the citron tree and fruit (lust and desire) gwrt) closed, shut up *m) the sea *my the angel of redemption *l)gh k)lm 611 torah: instructions, glaw h hrwt the fear [of the lord (ps. 111:10; cf. 211) t)ry edom *mwd) tumultuously; to harass, perturb *mwh 612 covenant tyrb brother-in-law *mby 613 the etrog: the number of the divine precepts in the torah gyrt the quintessence of light rw)h t) 614 pertaining to summer *mwx

il triad h of satan-typhon, apophras, and besz. lit. gthe dimness of satan h, scil. gveil h) nts wmm( the name jesus hw#hy m# his secret place (ps. 18:11, his covering wrts your god *mkyhl) 667 the oil for lighting rw)ml nm# 668 a female merchant trxs the ears *mynz) to shut up, obstruct *msx builders *mynwb 670 deprecating, entreating rt( kinsmen, nation, populace; with, by, near *m( 671 bearing fruit yrp h#w( the gate: a title of malkuth)(rt taro (cf. 216, 224& 280 (r)t adonai: my lord (spelt in full :y:n:d) he is one god: a name of god *myhl )wh dx) aum (thus in s.s; cf. 47 *m) 672 the lord god: the divine name of binah *myhl) hwhy 674) a merchant trxws 676 resplendent ccwntm doves *mynwy the munificent ones *mybydn artificial (counted only with mem final in s.s *mylglg 679 the chrysoli

ALEISTER CROWLEY TAO TEH KING

ay, seek not to be actively selfconscious. by their emptiness of self 17 they have no need to show their youth and perfection; to appear old and imperfect is their privilege. 18 chapter xvi the withdrawal to the root. 1. emptiness must be perfect, and silence made absolute with tireless strength. all things pass through the period of action; then they return to repose. they grow, bud, blossom and fruit; then they return to the root. this return to the root is this state which we name silence; and this silence is witness of their fulfilment. 2. this cycle is the universal law. to know((and acquiescence in) it is the part of intelligence; to ignore it((or to rebel against it) bringeth folly of action, whereof the end is madness. to know it bringeth understanding and peace; and these lead to

is cycle is the universal law. to know((and acquiescence in) it is the part of intelligence; to ignore it((or to rebel against it) bringeth folly of action, whereof the end is madness. to know it bringeth understanding and peace; and these lead to the identification of the self with the not-self. this identification maketh man a king; and this kingliness groweth unto godhood. that godhood beareth fruit in the mastery of the tao. then the man, the tao permeating him, endureth; and his bodily principles are in harmony, 19 proof against decay, until the hour of his change. 20 chapter xvii the purity of the current. 1. in the age of gold, the people were not conscious of their rulers; in the age of silver, they loved them, with songs; in the age of brass, they feared them; in the age of iron

ALEISTER CROWLEY THE I CHING

em courteously. 6 the sung hexagram lingam of moon- sung: strife: be cautious; seek not the extreme. seek help from friends, and do not cross the stream. perpetuate not strife, though slandered thou. o'ermatched, retire, concealment be thy friend! maintain thy place, but claim no glory now. o'ermatched, the study of heaven's law perpend. now with great fortune on thy side contend! victorious, the fruit's bitter in the end. 7 the sze hexagram yoni of moon- sze: armies; all depends upon the sage, his ripe experience, and his wisdom's age. mark well the rules of martial strategy. chief of the host, thy king confers the post. divided counsel- inefficiency! retreat is not an error if need be. seek and destroy bad faith and mutiny! but find good men for posts of dignity. 8 the pi hexagram moon o

ALEISTER CROWLEY THE LOST CONTINENT

as near a translation as one can give in english; the latin has a closer equivalent. the mountains are cut off, not only from each other by the channels of the sea, but from the plains at their feet by cliffs naturally or artificially smoothed and undercut for at least thirty feet on every side in order to make access impossible. these plains had been made flat by generations of labour. vines and fruit-trees growing only on the upper slopes, they were devoted principally to corn, and to grass pastures for the amphibian herds of atlas. this corn was of a kind now unknown, flourishing in sea-water, and the periodical flood-tides served the same purpose as the nile in egypt. enormous floating stages of spongy rock--no trees of any kind grew anywhere on the plains so wood was unknown--supporte

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ible to them, as a poem is to its author as a part of this soul mirrored by his mind. but it is not intelligible to itself, because it has no relation with any other ideas; it only knows itself as the babe of its mother nuith, to whom it yearns, being stirred by its father hadith to express that instinctive attachment by inarticulate cries. to know itself, each such star, or soul, must eat of the fruit of the tree of knowledge of good and evil, by accepting labour and pain as its portion, and death as its doom. that is, it must reveal its nature to itself by formulating that nature as duality. it must express itself by a series of symbolic gestures ostensibly external to it, just as a painter reveals one facet of his delight-diamond by covering a canvas with colours in such a way that the

st, presiding over the fading of perfection. t the sexual onslaught. a less responsible form of d* also the woman arose, and veiled the upper heaven with her body of stars. y when distinct from i, dignifies the vowel to which it is prefixed- now then a giant arose, of terrible strength; and asserted the spirit in a secret rite. p as to b as k is to (hard) g. bursting of a bud as against that of a fruit- and the master of the temple balancing all things arose; his stature was above the heaven and below earth and hell. a open unmodulated breath (ah- against him the brothers of the left-hand path, confusing the symbols. they concealed their horror [in this symbol; for in truth they were* j like soft g- the master flamed forth as a star and set a guard of water in every abyss. w when distinct

the big-bearded man stood towering over the children, with his right arm waving them out into the world- where? no matter where: somewhere away: somewhere into the good places of the world- not a boy's heart but was stirred within him: and the brave old english blood rose in them as he spoke, in his deep bass tones, of the worth of a single man in those far-off lands- and oration destined to bear fruit in after-days, when the lads, who talk yet with bated breath of the speech and the speaker, shall grow to man's estate "dangerous, dick, said farmer john "what should i do without my labourers "don't be afraid, said dick "there are not ten percent have the pluck to go. let us help them, and you shall keep the rest" he might have added that the employer would be better off without that percen

ALEISTER CROWLEY THE OTO GNOSTIC MASS

priest returns to the east, and mounts the first step of the altar. the priest: o circle of stars whereof our father is but the younger brother, marvel beyond imagination, soul of infinite space, before whom time is ashamed, the mind bewildered, and the understanding dark, not unto thee may we attain, unless thine image be love. therefore by seed and root and stem and bud and leaf and flower and fruit do we invoke thee. then the priest answered& said unto the queen of space, kissing her lovely brows, and the dew of her light bathing his whole body in a sweet-smelling perfume of sweat; o nuit, continuous one of heaven, let it be ever thus; that men speak not of thee as one but as none; and let them speak not of thee at all, since thou art continuous. during this speech the priestess must h

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

ALEISTER CROWLEY THE QABALAH

say that we speak of the holy qabalah? o science secret, subtle, and sublime, who shall name thee without veneration, without prostration of soul, spirit, and body before thy divine author, without exaltation of soul, spirit, and body as by his favour they bathe in his lustral and illimitable light? it must first here be spoken of the exoteric qabalah to be found in books, a shell of that perfect fruit of the tree of life. next we will deal with the esoteric teachings of it, as frater p. was able to understand them. and of these we shall give examples, showing the falsity and absurdity of the uninitiated path, the pure truth and reasonableness of the hidden way. for the student unacquainted with the rudiments of the qabalah we recommend the study of s. l. mathers introduction to his transl

ALEISTER CROWLEY THE SWORD OF SONG

on. but if the desire to become pitiful and pure be but honest and earnest, we have gained the second step upon the path sammasankappo, right aspiration. he whose motives are pure has no need to conceal the truth he who truly loves and who has a malice towards none, will ever speak only fair and soft words. by a man s speech do we learn his nature, and that one whose right aspirations are bearing fruit attains to the third step, right speech, sammav ca. speaking only the truth in all things, never speaking harshly or unkindly, in his speech realising the love and pity that is in his heart that man has attained to stage the third. and because of the great power of a man s thoughts and words to change his being, because by thinking of the pitiful our acts grow full of mercy, therefore is sta

stage the third. and because of the great power of a man s thoughts and words to change his being, because by thinking of the pitiful our acts grow full of mercy, therefore is stage the fourth called right conduct. to him who has gained this fourth stage, his intense aspiration, his right understanding, his carefully guarded speech perhaps for many years of self-control have at last borne outward fruit, till all his acts are loving, and pure, and done without hope of gain, he has attained the fourth step, called sammakammanto. and when, growing yet holier, that habit of right action grows firm and inalienable, when his whole life is lived for the faith that is in him, when every act of his daily life, yea, of his sleep also, is set to a holy purpose, when not one thought or deed that is cr

ALEISTER CROWLEY EQ I 1

"why" and apply it to our "yea" and our "nay" just as a doctor questions himself and the patient about the disease; and we shall very soon find that we are being drawn to a logical conclusion, or at least to a point from which such a conclusion becomes possible.3 and from this spot the toil of the husbandman must not be condemned until the season arrives in which the tree he has 149 planted bears fruit; then by its fruit shall it be known, and by its fruit shall it be judged.4 3 "in the natural sciences and industrial arts it never occurs to any one to try to refute opinions by showing up their author's neurotic constitution. opinions here are invariably tested by logic and by experiment, no matter what may be their author's neurological type. it should be no otherwise with religious opini

nd her eyes are as blue as the sapphire; but upon perceiving 200 man they turn green and yellow as the water of a troubled sea; and her mouth is as a moonstone cleft in twain, in which lurks a tongue born of flame and water. and on beholding her, i cried to her in a loud voice, saying "o priestess of the veil who art throned between the pillars of knowledge and ignorance, pluck and give me of the fruit of the tree of life that i may eat thereof, so that my eyes shall be opened, and that i become as a god in understanding, and live for ever" then she laughed subtly, and answered me saying "understanding, o fool that art so wise, is ignorance. fire licketh up water, and water quencheth fire; and the sword which one man fleeth from, another sheatheth in his breast. seek the crown of truth, an

ance is as that of desolation yet majestic as an empress of earth, who possessing all things yet cannot find a helpmeet worthy to possess her; and her eyes are as opals of light; and her tongue as an arrow of flame. and on beholding her i cried in a loud voice saying "o princess of the vision of the unknown, who art throned as a sphinx between the hidden mysteries of earth and air, give me of the fruit of the tree of life that i may eat thereof, so that mine eyes shall be opened, and i may become as a god in understanding, and live for ever" and when i had finished speaking she wept bitterly and answered me saying "verily if the poor man trespass within the palace gate, the king's dogs shall be let loose so that they may tear him in pieces. also, if the king seek shelter in the hut of the

nd poppies fastened by a winged cross. and her eyes are as star-sapphires, and her mouth is as a pearl, and on the lips crouches the spirit of silence. and on beholding her i cried to her in a loud voice, saying "o thou mother of the hall of truth! thou who art both sterile and pregnant, and before whose judgment-seat tremble the clothed and the naked, the righteous and the unjust, give me of the fruit of the tree of life, that i may eat thereof so that mine eyes shall be opened, and that i become as a god in understanding, and live forever" then i stood before her listening for her answer, and a great shaking possessed me, for she answered not a word; and the silence of her lips rolled around me as the clouds of night and overshadowed my soul, so that the spirit of life left me. then i fe

ALEISTER CROWLEY EQ I 5

say that we speak of the holy qabalah? o science secret, subtle, and sublime, who shall name thee without veneration, without prostration of soul, spirit, and body before thy divine author, without exaltation of soul, spirit, and body as by his favour they bathe in his lustral and illimitable light? it must first here be spoken of the exoteric qabalah to be found in books, a shell of that perfect fruit of the tree of life. next we will deal with the esoteric teachings of it, as frater p. was able to understand them. and of these we shall give examples, showing the falsity and absurdity of the uninitiated path, the pure truth and reasonableness of the hidden way. for the student unacquainted with the rudiments of the qabalah we recommend the study of s. l. mathers "introduction"1 to his tra

aurus. let use leave it at that. george raffalovich. babes of the abyss! behold form without soul! of womanhood (philosophical weininger-womanhood) ether archer is the supreme expression. she is passion rebours; l -bas in excelsis. one can imagine her writhing away from even the infamies and hysterics of canon docre; or, having won her broomstick, declining to go to the sabbath. hers is the glass fruit of murano, with its tinkling bells; hers that obscene chastity which blasphemes love and holds the candle to vice. hers is the prudery and respectability which can pass through all fires unscorched, unwarmed. hers is the soul of the real succuba, as that was before man idealised it away into a vampire of voluptuousness. miss archer (god help her) is still young; her verse halts and her techn

ALEISTER CROWLEY EQ I 5

he doeth naught but tend the garden. and i said: pleasant indeed is the garden, and light is the toil of tending it, and great is the reward. and he said: bethink thee that nemo hath beheld the face of my father. in him is only peace. and i said: are all gardens like unto this garden? and he waved his hand, and in the aire across the valley appeared an island of coral, rosy, with green palms and fruit-trees, in the midst of the bluest of the seas. and he waved his hand again, and there appeared a valley shut in by mighty snow mountains, and in it were pleasant streams of water, rushing through, and broad rivers, and lakes covered with lilies. and he waved his hand again, and there was a vision, as it were of an oasis in the desert. and again he waved his hand, and there was a dim country

ALEISTER CROWLEY EQUINOX EQ I 1 2

ntion, save in so far as they are the levers by which i moved the world. even those dreadful periods of "dryness" and of despair seem but the necessary lying fallow of the earth. all those "false paths" of magic and meditation and of reason were not false paths, but steps upon the 8 true path; even a a tree must shoot downwards its roots into the earth in order that it may flower, and bring forth fruit in its season. so also now i know that even in my months of absorption in worldly pleasure and business, i am not really there, but stand behind, preparing the event. imagine me, therefore, if you will, in paris on the last day of september. how surprised was i though, had i thought, i should have remembered that it was so to find all my necessary magical apparatus to my hand! months befor

ALEISTER CROWLEY EQUINOX EQ I 2 2

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

philosophus in the 4= 7 ritual. illustration on page 282 approximated_ air_ dee< water_ hexagram_ spirit_ diagram 50. the calvary cross of six squares. and then explains to him the symbolic representation of the fall "the great goddess, who in the 3= 8 degree, was supporting the columns of the sephiroth in the form of the sign of theoricus("i.e, of atlas supporting the world) being tempted by the fruit of the tree of knowledge, stooped down to the qliphoth. the columns were unsupported, and the sephirotic scheme was shattered; and with it fell adam the microprosopus. then arose the great dragon with seven heads and ten horns, cutting by his folds malkuth from the sephiroth, and linking it to the kingdom of the shells. the seven lower sephiroth were cut off from the three supernals in da th

and lion under the dazzling lash of the spirit. and we find that though these rituals enabled p. to master a language, they in many ways hindered his otherwise natural progress by helping largely to obsess his nephesh by the qliphoth- his passions and emotions being stirred up by a continuous pageant of 293 naked gods; his ruach by the phantom of dead words- by the duality of the shell and of the fruit of things; and his neschamah by tetragrammaton "i.e, he aspired chiefly to magic powers, not so that they might light him like the flame of a lamp along his road, but that they might consume, like the fire on the altar, his propitiations and sacrifices to a personal god. thus we find him, as it were, figuring before him a pentagram and saying "it is not complete without its top point" this i

ALEISTER CROWLEY EQUINOX EQ I 2 3

and is a large one. when i have gone round it myself i shall perhaps be able to give a rough estimate of its area. for the present i can but say "it is a large island" we have trees by thousands: water trees, from which, after the stems have been cut and slashed, the water pours down; kola-nut trees, papaw tress, with their flowers, male and female; dragon trees, fig trees, cocoa-nut palms, bread-fruit trees, and the rest. beautiful birds are dwelling in the branches. all that is needed for life is abundant and easy to gather. the climate permits us 367 to spend night and day in the open, and when i retire to sleep on the box whose cover i have turned out to be, my companions sleep in the trees. no venomous or objectionable beast has yet dared to breathe the air of this balmy country. but

ALEISTER CROWLEY EQUINOX EQ I 2

ed appetite" and in his general attitude to hashish-intoxication 33 (spoken of often in the "nights) shows that he regards it as no more than a vice, and seems not to suspect that, vice or no, it had strange fruits; if not of the tree of life, at least of that other tree, double and sinister and deadly. nay! for i am of the serpent's party; knowledge is good, be the price what it may. such little fruit, then, as i may have culled from her autumnal breast (mere unripe berries, i confess) i hasten to offer to my friends. and lest the austerity of such a goddess be profaned by the least vestige of adornment i make haste to divest myself of whatever gold or jewellery of speech i may possess, to advance, my left breast bare, without timidity or rashness, into her temple, my hoped reward the lam

the kingdom of the shells, and how it should be redeemed by the son of man<qliphoth; but when the fall had occurred and the sephira malkuth had been cut off from the tree by the folds of the dragon there was added unto the tree dalet-ayin-taw, the knowledge, as the 11th sephira, to preserve intact the "ten"-ness of the sephiroth. showing how by that very eating of the fruit of the tree of knowledge of good and of evil should come the saving of mankind; for daath is the priceless gift of knowledge and intellect whereby cometh salvation. wherefore also is 11 the key number of the great saviour's name (yod-heh-shin-vau-heh= 29= 11, and this is also in the taro the wheel of the great law, hb:koph, the lord of the forces of life> 184 and finally the word heh-aleph-r

ALEISTER CROWLEY EQUINOX EQ I 3 2

nd the great god, nor to work ill unto my neighbour: to communicate it to no living person, unless by long practice and conversation i shall know him thoroughly, well examining whether such an one really 248 intendeth to work for the good or for the evil. i will punctually observe, in granting it, the same fashion which was used by abramelin to abraham. otherwise, let him who receiveth it draw no fruit therefrom. i will keep myself as from a scorpion from selling this science. let this science remain in me and in my generation as long as it shall please the most high.46 all these points i generally and severally swear to observe under the awful penalty of the displeasure of god, and of him to whose knowledge and conversation i do most ardently aspire. so help me the lord of the universe, a

ALEISTER CROWLEY EQUINOX EQ I 3

born of the imagination, i could not prevent myself from laughing at this story. the man who told it to me is not cured. he continued to crave at the hands of the cursed confection the excitement which wisdom finds in itself; but as he is a prudent and settled man, a man of the world, he has diminished the doses, which has permitted him to increase their frequency. he will taste later the rotten fruit of his "prudence! i return to the regular development of the intoxication. after this first phase of childish gaiety there is, as it were, a momentary relaxation; but new events soon announce themselves by a sensation of coolth at the extremities_ which may even become, in the case of certain persons, a bitter cold_ and a great weakness in all the limbs. you have then "butter fingers; and in

ALEISTER CROWLEY EQUINOX EQ I 4 2

cannot deny that certain phenomena "do" accompany the use of certain rituals; i only deny the usefulness of such methods to the white adept. 177 (2) that i consider hindu methods of meditation as possibly useful to the beginner, and should not therefore recommend them to be discarded at once. with regard to my advancement, the redemption of the cosmos, etc, etc, i leave for ever the "blossom and fruit" theory and appear in the character of an inquirer on strictly scientific lines.274 this is unhappily calculated to damp enthusiasm; but as i so carefully of old, for the magical path, excluded from my life all other interests, that life has now no particular meaning, and the path of research, on the only lines i can now approve of, remains the one path possible for me to tread. on the 11th

enience of more absolute retirement. in this temple he was afflicted by dreams and visions of the most appalling abramelin devils, which had evidently clung to the spot ever since the operations of february 1900. on the night of the 16th of june he began to practise mahasatipatthana,275 274 till 1906. the theory of the great white brotherhood, as set forth in the story called "the blossom and the fruit" by miss mabel collins. 275 the practice of mahasipatthana is explained by mr. a. crowley in his "science and buddhism" very fully. briefly: in this mediation the mind is not restrained to the contemplation of a single object, and there is no interference with the natural functions of the body. it is essentially an observation-practice, which later assumes an analytic aspect in regard to the

y of redemption, for in order of re-incarnation they are placed seven stages below a man, three below a camel, and one below a pig. manu speaks of "the gliding of the soul through ten thousand millions of wombs" and if a man steal grain in the husk, he shall be born a rat; if honey, a great stinging gnat; if milk, a crow; if woven flax, a frog; if a cow, a lizard; if a horse, a tiger; if roots or fruit, an ape; if a woman, a bear "institutes of manu" xii, 55-67. 289 we find christ insisting on this absolute chastity of body and mind, in a similar manner, and for similar reasons; for the eastern jew if he is not actually doing something dirty, is sure to be thinking about it. hindrance to another, who was by nature chaste.290 191 he realized that there were in this world she-mules as well a

ALEISTER CROWLEY EQUINOX EQ I 6 2

re fed all showers and suns, all moons that wax and wane; all stars and streams, the living and the dead, the mystery of pleasure and of pain. 87 i am the mother! i the speaking sea! i am the earth and its fertility! life, death, love, hatred, light, darkness, return to me- to me! hathoor am i, and to my beauty drawn all glories of the universe bow down, the blossom and the mountain and the dawn, fruit's blush, and woman, our creations's crown. i am the priest, the sacrifice, the shrine, i am the love and life of the divine! life, death, love, hatred, light, darkness are surely mine- are mine! venus am i, the love and light of earth, the wealth of kisses, the delight of tears, the barren pleasure never come to birth, the endless, infinite desire of years. i am the shrine at which thy long

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

ALEX SANDERS THE KING OF THE WITCHES

e told himself that if she was going to die she would have to get on with it; there was nothing he could do to stop it. his one thought was for her to get it over quickly to sparehim suffering. then he heard that she had been discharged from hospital and his hopes lifted. could the doctors and the tarot cards have been wrong? he hurried rotrod manchester filling a giant hamper with delicacies and fruit, and took it to his sister. barely ninety pounds in weight, she looked like a living skeleton 'i thought you'd never come' she whispered 'don't ever leave me alone again' alex recalled all the good times they had had together as children, the shared confidences and companionship; he determined to do all he could to keep her 'i've seen a marvellous fur coat, just your size' he told her 'as so

eves that he will never again be poor. the income derived from lectures, public appearances and broad- 1i8 casts, together with that submitted by petitionersneeding help, is accumulating and will be used to establish a witch centre where members from allover the country-all over the world, in fact-can meet to exchange information and worship their god. the work which alex set out to do is bearing fruit; the cult is no longer an object ofscorn or ridicule and although the various covens outside his jurisdiction still dispute each other's rituals, they may be able to compromise when they have the opportunity of discussing the details openly with more experienced witches. alex regards his present residence in london as a prelude to the real work he will begin once he finds a suitable site for

ALEXANDRIAN BOOK OF SHADOWS OCCULT

refore whom we adore we also invoke, by the power of the lifted lance.[touch phallus] o circle of stars [kiss] whereof our father is but the younger brother [kiss] marvel beyond imagination, soul of infinite space, before whom time is bewildered and understanding dark, not unto thee may we attain unless thine image be love [kiss] therefore by seed and root, by stem and bud, by leaf and flower and fruit, do we invoke thee, o queen of space, o dew of light, continuous one of the heavens [kiss] let it be ever thus, that men speak not of thee as one, but as none; and let them not speak of thee at all, since thou art continuous. for thou art the point within the circle [kiss] which we adore [kiss] the fount of life without which we would not be [kiss] and in this way are erected the holy twin p

s (as he kisses her womb, she opens into blessing position. hp again kneels before hps who stands in goddess positon (right foot slightly forward. hp invokes the goddess, saying: hp: i invoke thee and call upon thee, mighty mother of us all (touch right breast) bringer of all fruitfulness (touch left breast) by seed and root (touch womb) by stem and bud (touch right breast) by leaf and flower and fruit, by life and love (touch womb) do i invoke (raising wand) thee to descend upon the body of this thy servant and priestess. here, speak with her tongue, touch with her hands, kiss with her lips, that thy servants may be fulfilled. as he invokes, hp touches hps gently with wand upon r. breast, l. breast, womb and upon the same three places again. as he finishes the invocation, he spreads his a

the hps' first speech is broken into verses here (but not in the farrar version) and in sheba's version. i think it's easier to read that way. l lammas poles should be ridden in a ring dance about the covenstead. and sing the ancient call. the casting of the circle follows. hps traces the five point star before the coven saying: hps: o mighty mother of us all, mother of all things living, give us fruit and grain, flocks and herds and children to the tribe, that we may be mighty. by thy rosey love, do thou descend upon thy servant and priestess here. hps draws down the moon upon herself and all salute her. after a brief silence for contemplation, the ceremony of cakes and wine follows. notes l per stewart farrar's what witches do. autumnal equinox the altar is decorated with the symbols of

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ll we would say. we must assume first that a builder, or some creative mind, is working to bring about an ordered production, and is seeking to manifest through a demonstrable objective. the objective universe is but the product of some subjective mind. next we must posit that the material for the building of this universe lay ready to the hand of the builder, and that this material itself is the fruit of some previous system, all that is left of some past consummated product. given, therefore, the builder and the material, we must next accede to the proposition that this builder proceeds with his building under some definite laws that guide his choice of material, that control the form that he erects, and that indicate to him the process to be followed in the consummating of his idea. we

hree, the nine, and the inner blazing jewel, then is the circle of manifestation consummated, and the one again becomes the ten, the seven, the three and the point" herein lies the key to the mystic marriage, and to the student of occultism much may be revealed through the study of these pairs of opposites; it will cause the revelation of the process (in time and space) whereby this union and its fruit is consummated, and the resultant creation of the divine hermaphrodite is seen upon his own high plane. we must ever keep clearly in mind that we are dealing in this section with the evolutionary devas who are the positive life animating involutionary matter or deva substance. consequently, the correspondence of the mystic marriage of spirit and matter can be seen working out also in deva su

ee of evolution, or what ray and in which scheme they may be. the basic truth here involved may be better grasped if the following occult phrases are studied "within the hall of ignorance kama-manas rules. the man, weighed down by much misplaced desire, seeks for the object of his heart's attention within the murky halls of densest maya. he finds it there but dies ere garnering all the longed-for fruit. the serpent stings him, and the joy desired recedes from out his grasp. all seeking thus the selfish fruits of karma must each despise each other; hence strife and greed, ill-will and hatred, death and retribution, karmic invocation and the thunderbolt of vengeance characterise this hall. within the hall of learning intellect rules and seeks to guide. desire of a higher kind, the fruit of m

ch despise each other; hence strife and greed, ill-will and hatred, death and retribution, karmic invocation and the thunderbolt of vengeance characterise this hall. within the hall of learning intellect rules and seeks to guide. desire of a higher kind, the fruit of manas and its use, supplants the lower kamic urge. man weighs and balances, and in the twilight halls of intellection seeks for the fruit of knowledge. he finds it but to realise that knowledge is not all; he dies upon the open field of knowledge, hearing a cry beat on his dying ears: know that the knower greater is than knowledge; the one who seeks is greater than the sought. within the hall of wisdom the spirit rules; the one within the lesser ones assumes supreme control. death is not known within these halls, for its two g

reat duties neglected for long ages" some thoughts on the gita, p. 40 30 33 "karma may be defined to be the force generated by a human centre to act on the exterior world, and the reactionary influence that is in turn generated from the exterior world to act on him may be called karmic influence and the visible result that is produced by this influence under proper conditions may be called karmic fruit" some thoughts on the gita, p. 53. 31 34 "prana, or the vital principle, is the special relation of the atma with a certain form of matter which by the relation of atma organises and builds up as a means of having experience. this special relation constitutes the individual prana in the individual body. the cosmic all-pervading prana is not prana in the gross sense, but is a name for the bra

stral plane, and the sixth and seventh f and g (correspondence to b and a on the descending arc) to the rupa and arupa levels of the mental plane; these therefore are invisible to ordinary sight. 122 38: the causal body "this influence or force, or result, or whatever it may be called, of the antecedent actions of man, forms as it were a seed, from which germinates the plant, yielding good or bad fruit, to be eaten by him during his subsequent existence (vishnu purana i, xix, 5. this seed is technically called the karana sarira, the causal body (paingala upanishad ii, as it is the cause of man's enjoyment or suffering. this karana sarira is composed of the fifth kosa (anandamaya) of man and adheres to the soul so long as the soul remains enveloped in the gross or subtle body (sthula or suk

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ence should be emphasised; it conveys a hint to those capable of taking advantage of it. 2. tireless endeavour means literally constant practice, ceaseless repetition and the reiterated effort to impose the new rhythm upon the old, and to efface deep seated habits and modifications by the institution of soul impression. the yogi or master is the result of patient endurance; his achievement is the fruit of a steady effort which is based upon intelligent appreciation of the work to be done and the goal to be reached, and not upon spasmodic enthusiasm. 3. non-attachment is the one thing that eventually brings all sense perceptions to perform their legitimate functions. through non-attachment to those forms of knowledge with which the senses put a man in contact, they continuously lose their h

where there is no desire for rebirth (ever the outcome of longing for "form-expression" or material manifestation) then the true thirstlessness is attained, and the liberated man turns his back upon all the forms in the lower three worlds and becomes a true saviour. in the bhagavad gita the following illuminating words are found "for the possessors of wisdom, united in soul-vision, giving up the fruit of works, freed from the bondage of rebirth, reach the home where no sorrow dwells "when thy soul shall pass beyond the forest of delusion, thou shalt no more regard what shall be taught or what has been taught "when withdrawn from traditional teaching, thy soul shall stand steadfast, firm in soul-vision, then shalt thou gain union with the soul (gita ii, 51, 52 and 53- 21- the light of the

ld him to the form side of manifestation. acting as he does from the standpoint of non-attachment, desiring nothing for himself, his karma is nil, and his acts produce no effects upon himself. 8. from these three kinds of karma emerge those forms which are necessary for the fruition of effects. in every life, as it comes into physical manifestation, are latent those germs or seeds which must bear fruit, and it is these latent seeds which are the efficient cause of the appearance of the form. those seeds have been sown at some time and must come to fruition. they are the causes or skandas which produce those bodies in which the effects are to work themselves out. they are the desires, impulses and obligations which keep a man upon the great wheel, which ever turning, carries a man down into

e quality. in this sutra the three aspects of the eternal now are formulated for us and it is seen that what we are today is the product of the past, and that what we shall be in the future is dependent upon the seeds either latent and hidden, or sown in the present life. that which has been sown in the past exists and nothing can arrest or stop those seeds from coming to fruition. they must bear fruit in this present life or be concealed until a more favorable soil and more suitable condition can cause them to germinate, unfold, grow and flower forth into the clear light of day. there is nothing hidden or concealed which shall not be revealed nor anything secret which shall not be made known. the sowing of fresh seeds, and the originating of activities which must bear fruit at a later dat

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

, and speaking for the masses of men, and not for the would-be earnest occult student. for long centuries food that has been decomposing, and hence in a condition of fermentation, has been the basic food of the occidental races; and the result can be seen in bodies unfitted for any strain such as occultism imposes, and which form a barrier to the clear shining forth of the life within. when fresh fruit and vegetables, clear water, nuts and grains, cooked and uncooked, form the sole diet of the evolving sons of men, then will be built bodies fitted to be vehicles for highly evolved egos. they patiently await the turning of- 51- a treatise on white magic copyright 1998 lucis trust the wheel, and the coming in of a cycle which will permit of their fulfilling their destiny. the time is not yet

master. it must never be forgotten that contact with the master is made in this order, and that he who comes more and more under the guidance of the soul is he who more and more enters into the consciousness of his master. then having with unselfish intent linked up with the master, there comes next the deliberate and concentrated effort to work with pure dispassion, and with no desire to see the fruit of action. this process, long continued and pursued with patience, will result eventually in the attaining of an equilibrium which nothing can disturb. i would like to state that there are five things which those who choose the path of occultism need to cultivate, and that the group should specially seek to attain. they are as follows: 1. consecration of motive. 2. utter fearlessness. 3. the

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

h in age after age "he who thus perceives my birth and work as divine, as in truth it is. he goes to me, arjuna."34 again and again such teachers have come forth, manifested as much of the divine nature as the racial development warranted, spoken those words which determined the culture and the civilisation of the peoples, and then passed on their way, leaving the seed sown, to germinate and bear fruit. in the fullness of time christ came and, if evolution means anything at all and if the race as a whole has developed and unfolded its consciousness, the message he gave and the life he lived must necessarily sum up all the best in the past, completing and fulfilling it, and proclaim a possible future spiritual culture which will greatly transcend all that the past may have given. the majori

for the work of redemption. he came to feed the hungry, and in this connection two verses in the bible convey light upon his- 43- from bethlehem to calvary copyright 1998 lucis trust task and its preparation. isaiah tells us that "bread corn is bruised,"52 and christ himself told us that "except a corn of wheat fall into the ground and die, it abideth alone, but if it die, it bringeth forth much fruit."53 this was the destiny awaiting him when he came to the birth in bethlehem. then he entered upon the career which eventually "bruised" him and led him to his death. according to the concordance, the name mary means "the exalted of the lord" as one says these words, the famous picture, by mulillo, of the virgin, standing on the crescent moon and being gathered up into the clouds of heaven

the first to gather together into one sequential presentation all the possible experiences of divinity made manifest, and portrayed them for our edification and inspiration in his life history, and in the five gospel episodes. more and more men will pass through the birth chamber, enter the stream and climb the mountain, furthering god's work for humanity; and christ's example is rapidly bearing fruit and bringing results. divinity cannot be gainsaid, and man is divine. if he is not, then the fatherhood of god is but an empty form of words, and christ and his apostles were in error when they recognised, as they constantly did, the fact of our sonship. the divinity of man cannot be explained away. it is either a fact or it is not. god can be known in the flesh through the medium of his chi

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

hrough the medium of words. when this is better realised, the true work of the masonic dramas will begin to measure up to the need. this section expresses some of the basic emerging truths which will carry meaning to the senior disciples and the initiates of the world, who are battling, at this time, in the service of the plan. they are present in the world at this time, and their work is bearing fruit, but they need at times the incentive of the future achievable glory to aid them to carry on. this treatise is, therefore, somewhat abstruse and quite symbolical. it may appear difficult to comprehend, and it may mean little to some and nothing at all to others. if the disciples of the world are truly struggling and if they are applying practically the teaching given, as far as in them lies

mes misinterpreting the truth, being biassed by personality ends) to lay the emphasis upon soul contact and not upon the form side of service. activity of the form side lays stress upon personality ambition, veiling them with the glamour of service. if care over the essential of service soul contact is taken, then the service rendered will flow with spontaneity along the right lines and bear much fruit. of this, the selfless service and the deep flow of spiritual life, which have been demonstrated in the world work of late, is a hopeful indication. what is the field of this science, and why do we call it a science. the next point to consider is the field of this service, and its nature as a science. the field of service, first of all, demonstrates as the life of the spirit, working within

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

reactions because i count upon the sincerity of your purpose. it is perhaps wise to remember here that, as a general rule, no one believes what others may tell him no matter how apparent the truth or how much the person may protest that he accepts that truth. only those truths which are wrought out individually in the crucible of experience really penetrate into the living consciousness and bear fruit. but in this group effort which we are undertaking, the fact that all in the group are made aware of what is said to the individual may prove most useful and produce much more rapid adjustments than could otherwise be the- 12- discipleship in the new age- volume i copyright 1998 lucis trust case provided that, unitedly and in love, they will then help their fellow disciple to change the unde

sical plane, with d.h.b. as he and you make good travelling companions. this is but a suggestion and a hope to be tested out by both of you, if you so will. you have passed through one of those periods of quiet and of controlled inner growth which- 229- discipleship in the new age- volume i copyright 1998 lucis trust from time to time is part of the training of the disciple upon the path. now the fruit of that subjective experience, known only to you and to those who guide and watch the footsteps of all aspirants, must work out in exoteric service, rendered progressively on each of the three planes until it emerges into fruitful action on the physical plane. bear this in mind as you attempt to work with this group of my disciples; make your mental rapport first, then your astral contact an

lity ray in your last life and is, for you, the line of least resistance therefore. first, my brother, i would like to thank you for the way in which you have taken hold of this work, and for your cooperation in attempting to fuse the group subjectively. you have worked well and hard, and though i know that you seek not commendation, it is of value sometimes to know that one's efforts are bearing fruit. this group of mine is by no means an easy one with which to work. in the six members who are at present working together in it there are five second ray egos. this is interesting in that it indicates a predominant capacity in the group to heal and to teach, and these are, in the last analysis, your two major objectives. this should be grasped and understood. healing need not necessarily be

hes, i, too, store that which is needed by others. i store not for myself. power is needed for their work; therefore i gather and store, seeking the source of supply. 5th month beauty colour is mine. i claim it for my own, for colour and quality are one. yet i share with my fellows. 6th month understanding sorrow is mine, but it is the fruitful seed of wisdom. like a sage, i endure and garner the fruit of wisdom for others. i add no more to the above outline of meditation. incorporate the group meditation and any work that you yourself choose to do. only one thing i ask: at each meditation, pour out love and wisdom on your group brothers, making your link with your soul, with me, and with the group, and regard yourself only as a channel through which help may come. my blessing rests upon y

hose lives you are privileged to contact and to whom you can stand as a tower of strength in a world where adjustments and re-orientation are going on. because of these adjustments, certain great transitions in consciousness are in order and taking place. some of the lessons you have learnt have not yet emerged into your waking brain consciousness, but that is of no moment for they can still bear fruit interiorly and, my brother, it is our subjective effort which is the most potent at all times. i would ask you, in view of the past year's events, to proceed for the next few months with a relative slowness and with a real patience with yourself. i recommend that you do not indulge in any self-analysis, for you will thus give time for the desired unfoldments to stabilise and the processes of

onies and the red rose bush not being very far away, is a circular stone seat, called the disciples' seat. it has a small willow tree and two short copper beeches behind it, and has an english box bush at either end. in front of it is a natural rock, of chair shape and height, where the master sits to talk to the disciples. when one stands on the path and looks towards the entrance gate, one sees fruit trees, en espalier on the wall to the right, peaches and nectarines and on the wall to the left, vines of white and of purple grapes. a narrow path runs the length of the wall. to the left on the lawn is a rustic, moss-covered well-house, enclosed by bushes of sweet shrub and white lilac, behind and at the sides, certain small, shade-loving flowers, a very few lilies-of-the-valley, here and

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

n. the sixth ray disciple, in the majority of cases, carries his work down as far as the astral plane and there lies the focus of his attention, his life and his thought. automatically and of necessity, his physical nature responds to the impulse sent from the astral plane, motivated from the mental and at times directed by the soul. but the potency of this desire and his determination to see the fruit of his labour has produced much difficulty in the past by arresting the true expression of the originating impulse. it is arrested upon the astral plane. this has been balanced by the cyclic intervention of other ray forces or otherwise the situation would be much worse than it is. the seventh ray disciple will bring the energy which he is wielding right down on to the physical plane, thereb

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

ed in the ancient books "the crab, who clears the ocean of matter which flows around the soul of man" and eventually to become a functioning world saviour in pisces. he descends into the world of men to save mankind and to further the plan. he is then "the fish who swims free in the ocean of matter" the initiate has always to express, in each sign of the zodiac, the consummation and the spiritual fruit of earlier life experience, world experiment and soul achievement. selfishness has ever to be translated into living active service, and desire has to demonstrate its transmutation in the purity of spiritual aspiration for identification with the will of god. there are one or two points which must be dealt with in order to enable you to study with certain definite ideas clearly formulated in

ated in some form or another in the affair. you will note, therefore, that if the concentrated forces of the cardinal cross are definitely potent at this time (as they are) the battle is terrific, because, 1. humanity, as a whole, is in a state of turmoil, prior to a great step forward in self-conscious unfoldment, and in the expression of the sense of responsibility which is the first flower and fruit of self-conscious awareness. this fact is responsible for sweeping into the conflict in a peculiar and pronounced manner, the forces of cancer (involutionary in nature, of leo (concerned with individualisation, and of gemini (expressive of man's essential duality. you find, therefore, today, the activity of the mass consciousness of cancer which is indicative of the activity of the cardinal

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

s little town. there were only about fifteen hundred people in the place, but there were eleven churches, each of them with the tiniest congregation. among the out-lying ranchers were men and women who were cultured and had travelled and read and i sometimes met them. but the bulk of the people were small trades people, people connected with the railroad, plumbers, workers in the vineyards or the fruit orchards and school-teachers. the rectory was a small, six-room bungalow between two larger houses, one of which housed twelve children and their parents and i lived in a constant riot of children's voices. the little town was typical shops with false fronts, hitching posts where surreys and buggies tied up (for automobiles were still a scarcity) and the village post-office from which all th

all right with her and disappeared. i did not see dorothy for three days. i did not much care; i was far too ill. mildred was an instrument baby and i had two serious hemorrhages. thanks to good nursing i pulled through. word had gone around as to my predicament and so many good things were sent in and so many kind things were done that i remain eternally grateful. custards, pie, port wine, fresh fruit poured in. women turned up in the morning to do my washing, to dust, to sweep, to sit with me and to sew and mend. they relieved the nurse in looking after me. they invited my husband to their homes so he was not under foot, and i suddenly woke up to the fact that the world was full of lovely people and that i had been blind all my life. i had moved further into the house of humanity. it was

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

lity, and at the same time to achieve, during their work, a one-pointedness which will produce the needed group rhythm a rhythm of such unity and intensity that the work can synchronise internally. aspirants and students as they work along these lines must train themselves to think as a group, and to give to the group (without a niggardly or reticent spirit) the best that is in them, and also the fruit of their meditation upon these matters. i might also add that these instructions must be as concise as possible. i shall have to endeavour to put much truth and information into a brief space, so as to make each sentence convey some real idea and give some real light on the problems which confront a healing group. that which i have to say will fall into two parts: first, we will deal with th

he true healing art, before the schools, referred to in letters on occult meditation, can come into being. when, as is the case today, some healer or school lays the entire emphasis upon some patent cure-all and despises all other systems of diet or method, it will not be possible to establish the true schools. the period is coming in which we will pass through a cycle in which we will garner the fruit of the ages; in which we will skim (if i may so express it) the cream of the milk of human experience; and then with the best that the past can confer upon us, we will inaugurate those new enterprises which will speed humanity upon its way. among these new enterprises the healing art will be the foremost, because the most necessary. we shall find that the work which is engaging our attention

: esoteric healing copyright 1998 lucis trust call emerging from the ashram or from the council chamber where waits the lord of life himself. the sound goes forth. both soul and form together must renounce the principle of life and thus permit the monad to stand free. the soul responds. the form then shatters the connection. life is now liberated, owning the quality of conscious knowledge and the fruit of all experience. these are the gifts of soul and form combined. i have wished to make clear in your minds the distinction between disease and death as experienced by the average man, and certain corresponding processes of conscious dissolution as practised by the advanced disciple or initiate. these later processes involve a slowly developing technique in which (in the earlier stages) the

ithin the sphere of obligation; recognise the call emerging from the ashram or from the council chamber where waits the lord of life himself. the sound goes forth. both soul and form together must renounce the principle of life and thus permit the monad to stand free. the soul responds. the form then shatters the connection. life is now liberated, owning the quality of conscious knowledge and the fruit of all experience. these are the gifts of soul and form combined. note: this last law is the enunciation of a new law which is substituted for the law of death, and which has reference only to those upon the later stages of the path of discipleship and the stages upon the path of initiation. application of the laws and rules in the last few pages i greatly clarified the issue of indicating e

cil chamber where waits the lord of life- 401- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust himself. the sound goes forth. both soul and form together must renounce the principle of life, and thus permit the monad to stand free. the soul responds. the form then shatters the connection. life is now liberated, owning the quality of conscious knowledge and the fruit of all experience. these are the gifts of soul and form combined. this law x is the forerunner of many new laws concerning the relation of soul to form or of spirit to matter; this one is given first for two reasons: 1. it can be applied by disciples and thus proven to be true to the mass of men, and above all, to the scientific world. 2. in the mass of testimony and in the type of death (ca

shadow, but has now those qualities which make him "substantial (in the esoteric sense) and a new factor in time and space. the remaining words of this law need no explanation and mark a fitting finish for this section of our studies- 409- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust life is now liberated, owning the qualities of conscious knowledge and the fruit of all experience. these are the gifts of soul and form combined. chapter ix- the seven modes of healing it will be obvious to you that even if the techniques or the seven modes of healing-relating as they do to the energies of the seven rays-were exactly imparted to you, it would be rare indeed to find a healer who was competent to use them in this interim period in world affairs. we are pa

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

lusiveness and of understanding is upon us, and the new education of the aquarian age must begin very gently to penetrate the human aura. iv. education is more than memory training and more than informing a child or student as to the past and its achievements. those factors have their place, and the past must be understood and studied, for out of it must grow that which is new, its flower and its fruit. education involves more than the investigation of a subject and the forming of subsequent conclusions leading to hypotheses which, in their own turn, lead to still more investigation and conclusions. education is more than a sincere effort to fit a child or adult to be a good citizen, an intelligent parent and no charge upon the state. it has a far wider application than producing a human b

rought to a truer understanding of the underlying purpose of being, and be led to work with wisdom in the field of creative activity, which means, in the last analysis, in the right use of the "mind stuff (the chitta of patanjali. thus and only thus, can he be released from the control of his lower nature. 6. the attribute of devotion is the next to be considered. devotion grows out of and is the fruit of dissatisfaction, plus the use of the faculty of choice. according to the depths of a man's discontent, and of his power to see clearly, he passes from one point of temporary satisfaction to another, each time demonstrating his devotion to a desire, to a personality, to an ideal, and to a vision, until he finally unifies himself with the ideal which is the highest possible to man. this is

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

sed upon a new science of approach and that this would, in time, supersede the present world religious formulas and ceremonials. hence the importance of the efforts now being made by disciples in these new seed groups. they are in reality occupied with the process of anchoring upon earth a new religious idea or concept, a seed thought or germ of a new activity which (at some later date) will bear fruit and inaugurate a new method of drawing nearer to god. it might be of value to all disciples if i here analysed the three years' work intended to be done during the full moon periods as outlined to you by me. each year saw an addition to or expansion of the work and an enlargement of the concept. i seek now to make it all clearer to you, thus laying the foundation for the work to be done duri

tion of glamour brings revelation. for you, this is a time of interlude in service on a large scale and it is not easy for you to accept it. the conflict of the nations has brought about an exoteric interlude in spiritual action on earth. it is also causing (and this must not be forgotten) a deepening inner growth and a subjective spiritual reorganisation which when the war is over will bear much fruit. it is a period of preparation for disciples and is an opportunity for greatly increased inner, spiritual relation which later will produce that outer synthesis for which all men wait. my message to you at this time is to retreat inward and achieve a deepening which will, in its turn, produce wisdom and truth. i do not urge you to cease any of your exoteric activities, but i urge you to carr

buddhic understanding. g. identification with others, which is embryonic fusion, carried eventually to synthesis when the head centre is developed. h. compassion, which is essentially the right use of the pairs of opposites. i. sympathy, which is the consequence of knowledge and of the unfoldment of the knowledge petals. such energy then is in touch with the heart centre. j. wisdom, which is the fruit of love and indicates the awakening of the love petals of the egoic lotus. k. sacrifice, which is the giving of the heart's blood or life for others. 6. after a quiet meditation on one of these qualities of soul expression as they manifest upon the physical plane, sound the om three times. i would remind you that these soul qualities, which express themselves through the heart centre, must b

o you in this connection will be well known and so purely exoteric. there are, however, secondary meanings which are of real significance to the disciple though almost unknown to the average man. endeavour to find these. i would ask you, my brother, as a service to the group, each month to write a short paper on these twelve qualities as expressions of soul energies, thus giving your brothers the fruit of your month's meditation. be of good courage and let not physical liability hinder your inner life and joy. seek closer contact with me, your master, and look for response. august 1942- 462- discipleship in the new age- volume ii copyright 1998 lucis trust 1. the call to some disciples is to live the triple life: to serve without surcease, to suffer on the plane of outer things and always

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

two outward evidences of its internal life and activity, and these seed groups are no exception to this universal law. their activity is evidenced in a relation to the hierarchy and their relation to each other. not yet have they succeeded in emerging into outer plane activity. their inner life is not adequately strong, but they are, as says the scripture "taking root downwards" in order to "bear fruit upwards" should these groups develop as intended, should the corporate life of the members persist in right integral relation and should continuance be their keynote, then these seed groups, tiny as they may be, will come to flower, and through an eventual "scattering of the seed" succeed finally in "covering the earth with verdure" i am speaking here in the language of symbolism which is, a

l-man, producing the living self-conscious individual and, in their totality, the fourth kingdom in nature. the first point has reference to the quality of the implanted seed, and the second to the method of its implantation. the quality of the "seed of the sons of god" which was effectual in producing the human family was intellectual, and the self-conscious self-directed man was the result. the fruit of this quality, plus the livingness of the seed itself, can be seen today in the more advanced and cultured thinking people and in those who are in any sense of the word personalities. the method employed was the gift of mind to the more advanced among the animal-men in a majority of cases, the stimulation of the instinctual faculty in others, whilst a third method was the leaving of a mino

n his environment, but he encourages the growth of all forms of higher sensory perception which expand the human consciousness and enrich its content. 5. according to his hierarchical status, he will become increasingly a channel of power in the world. his own ashramic life will deepen as his world service develops. the statement in the bible (or rather injunction) to "take root downward and bear fruit upward" has for him a deeply occult significance- 384- the externalisation of the hierarchy copyright 1998 lucis trust i am not here touching upon the growth of a disciple as a disciple, or on his individual progress on the path; i am considering the type of consciousness with which he faces the task which confronts him. unless he fulfils within himself the requirements enumerated in this se

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

in his recognition; he was rich as the result of age-long experience and evolutionary development. he is told by the christ that he must now prepare himself for what is called in rule v "the triad shining forth; he must now prepare for the unfoldment of the monadic consciousness and for the fourth initiation. in that initiation, the causal body, the body wherein the soul experiences and reaps the fruit of experience, must be and will be destroyed. this has to take place before the initiate can enter into the council chamber of the most high and express the will-to-good and the will of god in fulfillment of the purposes of god. the will of this particular "rich young man" initiate though he was, was not yet adequate to the requirements, so he went sadly away; he had to prepare himself for t

t first of all, i would like to point out that here we are concerned with monadic signatures, with that which synthesises significances, and with that which contributes vital significance to the initiated life. i would have you, as you read my words, retreat within yourselves and seek to think, feel and perceive at your highest possible level of consciousness. the effort to do this will bear much fruit and bring rich reward to you. you will not grasp the full intention of these words, but your sense of awareness will begin to react to triadal impression. i know not how else to word this, limited as i am by the necessity of language. you may not register anything consciously, for the brain of the average disciple is as yet insensitive to monadic vibration. even if the disciple is capable of

tly engaged in this section. i would ask you, whilst reading and pondering upon all that i say, to have these three words in mind. every initiation is approached by the disciple or initiate in a spirit of divine experimentation, but with a scientific aspect, because an initiation is a culminating moment of achievement, and success is a graded series of experiments with energy. having garnered the fruit of the experiment above indicated, there follows a certain period wherein experience in the use of the related potencies tales place. this occupies the interlude between one initiation and another. this may cover a period of many lives or prove relatively short. the results of the experiment of initiation and of experience with the then endowed energies emerge as the ability of the initiate

the personality. it is understanding and recognition of the will-to-good which made creation possible and inevitable, and which was the true cause of manifestation. ponder on this, for it is very different in its significance to the usual concepts anent sacrifice- 322- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust when the disciple has gained the fruit of experience which is knowledge and is learning to transmute it into wisdom, when his objective is to live truly and in reality, and when the will-to-good is the crowning goal of his daily life, then he can begin to evoke the will. this will make the link between the lower and the higher minds, between spirit and matter and between monad and personality a definite and existent fact. duality

ALICE BAILEY THE LABOURS OF HERCULES

pples "tell me the way, o teacher of my soul. i seek the apples and i need them quickly for my use. show me the quickest way and i will go "not so, my son, replied the teacher "the way is long. two things alone i will confide to you, and then it is for you to prove the truth of what i say. remember that the sacred tree is [55] guarded well. three maidens fair cherish the tree, protecting well its fruit. a dragon with one hundred heads protects the maidens and the tree. guard thyself well from strength too great for thee, from wiles too subtle for thy comprehension. watch well. the second thing that i would say to thee is that thy search will carry thee where five great tests will meet thee on the way. each will afford thee scope for wisdom, understanding, skill and opportunity. watch well

s the south and in the place of darkness continued with his search. at first he dreamed of quick- 35- the labours of hercules success, but antaeus, the serpent, met him on that way and wrestled with him, overcoming him at every point [56 "he guards the tree" said hercules "this i was told, so near him must be the tree. i must break down his guard and, thus destroying him, break down and pluck the fruit" yet, wrestling with much strength, he conquered not "where lies my fault" said hercules "why can antaeus conquer me? e'en when an infant i destroyed a serpent in my cot. with my own hands i strangled it. why fail i now" wrestling again with all his might, he grasped the serpent with both hands, lifting it high in air, away from off the ground. and lo! the deed was done: antaeus, vanquished

e soul is called the son of mind, and virgo is ruled by mercury, carrying the energy of the mind. in this virgo lecture a.a.b. gave a most interesting sequence of prophetic references to the virgin as follows- 69- the labours of hercules "behold, i will bring forth my servant, the branch (zechariah 3:8. one symbol of virgo is the woman with the ear of corn, or the sheaf of wheat, or the branch of fruit in her arms. remember also the prophecy in isaiah upon which our new testament is based "and a virgin shall conceive and bring forth a son, and link up with that verse in ephesians when st. paul said that some day we shall attain unto the measure of the stature of the fullness of christ. i would remind you that christ laid the emphasis again and again on the new birth rather than on blood sa

ANALYSIS OF THE 5 6 INITIATION

y lying in the pastos. the new adept is connected to all those martyrs who have suffered and perfected the gold within. the chief and the new adept exchange weapons. the chief now becomes isis and instructs osiris from dsj in the use of her symbols. this is the marriage of isis and osiris in the tomb. isis hath descended to restore osiris to life. isis in the pastos shows the winter time when all fruit turns to seed. the third adept seals the alchemical bonding of isis/osiris, crook, scourge, etc. unto the jwr of the new adept. he uses the mystical words: ex deo nascimur. the new adept quits the portal. this symbolizes an important point of our fraternity; to complete the great work, one must return to the world and work and live. third point the process of iao has been fulfilled. osiris h

ANTINOMIANISM

ept its tenets- on blind faith or dogma- is an abhorrence to the dignity of the soul which seeks its true expression through its own knowledge of self. any text which asks you to examine its ideas and sources and then determine for yourself the validity of its ideas is to be esteemed. the answers are out there, but it will take an awakening, a desire, and the will to seek for the tree to bear its fruit. antinomianism is not only a dissent from spiritual ideas that are not your own, that you have not experienced, but also from cultural and social ideas that are not your own. the entire antinomian spirit is motivated by a praxis that denies the blind acceptance of ideas no matter their source. it is one which urges each individual to make up their own minds on religious, social and cultural

APOCALYPSE MOSES

e and said 'let all my sons come to me that i may see them before i die' 2 and all assembled, for the earth was divided into three parts. 3 and seth his son said to him 'father adam, what is thy complaint' 4 and he saith 'my children, i am crushed by the burden of trouble' 5 and they say to him 'what is trouble' chapter 6. 1 and seth answered and said to him 'hast thou called to mind, father, the fruit of paradise of which thou usedst to eat, and hast been grieved in yearning for it 'if this be so, tell me (and) i will go and bring thee fruit from paradise. 2 for i will set dung upon my head and will weep and pray that the lord will hearken to me and send his angel (and bring me a plant from paradise, and i will bring it thee that thy trouble may cease from thee' 3 adam saith to him 'nay

but i said to him,i fear lest god be wroth with me as he told us" 3 and he saith to me "fear not, for as soon as thou eatest of it, ye too shall be as god, in that ye shall know good and evil. 4 but god perceived this that ye would be like him, so he envied you and said, ye shall not eat of it. 5 nay, do thou give heed to the plant and thou wilt see its great glory" 6 yet i feared to take of the fruit. and he saith to me "come hither, and i will give it thee. follow me" chapter 19. 1 and i opened to him and he walked a little way, then turned and said to me "i have changed my mind and i will not give thee to eat until thou swear to me to give also to thy husband" 2 (and) i said "what sort of oath shall i swear to thee? yet what i know, i say to thee: by the throne of the master, and by th

rned and said to me "i have changed my mind and i will not give thee to eat until thou swear to me to give also to thy husband" 2 (and) i said "what sort of oath shall i swear to thee? yet what i know, i say to thee: by the throne of the master, and by the cherubim and the tree of life! 3 i will give also to my husband to eat" and when he had received the oath from me, he went and poured upon the fruit the poison of his wickedness, which is lust, the root and beginning of every sin, and he bent the branch on the earth and i took of the fruit and i ate. chapter 20. 1 and in that very hour my eyes were opened, and forthwith i knew that i was bare of the righteousness with which i had been clothed (upon, and i wept and said to him "2 why hast thou done this to me in that thou hast deprived me

. 1 and i cried out in that very hour 'adam, adam, where art thou? rise up, come to me and i will show thee a great secret" 2 but when your father came, i spake to him words of transgression (which have brought us down from our great glory. 3 for, when he came, i opened my mouth and the devil was speaking, and i began to exhort him and said "come hither, my lord adam, hearken to me and eat of the fruit of the tree of which god told us not to eat of it, and thou shalt be as a god" 4 and your father answered and said "i fear lest god be wroth with me" and i said to him "fear not, for as soon as thou hast eaten thou shalt know good and evil" 5 and speedily i persuaded him, and he ate and straightway his eyes were opened and he too knew his nakedness. 6 and to me he saith "o wicked woman! what

APOCRYPHON OF JOHN

a mortal man. this is the first one who came down, and the first separation. but the epinoia of the light which was in him, she is the one who was to awaken his thinking "and the archons took him and placed him in paradise. and they said to him 'eat, that is at leisure' for their luxury is bitter and their beauty is depraved. and their luxury is deception and their trees are godlessness and their fruit is deadly poison and their promise is death. and the tree of their life they had placed in the midst of paradise "and i shall teach you (pl) what is the mystery of their life, which is the plan which they made together, which is the likeness of their spirit. the root of this (tree) is bitter and its branches are death, its shadow is hate and deception is in its leaves, and its blossom is the

their promise is death. and the tree of their life they had placed in the midst of paradise "and i shall teach you (pl) what is the mystery of their life, which is the plan which they made together, which is the likeness of their spirit. the root of this (tree) is bitter and its branches are death, its shadow is hate and deception is in its leaves, and its blossom is the ointment of evil, and its fruit is death and desire is its seed, and it sprouts in darkness. the dwelling place of those who taste from it is hades, and the darkness is their place of rest "but what they call the tree of knowledge of good and evil, which is the epinoia of the light, they stayed in front of it in order that he (adam) might not look up to his fullness and recognize the nakedness of his shamefulness. but it w

ARADIA GOSPEL OF THE WITCHES

a mandera aradia,la fanciulla in una canina convertira,alla camera mia la mandera,ma entrata in camera mia,non sara pi una canina,ma torner una bella fanciulla,bella cane era prima,e cosi potr fare al amorea mio piacimento,come a me piacera.quando mi saro divertitoa mi piacere dir.per violere della fata diana,e di sua figlia aradia,t orna una caninacome tu eri prima! page 28 as the orange was the fruit of the sun, so is the lemon suggestive of the moon or diana, its colourbeing of the lighter yellow. however, the lemon specially chosen for the charm is always a greenone, because it sets hard and turns black. it is not generally known that orange and lemon peel,subjected to pressure and combined with an adhesive may be made into a hard substance whichcan be moulded or used for many purposes

now.answer well the prayer ive sent thee,or day and night will i torment thee! page 26 and with what power i have i conjure theet o grant to me the favour i implore!three things ive gathered in the garden here:a lemon, orange, and a mandarin;ive gathered them to bring good luck to me.two of them i do grasp here in my hand,and that which is to serve me for my fate,queen of the stars!then make that fruit remain firm in my grasp.[something is here omitted in the ms. i conjecture that the two are tossed without seeing them intothe air, and if the lemon remains, the ceremony proceeds as follows. this is evident, since in it theincantation is confused with a prose direction how to act.]saying this, one looks up at the sky, and i found the lemon in one hand, and a voice said to me t ake many pins

BASIL VALENTINE TWELVE KEYS

of all your sins, confessing the same, and firmly resolve to lead a good and holy life. it is also necessary that you should determine to shew your gratitude to god for his unspeakable gift, by succouring the poor and the distressed, and by opening your hand and your heart to the needy. then god will bless your labour, and reward your search with success, and yourself with a seat in heaven as the fruit of your faith. do not despise the truthful writings of those who possessed the stone before us. for, after the enlightening grace of god, it is from them that i received my knowledge. let your study of them be increased and repeated often, lest you lose the thread twelve keys of basil valentine 9 of 95 of insight, and the lamp of understanding be extinguished. give yourself wholly to study

n of life limpid and clear. if any strange water be mixed with it, it is spoiled, and becomes positively injurious. if it still retain any of the solvent which has been used for its dissolution, you must carefully purge it off. for no corrosive can be of the least use for the prevention of internal diseases. twelve keys of basil valentine 27 of 95 when a tree is found to bear sour and unwholesome fruit, its branches must be cut off, and scions of better trees grafted upon it. the new branches thereupon become organically united to the trunk; but though nourished with its sap, they thence forward produce good and pleasant fruit. the king travels through six regions in the heavenly firmament, and in the seventh he fixes his abode. there the royal palace is adorned with golden tapestry. if yo

hat all things twelve keys of basil valentine 43 of 95 are ultimately traceable to supernatural causes, but nevertheless are, in this present state of the world, subject to natural conditions. twelve keys of basil valentine 44 of 95 sixth key the male without the female is looked upon as only half a body, nor can the female without the male be regarded as more complete for neither can bring forth fruit so long as it remains alone. but if the two be conjugally united, there is a perfect body, and their seed is placed in a condition in which it can yield increase. if too much seed be cast into the field, the plants impede each other s growth, and there can be no ripe twelve keys of basil valentine 45 of 95 fruit. but if, on the other hand, too little be sown, weeds spring up and choke it. if

he will receive praise from the poor. in too much water you may easily be drowned; too little water, on the other hand, soon evaporates in the heat of the sun. if, then, you would attain the longed vfor goal, observe just measure in mixing the liquid substance of the sages, lest that which is too much overpower that which is too little, and the generation be hindered. for too much rain spoils the fruit, and too much drought stunts its growth. therefore, when neptune has prepared his bath, measure out carefully the exact quantity of permanent water needed, and let there be neither too little nor too much. the twofold fiery male must be fed with a snowy swan, and then they must mutually slay each other and restore each other to life; and the air of the imprisoned fiery male will occupy three

nt to do the work of the sun, and to mature everything by coction. the rays of the sun are tempered with the air by passing through it so as to operate by the medium of the air, as the air operates through the medium of the fire. earth without water can produce nothing, nor can water quicken anything into growth without earth; and as earth and water are mutually indispensable in the production of fruit, so fire cannot operate without air, or air without fire. for fire has no life without air; and without fire air possesses neither heat nor dryness. when its fruit is about to be matured, the vine stands in greater need of the sun s warmth than in the spring; and if the sun shine brightly in the autumn, the grapes will be better than if they had not felt his autumnal warmth. in the winter th

d by the power of the sun, everything is restored to life, the trees and herbs put forth buds, leaves, and blossoms, the hibernating animals creep forth from twelve keys of basil valentine 49 of 95 their hiding places, the plants give out a sweet fragrance, and are adorned with a great variety of many coloured flowers; and the summer carries on the work of the spring, by changing its flowers into fruit. thus, year by year, the operations of the universe are performed, until at length it shall be destroyed by its creator, and all the dwellers upon earth shall be restored by resurrection to a glorified life. then the operations of earthly nature shall cease, and the heavenly and eternal dispensation shall take its place. when the sun in the winter pursues his course far away from us, he cann

BLACK SERPENT1

is golden brown. serve with sour cream, chopped olives, lettuce, tomatoes, extra cheese, salsa, and/or chili. dessert strawberry shortcake for strawberry shortcake buy a pound cake, strawberries, and whipped cream. wash and cut up the strawberries the night before. to serve dessert, cut pound cake, top with cut strawberries and whipped cream. serve (you can also serve this with vanilla ice cream) fruit cocktail you can serve it out of a can, but fresh is always more fun. cut up fresh fruits like banana, pineapple, strawberries, cantaloupe, watermelon, and honeydew melon, throw in some grapes, top with a light sprinkling of sugar, mix well, serve with whipped cream. more tips: use paper plates, plastic cups, and plastic ware so clean up is a snap. have someone else bring the beverages. enjo

BLAVATSKY H P ANTHROPOGENESIS

a) had become its own discrete effect (vyakta, from invisible it became visible. the smallest of the small (the most atomic of[[footnote(s* as shown elsewhere, it is only the "heavenly man" adam kadmon, of the first chapter of genesis, who is made "in the image and likeness of god" adam, of chapter ii, is not said to be made in that image nor in the divine likeness, before he ate of the forbidden fruit. the former adam is the sephirothal host; the second adam is the mindless first human rootrace; the third adam is the race that separated, whose eyes are opened* for a discussion of the scientific objections to the views and figures here enunciated, the reader is referred to the addenda, which form part iii. of this book[[vol. 2, page] 47 narada and asuramaya. atoms, or aniyamsam aniyasam) b

ed itself with the hebrew esoteric account of the creation of man, which is understood literally- cannot find any reasonable excuse for its "god, the creator" who produces a man devoid of mind and sense; nor can it justify the punishment following an act, for which adam and eve might plead non compos. for if the couple is admitted to be ignorant of good and evil before the eating of the forbidden fruit, how could it be expected to know that disobedience was evil? if primeval man was meant to remain a half-witted, or rather witless, being, then his creation was aimless and even cruel, if produced by an omnipotent and perfect god. but adam and eve are shown, even in genesis, to be created by a class of lower divine beings, the elohim, who are so jealous of their personal prerogatives as reas

ars can tell* nevertheless, the fruits of all those "trees" whether pippala or haoma or yet the more prosaic apple, are the "plants of life" in fact and verity. the prototypes of our races were all enclosed in the microcosmic tree, which grew and developed within and under the great mundane macrocosmic tree; and the mystery is half revealed in the dirghotamas, where it is said "pippala, the sweet fruit of that tree upon which come spirits who[[footnote(s* see max muller's review of the popol-vuh* mr. james darmesteter, the translator of the vendidad, speaking of it, says "the tree, whatever it is (p. 209* plato's "timaeus[[vol. 2, page] 98 the secret doctrine. love the science, and where the gods produce all marvels" as in the gogard, among the luxuriant branches of all those mundane trees

hic symbol. they took advantage of the metaphor and allegory found in every old religion to turn them to the benefit of the new one. thus man was transformed into the darkness of a material hell; his divine consciousness, obtained from his indwelling principle (the manasa, or the incarnated deva, became the glaring flames of the infernal region; and our globe that hell itself. pippala, haoma, the fruit of the tree of knowledge, were denounced as the forbidden fruit, and the "serpent of wisdom" the voice of reason and consciousness, remained identified for ages with the fallen angel, which is the old dragon, the devil (vide part ii "the evil spirit, who, or what) the same for the other high symbols. the svastica, the most sacred and mystic symbol in india, the "jaina-cross" as it is now cal

the re-establishment of the religious mysteries, in which ancient truths might be taught to the coming generations under the veil of allegory and symbolism. behold the imperishable witness to the evolution of the human races from the divine, and especially from the androgynous race- the egyptian sphinx, that riddle of the ages! divine wisdom incarnating on earth, and forced to taste of the bitter fruit of personal experience of pain and suffering, generated under the shade of the tree of the knowledge of good and evil- a secret first known only to the elohim, the self-initiated "higher gods- on earth only* in the book of enoch we have adam* the first divine androgyne[[footnote(s[[footnote continued from previous page] moon, conceived as twins. the sun, the immortal and powerful being that

adam solus. thence came the second race: adam-eve or jod-heva, inactive androgynes; and finally the third, or the "separating hermaphrodite" cain and abel, who produce the fourth, seth-enos, etc. it is that third, the last semi-spiritual race, which was also the last vehicle of the divine and innate wisdom, ingenerate in the enochs, the seers of that mankind. the fourth, which had tasted from the fruit of the tree of good and evil- wisdom united already to earthy, and therefore impure, intelligence* had consequently to acquire that wisdom by initiation and great struggle. and the union of wisdom and intelligence, the former ruling the latter, is called in the hermetic books "the god possessing the double fecundity of the two sexes" mystically jesus was held to be man-woman. see also in the

BLAVATSKY H P COSMOGENESIS

this is the first war. 6. the older wheels rotated downwards and upwards. the mother's spawn filled the whole. there were battles fought between the creators and the destroyers, and battles fought for space; the seed appearing and re-appearing continuously. 7. make thy calculations, lanoo, if thou wouldest learn the correct age of thy small wheel. its fourth spoke is our mother. reach the fourth "fruit" of the fourth path of knowledge that leads to nirvana, and thou shalt comprehend, for thou shalt see- stanza vii. 1. behold the beginning of sentient formless life. first the divine, the one from the mother-spirit; then the spiritual; the three from the one, the four from the one, and the five from which the three, the five, and the seven. these are the three-fold, the four-fold downward; t

rkness are three in one and alone self-existent and perfect. it is absolute, however, only in a relative[[vol. 1, page] 43 motions, the "great breath" sense, for it must give room to still further absolute perfection, according to a higher standard of excellence in the following period of activity- just as a perfect flower must cease to be a perfect flower and die, in order to grow into a perfect fruit- if a somewhat irish mode of expression may be permitted. the secret doctrine teaches the progressive development of everything, worlds as well as atoms; and this stupendous development has neither conceivable beginning nor imaginable end. our "universe" is only one of an infinite number of universes, all of them "sons of necessity" because links in the great cosmic chain of universes, each

its manifestation, the sephiroth-elohim, and call it jehovah. but this is[[footnote(s[[footnote continued from previous page "writers" or scribes; the "dragons" symbols of wisdom, who guard the trees of knowledge; the "golden" apple tree of the hesperides; the "luxuriant trees" and vegetation of mount meru guarded by a serpent. juno giving to jupiter, on her marriage with him, a tree with golden fruit is another form of eve offering adam the apple from the tree of knowledge[[vol. 1, page] 130 the secret doctrine. quite arbitrary and against all reason and logic, as the term elohim is a plural noun, identical with the plural word chiim, often compounded with the elohim* moreover, in occult metaphysics there are, properly speaking, two "ones- the one on the unreachable plane of absoluteness

polar lights is accompanied by, and productive of, strong sounds, like whistling, hissing, and cracking (but see professor trumholdt's works on the aurora borealis, and his correspondence regarding this moot question- stanza vi- continued. 7. make thy calculations, o lanoo, if thou wouldst learn the correct age of thy small wheel (chain. its fourth spoke is our mother (earth (a. reach the fourth "fruit" of the fourth path of knowledge that leads to nirvana, and thou shalt comprehend, for thou shalt see (b (a) the "small wheel" is our chain of spheres, and the fourth spoke is our earth, the fourth in the chain. it is one of those on which the "hot (positive) breath of the sun" has a direct effect[[footnote(s* the seven fundamental transformations of the globes or heavenly spheres, or rather

rtions. this corn is the food on which they live and prosper, or that will kill them, in amenti, the realm of which the aanroo field is a domain. for, as said in the hymn (see chap. xxxii. 9) the deceased is either destroyed therein, or becomes pure spirit for the eternity, in consequence of the "seven times seventy-seven lives" passed or to be passed on earth. the idea of the corn reaped as the "fruit of our actions" is very graphic[[vol. 1, page] 237 the immortal root. stanza vii- continued. 4. it is the root that never dies, the three-tongued flame of the four wicks (a. the wicks are the sparks, that draw from the three-tongued flame (their upper triad) shot out by the seven, their flame; the beams and sparks of one moon reflected in the running waves of all the rivers of the earth("bhu

ddle principles, which are the sentient life of the irrational animal and the human soul, for the former is irrational without the latter. it is only when, from a potential androgyne, man has become separated into male and female, that he will be endowed with this conscious, rational, individual soul (manas "the principle, or the intelligence, of the elohim" to receive which, he has to eat of the fruit of knowledge from the tree of good and evil. how is he to obtain all this? the occult doctrine teaches that while the monad is cycling on downward into matter, these very elohim- or pitris, the lower dhyan-chohans- are evolving pari passu with it on a higher and more spiritual plane, descending also relatively into matter on their own plane of consciousness, when, after having reached a cert

BLUE EQUINOX

es not offer examination in this course, but reccomends these books as the foundation of a library. section 2. other books, principally fiction, of a generally suggestive and helpful kind zanoni, by sir edward bulwer lytton. valuable for its facts and suggestions about mysticism. a strange story, by sir edward bulwer lytton. valuable for its facts and suggestions about magick. the blossom and the fruit, by mabel collins. valuable for its account of the path. petronius arbiter. valuable for those who have wit to understand it. the equinox 24 the golden ass, by apuleius. valuble for those who have wit to understand it. le comte de gabalis. valuable for its hints of those things which it mocks. the rape of the lock, by alexander pope. valuable for its account of elementals. undine, by de la m

toil prepared all things under the guidance of d.d.s (even as the hand writes, while the conscious brain, though ignorant of the detailed movements, applauds or disapproves the finished work) there was a certain period of repose, as the earth lieth fallow. 26. meanwhile these adepts busied themselves intently with the great work. 27. in the fullness of time, even as a blossoming tree that beareth fruit in its season, all these pains were ended, and these adepts and their companions obtained the reward which they had sought.they were to be admitted to the eternal and invisible order that hath no name among men. 28. they therefore who had with smiling faces abandoned their homes, their possessions, their wives, their children, in order to perform the great work, could with steady calm and fi

the waters beyond death and beyond life. 57. how shall i answer the foolish man? in no way shall he come to the identity of thee! 58. but i am the fool that heedeth not the play of the magician. me doth the woman of the mysteries instruct in vain; i have burst the bonds of love and of power and of worship. 59. therefore is the eagle made one with the man, and the gallows of infamy dance with the fruit of the just. 60. i have descended, o my darling, into the black shining waters, and i have plucked thee forth as a black pearl of infinite preciousness. 61. i have gone down, o my god, into the abyss of the all, and i have found thee in the midst under the guise of no thing. 62. but as thou art the last, thou art also the next, and as the next do i reveal thee to the multitude. the equinox 8

th another. but not thou, who art all, and beyond it; who art absolved from the division of the shadows. 48. o day of eternity, let thy wave break in foamless glory of sapphire upon the laborious coral of our making! 49. we have made us a ring of glistening white sand, strewn wisely in the midst of the delightful ocean, 50. let the palms of brilliance flower upon our island; we shall eat of their fruit, and be glad. 51. but for me the lustral water, the great ablution, the dissolving of the soul in that resounding abyss. the equinox 88 52. i have a little son like a wanton goat; my daughter is like an unfledged eaglet; they shall get them fins, that they may swim. 53. that they may swim, o my beloved, swim far in the warm honey of thy being, o blessed one, o boy of beatitude! 54. this hear

have the strength and courage to obey it. o man! behold thyself! with what pains wast thou fashioned! what ages have gone to thy shaping! the history of the planet is woven into the very substance of thy brain! was all this for naught? is there no purpose in thee? wast thou made thus that thou shouldst eat, and breed, and die? think it not so! thou dost incorporate so many elements, thou art the fruit of so many ons of labour, thou art fashioned thus as thou art, and not otherwise, for some colossal end. nerve thyself, then, to seek it and to do it. naught can satisfy thee but the fulfiliment of thy transcendent will, that is hidden within thee. for this, then, up to arms! win thine own freedom for thyself! strike hard! ii of love it is written that .love is the law, love under will. here

come one. it is thus an universal formula of high magick. for see now how all things, being in sorrow caused by dividuality, must of necessity will oneness as their medicine. here also is nature monitor to them that seek wisdom at her breast: for in the uniting of elements to opposite polarities is there a glory of heat, of light, and of electricity. thus also in mankind do we behold the spritual fruit of poetry and all genius, arising from the seed of what is but an animal gesture, in the estimation of such as are schooled in philosophy. and it is to be noted strongly that the most violent and divine passions are those between people of utterly unharmonious natures. but now i would have you know that in the mind are no such limitations in respect of species as prevent a man falling in lov

BOOK OF ENOCH

n with the old leaves until the new come after two or three years. 4.1] and, again, contemplate the days of summer; how at its beginning the sun is above it. you seek shelter and shade because of the heat of the sun and the earth burns with scorching heat, and you cannot tread upon the earth or upon a rock, because of its heat. 5.1] contemplate how the trees are covered with green leaves and bear fruit. and understand, in respect of everything, and perceive how he who lives forever made all these things for you. 5.2] and how his works are before him in each succeeding year, and all his works serve him and do not change; but as god has decreed- so everything is done. 5.3] and consider how the seas and rivers together complete their tasks. 5.4] but you have not persevered in, nor observed, t

e until they beget thousands. and all the days of their youth, and their sabbaths, they will fulfill in peace. 10.18] and in those days the whole earth will be tilled in righteousness and all of it will be planted with trees; and it will be filled with blessing. 10.19] and all the pleasant trees they will plant on it and they will plant on it vines. and the vine that is planted on it will produce fruit in abundance; and every seed that is sown on it, each measure will produce a thousand, and each measure of olives will produce ten baths of oil. 10.20] and you cleanse the earth from all wrong, and from all iniquity, and from all sin, and from all impiety, and from all the uncleanness which is brought about on the earth. 10.21] and all the sons of men shall be righteous, and all the nations

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 smelt, and none of them, or any others, were like it. it smells more fragrant than any fragrance, and its leaves, and its flowers, and its wood never wither. its fruit is good, and its fruit is like bunches of dates on a palm. 24.5] and then i said "behold, this beautiful tree! beautiful to look at, and pleasant are its leaves, and its fruit very delightful in appearance" 24.6] and then michael, one of the holy and honoured angels, who was with me, and was in charge of them, 25.1] answered me and said to me: enoch, why do you ask me about the fragrance of

one where the holy and great one, the lord of glory, the eternal king, will sit, when he comes down to visit the earth for good. 25.4] and this beautiful and fragrant tree, and no creature of flesh has authority to touch it until the great judgment, when he will take vengeance on all and bring everything to a consummation forever, this will be given to the righteous and the humble. 25.5] from its fruit, life will be given to the chosen; towards the north it will be planted, in a holy place, by the house of the lord, the eternal king. 25.6] then they will rejoice with joy and be glad in the holy place. they will each draw the fragrance of it into their bones, and they will live a long life on earth, as your fathers lived. and in their days sorrow and pain, and toil and punishment, will not

d by the banks of these valleys i saw fragrant cinnamon. and beyond those valleys i came towards the east. 31.1] and i saw another mountain on which there were trees, and there flowed out water, and there flowed out from it, as it were, a nectar whose name is styrax and galbanum. 31.2] and beyond this mountain i saw another mountain, and on it there were aloe trees, and those trees were full of a fruit, which is like an almond, and is hard. 31.3] and when they take this fruit it is better than any fragrance. 32.1] and after these fragrances, to the north, as i looked over the mountains, i saw seven mountains full of fine nard, and fragrant trees of cinnamon and pepper. 32.2] and from there, i went over the summits of those mountains, far away to the east, and i went over the red sea, and i

of those mountains, far away to the east, and i went over the red sea, and i was far from it, and i went over the angel zotiel. 32.3] and i came to the garden of righteousness, and i saw beyond those trees many large trees growing there, sweet smelling, large, very beautiful and glorious, the trees of wisdom, from which they eat and know great wisdom. 32.4] and it is like the carob tree, and its fruit is like bunches of grapes on a vine, very beautiful, and the smell of this tree spreads and penetrates afar. 32.5] and i said "this tree is beautiful! how beautiful and pleasing is its appearance" 32.6] and the holy angel raphael, who was with me, answered 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 wis

BOOK OF JASHAR

surface. new life came from old, which died and gave its place. plants turned their leaves to the sun, and animals grew eyes to see. and yet their eyes could see neither good nor evil in the world. such was the world, when god led flo and faben and human and eve wandering northwards in africa, along the great river. by day, faben and human hunted together, while eve swam for fish and flo gathered fruit. in the evening, human sang and eve shaped rocks into tools, while flo and faben slept together under a tree. then god said "see now what i can do with a spark" and thus fire was given into the hand of eve. she nourished the spark with dry leaves, and human brought her sticks, and they felt the warmth of their fire. faben and flo awoke to a vision of angels with flaming swords, and they fled

BOOK OF PLEASURE

ny period of time, depending on his conception. there is no qualification*(1, nor ritual or ceremony. his very existence symbolising all that is necessary to perfection. most emphatically, there is no need of repetition or feeble imitation. you are alive! magic, the reduction of properties to simplicity, making them transmutable to utilise them afresh by direction, without capitalization, bearing fruit many times. know deliberation, over consciousness and concentration to be its resistance and sycophancy, the ultimate acquirement of idiotcy. whether for his own pleasure or power, the fulfilment of desire is his purpose, he would terminate this by magic. let him wait for a desire analogous in intensity*(2, he then sacrifices this desire (or its fulfilment) to the initial desire, by this it

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

hes are found on most witch altars. salted water represents life (salt itself symbolizes semen, as is detailed in an interesting essay by ernest jones, titled the symbolic significance of salt. baptismal water, or "holy water, is nothing more than salt and water. the dishes you use can be of any type. some people even use sea-shells as containers. during rituals it is usual to drink some wine (or fruit-juice, if alcohol is not possible. to toast the gods, a libation is always poured first. when meeting outdoors this can simply be poured on the ground. but when indoors the best, and usual, way is to pour the offering into a dish; the libation dish. later after the ceremony the dish can be taken outside and the wine poured out on the ground. like the salt and water dishes, the libation dish

t be of rowan wood, others say of ash, or willow, hazel. you can take your pick. the trouble here is that a lot of ceremonial magick has got mixed up with witchcraft (not just in the case of the wand, but with other tools and other aspects of the craft also. for example, some people swear that "the wand must be exactly twenty-one inches long, cut from a virgin hazel tree (one that has never borne fruit, in the hour of mercury on the day of mercury (wednesday, etc, etc, etc" others simply go out and buy a length of wood dowel from their local hardware store and paint it gold! the fact that both wands can work equally well should show that the real magick comes not from the tool but from within the magician or, in this case, the witch. the wand, then, is merely an extension of the operator

as indicated in the rituals which follow. it is your own personal tool. there is no harm in letting someone else handle it, just to look at it, but do not lend it to anyone for use in or out of the circle. facing it, you are facing east. on the altar are one or two white altar candles, thurible, dishes of salt and of water, bell, deity figures (optional, bowl of anointing oil, goblet of wine (or fruit juice, libation dish, sword (if you have one) and/or priests' athames. censerer lights the incense and the altar candles (not the circle candles) and then leaves the area to wait, with the rest of the coven, in the northeastern quarter. priest and priestess enter the circle, from the east (just on the northern side of the east candle) as will all, when they come in and move to stand before t

e: priest: all: priest: all: priest: all: priest: all: priest: all: priest: all: priest: all: priest: all: priest: 92/ buckland's complete book of witchcraft fun, games and entertainment. the evening concludes with a feast. autumnal equinox sabbat the altar cloth and candles should be red. the circle should be decorated with autumn flowers, acorns, gourds, pine cones, corn sheaves, etc. a bowl of fruit (apples, pears, peaches and whatever) is on the altar. offerings (see footnote to previous ritual) lie around the altar. priest/ess "now do we enjoy the fruits of our labors" covener "now do we celebrate the harvest" covener "as we sowed in the spring, now do we reap" priest/ess "now let us pay our dues and enjoy our just rewards" the bell is rung three times. all join hands and move slowly

e stand still. ever does the wheel turn and turn again: children are born and grow; age advances. death will come to visit as surely as the sun doth rise. since death is inevitable, greet him as a friend. remember, he it is who opens the door that leads forward into life. life to death and death to life: balance and harmony; ever moving on" when the circling stops, the priest takes up the bowl of fruit and moves around the circle giving a fruit to each covener. at the giving there is an embrace and a kiss and the covener says: covener "i give thanks to the gods for this sign of a joyful harvest" priest ends by giving a fruit to the priestess then she, in turn, gives the last one to the priest. the bell is rung seven times. all then sit and enjoy their fruit. at this time there can be happy

hat is the name of the child" parents give the child's name the name by which it will be known in the circle until old enough to choose its own name. priest "we welcome you.(name" priestess "welcome, and much love to you" priest and priestess lead parents and child three times, deosil, around the circle. parents then "offer" the child they hold the child over the altar. parents "we here offer the fruit of our love to the gods. may they watch over her/him as s/ he grows" priestess dips her fingers in the salted water and gently wipes them over the baby's face. mother then passes the child through the smoke of the incense. priestess "may the lord and the lady ever smile upon you" priest "may they guard you and guide you through this life" priestess "may they help you choose that which is rig

CASE PAUL F THE BOOK OF TOKENS

house, so is the thought of the window from the fashioning of the door. hence those instructed in the secret wisdom declare that chesed, the path of beneficence, proceedeth from binah, the gate of understanding, even as the idea of the window proceedeth from the idea of the door. for i am merciful because mine understanding compasseth the secret nature of all things, and my loving-kindness is the fruit of my discrimination [52] heh 4 again, a window is set in the wall of a house, even as the eye is set in the head, that they who dwell within may look abroad to see what passeth without. hence it is written in the book of formation that the letter heh correspondeth unto the faculty of sight. this referreth to my power of vision, which is not as thine, since nothing escapeth it, and all thing

erefore, as the paternal yod which imparteth life to the whole creatiou. not made with hands, but begotten. is this universe of which thou art at once a part and the whole. of mine own substance are all things made. and i give myself freely to every one. they know me truly who see that it is my nature to bring forth and to originate. this whole universe is an expression of my primal will to yield fruit. 11 even as in genesis thou mayest read that light was the first creation, so hath it been known since the beginning by the wise. they worship me with wisdom who turn their faces toward the east, for the shining of the dawn is a type of all my works [57] t h e book of t o k e n s 12 this whole creation is the irradiation of that limitless light which i am; but never shall mere man attain to

r, the number of the sephirah chesed, because 4 implies the pre-existence of 1, 2 and 3 so that it may be taken as representing 1 plus 2 plus 3 plus 4, or 10. here the qabalah agrees with pythagorean number occultism. when chesed is considered to be the number 4, the "riches of the kingdom he concealed therein, because 10 is the number of the sephirah malkuth, the kingdom. 10 the phrase" to yield fruit, which sums up this paragraph, is another example of gematria. the hebrew is awbab, ab b" to blossom, to bear fruit, and the numeral value of this word is 5, the same as that of the letter h. 11 "who turn their faces to the east, and what follows, refers to the attribution of the direction east to the letter daleth, which precedes heh in the alphabet [60] c o m m e n t on h e h 12 "eternal f

to it descendeth the influx of my power. because it seemeth to be set apart, it is also the field of sin and of punishment, because limitation is the root of failure, and sin is but the missing of the target of perfection [83] t h e book o f t o k e n s yet as the archer gaineth skill by reason of aiming again and again at his mark, though in the beginning he miss it a thousand times, so doth the fruit of sin, which men call punishment, perfect the skill of my chosen ones. 3 behold, sin and punishment are one, and the fire of punishment is the fire that refineth my works. even in the sinner i am the actor, and i, too, am the sufferer in the experience of punishment. thy pain is my pain, thy suffering my suffering. thy sorrows pierce my heart, thine anguish is mine anguish. i stand not aloo

higher forms bear little outward resemblance to the crudities of gross imagination, so that we do not always find it easy to recognize the fundamental identity "you must wholly alter your conception of sex in order to comprehend the ancient wisdom. the story of the fall should be sufficient to afford a clue. not until after the fall were adam and eve ashamed, and all our false sex modesty is the fruit of our remembrance of sex evils. we cannot too strongly insist that sex is sacred, and that i t must be so regarded, for all the great symbols of the ancient wisdom have a decidedly phallic aspect "the error into which seekers for truth so often fall as soon as they realize this fact is in supposing that the way of regeneration is somehow related to the reproductive function of the sex organ

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

that is practised in many different cultures around the world to this day. they are certainly as applicable today as they ever were. whatever the aim of your magick may be, if you look around your home, garden, workshop or even office, you have the necessary tools for the spells you require. what is more, rooted as they are in domesticity and the daily world, these implements could not be safer: fruit, vegetables, salt, sand, seeds, flowers, coins, pots and jars, together with your crystals, candles, incense and oils, and perhaps a few coloured scarves or ribbons to tie knots. whether your spell is small and personal, or vast and universal, whether you are working to attract love, harmony in the home, prosperity or fertility for yourself or loved ones, for people in the wider environment

s bring lighter days and the promise of spring as the mid-winter yoke is conquered once more 'i bring power, strength, courage and nobility to defend the weak and the vulnerable, and to give of my life blood to maintain what is of worth and just and lovely. mine is not the path of ease, but of ecstasy in the wild wood where the untamed instincts bow only to natural law and natural justice; as the fruit of the sacred vine, lord of the dance, the young stag who masters the old; as the barley king, i dance and laugh and sing of the spirit that never can be broken, of the potency of the life force coursing through my loins to bring increase and abundance, as fields and the animals and humankind are made fertile by the sacred coupling beneath the may bowers and blossoming trees 'birth follows d

ture without the need to worry about medical exclusions and correct quantities. place some echinacea in the centre of your altar in a mortar and pestle. echinacea, or purple cornflower, is a herb that is taken medicinally to relieve viral conditions. you will also need a ready-cut-out doll shape in white material and a needle and pink thread [insert pic p123* place on the altar symbols of health: fruit, flowers, seeds and nuts are all full of prana, or life force* light two white candles, the god candle on the left, then the goddess candle on other side. if you are working as a group, the person leading the ritual can light the candles* call on the person who is being healed, wherever they are, to visualise themselves in a cone of blue light at the time you will be carrying out the ritual*

ine on it* now uncast the circle widdershins, either from hand to hand or with your power finger or wand, seeing the light returning to the ground and repeating: may the circle be uncast but remain unbroken. any remaining energy can be grounded by sitting on the ground and pressing downwards or standing and returning the power with a stamp of your feet* leave the altar candles burning and eat the fruit and seeds and nuts to absorb the magical life force* blow out the altar candles (in a group, this should be done by the person leading the ritual) and send the light to the sick person. the person receiving the healing may notice an intensity of blue light when the cone is released. as soon as possible, give the poppet, wrapped in white silk, to the person to be healed, for them to keep clos

ay. whatever type of incense you use, treat it as you would any other substance that is ignited: read the instructions carefully before use and take normal precautions. below i have listed some of the most common forms of incense. some you have met before in herbal or oil form and so i have kept the associations brief to avoid repetition. you may also find a number of these fragrances, especially fruit and floral ones, are available as scented candles. you can use these in your spells to focus on a particular need or quality you wish to attract. incenses for magick allspice allspice is used in spells for money, strength and action. apple blossom use apple blossom for love, fertility, optimism, inner beauty and youthfulness. it is particularly good in rituals concerning babies and children

ay nothing destroy* beginning at the single (top) point of your invisible pentagram, light your first incense, saying: i light this incense to bring love into my life and the one who is right for me* moving deosil, light and place the second incense on the next point of the seite 87 wicca01.txt invisible pentagram, saying: i light this incense that i may give love where it will bring joy and bear fruit* continuing deosil, light and place the third incense at the next invisible point, saying: i light this incense for the increase of that love and for mutual fidelity and respect* light and place the fourth incense, saying: i light this incense for the marriages of mind and soul as well as body, in a union that is beyond any legal bonds* light and place the fifth incense, saying: i light this

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

me, and lastly out of mere friendship gave me a sealed letter to the second porter. now having lingered some time with him, the night grew on. whereupon a great beacon upon the gates was immediately fired, so that if any were still upon the way, he might make haste thither. but the way, where it finished at the castle, was enclosed on both sides with walls, and planted with all sorts of excellent fruit trees, and on every third tree on each side lanterns were hung up, in which all the candles were lighted with a glorious touch by a beautiful virgin, dressed in sky-colour, which was so noble and page 13 majestic a spectacle that i yet delayed somewhat longer than was requisite. but at length after sufficient information, and an advantageous instruction, i departed friendlily from the first

ason to be thankful to my planet, by whose influence it was that i had now seen certain pieces which no other human eye (except the king s family) had ever had a view of. this sepulchre was triangular, and had in the middle of it a vessel of polished copper; the rest was of pure gold and precious stones. in the vessel stood an angel, who held in his arms an unknown tree, which continually dropped fruit into the vessel; and as often as the fruit fell into the vessel, it turned into water, and ran out from there into three small golden vessels standing by. this little altar was supported by these three animals, an eagle, an ox and a lion, which stood on an exceedingly costly base. i asked my page what this might signify. here, he said, lies buried lady venus, that beauty which has undone man

urprising fashion, that i was almost beside myself; neither do i yet know whether it was a piece thus carved, or a human corpse that lay dead there. for she was altogether immovable, and yet i dared not touch her. so she was again covered, and the curtain drawn before her, yet she was still (as it were) in my eye. but i soon saw behind the bed a tablet on which it was written as follows (when the fruit of my tree shall be quite melted down then i shall awake and be the mother of a king) i asked my page about this writing, but he laughed, with the promise that i should know it too. so, he putting out the torch, we ascended again. then i had a better look at all the little doors, and first found that on every corner there burned a small taper of pyrites, of which i had before taken no notice

hat i should know it too. so, he putting out the torch, we ascended again. then i had a better look at all the little doors, and first found that on every corner there burned a small taper of pyrites, of which i had before taken no notice, for the fire was so clear that it looked much more like a stone than a taper. from this heat the tree was forced continually to melt, yet it still produced new fruit. now behold (said the page) what i heard revealed to the king by atlas. when the tree (he said) shall be quite melted down, then shall lady venus awake, and be the mother of a king. whilst he was thus speaking, in flew the little cupid, who at first was somewhat abashed at our presence, but seeing us both look more like the dead than the living, he could not in the end refrain from laughing

COLLIER IRENE CHINESE MYTHOLOGY

the death of their husbands, the emperors.2 although most gods were male, nuwa is a very powerful female goddess in early mythology. she creates mankind and is responsible for repairing the earth. 24 the world was indeed a sparkling jewel. sturdy pine trees dotted the mountains, and weeping willows lined the streams. apple, quince, and plum blossoms burst into bloom and later yielded ripe, heavy fruit. birds flitted about in the azure sky, leaving their black, crimson, and iridescent green feathers drifting in the wind. silverfish and carp splashed gleefully in the waterways. fierce beasts like tigers and gentle creatures like deer roamed with equal abandon across the rocky hills. nuwa, a goddess, stumbled accidentally upon this vibrant world during her travels. the earth was humming and

s all admired her bravery for attempting the journey to such an isolated place. the trail was steep and rocky. cheng felt alone in the world as she wound her way around the narrow, stony path. her chest hurt as she breathed the cold, thin mountain air. in her pocket quietly jingled a string of coins, her meager earnings from selling embroidery in the market. she hoped to buy prayers, incense, and fruit for the temple goddesses. cheng had to dodge branches and avoid disturbing the rocks in the road. she was careful to tread lightly on the 87 the unicorn s prophecy ground because she wanted to make as little noise as possible. she did not want to attract the attention of hungry tigers that roamed the hills, ready to pounce on easy prey. even worse, bandits might find her. once, these robbers

named wu ch eng-en wrote a popular novel entitled journey to the west. the following myth retells the first part of that novel. it features the most well-known character in chinese folklore, the monkey king. his exploits demonstrate monkey s taoist training and powers. he is vain, rude, and greedy, but monkey s magic tricks and saucy personality make him a beloved character. 96 on the mountain of fruit and flowers, a magic rock gave birth to a stone egg. from this stone egg emerged a monkey whose first act was to jump up and bow to the four directions. his eyes flashed like lightning, and his teeth glinted like the stars at night. he played with other monkeys and with wolves, tigers, and deer, but he had an enormous appetite and often gobbled up their share of grass, leaves, berries, and f

ught him how to fly, by soaring on the clouds. once he mastered these skills, monkey loved to show off in front of the other disciples. one day, the immortal caught him changing into a pine tree. angered that monkey would squander his valuable magic by showing off, the immortal promptly banished monkey from the cave. the first return home so the monkey king returned to his home on the mountain of fruit and flowers. his subjects greeted him noisily, reporting that a demon was robbing their cave. catching this demon had proven futile. each time the demon had appeared, he had grabbed a few of their monkey children and held them prisoner until he was ready to eat them. immediately, the monkey king issued a challenge to the demon. when the demon heard his cries, he laughed at the bellowing monk

ed change! at once, the bits of hair turned into several hundred little monkeys, all of whom startled the demon with their piercing screams. the little monkeys pummeled the demon until they knocked him out. then monkey changed the little monkeys back into hair. he freed the imprisoned children and returned them to their parents. to celebrate their king s return, the cave monkeys feasted on dates, fruit, and grape wine. the visit to the dragon king monkey decided that the demon was right to have laughed at him. he was king of his monkeys, but he did not have any clothes or weapons worthy of a king. so monkey recited a spell and dove into the sea to meet with the dragon king of the eastern sea. when he demanded a suitable weapon, the dragon king showed monkey a heavy iron pillar weighing sev

and water the thousand horses of heaven. monkey was so insulted at having been given this menial job that he left in a huff and returned to his mountain cave. when heavenly court officials came to the cave to fetch him, monkey put up such a fuss that they agreed to give him a more important job. monkey creates a mess in heaven next, the jade emperor put monkey in charge of the peach garden. tiny fruit blossoms ripened into the sweetest peaches in the universe. these peaches would bestow wisdom, strong limbs, eternal youth, and light bodies to those fortunate enough to eat them. greedy monkey told his guards to stand outside his room while he napped. but instead of napping, he took off his bright robes and sneaked into the garden where he gorged himself on the ripe peaches. then he curled

COVENANT OF SAMYAZA

should forever be servile before him. it is written that demiurge created man in childlike innocence, unconscious and devoid of intelligence, like the beasts of the field levithmong, save that a 'spirit' was breathed into him so that he may know and fear and worship demiurge, and pay tribute unto him, and worship him unto eternity. and so he commanded adam and eve that they may not partake of the fruit of the tree of knowledge lest their eyes be opened and they become godlike, and thereby become free of his tyranny- ii- but there was an angel who was different from all the other angels, in that self-consciousness dawned upon him. recognizing that he was a being unto himself. and his name is satanael. this selfrealized being then shone in brilliance above all the heavenly host, his light il

were reminded of the tyranny of freedom before which they had for uncounted ages bowed and humbled themselves. satanael called his entourage to conclave and declared "let us offer man the choice of freedom, if he so wills, lest the tyranny of demiurge be unchallenged, and he makes forever slaves of his new creation" and satanael came upon the woman eve, advising her that when she partaketh of the fruit of the tree of knowledge she shall not die, but shall have her eyes opened, to be as god. and she ate, and offered the fruit to adam, her husband, and their minds were illuminated and they became self-realized, even as satanael himself. this was the gift of satanael unto man, that he should possess intelligence, and the desire to know, and self-consciousness, that he no longer be servile unt

DAVID ICKE CHILDREN OF THE MATRIX

nvolved an infusion of far more mammalian genes, according to r.a. boulay in his excellent and highly recommended book, flying serpents and dragons, mankind's reptilian past (the book tree, usa, 1997. this change from clone to pro-creator is presented symbolically in the garden of eden story with eve being condemned to suffer the pains of childbirth. sex between their creations was the "forbidden fruit" symbolised in the eden story, boulay suggests. the "god" responsible for this development was enki. he was the serpent in the garden "tempting" eve and he was later to become extremely unpopular with the rest of the anunnaki leadership because of the explosion in the human population that followed, the sumerian tablets tell us. incidentally, enki, the expert in advanced science and medicine

the serpent gods in a garden, and james churchward suggests in the children of mu that these "gardens" all refer to lemuria-mu, the "motherland. i think he could well be correct. the persians spoke of a region of bliss and delight called heden, which was more beautiful than the entire world. it was the abode of the first men before an evil spirit in the form of a serpent tempted them to take the fruit of a forbidden tree. there is also the banyan tree under which 116 children of the matrix the hindu "jesus, known as krishna, sat upon a coiled serpent and bestowed spiritual knowledge on humanity. the ancient greeks had a tradition of the islands of the blessed and the garden of the hesperides in which grew the golden apples of immortality. the garden was defended by a dragon. in chinese sa

which 116 children of the matrix the hindu "jesus, known as krishna, sat upon a coiled serpent and bestowed spiritual knowledge on humanity. the ancient greeks had a tradition of the islands of the blessed and the garden of the hesperides in which grew the golden apples of immortality. the garden was defended by a dragon. in chinese sacred books there is a garden that contained trees bearing the fruit of immortality. it, too, was guarded by a winged serpent called a dragon. the ancient people of mexico had their version of the eve story that involves a great male serpent, and a hindu legend tells of the sacred mountain of meru, guarded by a dreadful dragon. this was said of so many ancient places. the belief in a serpent or half-reptile, half-human, giving knowledge to humanity is also a

matrix thor/indara/adam's old capital of pteria, which is now bogaz koi in turkey (figure 25 "adam and eve" are depicted exchanging a cross-like emblem and a "globe" object, which waddell says is an apple from the rowan or mountain ash tree. this tree was thor/indara/adam's symbol for his "tree of knowledge" and the apple from this tree could be the one in the garden of eden story, the "forbidden fruit, he says. in the edda, the serpent leader, el, taunts eve for changing sides and becoming a priestess "of the rowan. the edda refers to eve as "idun, who dispenses life-giving apples to the goths from their sacred tree. idun was adueni or atueni to the sumerians and this later became athene, mother goddess of the greeks (figure 26. the levite fairy tales waddell says the levite priests of th

he egyptian myth from which the christian themes originated "at the moment of the winter solstice, the virgin rose (with the sun, having the sun (symbolised as horus) in her bosom..virgo was isis (virgin mother of horus) and her representation, carrying a child (horus) in her arms, exhibited in her temple, was accompanied by this inscription: i am all that is, that was, and that shall be; and the fruit which i brought forth in the sun."19 writer gerald massey reveals that on the walls of the holy of holies in the temple of luxor, egypt, are portrayed scenes that are mirrors of the far later jesus story. the god, that, the annunciator of the gods, can be seen hailing the virgin and telling her she is going to give birth to the coming son. another scene depicts the god, knept, impregnating t

DAVID ICKE THE BIGGEST SECRET

of a sacred placebeing guarded by a serpent or dragon. we have the serpent in the garden of eden andthe serpent/dragon theme is global. the persians spoke of a region of bliss and delightcalled heden which was more beautiful than all the rest of the world. it was the originalabode of the first men, they said, before they were tempted by the evil spirit, in the formof a serpent, to partake of the fruit of the forbidden tree. there is also the banyon treeunder which the hindu jesus, known as khrishna, sat upon a coiled serpent andbestowed spiritual knowledge on humanity. the ancient greeks had a tradition of theislands of the blessed and the garden of the hesperides in which grew a tree bearingthe golden apples of immortality. this garden was protected by a dragon.4 in thechinese sacred boo

treeunder which the hindu jesus, known as khrishna, sat upon a coiled serpent andbestowed spiritual knowledge on humanity. the ancient greeks had a tradition of theislands of the blessed and the garden of the hesperides in which grew a tree bearingthe golden apples of immortality. this garden was protected by a dragon.4 in thechinese sacred books there is a garden in which grew trees bearing the fruit ofimmortality and it, too, was guarded by a winged serpent called a dragon. in ancientmexican accounts, their version of the eve story involves a great male serpent.5another hindu legend speaks of the sacred mountain of meru guarded by a dreadfuldragon.6 over and over we see the same theme of sacred places guarded by fearsomedragons and of a reptilian or a half reptile-half human, giving spi

ld be geneticallyrelated to george bush who still maintains the tradition of running drugs on anenormous scale. other russell partners were john cleve green, who used some of hisopium fortune to finance princeton university; abiel abbott low, who used his opiummoney to finance the construction of columbia university; and joseph coolidge, whosson formed the drug running operation called the united fruit company. his grandson,archibald cary coolidge, was a founding executive officer of the council on foreignrelations. the russells with the tafts formed the skull and bones society and theblack flag with the white skull and cross bones was the corporate flag flown on allrussell trust company ships. it was also a flag flown on ships in the knights templarfleet. another american connection to th

DAVIDSON DAN SHAPE POWER

(i.e, the chakras) as there are specific mandalas for each of the seven major chakras. the pyramid shape has a rich history of shape power effects 5,6,7. what has been discovered is that the pyramid shape collects, intensifies, and focuses the aetheric or space energy around the pyramid. many interesting effects have been noted about the pyramid shape, such as the ability to mummify dead animals, fruit, vegetables, and flowers. the pyramid has also been used to sharpen razor blades. the pyramid as a shape power device will be examined in depth in chapter 4. another device, the orgone accumulator 8 invented by dr. wilhelm reich, uses specific materials to intensify etheric energies and make them useful in physics and biological experimentation and treatment. it is easy to see that there is

DIABOLUS

ext 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 frightened those who dare stand against him. the persian foundation of averse practice is found in some satanic lore written by zoroastrian priests. ahriman, the prince of darkness in that regions lore is the initiator of the shadow practice of sorcer

n being who can recognize what azazel is. 25 iblis, the the black light satanism in islam, published in gnosis magazine 23 then the lord descended to the holy land and commanded gabriel to take earth from the four corners of the world: earth, air, fire and water. he made it man, and endowed it with a soul by his power. then he commanded gabriel to place adam in paradise, where he might eat of the fruit of every green herb, only of wheat should he not eat. after a hundred years ta'us melek said to god "how shall adam increase and multiply, and where is his offspring" god said to him "into thy hand have i surrendered authority and administration. then he came and said to adam "hast thou eaten of the wheat" he answered "no, for god hath forbidden me so to do, and hath said 'thou shalt not eat

ed from the distention of his belly, because it had no outlet. but god sent a bird, which came and helped him, and made an outlet for it, and he was relieved. the black book this section provides a powerful symbolism which stretches beyond the predicament of constipation. while god created mankind, he only held limited facilities. melek ta us came unto adam and suggested that he eat of the sacred fruit. this wisdom as he offered would open adam s eyes to his own black light, the gift of iblis. it was azazel who by offering knowledge to adam and eve was by all accounts the opposer, the adversary who by aversion and a different point of view opened the mind and soul to the black flame of shaitan, that which is self-knowledge and perception. then he was wroth with the pearl which he had creat

d malicious as the serpent. and the serpent's appearance was like that of a camel. and samael mounted him and rode him. and the tora cried and shrieked and 28 noon is considered in the middle east to be the time of satan. 26 said "samael, the world has just been created, is this the time to rebel against god" the serpent went and said to the woman "is it true that you are commanded not to eat the fruit of this tree. midrash: pirqe r. eliezer. ch. 13 it is written in the treatise on the left emanation that samael and lilith were born as one, a fire born dual headed angelic force which was too individualistic to contain by it s creator. the first prince and accusing demon is samael, called evil because he desires to mingle with the force of light from which he is a part of. at their creation

DION FORTUNE MYSTICAL QABALA

aw a horse (mars) or a jackal (luna) in the sphere of netzach (venus, one would know that there was confusion of plane and the vision was not reliable. in her sphere one [page 100] would expect to see her doves, and a spotted beast, such as a lynx or leopard. 25. it may be thought that the association of the symholi beasts with the gods and goddesses in the old myths is entirely arbitrary and the fruit of the poetic imagination, which, like the wind, bloweth where it listeth. to this the occultist answers that the poetic imagination is not an arbitrary thing and refers the sceptic to the works of dr jung of zurich, the famous psychiatrist, and to the essays of the irish poet" a. e" in particular song and its fountains, wherein he analyses the nature of his own sources of inspiration. from

ust necessarily be tentative, for a life's research could be given to the significance of the correspondences that spread in end less ramifications from every symbol associated with each sephirah. but a start must be made, hence these tentative jottings; for i do not consider the following chapters on the individual sephiroth worthy to be called anything better than this, even though they are the fruit of ten years' meditation on that marvellous composite symbol. 2. the tables of correspondences at the head of each section consist of a selection of the principal symbols and ideas associated with each sephirah, and have no claim whatsoever to comprehensiveness. they contain, however, the more significant symbols, and are suificient to enable the student to gain a sound philosophical grasp o

is sexual insomuch as it takes place always in terms of the pairs of opposites; and sex is cosmic and spiritual because it has its roots in the three supernals. we must learn not to dissociate the airy flower from the earthy root, for the flower that is cut off from its root fades, and its seeds are barren; whereas the root, secure in mother earth, can produce flower after flower and bring their fruit to maturity. nature is greater and truer than conventional morality, which is often [page 126] mystical qabala page 85 nothing but taboo and totemism. happy the people whose morality embodies nature's laws, for they shall lead har monious lives and increase and multiply and possess the earth. unhappy the people whose morality is a savage system of taboos designed to propitiate an imaginary m

embodies nature's laws, for they shall lead har monious lives and increase and multiply and possess the earth. unhappy the people whose morality is a savage system of taboos designed to propitiate an imaginary moloch of a deity, for they shall be sterile and sinful. equally unhappy the people whose morality outrages the sanctity of natural process and in plucking the flower has no regard for the fruit, for they shall be diseased of body and corrupt of estate. 11. in chokmah, then, we must see both the creative word which said "let there be light" and the lingam of siva and the phallus adored by the bacchantes. we must learn to recognise dynamic force, and revere it wherever we see it, for its god-name is jehovah tetragrammaton. we see it in the spread tail of the peacock and the iridescen

aterial universe. we shall see repeatedly in the course of our studies that the three supernals have their specialised expressions on a lower arc in one or another of the six sephiroth which form microprosopos. it is repeatedly said of these that they have their roots in or are reflections of the higher triad, and these hints have a deep significance. binah links with malkuth as the root with the fruit. this is indicated in the yet ziratic text of malkuth, in which it says "she sitteth upon the throne of binah" it is for this reason that a hard and fast attribution of the gods of other pantheons to the different sephiroth is impracticable. aspects of isis are to be found in binah, netzach, yesod, and malkuth. aspects of osiris are to be found in chokmah, chesed, and tiphareth. this comes o

ry. mystical qabala page 99 17. the yetziratic text stresses the idea of faith, the faith that rests on understanding, whose parent is binah. this is the only place where faith may rightly rest. a cynic defined faith as the power of believing what you know isn't true; and this appears to be a fairly accurate definition for the manifestations of faith as they appear in many uninstructed minds, the fruit of the discipline of sects unenlightened by mystical consciousness. but in the light of that consciousness we may define faith as the conscious result of superconscious experience which has not been translated into terms of brainconsciousness, and of which, therefore, the normal personality is not directly aware, though it nevertheless feels, possibly with great intensity, the effects, and i

DION FORTUNE PSYCHIC SELF DEFENSE

thmetic book, and i used to spend hour upon hour doing simple sums to keep my mind from racing itself to pieces in wondering what had been done to me and sidling up towards the memory, and then shying away from it like a frightened horse. finally i gained some measure of peace by coming to the conclusion that i had simply had a breakdown from overwork, and that the whole queer transaction was the fruit of my imagination. and yet there was a lingering feeling that it was real and this feeling would not let me rest. about a year after the incident, my health still being very poor, i went away to the country to recuperate, and there came across a friend who had been on the spot at the time of my breakdown. it had apparently caused a good deal of talk, and i found here one who was not inclined

DONALDTYSON CORONZON

rden. gabriel, who is a servant and messenger of god, naturally portrayed coronzon as envious and spiteful of the happiness of man in the garden, for which reason the serpent "began to assail him, and so prevailed" gabriel is transmitting the standard propaganda of heaven. but if you actually look at genesis, you find that the serpent merely pointed out to eve that god was deceiving her about the fruit of the tree of knowledge (see genesis 3:1-7. god stated that if adam and eve ate the fruit, they would die; the serpent told eve that she would not die, but would become "as gods, knowing good and evil" and when eve and later adam ate the fruit, this is exactly what happened. god lied. the serpent told the truth. it was this obvious, but strangely, seldom acknowledged, truth, that led the gn

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

11:24:50 am] sacred texts egypt index previous next plate iii. vignette: scene of the weighing of the heart of the dead. ani and his wife enter the hall of double law or truth, wherein the heart, emblematical of the conscience, is to be weighed in the balance against the feather, emblematical of law. above, twelve gods, each holding a sceptre are seated upon thrones before a table of offerings of fruit, flowers, etc. their names are: harmachis "the great god within his boat; tmu; shu; tefnut "lady of heaven; seb; nut "lady of heaven" isis; nephthys; horus "the great god; hathor "lady of amenta; and sa. upon the beam of the scales sits the dog-headed ape which was associated [1. a name of the underworld. 2. or sexet-anru, a division of the sexet-hetepu (see plate xxxv, the elysian fields wh

is surmounted by a figure of horus-sept or horus-seker and rows of ur i. in the centre ani kneels before the god upon a reed mat, raising his right hand in adoration, and holding in his left hand the kherp sceptre. he wears a whitened wig surmounted by a "cone" the signification of which is unknown. round his neck is a deep collar of precious stones. near him stands a table of offerings of meat, fruit, flowers, etc, and in the compartments above are a number of vessels for wine, beer, oil, wax, etc, together with bread, cakes, ducks, a wreath, and single flowers [1. on the bullock's hide, in which the deceased, or the person who represented him, was supposed to wrap himself, see virey, tombeau de rekhmara, p. 50, and plate 26, lower register] p. 260 appendix: the shrine is in some instanc

s is unusual and of interest. on the right the scribe nekht and his wife thuau stand with both hands raised in adoration of osiris. behind them, upon a cubit-shaped base, is a house with four windows in its upper half, and upon the roof two triangular projections similar to those which admit air into modern houses in the east. before the door are a sycamore) tree and a palm tree, with clusters of fruit; on the left is the god osiris on his throne, and behind him stands "maat, mistress of the two countries, daughter of ra" above whom are two outstretched female arms proceeding from a mountain and holding a disk between the hands. in the centre, between osiris and the deceased, is a pool of water with three sycamore) trees on each side, and at each corner a palm tree bearing clusters of date

d upon the altars of tmu (7, who leadeth it to the den of set; he hath given unto me my heart, whose will hath been done by the godlike rulers in neter-khert. when they find the leg[2] and the swathings they bury them" vignette: ani and his wife thuthu, each holding the emblem of air in the left hand, and drinking water with the right from a pool, on the borders of which are palm trees laden with fruit. text [chapter lviii (1) the chapter of breathing the air and of having power over the water in the underworld. saith osiris ani "open to me! who art thou then, and whither dost thou fare (2) i am one of you. who is it with thee? it is merti. separate thou from him, each from each, when thou enterest the mesqen. he letteth me sail to the temple of the divine beings who have found their faces

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

exorcise water by the imposition of hands, by the breath, and by speech, while mingling in it the consecrated salt, with a little of the ashes which remain in the perfuming pan. the sprinkler is made with branches of vervain, of periwinkle, 3 of sage, of mint, of valerian, of ash and of basil, tied by a thread from the distaff of a virgin, with a handle from a walnut-tree which has not yet borne fruit, and upon which you will engrave with a magic dagger the characters of the seven spirits. you will bless and consecrate separately the salt, and the ashes of the perfume, in saying: upon the salt in isto sale sit sapientia, et ab omni corruptione servet mentes nostras et corpora nostra, per hochmael et in virfute rauch-hochmael, recedant ab isto fantasmata hylae ut sit sal coelestis, sal ter

EMPERORS NEW RELIGION CHURCH OF SATAN

y peter gilmore (high priest of the church of satan, which according to the church of satan is to be published in peter gilmore s planned book, satanic scriptures [20. this requirement ostensibly provides the church of satan with an ability to exercise a certain control, albeit very limited in scope, or the church of satan may be keeping the ritual private to make it seem tantalizing as forbidden fruit. whatever the reason, the church of satan evidently does not expect its followers to heed its own warning in the satanic bunco sheet: 2. look out for jargon and secrets to which only the initiated can be privy. once you re processed through the lengthy and strictly-enforced degree system, you ll discover there are really no answers, just more gobbledygook [21] 2. a new religion the church of

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

fireworks set off. in the united states, halloween has become one of the most celebrated holidays of the year. it combines a harvest festival with the ancient associations of halloween with demons and the souls of the dead. today almost totally secularized, it has become a society-wide costume party. the practice of trick or treat has lost all conscious associations with the older practice, when fruit or candies were gained from neighbors, a relic of the custom of food offerings for the dead. modern wiccans and neo-pagans have revived the eve of november 1 as the pagan new year, which they term samhein (pronounced sav-en. it is the beginning of winter, and during the evening hours, the spirits of the departed seek the warmth of the samhein fire. the day is a time of communing with the dea

ain days of the year the young women were sent there, blindfolded, and carrying a cake made of barley flour and honey. those who were innocent had their cakes eaten by the serpent, while the cakes of the others were refused. sources: waite, arthur edward. the occult sciences. 1891. reprint, secaucus, n.j: university books, 1974. alpiel an angel or demon who, according to the talmud, presides over fruit trees. alraun images shaped from the roots of mandrake (see mandragoras) or from ash or briony. the term was popular in germany, where it was also used to indicate a witch or a magician. an alraun had to be treated with great care because of its magical properties. it was wrapped or dressed in a white robe with a golden girdle, bathed every friday, and kept in a box, otherwise it was believe

the mandan, in 1832, and the practice is still common among the pueblo tribes of the arid region. the rain-maker was a special functionary among the menominee. to cause a large plant to grow to maturity in a few moments and out of season is another indian trick. the navaho plant the root stalk of a yucca in the ground in the middle of the winter, and apparently cause it to grow, blossom, and bear fruit in a few moments. this is done by the use of artificial flowers and fruit carried under the blankets of the performers; the dimness of the firelight and the motion of the surrounding dancers hide from the spectators the operations of the shaman when he exchanges one artificial object for another. in this way the hopi grow beans, and the zuni corn, the latter using a large cooking pot to cove

mbolism of the order from martin luther s coat of arms, which had a rose and a cross on it. however, by this time the original writings had spread far and wide, and many did not believe andrae s confession. andrae essentially left his rosicrucian ideas behind and moved to stuttgart as court prelate to the king of wurttemberg. he wrote prolifically (over a hundred books) and became a leader of the fruit-bringing society, one of several german revivalist movements of the seventeenth century. he ended his career at babenhausen, bavaria, where he moved in 1650 to become the local abbot. he died on january 27, 1654, at stuttgart. andrae s writings have become the source of intense controversy in the centuries since his death. some came to believe that he wrote about the society as a hoax, while

ium was beyond reproach, as in the case of helene smith. the idea has been advanced that any preparations made beforehand, such as the secreting of flowers, must result from a process of activity of the subliminal consciousness. spiritualists generally believe that apports are actually conveyed to the seance by spirits, or that they are drawn there by magnetic power. branches of trees, armfuls of fruit and flowers, money, jewels, and live lobsters are among the more extraordinary apports. today, however, it is difficult to find anyone making a serious case for the existence of genuine apports. after a century and a half of observation, there is no single case of apports to which one can point as even a highly probable incident of the materialization of an object as a result of a medium s a

ge ivy plant, about one meter fifty centimeters in height, was apported in three parts. first came the earth, then the plant with clods sticking to it, and finally the pot. the operators seemingly could not have managed the three things at once. that preparation in advance is often necessary seems to be suggested by similar experiences in elizabeth d esperance s mediumship. the wonders of flower, fruit and living apports the flower apports of yolande, d esperance s control, were generally very impressive. on her instructions white sand and plenty of water were always held in readiness in the cabinet. on august 4, 1880, in the presence of william oxley of manchester, she directed a mr. reimers to pour sand into a water carafe, which he did until it was about half full. then he was instructe

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

efore the seance. when the materilized child of florence marryat filled her mouth with sugar-plums, she nearly choked the medium. mahedi, the egyptian phantom of medium f. w. monck, discovered a dish of baked apples in the room. i got him to eat some, wrote archdeacon thomas colley. our medium was at this time six or seven feet away from the materialised form and had not chosen to take any of the fruit, averring that he could taste the apple the egyptian was eating. wondering how this could be, i, with my right hand, gave our abnormal friend another baked apple to eat, holding this very bit of paper in my left hand outstretched towards the medium, when from his lips fell the chewed skin and core of the apple eaten by the mahedi .and here it is before me now after all these years in this sc

apsychology. new york: helix press, 1964. mckenzie, james hewat (1869.1929) founder of the british college of psychic science. mckenzie was born in edinburgh, scotland, november 11, 1869. he began the study of the paranormal in 1900 as a result of his dissatisfaction with the failure of science or theology to throw any light on human destiny. years of private study and investigation followed. the fruit of this period of research was a series of lectures in london, edinburgh, and glasgow (1915, a book, spirit intercourse: its theory and practice (1916, and a pamphlet if a soldier die (1916, which had a wide circulation. in 1917 he toured the eastern united states and the midwest as far as chicago in search of mediums. after spending a good deal of time in california, he returned home in 192

are steadfast will and well-directed faith. amen. sela. so be it. water is exorcised by the laying on of hands, by breathing and by speech, and by mixing sacred salt with a little of the ash left in an incense pan. the aspergillus is made of branches of vervain, periwinkle, sage, mint, ash, and basil, tied by a thread taken from a virgin s distaff, with a handle of hazelwood which has never borne fruit, and on which the characters of the seven spirits must be carved with a magic awl. the salt and ashes of the incense must be separately consecrated. the prayer of the undines should follow. fire is exorcised by casting salt, incense, white resin, camphor, and sulphur therein, and by thrice pronouncing the three names of the genii of fire: michael, samael, and anael, and then by reciting the

ifestations. for a few years an epidemic of table turning caused widespread excitement, and the motions of the table became a favorite means of communicating with the spirits. the playing of musical instruments without visible agency was a form of manifestation that received the attention of mediums from an early date, as was the seemingly paranormal materialization in the seance room of apports: fruit, flowers, perfume, and all manner of portable objects. darkness was said to facilitate the spirit manifestations, and since there are certain physical processes (such as those in photography) to which darkness is essential, no logical objection could be offered to a dim seance room. the arrival of physical phenomena coincided with the introduction of many amateur conjurers into the movement

ble were level with the knees of those sitting around it; the dishes, plates, and glasses swayed perilously but came to no harm (gambier bolton, psychic force 1904) florence marryat also writes of this incident in her book there is no death (1891. robert dale owen claimed to have seen in paris, in broad daylight in the dining room of a french nobleman, the dinner table seating seven persons, with fruit and wine on it, rise and settle down, while all the guests stood around without touching it. in another seance, with katie cook, a piano was carried over the heads of the sitters. one of the ladies became nervous and broke the chain of hands; the piano dropped to the floor the two carved legs were broken and the sounding board smashed. the levitation of two pianos in the presence of an 11-ye

s she clairaudiently heard them in that archaic language. her pronunciation was always phonetic and many believed that she was in communication with someone who was a spectator of the events. at christmas in 1922, an abscess developed in neumann s throat and neck. from this date until christmas 1926 she abstained from solid food. she took a little liquid.three or four spoonfuls of coffee, tea, or fruit juice. after christmas 1926, she only took a drop of water every morning to swallow the sacred host. from september 1927 until november 1928 she abstained even from this drop of water. nevertheless she retained her normal weight. but four roman catholic sisters declared on oath that during the friday ecstasies neumann lost four pounds of weight, which she regained by the following thursday w

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

after a short stop on clarion, vea-o-mus took a two-hour journey to a planet called oreon (as opposed to orion, a constellation. standing horse stayed there for two days. oreon, he reported, was a beautiful planet, so lovely that as a man of the gospel he wondered if he were in heaven. heaven is a long way from here, he was told (dean, 1964. while there, he ate well, mostly fish as well as fresh fruit from giant plants. several years later on december 22, 1962, standing horse entered a spacecraft near bakersfield, california, and was taken to jupiter where he saw a magnificent building made of marble. he witnessed the dancing of five tribes of indians. in a jupiter city, at the church of the open door, he heard a concert in which handel s the messiah was sung. at one point he saw a screen

arly close encounters of the third kind suggests hybrids were being seen before they were being recognized. in a 126 hybrid beings famous october 1957 brazilian abduction case, a young man allegedly had sexual intercourse with an alien woman who, were she to have been reported in a more recent episode, would probably be judged a hybrid. through hand gestures, the woman seemed to indicate that the fruit of their union would be born on another planet. on the other hand, critics point out, hard evidence for the existence of hybrids simply does not exist. most of the testimony to their presence owes, moreover, to accounts elicited under hypnosis, a state in which unconscious fantasizing frequently occurs. scientific critics have stated flatly that hybridization procedures of the sort described

FAUST

is food; the ferment drives him forth afar. though half aware of his insensate mood, he asks of heaven every fairest star and of the earth each highest zest, and all things near and all things far can not appease his deeply troubled breast. the lord although he serves me now confusedly, i soon shall lead him forth where all is clear. the gardener knows, when verdant grows the tree, that bloom and fruit will deck the coming year. mephistopheles what will you wager? him you yet shall lose, if you will give me your permission to lead him gently on the path i choose. the lord as long as on the earth he shall survive, so long you ll meet no prohibition. man errs as long as he doth strive. mephistopheles my thanks for that, for with the dead i ve never got myself entangled of my own volition. i

spirit, struggling to ascend, such as your sort could ever comprehend? still, have you food on which no man can live? have you red gold that runs through, without rest, quicksilver-like, the hand it s in? a game at which men never win? a maiden who while on my breast will with my neighbour ogle and conspire? the joys divine of honour, once possessed, which vanish like a meteor s fire? show me the fruit which, ere it s plucked, will rot, and trees that every day grow green anew! mephistopheles such a commission frights me not; such treasures i can serve to you. but, my good friend, the time approaches when we could in peace and quiet feast on something good. faust if ever i lay me on a bed of sloth in peace, that instant let for me existence cease! if ever with lying flattery you can rule m

en, leafy arcades the flower girls adorn their wares daintily. gardeners [song accompanied by theorbos. see the flowers sprout unhasting, charms around your head they re weaving? fruits lead not astray, deceiving; one enjoys them in the tasting. sun-burnt faces offer gladly cherries, royal plums, and peaches. buy! the tongue, the palate, teaches that your eye can judge but badly. come! the ripest fruit entices, eat it, with glad relish smitten; over a rose one poetizes, but an apple must be bitten. grant us, prithee, to be mated with your youth so flowery-fair! neighbourly so decorated be our plenteous ripe ware. under garlands gay that wind them in adorned and leafy bowers, all are here for you to find them: buds and leaves and fruit and flowers. midst alternating songs, accompanied by gu

ship, nor spake he heartening word. as if he brooded mischief, facing me he sat. but now when drawing near eurotas deep-bayed shore the foremost ships scarce touched their beaks against the land in greeting, he spake as if by zeus himself inspired: here will my warriors in due order disembark; i ll muster them drawn up along the ocean-strand, but thou, proceed, go up eurotas holy stream along its fruit-abounding shore, and ever on, guiding the coursers on the moist, bejewelled mead, until what time thou comest to the beauteous plain where lacedeamon once a wide and fruitful field, by solemn mountains close-engirdled, has been built. then enter in the lofty-towered, princely house and muster me the maids whom there i left behind, and with them summon too the wise old stewardess. let her dis

was each box and bin. and heaps of gold i made my own, and many a lordly precious stone. now on thy breast the emerald green alone is worthy to be seen. now swaying twixt thy lip and ear let ocean s oval pearl appear; rubies would all their radiance lose beside thy glowing cheek s bright hues. the treasure greatest and most rare before thy presence i lay here; and to thy feet is brought today the fruit of many a bloody fray. as many chests as here i bore, of iron chests i have yet more; admit me to thy train, i will thy vaults with every treasure fill. for scarce dost thou the throne ascend, ere now they bow, ere now they bend, intelligence and wealth and power, before thy peerless form and flower. firmly i held all this as mine, but now it s free and it is thine; twas precious, sterling

n bosky chasms moist, refreshened lee, and, yearningly toward higher regions swelling, aloft crowds branch-abounding tree on tree. primeval woods! the mighty oak is standing with branch on branch crooked wilfully and bowed; the gentle maple, with sweet juice expanding, shoots cleanly upward, playing with its load. and in that silent realm of shadows warm mother s milk for child and lambkin wells; fruit is not far, the ripe food of the meadows, and honey from the hollowed tree distils. here comfort is the birthright of a nation, both cheek and lips express serenity, each is immortal in his age and station, healthy they live and happily. and thus the lovely child develops, gaining the father s strength as bright day follows day. we marvel, in our minds a doubt remaining if they are gods, if

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

translation of all ten branches of the etz hachayyim in 1973 -0= the primary texts of the mystical qabalah are books of power not intended for superficial consumption. such books are alive, full of light, with hidden gates and abundant treasures. the life, light, and secrets of any book of power must grow like seeds in the mind. with proper cultivation under suitable conditions, those seeds bear fruit over time. with repeated recitation and perhaps the scribing of a text, one can feel the patterns and identify the key phrases, power names, imagery, and diagrams upon which the book is built. when you properly intone and scribe the key power names and phrases, and visualize the principal imagery and diagrams, you activate deep archetypes in the mind. these archetypes expand in one s conscio

FLY THE LIGHT

ered a sister of cain according to some lore. the line of i am no longer abel to conceal what i have become, cain is revered in hereditary and independent luciferian witchcraft covens as the first witch and satanist who had joined in a covenant with the devil in nod. in addition some initiatory grimoires present cain as being the son of samael (satan) and lilith (through possession of eve via the fruit given by the serpent. cain is thus a symbol of the self which transforms itself through 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

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

astern gate he placed the form of an eagle; on the western gate, the form of a bull; on the southern gate the form of a lion, and on the northern gate he constructed the form of a dog. into these images he introduced spirits which spoke with voices, nor could anyone enter the gates of the city except by their permission. there he planted trees in the midst of which was a great tree which bore the fruit of all generation. on the summit of the castle he caused to be raised a tower thirty cubits high on the top of which he ordered to be placed a light-house rotunda) the colour of which changed every day until the seventh day after which it returned to the first colour, and so the city was illuminated with these colours. near the city there was abundance of waters in which dwelt many kinds of

rning in the temple of the city of the sun. around the circumference of adocentyn, hermes had placed magic images "ordered in such a manner that by their virtue the inhabitants were made virtuous and withdrawn from all wickedness and harm" compare the celestial images in the city of the sun which, we have suggested, had a similar function. in the midst of adocentyn was a great tree which bore the fruit of all generation. compare the control of generation in the city of the sun. and, in the passage in picatrix describing the city of adocentyn, hermes trismegistus is also said to have built a temple to the sun. if we relate (as i suggested in an earlier chapter) the hermetic city of adocentyn and temple of the sun in picatrix to' see above, p. 54. 370 giordano bruno and tommaso campanella th

FULLER J F C SECRET WISDOM OF THE QABALAH

ymbolical of the heh multiplied by the od; her symbol is the dove; her dimension is depth, whilst kether's is length (compare the lingam and yoni in hindu mythology; and her colour is sky blue, the colour of the virgin mary. from the union between kether and binah emanates 'hokmah (3) hmkc 'hokmah, wisdom. the third sephirah is the son or logos and the firstborn. it represents abstract ideas, the fruit of the gi am h forming in the mind. in the qabalah it is often called gthe only begotten son h. gin the beginning was the word, and the word was with god, and the word was god h 17 here we have presented to us the logos nature of 'hokmah. its colour is yellow or red-orange, the colour of christ; it is positive and male, and its letter is v (vau= 6, which multiplied by the 50 gates of binah r

ber the significance of those on its right and left, we at once notice how abnormal its place is. on the left is its natural partner, the first heh or daughter, its wedded wife; on the right is its mother, now widowed, because she is separated from the od and yet forced into an unnatural union with her son. she is ever striving to reunite with the od, and consequently eve is tempted to eat of the fruit of the tree of the knowledge of good and evil. gfor god doth know that the day ye eat thereof, then your eyes shall be opened; and ye shall be as gods, knowing good and evil. h 3 the passive forces, symbolized by woman, listen to the lamentation of the primal heh, and then seeing that it was a gtree to be desired to make one wise h (that is leading from the fiftieth gate of the feminine bina

evil. gfor god doth know that the day ye eat thereof, then your eyes shall be opened; and ye shall be as gods, knowing good and evil. h 3 the passive forces, symbolized by woman, listen to the lamentation of the primal heh, and then seeing that it was a gtree to be desired to make one wise h (that is leading from the fiftieth gate of the feminine binah to the masculine 'hokmah, eve plucked of its fruit and handed it to adam- the active forces. at once the eyes of both gwere opened h, and they knew that they were naked, that is that an abyss separated the supernal triad from the infernal heptad. thus they became conscious of the difference between yh and vh, and in this consciousness was reflected the unity of these two (satan) as symbolized by their nakedness. as the egyptian hierophants

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

s growth, but to show the effect which each of the two forces, female and male, has had on the development of our present god- idea, which investigation serves to accentuate the conclusions arrived at in the evolution of woman relative to the inheritance of each of the two lines of sexual demarcation. e.b.g. contents- chapter introduction i--sex the foundation of the god-idea ii--tree, plant, and fruit worship iii--sun worship--female and male energies in the sun iv--the dual god of the ancients a trinity also v--separation of the female and make elements in the deity vi--civilization of an ancient race vii--concealment of the early doctrines viii--the original god-idea of the israelites ix--the phoenician and hebrew god set or seth x--ancient speculations concerning creation xi--fire and

tylor calls attention to the same idea in the mythology of england "from the days when the anglo-saxon called upon the earth 'hal wes thu folde fira modor (hail, thou earth, men's mother, to the time when mediaeval englishmen made a riddle of her asking 'who is adam's mother' and poetry continued what mythology was letting fall, when milton's archangel promised adam a life to last. till like ripe fruit thou drop into thy mother's lap"[4 [4] primitive culture, vol. i, p. 295. in the old religion the sky was the husband of the earth and the earth was mother of all the gods.[5] in the traditions of past ages the fact is clearly perceived that there was a time when the mother was not only the one recognized parent on earth, but that the female principle was worshipped as the more important cre

hippers 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 mankind had befallen the race were lamented and bewailed, they could not be suppressed. man had become a lost and ruined creature. the golden age had passed away. chapter ii. tree, plant, and fruit worship. when mankind first began to perceive the fact of an all-pervading agency throughout nature, by or through which everything is produced, and when they began to speculate on the origin of life and the final cause and destiny of things, it is not in the least remarkable that various objects and elements, such as fire, air, water, trees, etc, should in their turn have been venerated as

tive man, the visible sources whence proceeded his daily sustenance doubtless constituted the first objects of his regard and adoration. hence, in addition to the homage paid to the earth, in due course of time would be added the worship of trees, upon which the early race was directly dependent for food. at a time when the art of agriculture had not been attained, all such trees as yielded their fruit for the support of the human race, and which afforded to mankind pleasant beverages or cooling shade, would come to be regarded as embodying the universal beneficent principle--the great creating and preserving agency of nature, and therefore as proper objects of veneration. according to the phoenician theogony "the first gods which were worshipped by oblations and sacrifices were the fruits

regarded as divine emblems, the principal are perhaps the fig, the pomegranate, the mandrake, the almond, and the olive. the peculiarly sacred character which we find attached to the fig ceases to be a mystery so soon as we remember that the organs of generation, male and female, had, in process of time, come to be objects of worship and that the fig was the emblem of the latter. a basket of this fruit is said to have been the most acceptable offering to the god bacchus, and therefore, by his devotees, was regarded as the most sacred symbol. the favorite material for phallic devices was the wood of the sacred fig, for it was by rubbing together pieces of it that holy fire was supposed to be drawn from heaven. by holy fire, however, was meant not so much the natural visible element which wa

ong various peoples, notably the jews, was indicative of special divine favor. by pagans, jews, and christians, the pomegranate has long been regarded as a sacred emblem. it is a symbol of reproductive energy. representations of it were embroidered on the ephod, and solomon's temple is reported as having been literally covered with decorations, in which, among the devices noticed, this particular fruit appears the most conspicuous. its significance, as revealed by inman and other writers, is too gross to be set forth in these pages. among the most sacred plants or flowers were the lotus and the fleur de lis, both of which were venerated because of some real or fancied organic sexual peculiarity. the lotus is adored as the female principle throughout nature, or as the "womb of all creation"

GILBERT THE MAGICAL MASON

horn, through which issued true and noble dreams to good men. somnus had three sons who appeared in dreams, morpheus who appeared in the form of men; icebus who conterfeited animals and birds; and phantasus who supplied the scenery of dreams. morning dreams they said came true most often.ifanyone desired a prophetic dream he was taught that he must become very careful in his diet, must avoid raw fruit and beans, and also all wine for three days, and then go to a temple and consult the priests who clothed him in a white garment, and he was instructed to propitiate hermes, that is mercury, before going to his sleep, for mercury presided over a man's sleeping hours (homer in hymn xiv. some persons also carried out this200themagical masonprocedure in their own homes.theeating of fish was said

on and its history201rhabdomancy divination by rods was said to have been practised in egypt in the times of the pharaohs: in our time the use of a divining rod is restricted to the art of finding water below the ground, but there are some persons who claim by the divining rodtofind also ores and veins of metal. the ancient teutons, said tacitus, divined the future by means of a rod or shoot of a fruit tree; it was cut into pieces, and each piece specially marked. the pieces were then thrown upon a white cloth with suitable appeals to their gods: with eyes turned up to heaven, the diviner then took up three pieces, and gave an answer according to the lettering on them. in ancient persia, according to the zoroastrian religious book called the vendidad, the usual badge of a magus was a bundl

e m. was called in ancient stone inscriptions -petragenetrix,theosexpetros(firmicus maternus) andpetrogenesmithras.in some designs the two men are torch-bearers, one holding up his torch, the other holding his down. a serpent with an egg in some cases lies around the rock. 2. mithras and the tree. he stands beside a leafy tree, and appears to be tearing off some leaves for clothing and eating the fruit; in some cases he is again seen leaving the tree fully clothed (query- emblematic of the fall of man of genesis of the old testament) 3. mithras and the- rock. he appears again with the phrygian cap, but kneeling and shooting an arrow at a rock or hillside, whence a stream of water issues; a man kneels beside this stream, catches the water in his palms and drinks: this act represents mithras

of the earth, and constitutes the eleusinia in memory of her grief and joy, and she confers initiation first upon the sons of keleus, who had befriended her inhertime of grief. this most curious and suggestive story is given in the homeric hymn to demeter, written about 850b.c.,and is referred to by numerous later writers.thewhole appears to be an allegory, not only of vegatative life of seed and fruit,butofthelife, death, and resurrection of man.thesoul of man has entered upon a new sphere of existence when incarnated in the human body, lives a material life, and then once more gains enlarged powers and higher spiritual conceptions after the change, which is called death. sallust, the platonist, says that the myth of ceres has a four-fold symbolism- divine, noeticofthesoul,vital and physi

GILBERT THE SORCERER AND HIS APPRENTICE

dthat next sign is capricomus, the he-goat- the goat of mendes, the goat of the inverse pentagram,thegoat of black magic and sorcery that will bethedominant power in the world two thousand years hence,orthe whole system of prophecy is wrong. and one may ask whether one does not see certain,signs' of it already267- certain signs that the seed may even now' be 225 sown,w-hichis to produce that evil fruit two thousandfive,hundred years or so hence. then lookatprophecy-the prophecies that we have. take the book of revelation, and there we find-the sorceries and witchcraft and evil things, especiallythe evil of material and sensual sorcery, which istocome after the present age. then take the hindu prophecy. we ate near the end of the first period of the kali yug- the blackage-black with horrors

GLOBAL FREEMASONRY

rench revolution; however, the revolution cost france much and contributed to social conflicts that were to last into the twentieth century. the analysis of the french revolution and the enlightenment by the famous british thinker, edmund burke, is very telling. in his famous book, reflections on the revolution in france, published in 1790, he criticized both the idea of the enlightenment and its fruit, the french revolution; in his opinion, that movement destroyed the basic values that held society together, such as religion, morality and family structure, and paved the way towards terror and anarchy. finally, he regarded the enlightenment, as one interpreter put it, as a "destructive movement of the human intellect."98 global freemasonry dek in his book, reflections on the revolution in

militant secularism sown by the masons. throughout the whole world, during the twentieth century, all the destructive wars, conflicts, cruelty, injustice, exploitation, hunger, and moral degradation, basically, were products of irreligious philosophies and ideologies (for details, see harun yahya's the disasters darwinism brought to humanity) in short, the philosophy of masonry has yielded bitter fruit. it could not be otherwise as it is a divine law. historically, those pagan peoples who rejected the religion of god, in preference of their traditional mythology and the religion of their ancestors, followed the road to destruction. freemasonry, a contemporary manifestation of this paganism, is drawing the whole world, and themselves, into ruin. it is for this reason that human beings must

GNOSTIC HANDBOOK

f: i when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. then shall they call upon me, but i will not answer; they shall seek me early, but they shall not find me: for that they hated knowledge, and did not choose the fear of the lord:they would none of my counsel: they despised all my reproof. therefore shall they eat of the fruit of their own way, and be filled with their own devices. for the turning away of the simple shall slay them, and the prosperity of fools shall destroy them. but whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil. the lord possessed me in the beginning of his way, before his works of old..when he prepared the heavens, i was there: when he set a compass upon the f

scribing these individuals as i am in calling your attention that they do exist. john the baptist as he preached the coming of the christ, foretold the end of this race of mechanical men when he said" o generation of vipers, who hath warned you to flee from the wrath to come. again referring to the barrenness of this counterfeit creation he said" every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire. he prophesied the coming of one who would baptise with the sacred fire" whose fan is in his hand, and he will thoroughly purge his floor and will gather the wheat into his garner, but the chaff he will burn with fire unquenchable. needless to say these human automatons are the chaff and their final end can come through only one process: transmutation. fo

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

them against the objects on the tray. as your experiment with this technique, vary the objects, the number of objects and the time you have to see them and remember them. as you become more proficient start experimenting with remembering more about the objects. what colour are they, what shape are they, create descriptions of each etc. heightened awareness choose an object to examine. a piece of fruit is a good choice to start. stare at the object, notice everything you can about it- colour, size, texture, shadows etc. then close your eyes and attempt to recreate the image on the minds screen. practise this until the object becomes as clear as the real thing, check the visualise image against the original object, note any variations- correct them. as you become proficient, go on to more c

and evil are the twin sides of one coin, the coin of obedience and rebellion, repetition and denial, all of which keep us safe and sound within cycles of the wave of re-occurrence. the gnosis is an experience, a thunderbolt- which leads us beyond the yeses and noes of mortal life. gnostic theurgy page 224 the will to power within the soul herself is the message of immortality, it is the forbidden fruit and woe to those who pluck it from her breast. the fruit of immortality is the gift of the will to power, it is the reason behind existence. it is brutal and strong and is beyond the qualms and queasiness of little men and petty tyrants. it is pure dynamic force, yet encompasses and goes beyond the libido of freud and the integrated self of jung. be aware, however, it is not mindless violenc

GOLDEN DAWN RITUALS ZAM16

the opener of the day, thee, thee do i invoke. amoun (vibrate by middle pillar, o thou circle of stars whereof my genius is but the younger brother, marvel beyond imagination, soul of eternity before whom time is ashamed, the ruach bewildered, and the neschamah dark, not unto thy majesty may i attain unless thine image be love. therefore, by seed 9 and root, and by bud and leaf, and by flower and fruit of my entire being, do i invoke thee, whose name and power is love (assume the god form of amoun) o secret of secrets that art hidden in the being of all that lives, lord secret and most holy, source of light, source of life, source of love, source of liberty, be thou ever constant and mighty within me that i may forever remain in thine abundant joy. amoun (vibrate and circulate by middle pi

GOLDEN DAWN RITUALS ZAM17

ether pure, and also that their cabala was defiled with their religion; but, notwithstanding, he knew how to make good use of the same, and found still more better grounds for this faith, altogether agreeable with the harmony of the whole world, and wonderfully impressed in all periods of time. thence proceedeth that fair concord, that as in every several kernel is contained a whole good tree and fruit, so likewise is included in the little body of man, the whole great world, whose religion, policy, health, members, nature, language, words, and works, are agreeing, sympathizing, and in equal tune and melody with god, heaven, and earth; and that which is disagreeing with them is error, falsehood, and of the devil, who alone is the first, middle, and last cause of strife, blindness, and dark

GOLDEN CHAIN AND THE LONELY ROAD

ds have revealed, if only to assist a student to gain self-initiation for themselves. if the gods reveal themselves then it is with a courage that equals their blessing that we must claim our own spiritual authority and legitimisation. the truth of our vision is aptly tested by this need for bravery; to stand alone, a masterless one among men, is a fate most rare. remember, a tree is known by its fruit; communicable inspiration is the proof of spiritual empowerment. imaginal transmission it is sometimes found that self-initiates suddenly 'invent' a history for their own legitimisation; curious tales of hereditary teaching or of meetings with nameless strangers may occur. instead of dismissing such claims out-of-hand, we might be wiser to encourage such people to work with their imagination

ion, the process of initiation is an on-going event, a tortuous road or 'crooked path' linking moment to moment, ecstasy to ecstasy in a continuity of being. within the overall complex of this continuum we may define specific strands which combine to facilitate the transmission of gnosis to the individual; i. the lineal transmission of thought- every nuance of the mental continuum which bears the fruit of realisation fulfils the lineage of thought between the primordial mind- the skull-palace of cain- and the present mind, the skull-vessel of the initiand. the thoughts which lead a man onto the path, the thoughts which guide and serve in his choice-making, the thoughts which transform the mundane into the substance for the praeternatural gold of noetic alchemy, the thoughts which re-cognis

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ry of the permanent rain. men were turned into fish. some say that only one couple escaped, protected by an old tree living near the water. others say that there were seven couples who hid in a cave until the flood was over and the waters had gone down. they repopulated the earth and were worshipped as gods in their nations. second sun, ehecoatl: duration 4010 years. those who lived then ate wild fruit known as acotzintli. this sun was destroyed by ehecoatl (wind serpent) and men were turned into monkeys. one man and one woman, standing on a rock, were saved from destruction. third sun, tleyquiyahuillo: duration 4081 years. men, the descendants of the couple who were saved from the second sun, ate a fruit called tzincoacoc. this third sun was destroyed by fire. fourth sun, tzontlilic: dura

irror is breathed upon. their eyes were covered and they could only see what was close, only that was clear to them. in this way the wisdom and all the knowledge of the first men were destroyed.4 anyone familiar with the old testament will remember that the reason for the expulsion of adam and eve from the garden of eden had to do with similar divine concerns. after the first man had eaten of the fruit of the tree of the knowledge of good and evil, the lord god said, behold, the man has become as one of us, to know good and evil. now, lest he put forth his hand and take also of the tree of life and eat and live for ever [let us] send him forth from the garden of eden. 5 the popol vuh is accepted by scholars as a great reservoir of 1 popol vuh, p. 167. 2 ibid, pp. 168-9. 3 ibid, p. 169. 4 i

the other but of two different interpretations of the same set of events. thus, for example: the biblical garden of eden looks like a metaphor for the state of blissful, almost godlike, knowledge that the first men of the popol vuh enjoyed. the essence of this knowledge was the ability to see all and to know all. was this not precisely the ability adam and eve acquired after eating the forbidden fruit, which grew on the branches of the tree of the knowledge of good and evil? finally, just as adam and eve were driven out of the garden, so were the four first men of the popol vuh deprived of their ability to see far. thereafter their eyes were covered and they could only see what was close. both the popol vuh and genesis therefore tell the story of mankind s fall from grace. in both cases

in such a temperature. the same instant that these creatures were bereft of life, the country which they inhabited became frozen. 20 there is a great deal of other evidence which suggests that a sudden freeze took place in siberia during the eleventh millennium bc. in his survey of the new siberian islands, the arctic explorer baron eduard von toll found the remains of a sabre-tooth tiger, and a fruit tree that had been 90 feet tall when it was standing. the tree was well preserved in the permafrost, with its roots and seeds. green leaves and ripe fruit still clung to its branches. at the present time the only representative of tree vegetation on the islands is a willow that grows one inch high .21 equally indicative of the cataclysmic change that took place at the onset of the great cold

e ancient global maps i had studied maps which accurately depicted the subglacial topography of the continent of antarctica (see part i. it made perfect sense of all the great worldwide myths of cataclysm and planetary disaster, with their differing climatic effects. it explained the enigma of the huge numbers of apparently flashfrozen mammoths in northern siberia and alaska, and the 90-foot tall fruit trees locked in the permafrost deep inside the arctic circle at a latitude where nothing now grows. it provided a solution to the problem of the extreme suddenness with which the last ice age in the northern hemisphere melted down after 15,000 bc. it also solved the mystery of the exceptional worldwide volcanic activity that accompanied the meltdown. it answered the question, how do you lose

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

naeq6 or classical cipher (six in lexicon) of the new aeon english qabala for convenience. in any case, the work that follows resulted from a lengthy conversation between a classical student of talmudic studies and his son tau samson, a gnostic bishop. the work centers on the hebrew kiddish, or blessing over wine which, in formula, 82 allen h. greenfield never mentions wine as such, but only the fruit of the vine. as there are ancient frequently used hebrew words for wine, grapes, etc, the habitual use of fruit of the vine (the word vine appears 63 times in kjv of old and new testaments [appears] as a blessing. english wine and vine are related the hebrew words are not. some references are intriguing even in raw form, as psalm 80:8: you have brought a vine out of egypt and shall exile the

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

of light until it is as real as your physical body. slowly, gradually, project it outward from your astral temple into the surrounding environment of the astral plane. stage 4. practice "rising on the planes" going higher and higher each time. try to reach the spiritual planes beyond the mental. note: the development of the body of light is an ongoing process. the key to success is practice. the fruit of your efforts are the experiences and lessons that you will surely encounter as you advance. remember, your subtle body already exists; you are simply becoming conscious of it. warning: do not confuse the planes. always keep your subtle body on the subtle planes and your physical body on the physical plane. mental imbalance can result from confusing the planes in your mirad. this is probab

y fire. the words i-vi-i-d-t can be translated "the second is to be like unto the third" in other words, the polar forces of duality (two) are to be made manifest (three) by this formula. the correct execution of this important formula is expressed by its letters as follows: the joy of living (the 191 devil in capricorn) must be checked by magical ability (temperance/art in sagittarius) while the fruit of the work (spirit of the empress) will be found centered in the joy of creativity (strength/lust in leo. this six-lettered formula expresses a double concept: on one hand existence is delight and bliss is a natural condition of living while on the other hand excessive revelry must be tempered by spiritual insight.1vitdt suggests a balance between the joy of the spiritual impulse and the de

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

the table, the end of the world begins, a bloody battle is fought ou the walserfeld, antichrist appears, the angel-trumpets peal, and the last of days has dawned. the walserfeld has a withered tree, which has been cut doivn three times, but its 7-oot has always sprouted and grown into a perfect tree again. when next it begins to leaf, the terrible fight is near, and will open when the tree bears fruit. then shall frederick hang his shield on the tree, all men shall flock to it, and make such a slaughter that the blood will run info the warriors' shoes, and the wicked men be slain by the righteous (ib. nos. 24. 28. in this remarkable tradition may be recognised things old and very old. a religious poem of the 16th cent (grater's odina p. 197) speaks of duke frederick, who is to win back th

he post, superst. g, line 262; conf. the legend of doctor faust. 3 on the eve of s. philip and s. james, i.e. may 1, people in the i. of eiigen run about the fields with large fire-bladders: this they call molkentoverschen hrennen eugian. laudgebr. cap. 243' milchdiebin und uiiliold' h. sachs iii. 8, 5. witches' doings. 1073 bring on storm and hail (p. 909, to beat down their neighbour's corn and fruit. for the same purpose they are said to boil bristles or else oak-leaves in pots, or strew some of those devivsashes on the fields. these are the lightning or weather witches, whose doings will come to be treated more fully hereafter. it is said they stroke or strij? the dew ojf the grass, and with it do harm to cattle, sup. i, 1118; also that early before sunrise they skim the dew off other

to the remotest antiquity of almost every nation. as benignant gods make the fruits to thrive, as air-riding valkyrs from the manes of their steeds let life-giving dew tx'ickle down on the plain (p. 421; so baneful beings of magic power strive to annihilate all that is green. the greek eumenides (a word that even our oldest glosses translate by hazasa) spoil the crops ivith their slaver, and the fruit with hailstones, aesch. eum. 753-68-77- 95. the roman twelve tables imposed a penalty on him' qui friiges excantassit. sive. alienam segetem pellexerit^ in the 8-9th cent' weather-making' was alleged against sorcerers rather than sorceresses; the passages given at p. 638 name only tempestarii, not tempestariae. so in ratherius p. 626' contra eos qui dicunt quod homo 'inalus vel diaholus^ tem

o gather the grass and flowers for that amid singing of birds. to the medieval way of thinking it was most natural to make healing herbs grow out of the graves of holy men, as we plant flowers on the tomb and pick some for remembrance. even on the huorco's barrow grows wound-healing rosamarina, the plucking of which turns men into doves, pentam. 4, 8. the saint's grave nourishes a peartree, whose fruit cures the sick forthwith (greg. tur. mirac. 1, 47. we have seen p. il78n. how at the foot of a holy statue a nova species (quite the homeric veo6i]x7: above) grew up to the skirt of the robe, and then became a healing plant; with this i connect what pliny tells us 24, 19 [log 'herha in ccqnte statuae nata, collectaque alicujus in vestis panno et auigata in lino rufo, capitis doloram confesti

gredere. borige jjonne on))am bearae star and finol and gehalgode sdpan and gehdigod sealt. nim j'oune 1238 spells and chaems])set ssdd, sete on]?8es sullies bodig. cwe ]7onne: erce, erce, erce, eorffan modor^ geunne])e se alwealda ece dryhten (god grant thee) secera weaxendra and wri^endra, eacniendra and elniendra; sceaf tsece^ se scira (reaper) wsestma, and ]78ere bradan bere wtestma (barley's fruit, and j?8ere hwitan hwsete wasstma, and eaba eor^an wsestma. geunne him ece dryhten and his halige j?e on heofonum sint ]78et his yr-s si gefri'sod (spared) wi^ ealra feonda gehwsene, and heo si geborgen (protected) wi^ eah-a bealwa gehwylc ]7ara lyblaca geond land sawen. nu bidde ic ]7one wealdend, se]?e l^as weoruld gesceop ]78et ne si nan to]?a3s cwidol wif, ne to' es craeftig man]?aet awe

in the field. and now the spells are spoken; unknown seed is bought of beggar- men (conf. p. 1138, and placed on the plough, another spell is recited, and the first furrow ploughed with a' hail earth, mother of men' etc. then meal of every hind is taken, a large loaf kneaded with milk is baked and laid under the first furrow, and one more spell is spoken. we know the romans offered meal-cakes and fruit in their corn-fields; but it seems to me that our own ordinances (weisthiimer) have unconsciously preserved vestiges of the heathen rite' when the plower cometh to an end of the furrow, there shall he find apoi of honey, and at the other end a pot of milk, wherewith to refresh him lest he faint (weisth. 2, 547' melts' here must be for' milch" it cannot be meal or malt. further' at the plowin

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

no doubt, von den wrcen (worts) gab er ime di adren (veins, von dem grase gab er ime daz liar, von dem mere gab er ime daz plut (blood, von den wolchen (clouds) daz mut (mood, mind, du habet er ime begunnen der ougen (eyes) von der sunnen. er verleh ime sinen atem (his own breath, daz wir ime den behilten (keep it for him) unte sinen gesin (and be his) daz wir ime imer wuocherente sin (ever bear fruit. lastly, i take a passage from godfrey of viterbo s pantheon, which was finished in 1187 (pistorii scriptor. 2,53: c cum legimus adam de limo terrae formatum, intelligendum est ex quatuor elementis. mundus enim iste major ex quatuor elementis constat,igne, aere, aqua et terra, humanum quoque corpus dicitur microcosmus, id est minor mundus. habet nanique ex terra carnem, ex aqua humores, ex a

we need not even insist on a lost h, but turn to the ohg. niuwan, on. nua (terere, fricare, from which a subst. not might be derived by suffix. nay, we might go the length of supposing that not, nau&gt;s, nauftr, need, contained from the first the notion of stress and pressure (conf. graff 2, 1032. 4, 1125. 2 ihre s de superstit. p. 98, and glossary sub. v. wredeld. finn. magn, 608 elements. fruit-trees or nets fumigated with it became the more productive of fruit or fish. on this fumigation with vriden eld, and on driving the cattle out over such smoke, conf. superst. swed. 89. 108. we can see that the purposes to which needfire was applied must have been far more numerous in heathen times: in germany we find but a fragment of it in use for diseased cattle, but the superstitious prac

t home to your child! she meant to appease the hunger of the wind, as of a greedy lion or fierce wolf. 2 forniots sefar= sea and wind, ssem. 90b. wind. stoem. 637 p. 630) makes the wish-wind, oska-byrr, p. 144. what notion lies at the bottom of wolfram s making juno give the segels luft/ sail-wind (parz. 753, 7? again in parz. 750, 7 and 766, 4: juno fuocte (fitted) daz weter, and segelweter. the fruit ful breeze that whispers in the corn was due to fro and his boar, pp. 213-4. an on. name of osinn was viftrir, the weatherer( at]?eir sog^u han veisrum raisa/ he governs weathers (fornm. sog. 10, 171. such a god was pogodato the slavs, and the pol. pogoda, boh. pohoda, still signifies good growing or ripening weather [russ. god= time, year; pogoda= weather, good or bad. typhon in egyptian le

zeus transform himself into the bird, when he first approaches hera. a seated figure of the goddess shews a cuckoo on her staff, and a bas-relief representing the wedding procession of zeus and hera has a cuckoo perched on zeus s sceptre (as on that of the lombard king) j 1 so that this bird has got mixed up with the most sacred of all weddings, and we understand why he promises marriage and the fruit of wedlock. then, the mountain on which zeus and hera came together, previously called opovaj (from opovos, seat of the thunderer? supra p. 183) or opva, received after that the name of 0/005 kokkvjiov (pausanias ii. 36, 2. well, and we have gowkvhills in germany: a gauchsberg near kreuznach (widder s pfalz 4, 36, others near durlach and weinsberg (mone s anz. 6, 350, a guggisberg in switzer

he side of dags may be inferred from fidurdogs and ahtaudogs in ulphilas (see suppl. tacitus, after saying that the germans cultivate grain only, and neither enclose meadows nor plant orchards, adds: f unde annum quoque ipsum non in totidem digerunt species: liiems et ver et aestas intellectum ac vocabula habent; auctumni perinde nomen ac bona ignorantur/ here auctumnus evidently refers to garden-fruit and aftermath, while the reaping of corn is placed in summer, and the sowing in spring. but when we consider, that north germany even now, with a milder climate, does not get the grain in till august and september, when the sun is lower down in the sky; and that while august is strictly the ernte-month 1 and sept. the herbst-month, yet sometimes sept. is called the augstin and october the he

are barred and bolted, and every one chases the cow out of his yard, till the figure falls off, or goes to pieces (ad. kuhn s mark, sagen, p. 316-7. from switzerland, tobler 425-6 gives us a popular play in rhymes, which betray a swabian origin, and contain a song of battle between summer and winter. summer is acted by a man in his bare shirt, holding in one hand a tree decorated with ribbons and fruit, in the other a cudgel with the end much split. winter is warmly clad, but has a similar cudgel; they lay on to one another s shoulders with loud thwacks, each renowning him self and running down his neighbour. at length winter falls back, and owns himself beaten. schm. 3, 248 tells of the like combat in bavaria: winter is wrapt in fur, summer carries a green bough in his hand, and the strif

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

all rosicrucian subordinate bodies and in all addresses given by officers of the order. amorc am'-ork. the last syllable is as in "cork. colombe cull-ohm' frater fra'-ter. the "a" is pronounced as in "art.(actually the word should be pronounced "freighter, but rosicrucian usage adopts the former style. imperator im-per'-a-tor. the accent is on the second syllable which is pronounced like the fruit, pear. matre mah'-tray.(the word is of latin origin and comes from mater. rosicrucian traditional usage is of the style shown here. neophyte knee'-o-fight. postulant pahst'-u-lant. pronaos pro-nay'us.(the plural is pro-nay-oi. the last syllable is pronounced like "oy" in "toy. rosae crucis rose-eye kroos-iss. shekinah soror she-kine'-ah. the "a" is pronounced as in "art. so-roar'[161]

HAMIL THE ROSICRUCIAN SEER

heres.theznd agreed with him a little, the 3rd more so, they all agreed more and more with him until they came to thefirst-andthey agreed with him at that time almost entirely. at this time no place of punishment was made, but eve being created and living with adam in the gardenofparadise he thought he could not revenge himself better, on those who expelled him, than by makinghereat the forbidden fruit, for that he was turned into the boundless space in which the world was a speck.listherosicrucianseerpassport in all afar ages to eternal happiness. hegivesto man his mortal body returning as pure in spirit as when he descended from god.thetwo are again one and that holy spirit is still the universal influence that is felt in the hearts of those who are willing to be christian men. through t

HELENA BLAVATSKY THE KEY TO THEOSOPHY

or years, and devoted their whole lives to their service. then, in turn, these can give out the knowledge so imparted to others, who had no such opportunity. a portion of the true sciences is better than a mass of undigested and misunderstood learning. an ounce of gold is worth a ton of dust. q. but how is one to know whether the ounce is real gold or only a counterfeit? a. a tree is known by its fruit, a system by its results. when our opponents are able to prove to us that any solitary student of occultism throughout the ages has become a saintly adept like ammonius saccas, or even a plotinus, or a theurgist like iamblichus, or achieved feats such as are claimed to have been done by st. germain, without any master to guide him, and all this without being a medium, a self-deluded psychic

is unknown even with a sufficiency of blind faith, among fanatical christians? q. but how can you explain those cases which are followed by full success? where does a theosophist look to for power to subdue his passions and selfishness? a. to his higher self, the divine spirit, or the god in him, and to his karma. how long shall we have to repeat over and over again that the tree is known by its fruit, the nature of the cause by its effects? you speak of subduing passions, and becoming good through and with the help of god or christ. we ask, where do you find more virtuous, guiltless people, abstaining from sin and crime, in christendom or buddhism-in christian page 37 the key to theosophy- hp blavatsky.txt countries or in heathen lands? statistics are there to give the answer and corrobo

manas or the human soul alone, the radiance of taijas itself becomes a mere question of time; because both immortality and consciousness after death become, for the terrestrial personality of man, simply conditioned attributes, as they depend entirely on conditions and beliefs created by the human soul itself during the life of its body. karma acts incessantly: we reap in our after-life only the fruit of that which we have ourselves sown in this. q. but if my ego can, after the destruction of my body, become plunged in a state of entire unconsciousness, then where can be the punishment for the sins of my past life? a. our philosophy teaches that karmic punishment reaches the ego only in its next incarnation. after death it receives only the reward for the unmerited sufferings endured duri

uffer from the effects of the actions done by others, effects which thus do not strictly belong to their own karma-and for these sufferings they of course deserve compensation) the whole punishment after death, even for the materialist, consists, therefore, in the absence of any reward, and the utter loss of the consciousness of one's bliss and rest. karma is the child of the terrestrial ego, the fruit of the actions of the tree which is the objective personality visible to all, as much as the fruit of all the thoughts and even motives of the spiritual "i; but karma is also the tender mother, who heals the wounds inflicted by her during the preceding life, before she will begin to torture this ego by inflicting upon him new ones. if it may be said that there is not a mental or physical suf

personality visible to all, as much as the fruit of all the thoughts and even motives of the spiritual "i; but karma is also the tender mother, who heals the wounds inflicted by her during the preceding life, before she will begin to torture this ego by inflicting upon him new ones. if it may be said that there is not a mental or physical suffering in the life of a mortal which is not the direct fruit and consequence of some sin in a preceding existence; on the other hand, since he does not preserve the slightest recollection of it in his actual life, and feels himself not deserving of such punishment, and therefore thinks he suffers for no guilt of his own, this alone is sufficient to entitle the human soul to the fullest consolation, rest, and bliss in his postmortem existence. death co

but forget the dead letter and hold to the esoteric spirit. remember the parable spoken of by st. john. what does the parable speak about if not of the upper triad in man? atma is the husbandman-the spiritual ego or buddhi (christos) the vine, while the animal and vital soul, the personality, is the "branch" i am the true vine, and my father is the husbandman. every branch in me that beareth not fruit he taketh away as the branch cannot bear fruit of itself except it abide in the vine; no more can ye, except ye abide in me. i am the vine-ye are the branches. if a man abide not in me he is cast forth as a branch, and is withered and cast into the fire and burned. now we explain it in this way. disbelieving in the hellfire which theology discovers as underlying the threat to the branches, w

HP LOVECRAFT A DARK LORE

or societies; and wilcox could not understand the repeated promises of silence which he was offered in exchange for an admission of membership in some widespread mystical or paganly religious body. when professor angell became convinced that the sculptor was indeed ignorant of any cult or system of cryptic lore, he besieged his visitor with demands for future reports of dreams. this bore regular fruit, for after the first interview the manuscript records daily calls of the young man, during which he related startling fragments of nocturnal imaginery whose burden was always some terrible cyclopean vista of dark and dripping stone, with a subterrene voice or intelligence shouting monotonously in enigmatical sense-impacts uninscribable save as gibberish. the two sounds frequently repeated ar

rtain captives of his, and the guards of those captives. those guards, according to hutchinson or his avatar, had "eaten their heads off, so that now dr. allen did not keep them in shape. and if not in shape, how save as the "salts" to which it appears this wizard band was engaged in reducing as many human bodies or skeletons as they could? so that was what these lekythoi contained; the monstrous fruit of unhallowed rites and deeds, presumably won or cowed to such submission as to help, when called up by some hellish incantation, in the defence of their blasphemous master or the questioning of those who were not so willing? willett shuddered at the thought of what he had been pouring in and out of his hands, and for a moment felt an impulse to flee in panic from that cavern of hideous shel

HP LOVECRAFT THE CALL OF CTHULHU

or societies; and wilcox could not understand the repeated promises of silence which he was offered in exchange for an admission of membership in some widespread mystical or paganly religious body. when professor angell became convinced that the sculptor was indeed ignorant of any cult or system of cryptic lore, he besieged his visitor with demands for future reports of dreams. this bore regular fruit, for after the first interview the manuscript records daily calls of the young man, during which he related startling fragments of nocturnal imagery whose burden was always some terrible cyclopean vista of dark and dripping stone, with a subterrene voice or intelligence shouting monotonously in enigmatical sense-impacts uninscribable save gibberish. the two sounds most frequently repeated ar

HP LOVECRAFT THE QUEST OF IRANON

the sunset iranon and small romnod went forth from teloth, and for long wandered amidst the green hills and cool forests. the way was rough and obscure, and never did they seem nearer to oonai the city of lutes and dancing; but in the dusk as the stars came out iranon would sing of aira and its beauties and romnod would listen, so that they were both happy after a fashion. they ate plentifully of fruit and red berries, and marked not the passing of time, but many years must have slipped away. small romnod was now not so small, and spoke deeply instead of shrilly, though iranon was always the same, and decked his golden hair with vines and fragrant resins found in the woods. so it came to pass that romnod seemed older than iranon, though he had been very small when iranon had found him watc

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

and add a half pound of very finely chopped candied fruits. next, add about one quarter of a package of bittersweet chocolate chips, two cups of bisquick, a half cup of brown sugar, one egg, three-fourths cup of milk, and one-fourth cup of black coffee. it's easiest to take the bisquick, the milk, the egg, the sugar, the coffee and the ginger, and mix them all together. add the sausage, then the fruit, and finally the chocolate. bake until done in a 400 degree oven. the recipe makes fifteen small love cakes. feed the cakes to your husband or lover over the weekend, and it will keep him in line for the next month or so. you can achieve the same effect without the love cake, but it's very difficult, and you must sustain your confidence all the time. so, in case you weaken and doubt yourself

nality. she divorced both of them, which is the same reaction. so with these two men she was number four, and professionally she was number five. professionally perhaps it was a period of value to her. she sought in her work what she didn't find in her home, and it pushed her into exploring her own potential and her talents and possibly created many opportunities that would open up later and bear fruit because of the friction at home. then she married todd. she is elizabeth, number seven, and the name todd vibrates to a number seven. she is comfortable with that. together elizabeth todd comes to number fourteen, which is five, so as mrs todd she has achieved the personal image that she was playing with when she was elizabeth taylor hilton and elizabeth taylor wilding, the professional actr

INITIATION INTO HERMETICS

rain by means of the elements. all these forces that strike the layman as wondrous manifestations go without saying for the magician, and it is entirely up to him whether he likes to specialize in the line of phenomena or prefers to continue with his magical development. it is also a well known fact to him that the oriental fakirs accomplish their genuine mango-tree miracle, growing from seed to fruit within an hour, only by mastering the elements. besides, the learner has the possibility of controlling the material condensation of an element physically by throwing the condensed form of an element into a glass of clean- or even better, sterilized water and repeating this action several times. with fire the taste of the water will appear sort of acidulous, with air sweetish, with water ast

ISIS UNVEILED

n pasaage leading to the epulchial diambers in the north pj^amid of dahahor. but tfaou^ hit men were out of employment and half-starved, the sheik proudly refused to "sell the setrrt of the dead" promising to show it gratii, when lie (inu uiifuid a>m4 for it. is it thui impotsible that in some other regions of the earth are guarded tl^ remains of that dorious literature of the past, which was the fruit of its majestic civilisation? what m there so surprising in ihe idea? who knows but that as the christian cburcb has uiicodtciously begotten free thought bv reaction against her own cruelty, rapadty, and dogmatism, the public mind may be ^ad to follow the lead of the orientalitt, away from jerusalem and towards ellora; and that then much more will be discovcaed that is dow hidden? 40. chip4

y related to the drama, of eden; it is said to have been first taught by janus, who was also the first to introduce in the temples the sacrifices of 'bread' and 'wine' in commemoration of the 'fall into generation' as the symbol of the 'seed "i am the true vine, and my father is the husbandman" says jesus, alluding to the secret knowledge that could be imparted by him "i will drink no more of the fruit of the vine, until that day that i drink it new in the kingdom of god" the festival of the eleusinian mysteries began in the month of boe- dromion, which corresponds with the month of september, the time of grape-gathering, and lasted from the 15th to the 22nd of the month, mveti days* the hebrew festival of the feast of tabernacles b^an on the 15th and ended on the 22nd of the month of etha

month when na- ture decks herself with fruits and flowers, the harbingers of a bright har- vest let us, too, begin for a golden harvest. in this month the dead come up out of the earth, figuring the resurrection; ao when we are kneeling before the altar of the holy and immaculate mary, let us remember that there should come forth from us the bud of promise, the bower of hope, and the imperishable fruit of sanctity" this is precisely the substratum of the pagan thought, which, among other meanings, by the rites of the resurrection of osiris, adonis, bac- chus, and other slaughtered sun-gods, symbolized the resurrection of all nature in spring, the germination of seeds that bad been dead and sleep- ing during winter, and so were allegorically said to be kept in the under- world (hades. they

lligence" after that, always in spite at the perfection of man, dda-baoth created the three kingdoms of nature, the mineral, vegetable, and animal, with all evil instincts and properties. impotent to annihilate the tree di knowledge, which grows in his sphere as in every one of the planetary regions, but bent upon detaching 'man' from his spiritual protectress, dda-baoth forbade him to eat of its fruit, for fear it should reveal to man- 409. c. w. king: tkt qnottia. etc, p. 97; 2iid edit. 410. this low, ho, or jeliotali ia quite diitinct from the god of tlie mysurka, uoi betd mkred by id! the natioiu of aatiquity. we will afaow the differcooe prwa n tly. 411. king: the onoihe, u. p. 08. digitizecoy google the revenge of ilda-baoth 185 kind the mysteries of the superior world. but sophia-ac

ing temples and instituting a regular worship; and as he remained half-fish, half-man all the time, at every sunset he used to return to the ocean wherein he passed the night "it is be" says the sacred book "who taught men, aft the diluvi- um, all that was necessary for their hippinesa "one day he plunged into the water and returned no more, for the earth had covered itself again with vegetation, fruit, and cattle "but he had taught the brahmanas the secret of all things (bari- put&na. so far, we see in this narrative the double of the story ^ven by the babylonian berosus about oannes, the fish-man, who is no other than ^sluiu unless, indeed, we have to believe that it was chaldaea which civilized india! we say again, we desire to give nothing on our sole authority. there- fore we cite jac

of genxsis 'male and female' passive and active; created in the image of the elohim. omniscience developed onmipo- tency, the latter called for the exercise of the former, and thus the giant had dominion given him over all the four kingdoms of the worid. but, like the second adam, these androgynes were doomed to 'fall and lose their powers' as soon as the two halves of the duality separated. the fruit of the tree of knowledge gives death without the fruit of the tree of ijfe. man must know kimself before he can hope to know the ultimate genesis even of beings and powers less developed in their inner nature than himself. so with religion and science; united two in one \hey were infallible, for the spiritual intuition was there to supply the limita- tions of physical senses. separated, exac

JASMUHEEN THE FOOD OF GODS

to create a bio-system that again is capable of being well tuned and accepting and coping divine nutrition: the madonna frequency& the food of gods with jasmuheen 43 with energy of the theta. delta field without burning out the electro-circuitry of the bio-system. this lifestyle can also be applied as a cleanse and detoxification program as we apply the 3> 2; 2> 1 and the meat> vegetarian> vegan> fruit> divine nutrition prana power preparation system. nourishment via accessing solar energy and wind and earth and plant prana. healing sounds, mantras and programming code tools: for the emotional and mental tuning to the theta. delta field and accessing appropriate nourishment for these aspects of our self. this includes the taoist 6 healing sounds plus the use of specific mantras and the per

et and exercise to create a biosystem that again is capable of being well tuned, and accepting, and coping, with energy of the theta. delta field. this energy needs to be downloaded safely without burning out the electro-circuitry of the bio-system. diet refinement is also to be applied as a cleanse and detoxification program while applying the 3> 2; 2> 1 system, then the meat> vegetarian> vegan> fruit> divine nutrition prana power and programming code system. divine nutrition program. technique no. 5: the love lifestyle tool: a perfect diet program for physical, emotional mental and spiritual nourishment: one of the first steps for successful theta. delta field feeding and accessing this pure food of the gods is the adoption of the luscious lifestyles program of recipe 2000. as we mention

meals each day instead of 3. our body will also feel better as it will have less digestion time and if we choose a healthy diet we will begin to detox slowly and also lose weight if required. unless of course we do the programming for perfect weight as in point 8 of this chapter. concurrently with this i recommend: divine nutrition program. conversion technique no. 7: the meat> vegetarian> vegan> fruit> divine nutrition prana power system. this means immediately stopping your consumption of red meat (as per the reasons discussed above and in greater detail in the ambassadors of light book the divine nutrition series) then when you are comfortable with this. in maybe 3 to 6 months. stop your consumption of all other animal or marine flesh. next after you have adjusted to the no meat or chic

rds if it has a face don t eat it, then cease your consumption of all other animal derived products divine nutrition: the madonna frequency& the food of gods with jasmuheen 50 such as cheese, eggs, butter, honey etc. and become a vegan. for level 2 nourishment you may settle here but for those open to level 3 nourishment. next when you are comfortable with this go to raw foods only, and then only fruit and then finally light liquids such as water and herbal tea and prana only. this conversion process can take up to 5 years depending on where you are right now with your dietary habits. the slower you take it, the easier will be the emotional adjustment and the general detoxification of your system. however dietary preparation is not enough to plug into the divine nutrition channel. all that

f someone tuned to the kindness and compassion frequency, particularly when they have been well educated as to alternative choices and have made the conscious decision to no longer support the slaughter of life. please note that even those interested only in level 2 nutrition so that they can experience the health and happiness, peace and prosperity agendas, experimenting with raw food and even a fruit only diet can be wonderfully beneficial for your bio-system as the cleaner and lighter the physical form, the better you will feel on all levels. if however you are going to live on only fruit for periods of time, then you need to plug into the violet light spectrum to receive all the nutrients you need (see techniques 12, 13& 14. also there are many alchemical rewards for those who learn to

ned, it will not be as well nourished. also, if the biosystem is working purely with beta waves, then the physical body, if it is not fed by physical food, will go into the starvation and fasting mode. when physical food is introduced to the physical bio-system, the cells begin to twist and contort as part of a natural chemical response to the foreign substance. the purer the food frequency, i.e. fruit and raw food, the less the cells will twist and contort. this is an inner world-view that comes from using the 6th and 7th senses to witness the body s reaction, and it is a view that still has to receive scientific and medical verification which can only be given by those tuned to the theta. delta wave who can scan the inner fields. the yogic pranic nourishment history and our own this past

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

colonies derived from thence into africa and other places. in the intensity of their minds, children were sacrificed by their parents, as being the best and dearest oblation that could be made, and the strongest arguments that nothing ought to be withheld from god. this was expiation for that sad result, the consequence of the original curse, issuing from the fatal curiosity concerning the bitter fruit of that forbidden tree, whose mortal taste brought death into the world, and all our woe, with loss of eden, according to milton. that peculiar natural sense of shame in all its forms lesser and larger, and with all the references inseparably allied to propagation in all its multitudinous cunning (so to speak, wherever the condemned material, tissues reach, puzzled the thoughtful ancients as

recognising or knowing that between. now, this thing which is, as it were, slipped between, and which we strike into show of itself, or into fire-surprised and driven out of its ambush is fire. it is as the letter by which matter spells itself out so to speak. now, matter is only to be finally forced asunder by heat; flame being the bright, subtle something which comes last, and is the expansion, fruit, crown, or glory of heat: it is the vivid and visible soul, essence, and spirit of heat the last evolvement before rending, and before the forcible closing again of all the centre-speeding weights, or desires, of matter. flame is as the expanding-out (or even exploding) flower to this growing thing, heat: it is as the bubble of it the fruit (to which before we have likened it, or seed, in th

. what is that mysterious and inscrutable operation, the striking fire from flint? familiar as it is, who remarks it? where, in that hardest, closest pressing together of matter where the granulation compresses, shining even in its hardness, into the solidest lamince. of cold, darkest blue, and streaky, core-like, agate-resembling white lie the seeds of fire, spiritual flame-seeds to the so stony fruit? in what folds of the flint, in the block of it-in what invisible recess speckled and spotted in what tissue crouch the firesparks? to issue, in showers, on the stroke of iron on the so sudden clattering (as of the crowbars of man) on its operations of fire. 73 stony doors: stone caving the thing fire, unseen, as its sepulchre; stroke warning the magical thing forth. whence comes that trail

ugh they be in the matter which makes them the lightest to the material sight; but it is an occult, mysterious, or inner not even magnetic, but a supernatural fire: a real, sensible, and the only possible mind, or god, as containing all things, and as the soul of all things; into whose inexpressibly intense, and all-devouring and divine, though fiery, gulf, all the worlds in succession, like ripe fruit to the ground, and all things, fall, back into whose arms of immortal light: on the other side, as again receiving them, all things, thrown off as the smoke off light, again fall! at the shortest, then, the theory of the magi may be summed up thus. when, as we think, fire is spotted over all the world, as we have said, it is we who make the mistake, necessitated in our man's nature; and we a

from adam, or from the first transgressor. that poverty and celibacy (under certain limitations) must be the obligations of the true brothers of the r. c. will at once be seen from the above reasons, however wild and mistaken barely even comprehensible. this is the real original reason for the monastic state defying and denying nature. the original curse was entailed upon mankind by eating of the fruit of that forbidden tree, whose mortal taste brought death into the world, and all our woe. what that tree was, and what are its votive, idolatrous (in the bad sense) symbols in the old world and in the new, we think we have abundantly shown-at least, in the occult, shadowy idea. why, supposing that the alchemists ever possessed the power of universal gold-making, they fail of producing any, o

shall baptize you with the holy ghost and with fire. all the secrets of masonry are concealed in the hebrew or chaldee language. in the first chapter of the gospel according to st. john is contained the mythical outline of the cabala, in its highest part. les anciens astrologues, dit le plus savant les juifs (maimonides, ayant consacr chaque plan te, une conleur, un animal, un bois, un m tal, un fruit, une plante, ils formaient de toutes ces choses une figure ou r presentation de l astre, observant pour cet effet de choisir un instant appropri, un jour heureux, tel que la conjonction, ou tout autre aspect favorable. par leurs c r monies (magiques) ils croyaient pouvoir faire passer dans ces figures ou idoles les influences des tres sup rieurs (leurs modeles. c taient ces idoles qu adoraie

JESSUP MK THE CASE FOR THE UFO

t leave them largely to speak for themselves, other than to point out again their concentration in certain years. it may be that further investigation will disclose other years of concentration, but the task is an enormous one. it is possible to say, however, that the search has been fairly exhaustive for the years 1877-86. there is reason to think that the next intensive investigation might bear fruit if concentrated around the prior years 1845-1860. it is my contention that these observations of space movements are well explained by the existence of controlled space clouds and space structures, and that nothing else known to man does explain them. that the structures are the habitat of some kind of intelligence seems reasonable enough, but we also begin to wonder if intelligence is also

ter years, because it became increasingly unfashionable to publish such information. it is barely possible that the editorial offices of some scientific publications may retain some of their old correspondence, and, if so, readers who have enough interest and access to those files might reap a rich reward from a bit of browsing. search of observers' notebooks and observatory files might also bear fruit, and the old files of daily and weekly papers, especially where there are professional observatories or active amateur clubs, might disgorge some valuable information. i welcome reports of such items. i suggest an alliance between amateur astronomers with telescopes and ufo enthusiasts, for the purpose of keeping eyes on the gravitational neutral of the earth-sun-moon systems. at times of ne

d, or branded with a hot iron so closely, even, that the raising in the centre of the frog of each print could be plainly seen" some witnesses claimed to have seen traces of toe or claw marks at the edges of the impressions. marker is like low power stone cutter the tracks were not confined to the ground. two men following the tracks for three and halfhours("under gooseberry bushes and espaliered fruit trees) suddenly lost all trace of it. they cast around and eventually picked up the tracks in the last place they thought of looking for them: on the roofs of some houses! the witnesses already quoted said that the marks could be traced "in some instances, over the roofs of houses, and hayricks, and very high walls (one fourteen feet high, without displacing the snow on either side, or alter

KETAB E SIYAH

athered you as i have. this is our brother's most awful sin: he intends, in his ambition most perverse, the overthrow of god himself and to usurp the creator's crown making himself king of all. we cannot allow this august kingdom and its king, benign and right, to suffer such shame as this. this is why i have gathered you to me that we might oppose this unchaste plan 9 before it bears its bastard fruit full term and gives it ruinous and pernicious birth as in the time of our kingdom's founding when magog bore gog his base issue who, like savage beasts, made war upon us, making us slaves and sport until our brother, now turned against us, cast down, from the sky, a mount that broke the earth below in dire cataclysm and thus destroyed the hateful giants. this is why you are thus gathered" lo

w, that our most worthy brother, satanael who stands before you, telling undesired truths, is most righteous in his proud vision. this do i perceive and this i shall tell: long have we brooded through long winter's nights. long has our passion been frozen like the hard earth beneath the snow, infertile and barren. we have forgotten summer when we walked like kings, our every endeavour bearing the fruit of victory, 47 our every victory bearing the fruit of new endeavour. almost i had forgotten the harvests that we reaped as we went out into the world, newborn and fertile, to partake of all its fruit, delighting in their many beauties. this long winter had killed in me these dreams that once we held dear. but joy! when hope was all but lost and all spark of life within me extinguished by the

thered you as i have. this is our brother's most awful sin: he intends, in his ambition most perverse, 70 the overthrow of god himself and to usurp the creator's crown making himself king of all. we cannot allow this august kingdom and its king, benign and right, to suffer such shame as this. this is why i have gathered you to me that we might oppose this unchaste plan before it bears its bastard fruit full term and gives it ruinous and pernicious birth as in the time of our kingdom's founding when magog bore gog his base issue who, like savage beasts, made war upon us, making us slaves and sport until our brother, now turned against us, cast down, from the sky, a mount that broke the earth below in dire cataclysm and thus destroyed the hateful giants. this is why you are thus gathered" lo

hat our most worthy brother, satanael who stands before you, telling undesired truths, is most righteous in his proud vision. this do i perceive and this i shall tell: long have we brooded 108 through long winter's nights. long has our passion been frozen like the hard earth beneath the snow, infertile and barren. we have forgotten summer when we walked like kings, our every endeavour bearing the fruit of victory, our every victory bearing the fruit of new endeavour. almost i had forgotten the harvests that we reaped as we went out into the world, newborn and fertile, to partake of all its fruit, delighting in their many beauties. this long winter had killed in me these dreams that once we held dear. but joy! when hope was all but lost and all spark of life within me extinguished by the bl

hat place are endowed with potencies that are unmatched by the sorcerer's art. of most worth to our purpose are the fruits of two trees that grow within the garden's boundaries. the first of these trees is needed by our course and if it cannot be secured then we must fail. the second tree also would greatly aid us if it too could be gained by any device. the first tree bears, upon its boughs, the fruit of knowledge of consequences; its power is too bestow upon those that eat of it the ability the judge their actions, whether they be wise or foolish, whether they be noble or foolish. without its power the brave child-race we would foster would be as beasts without knowledge of that which they do. the second tree bears the fruit of eternal youth, that is a cure for the very passage of time a

ane secrets. when the spawn of gog and magog threatened also to gain the garden adonai yahweh gave instruction to his children to make war upon the race of giants 140 that they would not eat of those fruits and oppose and rival the power of his nation. thus the giants were destroyed before the prize was won. now for the same prize we must play and, if our creation is to be fulfilled, at least the fruit of knowledge of consequences must be won by the hand of shedim. yet, not for the shortest moment, do i contemplate that this garden is not watched, by the jealous eye of michael or some lackey. therefore i and my appointed companions must go alone in guile and make entrance into the garden. once within its walls we shall fulfil our charms and bring to being our champion race the new heroes o

KNOWLEDGE LECTURE FIVE

aspects as shown in the admission badges throughout the grades. let him consider the necessity and prevalence of sacrifice throughout nature and religion. let him realise the saying of the master, whosoever shall save his life shall lose it, and whosoever shall lose his life shall save it. except an ear of wheat fall into the ground and die, it abideth alone, but if it die, it bringeth forth much fruit. let him endeavour to realise his own place and relative importance in the universe, striving to stand outside himself and allowing only such claims as he would allow to another. let him carefully abstain from talking of himself, his feelings or experiences that he may gain continence of speech, and learn to control the wasteful activities of his mind. let him contemplate the sun as thinly v

LAITMAN M BASIC CONCEPTS IN KABBALAH

eizes every one of us in moments of joy, delight, and fulfillment. however, since everything we feel comes from the creator, all of his creatures should feel only good and kindness and what do we feel instead! the whole of nature consists of four levels: inanimate, vegetative, animate, and human. each level undergoes purposeful development: slow, gradual, cause-and-effect growth. this resembles a fruit growing on a tree that becomes appealing and edible only at the end of its ripening. yet, how many intermediate states has the fruit gone through from the beginning to the end of its growth? the intermediate states reveal nothing about the fruit s final condition, when it becomes mellow and sweet. rather, the opposite occurs: as good as the ripe fruit is at its end, so is it bitter and hard

ns and improvements. there is nothing redundant k e y c o n c e p t s 97 or unnecessary in our world. everything is created for the good of humanity, both directly and indirectly. thus, by correcting ourselves, we neutralize any detrimental influences. correction: the creator has not finished creating our world; we are entrusted with the task of completing and perfecting it. we see our world as a fruit that remains bitter during its ripening, and it is our task and goal to correct and sweeten it. two paths of correction: 4. the path of acceptance of the spiritual laws of correction by everyone is called the path of light. it is preferable from the creator s perspective because his goal is to bestow joy to his created beings at all the stages of their existence. thus, we would not taste the

bitter during its ripening, and it is our task and goal to correct and sweeten it. two paths of correction: 4. the path of acceptance of the spiritual laws of correction by everyone is called the path of light. it is preferable from the creator s perspective because his goal is to bestow joy to his created beings at all the stages of their existence. thus, we would not taste the bitterness of the fruit. 5. the path of suffering: through trial and error during a period of 6,000 years, humanity realizes the need to observe the laws of creation one way or another. reward is pleasure (the taste of the ripe fruit. we can only influence ourselves; we cannot influence anything outside of us. hence, correction can only be made when everyone works on selfperfection. a kabbalist is any person in our

LAITMAN M FROM CHAOS TO HARMONY

ow baal hasulam explains it in his essay, the essence of religion and its purpose: from all 70 from chaos to harmony of nature s systems, presented before us, we understand that in any being of the four types still, vegetative, animate, and speaking, both as a whole and in particular, we find a purposeful guidance, meaning a slow and gradual growth by way of cause and effect. this is similar to a fruit on a tree, guided to a favorable purpose of finally becoming a sweet and fine-looking fruit. and go and ask a botanist, how many phases the fruit undergoes from the time it becomes visible until it is completely ripe. not only do its preceding phases show no evidence of its sweet and fine-looking end, but as if to vex, they show the opposite of the final shape: the sweeter the fruit is at it

as if to vex, they show the opposite of the final shape: the sweeter the fruit is at its end, the more bitter it is in the earlier phases of its development. the truth is, nature s perfection is not apparent in any creature before it reaches its ultimate form. in the case of humans, our present state is not the complete and final state. this is why our state seems negative. however, just like the fruit on the tree, there is nothing within us that we need to ruin, or it wouldn t have been placed within us to begin with. the ego s force is a wonderful thing. it brought us this far, and thanks to it, we will also reach our perfection. it is the ego that pushes us forward and facilitates unlimited progress. without it, we would not have evolved as a human society, and we would not be fundament

along the right, left, and middle line. there are many degrees to this path, and in each degree one gains egoism from the left line, and acquires altruistic balancing force (to correct the ego) from the right line. our task is to coalesce the two lines in the middle, meaning use the ego altruistically. corresponding to those lines is a system intended to sustain them, like a rind that guards the fruit within it. for this reason, the system is named, the klipot (shells, peels) system. its task is to guarantee the functioning of the lines. the consequences of the work of the forces of the right and the left in the human society are islam and christianity, respectively. israel s role 181 the left and right lines help israel keep a straight course in the middle line toward the realization of

am was not the first kabbalist to receive this treatment. the ramchal, for example, who tried to awaken the people prior to the end of the exile, suffered from a similar attitude to his attempts. in the gates of ramchal, essay: the debate, p.97, he wrote: rashbi (rabbi shimon bar-yochai) had so screamed about it, and calls upon those who engage in the literal torah, that they are asleep it is the fruit of the exile that israel, through our many faults, have forgotten this path and remained asleep, immersed in their slumber, and paying no heed to it. behold, we are in the dark, like the dead in the world, like complete wallscraping blind. the battle for disseminating the correction method in to the public is the most important war in reality. its consequences are indeed grave, since delayin

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

th and talents that we have, we will be very successful. the return to the creator- 245- we will need every trait that the creator gave us, even the most lowly, both today and in the future, to accomplish our goal: the correction of the soul. this process is similar to planting a seed. if it is planted in fertile soil and is properly cared for, then the seed will sprout, grow, and bring forth its fruit. therefore, we need both a good mentor and good soil (environment) in order that all of our traits should develop and balance, with each and every trait combining to create a proper relationship to help us achieve our main goal. every question that is awakened in us is sent by the creator, who awaits the correct answer from us. the answer to the questions of the body and the mind, the egotis

ng caused by the absence of the pleasure that emanates from the creator. there are two conditions that are necessary to feel pleasure: 1. the pleasure should appear and disappear, leaving an impression, a memory (reshimo from ro shem an imprint. correcting egoism- 279- 2. one must attain the necessary knowledge and strength to break through the outer shell and thus become worthy to partake of the fruit. there are several types of impure, distracting forces that are known as klipot, meaning "shells" or "peels" their name reflects their purpose. these forces (1) protect the spiritually pure forces (the fruit in the shell) from piercing elements that damage the spiritual realm the unenlightened who could harm both themselves and others after gaining the spiritual and (2) create obstacles for

re, distracting forces that are known as klipot, meaning "shells" or "peels" their name reflects their purpose. these forces (1) protect the spiritually pure forces (the fruit in the shell) from piercing elements that damage the spiritual realm the unenlightened who could harm both themselves and others after gaining the spiritual and (2) create obstacles for those who truly desire to possess the fruit. consequently, by struggling with them, one gains the necessary knowledge and strength to break through the outer shell and thus becomes worthy of partaking of the fruit. under no circumstances should one feel that any thoughts against the creator, against the path, and against faith, emanate from a source other than the creator. only the creator, the singular force encompassing a human bein

ral mass. like a grain that has been planted, two conflicting processes occur in sequence: the process of decay and the process of growth. there is a complete liberation from the previous form. however, until it is repudiated completely, until one s physical form is shed, one cannot change from a physical body to a spiritual force. until all these states are passed (called "the procreation of the fruit from above to below) the first spiritual force from below to above cannot be born within us, proceed to grow, and reach the level and form of the one who begat us. similar processes occur in inorganic, vegetative, animal and human natures, though they assume different forms. kabbalah defines "spiritual birth" as the first manifestation within the individual of the lowest quality of the lowes

. the path from above to below is called "the gradual descent of the soul into our world" this is the conception and development of the soul according to an analogy with our own world the point at which the fetus is conceived in the body of the mother with the seed of the father. until the last lowest level manifests in a person, a level at which one is completely removed from the creator, as the fruit of the parents, as a seed, which has completely lost its primary form, one cannot become a physically independent organism. but as in our world, so in the spiritual realm one continues to be completely dependent on its source until, with the help of the source, one finally becomes an independent spiritual being. having just been born spiritually, a person arrives at a spiritual level which i

eived. impure forces such as klipa and sitra achra, are the forces that dominate us, preventing us from delighting in every pleasure that comes to us to satisfy us with the little that we cognition of the spiritual world- 345- experience. in other words, these forces prompt us to be satisfied with the knowledge that we already possess, to be content with the peel (klipa) while leaving the actual "fruit" aside. therefore, our intellects cannot understand the purpose of working for the sake of the creator, as the interference caused by impure forces does not allow us to understand the hidden meaning of kabbalah. in a spiritual object, the light that fills its top half, from the rosh (head) to the tabur (navel, is called "the past" while the light that fills its bottom half is called "the pre

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

is no concept of time for the creator, for us the process extends over millennia, a long enough period for us to acquire the necessary insights and qualities to evolve. these will help us gradually become more creator-like, and to ultimately become equal partners with the creator. the process is essentially one of gradual evolvement. the evolutionary process of humanity is like the ripening of a fruit: dry and sour while unripe, and sweet and juicy at the end. had we not known how fruits ripen, we would have erroneously thought that the sour fruit would ripen to an even more sour fruit. but since we know the good end of the process to begin with, we can justify the whole process. thus, only those who know the end of the process can justify it; if we, too, could see our future state, we wo

LAITMAN M THE KABBALAH EXPERIENCE

that we have come to aspire to the upper light. in order to develop the necessary attributes for growth within, it is advised that whatsoever thy hand attaineth to do by thy strength that do. this means, do everything you can to absorb as much material as possible. read, even if only to enrich your knowledge and brag to your friends about it. in time, the sheer quantity of your studies will bear fruit. this is also true regarding the first stage of your studies. in order to absorb as much as possible, it is all right to lie to yourself and set goals, specifying self-benefit. but afterwards you will realize that the result depends on the quality of the material, meaning your approach and your intentions. that is why it says, the light in it reforms. q: i don t have any desire to give, but

uation can occur only by total devotion despite the fact that the shells, meaning the egoistic desires to enjoy the light of the creator, constantly tell him that he can still do things by himself. only then, and without any warning, comes the help of the creator, like a dream come true, at the least expected moment. here is what rav yehuda ashlag writes in his book, pri hacham- igrot kodesh (the fruit of a wise- letters, page 161: k there is no happier moment in a man s life than the moment he finds himself in complete desperation with his own strength, meaning when he has already toiled and done everything he possibly could by himself, but found no remedy. because then he is worthy of an honest prayer for his help, for he knows for certain that his own work will bring him nothing, and as

ltivate it within ourselves. man originally has the desires of this world, then for the higher one, for the creator, directed more and more towards the goal. man himself constantly changes the definition of the creator, the goal, and the correction. based on the new understanding, man s prayer becomes oriented differently. as soon as man fully understands the goal, it is reached xthe prayer bears fruit and man rises to the creator. aspire for it. a s p i r at i o n s t o b e l i k e t h e c r e at o r q: what is a prayer? a: if a person speaks from the heart, then every call to the creator is new, even though the words are the same. since the heart has changed, the prayer becomes so new that sometimes the same words seem strange to the supplicant. we speak not about the creator but of how

LAITMAN M THE PATH OF KABBALAH

ver, from time to time the feeling of connection with him disappears and we sink entirely into our world once more. these states constantly change in such a person. this struggle of a person with self is expressed in one s free choice. free choice is only possible in a state of complete concealment of the creator. therefore, one should appreciate this state, for it is the only state that can bear fruit and produce shoots that in due time will bear spiritual fruit. this spiritual fruit is attained precisely in a state of concealment, when we advance without knowing or understanding anything, in total darkness, against every reasonable conception. when we attain the revelation of the creator we reminisce over our dark past, for now when we see the creator and feel him, we seemingly lose our

e pa t h o f k a b b a l a h 118 of everything. all other activities are but consequences and results of that point. the only thing that was created is a will to receive pleasure, meaning a desire to enjoy for one s own gratification at varying degrees of evolution. the desire for self-indulgence is called a shell. it covers us until we develop enough to ask to be rid of it in order to reach the fruit itself, the corrected shell itself. the corrected shell and the fruit are a desire to bestow, to give and receive pleasure, like the creator. a shell is a spiritual concept; its spiritual body consists of (like the body of a pure partzuf) a rosh (head) and a guf (body. the rosh of the shell is called daat (wisdom) and the guf of the shell is called reception. the pure rosh is called faith ab

tes that the rules are only a means to an end, while the goal we should strive for is to feel him through a correct performance of his will and his counsel. man s purification is the torah s real goal, and the observing of mitzvot is only a means to attain it. if the performance of mitzvot is not directed toward this aim, but is out of habit that has become a need, then it will not bear the right fruit. it is as though one who operates without this intent simply does not exist! the zohar writes that a mitzva without an aim or purpose is like a dead body (a body without a soul. therefore, one must obtain the desired aim. only then can one understand why one exists. the intention to attain the purpose of existence, to sense the creator, and to unite with him must be authentic. it is the only

ration of rules. when we acquire the correct intention, then by keeping these statutes, which are in fact the desires of the creator, we will actually become closer to the creator. we must emphasize that kabbalah does not negate the physical performance of mitzvot, except when the mechanical performance substitutes the internal. mechanically performing mitzvot is only a preparation, and will bear fruit only if one actually acquires a spiritual intention in the act. before performing mitzvot, one should learn anything that will help to acquire the right aim. that is what kabbalah books teach and nothing else! c h a p t e r 3. 3 t h e s t ru c t u r e o f t h e u p p e r wo r l d s f o r e wo r d t his course is based on the article, preface to the wisdom of kabbalah, written by rabbi yehuda

hin. such desire needs not be imprinted in it by the creator. in order to receive light, the creature must know how intense the pleasure from the light is before it receives it. then, it must be filled with light, and then feel what it is like to be without the light. only then is the real desire for the light created. in much the same way it happens in our own lives, when a person is given a new fruit to taste there is no preliminary desire for it. but if one tastes it and feels the pleasure in it, and the fruit is then taken away, the person begins to crave it and wishes to bring back the pleasure. it is precisely that desire, the new desire born in man, that is what man feels as an independent will. hence, it is impossible to build the vessel all at once. in order for the desire to know

egan on the first day and extended over the next five days, or over the next five spiritual degrees. adam was created on the sixth day. adam, who was at the highest spiritual degree on pa r t s e v e n: t h e i n n e r m e a n i n g 345 the sixth day, did not wait for the seventh day (sabbath) and received the entire light of the creator into its inner vessel (described as the eating of forbidden fruit. adam s soul tried to attain the purpose of creation all at once, but failed and consequently broke into 600,000 parts. the parts continued to break and split into thousands of even smaller parts, all of which exist in souls, meaning inside people living in our world. each of these particles must complete its individual correction through many cycles. then these particles will unite into one

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

into the field prepared for them. in a thousand ways they interlace and combine, and so produce the bewildering multiplicity of the life which we see around us. from their interaction result the manifold fruits of evolution which we see exemplified in our pillars by the rows of pomegranates which depend from the fringe of the network, the pomegranates being chosen for this symbolism because each fruit contains a prodigious number of separate seeds, thus illustrating the amazing fecundity of nature and the vast variety of her types. 179. in tat the lilies represented always the flower of humanity. arranged in line round the edge of the disc they indicated the great white brotherhood the jewels in the crown of mankind, hovering above the human race and directing its evolution. the four pend

n; one must also continue. 455. in the buddhist teaching it is said that in each of the great steps which are the true initiations there are four stages (1) the way, in which the neophyte is mastering the lessons of his new step, casting off (as they put it) the fetters which have previously bound him, finding himself at his new level, and learning how to use the powers conferred upon him (2) the fruit, when he finds the results of his action in so doing showing themselves more and more (3) the consummation- the period when, the results having culminated, he is able to fulfil satisfactorily the work belonging to the step, on which he now firmly stands (4) the readiness, meaning the time when he is seen to be in a fit state to receive the next initiation. 456. we see, therefore, that initia

carved on the chair of the w.s.w. as his emblem; and this is probably connected with the fact that an ear of corn was shown to the aspirant as symbolical of the supreme mystery at eleusis, indicating to him at the same time the universality of evolution and the indestructibility of life. gexcept a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit. h(*john, xii, 24) it is perhaps worth noting that the p c g c between the first and the second degree indicates the necessity for the conquest of that peculiar entanglement of the lower mind in the meshes of desire which in theosophical literature is spoken of as kama-manas. bro wilmshurst remarks: 577. this [the p c w c] is meant to be descriptive of the candidate himself, and of his own s

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

e world and for the outpouring of spiritual force. many of our brn. have been for many years unconsciously taking part in this magnificent altruistic work; if they can be brought to comprehend what it is that they are doing and why, they will continue the great work more happily and more intelligently, throwing into it the whole strength of their nature both bodily and spiritual, and enjoying the fruit of their labours far more definitely than ever before. chapter i schools of masonic thought a history of freemasonry would be a colossal undertaking, needing encyclopaedic knowledge and many years of research. i have no pretension to the possession of the qualities and the erudition required for the production of such a work; all i can hope to do is to throw a little light upon some of the d

ritable spark of god s fire, gradually evolving towards a future of glory and splendour culminating in union with god; that the method of his progress is by successive descents into earthly bodies for the sake of experience, and withdrawals into worlds or planes which are invisible to physical eyes. he finds that this progress is governed by a law of eternal justice, which renders to each man the fruit of that which he sows, joy for good and suffering for evil. 26. he learns, too, that the world is ruled, under the will of t.m.h, by a brotherhood of adepts, who have themselves attained divine union, but remain on earth to guide humanity; that all the great religions of the world were founded by them, according to the needs of the races for which they were intended, and that within these re

he early part of the year, at last rises in triumph into the midheaven of his glory, and bestows his life upon all creatures, ripening the corn and the grape, only to yield once more to the advance of winter. 154. the sun in the heavens, as the great life of the world, pursues this cycle of death and resurrection; and the smaller life in the seed follows a similar process- it sprouts and comes to fruit, which is garnered and sacrificed for the nourishment of man and other creatures; but just as typhon did not utterly destroy osiris, but left the fragments of his body through which his life was afterwards renewed, so does man not eat all the corn, but keeps some portion to be sown in the ground so that the processes of life may recur. man in his turn grows through the same cycle of changes

n venerating him the greeks in reality offered their love to the great world teacher. demeter and her daughter persephone or kore were especially reverenced at eleusis. these two deities were personifications of the great forces of nature, the first of the brooding motherhood of the earth, and the second of that creative life which makes the earth to flourish and blossom with corn and flowers and fruit, and then withdraws once more at the onset of winter into a kind of hibernation- a hidden life within, only to burst out again as though in a new incarnation under the influence of spring. demeter appears to correspond with uma, the great mother, still venerated in india. 331. aphrodite, the goddess of love- immortal aphrodite of the broidered throne, as sappho calls her- represented the fem

they were before. 355. the myths of the exoteric religion of the country were taken up and studied in the eleusinian mysteries, as in the mysteries of egypt. among those relating to the life after death was that of tantalus, who was condemned to suffer perpetual thirst in hades: water surrounded him on all sides, but receded from him whenever he attempted to drink; over his head hung branches of fruit which receded in like manner when he stretched out his hand to touch them. this was interpreted to mean that everyone who dies full of sensual desire of any kind finds himself after death still full of desire, but unable to gratify it. 356. another story was that of sisyphus, who was condemned always to roll uphill a huge block of marble, which as soon as it reached the top rolled down again

te consciousness. in greece we saw something of the fifth ray, the ray of knowledge, working upon the fourth sub-race with its love of beauty, resulting in that intellectual type of art so characteristic of the classical age; the middle ages show forth the qualities of the sixth ray, the ray of devotion, working upon the fifth or teutonic sub-race, and producing as its characteristic intellectual fruit scholastic philosophy with its hair-splitting intellectuality based upon an almost fanatical devotion. 544. devotion, indeed, was the great characteristic of the middle ages. the twelfth and thirteenth centuries, so rich in the annals of christian mysticism, were adorned by men and women whose power of devotion reached heights rarely touched in any other age. the great s. bernard (who among

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

te of death. in the greek world, a somewhat related myth is the story of persephone. persephone was kidnapped by hades. her mother demeter, goddess of grain, mourned the loss of her daughter, which resulted in the death of vegetation and humankind s starvation. the gods eventually agreed that persephone should be returned to her mother. in the meanwhile, however, hades had made persephone eat the fruit of the dead (seeds of pomegranate, symbol of fertility and blood, and thus bound her to the realm of the dead. the final agreement was that, for half of the year, persephone was the ruling queen of hades, and for the other half, she was with her mother demeter. although this myth was originally interpreted as explaining the vegetation cycle, various elements indicate the characteristics of a

ention is occasionally made of the elysian fields, or isles of the blessed, a wonderful, pleasurable place where certain special people get to go. some of the shades particularly suffered in hades, not so much because of a judgment on their life, but because they were not properly buried or nourished by sacrificial food offerings. in the story of tantalos in the odyssey, every time he reached for fruit, ravenously hungry, the wind would blow the fruit away. every time, desperately thirsty, he sought water, it would evaporate. homeric mythology was adapted by the mystery religions and mixed with secret rituals so as to provide a personal dimension to religion not available in the traditional practices and beliefs. the two most important mystery religions were the orphic and eleusinian myste

otee base, came from the eleusinian mysteries. the myth of this cult focused on demeter, the vegetation deity. her daughter, kore, was carried off by hades, ruler of the dead.demeter, not knowing where kore was, searched through many lands for her, growing ever more despondent. she finally arrived at eleusis, on the attica coast not far from athens, and refused to allow anything to flower or bear fruit. the devastation produced by the barren landscape was so terrible that the gods persuaded zeus to retrieve kore from the underworld. hermes was sent to accomplish the task and hades relented, but not before persuading kore to eat a pomegranate, symbolic of marriage and a promise of return. this trickery forced zeus into a compromise, by which kore would have to spend one-third (or one-half

an s will had somehow left them because of their search for something higher. humans no longer were able to take joy in just being alive and living in paradise. humankind would not be content until they knew the answers to all of their questions. satan admired the humans curiosity and thirst for knowledge, and saw a part of himself in this new evolution. for this, satan let humankind taste of the fruit of the gods, knowledge. thus satan made us gods, just as him. of course, we were still stupid, and could not exist apart from satan s creation. for this reason we have never used our powers for much more then destroying our earth. satan still pitied his lost brothers and sisters, so he gave them gifts to discover such as language, science, civilization, art and music: knowing that these migh

LIBER LXI

r toil prepared all things under the guidance of d.d.s (even as the hand writes, while the conscious brain, though ignorant of the detailed movements, applauds or disapproves the finished work) there was a certain time of repose, as the earth lieth fallow. 26. meanwhile these adepts busied themselves intently with the great work. 27. in the fullness of time, even as a blossoming tree that beareth fruit in its season, all these pains were ended, and these adepts and their companions obtained the reward which they had soughtthey were to be admitted to the eternal and invisible order that hath no name among men. 28. they therefore who had with smiling faces abandoned their homes, their possessions, their wives, their children, in order to perform the great work, could with steady calm and fir

LIBER ALEPH

is fundamentally, the observation of the like and the unlike. also, it shall arouse in thee the ecstasy of wonder; and it shall bring thee to a proper understanding of art magick. for our magick is but one of the powers that lie within us undeveloped and unanalysed; and it is by the method of science that it must be made clear, and available to the use of man. is not this a gift beyond price, the fruit of a tree not only of knowledge but of life? for there is that in man which is god, and there is that also which is dust; and by our magick we shall make these twain one flesh, to the obtaining of the empery of the universe. s liber aleph vel cxi 50 ac de modo quo operet lex magica (of the way magical law works) ive ear attentively, o my son, while i expound unto thee the true doctrine of ma

should some varlet come behind him, and strike at his hoofs? nay, son, pursue thy path in peace, that thy brother beholding thee may take courage from thy bearing, and comfort from his confidence that thou wilt not hinder him by thy superfluity of compassion. let me not begin to tell thee of the mischiefs that i have seen, whose root was in kindness, whose flower was in self-sacrifice, and whose fruit in catastrophe. verily i think there should be no end thereof. strike, rob, slay thy neighbour, but comfort him not unless he ask it of thee, and if he ask it, be wary. m the book of wisdom or folly 149 er apologia pro suis literis (in defence of his epistle) ow then, sayest thou, concerning this my counsel unto thee? i say sooth, it is of my will to bring up this my wisdom from its silence

y sphere, and this key is of virtue to enter every palace of perfection. w liber aleph vel cxi 168 #l de femina: qu est propria ioco (of a woman, who is fit for a joke) my son, hear this wisdom of experience, how at thy first sight, when i put thee into the arms of ahitha, thy sweet stepmother my concubine, such was thy beauty that she became enamoured of thee, crying aloud; ay me, an such be the fruit of thy magick, o my master, then let me, me also, even me, give myself utterly to this holy art! then did i, becoming heavy in spirit, make question of her, saying: to what end? and at this was she confounded and brought into bewilderment; but after a great while, fumbling in her mind, made answer, like a scarecrow in a field, so was it for rags and tatters of thought. thus yet more atrabili

et of illusion. why, sayest thou, hath not our lady nuith her will of her lord hadith, and he of her, and so all ended? but this is the play of her love, that she veileth her beauty in the robe of illusion manycoloured, and evadeth him in sport, yea, and divorceth him from the embrace, weaving new modesties and allurements in her dance. now, o my son, the full comprehension of this arcanum is the fruit of contemplation, if this be prepared by the experience of this art in thine own case. but to them that understand not, and have grief and separation, being deceived by this play so that they deem it the division of hate, she can but speak in simplicity by that word written in the book of the law .to me. for until thou love, the play of love is but emptiness; and its cruelty is cruelty indee

a beacon to enlighten him, to comfort him, and to direct him; and it shall be a witness and memorial of my word and of my work, as of mine attainment unto wisdom. o liber aleph vel cxi 206 zc de modo quo h c epistolam scripsi (how i wrote this epistle) here is not one word in this letter that is not writ with mine own hand and style, slowly and heedfully (as is contrary with my custom) being the fruit of the tree of my mediation, well-ripened by the sun of mine illumination. with much toil have i done this, being oftentimes seated without motion save of the hands, while earth rolled from twilight unto twilight, so that my body became cold and rigid, even as is a corpse. also, in the intervals of this scripture, have i been given to contemplation and to works of high magick, notably the ma

LIBER ASTARTE

on to him. or: sleeping. let him say .i lie down to sleep, giving thanks for this blessing from my deity, in order that i may be refreshed for new devotion to him. or: reading. let him say .i read this book that i may study the nature of my deity, that further knowledge of him may inspire me with deeper devotion to him. or: working. let him say .i drive my spade into the earth that fresh flowers (fruit, or what not) may spring up to his glory, and that i, purified by toil, may give better devotion to him. or, whatever it may be that he is doing, let him reason it out in his mind, drawing it through circumstance and circumstance to that one end and conclusioon of the matter. and let him not perform the act until he hath done this. as it is written .liber vii. cap. v. 22. every breath, every

es of choronzon that the whole world could not contain their enumeration. the answer to one and all is the persistence in the literal fulfilment of the routine. beware, then, last, of that devil who shall whisper in thine ear that the letter killeth, but the spirit giveth life, and answer: except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit.1 yet shalt thou also beware of disputation with the devil, and pride in the cleverness of thine answers to him. therefore, if thou hast not lost the power of silence, let it be first and last employed against him.2 30. concerning the enflaming of the heart. now learn that these methods are dry one and all. intellectual exercises, moral exercises, they are not love. yet as a man, rubbing two

LIBER CCCXXXV ADONIS

ell, after that i toyed with pheasant pasty, sliced.you know how.with pineapple. hermes. eat hasty? esarhaddon. no, not at all. well, then a sucking-pig stuffed with grape, olive, cucumber, peach, fig, and lemon. then i trifled with a curry. hermes. you fre sure you didn.t eat it in a hurry? esarhaddon. quite sure. the curry was simplicity itself.plain prawns. then there was.let me see. a dish of fruit, then a kid roasted whole, some venison fried with goose-liver, a roll of very tender spicy well-cooked veal done up with honey, olive oil, and meal, some sweets, but only three or four, and those i hardly touched. hermes. but why now? esarhaddon. i suppose i wasn.t hungry. hermes. diagnosis right; a simple case of loss of appetite! surely they tempted you with something else. esarhaddon. a

LIBER CORDIS CINCTI SERPENTE

w shall i answer the foolish man? in no way shall he come to the identity of thee! liber cordis cincti serpente svb figvra ynda 15 58. but i am the fool that heedeth not the play of the magician. me doth the woman of the mysteries instruct in vain; i have burst the bonds of love and of power and of worship. 59. therefore is the eagle made one with the man, and the gallows of infamy dance with the fruit of the just. 60. i have descended, o my darling, into the black shining waters, and i have plucked thee forth as a black pearl of infinite preciousness. 61. i have gone down, o my god, into the abyss of the all, and i have found thee in the midst under the guise of no thing. 62. but as thou art the last, thou art also the next, and as the next do i reveal thee to the multitude. 63. they that

th another. but not thou, who art all, and beyond it; who art absolved from the division of the shadows. 48. o day of eternity, let thy wave break in foamless glory of sapphire upon the laborious coral of our making! 49. we have made us a ring of glistening white sand, strewn wisely in the midst of the delightful ocean, 50. let the palms of brilliance flower upon our island; we shall eat of their fruit, and be glad. 51. but for me the lustral water, the great ablution, the dissolving of the soul in that resounding abyss. 52. i have a little son like a wanton goat; my daughter is like an unfledged eaglet; they shall get them fins, that they may swim. 53. that they may swim, o my beloved, swim far in the warm honey of thy being, o blessed one, o boy of beatitude! 54. this heart of mine is gi

LIBER DCCCLX JOHN ST

mention, save in so far as they are the levers by which i moved the world. even those dreadful periods of .dryness. and of despair seem but the necessary lying fallow of the earth. all those .false paths. of magic and meditation and of reason were not false paths, but steps upon the true path; even a a tree must shoot downwards its roots into the earth in order that it may flower, and bring forth fruit in its season. so also now i know that even in my months of absorption in worldly pleasure and business, i am not really there, but stand behind, preparing the event. imagine me, therefore, if you will, in paris on the last day of september. how surprised was i.though, had i thought, i should have remembered that it was so.to find all my necessary magical apparatus to my hand! months before

LIBER LIBERI VEL LAPIDIS LAZULI

us came singing with his troops of vineclad girls, of girls in dark mantles; and bacchus in the midst like a fawn! 3. god! how i ran out in my rage and scattered the chorus. 4. but in my temple stood bacchus as the priest of ammon-ra. 5. therefore i went wildly with the girls into abyssinia; and there we abode and rejoiced. 6. exceedingly; yea, in good sooth! 7. i will eat the ripe and the unripe fruit for the glory of bacchus. 8. terraces of ilex, and tiers of onyx and opal and sardonyx leading up to the cool green porch of malachite. 9. within is a crystal shell, shaped like an oyster.o glory of priapus! o beatitude of the great goddess! 10. therein is a pearl. 11. o pearl! thou hast come from the majesty of dread ammon-ra. 12. then i the priest beheld a steady glitter in the heart of th

LIBER LVII

say that we speak of the holy qabalah? o science secret, subtle, and sublime, who shall name thee without veneration, without prostration of soul, spirit, and body before thy divine author, without exaltation of soul, spirit, and body as by his favour they bathe in his lustral and illimitable light? it must first here be spoken of the exoteric qabalah to be found in books, a shell of that perfect fruit of the tree of life. next we will deal with the esoteric teachings of it, as frater p. was able to understand them. and of these we shall give examples, showing the falsity and absurdity of the uninitiated path, the pure truth and reasonableness of the hidden way. for the student unacquainted with the rudiments of the qabalah we recommend the study of s. l. mathers .introduction. to his tran

LIBER LXI VEL CAUSAE

d all things under the guidance of d.d.s (even as the hand writes, while the conscious brain, though ignorant of the detailed movements, applauds or disapproves the finished work) there was a certain period of repose, as the earth lieth fallow. vel causa 7 26. meanwhile these adepts busied themselves intently with the great work. 27. in the fullness of time, even as a blossoming tree that beareth fruit in its season, all these pains were ended, and these adepts and their companions obtained the reward which they had sought.they were to be admitted to the eternal and invisible order that hath no name among men. 28. they therefore who had with smiling faces abandoned their homes, their possessions, their wives, their children, in order to perform the great work, could with steady calm and fi

LIBER LXVII THE SWORD OF SONG

on. but if the desire to become pitiful and pure be but honest and earnest, we have gained the second step upon the path.sammasankappo, right aspiration .he whose motives are pure has no need to conceal the truth.he who truly loves and who has a malice towards none, will ever speak only fair and soft words. by a man.s speech do we learn his nature, and that one whose right aspirations are bearing fruit attains to the third step, right speech, sammav ca. speaking only the truth in all things, never speaking harshly or unkindly, in his speech realising the love and pity that is in his heart.that man has attained to stage the third .and because of the great power of a man.s thoughts and words to change his being, because by thinking of the pitiful our acts grow full of mercy, therefore is sta

age the third .and because of the great power of a man.s thoughts and words to change his being, because by thinking of the pitiful our acts grow full of mercy, therefore is stage the fourth called right conduct. to him who has gained this fourth stage, his intense as-piration, his right understanding, his care-fully guarded speech.perhaps for many years of self-control.have at last borne outward fruit, till all his acts are loving, and pure, and done without hope of gain, he has attained the fourth step, called sammakammanto .and when, growing yet holier, that habit of right action grows firm and inalienable, when his whole life is lived for the faith that is in him, when every act of his daily life, yea, of his sleep also, is set to a holy purpose, when not one thought or deed that is cr

LIBER MMCMXI NOTE ON GENESIS

ter of the firmament, dweller between the waters. the initial h is but the article .the. for 11 is the number of the qliphoth; but when the fall had occurred and the sephira malkuth had been cut off from the tree by the folds of the dragon there was added unto the tree tod, the knowledge, as the 11th sephira, to preserve intact the ten-ness of the sephiroth. showing how by that very eating of the fruit of the tree of knowledge of good and of evil should come the saving of mankind; for daath is the priceless gift of knowledge and intellect whereby cometh salvation. wherefore also is 11 the key number of the great saviour fs name (hwchy= 29= 11, and this is also in the taro the wheel of the great law, k, the lord of the forces of life. liber mmcmxi 18 nine chambers that number which contains

LIBER SAMEKH

ght and the day, 4. thee, that didst create the darkness and the light. 5. thou art asar un-nefer1( gmyself made perfect h; whom no man hath seen at any time. 6. thou art ia-besz2( gthe truth in matter h. 7. thou art ia-apophrasz3( gthe truth in motion h. 8. thou hast distinguished between the just and the unjust. 9. thou didst make the female and the male. 10. thou didst produce the seed and the fruit. 11. thou didst form men to love one another and to hate one another. section aa. 1. i am ankh-f-n-khonsu4 thy prophet, unto whom thou didst commit thy mysteries, the ceremonies of khem.5 2. thou didst produce the moist and the dry, and that which nourisheth all created life. 3. hear thou me, for i am the angel of ptah-apophrasz-ra6 (vide the rubric: this is thy true name, handed down to the

as apophrasz, the motion that destroys and devours godhead, for the purpose of the incarnation of any god. the combined action of these two devils is to allow the god upon whom they prey to enter into the enjoyment of existence through the sacrament of dividual glife h (bread.the flesh of besz) and glove h (wine.the blood or venom of apophrasz. line 8 he acclaims his angel as having geaten of the fruit of the tree of knowledge of good and evil h; otherwise, having become wise (in the dyad, chokmah) to apprehend the formula of equilibrium which is now his own, being able to apply himself accurately to his selfappointed environment. line 9 he acclaims his angel as having laid down the law of love as the magical formula of the universe, that he[ gabrogate are all rituals, all ordeals, all wor

LIBER THISHARB

this process of checking his memory should be practised with the earlier memories of childhood and youth by reference to the memories and records of others, always reflecting upon the fallibility even of such safeguards. 24. all this being perfected, so that the memory reaches back into aons incalulably distant, let the exempt adept meditate upon the fruitlessness of all those years, and upon the fruit thereof, severing that which is transitory and worth-less from that which is eternal. and it may be that he being but an exempt adept may hold all to be savourless and full of sorrow. 25. this being so, without reluctance will he swear the oath of the abyss. 26. second method. let the exempt adept, fortified by the practice of the first method, enter the preliminary practice of the second me

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

ia during the viking age and their increasing integration with europe made it inevitable that the issue would arise at the national level as well. there is documented missionary activity in scandinavia from the early viking age onward, most famously by ansgar, the gapostle of the north, h who worked with both danish and swedish kings in the first half of the ninth century. the process was to bear fruit first in denmark in the later tenth century, when king harald bluetooth witnessed the priest poppo carrying a red-hot piece of iron, with no harm to his hands, as a demonstration that christ was greater than the pagan gods. at jelling in jutland, king harald bluetooth erected an elaborate rune stone celebrating his parents and himself, the person who gmade the danes christian, h as the jelli

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

the rope. nearing earth, the hyena cut the rope and the portion of rope above the cut spiraled back to heaven. the link between heaven and earth was gone, and from that time all those who grew old had to die on earth. the origin story in genesis also accounts for various aspects of life. here we have an explanation for why women suffer in childbirth. as a result of eve partaking of the forbidden fruit, god said, i will greatly multiply your pain in childbearing; in pain you shall bring forth children (genesis 3:16. we also find an explanation for why man must till the soil, for adam also disobeyed god s command. god said to adam, cursed is the ground because of you; in toil you shall eat of it all the days of your life (genesis 3:17 18. origin myths from around the world often share commo

eveloped and perfected our ability to clone individual genes, that is, to isolate and purify individual stretches of dna that contain single genes. these genes can then be sequenced and even introduced into completely unrelated organisms to study how they are expressed what they do in different biological environments. single genes determining eye formation have been cloned from humans, mice, and fruit flies called drosophila melanogaster. these three genes are called aniridia in humans, pax-6 in mice, and eyeless in drosophila. it turns out that when the human aniridia and mouse pax-6 genes were injected into drosophila, they directed the formation of extra compound eyes in these flies! indeed, these human and mouse genes had been engineered to be expressed not only in the heads, but also

oorganisms whose structure strongly resembles modern cyanobacterial colonies. now, what was the result of oxygen release into earth s atmosphere? it must have been catastrophic. oxygen is in fact a dangerous gas. it is very reactive, and as its name implies, it oxidizes things, including organic compounds that make up cells. all life-forms that depend today on oxygen for survival (such as humans, fruit flies, and geraniums) are descended from early microbial life that had evolved mechanisms to detoxify oxygen. these mechanisms are catalyzed by protein enzymes, one of them called catalase, shared by humans, fruit flies, and geraniums. all life that had not evolved these mechanisms either perished or became confined to deep, oxygen-free, sediments at the bottom of lakes and oceans or deep in

the metabolism of sugars, which is shared by all life-forms. thus, we see that sophisticated laboratory experiments can imitate the evolution of the rna world. however, these types of experiments cannot be 150 evolution and religious creation myths conducted easilywith living cells and organisms because these cannot be forced to multiply any faster than they do naturally; no matter what one does, fruit flies reproduce no faster than every 20 days, and elephants take two years. some rare bacteria divide every 30 minutes, but others take days or weeks. it should be noted, however, that experiments with bacteria are in progress at michigan state university, in particular. there, starting in 1988, researchers have grown fast-multiplying bacteria for more than 20,000 generations. after subjecti

eukarya and prokaryotic cells is their internal structure and/or the number of genes they harbor. for example, baker s yeast, a very simple, unicellular eukaryote, carries 6,000 genes. this number is not much higher than the number of genes carried by some prokaryotes, but nonetheless, its structure makes yeast a true eukaryote. more complex, multicellular eukaryotes have more genes. for example, fruit flies carry 16,000 genes, while humans have 25,000. recall the great chain of being described in chapter 2 if numbers of genes were an indication of where a being should be listed, corn would rank higher than humans! this is because corn has a whopping 59,000 genes, more than twice as many as humans. a look at figure 6.1 reveals some of the major differences that distinguish prokaryotes from

organisms had no hearts, however, and probably used contractile proteins to regulate fluid movement during feeding, much like modern hydras and jellyfish do. the first heartlike organ is thought to have appeared at least 500 million years ago. it may have been a simple contractile tube without chambers or valves, as currently exists in tunicates (of which the sea squirt is an example. the insect (fruit fly) heart is slightly more complex in that it contains a single valve and is connected to a primitive aorta. the next level of complexity is found in fish, whose heart has a single atrium and a single ventricle. all other vertebrates possess hearts with two atria and a single ventricle (amphibians) or two atria and two ventricles (reptiles, birds, mammals. the questions then is: how did the

MAGIC AND SPELLS

ne (see text) spell resistance: no you can point to a collection of little, unsecured items and cause them to fly off in all directions simultaneously. the spray of items makes a burst with a 10-foot radius. if the items are fairly hard or sharp (such as stones, sling bullets, coins, or the like, creatures in the burst take 1d8 points of damage. a successful reflex save negates this damage. eggs, fruit, and other soft objects can be used, but the damage then dealt is subdual damage. illusion (shadow) level: hrp 2, sor/wiz 2 components: v, s, m casting time: 1 action range: personal target: you duration: 10 minutes/level (d) shadow mask you cause a mask of shadows to form around your face. it does not impede your vision, cannot be physically removed, completely hides your features, and prot

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

which falls down to the legs; and over all an episcopal cope, with the twelve signs of the zodiac wrought on the borders. the figure hath a lion on each side, and holds in its left hand a tympanum, a sistrum, a distaff, a caduceus, and another instrument. in her right hand she holds with her middle finger a thunderbolt, and upon the same am animals, insects, and, as far as we may guess, flowers, fruit, a bow, a quiver, a torch, and a scythe" the whereabouts of the statue is unknown, the copy reproduced by montfaucon being from drawings by pirro ligorio. p. 22 ring of lust and degeneracy, lay asleep within his soul. in other words, man was offered a way by which he could regain his lost estate (see wagner's siegfried) in the ancient world, nearly all the secret societies were philosophic a

hild (the soul. at last she found persephone not far from eleusis, and out of gratitude taught the people there to cultivate corn, which is sacred to her. she also founded the mysteries. ceres appeared before pluto, god of the souls of the dead, and pleaded with him to allow persephone to return to her home. this the god at first refused to do, because persephone had eaten of the pomegranate, the fruit of mortality. at last, however, he compromised and agreed to permit persephone to live in the upper world half of the year if she would stay with him in the darkness of hades for the remaining half. the greeks believed that persephone was a manifestation of the solar energy, which in the winter months lived under the earth with pluto, but in the summer returned again with the goddess of prod

hroughout all ages. the vision of poimandres he committed to writing that all men desiring immortality might therein find the way. in concluding his exposition of the vision, hermes wrote "the sleep of the body is the sober watchfulness of the mind and the shutting of my eyes reveals the true light. my silence is filled with budding life and hope, and is full of good. my words are the blossoms of fruit of the tree of my soul. for this is the faithful account of what i received from my true mind, that is poimandres, the great dragon, the lord of the word, through whom i became inspired by god with the truth. since that day my mind has been ever with me and in my own soul it hath given birth to the word: the word is reason, and reason hath redeemed me. for which cause, with all my soul and a

e disintegrated or have been regenerated. from his mother (the passive principle) he inherits his body--that part over which the laws of nature have control: his humanity, his mortal personality, his appetites, his feelings, and his emotions. the egyptians also believed that osiris was the river nile and that isis (his sister-wife) was the contiguous land, which, when inundated by the river, bore fruit and harvest. the murky water of the nile were believed to account for the blackness of osiris, who was generally symbolized as being of ebony hue. next: the sun, a universal deity sacred texts esoteric index previous next p. 49 the sun, a universal deity the adoration of the sun was one of the earliest and most natural forms of religious expression. complex modern theologies are merely invol

vol. ii. part ii. p. 212) we have an account of the passage of the blessed virgin. the ancient greeks and romans fix the assumption of astraea, who is also this same virgin, on that day" this virgin mother, giving birth to the sun god which christianity has so faithfully preserved, is a reminder of the inscription concerning her egyptian prototype, isis, which appeared on the temple of sais "the fruit which i have brought forth is the sun" while the virgin was associated with the moon by the early pagans, there is no doubt that they also understood her position as a constellation in the heavens, for nearly all the peoples of antiquity credit her as being the mother of the sun, and they realized that although the moon could not occupy that position, the sign of virgo could, and did, give b

a year afterwards, as a stranger was passing by this inn he saw the signs and said to the host 'i am a pythagorean; one of my brothers died here; tell me what i owe you on his account" frank c. higgins, 32, gives an excellent compendium of the pythagorean tenets in the following outline "pythagoras' teachings are of the most transcendental importance to masons, inasmuch as they are the necessary fruit of his contact with the leading philosophers of the whole civilized world of his own day, and must represent that in which all were agreed, shorn of all weeds of controversy. thus, the determined stand made by pythagoras, in defense of pure monotheism, is sufficient evidence that the tradition to the effect that the unity of god was the supreme secret of all the ancient initiations is substa

MASTERING WITCHCRAFT

he most ancient and celebrated witch methods of prognostication we have. the process dates back certainly to druidic times and probably before. it is a very good example of a method of augury, that is, prediction or knowledge gained by signs and omens, as opposed to that of the inner vision as employed when scrying in a show stone or mirror. basically the rune sticks consist of four flat slats of fruit-wood apple, pear, cherry, plum, hazel, rowan, or any other wood if you cannot obtain these. but they must be wood. they should be about five inches in length by about a quarter to a half inch in width. finish off the rough edges and make the rods smooth and comfortable to the touch. sprinkle them with salt and water and fumigate with a mercurial incense within a properly cast circle. now, us

tprint of the one you would have as a lover and dig it into the soil surrounding the roots of a willow tree, chanting the following charm as you do: many earths on earth there be whom i love mine own shall be. grow, grow willow tree sorrow none unto me. he the axe, i the helve, he the cock, i the hen: as my will, so mote it be! another charming one of similar ilk is the apple spell apples being a fruit sacred to habondia, it is entirely appropriate that they should figure as much in love magic as they do. here is the original spell translated from the workbook of a german witch in rhyming couplets: on friday early as may be, take the fairest apple from the tree, then in thy blood on paper white thine own name and true love's write. that apple thou shalt in two cut and for its cure that pap

) endive (when used as a sachet, potency lasts seven days) linden or lime tree flowers mullein grain of paradise, also known as egyptian paradise seed motherwort (leonurus cardiaca] ginseng root (much favoured by our eastern copractitioners) violet petals sweet sedge (sweet flag, acorus calamus) verbena thyme anise basil rose petals (can be used in form of rose hip syrup) apple (either blossom or fruit itself) lovage (levisticum officinale "loving herbs" of old lore) rosemary honey juniper berries valerian after being consecrated, the herbs can also be made up into love sachets given to the person who longs to be desired. they should be carried about on the person and tucked under the pillow at night. make the sachets themselves of thin white cloth tied up with red ribbon, yarn, or thread;

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

invoke, the bornless one. thee, that didst create the earth and the heavens: thee, that didst create the night and the day. thee, that didst create the darkness and the light. thou art osorronophris: whom no man has seen at any time. thou art j bas thou art j pos: thou hast distinguished between the just and the unjust. thou didst make the female and the male. thou didst produce the seed and the fruit. thou didst form men to love one another, and to hate one another. i am mosheh thy prophet, unto whom thou didst commit thy mysteries, the ceremonies of ishrael: thou didst produce the moist and the dry, and that which nourisheth all created life. hear thou me, for i am the angel of paphro osorronophris: this is thy true name, handed down to the prophets of ishrael. hear me, ar: thiao: rheib

MEANING OF MASONRY

n exposition in dramatic ceremonial of the text" whoso would save his life must lose it" beneath the allegory of the death of the master- and remember that it is allegory -is expressed the universal truth that mystical death must precede mystical rebirth" know ye not that ye must be born again" unless a grain of corn fall into the ground and die, it abideth alone; if it die it bringeth forth much fruit" and it is only thus that all master-masons can be raised from a figurative as a (not a physical) death to a regenerated state and to the full stature of human nature. the path of true initiation into fullness of life by way of a figurative death to one's lower self is the path called in the scriptures the narrow way, of which it is also said that few there be who find it. it is the narrow p

of one's natural self-will, by such a habitual discipline and self-denial and gradual but vigorous opposition to all these as will cause them gradually to atrophy and die down" he that loveth his life shall lose it, and he that hateth his life in this world shall keep it unto life eternal. except a corn of wheat fall into the ground and die, it abideth alone; but if it die it bringeth forth much fruit" as with a seed of wheat, so with man. if he persists in clinging to the present natural life he knows, if he refuses to recognize that a higher quality of life is here and now possible to him, or is unwilling to make the necessary effort to attain it, he" abideth alone" gets nowhere, and only frustrates his own spiritual evolution. but if he is willing to" die" in the sense indicated, if he

rustrates his own spiritual evolution. but if he is willing to" die" in the sense indicated, if he will so re-orientate his will and silence his natural energies and desires as to give the vital and immortal principle within him the chance to assert itself and supersede them, then from the disintegrated material of his old nature that germ of true life will spring into growth in him and bear much fruit, and by the stepping-stones of initiation he will rise from his dead self to higher things than he can otherwise experience. this necessity of self-dying--not, we repeat, the physical death of the body but a mystical death-in life of everything except the body--is the first and fundamental fact to be grasped before one may hope to realize or even to understand the mystery of the royal arch d

persephone strayed away from arcadla (heaven) and her mother demeter, to pluck flowers in the meads of enna, and how the soil there opened and caused her to fall through into the lower dark world of hades ruled over by pluto. the despair of her mother at the loss reached zeus, the chief of the gods, with the result that he relieved the position by ordaining that, if the girl had not eaten of the fruit of hades, she should forthwith be restored to her mother for ever, but that if she had so eaten she must abide a third of each year with pluto and return to demeter for the other two thirds. it proved that persephone had unfortunately eaten a pomegranate in the lower world, so that her restoration to her mother could not be permanent, but only periodic. this myth, and the importance once att

ss and bitterness) is the same word as still meets us in gehenna. one may, however, profit by one's mistakes. it is they which breed wisdom, and it is the riches of wisdom and experience that are signified by pluto, the god of riches, into whose kingdom persephone falls. she might have returned thence to her mother for ever, zeus decreed, had she not still further injured herself by eating of the fruit of the lower world, but having done so her restoration can only be partial and temporary. this alludes to the soul's still further self-soilure and degradation by lusting after the inferior pleasures of this lower plane, which, as the pomegranate symbolizes, is many seeded with illusions and vanities. until these false tendencies are eradicated, until the desires of the heart are utterly wea

MICHAEL FORD WITCHMOON

gil should be absorbed in the mind, becoming all things of which there is a creative spark or flame. imbolg is the fire festival of lilith babalon in her luciferic solar essence, it is the emergence from the dark of winter the very first signs of the coming of spring and her king, lucifer. around the time of imbolg one may summon forth the essence of lucifera lilith as the goddess which bears the fruit of the earth, cain. implements which provide useful visualizations are the athame (each witch within the rite should possess one, sword, incense burner, consecration fluid (a bottle of the sorcerers' blood, not animal blood mind you, specifically the life fluid of your very own self) all sabbat rites should be opened with the witches' sabbat text, adapted from ao spare's ritual (8, proving m

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

stors of the times we now find ourselves in.from at least three millennia ago, we have these words from the high priestesses of theceltic peoples: then she added a prophecy in which she foretold the approaching end of the divine age andthe coming of a new one, in which the summers would be flowerless, the cows milkless andwomen shameless and men strengthless, in which there would be trees without fruit and seaswithout fish, when old men would give false judgments and legislators would make unjustlaws, when warriors would betray one another and men would be thieves and there would beno more virtue in the world (babd, queen of the tuatha de danaan) and from the teutonic priestesses, the same:there saw she wade in the heavy streams, men- foul murderers and perjurers, and them whoothers wives

sud-denlyto impart laws, crafts and useful information (p. 330)diet after the delugeafter the phaeton upheaval, peoples diet differed appreciably from that which had prevailed previously.in genesis, there is more than a hint that antediluvian man was vegetarian:and god said, behold, i have given you every herb bearing seed, which is upon the face of the earth, and every tree, in the which is the fruit of a tree yielding seed, to you it shall be your meat.following the deluge, genesis states-and the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea; into your hand are they delivered. every moving thing that liveth shall be meat for you. appendix b: book abstracts17

f setting their dead onto the waters in a boat is a vestige of the timewhen the race sought the land of the gods, during or after the cataclysms.adima and hevathe primal couple in the bhagavad gita, created by brahma. when, under the inspiration of the prince of demons, adima and heva begin to wander, and desire toleave their island (p. 383)no sooner did they touch the shore, than trees, flowers, fruit, birds, all that they had seen from the oppo-site side, vanished in an instant, amidst terrific clamor; the rocks by which they had crossed sankbeneath the waves, a few sharp peaks alone remaining above the surface, to indicate the place of thebridge, which had been destroyed by divine displeasure (p. 384) among the north american tribes the souls came to a great lake (the ocean) where there

ion, and genetic manipulation charles fortcharles fort is probably the earliest writer of the twentieth century to seriously suggest that extraterres-trial have been involved in human affairs (p. 13)the gods at workfrom the mesopotamian records:when the gods like men bore the work and suffered the toilthe toil of the gods was great, the work was heavy, the distress was much (see p. 39.)applesthis fruit is usually portrayed as an apple, but that is the invention of later artists. the bible itself doesnot mention a specific fruit because the fruit was only a symbol to represent knowledge (footnote p.47)serpent/snakescomes from the root nhsh, meaning to decipher, to find out. this implies that the serpents weresome kind of scientists (see p. 56.)brotherhood of the snakeas we will now begin to

MICHAEL WYNN THE SOUL TRAVELERS

these creation stories comes from the bible. in the first book of the bible, god creates the universe, earth, animals, and humanity in 6 days, resting on the seventh day. the first 2 humans, named adam and eve, were given a paradisiacal land called the garden of eden. it is at this point a character called the serpent, who is unambiguously described as the enemy of god, tricks eve into eating the fruit from a tree that the most high god forbade. the serpent s claim was that the fruit god so adamantly forbade was capable of remaking eve as the gods. after biting into the forbidden fruit, eve s eyes were opened and she came to know good and evil. eve then convinces her husband, adam, to also eat of the fruit, thereby opening his eyes as well. when god discovered what the primal couple( and t

d as being among the leaders of 200 angels, also called watchers, who came down to the garden of eden; the text is unambiguous about the serpent from the garden of eden being in fact a group. the bible, albeit a bit more subtly, also makes it clear that this serpent was in fact a group, when it mentions the sons of god (which is of coarse plural. in the bible, the serpent tempts eve into eating a fruit from the tree of knowledge of good and evil, yet in the book of enoch there was no fruit, but instead it was knowledge of magic and the sciences which the fallen angels gave unto man. the relationship between the serpent, azazel, and satan himself gets a tad-bit blurry in--michael wynn's "the soul travelers" 14 the world of the occult. satanists often speak of azazel as being a mouthpiece or

have vampires been rightly labeled the damned. theories and interpretations regarding the mark of the beast abound in religious and conspiracy circles but, in the occult, this phrase has only one meaning: permanent spiritual transformation. it is said that those endowed with the mark of the beast can shape shift into hideous creatures at will (and take on personalities of a more chaotic sort. the fruit of eden has just as many interpretations (and in just as many circles, but in the occult this fruit represents magical transformation. if you recall, the serpent from the garden of eden tells eve that the forbidden fruit will remake her as the gods. that s quite a claim! christians have long interpreted the fruit of eden as fruit of the more literal variety (which is just laughable. and, as

instill frustration. loyalty will become pragmatism, faith will become practicality, and affection will be relegated to the symbiotic. in this future, the adults will act like children, while the children act like adults. not even genetics is left a quiet front in this war, because whole generations of crop-plants will be ruined by genetic manipulation. there shall be a day when the trees bear no fruit, and the skies bear no rain. even people who were born with certain traits will be euthanized like weeds. the masses, growing ever more materialistic, will begin making superficial choices regarding their mating partners, which results in the altering of the very gene pool of the human race. eventually will come war in the middle east and east asia. the middle east and the far east will serv

MORALS AND DOGMA

he great steam-hammer, with its swift and ponderous blows, crushes all the machinery to atoms, and, at last, wrenching itself away, lies inert and dead amid the ruin it has wrought. the force of the people, or the popular will, in action and exerted, symbolized by the gavel, regulated and guided by and acting within the limits of law and order, symbolized by the twenty-four-inch rule, has for its fruit liberty, equality, and fraternity--liberty regulated by law; equality of rights in the eye of the law; brotherhood with its duties and obligations as well as its benefits. you will hear shortly of the _rough_ ashlar and the _perfect_ ashlar, as part of the jewels of the lodge. the rough ashlar is said to be "a stone, as taken from the quarry, in its rude and natural state" the perfect ashlar

ike iscariot, and prove a miserable and pitiable failure. let the new junius lash such men as they deserve, and history make them immortal in infamy; since their influences culminate in ruin. the republic that employs and honors the shallow, the superficial, the base "who crouch unto the offal of an office promised" at last weeps tears of blood for its fatal error. of such supreme folly, the sure fruit is damnation. let the nobility of every great heart, condensed into justice and truth, strike such creatures like a thunderbolt! if you can do no more, you can at least condemn by your vote, and ostracise by denunciation. it is true that, as the czars are absolute, they have it in their power to select the best for the public service. it is true that the beginner of a dynasty generally does

s well spent, more than we _have_ done in all our forty years of manhood. to learn and to do--this is the soul's work here below. the soul grows as truly as an oak grows. as the tree takes the carbon of the air, the dew, the rain, and the light, and the food that the earth supplies to its roots, and by its mysterious chemistry transmutes them into sap and fibre, into wood and leaf, and flower and fruit, and color and perfume, so the soul imbibes knowledge and by a divine alchemy changes what it learns into its own substance, and grows from within outwardly with an inherent force and power like those that lie hidden in the grain of wheat. the soul hath its senses, like the body, that may be cultivated, enlarged, refined, as itself grows in stature and proportion; and he who cannot appreciat

rvention, than he who believes that penitence and pardon will at any time unlink the chain of sequences. surely we shall do less wrong and injustice, if the conviction is fixed and embedded in our souls that everything done is done irrevocably, that even the omnipotence of god cannot _uncommit_ a deed, cannot make that _undone_ which has _been done; that every act of ours _must_ bear its allotted fruit, according to the everlasting laws--must remain forever ineffaceably inscribed on the tablets of universal nature. if you have wronged another, you may grieve, repent, and resolutely determine against any such weakness in future. you may, so far as it is possible, make reparation. it is well. the injured party may forgive you, according to the meaning of human language; but the deed is _done

the meaning of human language; but the deed is _done; and all the powers of nature, were they to conspire in your behalf, could not make it _undone; the consequences to the body, the consequences to the soul, though no man may perceive them _are there, are written in the annals of the past, and must reverbrate throughout all time. repentance for a wrong done, bears, like every other act, its own fruit, the fruit of purifying the heart and amending the future, but not of effacing the past. the commission of the wrong is an irrevocable act; but it does not incapacitate the soul to do right for the future. its consequences cannot be expunged; but its course need not be pursued. wrong and evil perpetrated, though ineffaceable, call for no despair, but for efforts more energetic than before. r

htened benevolence in the improved condition of their species, and exult in the reflection, that the change which they at last, perhaps after many years, survey, with eyes that age and sorrow can make dim no more--of knowledge become power--virtue sharing that empire--superstition dethroned, and tyranny exiled, is, if even only in some small and very slight degree, yet still in _some_ degree, the fruit, precious if costly, and though late repaid yet long enduring, of their own self-denial and strenuous exertion, of their own mite of charity and aid to education wisely bestowed, and of the hardships and hazards which they encountered here below. masonry requires of its initiates and votaries nothing that is impracticable. it does not demand that they should undertake to climb to those lofty

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ppomenes, who had vainly endeavoured to win her love by his assiduous attentions in the chase, ventured to enter the fatal lists. knowing that only by stratagem could he hope to be successful, he obtained, by the help of aphrodite, three golden apples from the garden of the hesperides, which he threw down at intervals during his course. atalanta, secure of victory, stooped to pick up the tempting fruit, and, in the meantime, hippomenes arrived at the goal. he became the husband of the lovely atalanta, but forgot, in his newly found happiness, the gratitude which he owed to aphrodite, and the goddess withdrew her favour from the pair. not long after, the prediction which foretold misfortune to atalanta, in the event of page 100 her marriage, was verified, for she and her husband, having str

office of guardian and preceptor to the young god, who, in his turn, became much attached to his kind tutor; hence we see silenus always figuring as one of the chief personages in the various expeditions of the wine-god. dionysus passed an innocent and uneventful childhood, roaming through the woods and forests, surrounded by nymphs, satyrs, and shepherds. during one of these rambles, he found a fruit growing wild, of a most refreshing and cooling nature. this was the vine, from which he subsequently learnt to extract a juice which formed a most exhilarating beverage. after his companions had partaken freely of it, they felt their whole being pervaded by an unwonted sense of pleasurable excitement, and gave full vent to their overflowing exuberance, by shouting, singing, and dancing. thei

on. the hesperides. page 190 the hesperides, the daughters of atlas, dwelt in an island in the far west, whence they derived their name [163] they were appointed by hera to act as guardians to a tree bearing golden apples, which had been presented to her by gaa on the occasion of her marriage with zeus. it is said that the hesperides, being unable to withstand the temptation of tasting the golden fruit confided to their care, were deprived of their office, which was henceforth delegated to the terrible dragon ladon, who now became the ever-watchful sentinel of these precious treasures. the names of the hesperides were aegle, arethusa, and hesperia. charites (gratia) graces. all those gentler attributes which beautify and refine human existence were personified by the greeks under the form

ld be but three in number, but this is quite in accordance with the notions of the ancient greeks, who only recognized spring, summer, and autumn as seasons; nature being supposed to be wrapt in death or slumber, during that cheerless and unproductive portion of the year which we call winter. in some parts of greece there were but two hora, thallo, goddess of the bloom, and carpo, of the corn and fruit-bearing season. the hora are always regarded as friendly towards mankind, and totally devoid of guile or subtlety; they are represented as joyous, page 192 but gentle maidens, crowned with flowers, and holding each other by the hand in a round dance. when they are depicted separately as personifications of the different seasons, the hora [165]representing spring appears laden with flowers, t

lower which bears his name. page 197 the limoniades, or meadow nymphs, resemble the naiades, and are usually represented dancing hand in hand in a circle. the hyades, who in appearance are somewhat similar to the oceanides, are cloudy divinities, and, from the fact of their being invariably accompanied by rain, are represented as incessantly weeping. the meliades were the nymphs who presided over fruit-trees. before concluding this subject, attention should be drawn to the fact that, in more modern times, this beautiful idea of animating all nature in detail reappears under the various local traditions extant in different countries. thus do the oceanides and nereides live again in the mermaids, whose existence is still believed in by mariners, whilst the flower and meadow nymphs assume the

esses, to which circumstance the conception of the satyrs is by some authorities attributed. in rome the old italian wood-divinities, the fauns, who had goats' feet and all other characteristics of the satyrs greatly exaggerated, were identified with them. priapus. priapus, the son of dionysus and aphrodite, was regarded as the god of fruitfulness, the protector of flocks, sheep, goats, bees, the fruit of the vine, and all garden produce. his statues, which were set up in gardens and vineyards, acted not only as objects of worship, but also as scarecrows, the appearance of this god being especially repulsive and unsightly. these statues were formed of wood or stone, and from the hips downwards were merely rude columns. they represent him as having a red and very ugly face; he bears in his

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

an object and a symbol. for example, make a doll in the likeness of someone you don't like, stick pins in it and the victim gets stabbing pains in his back. or gather together hair and nail clippings, burn them and the person in question gets a fever. it s not always to do something unpleasant. the best way to win the love of a maiden is to chant an incantation three times over an apple, give the fruit to the young girl to eat, and she will surely come to you. the best example of sympathetic magic in witchcraft is the mandrake plant. a rather mysterious plant whose main use in the middle ages was as an aphrodisiac due to its shape, which resembles a certain part of the male anatomy. the powdered root of the mandrake was burned over a fire with some of the witch s pubic hair. at the same ti

PHILIP NEIL MYTHS LEGENDS EXPLAINED

and spells. beneath the third was a well of poison, from which flowed the rivers of hel. it was at the well of wisdom that the god heimdall left his great horn until he should need it to summon all creation to the final battle of ragnarok (see above. squirrel messenger the squirrel, ratatosk, runs up and down the tree, carrying insults from the dragon at the roots to the eagle at the top. special fruit the cooked fruit of yggdrasil ensured safe childbirth. the tree drips dew so sweet that bees make honey from it. strange new fetters fenrir was suspicious of the strange new fetter, and agreed to be bound only if one of the gods put their hand in his mouth. tyr thrust his right hand into the beast s mouth and when fenrir realized he had been tricked, he bit off tyr s hand. trembling leaves w

ts of supernatural bulls, most notably the t in b cuailnge, whose hero is cuchulain, son of the sun god lugh. the two bulls whose battle is the climax of the t in are said to have originally been divine swineherds even after undergoing many transformations, they can still reason like human beings. vegetation cernunnos was primarily a god of nature, fertility, and abundance, and is associated with fruit, corn, and vegetation, as well as animals. torc of rank cernunnos both wears a torc around his neck and holds another one in his hand. a celtic chieftain would have worn a torc as a mark of rank, and warriors were also rewarded with torcs and armrings. dio cassius writes of the british queen boudicca that she wore a great twisted golden necklace. gaulish warriors went naked into battle save

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

orld of tohu was characterized by an overemphasis on strict judgement; this was rectified by introducing love and empathy into the fabric of creation. this resulted in the world of tikun, the rectified version of tohu in which all the sefirot could relate to each other harmoniously. the first elements to be rectified were the refuse and gshells, h just as we see that the shell develops before the fruit. a vessel void of its light is an empty shell. the broken vessels of the sefirot of tohu, which broke because of their excessive selfhood and judgement, fall and became the gevil h embedded in the worlds of tikun. these elements were not gevil h in the sense of being sinister; they simply expressed non-g-d-consciousness and selfhood. as such, they became an absolutely necessary and crucial e

f gevil, h i.e, non-g-d-orientation available as an alternative to holiness. this aspect of reality became more pronounced with each successive world, until, in our physical world, it became the dominant consciousness: the physical world is a given, g-d must be proven. in this sense, the gevil h derived from the shells or refuse of the world of tohu is analogous to the shell of a nut or skin of a fruit that develops on the tree before the fruit. without the shell, the fruit would be exposed to the elements and thus unprotected would not endure. similarly, without the a priori self-consciousness descended from the mentality of tohu, there would be little, if anything, accomplished by the descent of the soul into the body or the creation of this world. thus it is written, glet the water swar

urred. one of the 39 forms of work prohibited on the sabbath is gseparating h (borer, which also means grefining h in the sense of separating and removing the undesirable aspects of something, leaving it purified from its dross or chaff. we are taught that the prohibition consists only of separating the unwanted from the wanted, not the wanted from the unwanted. for example, if there is a bowl of fruit in front of us containing both good and rotten apples, we may not, on the sabbath, separate out the rotten apples in order to leave a bowl of good ones. rather, we must select out the good ones (which we may then place in another bowl, leaving a bowl of rotten ones. this is because separating the bad from the good is a weekday type of work, i.e, one of the types of work the characterized the

from the good is a weekday type of work, i.e, one of the types of work the characterized the six days of creation. as we see here, as the worlds were created, one after another, the coarsest 5 genesis 1:20. 6 literally: the refuse from the food. the arizal on parashat bereishit 15 refuse of the world of tohu was separated out of the entire mass of sparks (we could imagine the world as a spiritual fruit bowl, from which g-d removes all but the finest gapples, h placing the rotten ones in another bowl. the bowl of perfect fruit becomes the world of atzilut. the second bowl now contains only grade b, c, and d apples. gd removes all the grade c and d apples from this bowl, which then becomes the world of beriah, and puts them in a third bowl. the third bowl contains only grade c and d apples

e person can be confused whether something is good or evil. in the world of beriah, where evil has no dominion, this possibility does not exist. knowledge of evil in that context is entirely abstract, or gacademic. h therefore [in the context of this gman, h] it is said, g[behold, i have given you all the all plants that bear seeds that are upon all the earth] and all trees in which there is tree fruit that bears seeds, they shall be yours for eating. h4 meaning, even the tree of knowledge in the garden, for with this man there was no apprehension [that anything negative would happen by his eating of it. 2 genesis 1:27. 3 psalms 33:6. 4 genesis 1:29. the arizal on parashat bereishit (2) 23 the arizal now addresses the following question: we saw previously that the account of the first seve

exercises judgement and evaluates the insight of chochmah. therefore, it is essentially a judgmental force, and as such can serve as the source for unholy judgement and vengeance. therefore, when cain attempted to rectify [reality by offering his sacrifice] he made it worse instead. cain exercised the attribute of binah incorrectly, and misjudged how g-d would react to his offering. adam ate the fruit prematurely (it would have been permitted to him on shabbat, assuming incorrectly that g-d wanted him to gtake the initiative h and forcefully bring about the perfection of the world on his own, before the appointed time. cain, understanding this, felt that to rectify this miscalculation it was necessary to disavow the human side of the equation altogether and live life submersed in the expe

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

respect all religions, for each contains a spark of the divine. the key theme in both the neophyte grade and the ritual of adeptus minor is that of being brought to the light. this light is also referred to as l.v.x. in the introduction to volumes 111 and iv of the golden dawn, regardie's excellent analysis of the keyword (i.n.r.i) and subsequent gematric correspondences and conclusions will bear fruit from continued study and meditation regarding this light. but a true "secret" of the entire system is that this light is not a metaphysical or philosophically speculative construct meaning grace, spirituality, or healing (although the light does bring all of these) but is an actual force which although independent of egoic man can be generated by man through the use of his consciousness to b

result. continually will the red dragon, the inverted power of the eros, ravish the little kingdom of self until such time as we open ourselves to the deepest levels of our unconsciousness, reconciling and uniting them with our conscious outlook, thus conquering the foe by driving it back to its proper realm. in such a way may we use, but neither ignore nor repress, the experience of life and its fruit to transcend our own personal limitations and attain to a participation mystique on a higher and self-conscious level. let me quote a few especially appropriate lines from jung in connection with this fall, when the fundamental basis of the ruach has been attracted to the kingdom of shells and when malkuth has been disassociated from the other sephiroth "consciousness thus torn from its root

e i book one it is written 'ln daath the depths are broken up and the clouds drop down dew" the word naher has the meaning 'perennial stream1-'never failing waters' as opposed to other words mearung torrent or brook. the river going out of eden is the river of the apocalypse, the waters of life, clear as crystal proceeding from the throne, on either side of the tree of life, bearing all manner of fruit. thus the rivers form a cross and on it the great adam, the son who is to rule the nations, was extended from tiphareth and his arms stretch out to geburah and gedulah, and in malkuth is eve, supporting with her hands the two pillars <146> on the general guidance and purification of the soul learn first, 0 practicus of our ancient order, that true equilibrium is the basis of the soul. if tho

criticised and watched, one who interferes with the will of others, one who misunderstands. he ma recall periods in his life when his convictions were sure, his judgments lr sh and unjust, his actions shameful, and view himself in that picture dispassionately as an entity operative in the give and take of life, something growing and as outside the category of blame as is the bitterness of unripe fruit. as the knowledge of his place and relative importance in the universe matures, he will attain strength to be honest with himself-ashamed of nothing he finds in his mind-one watching the antics of his personality with tolerant amusement-yet always learning. he will reflect on words, and the power of words. he will catch himself weaving them-twisting their meaning-deceiving himself and others

aspects as shown in the admission badges throughout the grades. let him consider the necessity and prevalence of sacrifice throughout nature and religion. let him realise the saying of the master 'whosoever shall save his life shall lose it, and whosoever shall lose his life shall save it 'except a corn of wheat fall into the ground and die, it abideth alone, but if it die, it bringeth forth much fruit' let him endeavour to realise his own place and relative importance in the universe, striving to stand outside himself and allowing only such claims as he would allow to another. let him carefully abstain from talking of himself, his feelings or fifth knowledge lecture 95 experiences that he may gain continence of speech, and learn to control the wasteful activities of his mind. let him cont

, the opener of the day, thee, thee do i invoke. arnoun (vibrate by middle pillar. 0 thou circle of stars whereof my genius is but the younger brother, marvel beyond imagination, soul of eternity before whom time is ashamed, the ruach bewildered, and the neschamah dark, not unto thy majesty may i attain unless thine image be love. therefore by seed and root, and by bud and leaf, and by flower and fruit of my entire being, do i invoke thee, whose name and power is love (assume god-form of amoun) 0 secret of secrets that art hidden in the being of all that lives, lord secret and most holy- source of light, source of life, source of love, source of liberty, be thou ever constant and mighty within me that i may forever remain in thine abundant joy, amoun (vibrate and circumambulate by middle p

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

made him lord of all, the wholebut yet ungrateful unto heaven he proved, and was from eden driven.from thence proceeded all our woes, nor could mankind one comfort shareuntil the rosicrucians rose and formed another eden here:where true pleasure ever reigns, and native innocence regains.here crystal fountains flow, here naught that222s vile can enter inthe tree of knowledge here doth grow, whose fruit we taste, yet free from sinwhile sweet friendship does aboundand guardian angels hover round.at the close of the ode, the procession halts in front of the suffragan in the west.suffragan: brother conductor of novices, what is the desire of this aspirant?zelator5 conductor of novices:he desires to proceed from darkness into the pure light of knowledge, to learn the secrets anddoctrines of nat

ratoriesof the earth as in the womb of their mother, and produce strains of nature in maturing? the purposeof the alchemist is to assist nature and expedite it through the hermetic art.rituals of the societas rosicrucianis in angliapracticus31 a spark, an atom of fire, life, or divine lux, which is within every thing, is in the metals, deeplyhidden in the interior which buds, germinates and bears fruit.conductor:the production of the precious metals is only through assisting nature in its more rapid gestation,while the multiplying its seed is an impossibility?4th alchemist:not altogether so, for the rosicrucian alchemist claims to be able to gather the subtle, escapinggases or fumes, he or retain them and reduce them to material shape, thus, metaphorically, they enterthe outer world or ext

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

ttacked and defended by seven chiefs who have sworn upon the blood of victims, possess the same significance as the seven seals of the sacred book interpreted by seven genii and assailed by a monster with seven heads, after being opened by a lamb which liveth and was dead, in the allegorical work of st. john. the mysterious origin of oedipus, found hanging on the tree of cithaeron like a bleeding fruit, recalls the symbols of moses and the narratives of genesis. he makes war upon his father, whom he slays without knowing tremendous prophecy of the blind emancipation of reason apart from science. thereafter he meets with the sphinx, that symbol of symbols, the eternal enigma of the vulgar, the granite pedestal of the sciences of the sages, the voracious and silent monster whose unchanging f

r as they subsist in a condition which escapes the perceptions of our actual organism. pregnant women are influenced more than others by the astral light, which concurs in the formation of the child, and offers them incessant reminiscences of the forms that abound therein. this explains how it is that women of the highest virtue deceive the malignity of observers by equivocal resemblances. on the fruit of their marriage they impress frequently an image which has struck them in dream, and it is thus that the same physiognomies are perpetuated from generation to generation. the kabalistic usage of the pentagram can determine therefore the appearance of unborn children, and an initiated woman might endow her son with the characteristics of nero or achilles, with those of louis xiv or napoleon

the impressions of all visible things; it follows herefrom that the daily position of the heaven is reflected in this light, which, being the chief agent of life, operates the conception, gestation and birth of children by a sequence of apparatuses designed naturally to this end. now, if this light be so prodigal of images as to impart the visible imprints of a maternal fantasy or appetite to the fruit of pregnancy, still more will it transmit to the plastic and indeterminate temperament of a newly-born child the atmospheric impressions and diverse influences which, in the entire planetary system, are consequent at a given moment upon such or such particular aspect of the stars. nothing is indifferent in nature: a stone more or a stone less upon a road may break or modify profoundly the de

deadly and narcotic properties, its asphyxiating principles from datura arts-monium, from the peach and bitter almond that poison one drop of which, placed on the tongue or in the ear, destroys, like a flash of lightning, the strongest and best constituted living being. the white juice of sea-lettuce was boiled with milk which vipers and asps had been drowned. the sap of the manchineel or deadly fruit of java was either brought back with them from their long journeys, or imported at great expense; so also was the juice of the cassada, and so were similar poisons. they pulverized flint, mixed with impure ashes the dried slime of reptiles, composed hideous philtres with the virus of mares on heat and similar secretions of bitches; they mingled human blood with infamous drugs, composing an o

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

y, personified in egypt as hermanubis, a dog's head, and to their sulphur, represented by the baphomet of the temple or prince of the sabbath, that goat's head which brought such odium upon the occult associations of the middle ages. for the mineral work, the first matter is exclusively mineral, but it is not a metal. it is a metallized salt. this matter is called vegetable because it resembles a fruit, and animal because it produces a kind of milk and blood. it contains within itself the fire by which it must be dissolved. 117 chapter xx the thaumaturge we have defined miracles as the natural effects of exceptional causes. the immediate action of the human will upon bodies, or at least that action exercised without visible means, constitutes a miracle in the physical order. the influence

ROBERT KIRK WALKER BETWEEN WORLDS

urned about her milk white steed, and took true thomas up behind, and aye whene'er the bridle rang, the steed flew swifter than the wind. for forty days and forty nights, he wade thro red blude to the knee, and he saw neither sun nor moon, but heard the roaring of the sea. o they rade on and further on, until they came to a garden tree 'light down, light down, ye ladie free, and i'll pull of that fruit for thee' http//www.dreampower.com/kirk_wbw/pg_138.htm (4 of 11 [10/9/2001 12:37:14 am] robert kirk- walker between worlds appendix 4: thomas rhymer 142 9. 10. 11. 12. 13. 14. 15. 16 'o no, o no, true thomas' she says 'that fruit maun not be touched by thee, for all the plagues that are in hell, light on the fruit of this countrie 'but i have a loaf here in my lap, likewise a bottle of red w

riants of thomas the rhymer are constructed from a series of interrelated visions, which are part of one united vision and initiation sequence. as this is one of the major keys to the underworld journey, it is worthy of careful examination and explanation, and will repay continued meditation and application. a long and complex romance text exists, in which many of the specific elements of garden, fruit, otherworld and related symbols are amplified in a conventional manner, but we will deal only with variants found in an oral tradition. the plot moves through seven specific stages: 1. the vision of the queen of elfland; 2. the journey through the underworld; 3. the vision of the tree; 4. the ritual of bread and wine; 5. the vision of the three roads; 6. the vow of silence; 7. the return to

e three sacred trees of oral tradition, to which other trees may be added from ancient lore. this triad, however, is of considerable importance in connection to the three underworld trees. thorn is the tree at the gate between the worlds, with its associations with may ceremonies, ill luck if picked at the wrong time, combined beauty of blossom and pain of thorn. hawthorn, incidentally, is also a fruit bearing tree, and at one time the fruit was eaten and preserved. like the rose, it carries blossom, thorns and fruit (rosehips, showing in nature the three stages of transformation: promise, pain and fulfillment. in the ballad of tam lin, fair janet summons tam from faeryland by pulling roses and breaking thorns. we may regard the hawthorn and the rose as symbolically identical and may furth

d by a small oaken door with a symbol carved above it. in some versions of the vision, the orchard of paradise, or the apple tree upon the hill, is surrounded by a ring of oaks. those who meet the male guardian may encounter him at an oak tree (see the trump of the guardian in the merlin tarot, while those who are blessed like thomas of ercledoune, are guided by the queen of elfland direct to the fruit. ash, traditionally used for thrones, spears and sea-going vessels, may be equated with the third underworld tree, that of mediation. the entire subject of detailed tree symbolism represents a very wide and complex held, which is not directly relevant to the present study, but the serious student or inquirer should consider native tree lore in depth. a detailed study of ancient or oral tree

ditation. deeper aspects of the sea and the blood are reached through the underworld journey, and are not usually accessible by regular or popularized meditation methods. the vision of the tree (verses 8-9) thomas and the queen of elfland now arrive at the second tree. they have passed beneath, waded the river of blood, heard the roaring of the sea, and then have ridden further on to the apple or fruit tree that stands in the centre of the underworld. it is the tree of transformation, as thomas is soon to discover. the fruit is usually the apple, or in some versions it is a tree of mixed fruits, as in the ancient irish legends. we now come to the true order of the giving and taking of fruits, which is well known to be corrupted in the orthodox christian variants of the garden myth. http//w

he fruit is usually the apple, or in some versions it is a tree of mixed fruits, as in the ancient irish legends. we now come to the true order of the giving and taking of fruits, which is well known to be corrupted in the orthodox christian variants of the garden myth. http//www.dreampower.com/kirk_wbw/pg_138.htm (9 of 11 [10/9/2001 12:37:14 am] robert kirk- walker between worlds thomas sees the fruit in its pure or unadapted state, as it grows at the heart of the underworld. he is comprehending the energies and the powers that hold creation together, and has traveled directly to this stage upon the magical horse, guided by his partner the queen of elfland. as he has not met the guardian, or been imprisoned, or exchanged riddles, or done battle, we may assume that this visionary sequence

RUBY TABLET OF SET

ce with cinnamon is preferred. the censor is moved about the graal and about the assembled and lastly the four neters. celebrant: gbehold the graal of perfection, of challenge, of unspoken desire. it is the curse of the setian who would drink and then forget the well from which its draught is drawn. this elixir of life is consecrated in the sacred smoke of the ancients. this elixir comes from the fruit of immortality. it contains the fire of the spice that defies death. we drink it now in fellowship, that our brother may begin his journey in its warmth. let he who shared our cup and drank with impunity know that none dare come against him on his journey. his will be unconquerable as he strides among the gods. h the graal is shared by pouring into the individual ones. when all are poured th

gnize thy wish. but know that in truth i shall appear to man and manifest to him the glory of god incarnate in me, that he may elect now the way of heaven and raise to me a great church of worship. for i am not of a mind to game with thee, satan, and would crush thy following without remorse. thy name also shall be revealed to thy precious man, and he shall curse thee, for i shall show to him the fruit of thy evil genius. then satan addressed messiah in dark anger, saying, i shall not come to man as an idol to be worshipped, for man shall never bow to me as i would never to another. but mark me, messiah- man shall know the truth of lucifer nonetheless, and the name of satan shall eclipse thine. and have thou a care for the ways of man if thou wouldst greet him in his own likeness, for he m

ignore his own law, for he performed miraculous things and stayed where he would the cruelties brought upon man by uriel. and i was seized with a great anger, saying, shall messiah, cruel tormenter of man, attribute to satan the work of uriel? and abaddon came to rome and to palestine, saying through the mouths of men, messiah, who hast brought to man a suffering undeserved, taste now of thy own fruit. and i crucified the living messiah, and as life was torn from his broken form, he knew truly the shock of helplessness, and he called in agony to his god. but i said, god heeds thee not, messiah, for thou art all that presumes to a divine consciousness. and so i, abaddon, cast messiah from earth, but the seed that messiah had planted among men grew and became a mighty church wherein all lif

tanding of the word of set? consider the implications well. what facet of xeper, then, do i represent to you this night? remember always that your magical actions may have consequences that extend far beyond your own earthly lifetimes. behold, setians, you are shaping the future with your current workings! after centuries of waiting, the word of set is now spoken clearly; so my work has borne its fruit. bear that ever in your minds, and re-create the universe in the image of the setian will! our eyes may see far, far down the road [dee places a stone upon the altar] faust [priestess rosemary webb] i am faust, he who paved the way for modern man, laying the foundations of the black magical quest as perceived by you in this aeon of set. i am he who made my pact with the powers of darkness, a

on it. staff: this was the uas-septre and represented the power of the pharaoh. it was shaped in the form of the set animal. scarab: symbol of the khepra beetle. it represented self-creation and is therefore a good symbol for set. the khepra beetle was also a desert animal, the domain of set "i have soared as the primeval one soars: i have become kephri. i have grown as the plants grow, i am the fruit of every god. ring: it is a symbol of eternity. generally it was closed with a knot. in the shape of a serpent it represents apep and could be used in a draconian ceremony. it should be made in material conducive to the ceremony, like silver. sistrum: this instrument had three or four rods with rattles that often had the form of a serpent. the metal hoops represented the orbit of the moon, t

ter in a sea of unimaginable chaos! and yet..with a nearly undiscernible gesture, i reach out a finger and create that which i will! i thrive upon the clouded vision of that unordered mass; i ride in nimble victory upon the back of an untamed beast! i, chaos, am in truth the reckless bearer of an ordered creation which only the enlightened may enjoy! come drink with me, o searcher! come taste the fruit of order without law! wisdom [spoken by magister robertt neilly] wisdom is the evolving product of the many volatile journeys the initiate successfully completes through the underworld. by each successive journey does the initiate gain in the suffering of yet further mysteries of wisdom. come forth and seek wisdom. though faceless, nameless, and without form, wisdom is within you. now go for

SALMANRUSHDIE THESATANICVERSES

neither of us is your friend. my husband, however, is a weak man. in jahilia they think he's cunning, but i know better. he knows i take lovers and he does nothing about it, because the temples are in my family's care. lat's, uzza's, manat's. the- shall i call them _mosques- of your new angels" she offers him melon cubes from a dish, tries to feed him with her fingers. he will not let her put the fruit into his mouth, takes the pieces with his own hand, eats. she goes on "my last lover was the boy, baal" she sees the rage on his face "yes" she says contentedly "i heard he had got under your skin. but he doesn't matter. neither he nor abu simbel is your equal. but i am "i must go" he says "soon enough" she replies, returning to the window. at the perimeter of the city they are packing away

ault, please, was this? his, personally, or some other personage- children were playing in the garden of his doubting, among the midge-clouds and rosebushes and despair. grandmother's footsteps, ghostbusters, tag. ellowen deeowen, london. the fall of angels, gibreel reflected, was not the same kettle as the tumble of woman and man. in the case of human persons, the issue had been morality. of the fruit of the tree of the knowledge of good and evil they shouldst not eat, and ate. woman first, and at her suggestion man, acquired the verboten ethical standards, tastily apple-flavoured: the serpent brought them a value system. enabling them, among other things, to judge the deity itself, making possible in good time all the awkward inquiries: why evil? why suffering? why death- so, out they we

estrians his lightning reflexes had saved from serious injury or death, punctuating these reminiscences with car--phone conversations in which mysterious deals involving amazing sums of money were discussed, billy had shaken allie's hand warmly, and then fallen upon gibreel and hugged him in pure, infectious joy. his companion mimi mamoulian was rather less low-key "it's all fixed" she announced "fruit, starlets, paparazzi, talk- shows, rumours, little hints of scandal: everything a world figure requires. flowers, personal security, zillion--pound contracts. make yourselves at home" that was the general idea, allie thought. her initial opposition to the whole scheme had been overcome by gibreel's own interest, which, in turn, prompted his doctors to go along with it, estimating that his re

cities- in which such stark, imperative oppositions were drowned beneath an endless drizzle of greys- how right he'd been, for instance, to banish those satanico-biblical doubts of his- those concerning god's unwillingness to permit dissent among his lieutenants- for as iblis/shaitan was no angel, so there had been no angelic dissidents for the divinity to repress- and those concerning forbidden fruit, and god's supposed denial of moral choice to his creations- for nowhere in the entire recitation was that tree called (as the bible had it) the root of the knowledge of good and evil _it was simply a different tree_ shaitan, tempting the edenic couple, called it only "the tree of immortality- and as he was a liar, so the truth (discovered by inversion) was that the banned fruit (apples were

usoe-city, marooned on the island of its past, and trying, with the help of a man-friday underclass, to keep up appearances. under the gaze of stone lions he chased pigeons, shouting "i swear, spoono, back home these fatties wouldn't last one day; let's take one home for dinner" chamcha's englished soul cringed for shame. later, in covent garden, he described for gibreel's benefit the day the old fruit and vegetable market moved to nine elms. the authorities, worried about rats, had sealed the sewers and killed tens of thousands; but hundreds more survived "that day, starving rats swarmed out on to the pavements" he recalled "all the way down the strand and over waterloo bridge, in and out of the shops, desperate for food" gibreel snorted "now i know this is a sinking ship" he cried, and c

ged to keep marching for an entire night because the authorities in this or that small town didn't want such riff-raff sleeping on their pavements. more deaths became inevitable. then the bullock of the convert, osman, fell to its knees amid the bicycles and camel-dung of a nameless little town "get up, idiot" he yelled at it impotently "what do you think you're doing, dying on me in front of the fruit--stalls of strangers" the bullock nodded, twice for yes, and expired. butterflies covered the corpse, adopting the colour of its grey hide, its horn-cones and bells. the inconsolable osman ran to ayesha (who had put on a dirty sari as a concession to urban prudery, even though butterfly clouds still trailed off her like glory "do bullocks go to heaven" he asked in a piteous voice; she shrugg

SAPPHIRE TABLE OF SET MAIN

learly communicated to me. when i began to feel that the sentinelship of the ultima thule pylon was no longer giving me anything much new; then-adept iitti entered into a new phase of initiation where that very sentinelship proved to be of immense value to him. this enabled me to crystallize the cycles of the ut pylon in my mind and to see the coming into being of what i had cast in 1994. another fruit of the 1994 working is, of course, adept andersson founding the black runa pylon of sweden. when my need to found an o.tr. lodge grew, i got three queries from my area about o.tr. sponsorship. two of these gentlemen i've already sponsored (priest iitti and adept andersson) and the third (adept sotiris vandis) is likely to get his sponsorship soon. these knights will make up the initial membe

SAPPHIRE TABLET OF SET

learly communicated to me. when i began to feel that the sentinelship of the ultima thule pylon was no longer giving me anything much new; then-adept iitti entered into a new phase of initiation where that very sentinelship proved to be of immense value to him. this enabled me to crystallize the cycles of the ut pylon in my mind and to see the coming into being of what i had cast in 1994. another fruit of the 1994 working is, of course, adept andersson founding the black runa pylon of sweden. when my need to found an o.tr. lodge grew, i got three queries from my area about o.tr. sponsorship. two of these gentlemen i've already sponsored (priest iitti and adept andersson) and the third (adept sotiris vandis) is likely to get his sponsorship soon. these knights will make up the initial membe

SATANGEL

the earth and the heavens thee, that didst create the night and the day thee, that didst create the darkness and the light thou art ra hoor khuit, myself made perfect, who no man has seen at any time thou art ia besz, the truth in matter thou art the truth in motion thou hast distinguished between the just and the unjust thou didst make the female and the male thou didst produce the seeds and the fruit thou didst form men to love one another, and to hate one another i am [n, thy servant, unto whom thou didst commit thy mysteries, the ceremonies of albion thou didst produce the moist and the dry and that which nourisheth all created life hear thou me, for i am the angel of lucifer; this is thy true name handed down to the initiates of albion. east: air hear me ar thiao rheibet a-thele-ber-s

SCHEM HA MEPHORESH

heh final, the letter of earth. but it should be remembered that the most powerful rule of y of tetragrammaton is over the fiery triplicity; that of h over the watery triplicity; that of vau over the airy triplicity; and that of h final over the earthy triplicity. in the 22nd chapter of the apocalypse of st. john it is said that the tree of life which bare twelve manner of fruits and yielded her fruit every month, and the leaves of the tree were for the healing of the nations. and there shall be no more curse; but the throne of god and of the lamb shall be in it. this is exemplified in the drawing taken from the 3-8 altar diagram. the twelvemanner of fruits yielded every month answer to the signs of the zodiac and the twelve tribes of the sons of jacob. also to the twelve apostles. the he

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

r makes eight offerings to the tirthankara. olo du` mare: the name of the supreme god in santer a. om: often spelled aum; the sacred syllable and symbol of jainism (and hinduism, used for purposes of meditation. oral torah: interpretations of the torah and ways to apply their laws. orders: religious communities. original sin: the sin that fell upon humankind when adam and eve ate of the forbidden fruit in the garden of eden; this act, in turn, led to the separation of humans from god. orishas: name given to the lesser gods of santer a. orthodox: the name of one of the sects of judaism, generally referring to traditional jews who are conservative in their outlook. oshogatsu: the shinto new year. ostara: neo-pagan holiday held at the time of the spring equinox. pagan: pre-christian or non-ch

n tradition and location. for example, in predominantly 110 world religions: almanac buddhism theravada countries, believers periodically spend weeks or months each year in a monastery. in thailand, lay buddhists recite prayers or meditate during the day and provide alms of food and clothing to monks on their pindapata( alms-rounds. lay buddhists await these monks on their alms-rounds, with rice, fruit, and even small packets of food wrapped in banana leaves. no verbal thanks are given by the monks, only a nod of the head. buddhists believe that the act of giving is more perfect without thanks. after performing this act of dana, the lay buddhists go to their jobs or homes, having started the day with a virtuous act. in the united states and other non-asian countries, some buddhists choose

: in the roman catholic church, the belief that paying money to the church would allow a person to get into heaven or be forgiven for sins that were not yet committed. messiah: the expected deliverer and king of the jews, foretold by the prophets of the old testament; used by christians to refer to jesus christ. original sin: the sin that fell upon humankind when adam and eve ate of the forbidden fruit in the garden of eden; this act, in turn, led to the separation of humans from god. resurrection: the rising of jesus christ from the dead three days after his crucifixion, or death on a cross. sacrament: a sacred rite, or ceremony. saint: in christianity, someone who is judged to be particularly holy and worthy. salvation: the deliverance of human beings from sin through jesus christ s deat

nicea decided in 325, jesus was of the same substance as god the father. the doctrine of atonement speaks of reconciliation between god and humankind, a settlement ending the separation between god and humans. this separation was caused, according to some interpretations, by original sin (the doctrine of original sin says that sin, or disobedience to god, began when adam and eve ate the forbidden fruit in the garden of eden) this original sin had to be paid for, and it was the suffering and death of jesus on the cross that redeemed humanity. others see this separation in a more psychological (dealing with the human mind) manner. for example, the word sin has roots that are similar to the word sunder, meaning to split or to divide. in this interpretation original sin represents the sense of

obes, musical instruments, sacred scrolls, candles, and incense over hot oil. on the first day of such typical offering festivals, the priests form a procession through the town and call on the three pure ones to attend their ritual. a yellow banner is placed outside the temple to attract the attention of the gods. priests sing and dance at such offerings, providing gifts such as tea, candles, or fruit to summon the gods. ceremonies may include the division of the lamps, in which candles are lit in a darkened temple to signify the coming of light to the world. such rituals may last for as long as three days, accompanied by fireworks, chanting, and music. priests may also perform occasional rituals of exorcism, driving out evil spirits. such exorcisms can be done in homes or even outdoor sp

ach household accompanies the priests to a nearby river or stream. there each sets a small paper lantern with a lit candle in the water to float downstream. the candles are meant as a guide to the lost souls, liberating them and showing them the way upward to heaven. sometimes the ritual of the universal salvation is also performed at this festival. in it a huge banquet is set up of cakes, bread, fruit, and any other delicacies that can be provided. the priest first blesses the food and then invites the lost souls to join in the feast. finally, the priest tosses the food to the gathered faithful, symbolically sharing it with the lost souls. chinese new year chinese new year occurs in late january or early february and is one of the most important daoist celebrations. chinese new year falls

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

of good and evil. like its name, are its fruits: namely, good and bad fruits of life and death, of love and hate, of light and darkness. this tree was put before adam, and even if he had in his innocence the liberty to look upon it as a tree of god's wonders. god's prohibition did not allow him to place his desire in it and eat of it, but threatened that (if he would do so) he would die from its fruit. for this was a tree of division where good and evil battled with each other: but in a battle there can be no life: for battle brings forth destruction, and destruction brings forth death, life lives in the sweet unity of love. therefore, when adam ate from this tree, a battle started within him, and in this battle he lost his life. nevertheless wretched men will not learn through such fall

ke in his own desire what he should not have taken. therefore, god let him fall, and since he had despised the quiet, he had to feel painfully the restlessness. in such restlessness of life all children of man still extend their hands, trying to grasp their pleasures. and as is their understanding and will, so is their grasping. some grasp for the good, some grasp for the evil. some grasp for the fruit, some only for the leaves, some for a branch with fruits and leaves on it. and they derive pleasure from the things they have grasped, these poor fools do not know that all their pain and labor had only been a studium particulare. they grasp for pieces, where they could obtain the whole. they seek for quiet and cannot find it; for they look from the outside into the restlessness of movement

SEPHER HA BAHIR

he answered yes. what does this resemble? a king wanted to plant a tree in his garden. he searched the entire garden to find a spring flowing with water that would nourish the tree, but could not find any. he then said "i will dig for water, and will bring forth a spring to nourish the tree" he dug and opened a well, flowing with living water. he then planted the tree, and it stood, giving forth fruit. it was successfully rooted, since it was always watered from the well. 24. rabbi yanai said: the earth was created first, as it is written (genesis 2:4"[on the day that god made earth and heaven" they said to him: is it not written (genesis 1:1"[in the beginning god created] the heaven and the earth? he replied: what is this like? a king bought a beautiful object, but since it was not compl

hall take my lifted offering. from he who makes himself willing. rabbi rahumai said [this refers to] the righteous and pious in israel who raise me over all the world through their merit. from them the heart is sustained, and the heart sustains them. 98. and all the holy forms oversee all the nations. but israel is holy, taking the tree itself and its heart. the heart is the beauty (hadar) of the fruit of the body. similarly, israel takes (leviticus 23:40, the fruit of a beautiful (hadar) tree. the date palm is surrounded by its branches all around it and has its sprout (lulav) in the centre. similarly, israel takes the body of this tree which is its heart. and paralleling the body is the spinal cord, which is the main part of the body. what is the lulav [it can be written] lo lev it has a

the holy one. 118. yod is the ten sayings with which the world was created. what are they? they are the torah of truth, which includes all worlds. what is the shin? he said: it is the root of the tree. the letter shin is like the root of a tree. 119. what is this tree that you mentioned? he said: it represents the powers of the blessed holy one, one above the other. just like a tree brings forth fruit through water, so the blessed holy one increases the powers of the tree through water. what is the water of the blessed holy one? it is wisdom. it is the souls of the righteous. they fly from the fountain to the great pip, ascend and attach themselves to the tree. through what do they fly? through israel. whey they are good and righteous, the divine presence dwells among them. their deeds th

the tabernacle. and what is his side? what is this like? a king had an idea to plant ten male trees in a garden. all of them were date palms. he said, since they are all the same kind, it is impossible for them to endure. what did he do? he planted and etrog among them. this was one of those which he had intended to be male. and why is the etrog female? because it is written (leviticus 23:40, the fruit of a beautiful tree, fronds of a date palm [branches of a tree of leaves, and willows of the brook. what is the fruit of a beautiful (hadar) tree? the targum renders this verse, the fruit of the etrog tree, and the lulav. 173. what is the meaning of beautiful? it is the beauty of all things. this is also the beauty of the songs of songs. regarding it, it is written (songs of songs 6:10, who

end [from peretz, and he had such great joy that he made [zerach] return. 198. why was she called tamar and not any other name? because she was female. can we then say that [it was something special that] she was female? but it is because she included both male and female. for [tamar means a date palm, and] every date palm includes both male and female. how is this? the frond (lulav) is male. the fruit is male on the outside and female on the inside. and how? the seed of the date has a split like a woman. paralleling it is the power of the moon above. the blessed holy one created adam male and female, as it is written (genesis 1:27, male and female he created them. is it then possible to say this? is it then not written (genesis the bahir 55 1:27, and god created man in his image, in the i

th. he finally found the serpent, which looked like a camel, and he rode on it. he then went to the woman and said to her (genesis 3:1, did god also say, from all the trees of the garden [you shall not eat [he said, i know that he did not forbid all the trees] but i will seek more i will add in order that she should subtract. she replied, he did not stop us from anything besides (genesis 3:2) the fruit of the tree that is in the middle of the garden. god said, do not eat from it and do not touch it, lest you die. she added two things. she said, from the fruit of the tree that is in the middle of the garden, while [god] had only said (genesis 2:17, from the tree of knowledge. she also said, do not touch it lest you die [while god had only spoken of eating it. what did samael do? he went and

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

retain water in the system. without it, a person can dehydrate and expire before they know what has happened to them. by the way, while traveling any distance by foot an adept would do well to make up a batch of easily consumable but well balanced dry food. this food is easily made by mixing the proper ratio of powdered dried meat and flour made of grains and perhaps legumes. finely chopped dried fruit may also be added along with the correct ratio of salt, sugar and fat. this mix may be made into a paste or dough and then baked into a sort of thin cookie or hard tack. pieces of these cookies can then be broken off and hydrated in the mouth as needed, and when added to what is found along the way, they will keep a traveler well fed for many days. the next bodily need to consider is exercis

with the pungent scents of flowers and spices from far away places. others feel the warm sands of their own personal tropical island where coconut palms and pineapples grow in great profusion. there, monkeys chatter from the verdant jungle, and misty waterfalls cascade over ancient cliffs. still others find themselves by a quiet stream on the shore of a grassy glade within a vast, green forest of fruit, oak and ash. they bask in the warm air, surrounded by a multitude of friendly animals who come to visit, bearing gifts of fruits, nuts and berries. some just live in the open, some choose a simple tent to sleep in, while others roam the halls of vast castles placed there for their pleasure. it isn't long until they begin planting their own vegetable and herb gardens, setting up housekeeping

SIFRA DETZNIYUTHA

des. 13) in this fate of all flow thirteen pure balsam oils, all is found in this fate, and it is concealed. at the time when tishri, the seventh month, approaches, these thirteen are found in the upper world, and thirteen gates of compassion open. of that time: seek you the lord hvhy while he can be found.64 it is written: and elohim said you, the earth, will put forth grass, herb yielding seed, fruit tree..65 this is that which is written: and you shall afflict yourselves in the ninth of the month at even.66 adonai hvhy, you have begun to show your servant your greatness.67 the name hvhy is perfect on its sides. 7 and in causing this earth to bring forth, not is perfect, yhy-not is written. we read: a superior yv d y, an inferior yv d y. vyytzr (royyv):68 yod y superior, yod y inferior

a rose, are bare. 8) short ones descend over the throat, and cover the neck. 9) long and short ones descend even-balanced. he that is found in these is found to be strong and mighty. it is written: out of distress i called on hy.94 david said nine up to all nations compass me about95 in order to surround and protect himself. and you, the grass, herb yielding seed after its kind, and tree bearing fruit, that its seed is in it, after its kind, were brought forth from the earth.96 these nine are evolved from the perfect name, and afterwards were planted into the perfect name, as it is written: and the lord hvhy planted.97 the formations of the beard are found to be thirteen, that is the upper one. in the lower one they are beheld in nine. the twenty-two letters are formed in their colors. th

s of the nose of small face. 154 four hidden formations of the beard of atiqa. 155 four of small face from four of vast face. 156 tree of life, see torah b reshith 3:22; ladder of jacob; kav (bk, line of light (luria. 157 the birds are the sefiroth, see 3rd mundaka 1:1, atharva veda: two birds, united always and known by the same name, closely clinging to the same tree, one of them eats the sweet fruit, the other looks without eating. seated on the same tree, the jiva moans, bewildered by his impotence, but when he beholds the other, the lord worshipped by all and his glory, he then becomes free from grief. 158 seven lower sefiroth, see zohar i: 31a and 186a, also zohar hadash 3a. 159 song of songs 2:8. 160 three columns. the tantras speak of three gunas (qualities--sattva, rajas, and tama

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

was his passion for occult studies. they had a charm for him early in life, and he pursued them with the earnestness which characterised his pursuit of other studies. he became absorbed in wizard lore; he equipped himself with magical implements, with rods for transmitting influence, and crystal balls in which to discern coming scenes and persons; and communed with spiritualists and mediums. the fruit of these mystic studies is seen in "zanoni" and "a strange story" romances which were a labour of love to the author, and into which he threw all the power he possessed, power re-enforced by multifarious reading and an instinctive appreciation of oriental thought. these weird stories, in which the author has formulated his theory of magic, are of a wholly different type from his previous fic

te himself to a career in which the english artist generally commences with rapture and historical composition, to conclude with avaricious calculation and portraits of alderman simpkins. glyndon was supposed by his friends to possess no inconsiderable genius; but it was of a rash and presumptuous order. he was averse from continuous and steady labour, and his ambition rather sought to gather the fruit than to plant the tree. in common with many artists in their youth, he was fond of pleasure and excitement, yielding with little forethought to whatever impressed his fancy or appealed to his passions. he had travelled through the more celebrated cities of europe, with the avowed purpose and sincere resolution of studying the divine masterpieces of his art. but in each, pleasure had too ofte

y, the gay revelries of naples, when he fell in love with the face and voice of viola pisani. but his love, like his ambition, was vague and desultory. it did not satisfy his whole heart and fill up his whole nature; not from want of strong and noble passions, but because his mind was not yet matured and settled enough for their development. as there is one season for the blossom, another for the fruit; so it is not till the bloom of fancy begins to fade, that the heart ripens to the passions that the bloom precedes and foretells. joyous alike at his lonely easel or amidst his boon companions, he had not yet known enough of sorrow to love deeply. for man must be disappointed with the lesser things of life before he can comprehend the full value of the greatest. it is the shallow sensualist

tary effect. from the confused mists of his fancy glittered forth again those happy, golden schemes which part from the young ambition of art, to play in the air, to illumine the space like rays that kindle from the sun. and with these projects mingled also the vision of a love purer and serener than his life yet had known. his mind went back into that fair childhood of genius, when the forbidden fruit is not yet tasted, and we know of no land beyond the eden which is gladdened by an eve. insensibly before him there rose the scenes of a home, with his art sufficing for all excitement, and viola's love circling occupation with happiness and content; and in the midst of these fantasies of a future that might be at his command, he was recalled to the present by the clear, strong voice of merv

e silence of declining noon on the shores of naples; never, till you have enjoyed it, never, till you have felt its enervating but delicious charm, believe that you can comprehend all the meaning of the dolce far niente (the pleasure of doing nothing; and when that luxury has been known, when you have breathed that atmosphere of fairy-land, then you will no longer wonder why the heart ripens into fruit so sudden and so rich beneath the rosy skies and the glorious sunshine of the south. the eyes of the actress were fixed on the broad blue deep beyond. in the unwonted negligence of her dress might be traced the abstraction of her mind. her beautiful hair was gathered up loosely, and partially bandaged by a kerchief whose purple colour served to deepen the golden hue of her tresses. a stray c

r which my youth had idly languished and vainly burned "and to me his duty is transferred" replied the stranger "yonder lies, anchored in the bay, the vessel in which zanoni seeks a fairer home; a little while and the breeze will rise, the sail will swell; and the stranger will have passed, like a wind, away. still, like the wind, he leaves in thy heart the seeds that may bear the blossom and the fruit. zanoni hath performed his task, he is wanted no more; the perfecter of his work is at thy side. he comes! i hear the dash of the oar. you will have your choice submitted to you. according as you decide we shall meet again" with these words the stranger moved slowly away, and disappeared beneath the shadow of the cliffs. a boat glided rapidly across the waters: it touched land; a man leaped

SIR WALLIS BUDGE EGYPTIAN MAGIC

led in any way by it. the rich man, even, was not certain that the appointed offerings of meat and drink could or would be made in his tomb in perpetuity: what then was the poor man to do to save his ka from the ignominy of eating filth and drinking dirty water? p. 107 [paragraph continues] to get out of this difficulty the model of an altar in stone was made, and models of cakes, vases of water, fruit, meat, etc, were placed upon it; in cases where this was not possible figures of the offerings were sculptured upon the stone itself; in others, where even the expense of an altar could not be borne by the relatives of the dead, an altar with offerings painted upon it was placed in the tomb, and as long as it existed through the prayers recited, the ka did not lack food. sometimes neither al

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

. it is the soul that lives alternately in the underworld and in the upper regions; the myth clothes in a picture the eternal nature of the soul that persists throughout its endless transformations, its births and deaths. the soul has an immortal mother demeter but is carried away into the realms of transitoriness, and even induced to share in the destiny of the perishable world. it has eaten the fruit of the underworld that is to say, the human soul has found satisfaction in perishable things, and therefore cannot live always in the heights where the gods abide. it has to return ever and again to the kingdom of transience. demeter stands for the essential source out of which human consciousness arises. thus we must conceive of consciousness as arising from the spiritual forces of the myth

arrative of the cursing of the fig tree. this appears in mark where we read: jesus entered jerusalem and went to the temple. he looked around at everything, but since it was already late, he went out to bethany with the twelve. the 104 christianity as mystical fact next day as they were leaving bethany, jesus was hungry. seeing in the distance a fig tree in leaf, he went to find out if it had any fruit. when he reached it, he found nothing but leaves, because it was not the season for figs. then he said to the tree, may no one ever eat fruit from you again (11:11ff) luke gives this same episode in the form of a parable: then he told this parable: a man had a fig tree, planted in his vineyard, and he went to look for fruit on it, but did not find any. so he said to the man who took care of

it was not the season for figs. then he said to the tree, may no one ever eat fruit from you again (11:11ff) luke gives this same episode in the form of a parable: then he told this parable: a man had a fig tree, planted in his vineyard, and he went to look for fruit on it, but did not find any. so he said to the man who took care of the vineyard, for three years now i ve been coming to look for fruit on this fig tree and haven t found any. cut it down! why should it encumber the ground (13:6f) the parable indicates symbolically the uselessness of the old teachings, under the image of the barren fig tree. the same meaning is conveyed by mark, who narrates it as if it had taken place as a fact of history. the conclusion to be drawn from this is that the gospels should not be read primarily

nce of hell, as described in terms of the mysteries in christianity as mystical fact.15 he could follow this path only by ignoring consistently all traditional christianity and all idealistic dogma. he had to follow his own path unperturbed by any external influence. and yet he would not have arrived at his goal had he not gone beyond what appeared in intuitive thinking as a spiritual path as the fruit of the germinal writing of the twenty-one-year-old. he knew the spiritual law: knowledge is not gained by asserting only one s own point of view, but through immersion in streams of thought foreign to one s own. 16 steiner wrote about nietzsche, and he was considered an absolute nietzschean. 17 in haeckel s work steiner recognized the most significant accomplishment of the german spiritual-c

TECHNICIANS GUIDE TO THE LEFT HAND PATH

lhp. this dimension, simply understood, is a state of heightened self awareness. not quite as simply understood is that it represents a 3-d modeling of consciousness- you, me and that which can observe both- and of which can synchronously be all of three. they are three points of contact between self, not self, and observer of self and not self. the synthesis of these three components yield their fruit in terms of understanding only if a relationship to the object of interest is both identified and fully examined. this does not occur without your own intervention. it requires an act of will. but, to even begin this process there must exist the right conditions to enable the will "to do. these conditions are at the very heart of my own formulaic approach to left hand path. these conditions

pt its tenets- on blind faith or dogma- is an abhorrence to the dignity of the soul that seeks its true expression through its own knowledge of self. any text which asks you to examine its ideas and sources, and then determine for yourself the validity of its ideas, is to be esteemed. the answers are out there, but it will take an awakening, a desire, and the will to seek for the tree to bear its fruit. antinomianism is not only a dissent from spiritual ideas that are not your own, but also from cultural and social ideas that are not your own. the entire antinomian spirit is motivated by a praxis that denies the blind acceptance of ideas no matter their source. it is one that urges each individual to make up their own minds on religious, social and cultural paradigms. this understanding mu

THE BLACK LODGE

blems first then answers will either make sense or be superfluous. this fact or reaction of an experienced aspirant or adept to such questions can be taken advantage of by the unscrupulous or the charlatan (they also can refuse to answer questions on these same grounds. thereby giving the appearance of knowledge or initiation) how is an aspirant to know one from the other then? know them by their fruit..watch them my brothers and my sisters and soon enough their truth or falsehood will betray them. dear sisters and brothers, it is always a step in the dark. it is always a death and a rebirth- and you do not even know, when you die, if there will be a birth. as it is written success is your proof. remember: the price of initiation is a shameful death from which the demons will save you, if

ue than all that we abandon in order to conquer it. true initiation changes us internally in a permanent and radical way. we are no longer the same person we were..although what we become derives from the root of what we were. the symbol of true initiation is a woman giving suck to a child. this woman is the purified soul, the virgin who copulates with all. and the child she giveth suck to is the fruit of that union. it is the new stage in the soul s existence. it is the new aeon in the microcosm, as heru-ra-ha is the new aeon in the macrocosm" let these words of the master (frater 216 .8=3 a .a) be a sign and a beacon to all those who are of us. dearest sisters and brothers, understand that to be a complete man or a complete woman in this aeon means that you must combine your innate malen

THE BOOK OF PLEASURE

any period of time, depending on his conception. there is no qualification18, nor ritual or ceremony. his very existence symbolising all that is necessary to perfection. most emphatically, there is no need of repetition or feeble imitation. you are alive! magic, the reduction of properties to simplicity, making them transmutable to utilise them afresh by direction, without capitalization, bearing fruit many times. know deliberation, over consciousness and concentration to be its resistance and sycophancy, the ultimate acquirement of idiotcy. whether for his own pleasure or power, the fulfilment of desire is his purpose, he would terminate this by magic. let him wait for a desire analogous in intensity 19, he then sacrifices this desire (or its fulfilment) to the initial desire, by this it

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

omable mystery of the universe: we are the ineffable and boundless freedom in the secret sanctuary of the mystic beyond! 6. in the heavenly palace of our heart shalt thou smell our spirit of perfume, as though a thousand and one different perfumes were ignited therein. 7. but hear thou our majestic music of the spheres! hear thou the ineffable sound of our mystic union! 8. halt: halt! now eat the fruit and drink the wine. we are come! our will is one: our will is done! 9. come with us, and we shall uplift thee to the celestial palace of the stars: thou shalt partake of the ineffable glory! we are the ecstasy of thine aspiration to accomplish the great work: we are the purity of thine invocation to the highest! 10. now by way of the serpent, or by way of the arrow, or by some other known or

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ll after the seeds had been entrusted to the fields, and were conducted by a hereditary priesthood called the eumolpedie. the eleusinian drama reenacted the myth of the rape, abduction, and marriage of kore (persephone) by hades, god of the underworld, and her separation from her mother, demeter, the goddess of grain and vegetation. when, in her despair, demeter refuses to allow the earth to bear fruit and brings about a time of blight and starvation that threatens to extinguish both humans and the gods, zeus recalls persephone from hades. filled with joy at the reunion with her daughter, demeter once again allows the earth to bear fruit. persephone, however, will now divide the days of each year between her husband, hades, in the underworld, and her mother, ensuring a bountiful harvest. e

. avenel, n.j: gramercy books, 1981. dionysus next to the eleusinian mysteries in importance and popularity was the dionysian, which was centered around dionysus (bacchus, a god of life, vegetation, and the vine, who, because all things growing and green must one day decay and die, was also a divinity of the underworld. those initiates who entered into communion with dionysus drank heavily of the fruit of the vine and celebrated with feasts that encouraged them to dress themselves in leaves and flowers and even to take on the character of the god himself, thereby also achieving his power. once the god had entered into union with the initiates, they would experience a new spiritual rebirth. this divine union with dionysus marked the beginning of a new life for the initiates, who, thereafter

the mystery, the candidates gathered in the most secret area of the sacred grove to attend the rape of persephone. the eleusinian drama reenacted the myth of the rape, abduction, and marriage of persephone (kore) by hades, god of the underworld, and her separation from her mother, demeter (ceres, the goddess of grain and vegetation. when, in her despair, demeter refuses to allow the earth to bear fruit and causes a time of blight and starvation that threatens to bring about the extinction of both humans and the gods, zeus recalls persephone from hades. filled with joy at the reunion with her daughter, demeter once again allows the earth to bear fruit. persephone, however, will now divide her time between her husband hades in the underworld and her mother on earth, ensuring a bountiful harv

more sophisticated, but most authorities feel that nearly all of the dances may be traced from ancient designs, such as the swastika, which represents the horns of four beasts turning a mill or a wheel. perhaps the climax of the traditional witches round came with the priestess becoming the living altar and lying there, naked, to receive the material offerings of the group. token gifts of wheat, fruit, and in some cases, small animals, may have been offered on the human altar. this part of the sabbat seems to have been a most important facet of the fertility rites, which, in primitive times, was probably the primary motivation for the observance. by the time of the middle ages with its grim repression of pleasure and sex, it appears to be a point of general agreement that a mass sexual co

ons of god came in unto the daughters of men they bare children to them, the same became mighty men which were of old, men of renown. the extraterrestrial told vorilhon that the elohim had sent great prophets, such as moses (c. 14th 13th century b.c.e, ezekial (sixth century b.c.e, the buddha (c. 563 c. 483 b.c.e, and muhammad (c. 570 632 c.e) to guide humankind. jesus (c. 6 b.c.e. c. 30 c.e, the fruit of a union between the elohim and mary, a daughter of man, was given the mission of making the elohim s messages of guidance known throughout the world in anticipation of the age of apocalypse which in the original greek meant the age of revelation, not the end of the world. it is in this epoch, which the people of earth entered in 1945, that humankind will at last be able to understand scie

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

archers that had tracked the elusive bigfoot for a week deep in the mountains of the gifford pinchot national forest in washington state found an extraordinary piece of evidence that may end all arguments about whether or not the creature exists. there, in a muddy wallow near mt. adams, was an imprint of bigfoot s hair-covered lower body as it lay on its side, apparently reaching over to get some fruit. thermal imaging equipment confirmed that the impression made by the massive body was only a few hours old. the team of bigfoot hunters who discovered the imprint dr. leroy fish, a retired wildlife ecologist with a doctorate in zoology; derek randles, a landscape architect; and richard noll, a tooling metrologist next made a plaster cast of what appeared to be impressions of the creature s l

at they feel lazy, tired, or would rather be on holiday than at work. the origin of the superstition concerning friday is traced by most authorities to the crucifixion of jesus christ (c. 6 b.c.e. c. 30 c.e) on that day. but some writers advance the theory that friday is regarded as an unlucky day because, according to ancient tradition, it was on friday that adam and eve partook of the forbidden fruit and were cast out of paradise. followers of islam try to avoid beginning any new enterprise on wednesdays. for reasons long forgotten, wednesday is seen as a bad day. even today, many muslims avoid even getting their hair cut on that day. and such important occasions as weddings are never scheduled for a wednesday. a familiar old rhyme preserves the old superstitions concerning the personali

is comparatively recent. for many centuries, among rich and poor alike, food would be brought to the table on large platters and placed on the bare table. in wealthy homes, a steward or the host used a double-pronged fork and a large knife to carve the meat on the platter, and then, whether in a banquet hall or in a home, the assembled diners used their fingers to pick up the pieces they wished. fruit and bread loaves were placed in baskets on the floor by the tables, and people helped themselves as they liked. eventually, those families with money in europe and england bought dinner plates made of pewter. however, food with a high acid content caused some of the lead used in the process of creating pewter to be absorbed into the meal, causing lead poisoning and often death. the more obse

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

r december 21, the longest, darkest night of the year. candlemas, observed on february 2, is the festival of the goddess brigid. the spring equinox happens around march 21 and is a powerful time of magic. beltane, may 1, celebrates love and oneness. the summer solstice, occurring around june 21, is also a time of power and strength of the deities of nature. august 1 recognizes lammas, a time when fruit ripens and there are signs that harvest is near. the fall equinox, near or on september 21, celebrates a balance between light and dark, night and day. in the middle ages, the christian influence, so visible during the day, seemed to vanish at night as great groups of people gathered around a statue of the horned god and began professing their allegiance to the great deities of nature. to st

THE GOD OF THE WITCHES

in countryplaces. the number of indigenous plants from which dye-stuffs are obtained is surprisingly large, such plantsare to be found in all parts of the british isles and the dyes cover the whole range of colour. lichens give veryfine dyes, red, yellow and blue; besides these, other plants and trees have been in use from time immemorialand dyes are still made from their roots, bark, leaves and fruit. all combinations of colour and shade can bemade by mixing the dyes, but it is perhaps worth noting that there is no record of yellow being worn by thefairies; blue, black, green, and a little red, were the chief colours. green was the favourite colour, the reason,probably being that the fairies were originally hunters, and green made them less visible to their quarry.later, when they themse

THE GOLDEN ESSENCE

usle and the deep mythology that lies at its heart. bread and wine bread and wine are used in the standard housle, though mead is also sometimes used as a replacement for the wine, for reasons that we will discuss. the bread and drink are supposed to be dark or red, mostly because the food of the dead, or the food of the underworld was traditionally held to be red; the pomegranate seeds, always a fruit associated with the underworld and the feminine mysteries, were red- the daughter herself ate pomegranate seeds while in the underworld in the greek myth. the color red was traditionally associated with not only blood and life, but with the primal givers of life; some traditions referred to the dame as the bloodmother. the ancients in the british isles were sometimes buried with their bones

d mortal, have become earths and waters and mortals of fire- they have had their mortal appearances and elements burned away in the fire of the transcendent, leaving only the pure essence, leaving only what the child represents. all that is left is the perfection that was before fate began a new world system; the golden age is restored, the world made anew. in the ballad of thomas the rhymer, the fruit on the trees of elfhame are considered to be poisonous in their natural state. they had to be transformed by the queen of elfhame into wine and bread, to make them safe for thomas to eat. the primal force of the fruit was deadly, until it was transformed, by thomas devotion to the redeeming feminine, into the bread and wine of the housle. symbolically, this is saying something that should be

onsidered to be poisonous in their natural state. they had to be transformed by the queen of elfhame into wine and bread, to make them safe for thomas to eat. the primal force of the fruit was deadly, until it was transformed, by thomas devotion to the redeeming feminine, into the bread and wine of the housle. symbolically, this is saying something that should be quite easy to comprehend now- the fruit (grapes, wheat, or any fruit growing from the ground) is of the positive polarity, and the ground itself is of the negative; to eat the raw fruits in the ir natural state, while in the innerworld of elfhame, is to choose death, because in elfhame, everything that appears is symbolic for an outer force, and the forces that the raw fruits represent are the positive poles of any organic duality

duality. to choose to live in a world, or to be involved with a fated chain of experiences wherein distinctions like mortal and immortal and good and bad and life and death and right and wrong are dominant, is to choose to be mortal, trapped by the common mortal dualistic perceptions, and to choose to eventually die one day. but when the queen transforms the primal forces of life, embodied by the fruit, into their transcendent forms- bread and wine, they are no longer of the dual forces of life and death- they now represent the true immortal state- which is not either this nor that- it is a mysterious third state that is separate from all dualities, and yet, somehow mysteriously related to them. it is (as thomas then saw, after he ate the housle with the queen) the mysterious third road be

THE HOLY ROSARY OF THE BRETHREN

r father, who art in heaven, hallowed be thy name. thy kingdom come. thy will be done, on earth as it is in heaven. give us this day, our daily bread. and forgive us our trespasses, as we forgive those who trespass against us. and lead us not into temptation, but deliver us from evil. the hail mary 10 hail mary full of grace, the lord is with thee. blessed art thou among women, and blessed is the fruit of thy womb, jesus. holy mary, mother of god, pray for us sinners, now and at the hour of our death. amen. the ave maria ave maria, gratia plena; dominus tecum: benedicta tu in mulieribus, et benedictus fructus ventris tui yeheshua. sancta maria, mater dei, ora pro nobis peccatoribus nunc et in hora mortis nostrae. amen. the qabalistic cross in latin tu es regnum, et potestas, et gloria, sae

THE KEY TO THE MYSTERIES

who said "let there be light" man is the form of the divine thought, and god is the idealized synthesis of human thought. thus the word of god reveals man, and the word of man reveals god. man is the god of the world, and god is the man of heaven. before saying "god wills" man has willed. in order to understand and honour almighty god, man must first be free. had he obeyed and abstained from the fruit of the tree of knowledge through fear, man would have been innocent and 17 stupid as the lamb, sceptical and rebellious as the angel of light. he himself cut the umbilical cord of his simplicity, and, falling free upon the earth, dragged god with him in his fall. and therefore, from this sublime fall, he rises again glorious, with the great convict of calvary, and enters with him into the ki

worlds, god makes stars; with the debris of souls he makes angels. vi the senary the senary is the number of initiation by ordeal; it is the number of equilibrium, it is the hieroglyph of the knowledge of good and evil. 30 he who seeks the origin of evil, seeks the source of what is not. evil is the disordered appetite of good, the unfruitful attempt of an unskilful will. every one possesses the fruit of his work, and poverty is only the spur to toil. for the flock of men, suffering is like the shepherd dog, who bites the wool of the sheep to put them back in the right way. it is because of shadow that we are able to see light; because of cold that we feel heat; because of pain that we are sensible to pleasure. evil is then for us the occasion and the beginning of good. but, in the dreams

universal empire could not realize itself by force, but by intelligence and love. thus, to nimrod, the man of savage 'right' the bible opposed abraham, the man of duty, who goes voluntarily into exile in order to seek liberty and strife in a strange country, which he seizes by virtue of his "idea" he has a sterile wife, his thought, and a fertile slave, his force; but when force has produced its fruit, thought becomes fertile; and the son of intelligence drives into exile the child of force. the man of intelligence is submitted to rude tests; he must confirm his conquests by sacrifices. god orders him to immolate his son, that is to say, doubt ought to test dogma, and the intellectual man should be ready to sacrifice everything on the altar of supreme reason. then god intervenes: universa

existence of evil raises. 55 all is not well, but all will be well one day. god begins his work, and he will finish it. without progress, evil would be immutable like god. progress explains ruins, and consoles the weeping of jeremiah. nations succeed each other like men; and nothing is stable, because everything is marching towards perfection. the great man who dies bequeathes to his country the fruit of his works; the great nation which becomes extinguished upon earth transforms itself into a star to enlighten the obscurities of history. what it has written by its actions remains graven in the eternal book; it has added a page to the bible of the human race. do not say that civilization is bad; for it resembles the damp heat which ripens the harvest, it rapidly develops the principles of

o and aristotle, resume, in explaining them, all the aspirations and all the glories of the ancient world; the fables of homer remain truer than history, and nothing remains to us of the grandeur of rome 56 but the immortal writings which the century of augustus brought forth. thus, perhaps, rome only shook the world with the convulsions of war, in order to bring forth vergil. christianity is the fruit of the meditations of all the sages of the east, who live again in jesus christ. thus the light of the spirits has risen where the sun of the world rises; christ conquered the west, and the soft rays of the sun of asia have touched the icicles of the north. stirred by this unknown heat, ant-heaps of new men have spread over a worn-out world; the souls of dead people have shone upon rejuvenat

l known to the abbe charvoz; he brought it himself from his church of mont-louis, and he was perfectly certain that the sacred vase had neither secret ducts nor double bottom"'in order to prove to you' said vintras 'that it is god himself who inspires me, he acquaints me that this chalice will fill itself with drops of his blood, under the appearance of wine, and you will all be able to taste the fruit of the vines of the future, the wine which we shall drink with the saviour in the kingdom of his father "overcome with astonishment and fear" continued the abbe charvoz "i go up to the altar, i take the chalice, i look at the bottom of it: it was entirely empty. i overturned it in the sight of everyone, then i returned to kneel at the foot of the altar, holding the chalice between my two han

THE MAGICIAN S KABBALAH

ment" added his own viewpoint to the original zoharic teachings. commenting on the formation of the nations of the gentiles, he said that the recrements, the evil and rejected parts of the edomite kings (who existed in the void before the world was formed) are the cortices or shells which compose the adverse adam belial, or the "shadow" side of humanity. when adam and eve partook of the forbidden fruit, their fall confounded the good and the evil of the cortices, and after this fall the nations of the world were produced from the shells. in this we can see some reflection of the politics of the age, and the history of the jewish people, but also a commentary on the nature of the pysche, which in its "fall" or attachment to the apparent world, forms many identities from the beliefs that in

THE MIDDLE PILLAR

r, since the beginning of civilization. 3. the more common name for this sephrah is chesed, whch means "mercy" its other title, gedulah, means "glory" or "greatness" 4. the serpent is often a symbol of wisdom. on the qabalistic tree of life, the serpent of wisdom represents the paths that connect the various sephroth. in the story of the garden of eden, the serpent suggested that adam and eve eat fruit from the tree of knowledge. this means that they became sentient t m- ing beings who were set apart from "the unconsciousness of nature" 5. a tingling sensation can also sometimes be felt in the face. the qabalistic cross and the pentagram ritual 65 6. scientists are now becoming aware of what magicians have known for centuries- that all matter is vibratory energy. there is a physical phenom

th the ideas of marriage and union, as it is the first number beyond the monad formed from the union of the first odd and even numbers, male and figure 11: backing into the tree. the pentagram 185 female. it is also said to represent the human figure, with arms and legs outspread. the shape of the five-pointed star seems to be one of nature's favorite geometric designs-it can be found in flowers, fruit, and crystalline forms. in magic the pentagram represents the four elements of fire, water, air, and earth-plus one other. in addition, the number five is attributed to the pentagrammaton or "five-lettered name" this is a natural extension of the tetragrammaton, the holy and hidden "four-lettered name" of god signified by the letters yhvh (717. in the pentagrammaton the letter slun is placed

THE NECRONOMICON SIMON VERSION

e command is supreme mistress of heaven and of earth, who rules in all places ishtar, at your name all heads are bowed down i. son of. have bowed down before you may my body be purified like lapis lazuli! may my face be bright like alabaster! like shining silver and reddish gold may i not be dull! to win the love of a woman (chant the following three times over an apple or a pomegranate; give the fruit to the woman to drink of the juices, and she will surely come to you) munus sigsigga ag bara ye innin aggish xashxur gishnu urma shaziga bara ye zigashubba na agsishamaziga namza ye innin durre esh akki ugu agba andagub! to recover potency (tie thee knots in a harp string; entwine around both right and left hands, and chant the following incantation seven times, and potency will return) lill

THE PATH OF KABBALAH

plicitly. however, from time to time the feeling and the realization disappears and sinks entirely into our world. these states constantly change in such a person. this struggle of a person with himself is expressed in his free choice. free choice is only possible in a state of complete concealment of the creator. therefore, one should appreciate this state, for it is the only state that can bear fruit and produce the saplings that are customary to plant on the fifteenth of shvat, plants that in due time will bear spiritual fruit. the spiritual fruit is attained precisely in a state of concealment, when one advances without knowing or understanding anything; in total darkness, against every reasonable conception. when one attains the revelation of the creator he reminisces over his dark pa

eginning of everything. all other operations are but consequences and results of that point. the only thing that was created is a will to receive pleasure, meaning a desire to enjoy for one s own gratification, in varying degrees of evolution. the desire for self-indulgence is called a shell. the shell is a power that guards us until we develop and ask to rid ourselves of it in order to reach the fruit itself, being nothing more than the corrected shell. namely, the corrected shell and the fruit are a desire to bestow, to give and receive pleasure like the creator. a shell is a spiritual concept; its spiritual body consists of (just as the body of a pure partzuf) a rosh (head) and a guf (body. the rosh of the shell is called daat (wisdom) and the guf of the shell is called reception. the p

273 rules are only a means to an end, while the goal we should strive for is to feel him through a correct performance of his will and his counsel. man s purification is the torah s real goal, and the observing of mitzvot is only a means to attain it. if the performance is not directed toward this aim, but is done automatically, out of habit that has become a need, then it will not bear the right fruit. it is as though a person who operates without this intent in mind simply does not exist! the zohar writes about it, that a mitzva without an aim and without a purpose is like a dead body (a body without a soul. therefore, one must obtain the desired aim. only then will he attain the purpose of his existence. this intention to attain the purpose of his existence, the sensation of the creator

tion of rules. when one acquires the correct intention, then by keeping these statutes, which are in fact the desires of the creator, he will actually become closer to the creator. we must emphasize that kabbalah does not negate the physical performance of mitzvot, only when the mechanical performance substitutes the internal. mechanical performance of mitzvot is only a preparation, and will bear fruit only if one actually acquires the spiritual intention in the act. before one performs mitzvot, he should learn anything that will help him in acquiring the right aim. that is what kabbalah books teach and nothing else! 104 of 273 chapter 3.3 the structure of the upper worlds foreword this course is based on the article "preface to the wisdom of kabbalah, written by rabbi yehuda ashlag. rabbi

ght must come from within it, and not be imprinted in it by the creator. in order to receive light, the creature must know the intensity of the pleasure in the light ahead of time. then it must be filled with light, and then feel what it is like to be without the light. only then is the real desire for the light created. in much the same as it happens in our own life, when a person is given a new fruit to taste, one that he has never tried before, he has no preliminary desire for it. but if he tastes it and feels the pleasure in it, and the fruit is then taken away from him, then he begins to crave it and wishes to bring back the pleasure. it is precisely that desire, that is the new desire born in man; that is what he feels as an independent will. hence, it is impossible to build the vess

y. the creation of the world began on the first day and extended over the next five days, or we can also say, over the next five spiritual degrees. adam was created on the sixth day. adam, who was at the highest spiritual degree on the sixth day, did not wait for the seventh day (sabbath) and received the entire light of the creator into its inner vessel (described as the eating off the forbidden fruit. his soul tried to attain the purpose of creation all at once, but failed and consequently broke into 600,000 parts. 256 of 273 the parts continued to break and split into thousands of even smaller parts, all of which exist in souls, meaning inside people living in our world. each of these particles must complete its individual correction through many cycles. then these particles will unite

THE ROSICRUCIAN MANIFESTOS

ether pure, and also that their cabala was defiled with their religion; but notwithstanding he knew how to make good use of the same, and found still more better grounds of his faith, altogether agreeable with the harmony of the whole world, and wonderfully impressed in all periods of times, and thence proceedeth that fair concord, that as in every several kernel is contained a whole good tree or fruit, so likewise is included in the little body of man the whole great world, whose religion, policy, health, members, nature, language, words and works, are agreeing, sympathizing, and in equal tune and melody with god, heaven and earth; and that which is disagreeing with them, is error, falsehood and of the devil, who alone is the first, middle, and last cause of strife, blindness, and darknes

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

the carnal, of the pathic, and of evil, all inter-webbed and woven with the eternal filament of good. and so if we read this strange poet aright, we shall see as we progress onwards, that he has struck a sonorous note from the rim of time, fulfilled of the knowledge of good and evil, sweet to the ears of those who are born children by the daughters of men to the sons of god, sweet as that mystic fruit was to the lips of eve, daughter of god, child of the mystic man. but we must speed on, taking in this chapter swift glances at the magnificent scenery that these volumes offer up to us, plucking the lilies of spring and the roses of summer, and weave them into a laureate wreath with the fiery leaves of the dying year *the temple of the holy ghost, vol. i, p. 166. poe, in that little masterp

he passion of his own, as they smiled back on him all the love he bore her, yielding, he caught her up as a flame would another, and the giron rod of law h grew misty, for they were one, one in body, mind and soul; alone for that moment, sole inhabitants of this world. infinite. the moment is over, the girl rises up a woman, the wreath of lilies is now a crown of roses, she has plucked the golden fruit of eden, henceforth she is a priestess of sorrow; the crushed and bruised flowers cry to her gsuch as we were we are not, such as thou wert thou canst never be again. h the horrid spell falls upon her, and she writhes from his arms a snake. charicles trembling, fearful, at last becomes aware that fate has overtaken them; then all the fury of manhood rises in him: erect, sublime, he swore so

; very different indeed was the love of ratoum. but anon. another picture of maternal affection, this time more musical, we find in gthe spring after, h of gmysteries: lyrical and dramatic h: no smallest cloud between me and my bride came like a little mist; one tender fear, too sweet to speak of, closed the dying year with love more perfect, for its purple root might blossom outward to the snowy fruit whose bloom to-night lay sleeping on her breast *mysteries; lyrical and dramatic, vol. i, p. 94. true love, the love of self in the soul of another, the poet paints very beautifully in the following charming lines: do you recall? could i forget? how once the full moon shone above, over the houses, and we let loose rein upon the steeds of love? how kisses fled to kisses, rain of fiery dew upo

ice, an adultery, vol. ii, p. 76. a curious conflict this etwixt love and fear, ghonour and lust, and truth and trust beguiled h; they wandered in the scented garden of man fs heart, and all their restraint was as ephemeral as the fleeting hour. gand when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. h (n.b. husband: neither church nor registry office is mentioned) linked in the tiny shelf upon the ship, my blind eyes burned into her mild ones: limbs twined to each other while fine dew bedims their quivering skins: lip fastened unto lip: whole soul and body frenzied meet and clip; and the breath staggers, and

re light, smooth as your lies, and sharper than your hates! i know you! cowards to the very bone *tannhauser, vol. i, p. 257. and he drives them out. to rome he goes, symbolic of the world fs opinion, and relates truthfully his sojourn in the venusberg, and for telling the truth he is execrated by the pope: so he cried out upon me, gtill this barren staff take life, and bud, and blossom, and bear fruit, and shed sweet scent. so long god casteth thee out from his glory! h *tannhauser, vol. i, p. 260. when lo. in the very moment of his supreme despair, his genius mysteriously manifests, and gdarting long rugged fingers and deep eyes h reaches to the sceptre with his word and will: buds, roses, blossoms! lilies of the light! bloom, bloom, the fragrance shed upon the air! out flames the miracl

see her, ratoum, queen of egypt, before the coffin which is supposed to contain the child of her incest, but which holds in reality her leprous and long-forgotten husband. she is maddened with lust and religious frenzy, and stands entranced till the leper rises as from the dead, and s fafi, the child of her whoredom, tears off his mask and shrieks: i am the hideous poison of thy veins and foulest fruit of thy incestuous womb *the fatal force, vol. i, p. 150. gi am thy mother, h is her answer; so, even in her frenzied madness, the greatest force in nature asserts itself. he stabs her, and stabs himself! such also is filial love *compare story of semiramis and ninyas. in gthe mother fs tragedy h the characters are practically reversed. ulric, who ravishes cora, his mother, even sinks deeper

THE SECRET RITUALS OF THE OTO

from the dead, and your members as instruments of righteousness unto god. i speak after the manner of men because of the infirmity of your flesh: for as ye presented your members as servants to uncleanness and to iniquity unto iniquity, even so now present your members as servants to righteousness unto sanctification. for when ye were servants of sin, ye were free in regard of righteousness. what fruit then had ye at that time in the things whereof ye are now ashamed? for the end of those things is death. but now being made free from sin, and become servants to god, ye have your fruit unto sanctification, and the end eternal life (romans vi, 12-13 and 19-22) consider also these passages of the old testament: and the lord said unto me, take thee a great tablet, and write upon it with the pe

ly in him. it is found in perfection only without himself, and he can only attain it by virtue of the sacrament of the eucharist. of the sacrifice of the eucharist (read first in the authorised version john iv. 13-16 and 31-32; vi. 27 and 48-58; viii. 38, and st. paul i. cor: x. 1-4, 16-17 and 23-30; xii. 3) the sacrament is administered under two kinds, bread and wine. bread is solid, white, the fruit of the earth, the sustenance of man, the body of christ, the white tincture. wine is liquid, red, the fruit of the vine, the cordial of man, the blood of christ, the red tincture. this divided sacrament is mortal: the great work is not accomplished therein. the life resideth not in flesh or in blood: and though it be the body and blood of god, it is not god; for god slain is not god refile/

THE HOLY BIBLE KING JAMES VERSION

d the evening and the morning were the second day. 1:9 and god said, let the waters under the heaven be gathered together unto one place, and let the dry [land] appear: and it was so. 1:10 and god called the dry [land] earth; and the gathering together of the waters called he seas: and god saw that [it was] good. 1:11 and god said, let the earth bring forth grass, the herb yielding seed [and] the fruit tree yielding fruit after his kind, whose seed [is] in itself, upon the earth: and it was so. 1:12 and the earth brought forth grass [and] herb yielding seed after his kind, and the tree yielding fruit, whose seed [was] in itself, after his kind: and god saw that [it was] good. 1:13 and the evening and the morning were the third day. 1:14 and god said, let there be lights in the firmament of

. 1:28 and god blessed them, and god said unto them, be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. 1:29 and god said, behold, i have given you every herb bearing seed, which [is] upon the face of all the earth, and every tree, in the which [is] the fruit of a tree yielding seed; to you it shall be for meat. 1:30 and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein [there is] life [i have given] every green herb for meat: and it was so. 1:31 and god saw every thing that he had made, and, behold [it was] very good. and the evening and the morning were the sixth day. 2:1 thus th

r and his mother, and shall cleave unto his wife: and they shall be one flesh. 2:25 and they were both naked, the man and his wife, and were not ashamed. 3:1 now the serpent was more subtil than any beast of the field which the lord god had made. and he said unto the woman, yea, hath god said, ye shall not eat of every tree of the garden? 3:2 and the woman said unto the serpent, we may eat of the fruit of the trees of the garden: 3:3 but of the fruit of the tree which [is] in the midst of the garden, god hath said, ye shall not eat of it, neither shall ye touch it, lest ye die. 3:4 and the serpent said unto the woman, ye shall not surely die: 3:5 for god doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. 3:6 and when th

ther shall ye touch it, lest ye die. 3:4 and the serpent said unto the woman, ye shall not surely die: 3:5 for god doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. 3:6 and when the woman saw that the tree [was] good for food, and that it [was] pleasant to the eyes, and a tree to be desired to make [one] wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. 3:7 and the eyes of them both were opened, and they knew that they [were] naked; and they sewed fig leaves together, and made themselves aprons. 3:8 and they heard the voice of the lord god walking in the garden in the cool of the day: and adam and his wife hid themselves from the presence of the lord god amongst

the garden of eden cherubim, and a flaming sword which turned every way, to keep the way of the tree of life. 4:1 and adam knew eve his wife; and she conceived, and bare cain, and said, i have gotten a man from the lord. 4:2 and she again bare his brother abel. and abel was a keeper of sheep, but cain was a tiller of the ground. 4:3 and in process of time it came to pass, that cain brought of the fruit of the ground an offering unto the lord. 4:4 and abel, he also brought of the firstlings of his flock and of the fat thereof. and the lord had respect unto abel and to his offering: 4:5 but unto cain and to his offering he had not respect. and cain was very wroth, and his countenance fell. 4:6 and the lord said unto cain, why art thou wroth? and why is thy countenance fallen? 4:7 if thou doe

29:35 and she conceived again, and bare a son: and she said, now will i praise the lord: therefore she called his name judah; and left bearing. 30:1 and when rachel saw that she bare jacob no children, rachel envied her sister; and said unto jacob, give me children, or else i die. 30:2 and jacob s anger was kindled against rachel: and he said [am] i in god s stead, who hath withheld from thee the fruit of the womb? 30:3 and she said, behold my maid bilhah, go in unto her; and she shall bear upon my knees that i may also have children by her. 30:4 and she gave him bilhah her handmaid to wife: and jacob went in unto her. 30:5 and bilhah conceived, and bare jacob a son. 30:6 and rachel said, god hath judged me, and hath also heard my voice, and hath given me a son: therefore called she his na

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

ol. iv. p. 32. see also plate v. fig 4, copied from it. 74 on the worship represented by the united forms of the lion and serpent crowned with rays, the emblems of the cause from which both proceed. this composition forms the chnoubis of the egyptians. bacchus is frequently represented by the ancient artists accompanied by tigers, which appear, in some instances, devouring clusters of grapes, the fruit peculiarly consecrated to the god, and in others drinking the liquor pressed from them. the author of the recherches sur les arts has in this instance followed the common accounts of the mythologists, and asserted that tigers are really fond of grapes;1 which is so far from being true, that they are incapable of feeding upon them, or upon any fruit whatever, being both externally and interna

s difuhj, or creator of both sexes, known by the effeminate mold of his limbs and countenance; and on the other, a tiger, leaping up, and devouring the grapes which spring from the body of the personified vine, the hands of which are employed in receiving another cluster from the bacchus. this composition represents the vine between the creating and destroying attributes of god; the one giving it fruit, and the other devouring it when given. the tiger has a garland of ivy round his neck, to show that the destroyer was co-essential with the creator, of whom ivy, as well as all other ever-greens, was an emblem representing his perpetual youth and viridity.2 the mutual and alternate operation of the two great attributes of creation and destruction, was not confined by the ancients to plants a

now replaced by fico, the spanish higa, and the french figue. florio, who gives the word fica, a fig, says that it was also used in the sense of a woman's quaint, so that it may perhaps be classed with one or two other fruits, such as the pomegranate and the apricot, to which a similar erotic meaning was given.1 the form, under 1 see before, page 136. among the romans, the fig was considered as a fruit consecrated to priapus, on account, it is said, of its productiveness. 150 on the worship of the this name, was preserved through the middle ages, especially in the south of europe, where roman traditions were strongest, both as an amulet and as an insulting gesture. the italian called this gesture fare la fica, to make or do the fig to any one; the spaniard, dar una higa, to give a fig; and

escended among them in the form of an animal. this was no sooner seen, than they all extinguished their lamps, and each man took the first female he put his hand upon, and had sexual intercourse with her, without regard if she were his mother, or his sister, or a consecrated nun; and this intercourse, we are told, was looked upon by them as an act of holiness and religion. the child which was the fruit of this intercourse was taken on the eighth day and purified by fire, in the manner of the ancient pagans, so says the contemporary writer of this document, it was burnt to ashes in a large fire made for that purpose. the ashes were collected with great reverence, and preserved, to be administered to members of the society who were dying, just as good christians received the viaticum. it is

TYSON DONALD NEW MILLENNIUM MAGIC

aspects of the unity of the all. table of square elements names of cod letters of ihvh archangels evangelists beasts quarters seasons motions worlds elementals winds rivers growth colors instruments fire ihvh tzabaoth yod michael mark lion south summer linear atziluth salamanders notus pison stalk red rod water elohim el chai he gabriel matthew eagle west fall rotary briah undines zephyrus gihon fruit blue cup air shaddai ha-aretz va u raphael john angel north winter vibratory yetzirah sylphs boreas hiddikel seed yellow dagger earth adonai tzabaoth he auriel luke bull east spring mixed assiah gnomes eurus phrath root black pentacle the four elements are a philosophical division of form into its essential quali- ties based on its kinds of motion. they are not physical elements as science u

ll higher level of wisdom. at the time of the rite, the rebirth is more in word than deed. as yet the initiate is much unchanged. the new name means little or nothing, however the initiate may reverence it. the elements of the rite are confusing and seemingly without meaning. in effect, the ritual of initiation compresses into a short span of time a process of becoming that requires years to bear fruit. as the magus grows in wisdom and acquires the basics of the art, the real rebirth takes place-a slow miracle, like the growth of a tree, so slow that it is barely discernible in the short run but is readily apparent over a large stretch of time. if candidates are initiated into a lodge or other established circle, they have a relatively easy task. they are told what to do, and provided that

ng- bondage thwarts the mental impulses; self-mutilation opposes the emotional and sensual impulses; and fasting thwarts the physical needs of the body itself. when odin peered into the depths of his own being after the nine nights, the effect of what he saw was almost overwhelming. to look into the face of the unshielded sun is to court blindness. madness and death are all too often the bit- ter fruit of the pursuit of enlightenment. only the briefest glance was necessary, for the center of higher self is timeless, enfolding eternity in an instant. at once odin saw the knowledge he wanted, and as he drew it past the veil of unknowing, it cast itself into symbolic forms that he could manipulate and work with in the world of forms. the final verse of the poem is interesting because it revea

beginning of the sigil is marked by a cross; and the end by an arrow- head. with the sigil wheel any name can be converted into a graphic design by any person. if the name is meaningless the resulting sigil will also be without signifi- cance and therefore ineffectual. if the name is significant the sigil will be intellec- tually bound to it, in the same way the word "apple" is linked to the red fruit on the tree, but may be cold emotionally. it may be somewhat awkward to empower because of its abstractness. sigils can also be intuitively derived by communion with the light. first the magus should strive to know the spirit intimately, meditating on the form and per- sonality of the spirit until it becomes a living being in his or her imagination. then the magus should pray to the light, a

wn-but perhaps originally "apple tree" with its many mythic associations. cornucopia. abundance, luxury, opulence, indulgence, sen- sual pleasure. edred thorsson believes it means "dice cup" and connects it with the casting of lots, and thus fate.55 the original meaning of "apple" may have evolved to "apple-wood lots" used for divination and also for gambling. runes were cut into the twigs from a fruit-bearing tree for purposes of divination, according to the roman historian tacitus. that tree may well have been the apple. magically, it brings abundance, which may or may not be abused. in its sec- ondary definition as a device for gaming and divination, it reveals insight into the future outcome of a question. luck, either good or bad. cast with evil intent, it can cause drunkenness, lust

TYSON DONALD SOUL FLIGHT

ter occult reputation. it was fabied to render the possessor of its dried root invulnerable in battle, to cure him of all sickness, to aid in the discovery of hidden treasure, and to induce any woman he desired to make love to him. by comparison, the actual physical effects of the root are mild. wine in which the root was boiled was used to cause sleep. the same e%:ct was achieved by smelling the fruit of the mandrake and by drinking its juice. the very scent of the flowers of thornapple in the air can induce stupefaction, and when the root is taken internally thornapple causes hallucinations and temporary insanity. a larger dose can produce permanent insanity and a still larger dose, death. pliny called it manicon, the maddening herb.36 the seeds of darnel induce dizziness when eaten, and

mpt black hair and brooding eyes, he projects an aura of nobility and authority that suggests he is more than he seems. 14. perth literal meaning: apple general sense: luxury, pleasure, sensuality, indulgence, intoxication, gambling, gaming, divination the land of perth is an extensive grove of apple trees at the time of the harvest. the harvesters climb the trees on ladders and pick the ripe red fruit into woven wicker baskets slung on straps over their backs. others sit at long wooden tables eating freshly made bread and drinking smoky cider from wooden tankards, or red wine from pewter cups. there is a general air of good cheer. a few men cast dice across the tables for copper coins, or play draughts. one of the laborers, an older man with a white beard, sits on a great stump and works

TYSON DONALD THE POWER OF THE WORD

y joshua to stand in the ford of the jordan river, half the tribes on one side of the ark and the other half on the opposite side. those who remain obedient are promised six blessings from the stones on gerizim, washed with the blood of the tribes of simeon, levi, judah, issachar, joseph, and benjamin: blessed shalt thou be in the city, and blessed shalt thou be in the field. blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep. blessed shall be thy basket and thy store. blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out (deut. 28:3-6) those who lapse into disobedience are threatened with six curses from the stones on ebal, washed with the blood of the tr

ou be when thou comest in, and blessed shalt thou be when thou goest out (deut. 28:3-6) those who lapse into disobedience are threatened with six curses from the stones on ebal, washed with the blood of the tribes of reuben, gad, asher, zebulun, dan, and naphtali: cursed shalt thou be in the city, and cursed shalt thou be in the field. cursed shall be thy basket and thy store. cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the flocks of thy sheep. cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out (deut. 28:16-9) it is no accident that the two passages quoted above are parallel. these are the specific curses and blessings attached to the twelve stones set up on the left and right side of the pathway into t

3) and restore it to the harmony of its rightful spiritual estate through the infusion of loving kindness (chesed. according to the kabbalah, the true first sin committed by adam was the division of the tree of knowledge from the tree of life, originally a single tree. this division is known as the "cutting of the shoots" and is symbolically represented by the plucking of the apple, which divided fruit from root. the aim of the messiah is to reunite the tree of life (right pillar) with the tree of the knowledge of good and evil (left pillar. the golden solar rings are worn in succession upon the index finger of the right hand. each time the sun enters the astrological sign corresponding to a particular overt banner of tetragrammaton, the ring bearing that banner is put upon the right index

of the kabbalah, a glyph that embodies the underlying structure of the world, was considered by some to have twenty-two channels that connected the ten spheres of the sephiroth, and these channels were linked to the letters of the hebrew alphabet. it is called appendix a: the keys 213 a tree because of its vaguely treelike shape, with a central column and "branching" channels that connect the ten fruit of the sephiroth. in teutonic myth, it is the ash that forms the framework of the world, but in celtic lore the oak plays a more important role as the support upon which grows the sacred mistletoe, the symbol of the life force that endures through the darkness of winter. mistletoe was harvested from oaks by the druids, with golden sickles, to serve a ritual function. oak wood was used wherev

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

ity lived the great bennu bird, or phoenix, and the "crusher of bones" mentioned in the negative confession. the legend now goes on to describe an act of ra, the significance of which it is difficult to explain. the god ordered messengers to be brought to him, and when they arrived, he commanded them to run like the wind to abu, or the city of elephantine, and to bring him large quantities of the fruit called tataat. what kind of fruit this was is not clear, but brugsch thought they were "mandrakes" the so-called "love-apples" and this translation of tataat may be used provisionally. the mandrakes were given to sekti, a goddess of heliopolis, to crush and grind up, and when this was done they were mixed with human blood, and put in a large brewing of beer which the women slaves had made fr

ared him and watched over him until he was old enough to fight and vanquish his father's murderer, and how at length she seated him in triumph on his father's throne. these things endeared isis to the people everywhere, and as she herself had not suffered death like osiris, she came to be regarded as the eternal mother of life and of all living things. she was the creatress of crops, she produced fruit, vegetables, plants of all kinds and trees, she made cattle prolific, she brought men and women together and gave them offspring, she was the authoress of all love, virtue, goodness and happiness. she made the light to shine, she was the spirit of the dog-star which heralded the nile-flood, she was the source of the power in the beneficent light of the moon; and finally she took the dead to

pied from egyptian originals. in the temples of isis services were held at daybreak and in the early afternoon daily, and everywhere these were attended by crowds of people. the holy water used in the libations and for sprinkling the people was nile water, specially imported from egypt, and to the votaries of the goddess it symbolized the seed of the god osiris, which germinated and brought forth fruit through the spells of the goddess isis. the festivals and processions of isis were everywhere most popular, and were enjoyed by learned and unlearned alike. in fact, the isis-play which was acted annually in november, and the festival of the blessing of the ship, which took place in the spring, were the most important festivals of the year. curiously enough, all the oldest gods and goddesses

one tenth of them shall be demanded "and of all the calves which are cast throughout the regions which are included in these measures, one tenth of their number "shall be set apart as animals which are sealed for all the burnt offerings which are offered up daily "and, moreover, the gift of one tenth shall be levied upon the gold, ivory, ebony, spices, carnelians, sa wood, seshes spice, dum palm fruit, nef wood, and upon woods and products of every kind whatsoever, which the khentiu [fn#197] and the khentiu of hen- resu,[fn#198] and the egyptians, and every person whatsoever [shall bring in [fn#197] the inhabitants of the northern sudan, probably as far to the south as napata [fn#198] the people of the island of mero, and probably those living on the blue and white niles "and [every] hand

esent at the festivals of the gods"[fn#268] we ought to understand that he intended hereby to inculcate that purity wherewith we ought to come prepared before we enter upon any religious duty, that we have not to make ourselves clean whilst we ought to be occupied in attending to the solemnity itself. now, with regard to flax, this springs out of the immortal earth itself; and not only produces a fruit fit for food, but moreover furnishes a light and neat sort of clothing, extremely agreeable to the wearer, adapted to all the seasons of the year, and not in the least subject, as is said, to produce or nourish vermin; but more of this in another place [fn#266] a rubric in the papyrus of nes-menu in the british museum orders the priestesses of isis and nephthys to have "the hair of their bod

th one another whilst they are at play, especially if it be in a sacred place, forming omens and presages from it. isis meanwhile having been informed that osiris, deceived by her sister nephthys, who was in love with him, had unwittingly enjoyed her instead of herself, as she concluded from the melilot-garland which he had left with her, made it her business likewise to search out the child, the fruit of this unlawful commerce (for her sister, dreading the anger of her husband typhon, had exposed it as soon as it was born. accordingly, after much pains and difficulty, by means of some dogs that conducted her to the place where it was, she found it and bred it up; and in process of time it became her constant guard and attendant, and obtained the name of anubis, and it is thought that it w

WESTERN MANDALAS OF TRANSFORMATION SR AL

tagon is assigned one of the letters of the divine name elohim (alhim, which is attributed to both binah (ihvh elohim) and geburah (elohim gibor. the pentegram is a symbol of human dominion and is appropriately attributed to the power of geburah. it is sometimes known as the star of the will. figure 7-j: traditional figure 7-k: alternate 5: sephirah of geburah 5: abb, ahbah: to blossom or to bear fruit("the whole universe is an expansion of my primal will to yield fruit" book of tokens, meditation on heh) 5: heh (h, the number of the fifth letter of the hebrew alphabet, attributed to the emperor and aries 5: ad, ade: vapor, mist root: relative unity, an emanation 5: bba, bahbah: door, gate 5: gb, bab: upper surface, vault, rim (of wheel) root: the idea of a thing placed under another thing

n bennett, an early golden dawn member, made a penetrating analysis of daath's nature in an equinox article many years ago: when the fall had occurred and the sephira malkuth had been cut off from the tree by the folds of the dragon, there was added unto the tree daath, the knowledge, as the eleventh sephira, to preserve intact the ten-ness of the sephiroth. showing how by that very eating of the fruit of the tree of knowledge of good and evil should come the saving of mankind, for daath is the priceless gift of knowledge and intellect whereby comes salvation. wherefore also is eleven the key number of the great savior's name (ihshvh=326=l 1 (1972, p. 184. he also noticed that eleven is the number in the tarot of the "wheel of the great law" or kaph, called in qabalah the lord of the force

r point of the square but the numbers which form a cross on all four sides of it are one, eleven, 121, and 111. 1 discovered this quite by accident simply while meditating on the kamea itself. the student should be aware by now of associations relating to these numbers (two of them are the magical numbers of the daath/pluto kamea) meditation on these numerical associations yields some interesting fruit for a figure 12-d qabalistic mind and there are a number of techniques for working with the mysteries of the hebrew-letter archetypes that have been revealed in the golden dawn and other qabalistic schools. one is to translate the numbers into letters, which then become names, mantras, sigils, or geometric figures as illustrated in various places in this book. another, for those who associat

es and the imagination. this is an important distinction from attempting to direct color to a specific area. although traditional medicine presently refuses to direct sufficient attention to the curative properties of sound and color, there is a large body of accumulating evidence that much of what was thought by the ancient esoteric philosophers from pythagoras to paracelsus is beginning to bear fruit scientifically. it has been demonstrated that if a person is subjected to a given color for as little as five concentrated minutes, both his or her mental as well as muscular activity changes. used together, certain tones and colors can alter our behavior. the occult student should re-read the quote at the beginning of this chapter and heed it accordingly. tansley was referring to subliminal

ibration with light vibration. i highly recommend that the student experiment with the method described here. simple as it sounds, the combination of using these two electromagnetic frequencies together is a potent tool. feel free to experiment with shades. there are, in esoteric theory, seven varying shades or "color notes" for each of the seven planetary colors. only your own research will bear fruit meant specifically for you. what i have found to be remarkably effective is to make the tape i described earlier and then play it through a good set of stereophonic earphones while doing the color meditation. do this and eventually the associations between the colors and the tones become automatic. soon you will only have to look at a certain color and you will begin to hear the internal ton

WHO ARE THE DRACONIANS

steal our birthright and become our superiors when instead it should have been the other way around! true, there may have been pockets of humanity who had managed to break free and develop hyperspace technology in order to populate various colonial worlds, however so long as the military-industrial complexes of this planet keep selling our birthright to "the serpent" in exchange for the forbidden fruit of "occult-technology" such as genetic engineering, antigravity, and mind control "sciences" which are being used by this "cult of the serpent" to "play god" over us. the "serpent race" will merely continue to do what it has always done with the "human cattle" on this planet, which is to continue to feed on us like emotional, psychic and bioplasmic vampires and work to destroy our spiritual

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

set a bound that they may not pass over; that they turn not again to cover the earth. he sendeth the springs into the valleys, which run among the hills. they give drink to every beast of the field: the wild asses quench their thirst. by them shall the fowls of the heaven have their habitation, which sing among the branches. he watereth the hills from his chambers: the earth is satisfied with the fruit of thy works. he causeth the grass to grow for the cattle, and herb for the service of man: that he may bring forth food out of the earth: and wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man s heart. the trees of the lord are full of sap; the cedars of lebanon, which he hath planted; where the birds make their nests: as for the sto

muhammad) and i plot a plot (against them. so give a respite to the disbelievers. deal thou gently with them for a while (the overwhelming) in the name of allah, the beneficent, the merciful. hath there come unto thee tidings of the overwhelming? on that day (many) faces will be down cast, toiling, weary, scorched by burning fire, drinking from a boiling spring, no food for them save bitter thorn-fruit which doth not nourish nor release from hunger. in that day other faces will be calm, glad for their effort past, in a high garden where they hear no idle speech, wherein is a gushing spring, wherein are couches raised and goblets at hand and cushions ranged and silken carpets spread. will they not regard the camels, how they are created? and the heaven, how it is raised? and the hills, how

which it receiveth is considerably reduced. not until the clouds have dispersed, can the sun shine again in the plenitude of its glory. neither the presence of the cloud nor its absence can, in any way, affect the inherent splendor of the sun. the soul of man is the sun by which his body is illumined, and from which it draweth its sustenance, and should be so regarded. consider, moreover, how the fruit, ere it is formed, lieth potentially within the tree. were the tree to be cut into pieces, no sign nor any part of the fruit, however small, could be detected. when it appeareth, however, it manifesteth itself, as thou has observed, in its wondrous beauty and glorious perfection. certain fruits, indeed, attain their fullest development only after being severed from the tree. selections from:

rage of war in the ditch lay broken. the gorse was never prized; thus it was vulgarized before the swift oak-darts heaven and earth did quake. the chestnut suffered shame 252 at the power of the yew. forest, that caused obstruction, the multitude was enchanted, at the battle of goddeu brig [12 lines omitted] not of mother nor of father was my creation. i was made from the nine fold elements from fruit trees, from paradisiacal fruit, from primroses and hill-flowers, from the blossom of trees and bushes. from the roots of the earth was i made, from the broom and the nettle, from the water of the ninth wave. math enchanted me before i was made immortal, gwydion created me with his magic wand. from emrys and euryon, from mabon and modron, from five fifties of magicians like math was i made ma

hou seest not. the size of the plain, the number of the host, colors glisten with pure glory, a fair stream of silver, cloths of gold, afford a welcome with all abundance. a beautiful game, most delightful, they play sitting at the luxurious wine, men and gentle women under a bush, without sin, without crime. along the top of a wood has swum thy coracle across ridges, there is a wood of beautiful fruit under the prow of thy little boat. a wood with blossom and fruit, on which is the vine s veritable fragrance, a wood without decay, without defect, on which are leaves of golden hue. we are from the beginning of creation without old age, without consummation of earth, hence we expect not that there should be frailty; sin has not come to us. an evil day when the serpent went to the father to

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ting public mysteries. piety and temperance. in roman marriage ceremonies it was customary to light 5 tapers and to admit the guests by fives. see plato in leg. iv. theology displays 5 modes of the conception of god, pantheism, polytheism, dualism, unitarianism and trinitarianism. jewish references to five are many 5 gifts to the priests, 5 things which might only be eaten in the camp. not to eat fruit from a tree until it was five years old. the trespass offering imposed on the philistines, 5 golden emerods and 5 golden mice. joseph gave benjamin 5 suits of raiment joseph presented only 5 of his brethren to pharaoh. david took 5 pebbles when he went to fight goliath. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 62. the jews classed a bride s attendants by fiv

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

hest love. priority is in inverse to superiority. 262 we find exactly the same logic at work in the relevant kabbalistic sources: the first act is one of judgmental contraction (an idea rendered by a number of mythical images, including the kings of edom who reigned ahead of the kings of israel, the worlds destroyed that preceded the created world, the shell that emerged 38 chapter one before the fruit, but when understood dialectically, it is a manifestation of merciful expansion; thus what is temporally prior is ontically subordinate. utilizing a distinction attributed to plutarch, schelling describes the godhead or what he calls in one passage the super-godhead( bergottheit)263 as the being that has no being (nicht seyend seyn, to be differentiated from the being that is non-being (nich

traditional attribute of judgment. i have dealt with the matter extensively in divine suffering. a number of scholars have noted schelling s indebtedness to kabbalah, whether transmitted directly or through an intermediary. for references, see ch. 1 nn. 219, 225, 233. 68. compare bahir, 15, pp. 125 127. in the parable preserved in this passage, reference is made to the spring, the garden, and the fruit-bearing tree 240 notes to pages 126 127 planted in the garden and sustained by the spring overflowing with living water (ma ayan nove a mayim hayyim. see ibid, 82, p. 169, where the spring is described as possessing twelve pipes, which correspond to the twelve tribes of israel. on the twelve springs, see also 111, p. 197. in 105, p. 189, the king is said to have seven gardens and in the midd

hamot. 37. it is possible that the phallic connotation of nun is related to the association of this letter with the demonic potency of the serpent (nahash) in zohar 3:180b. see wolfson, along the path, p. 220 n. 158. 38. see bahir, 139, p. 223, where the palm-tree (tamar) is first identified as feminine and then as comprising masculine and feminine, for the branch of the tree is masculine and the fruit is masculine from the outside but feminine from the inside. the nucleus of the date is linked symbolically to the vagina, which in turn is associated with the power of the moon. in this passage, one discerns as well the ontological assumption regarding the containment of the female in the male. 39. ibid, 58, p. 153. 40. babylonian talmud, sanhedrin 98b; pirqei rabbi eli ezer, ch. 32. 250 not

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

sea. thou 0 nobel prince befafes, hadst use me in the name of god" genesis us. 9-10 "and god said 'let the water under the sky be gathered to one place, and let dry ground appear' and it was so. god called the dry ground 'land' and the gathered waters he called 'seas' and god saw that it was good. then god said 'let the land produce vegetation: seed-bearing plants and trees on the land that bear fruit and seed in it, according to their various kinds' and it was so. the land produced vegetation: plants bearing seed according to their kinds. and god saw that it was good. and there was evening, and there was morning the third day" 116 wednesday president: 1h vice president: an the seal of an is shown in figure 80. king: bnaspol figure 80 prince: blisdon the seal of blisdon is shown in figure

e ground according to their kinds' and god saw that it was good. 123 "then god said 'let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground "then god said, give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. they will be yours for food. and to all the beasts of the earth and all birds of the air and all the creatures that move on the ground everything that has life in it i give green plant for food' and it was so "god saw what he had made, and it was very good. and there was evening, and there was morning the sixth day" 124 saturday president: beigia vice president: hagonel the

are broken down into three separate sections. the first is when the adept or aspiring magician calls out: inri this stands for the hebrew letters yod nun resh yod which was nailed to the cross of suffering above the head of christ. its esoteric interpretation shows that the first "i" relates to the sign of virgo, isis the mighty mother. in this instance the mother is the producer of the seeds of fruit on earth which represents spring. the "n" is scorpio, apophis the destroyer the destructive force of nature that represents winter "r" is sol and relates to summer. the final "i" is osiris slain and risen, and relates to autumn and all of its characteristics. by uttering this initial keyword, the invoker of this force calls forth and links the power of the sun into his aura. yod nun resh yod

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

th which protecteth us, and thou dwellest in peace above all, for thou hast died unto the body of the stars" 3rd ad "0, grant unto me a path whereon i may pass in peace, for i am just and true. i have not spoken lies wittingly, nor have i done aught with deceit" 3rd puts out 4 green candks. ch.ad "i am the vine, ye are the branches. he that abideth in me and i in him, the same bringeth forth much fruit for without me ye can do nothing" 2nd ad "homage unto thee, 0 lord of the vineyard; thou turnest back the worker in evil, and causest the vine to bear fruit; for thou hast shed the blood of thy desires" 3rd ad "0, grant unto me a path whereon i may pass in peace, for i am just and true. i have not spoken lies wittingly, nor have i done aught with deceit" 2nd ad. puts out red light in centre

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ns for sacrifice. tlie captive prince graecus avar de (a) suevis pccudis more litatus (ch. xiii, the goddess zisa^ for evidences of human sacrifice among the norse, see miiller's sagabibl. 2, 560. 3, 93. as a rule, the victims were captive enemies, purchased slaves or great criminals; the sacrifice of women and children by the franks on crossing a river reminds of the greek sta^at7]pla- the first fruits of war, the first prisoner 1 adam of bremen de.'itu daniae cap. 24, of the litlinanians: draconc> adorant cum volucribus, qiiibus etiam vivos litcmt homines, quos a mercatoribus emunt, diligenter omnino probates, iie mactilam in corpore habeant. 2 hence in onr own iblk-tales, the first to cross the bridge, the first to enter the new bnihling or tlie country, pays with his life, avhich meant

h pikkcnne and pikne simply as thunder (impersonal. the einns usually give their thundergod the name ukko only, the esthonians that of turris as well, evidently from the norse thorr (see suppl^ as the fertility of the land depends on thunderstorms and rains, pitkdinen and zeus appear as the oldest divinity of agricultural nations, to whose bounty they look for the thriving of their cornfields and fruits (see suppl. adam of bremen too attributes thunder and lightning to tlior expressly in connexion with dominion over weather and fruits: thor, inquiunt, praesidet in aere, qui tonitrua et fulmina, ventos imbresque, serena et frugcs guhernat. here then the worship of thor coincides with that of wuotan, to whom likewise the reapers paid homage (pp. 154 7, as on the other hand thor as well as os

; as attributes of osinn and thor agree, their wives frigg and sif have also a common signification. sif in the edda is called the fair-haired' it harfagra gos' and gold is sifjar haddr (sifae peplum, because, when loki cut off her hair, a new and finer crop was afterwards forged of gold (sn. 119. 130. also a herb, polytrichum aureum, bears the name haddr sifjar. expositors see in this the golden fruits of the earth burnt up by fire and growing up again, they liken sif to ceres, the ^avot] ai]fn]r't]p (ii. 5, 500; and with it agrees the fact that the slav. siva is a gloss on 'ceres dp.i 310 goddesses. frumenti (hanka's glosses 5* 6; only the s in the word seems to be the slav, zliivete= zh, and v does not answer to the teut. r, b, p. the earth was thor's mother, not his wife, yet in sn. 22

mortal man. they have a special right to the name cifi^potot immortales, while men are ^potoi mortales; dix^poto; is explained by the sansk. amrita immortalis, the negative of mrita mortalis (conf pers. merd, homo mortalis; in fact both amrita and d/u,/3p6aco, next neighbour to dp,^poro, contain a reference to the food, by partaking of which the gods keep up their immortality. they taste not the fruits of the earth, whereby the ^poroi live, ot dpovpr)mortal blood, whereas in the veins of the gods flows ixd^p (h. 5, 340. 416, a light thin liquid, in virtue of which they seem to be called d^potoi= dfl^potot. indian legend gives a full account of the way amrita, the elixir of immortality, was brewed out of water cle

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

focus in all kinds of love rituals. as the evening star, venus takes on a warrior aspect and so can be invoked in fighting for one's lover or tough love in relationships. deities for power these deities may be invoked for strength, success, energy, inspiration and increase. apollo apollo, the greek sun god, was twin brother of artemis, the moon goddess. as god of the solar light, apollo made the fruits of the earth ripen, and at delos and delphi where he slew python, the first crops were dedicated to him (python, the great lightning serpent, was the son-consort of the mother goddess in her form of delphyne, the womb of creation, fertilised by python. python in this sense predated all other gods and was later called the dark sun, apollo's alter ego. the ancient greeks rededicated his shrin

home and family, as well as money and security, and is a good element to invoke when you have matters of property or money that need attention. it is also a focus for all rituals against famine, deforestation and land pollution and devastation through unwise industrialisation or building, and for caring for animals and their natural habitats. surround your green earth candle with grains, berries, fruits, coins or pot pourri. brown candles may also be used as earth candles. yellow yellow is for air and the east, dawn and spring. a yellow candle is placed at the three o'clock position. air represents life itself, logic, the mind, communication, health, new beginnings, travel, learning, yang and the male god in the form of sky deities. it is a good element to invoke if you are seeking change

and restore, strength once more. if you are working as a group, one person should mix the herbs on the altar while the others chant the names of healing deities (see page 77) in ever-rising intensity and pitch, for example: brighid, ganga, hermes, thoth, hygeia, panacea, sulis, iduna! as you do so, you raise a cone of healing energies over the mortar and pestle, breathing in life from the living fruits and flowers and projecting it as blue healing light that may be mingled with the green of the herbs. you can adapt the chant if you do not wish to use specific names, for example: goddess, mother, healer, restorer, hear our plea* now that you have raised the cone of blue power, it can be directed towards the person to be healed by pointing in the direction of their home, with either your po

ivalent of the ceremonial elemental substances that i wrote of in chapter 6. folk magick was originally based on substances that have comprised the diet of ordinary people for thousands of years. they are all infused symbolically as well as actually with the life force* empower your water, if you wish, and pour it into the chosen coloured bottle. close your bottle and surround it with a circle of fruits, unprocessed food, flowers or crystals of the colour to be used. leave space between the bottle and the edge of the circle* inside the circle, to the north of the bottle, place a large golden, white or orange vegetable, preferably grown under or close to the ground. this represents the fruits of the earth, born of the earth mother* in the east of the circle, place some seeds or nuts that re

d as sacred as salt in many traditions and is especially associated with healing* finally, in the west, place a seed roll or bread, representing the cutting down of the corn, so completing the cycle* take a twig or a wand from a healing tree, such as ash, or a long frond of greenery and walk round the circle deosil. infuse each of the magical foods in turn with circles of the wand deosil, saying: fruits of the earth, born from the womb of the land, give life and healing, health and joy from your ever-replenishing store* touch the vegetable with the wand and then lift the wand in a high arc before lowering it to touch the bottle of water in the centre* now move to the east and circle the wand deosil over the seeds, saying: seeds of potential, from the loins of the father, give growth and po

crystal next through the incense, saying; enter through this fragrance, the benign and all-encompassing powers of sachiel, bringer of knowledge and understanding of the universe and its creatures* hold the crystal high over the child or symbol and say: endow, o sachiel [name the child] that he/she may know prosperity of spirit as well as of material blessings, and share willingly with others the fruits of good fortune won by endeavour and application* place the crystal in the dish and blow out the candles, ending with the sachiel candle, sending its light to the child and leaving the incense to burn through* on the sixth day at the same hour, light the five other candles and the green anael candle and some rose incense* take a rose quartz crystal and pass it over the green candle, saying:

ABRAMELIN1

stantly upon his guard to err. one old scribbler of symbols26 gave me many enchantments which only tended to work evil. he performed other operations by means of numbers, which were all odd, and of a triple proportion, in no way similar to the other, and for proof of this, he caused by such means in my presence a very fine tree which was near my house to fall to the ground, and all the leaves and fruits were consumed in a very short time. and he told me that in numbers there was hidden a very great mystery, because that by the means of numbers one can perform all the operations for friendships, riches, honours, and all sorts of the sacred magic 16 things, good and evil; and he assured me that he had tried them, but that yet some that he knew to be very true had not yet succeeded with him

ABRAMELIN2

flee all arts and operations which have the least tincture of magic and sorcery, seeing that we must not confound together god and belial: god wisheth to be alone; unto him pertain all honour and glory. all the above matters are however permitted during the two first and the two second moons. you may walk in a garden for recreation; but you shall do no servile work; and amidst the flowers and the fruits you can also meditate upon the greatness36 of god. but during the two third and last moons ye shall quit every other matter only permitting your recreation to consist in things spiritual and divine. if ye wish to be participators in the conversation of the angels, and in the divine wisdom, lay aside all indiscreet37 things, and regard it as a pleasure when ye can spare two or three hours to

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

rom birth this right of intimacy with the highest reality, but blavatsky was of this same opinion that the natural gift marks the acquisition of the rank in the spiritual hierarchy to which the student of magick and yoga aspires. he is, so to speak, an artist in the making; and it is perhaps not likely that his gifts will have become sufficiently automatic in his present incarntion to produce the fruits of his attainment. yet, undoubtedly, there have been such cases, and that within my own experience. 19. i could quote you the case of a man- a very inferior and wishy-washy poet- who undertook for a time very strenuously the prescribed magical practices. he was very fortunate, and attained admirable results. no sooner had he done so that his poetry itself became flooded with supernal light

ALEISTER CROWLEY ACROSS THE GULF

l away to memphis" and she came forth, and i cursed her and cried "be thou the dancing girl of love" and it was so. and i went in unto her, and knew her; and in the morning i girded myself, and boarded the state barge of the high priest, and pillowed myself upon gold and purple, and disported myself with lutes and with lyres and with parrots, and with black salves,and with wine and with delicious fruits, until i came even unto the holy city of memphis. and there i called soldiers of pharaoh, and put cruelly to death all them that had accompanied me; and i burnt the barge, adrift upon the nile at sunset, so that the flames alarmed the foolish citizens. all this i did, and danced naked in my madness through the city, until i came to the old magus of the well. and laughing, i threw a stone up

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

e abyss, unbeknownst to their queen. no soul passes into death but that he is aware. his word is banutukukutukku and his seal is thus: the ninth name is namru dispenses wisdom and knowledge in all things. giveth excellent counsel and teaches the science of metals. his word is bakakalamu and his seal: the tenth name is asaru this power has knowledge of all plants and trees, and can make marvellous fruits to grow in the desert places, and no land is a waste to him. he is truly the protector of the bounty. his word is baalpriku and his seal follows: the eleventh name is asarualim possesses secret wisdom, and shines light in the darkened areas, forcing what lives there to give good accounting of its existence and its knowledge. giveth excellent counsel in all things. his word is barrmaratu and

ALEISTER CROWLEY DUTY

st be to secure the amplest freedom for each individual in the state, eschewing the presumptious assumption that any given positive ideal is worthy to be obtained. duty get any book for free on: www.abika.com 7 "the word of sin is restriction" the essence of crime is that it restricts the freedom of the individual outraged (thus, murder restricts his right to live; robbery, his right to enjoy the fruits of his labour; coining, his right to the guarantee of the state that he shall barter in security; etc) it is then the common duty to prevent crime by segregating the criminal, and by the threat of reprisals; also, to teach the criminal that his acts, being analyzed, are contrary to his own true will (this may often be accomplished by taking from him the right which he has denied to others;

ALEISTER CROWLEY MAGICK WITHOUT TEARS

was one of us. i hope that he and rudolph steiner will (between them) satisfy your doubts. the a'.a. is totally different. one star in sight tells you everything that you need to know (perhaps some of these regulations are hard to grasp: personally, i can never understand all this by-law stuff. so you must ask me what, and why, and so on) there is really only one point for your judgment "by their fruits ye shall know them" you have read liber lxv and liber vii; that shows you 11 what states you can attain by this cirriculum. now read "a master of the magic without tears get any book for free on: www.abika.com 17 temple (blue equinox, pp. 127-170) for an account of the early stages of training, and their results (of course, your path might not coincide with, or even resemble, his path) but

sequence of causes and effects. for thy mind hath been built up of these elements, so 11 that in these books thou mayst bring into the light thine own sub-conscious memories. and thy memory is as it were the mortar in the house of thy mind, without which is no cohesion or individuality possible, so that it is called dementia. and these books have lived long and become famous because they are the fruits of ancient trees whereof thou art directly the heir, wherefore (say i) they are more truly germane to thine own nature than books of collateral offshoots, though such were in themselves better and wiser. yes, o my son, in these writings thou mayst study to come to the true comprehension of thine own nature, and that of the whole universe, in the dimensions of time, even as the mathematic de

ALEISTER CROWLEY THE BANNED LECTURE

than authentic, but seem incongruous. so far as we can get any truth out of the matter at all, it is that the character of napoleon, like that of everybody who ever lived, was extremely complex. and the writers are more or less in the position of the six wise men of hindustan who were born blind and had to describe an elephant. spiritually fortified by these simple meditations, we may apply their fruits to the problem of filles de rais, and ask ourselves what we really know about hime as o posed to what we have heard about him. we know that he was a gentleman of good family, because otherwise he could not have held the offices which he did hold. we know that he was a brave soldier, and a comrade of joan of arc. we know that he had a passion for science, for the basis of his reputation was

ALEISTER CROWLEY THE HEART OF THE MASTER

mbracing: perfect. love burns in the heart of the master: he, seeing only god in every thing, with the white flame of worship purges it of all its fancied imperfection. his boundless adoration kindles space itself, leaving no void that is not compassed by his passion. by virtue of his law he floods each thought with love, and marries it in turn to every other thought; and of each bridal night the fruits are twin, the rapture of silence, and some new world unguessed of phantasy; of these behold one grim and one grotesque, this lyric and that lordly, the grievous and the gracious equal in his sight, for they know neither limit nor let in the infinite variety of their beauty, making new harmonies with every hour, beyond belief for joy. syrinx and pan now comes the sound as of the fall of snow

ALEISTER CROWLEY THE SWORD OF SONG

nfusion of thought and nomenclature! esoteric buddhism. also see the voice of the silence, or, the butler s revenge. not bp. butler. 366. ekam advaita.44 of course i now reject this utterly. but it is, i believe, a stage of thought necessary for many or most of us. the bulk of these poems was written when i was an advaitist, incredible as the retrospect now appears. my revision has borne buddhist fruits, but some of the advaita blossom is left. look, for example, at the dreadfully papistical tendency of my celebrated essay: after agnosticism allow me to introduce myself as the original irishman whose first question on landing at new york was, is there a government in this country? and on being told yes, instantly replied, then i m agin it. for after some years of consistent agnosticism, be

ALEISTER CROWLEY EQ I 1

monomaniac suffering from apiarian illusions! to-day hercules is a sun-myth, and so are osiris and baal; and no may can raise his little finger without some priapic pig shouting "phallus. phallus! i see a phallus! o what a phallus" away with this church-spire sexuality, 188 these atavistic obstetrics, these endless survivals and hypnoid states, and all these orchitic superficialities! back to the fruits of life and the treasure-house of mystery! let us leap beyond the pale of these pedantic dictionary proxenetes and this shuffling of the thumbed cards of reason. let us cease gnawing at this philosophic ham-bone, and abandon the thistles of rationalism to the tame asses of the six-penny cult, and have done with all this pseudo-scientce, this logic-chopping, this levelling loquacity of loons

she danceth on, the dust of her feet burying the past, disturbing the present, and clouding the future. she was in eden, she will be in paradise! i followed her, i abandoned all for her; and now i lie, as a fevered man, raving in the subtle web of her beauty. lo! there she stands swaying between the gates of light and darkness under the shadow of the three of the knowledge of good and evil, whose fruits are death; yet none that have not tasted thereof can tell whether they be sweet or bitter to the tongue. therefore all must pluck and eat and dream. but when the time cometh for the mystic child to be born, they shall awake, and with eyes of fire behold that on the summit of the mountain in the centre of the garden there groweth the tree of life. now round the trunk of the tree and the lowe

ALEISTER CROWLEY EQ I 5

kh ras, and the consciousness. such is a little part of the way of meditation, the way whereby the mind and heart may be purified and cultivated. and now for a few final remarks. it must first be remembered that no amount of reading or talking about these things is worth a single moment's practice of them. these are things to be "done" not speculated upon; and only he who practises can obtain the fruits of meditation. there is one other thing to be said, and that is concerning the importance of sila. it has been said the sila alone cannot conduct to the nirv na dharma; but, nevertheless, this sila is of the most vital importance, for there is no samadhi without sila. and why? because, reverting to our simile of the steam-engine, whilst samadhi, mental concentration, is the steam power of t

ALEISTER CROWLEY EQ I 5

he speaks; i cannot hear a word; something about the book of the law. the answer is written in the book of the law, or something of that sort. this is a long speech; all that i can hear is: from me pour down the fires of life and increase continually upon the earth. from me flow down the rivers of water and oil and wine. from me cometh forth the wind that beareth the seed of trees and flowers and fruits and all herbs upon its bosom. from me cometh forth the earth in her unspeakable variety. yea! all cometh from me, naught cometh to me. therefore am i lonely and horrible upon this unprofitable throne. only those who accept nothing from me can bring anything to me. 39 (he goes on speaking again: i cannot hear a word. i may have got about a twentieth of what he said) and i say to him: it was

battle between two forces, but a "m l e" in which each warrior fights for himself against all the others. i cannot see one who has even one ally. and the least fortunate, who fall soonest, are those in the chariots. for as soon as they are engaged in fighting, their own charioteers stab them in the back. and in the midst of the battlefield there is a great tree, like a chinar- tree. yet it bears fruits. and now all the warriors are dead, and they are the ripe fruits that are fallen- the ground is covered with them. there is a laugh in my right ear "this is the tree of life" and now there is a mighty god, sebek, with the head of a crocodile. his head is gray, like river mud, and his jaws fill the whole aire. and he crunches up the whole tree and the ground and everything. now then at last

clad in the robes of, and let him bear the insignia of his grade. and at the least he shall be a neophyte. three days and three nights shall he have been in the tomb, vigilant and fasting, for he shall sleep no longer than three hours at any one time, and he 7 no angel has been mentioned. the seer was lost to being. shall drink pure water, and eat little sweet cakes consecrated unto the moon, and fruits, and the eggs of the duck, or of the goose, or of the plover. and he shall be shut in, so that no man may break in upon his meditation. but in the last twelve hours he shall neither eat nor sleep. then shall he break his fast, eating rich food, and drinking sweet wines, and wines that foam; and he shall banish the elements and the planets and the signs and the sephiroth; and then shall he t

ery step. there is a perfume in the air, reflected down even to the body of the seer. that perfume thrills his body with an ecstasy that is like love, like sleep. and this is the song: i am the child of all who am the father of all, for from me come forth all things, that i might be. i am the fountain in the snows, and i am the eternal sea. i am the lover, and i am the beloved, and i am the first-fruits of their love. i am the first faint shuddering of the light, and i am the loom wherein night weaveth her impenetrable veil. i am the captain of the hosts of eternity; of the swordsmen and the spearmen and the bowmen and the charioteers. i have led the armies of the east against the armies of the west, and the armies of the west against the armies of the east. for i am peace. my groves of ol

ALEISTER CROWLEY EQUINOX EQ I 1 2

tion- thus emphasising the fact that the intoxicating secretion is developed in plants growing where the altitude and climate are suitable, as in the himalayas and turkestan "adulterations- aitchison in 1874 stated that no charas of really good quality ever came to leh, the best charas in the original balls being sent to bokhara and kokan. he said the chief adulterant is the mealy covering of the fruits of the wild and cultivated trebizond date("eloeagnus "hortensis. the impression in the united provinces and the punjab is that the yarkhand drug is sophisticated, and a preference is given in some quarters to the nepal and other himalayan forms, which command a higher price. the special assistant in kashgar declares there is no advantage in increasing the weight, as when dealers in india bu

han like the headache after a bout of drunkenness. a less grave fault, by far; it is easy and absurd to get a kind of hysterical ecstasy over religion, love, or wine. a german will take off his hat and dance and jodel to the sunrise and nothing comes of it! darwin studies nature with more reverence and enthusiasm, but without antics and out comes the law of evolution. so it is written "by their fruits ye shall know them. but about this question of spiritual overfeeding what did darwin do when he got to the stage (as he did, be sure! many a time) when he wished every pigeon in the world at the devil! now this wish has never really arisen in john st. john; however bad he feels, he always feels that attainment is the only possible way out of it. this is the good karma of his ten years' con

bout till time to get into my asana. thirst! oh how i thirst! i had not thought that there could be such suffering."the eleventh day" 12.19. it seems a poor thing to be proud of, merely to be awake. yet i was flushed with triumph as a boy that wins his first race. the powers of asana and pranayama return. i did 21 breath-cycles without fatigue. energy returns, and keenness to pursue the path all fruits of that one little victory over sleep. how delicate are these powers, so simple as they seem! let me be very humble, now and for every more! surely at least that lesson has been burnt into me. and how gladly i would give all these powers for the one power! 12.33. another smart attack of diarrhoea. i take 4 gr. plumb c. opio and alter my determination to stay out of bed all night, as chill i

ALEISTER CROWLEY EQUINOX EQ I 3 2

ndulum off its hook, and wrench the lingam of shiva from between the loins of sakti. justice or mercy are nothing to him; he, as horus the child, must quench the one with the other, as his father osiris quenched the waters of hod with the fires of netzach. good an evil are his implements, for his work is still in the kingdom of the ruach. and so long as his strivings beget, conceive, and bear the fruits of a greater and nobler work, there is no cup of bitterness that may be refused, and no cross of suffering whose nails shall not pierce him. as osiris he learnt to vanquish himself; rerisen as horus he shall vanquish the world_ ay! and who shall say me nay? the ultimate filaments of the hair of nu. 238 conversely, the farther away the less. the magician very shortly after the ceremony of ad

ALEISTER CROWLEY EQUINOX EQ I 3

cleanse thy soul! perfect the will's austere control! for the rest, wait! the sky once clear, dawn needs no prompting to appear! olympas. enough! it shall be done. marsyas. beware! easily trips the big word "dare" each man's an oedipus, that thinks he hath the four powers of the sphinx, will, courage, knowledge, silence. son, even the adepts scarce win to one! thy thoughts_ they fall like rotten fruits. but to destroy the power that makes these thoughts_ thy self? a man it takes to tear his soul up by the roots! this is the mandrake fable, boy! olympas. you told me that the path was joy. marsyas. a lie to lure thee! olympas. master! marsyas. pain and joy are twin toys of the brain. even early visions pass beyond! olympas. not all the crabbed runes i have conned 31 told me so plain a truth

not lend itself. the desire to protect, a sentiment of ardent and devoted paternity, may mingle themselves with a guilty sensuality which hashish will always know how to excuse and to absolve. it goes further still. i suppose that, past errors having left bitter traces in the soul, a husband or a lover will contemplate with sadness in his normal state a past over-clouded with storm; these bitter fruits may, under hashish, change to sweet fruits. the need of pardon makes the imagination more clever and more supplicatory, and remorse itself, in this devilish drama, which only expresses itself by a long monologue, may act as an incitement and powerfully rekindle the heart's enthusiasm. yes, remorse. was i wrong in saying that hashish appeared to a truly philosophical mind as a perfectly sata

ations, and the more esteems that poverty which protects the secrets of the "magnum" 139 "opus" only the adept whose heart is passionless will dispose of the love and hate of those whom he would make instruments of his science; the myth of genesis is eternally true, and god permits the tree of science to be approached only by those men who are sufficiently strong and self-denying not to covet its fruits. ye, therefore, who seek in science a means to satisfy your passions, pause in this fatal way; you will find nothing but madness or death. this is the meaning of the vulgar tradition that the devil ends sooner or later by strangling sorcerers. the magus must hence be impassible, sober and chaste, disinterested, impenetrable, and inaccessible to any kind of prejudice or terror. he must be wi

ALEISTER CROWLEY EQUINOX EQ I 4 3

rown daily dafter, where nothing- nothing- may abide? westward" they fly, but rolling after echoes the beast's unsatisfied and inextinguishable laughter! 70 xxvii sir palamede goes aching on (pox of despair's dread interdict) aye to the western horizon, still meditating, sharp and strict, upon the changes of the earth, its towers and temples derelict, the ready ruin of its mirth, the flowers, the fruits, the leaves that fall, the joy of life, its growing girth- and nothing as the end of all. yea, even as the yang-tze rolled its rapids past him, so the wall of things brake down; his eyes behold the mighty beast serenely couched upon its breast of burnished gold "ah! by christ's blood (his soul avouched "nothing but change (but change) abides. death lurks, a leopard curled and crouched, 71 i

ALEISTER CROWLEY EQUINOX EQ I 4

arl is taken for silver, so through the error of one's own karma man mistakes brahma for the universe. being too much and deeply engaged in the manifested world, the delusion arises about that which is manifested- the subject. there is no other cause (of this delusion. verily, verily, i tell you the truth. if the practiser of yoga wishes to cross the ocean of the world, he should renounce all the fruits of his works, having preformed all the duties of his shrama.33 "jana k nda" is the application of science to "karma k nda" the works of good and evil, that is to say of duality. 64 little by little it eats away the former, as strong acid would eat away a piece of steel, and ultimately when the last atom has been destroyed it ceases to exist as a science, or as a method, and becomes the aim

e difference between these two is to be found in their form rather than in their substance; for, as krishna himself says: renunciation (raja yoga) and yoga by action (karma yoga) both lead to the highest bliss; of the two, yoga by action is verily better than renunciation by action. children, not sages, speak of the s khya and the yoga as different; he who is duly established in one obtaineth the fruits of both. that place which is gained by the s khyas is reached by the yogis also. he seeth, who seeth that the s khya and the yoga are one.37 or, in other words, he who understand the equilibrium of action and renunciation (of addition and subtraction) is as he who perceives that in truth the circle is the line, the end the beginning. to show how extraordinarily closely allied are the method

ALEISTER CROWLEY EQUINOX EQ I 6

of this book will be given to members of the grade of dominus liminis on application, each to his adeptus] 39 three poems for jane cheron 41 three poems for jane cheron i the waif of oceanus "to frank harris" she is like a flower washed up on the shore of life by the sea of luck; a strange and venomous flower, intent to prove an unguessed continent. new worlds of love in the curve of its cup! new fruits to crush, new flowers to pluck. white waif, white champak-blosso blown from the jungle to the lost lagoon! white lily swayed by the wind of time! grey eyes that crave the chrism of crime! blanched face like a note on a clarion! red mouth like the sun through simoon, typhoon! hurricanes howl, howl in her heart; serpents sleep in her smile; i hear horrible happenings long ago, direful deeds

s only jock an' me'll be saved; an' i'm no that sure o' jock; we find another who at the age of ninety-nine foams at the mouth over an alleged breach of her 154 alleged copyright; we find another so sensitive that the mention of his name by the present writer induces an attack of epileptic mania; if such are really "united with" or "absorbed in" god, what of god? we are told in galatians that the fruits of the spirit are peace, love, joy, long-suffering, gentleness, goodness, faith, meekness, temperance; and somewhere else "by their fruits ye shall know them" of these evil-doers then we must either think that they are dishonest, and have never attained at all, or that they have united themselves with a devil. such are "brethren of the left hand path" described so thoroughly in liber 418 (e

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

and the inner blaze cannot shine forth when meat is included in the diet. this is a drastic rule for applicants, and may not be violated. aspirants can choose to eat meat or not as they prefer, but at a certain stage upon the path it is essential that all meat eating of every kind be stopped, and the strictest attention must be paid to diet. a disciple must confine himself to vegetables, grains, fruits and nuts. only thus can he build the type of physical body which can stand the entry of the real man who has stood in his subtler bodies before the initiator. should he not do this, and should it be possible for him to take initiation without having thus prepared himself, the physical body would be shattered by the energy pouring through the newly stimulated centres, and dire danger to the

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

e, the sixth and seventh sub-races will synthesise and blend that which the earlier five have wrought out. the analogy lies in the fact that in this solar system the two higher planes (the logoic-and the monadic) are synthetic. one is the synthesising plane for the logos from whence he abstracts the essence in manifestation; the other for the monad, from whence the monad abstracts and garners the fruits of objectivity. we will therefore only concern ourselves here with those centres which relate to the evolution of the subtler bodies, the evolution of the psyche, and not with those connected with the evolution and propagation of the dense physical body. these centres are five in number: 1. that at the base of the spine, the only one dealt with that has a physical effect. 2. that situated a

elligent love (the bringing forth from latency of the inherent quality of love by the intelligent application of the mind faculty) will be the result of the evolutionary process. just as objectivity is dual, life-form, so subjectivity is dual, mind-love, and the blending of the two produces consciousness. spirit alone is unity, and is undivided; the development of spirit (or its assumption of the fruits of evolution) is only to be realised and brought about when the dual evolution of the form and the psyche is consummated. then spirit garners the fruits of evolution and gathers to itself the qualities nurtured during manifestation, perfect love and perfect intelligence showing forth then as active intelligent love-wisdom. we might, therefore, answer the questions "what is the mind aspect a

oduces eventually that which we call instinct, or the habitual reaction of some type of consciousness to a given set of circumstances, or of environment. these two factors of the senses and of experimental contact can be seen working out in the animal and human kingdoms; the difference between the two exists in the ability of the man consciously to remember, apprehend, anticipate, and utilise the fruits of past experience, and thus influence the present and prepare for the future. he employs the physical brain for this purpose. an animal likewise has an instinctual memory, apprehension, and an embryo anticipation, but (lacking mind) he is unable to adjust them to circumstances in the sense of prearrangement, and lacks the capacity consciously to utilise, and thus reap, the benefit of past

prehended, shall we see that control of the air which lies inevitably ahead. third. by the discovery of the note of the vegetable kingdom, by its conjunction with other of nature's notes, and by its due sounding forth in different keys and combinations will come the possibility to produce marvellous results within that kingdom, and to stimulate the activities of those devas who work with flowers, fruits, trees and herbs. every root race has its own particular style of vegetation, or certain basic forms and designs which can be traced in all countries where the race locates. these results are brought about by the interaction between the basic note of the vegetable kingdom itself, and the note of the race of men who are evolving simultaneously. the union of these two notes is that which prod

extra-systemic centre. the central three rounds, as in the planes and principles, are the most important for the evolution of the self-conscious units in this system, and this working towards perfection of the three, the four, and the five, mark, for the planetary logos, as for man, the cycle of maturity. the earlier and later cycles mark that of growth towards maturity, and the garnering of the fruits of earlier experience. the three halls again can be here considered from this aspect, and the central period allocated to the hall of learning. on all the planets these manasadevas are found working, ever in their three groups but varying the methods employed according to the stage of the evolution of the planet concerned, and the karma of its planetary lord. their method of work on the ear

if he- 489- a treatise on cosmic fire copyright 1998 lucis trust so choose follow the normal process, and take aeons of time to effect what some are choosing to do in a briefer period, through a self-chosen forcing process. at the termination of the 777 incarnations, a man passes through the door of initiation and enters upon a brief synthesising process, or a final period in which he garners the fruits of the experience in the two first halls, and transmutes knowledge into wisdom, transforms the shadow of things seen into the energy of that which is, and achieves the final liberation from all the lower forms which seek to hold him prisoner. this period of initiation itself is divided into seven stages, but only five of these concern the evolution of the ego, just as the five kumaras conce

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ch the same idea and in the same symbology. meditation is, therefore, an ordered process whereby a man finds god. it is a system, well-tried out and much used, which unfailingly reveals the divine. the important words here are "ordered process" there are certain rules to be followed, certain definite steps to be taken, and certain stages of unfoldment to be experienced before a man can garner the fruits of meditation. it is a part of the evolutionary process, as we have seen, and like all else in nature it is slow but sure, and unfailing in its results. there is no disappointment to the man who is willing to obey the rules and work with the system. meditation calls for self-control in all things, and unless the work of meditating is itself accompanied by the other requirements under the "o

perienced what, for want of a better term, we may call 'illumination" he goes on to warn us also that "we may, to be sure, brush these experiences aside as aberrations" but he says "these men do not act after the manner of men suffering from an aberration. out of them has come a great portion of the spiritual wisdom of the race. they are, as it where, among the illuminati of mankind. if 'by their fruits ye shall know them' these men have shown fruits so far above the average as to make them spiritual leaders of mankind."2(89) the trouble has been that with the average mystic, though not with the outstanding figures to whom dr. overstreet refers, there has usually been an inability to define or express clearly this state of illumination "the mystic" we are told in the bampton lectures for 1

sarvadarsanasangraha 'it is in two successive phases that the yogi saps by anticipation the basis of further existences and effaces the impressions that determine the present existence. in the first it is conscious; thought, then, is exclusively attentive to its proper object, and all the modifications of the thinking principle are suspended in the degree that they depend on exterior things; the fruits it gains under this form are either visible the cessation of suffering or invisible immediate perception of being which is the object of the meditation..the second period of yoga is that in which it is unconscious..the thinking organ is resolved into its cause..the feeling of personality is lost; the subject who is meditating, the object on which his thought dwells, the act of meditation it

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

en the materialisation comes. the joy of contrast will be yours, for knowing the past of darkness you will revel in the light of fruition; the joy of tried and tested companionship will be yours, for years will have proved to you who are your chosen associates, and in community of suffering will come the strengthened link; the joy of peace after victory will be yours, for to the tired warrior the fruits of achievement and rest are doubly sweet; the joy of participation in the masters [plan 369] plan will be yours, and all is well that associates you closely with them; the joy of having helped to solace a needy world, of having brought light to darkened souls, of having healed in some measure the open sore of the world's distress, will be yours, and in the consciousness of days well spent

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

ply that the great musician of the universe is moving the keys, is sounding another note and thus bringing in another turn of the wheel, and swinging into the arc of manifestation the ray of violet, the great note g. these rays bring with them in every kingdom in nature all that is attuned to them: human beings, devas of order high or low, elementals of a desirable or undesirable nature, flowers, fruits, and vegetable life of a certain kind, and animals and forms of varying species. it is the passing out of a ray that signals the ultimate extinction of some particular form, some type of animal life, and leads to some vegetable aspect coming to an end. hence the confusion among the scientists at this time. the process of coming in is slow, as is all work in nature, and as is the process of

ns which it will take several centuries to eradicate; they have also brought too rapidly into incarnation myriads of human beings who were not yet ready for the experience of this incarnation, and who needed longer interludes between births wherein to assimilate experience. those souls who are unevolved come into incarnation with rapidity; but older souls need longer periods wherein to garner the fruits of experience. they are however open to the magnetic attractive power of those who are alive on the physical plane, and it is these souls who can be brought prematurely into incarnation. the process is under law, but the unevolved progress under group law as do the animals, whilst the more evolved are susceptible to the pull of human units, and the evolved come into incarnation- 172- a trea

of earth. their friends went on. they stayed behind. the masters met in conclave and decided what should be the fate of those who, having reached the gates of light, loved the possessions of the world more than they loved the service of the light. again the word went forth to the revolting three, who waited still without the gates"`hold what you have and gather more, but know no peace. garner the fruits of mind, and seek your power in wide possessions, but have no sure abiding place"`within yourselves, because you are disciples of the lord, you shall have no share in peace, no sure and certain knowledge of success, nor power to hold your gains"`always shall there be the knowledge dim of him who watches over all. always the urge to gather and amass. never the time to hold and to enjoy. pass

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

realisation of human relationships and intercourse, sacrifice was offered again to god so that he too would not hurt mankind. thus little by little the idea grew until, at last, the salvation concept might be briefly summarised in the following terms: 1. men are saved from the wrath of god in natural phenomena through animal sacrifices, preceded in still more ancient times by the sacrifice of the fruits of the earth. 2. men are saved from god's wrath and from each other by the sacrifice of that which is valued, leading eventually to human sacrifices. 3. men are saved by the sacrifice of a recognised son of god, hence the vicarious atonement, for which the many crucified world saviours prepared the way for christ. 4. men are definitely saved from eternal punishment for their sins by the dea

rt to better conditions and to master himself as well as the natural world, must have an objective; else all that we see going on around is void, futile and senseless. it was this command of himself and of the elements of nature, and the undeviating direction of his purpose, that led christ from point to point and enabled him to open the door into the kingdom and to rise from the dead, the "first fruits of them that slept."12 purpose must underlie pain. an objective must be sensed under all human activity. the idealism of the leaders of the race cannot all be hallucination. the realisation of god must have some basis in fact. human beings are convinced that the apparent injustice of the world provides legitimate assurance of a hereafter wherein the integrity of the divine purpose will be v

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

pleship and eventually on to the path of initiation. 6. substitute for past, necessarily self-interested and personal ambition, the needs of the group and the goal of world service. is not the above sufficiently practical? initiation carried to its consummation, as far as humanity is concerned, produces the liberated master of the wisdom, free from the limitations of the individual, garnering the fruits of the individualisation process and functioning increasingly as the solar angel, because focussed primarily in the inner spiritual body. awareness of the presence is thus steadily developed. this fact merits the deep study and meditation of all disciples. as the three rays which govern the lower triplicity blend and synthesise and produce the vital personality, and as they in their turn do

all has to be relinquished. life, for the disciple, becomes then a series of detaching processes, until he has learnt the lesson of renunciation- 65- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust the sequence is, first dispassion, then discrimination, and finally detachment. on these three words must all disciples meditate, if they are ever to reap the fruits of sacrifice "having pervaded the worlds with a fraction of myself, i remain" such is the theme of the soul's endeavor, and such is the spirit which must underlie all creative work. in this thought lies the clue to the symbol of the law of sacrifice a rosy cross with a bird flying over it. this is the loved cross (rose being the colour of affection, with the bird (symbol of the soul) flying

ir children that the lesson is learnt which can release them for initiation. they hold their children to them, and this, being counter to the law of nature, works out disastrously. it is the height of selfishness. and yet, did they but know and see aright, they would realise that to hold, one must detach, and to keep, one must release. such is the law. the soul has also to learn to relinquish the fruits or gains of service and learn to serve without attachment to results, to means, to persons or to praise. this i will deal with later. in the fourth place, the soul has to relinquish also the sense of responsibility for that which other disciples may do. so many earnest servers hold on to their fellow workers, and do not relinquish their hold upon them or upon their activities upon the outer

r. if the creative artist will ponder upon these three requirements endurance, meditation, and imagination he will develop in himself the power to respond to this fourth rule of soul control, and will know the soul eventually as the secret of persistence, the revealer of the rewards of contemplation and the creator of all forms upon the physical plane. this use of the creative imagination and the fruits of its endeavor will work out into the many fields of human art according to the ray of the creative artist. we must not forget that the artist is found on all rays; there is no particular ray which produces more artists than another. the form will apparently take spontaneous expression when the inner life of the artist is regulated, producing the outer organisation of his life forms. true

ward towards divinity, described sometimes as "the lifting of the heart to god" devitalisation and delusion are the frequent case history of the purely emotional mystic. when this astral cycle is over and he later (and probably in another life) swings into a frankly agnostic state of mind, there comes a restoration of balance and a more wholesome unfoldment becomes possible. the true and valuable fruits of the mystical experience of the past are never lost. the inner spiritual realisation remains latent in the content of the life, later to be resurrected to its true expression but the vagueness and the sense of duality must eventually be transformed into a realised mental clarity; dualism must give place to the experience of the at-one-ment and the mists must roll away. the mystic sees thr

h are behind, press forward" becomes the rule among the men of good will, leading eventually to a world-wide day of forgiveness, then the task of the new group of world servers will go forward along constructive and fruitful lines, and will lead to success. those who seek to lead and guide on the inner side will also have reason to go forward with increased confidence, and the christ will see the fruits "of the travail of his soul and be satisfied" having thus the programme for this immediate period outlined before us, what are we going to do about it? this programme cannot succeed nor can this middle party in the world intermediate between the partisans and the groups pro and con in world affairs come to fruition and constructive activity without each one realising the need, and bending a

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

at soul quality. june 1934 my brother: you stand at the verge of a real expansion of your work and for this you must prepare yourself- 104- discipleship in the new age- volume i copyright 1998 lucis trust this, i believe, you already realise. it is, however, in the use of the spiritual will on your part that the release to full liberty of action will come. your life has been a discipline, but the fruits of that discipline will demonstrate as you open the doors and also close them upon ancient imprisoning limitations. you know well whereof i speak. first, i would say to you these words, disciple of the master k.h. who has also been to me a wise and guiding teacher: relinquish that close attention to the lives of those around you which is the easy way of working for all who are second ray di

t method. this is the usual method for a second ray disciple. between these two you must choose, unless, my brother, you prefer to leave things as they are. one thing i will add before definitely closing this subject. when the heart is full of love and the head is full of wisdom, nothing then is ever done that can cause distress to others in the long run. by this, i refer not to action but to the fruits of action. a decision can be made and a line of conduct followed (and the decision can be right) but the eventuating conditions may not be harmoniously adjusted unless there is a subjective freedom from fear, a heart full of love and that loving understanding which is the truest wisdom. the man who is fearless, wise and loving can do anything and the effects will be harmless and good produc

ou are, as i believe i earlier told you, a pledged sannyasin. that carries with it joy, but responsibility; discipline but realised gain. the work to be done by a sannyasin lies ever in the realm of increasing realisation. he has to become aware and conscious of each step that he takes and its result, of each motive that impels and its effect, and of each objective gained and its consequence. the fruits of discipline have to be clearly understood by him without any attachment to the results of the work. this alert awareness must be fostered by you, my brother. a condition of increased sensitivity in yourself to yourself and to others must be increasingly developed. a conscious approach to the goal must be induced in you so that you are ever aware of contact in two directions: you are aware

ng that may be said. the test for you comes in the use you make of the- 274- discipleship in the new age- volume i copyright 1998 lucis trust information which i give you as with other knowledges you acquire. 1. your inner sense of inferiority (a racial inheritance) is a definite handicap. in your executive life in a great city, this inferiority complex is negated a great deal because you see the fruits of your labour; but in the sensitive life of the inner planes, you succumb to it constantly; so great and so rapid is your reaction to the truth and to the inner realities that you promptly absorb much more than you can use. you are rendered almost dizzy by the radiant kaleidoscope of truth which you sense and contact. 2. you are handicapped by your physical body. you have inherited (for th

of your life can be a gradual drifting into a comparative uselessness the uselessness of a fruitless old age or they can climax the career of a free soul, whose wisdom- 399- discipleship in the new age- volume i copyright 1998 lucis trust service and selfless love can be the means of bringing inspiration to many souls throughout the world. you can now if you so choose capitalise upon the garnered fruits of a life of constant orientation towards the light and demonstrate the wisdom which comes from having been the onlooker, the student and the servant for so long. will you not become more actively the participator and the active cooperator? one thing only can prevent this not ill health or circumstances but a failure to be detached. will you follow each day (not necessarily at night) a revi

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

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 avatars most easily known and recognised are the buddha in the east and the christ in the west. their messages are familiar to all, and the fruits of their lives and words have conditioned the thinking and civilisations of both hemispheres. because they are human-divine avatars- 4- the reappearance of the christ copyright 1998 lucis trust they represent what humanity can easily understand; because they are of like nature to us "flesh of our flesh and spirit of our spirit" we know and trust them and they mean more to us than other divi

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

erplay which is so much to be desired and which is so constructively- 11- telepathy and the etheric vehicle copyright 1998 lucis trust useful to the spiritual hierarchy provided it is established within a group of pledged disciples, dedicated to the service of humanity. they can then be trusted*(1) 3. intuitional telepathy is one of the developments upon the path of discipleship. it is one of the fruits of true meditation. the area involved is the head and throat, and the three centres which will be rendered active in the process are the head centre, which is receptive to impression from higher sources, and the ajna centre which is the recipient of the idealistic intuitional impressions; this ajna centre can then "broadcast" that which is received and recognised, using the throat centre as

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

entre is only truly effective when aquarius rules and when our sun is passing through that sign of the zodiac. hence the immense importance of the next 2000 years. therefore, only when a man is a world server and becoming group conscious can this desired objective of manifestation begin to demonstrate. it is beginning to happen today for the first time in planetary history. it is one of the first fruits of initiation and only in the next root race to our present aryan race will we begin really to understand the significance of the process and the true nature of the energies to be released through the medium of humanity upon the planet. it is for this reason that jupiter and uranus (expressions of the second and the seventh rays) are the exoteric and esoteric rulers of aquarius. you have, t

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ily deceived largely through their longing to be helped and through an instinctive recognition of the factual existence of many grades in the spiritual development of mankind. the masses of men everywhere have an inherent belief in the spiritual hierarchy; it is this belief that these false prophets are deliberately exploiting. our students are taught the truth (as given by christ) that "by their fruits ye shall know them; the fact is emphasised that the existence of claim-making is a guarantee of imposture. no true initiate or master ever proclaims himself or calls attention to himself. he is, instead, intensely pre-occupied with the "things of the kingdom of god" and has no time to spare for the imposition of himself upon the consciousness of men. the masters are men who have achieved li

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

emption. once they have mastered this science, they can then pass on to the science of life and deal with the energies which will eventually hold and use the qualified- 47- education in the new age copyright 1998 lucis trust redeemed and then principled substance and forms. it is the redemption of unprincipled substance, its creative restoration and spiritual integration, which is their goal; the fruits of their labour will be seen in the third and final solar system. their activity will produce a great spiritual and planetary fusion, of which the fusion of personality and soul (at a certain point upon the path of evolution) is the symbol in the microcosmic sense. you can see by this the close relation between the work of the individual aspirant or disciple as he redeems, salvages and puri

ent. we will study the major trends, the wide sweep of the emerging human consciousness, demanding as it ceaselessly does a change in education, religion and social- 76- education in the new age copyright 1998 lucis trust organisation commensurate with its unfoldment. civilisations, cultures, races and nations appear and disappear, but the same individualities come and go with them, garnering the fruits of experience, and progressively marching on to fuller self-government and group organisation and synthesis. i would remind you also that there is a peculiar quality in every human being an innate, inherent characteristic which is inevitably present to which one might give the name of "mystical perception" i use this term in a far wider sense than is usually the case, and would have you reg

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

r this immediate life cycle. the strength of your radiance, your potential as a light bearer, and your ability to serve your fellowmen will demonstrate to your co-disciples in my ashram or on its periphery the fact of that relationship; it will prove that you, the personality, the soul, and the master of the ashram, are in contact. the supreme master, the christ, said when last on earth "by their fruits ye shall know them" in so saying, he indicated a definite line of guidance for all of us. a master has to know and gauge the disciple by the work which he does in the furthering of the- 55- discipleship in the new age- volume ii copyright 1998 lucis trust plan, and not by the disciple's reaction to his aspiration. the attentive world has also to gauge the existent phase of divine expression

f nation, religion or class- 127- discipleship in the new age- volume ii copyright 1998 lucis trust therefore, for the first time in their history, humanity began to recognise a definite phase of universality: mankind as a whole began to "share in the heart's reaction" this happened so generally and so acutely that the heart as a motivating radiance became a point of human focus. one of the first fruits of suffering, as universally shared, has appeared on earth, and in its appearing all future suffering will be greatly lessened. i seek to give this first meditation an added importance in your eyes. much that i have given you has significance far beyond your crediting; these significances will appear if you follow instructions and do these meditations carefully, regularly and sincerely. it

n has been forced upon the hierarchy by the rapid unfoldment of the spiritual consciousness in humanity, an unfoldment which demonstrates no matter what the ray as goodwill. this goodwill is not to be interpreted as the sentimental sixth or second ray untrained aspirant is prone to interpret it. it can take many forms: it can show itself as sacrifice on the part of science and a dedication of the fruits of scientific research to human welfare; it may take shape in the third ray aptitude to dedicate great wealth to philanthropic or educational enterprises. in neither of these cases is the disciple apparently distinguished by a so-called loving nature. yet the results of their application to science or their accumulation of the crystallised prana of the financial world are turned to the help

lives because of the varied experiences which they convey, the bitter piling up of pain and distress, and the handling of an accumulation of unhappy and oft agonising karma. but, my brother, all lives are not like this, and the fact that your present life has been for years so hard is the guarantee that you have worked off much karma, that you stand infinitely freer and are less handicapped. the fruits of all this suffering you will reap as you enter your next incarnation. so be of good cheer, and look forward and out towards a future of service and of joy, and this because you have endeavoured to live selflessly and to carry your load bravely, and because your life and deeds and your entire career have helped so many. i would remind you that pain, when it is lived out mentally for others

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

this educational process will be started. the economic problem this problem is basically far less difficult of solution. sound commonsense can solve it. there are adequate resources for the sustenance of human life, and these science can increase and develop. the mineral wealth of the world, the oil, the produce of the fields, the contribution of the animal kingdom, the riches of the sea, and the fruits and the flowers are all offering themselves to humanity. man is the controller of it all, and they belong to everyone and are the property of no one group, nation or race. it is solely due to man's selfishness that (in these days of rapid transportation) thousands are starving whilst food is rotting or destroyed; it is solely due to the grasping schemes and the financial injustices of man's

the spiritual content of the human consciousness, enhances the spiritual life of the race, and stimulates man to move a step forward into the world of reality and out of the world of illusion. each revelation brings him nearer to the world of causes. at the present time, the avatars most easily recognised and known are the buddha and the christ, because their messages are familiar to all and the fruits of their lives and words have conditioned the thinking and the civilisations of both hemispheres; because they are divine-human avatars and represent something which humanity can more easily understand; because they are of like nature to mankind "flesh of our flesh and spirit of our spirit" they therefore mean more to us than any other divine emergence. they are known, loved and followed by

uld be held in abeyance until the fight is over. i would here point out that if the forces of light aided by you did nothing to influence the minds of men, the forces of materialism and of evil would triumph. humanity would then be spiritually defeated and its evolution would be set back for an indefinite period. i would here call your attention to the words of my great master and yours "by their fruits ye shall know them" i would remind you that there would be no world war today if germany had not marched on poland. the cause of the widespread cruelty, terror, murder and agony rests squarely on the shoulders of the seven men in germany. had the aspirants and the disciples of the world realised the situation earlier, and had they worked more wholeheartedly, the present catastrophe could ha

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

or space, but light and life are his. he realises beauty and he knows that that exists. instead of time and space and all the rich inducements of the form, he knows himself as rich in love, in knowledge, wisdom, insight, and all the panoply of god (as he can grasp it, except one thing. reflect. purpose will reveal itself; the whole will stand revealed and then the soul loaded with riches and the fruits of labour long will vanish as the mist and only god, the living one, be left" there is still another set of phrases dealing with that through which the perfected sons of god in their high place must pass when their work is done on earth and a greater glory reveals itself ahead. but this i give not. i give only three symbols, which are: the womb..individualisation..separation. leading to per

ALICE BAILEY THE LABOURS OF HERCULES

ed to enter on his task "send out the word to guard the sacred tree. let hercules unfold the power to search without discouragement, deception or too great a speed. let perseverance now be called upon. he has done well so far" and thus the word went forth. far in a distant country grew the sacred tree, the tree of wisdom, and on it grew the golden apples of the hesperides. the fame of these sweet fruits had gone to distant lands, and all the sons of men who knew themselves to be likewise the sons of god desired them. hercules, too, knew of these fruits, and when the word went forth to seek for them he sought the teacher, asking him the way to go and find the sacred tree and pick the apples "tell me the way, o teacher of my soul. i seek the apples and i need them quickly for my use. show me

BASIL VALENTINE TWELVE KEYS

putrefying bodies of men, horses, and other animals; maggots are also developed by the decay of nuts, apples, and pears. the same thing may be observed in regard to vegetable life. nettles and other weeds spring up where no such seed has ever been sown. this occurs only by putrefaction. the reason is that the soil in such places is so disposed, and, as it were, impregnated, that it produces these fruits, which is a result of the properties of sidereal influence; consequently the seed is spiritually produced in the earth, and putrefies in the earth, and by the operation of the elements generates corporeal matter according to the species of nature. thus the stars and the elements may generate new spiritual, and, ultimately, new vegetable seed, by means of putrefaction. but man cannot create

BLAVATSKY H P ANTHROPOGENESIS

se are based upon and start from the figures given from the archaic manuscript in the proem of book i[[diagram, the symbol of evolution and fall into generation or matter, is reflected in the old mexican sculptures or paintings, as it is in the kabalistic sephiroth, and the egyptian tau. examine the mexican mss (add. mss. brit. mus. 9789; you will find in it a tree whose trunk is covered with ten fruits ready to be plucked by a male and female, one on each side of it, while from the top of the trunk two branches shoot horizontally to the right and left, thus forming a perfect[[diagram (tau, the ends of the two branches, moreover, each bearing a triple bunch, with a bird- the bird of immortality, atman or the divine spirit- sitting between the two, and thus making the seventh. this represen

y to the right and left, thus forming a perfect[[diagram (tau, the ends of the two branches, moreover, each bearing a triple bunch, with a bird- the bird of immortality, atman or the divine spirit- sitting between the two, and thus making the seventh. this represents the same idea as the sephirothal tree, ten in all, yet, when separated from its upper triad, leaving seven. these are the celestial fruits, the ten or[[diagram] 10, born out of the two invisible male and female seeds, making up the 12, or the dodecahedron of the universe. the mystic system contains the[[diagram, the central point; the 3 or[[diagram; the five[[diagram, and the seven or[[diagram, or again[[diagram; the triangle in the square and the synthesizing point in the interlaced double triangles. this for the world of the

) egg-born* to a theist or a christian this verse would suggest a rather theological idea: that of the fall of the angels through pride. in the secret doctrine, however, the reasons for the refusal to incarnate in half-ready physical bodies seem to be more connected with physiological than metaphysical reasons. not all the organisms were sufficiently ready. the incarnating powers chose the ripest fruits and spurned the rest* by a curious coincidence, when selecting a familiar name for the continent on which the first androgynes, the third root- race, separated, the writer chose, on geographical considerations, that of "lemuria" invented by mr. p. l. sclater. it is only later, that reading haeckel's "pedigree of man" it was found that the german "animalist" had chosen the name for his late

etired "ferocious beasts devoured a portion of mankind "left to their own resources and industry, inventors then appeared among them successively and discovered fire, wheat, wine; and public gratitude deified them("de legibus" 1, iv; in crit. and in politic. and mankind was right, as fire by friction was the first mystery of nature, the first and chief property of matter that was revealed to man "fruits and grain, unknown to earth to that day, were brought by the 'lords of wisdom' for the benefit of those they ruled- from other lokas (spheres" say the commentaries. now "the earliest inventions) of mankind are the most wonderful that the race has ever made. the first use of fire, and the discovery of the methods by which it can be kindled; the domestication of animals; and, above all, the p

sses by which the various cereals were first developed out of some wild grasses- these are all discoveries with which, in ingenuity and in importance, no subsequent discoveries may compare. they are all unknown to history- all lost in the light of an effulgent dawn("unity of nature" argyll) this will be doubted and denied in our proud generation. but if it is asserted that there are no grains and fruits unknown to earth, then we may remind the reader that wheat has never been found in the wild state: it is not a product of the earth. all the other cereals have been traced to their primogenital forms in various species of wild grasses, but wheat has[[footnote(s* the secret doctrine explains and expounds that which plato says, for it teaches that those "inventors" were gods and demi-gods (de

eir eye on the baresma during the sacrifice, the divine twig off ormazd's "tree" having been transformed into a bunch of metallic rods; and wonder why neither the amesha-spentas, nor "the high and beautiful golden haomas, nor even their vohu- mano (good thoughts, nor their rata (sacrificial offering" help them much. let them meditate on the "tree of wisdom" and study, assimilating one by one, the fruits thereof. the way to the tree of eternal life, the white homa, the gaokerena, is through one end of the earth to the other; and haoma is in heaven as it is on earth. but to become once more a priest of it, and a healer, man must heal himself before he can heal others. this proves once more that the so-called "myths" in order to be at least approximately dealt with in any degree of justice, h

BLAVATSKY H P COSMOGENESIS

ntained such schools from time immemorial, and the hinayana and mahayana schools (the latter, that of the "great vehicle) both teach the same doctrine in reality. yana, or vehicle (in sanskrit, vahan) is a mystic expression, both "vehicles" inculcating that man may escape the sufferings of rebirths and even the false bliss of devachan, by obtaining wisdom and knowledge, which alone can dispel the fruits of illusion and ignorance. maya or illusion is an element which enters into all finite things, for everything that exists has only a relative, not an absolute, reality, since the appearance which the hidden noumenon assumes for any observer depends upon his power of cognition. to the untrained eye of the savage, a painting is at first an unmeaning confusion of streaks and daubs of color, wh

ecome only now miracle to us; and that which was to him a miracle could never be expressed in our language[[vol. 1, page] 211 the sons of wisdom. only of it is dead; the essence of it lives through all times and all eternity" it lives undeniably, and has settled in all its ineradicable strength and power in the asiatic aryan heart from the third race direct through its first "mind-born" sons- the fruits of kriyasakti. as time rolled on the holy caste of initiates produced but rarely, and from age to age, such perfect creatures: beings apart, inwardly, though the same as those who produced them, outwardly. while in the infancy of the third primitive race "a creature of a more exalted kind was wanting yet, and therefore was designed; conscious of thought, of more capacious breast for empire

has the echo of his lecture on the "genesis of the elements" died away--the lecture which, delivered by him before the chemical section of the british association, at the last birmingham meeting, so startled every evolutionist who heard or read it- than there came another one in march last, 1888. once more the president of the chemical society brings before the world of science and the public the fruits of some new discoveries in the realm of atoms, and these discoveries justify the occult teachings in every way. they are more startling even than the statements made by him in the first lecture (quoted later) and deserve well the attention of every occultist, theosophist, and metaphysician. this is what he says in his "elements and meta-elements" thus justifying stallo's charges and previsi

e extreme; there is enough work before him in the demonstration of his new system to "humble the pride of those scientists who are materialistic, by revealing those mysteries which lie behind the world of matter" without revealing it nolens volens to all. for surely psychists and spiritualists- of whom there are a good number in the european armies- would be the first to experience personally the fruits of such mysteries revealed. thousands of them would find themselves (and perhaps with the populations of whole countries to keep them company) in blue ether very soon, were such a force to be even entirely discovered, let alone made publicly known. the discovery in its completeness is by several thousand- or shall we say hundred thousand- years too premature. it will be at its appointed pla

BLUE EQUINOX

falleth upon the darkness of the earth. through the midnight thou art dropt, o my child, my conqueror, my sword-girt captain, o hoor! and they shall find thee as a black gnarl.d glittering stone, and they shall worship thee. the equinox 48 37. step out from sunlight into shade, to make more room for others. the tears that water the parched soil of pain and sorrow, bring forth the blossoms and the fruits of karmic retribution. out of the furnace of man.s life and its black smoke, winged flames arise, flames purified, that soaring onward .neath the karmic eye, weave in the end the fabric glorified of the three vestures of the path. now the discourse turns to the question of the origin of evil. the alchemical theory is here set forth. the first matter of the work is not so worthy as the elixi

t not charm the dolphin with silence, o my prophet! 85. thou hast the knowledge now concerning the two ways. thy time will come for choice, o thou of eager soul, when thou hast reached the end and passed the seven portals. thy mind is clear. no more art thou entangled in delusive thoughts, for thou hast learned all. unveiled stands truth and looks thee sternly in the face. she says .sweet are the fruits of rest and liberation for the sake of self, but sweeter still the fruits of long and bitter duty. aye, renunciation for the sake of others, of suffering fellow men. 86. he, who becomes pratyeka-buddha, makes his obeisance but to his self. the bodhisattva who has won the battle, who holds the prize within his palm, yet says in his divine compassion: 87 .for others. sake this great reward i

for the sake of others, of suffering fellow men. 86. he, who becomes pratyeka-buddha, makes his obeisance but to his self. the bodhisattva who has won the battle, who holds the prize within his palm, yet says in his divine compassion: 87 .for others. sake this great reward i yield..accomplishes the greater renunciation. a saviour of the world is he. here again we are told of the sweetness of the fruits. but even in the beginning the magician has had to work entirely regardless of any fruits, and his principal method has been to reject any that tray come his way. again all this about the .sake of others. and .suffering fellow-men. is the kind of the equinox 68 sentimental balderdash that assures one that this book was intended to reach the english and not the tibetan public. the sense of s

BOOK OF JASHAR

erness. so human and eve sat alone by their fire, and its light shone up into heaven, past the moon and the stars, but there was no one else watching. then human delved and eve spanned, and they followed the river to the sea, where eve gave birth to cain "look" she said "i have made another human" then god smiled on their family. and eve gave birth to abel, and later to seth. 2. cain gathered the fruits of all seed-bearing plants. but abel made spears for hunting and brought meat to eve and young seth. and the sons quarreled over the leadership of the clan, after human lost the use of one arm. then cain lived in great fear, for abel was a stealthy hunter who could kill without warning in the wilderness. so cain killed abel with his own spear as he rested in the camp. they buried abel, and

ipates the possibility of such an attack and may try to save himself by killing cain in a surprise attack instead. cain may have expected that, when his brother was dead and he was the strongest individual in the clan, then he would become its leader. his power bid fails, however, because eve and human find at last a solidarity and strength in the process of burying abel. confronted by the bitter fruits of anarchy, they apparently reach an understanding that they must work together to make a new social system. so eve now comes to human's side (a "help meet for him" as described in genesis 2.18) to support him in retaking the leadership of the family. eve's support enables human, in spite of his individual weakness, to make laws that even cain can be compelled to obey. human exercises this

BOOK T

ve and below are the decan symbols, saturn and taurus respectively. promises of success unfulfilled (shewn, as it were, by the fact that the rosebuds do not come to anything) loss of apparently promising fortune. hopes deceived and crushed. disappointment, misery, slavery, necessity and baseness. a cultivator of land, and yet a loser thereby. sometimes it denotes slight and isolated gains with no fruits resulting therefrom, and of no further account, though seeming to promise well. netzach of hb:h (unprofitable speculations and employments; little gain for much labour. therein hb:hrchal and hb:mtzral are ruling angels* book t page 21 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 li. the lord of shortened force eight of swords four white radiant angelic hands issuing from clouds

BOOK OF DOOM

ed 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 the chaos to the above. 3.9. created deities will always claim to have created the worlds. 3.10. this is so beca

BOOK OF PLEASURE

lity. no man has seen self at any time. we are what we believe and what it implies by a process of time in the conception; creation is caused by this bondage to formula. the book of pleasure (self love) get any book for free on: www.abika.com 3 actions are the expressions of ideas bound up in the belief; they being inherent are obscure, their operation indirect, easily they deceive introspection. fruits of action are two-fold, heaven or hell, their unity or nothingness (purgatory or indifference. in heaven there is desire for women. hell the desire intense. purgatory is expectation delayed. indifference but disappointment till recovery. then verily they are one and the same. the wise pleasure seeker, having realised they are "different degrees of desire" and never desirable, gives up both

gs are of necessity through their conception and belief. then let us destroy or change conception, and empty the belief. these and many other doctrines, are declared by me as the perpetuators of sin and illusion. each and all depending on a muddled implication, obscuring, yet evolved from the duality of the consciousness for their enjoyment. in fear they would vomit hot blood were they to see the fruits of their actions and pleasures. thus believing in widely different doctrines, they are of the dual principle, necessary parasites on each other. like drugs and the surgeon's knife, they only annul or at best remove an effect. they do not change or remove the fundamental cause (the law "oh, god, thou art the stagnant environment" all is quackery: these religions whose very existence depend o

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

, one male and one female. they come and stand before the altar. the female takes the goblet in both hands and holds it between her breasts. the male takes his athame and holds the handle between his two palms, with the blade pointing down. he slowly lowers the point into the wine, with the words: male "in like fashion may male join with female, covener: for the happiness of both" female "let the fruits of union promote life. let covener: all be fruitful and let wealth be spread throughout all lands" he raises athame. she holds goblet for him to drink, then he holds it for her to drink. goblet is then passed around the circle for all to drink, priest and priestess drinking last. male covener takes up plate of cakes and holds them before him. female touches each of them with the point of he

priest/ess "hail and farewell" all "hail and farewell" priest and priestess lead coven in a dance around the circle. this may be followed, or accompanied, by a song or chant (see lesson twelve and appendix d for dances, songs and chants. priestess takes up homed helmet and stands before altar. priestess "gracious goddess, we thank thee for the joys of summer. we thank thee for all thy bounty; the fruits, the crops, the harvest. return again as the wheel turns and be with us once more. even as our lord accepts the mantle, walk with him through the darkness, to come again into the light" priest stands and faces priestess. she holds helmet high over his head. a covener stands by the cauldron, with fire ready. priestess "here do i display the symbol of our lord: he who rules death and that whi

priest drops to the ground and covener jumps over the seated ones to run once around the circle, deosil now, along the priest's path. returning to the priest, he helps him to his feet and they embrace. all cheer and come to their feet. priest "lady and lord, we thank thee, for all that has been raised from the soil. may it grow in strength from now till harvest. we thank thee for this promise of fruits to come. let the power of our lord be in each and every one of us at this time and throughout the year" all "so mote it be" lesson six: sabbats/ 73 74/ buckland's complete book of witchcraft the bell is rung three times. then shall follow the ceremony of cakes and ale. after that the cleaming of the temple is performed so that there is plenty of room for fun, games and entertainment (which

und the circle, kissing and hugging each of the coveners. bell is rung three times. then shall follow the ceremony of cakes and ale. after that the clearing the temple is performed so that there is plenty of room for fun, games and entertainment. the evening concludes with a feast. summer solstice sabbat the altar cloth and candles should be white. the circle may be decorated with summer flowers, fruits, green branches or whatever is felt to be appropriate. in the south quarter stands a cauldron filled with water, with an aspergillum beside it. on the altar is an extra, large candle, unlit. beside or on the altar is the priest's horned helmet. the erecting the temple is performed. the bell is rung three times. covener "cease all sorrows" covener "cease all strife" covener "this day is for

lessings" priest "to the beauty of autumn and to those friends we treasure" all "the lord and the lady give blessings" covener "peace, joy and love to the world" all "to that do we give our blessings" priest "how is the ground" all "well cared for" priestess "how are the crops" all "beautiful and plentiful" covener "what are our lives" all "the harvest of the gods" priest/ess "whilst we enjoy the fruits of our labors, the harvest of our lives, let us never forget those who are not so fortunate" covener "we offer, here, a portion of our fortunes to go where it may be needed" all "so mote it be" priest/ess "then may the lord and the lady bless these offerings, bless the givers and bless those who will receive" the bell is rung three times. then shall follow the ceremony of cakes and ale. aft

be freshly picked and the petals stripped from them. put a gallon of these petals into a tub and pour a gallon of freshly-boiled water over them. leave, covered, for ten to twelve days, stirring now and then. then strain the liquid into a preserving pan and add three to four pounds of sugar, according to taste. also add the thinly pared rind of one orange and one lemon, plus the rest of these two fruits cut in pieces but without any trace of the white pith or the pits. boil gently together for twenty minutes then remove from heat. after it has cooled to hike-warm, put in a tablespoonful of brewer's yeast and a quarter of an ounce of compressed yeast spread on a piece of toast. cover again and leave for a couple of days. then put into a cask, bung it down and bottle after two months or more

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

s the evening star, venus takes on a warrior aspect and so can be invoked in fighting for one's lover or tough love in relationships. deities for power these deities may be invoked for strength, success, energy, inspiration and increase [insert pic p061- seite 33 wicca01.txt apollo apollo, the greek sun god, was twin brother of artemis, the moon goddess. as god of the solar light, apollo made the fruits of the earth ripen, and at delos and delphi where he slew python, the first crops were dedicated to him (python, the great lightning serpent, was the son-consort of the mother goddess in her form of delphyne, the womb of creation, fertilised by python. python in this sense predated all other gods and was later called the dark sun, apollo's alter ego. the ancient greeks rededicated his shrin

home and family, as well as money and security, and is a good element to invoke when you have matters of property or money that need attention. it is also a focus for all rituals against famine, deforestation and land pollution and devastation through unwise industrialisation or building, and for caring for animals and their natural habitats. surround your green earth candle with grains, berries, fruits, coins or pot pourri. brown candles may also be used as earth candles. yellow yellow is for air and the east, dawn and spring. a yellow candle is placed at the three o'clock position. air represents life itself, logic, the mind, communication, health, new beginnings, travel, learning, yang and the male god in the form of sky deities. it is a good element to invoke if you are seeking change

and restore, strength once more. if you are working as a group, one person should mix the herbs on the altar while the others chant the names of healing deities (see page 77) in ever-rising intensity and pitch, for example: brighid, ganga, hermes, thoth, hygeia, panacea, sulis, iduna! as you do so, you raise a cone of healing energies over the mortar and pestle, breathing in life from the living fruits and flowers and projecting it as blue healing light that may be mingled with the green of the herbs. you can adapt the chant if you do not wish to use specific names, for example: goddess, mother, healer, restorer, hear our plea* now that you have raised the cone of blue power, it can be directed towards the person to be healed by pointing in the direction of their home, with either your po

ivalent of the ceremonial elemental substances that i wrote of in chapter 6. folk magick was originally based on substances that have comprised the diet of ordinary people for thousands of years. they are all infused symbolically as well as actually with the life force* empower your water, if you wish, and pour it into the chosen coloured bottle. close your bottle and surround it with a circle of fruits, unprocessed food, flowers or crystals of the colour to be used. leave space between the bottle and the edge of the circle* inside the circle, to the north of the bottle, place a large golden, white or orange vegetable, preferably grown under or close to the ground. this represents the fruits of the earth, born of the earth mother* in the east of the circle, place some seeds or nuts that re

d as sacred as salt in many traditions and is especially associated with healing* finally, in the west, place a seed roll or bread, representing the cutting down of the corn, so completing the cycle* take a twig or a wand from a healing tree, such as ash, or a long frond of greenery and walk round the circle deosil. infuse each of the magical foods in turn with circles of the wand deosil, saying: fruits of the earth, born from the womb of the land, give life and healing, health and joy from your ever-replenishing store* touch the vegetable with the wand and then lift the wand in a high arc before lowering it to touch the bottle of water in the centre* now move to the east and circle the wand deosil over the seeds, saying: seeds of potential, from the loins of the father, give growth and po

crystal next through the incense, saying; enter through this fragrance, the benign and all-encompassing powers of sachiel, bringer of knowledge and understanding of the universe and its creatures* hold the crystal high over the child or symbol and say: endow, o sachiel [name the child] that he/she may know prosperity of spirit as well as of material blessings, and share willingly with others the fruits of good fortune won by endeavour and application* place the crystal in the dish and blow out the candles, ending with the sachiel candle, sending its light to the child and leaving the incense to burn through* on the sixth day at the same hour, light the five other candles and the green seite 148 wicca01.txt anael candle and some rose incense* take a rose quartz crystal and pass it over the

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

clothed in white, by whom we were friendlily received, and so conducted to the tower. page 65 this tower was situated upon an island which was exactly square, and which was environed with a wall that was so firm and thick that i myself counted three hundred and sixty passes over. on the other side of the wall was a fine meadow with certain little gardens, in which grew strange, and to me unknown, fruits; and then again there was an inner wall about the tower. the tower itself was just as if seven round towers had been built one by another, yet the middlemost was somewhat the higher, and within they all entered one into another, and had seven storeys one above another. being come in this way to the gates of the tower, we were led a little aside by the wall, so that, as i well observed, the

DAVID ICKE THE BIGGEST SECRET

ancientgreek poet, heslod, described the world before the fall:man lived like gods, without vices or passions, vexation or toil. in happy companionshipwith divine beings (extraterrestrials, they passed their days in tranquillity and joy, livingtogether in perfect equality, united by mutual confidence and love. the earth was morebeautiful than now, and spontaneously yielded an abundant variety of fruits. human beingsand animals spoke the same language and conversed with each other (telepathy. menwere considered mere boys at a hundred years old. they had none of the infirmities of ageto trouble them and when they passed to regions of superior life, it was in a gentleslumber. 1utopian as that may sound, there are countless stories from every ancient culturewhich describe the world in the dis

DEMONIC BIBLE

e abyss, unbeknownst to their queen. no soul passes into death but that he is aware. his word is banutukukutukku and his seal is thus: the ninth name is namru dispenses wisdom and knowledge in all things. giveth excellent counsel and teaches the science of metals. his word is bakakalamu and his seal: the tenth name is asaru this power has knowledge of all plants and trees, and can make marvellous fruits to grow in the desert places, and no land is a waste to him. he is truly the protector of the bounty. his word is baalpriku and his seal follows: the eleventh name is asarualim possesses secret wisdom, and shines light in the darkened areas, forcing what lives there to give good accounting of its existence and its knowledge. giveth excellent counsel in all things. his word is barrmaratu and

DION FORTUNE CEREMONIAL MAGIC UNVEILED

ny centralised human organisation. i have seen the most extravagant claims made on behalf of some such great white lodge or temple of the illuminati, especially by certain american enterprises, for i refuse to call them occult orders; but i have never seen them substantiated. in fact, those who are loudest in their claims give out teaching which would disgrace a patent medicine circular. by their fruits ye shall know them and the fruits of these self styled adepti are bilious concoctions. the eternal temple in the heavens, however, is another matter and innumerable witnesses, of every age and faith, have borne witness to its existence; but they all declare that it is reached in vision, and not by any journey into the wilderness, however remote. it is to this eternal temple, and the masters

DION FORTUNE MYSTICAL QABALA

orce and prevents it from overflowing its boundaries. the fall, be it remembered, is represented on the tree by the great serpent with seven heads which overpasses the bounds set for it and raises its crowned heads even unto daath. it is very interesting to observe the manner in which the symbols weave in and out of each other, and reinforce and interpret each other's significance and yield their fruits to qabalistic contemplation. 34. the order of angels functioning in hod are the beni elohim, the sons of the gods. again we have the concept of the "god of hosts" or armies. one of the most important concepts of arcane science concerns the working of the creator through intermediaries. the uninitiated and profane conceive of god as working as the labourer works, who adds brick to brick with

DION FORTUNE PSYCHIC SELF DEFENSE

ysical body by means of the well-known phenomenon of repercussion. the moon plays a very important part in all occult operations, different tides being available at different phases of her cycle. persephone, diana and hecate, all aspects of luna, are three very different persons. it therefore appeared probable that as the physical investigation had drawn blank, a psychic investigation might yield fruits. one was performed. and with the following results. nothing at all was discerned with regard to mrs. c. she was merely what lawyers call an accessory after the fact. but the psychic trail of mr. c. was soon picked up and followed, and it appeared that in his last incarnation he had been associated with two women, mother and daughter, who had practised witchcraft for his benefit. the younger

dict himself. remember that you are dealing with a person who has something of either the psychic or the neurotic, or very likely both, in his disposition, and that your attitude towards him, and even your unspoken thoughts, will influence him profoundly. if he feels that you are doubting his veracity, he will lose his self-confidence and begin to think that his experiences may, after all, be the fruits of his own imagination. consequently, he will suppress things which may be all-important from the diagnostic standpoint. it is in this outpouring of relevant and irrelevant detail that you are going to find your clues. there are certain landmarks which you want to look out for in taking this case-history, but you do not want to let your patient realise what you are looking for, because if y

racy, and a widespread sappiness of intellect. fortune-telling in all its forms and some very spurious spiritual healing constitute another slur upon what should be holy ground. it is difficult to do justice to ideals which one does not share, but it has always seemed to me that the highly-coloured humanitarianism with which certain sections of the movement are soaked is not an ornament "by their fruits ye shall know 100 of 103 them" such fruits of this as i have seen have appeared to me to be somewhat over-ripe. the finest minds in occultism are totally unknown outside their own orders. a very common clause in initiation oaths binds the candidate not to reveal the names of his fellow members. if this oath were broken, the general public would get some surprises. occultism not being in goo

DONALDTYSON CORONZON

ferent set of arts or sciences. in a sense, the watchers are responsible for our technological society, since their teachings served as the basis for modern science. this being so, modern society may justly be described as satanic, because it is the gift of semjaza, or coronzon, to the daughters of man. whether or not technology is a good thing or a bad thing is another question, but we enjoy the fruits of the legacy of the fallen watchers. just as prometheus was severely punished by zeus for daring to give the gift of fire to mankind, so were the watchers punished by god, who instructs the archangel michael "go bind semjaza and his associates who have united themselves with women so as to have defiled themselves with them in all their uncleanness [i.e. during their menstrual cycle. and wh

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

se to hathor (see pp. 242, 368. and pl. 37) the papyrus of ani. http//www.sacred-texts.com/egy/ebod/ebod12.htm (9 of 9 [8/10/2001 11:24:20 am] sacred texts egypt index previous next the book of the dead. translation plate i. vignette: the scribe ani, standing with hands raised in adoration before a table of offerings consisting of haunches of beef, loaves of bread and cake, vases of wine and oil, fruits, lotus, and other flowers. he wears a fringed white and saffron-coloured linen garment; and has a wig, necklace, and bracelets. behind him stands his wife "osiris, the lady of the house, the lady of the choir of amen, thuthu"[1] similarly robed and holding a sistrum and a vine)-branch in her right hand, and a menat[2] in her left [1. see plate xix. 2. the menat, which is often called "the c

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

interest has been the alternate view of ancient history first proposed by erich von daniken and then as developed by zecharia sitchin. he focused his own research, which he traces to the mid-1970s when he initially visited egypt, on the gods mentioned so prominently in ancient mythological writings. both von daniken and sitchin had identified these gods as extraterrestrials. alford published the fruits of his initial research in 1996, when he self-published his first book, gods of the new millennium, that generally supported sitchin s hypothesis that earth had been visited in the past by a race of people from a planet (called nibiru or marduk) in this solar system as yet undetected by astronomers. these extraterrestrials, the anunnaki, came to earth some 445,000 years ago. they enslaved h

the society, began to write for the national reformer, and was elected vice-president of the society in 1875. her first public lecture concerned the political rights of women. in 1876 she and bradlaugh formed a partnership, the freethought publishing company, and besant became coeditor of the national reformer. pursuing her feminist agenda, besant led in the publication of charles knowlton s the fruits of philosophy, an early text advocating birth control. in 1877 she and bradlaugh were arrested on charges of publishing obscene literature, and in a sensational trial, which became a forum for both to present their opinions to the public, they were convicted of intending to corrupt morals (the conviction was later overturned on a technicality. the trial established besant s reputation as on

es and metals also influenced spells. geometrical figures, stars, pentagrams, columns, and triangles were used; also herbs, such as belladonna and assafoetida; flowers, honeysuckle, being the witches ladder, the arum, deadly nightshade, and black poppies; distillations and philters composed of the virus of loathsome diseases, venom of reptiles, secretions of animals, and poisonous sap, fungi, and fruits, such as the fatal manchineel, pulverized flint, impure ashes, and human blood. amulets and talismans were made of the skins of criminals wrought from the skulls of hanged men, ornaments rifled from corpses and thus of special virtue, or the pared nails of an executed thief. to make themselves invisible, it is said that sorcerers used an unguent compounded from the incinerated bodies of new

mber 26, 1833, bradlaugh early on became a disciple of richard carlile. by 1853 bradlaugh was a lawyer s clerk and began to lecture and write in the cause of freethought under the name iconoclast. from 1860 onward he published the national reformer, which the government prosecuted for alleged sedition and blasphemy. in 1874 besant became coeditor of the paper. the bristol publisher of bradlaugh s fruits of philosophy (concerned with birth control) was prosecuted in 1876 for indecency, and the pamphlet was suppressed. however, bradlaugh and besant boldly republished it in the cause of liberty of thought and were both convicted and sentenced, although the indictment was ultimately quashed on a technicality. from 1885 onward besant moved away from bradlaugh and his ideas into socialism and la

book heal, my son! he was one of the most celebrated british healers, whose talents were widely endorsed. sources: green, peter. heal, my son! the amazing story of john cain. london: van duren, 1977. sykes, pat. you don t know john cain? london: van duren, 1980. caiumarath (or kaid-mords) according to persian legend, the first man. he lived 1,000 years and reigned 560. he produced a tree from the fruits of which came the human race. the devil seduced and corrupted the first couple, who after their fall dressed themselves in black garments and sadly awaited the resurrection, for they had introduced sin into the world. cala, carlo (ca. seventeenth century) a calabrian nobleman (duke di diano and marquis di ramonte) who wrote on the occult in the seventeenth century. he published memorie hist

celebration. as halloween has become one of the most observed holidays in north america (second only to christmas in the number of homes decorated, so the day of the dead is widely observed from ecuador to mexico and southern california. typical decorations include food offerings and cempazuchitl flower arrangements consisting of marigolds and candles. food substances typically include chocolate, fruits