Michael Wynn's Occult Reference Library
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1 10 INITIATION CEREMONY

ore our discipline, and it shows by its imagery, the light of the hidden knowledge dawning in the darkness of creation; and you are now to begin to analyze and comprehend the nature of that light. to this end, you stand between the pillars, in the gateway where the secrets of the neophyte grade were communicated to you. prepare to enter the immeasurable region. and tetragrammaton elohim planted a garden eastward in eden, and out of the ground made tetragrammaton elohim to grow every tree that is pleasant to the sight and good for food; the tree of life also, in the midst of the garden, and the tree of knowledge of good and of evil. this is the tree that has two paths, and it is the tenth sephira malkuth, and it has about it seven columns, and the four splendors whirl around it as in the vi

ding light. i am the left hand kerub of the ark and the feminine power, as metatron is the right hand kerub and the masculine power, and i prepare the way to the celestial light. heg: hiereus: step back to south and north of altar respectively. hiero: takes neophyte by right hand with his left, and pointing to the altar and diagram says: hiero: and tetragrammaton placed kerubim at the east of the garden of eden and a flaming sword which turned every way to keep the path of the tree of life, for he has created nature that man being cast out of eden may not fall into the void. he has bound man with the stars as with a chain. he allures him with scattered fragments of the divine body in bird and beast and flower, and he laments over him in the wind and in the sea and in the birds. when the ti

keep the path of the tree of life, for he has created nature that man being cast out of eden may not fall into the void. he has bound man with the stars as with a chain. he allures him with scattered fragments of the divine body in bird and beast and flower, and he laments over him in the wind and in the sea and in the birds. when the times are ended, he will call the kerubim from the east of the garden, and all shall be consumed and become infinite and holy. receive now the secrets of this grade. the step is thus given 6 by 6 showing you have passed the threshold. the sign is given by raising the right hand to an angle of 45 degrees. it is the position in which the hierophant interposed for you between the hiereus and the hegemon. the token is given by grasping fingers, the thumb touching

irable and recondite. the fire produced the heavens, the water, the earth, and the air is the reconciler between them. in the year, they bring forth the hot, the cold, and the temperate seasons, and in man, they are imaged in the head, the chest, and the trunk. i now confer upon you the mystic title of periclinus de faustis, which signifies that on this earth you are in a wilderness, far from the garden of the happy. and give you the symbol of aretz which is the hebrew name for earth, to which the grade of zelator is referred. the word zelator is derived from the ancient egyptian zaruator, signifying searcher of athor, goddess of nature; but others assign to it the meaning of the zealous student whose first duty was to blow the athanor or fire which heated the crucible of the alchemist. hi

s ashur, meaning the number ten. also, in chaldee it is called thraa, the gate, which has the same number as the great name adonai, written in full: aleph, daleth, nun, yod, which both equal 671 in total numeration. it is also called the gate of death, the gate of tears, and the gate of justice, the gate of prayer, and the gate of the daughter of the mighty ones. it is also called the gate of the garden of eden and the inferior mother, and in christian symbolism, it is connected with the three holy women at the foot of the cross. the tenth path of the sepher yetzirah which answereth to malkuth is called the resplendent intelligence, because it exalts above every head and sitteth upon the throne of binah. it illuminateth the splendor of all the lights, the zohar me-ou roth and causeth the c

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

i declare this temple closed in the grade of zelator. hiero (knocks 4, 3, 3) hiereus (knocks 4, 3, 3) heg (knocks 4, 3, 3) candidate is led out by hegems >l^ i\ thsologigal divisionj&.l8 go sectioft,i..l^.o g( wo \j\ teutonic mythology. by jacob gkimm. translated from the fourth edition with notes and appendix by james steven stallybrass. vol. i. london: george bell and sons, york street, covent garden. 1882. to professor max muller, m.a, sue &c:^ts ^or^ is eespectfully dedicated by permission. ft. jworshippers of odin

3 8 INITIATION CEREMONY

herein is the supernal altar, whereon michael the great high priest sacrificeth the souls of the just. the 5th is shachaqim referred to hod, wherein is the manna. the 6th is raquie wherein are the sun and moon, the stars and planets and all the 10 spheres; it is referred to yesod. the 7th is velun referred to malkuth. following this is shamayim containing 18,000 worlds, and also gehennah, and the garden of eden. the 9th is 18,000 more worlds wherein abide shekinah and metatron. and the 10th is thebel wherein standeth the earth, between eden and gehennah. heg: leads theoricus to tablet of 10 averse sephiroth in north. heg: before you are the 10 averse and evil sephiroth of the qlippoth or shells, collected into 7 palaces wherein is the apocalyptic mystery of the 7 heads and 10 horns. the ql

circle is the firmament and the triangle the consuming fire below, which is opposed to the celestial fire symbolized by the upper part of the caduceus. heg: places admission badge aside and leads theoricus to hierophant and then returns to his place. hiereus: heg: rise and face inwards towards the altar. hiero (rising and facing inwards to the altar) before you is represented the symbolism of the garden of eden. at the summit are the supernal sephiroth summed up and contained in aima elohim, the mother supernal, the woman of the 12th chapter of the apocalypse clothed with the sun and the moon under her feet and upon her head the crown of 12 stars, kether. and whereas the name tetragrammaton is joined to the elohim when it is said tetragrammaton elohim planted a garden eastward in eden so t

, the woman of the 12th chapter of the apocalypse clothed with the sun and the moon under her feet and upon her head the crown of 12 stars, kether. and whereas the name tetragrammaton is joined to the elohim when it is said tetragrammaton elohim planted a garden eastward in eden so this represents the power of the father joined thereto in the glory from the face of the ancient of days. and in the garden were the tree of life, and the tree of the knowledge of good and evil, which latter is from malkuth, which is the lowest sephira between the rest of the sephiroth and the kingdom of the shells, which latter is represented by the great red dragon coiled beneath, having 7 heads (the 7 infernal palaces) and ten horns (the 10 averse sephiroth contained in the 7 palaces. and a river nahar went f

e of good and evil, which latter is from malkuth, which is the lowest sephira between the rest of the sephiroth and the kingdom of the shells, which latter is represented by the great red dragon coiled beneath, having 7 heads (the 7 infernal palaces) and ten horns (the 10 averse sephiroth contained in the 7 palaces. and a river nahar went forth out of eden (namely the supernal triad) to water the garden (the rest of the sephiroth) and from thence it was divided into four heads in daath whence it is said in daath the depths are broken up, and the clouds drop down dew. the first head is pison which flows into geburah where there is gold, it is the river of fire. the second head is gihon the river of waters, flowing into chesed. the third is hiddekel the river of air flowing into tiphareth. a

4 7 INITIATION CEREMONY

of theoricus being tempted by the tree of knowledge (whose branches indeed, tend upward into the seven lower sephiroth, but also tend downwards into the kingdom of the shells) reached down into the qlippoth, and immediately the columns were unsupported, and the sephirotic system was shattered, and with it fell adam, the microprosopus. then arose the great dragon with 7 heads and 10 horns, and the garden was made desolate, and malkuth was cut off from the upper sephiroth by his intersecting folds, and linked unto the kingdom of the shells, and the 7 lower sephiroth were cut from the three supernal in daath; at the feet of aima elohim. and on the heads of the dragon are the names and crowns of the eight edomite kings, and upon the horns are the names of the 11 dukes of edom. and because in d

sephira, making eight heads according to the number of the 8 kings. and for the infernal and averse sephiroth 11 instead of 10, according to the number of the dukes of edom. and hence were the rivers of eden desecrated, and from the mouth of the dragon rushed the infernal waters in daath. and this is leviathan, the piercing serpent, even leviathan, the crooked serpent. but between the devastated garden and the supernal eden, tetragrammaton elohim placed the letters of the name and the flaming sword, that the uppermost part of the tree of life might not be involved in the fall of adam. and thence was it necessary that the second adam should come to restore all things and that the first adam had been extended on the cross of the celestial rivers, so the son should be crucified on the cross

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

brews and potions are also called kitchen witches. indeed, many of our grandmothers and great-grandmothers who possessed a remarkable intuition, read the tea leaves and made herbal concoctions, were jokingly called witches by their own families- and were just that! all the rituals in this book can be carried out by a lone witch. you have your choice of groves, stone circles, the ocean shore, your garden or balcony, where you can connect with the powers of nature and work unobtrusively. whether you are working alone, or in a group, or coven, you will share the same aims and will need much the same equipment. tools and treasures you will need to collect some basic tools for your spells and rituals. if you are working in a group, these can be kept either by different members or in a safe plac

perity or fertility was attained both through private spells and charms and by sending positive energies to the earth and the cosmos and, in a sense, receiving bounty as those beams were amplified and returned to the sender. folk or domestic magick was an important part of people's everyday lives right up until the nineteenth century. in rural areas, the implements used in and around the home and garden could be easily adapted for use in magick; and for town-dwellers, flowers and herbs could be gathered on a day in the country or grown on allotments or in urban back gardens. in the days before central heating systems, the focus of the home was the family hearth. focus is latin for 'hearth' and from ancient rome to china, the household deities have always had their place, being offered mors

remonial magick, forms the basis for the majority of spells. as above, so below, the words of the semi-divine father of magick, hermes trismegistos, may originally have evolved from popular magick 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

y to fulfil obligations, help for a child who is studying for exams or perhaps suffering bullying, a partner to share joys and sorrows, better health for ourselves and our loved ones. there are subjects for spells for yourself, your partner or lover, your children, close relatives and friends. they are usually the strongest in terms of emotion and so can be very simply carried out at home, in the garden or on the balcony, often with everyday items. magick for others you may, however, wish to carry out rituals for people or groups with whom you are less intimately involved, who are vulnerable or to whom you relate in a caring, social or a professional capacity. these might include the people in your workplace, a sick neighbour, or a colleague you know is unhappy or worried; or perhaps it co

al and informal, or it may be framed in rigid ceremony. but whatever kind of magick you wish to practise, you will need to create a special place to work in, a personal area at home for your private healing and personal development work. a magical place when you were a child, you probably had a special place, perhaps a tree house, a den under a table with a curtain draped over, or a corner of the garden hidden by bushes that only you and chosen friends visited; in this place you wove your dreams and played with your treasures. the magical place i am describing in this section is just such a special place, an extension of and, in a sense, a return to that time of enchantment, for you are once again making an area separate from the everyday world, where you can set up your special artifacts

can learn to control and direct the energies that then ran free and unstructured. your imaginings can be refined as visualisations, your daydreams as altered states of consciousness; you can make wishes and dreams come true, not just in faerieland but in the here and now. if you have sufficient space, you may set aside a room, perhaps a conservatory, attic or basement, or a sheltered spot in the garden for your special magical place. alternatively, you may need to use a corner of your bedroom or draw a velvet curtain across an area of a room where you can be quiet and private. in the summer, i like to work out of doors at my caravan and go down the winding track to the beach for my sea rituals (and puff and pant up again. in winter, i work either round the hearth that is the focus of the

art even in informal rituals. a round altar, the shape of the sacred circle, works especially well. if you do not have a suitable piece of furniture, a piece of uncut stone or unpolished wood, such as hazel, ash, rowan or oak supported on stones or bricks will do. ensure that it is high enough, so that you are not constantly stooping. in good weather, if you have a sheltered private place in your garden or back yard, you can adapt a tree stump or tall, flat rock as your work space. but perhaps the best altars of all are those impromptu ones you make- such as the top of a standing stone with a circle of your favourite crystals, or a rock on the beach with a circle of seaweed and shells to mark the directions. the altar need not be large but you will need to have room to move all the way rou

ABRAMELIN1

it for himself alone, but in order that he may provide for the needs of others, and of those who do not possess this sacred science. this is why i pray every one to follow mine example, and if he doeth otherwise the malediction of the lord will fall upon him, and as for myself i shall be excusable and innocent before god, and before all men. in the third book there will be found a very beautiful garden,65 the like of which assuredly no one hath ever made, and which no king nor emperor hath ever possessed. he who shall wish to be as an industrious bee therein, can there suck the honey which it containeth in abundance; but if he shall maliciously wish to transform himself into a spider, he can also draw poison from thence. god, however, accordeth and giveth his grace, not unto the evil, but

ABRAMELIN2

ssel of copper filled with charcoal to put inside the censer when necessary, and which ye can take outside the oratory, because the censer itself should never be taken away from the place. note well that after having performed your prayer, you ought to take it35 out of the oratory, especially during the two last moons, and ye should inter it in a place which cannot well be made unclean, such as a garden. 0 of abramelin the mage 59 the tenth chapter. concerning what things a man may learn and study during these two moons. lthough the best counsel which i can give is that a man should go into retirement in some desert or solitude, until the time of the six moons destined unto this operation be fulfilled, and that he shall have obtained that which he wisheth; as the ancients used to do; never

for what concerneth the liberal arts ye may interest yourselves in astronomy, etc, but 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

his (operation, for this would be to abuse the grace of the lord who hath given it unto you, and should you act contrariwise unto this, you would lose its control (32) should you perform this operation in a town, you should take a house which is not at all overlooked by any one; seeing that in this present day112 curiosity is so strong that you ought to be upon your guard; and there ought to be a garden (adjoining the house) wherein you can take exercise (33) take well heed during the six moons or months to lose no blood from your body, except that which the expulsive virtue in you may expel naturally of its own accord (34) finally, during that whole time, you shall touch no dead body of any description soever (35) you shall eat during this whole period neither the flesh nor the blood of a

ABRAMELIN3

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. the sac

ALEISTER CROWLEY ACROSS THE GULF

when i was nine years of age. in one of the sacred books it is written that the secret of that subtle draught which giveth vision of the star-abodes of duant, whose sight is life eternal in freedom and pleasure among the living, lieth in the use of a certain little secret bone that is in the bear of syria. yet how should i a child slay such an one? for they had taken all weapons from me. but in a garden of the city (for we had now returned unto a house in the page 5 gulf.txt suburbs of thebai) was a colony of bears kept by a great lord for his pleasure. and i by my cunning enticed a young bear-cub from its dam, and slew it with a great stone. then i tore off its skin and hid myself therein, taking also its jaw and sharpening the same upon my stone. then at last the old she-bear came search

uck with great fortune; for she coughed once, and died. then i took her skin with great labour; and (for it was now night) began to return to my house. but i was utterly weary and i could no longer climb the wall. yet i stayed awake all that night, sharpening again upon my stone the jaw-bone of that bear-cub; and this time i bound it to a bough that i tore off from a certain tree that grew in the garden. now towards the morning i fell asleep, wrapped in the skin of the old shebear. and the great bear himself, the lord of the garden, saw me, and took me for his mate, and came to take his pleasure of me. then i being roused out of sleep struck at his heart with all my strength as he rose over me, and quitting my shelter ran among the trees. for i struck not home, or struck aslant. and the ol

ook the little bone thereof; and would have gone forth with my prize. but the great lord of the house spake with me; and all his friends made as if to mock at me. but the women would not have it; they came round me and petted and caressed me; so that angry words were spoken. but even as they quarrelled among themselves, my guardian, the old eunuch, appeared among them; for he had traced me to the garden. and when they beheld the ring of the holy ancient man the astrologer they trembled; and the lord of the house threw a chain of gold around my neck, while his lady gave me her own silken scarf, broidered with the loves of isis and nephthys, and of apis and hathor. nor did any dare to take from me the little bone that i had won so dearly; and with it i made the spell of the elixir, and behel

ALEISTER CROWLEY LIBER 777

nat al- adn or al-karar table of correspondences 25 cxxviii. meaning of col. cxxvii. cxxix. pairs of angels ruling wands. cxxx. pairs of angels ruling cups. cxxxi. pairs of angels ruling swords. 0. 1. 2 lawhw laynd lauya hywbj lalzy lahbm 3 house of glory, made of pearls hycjh hymmu lahar hymby layrh hymqh 4 house of rest or peace, made of rubies and jacinths laann latyn layyh hymwm hywal laylk 5 garden of mansions, made of yellow copper yawhw layly hywwl hylhp layna hymuj 6 garden of eternity, made of yellow coral lafys hymlu lakln layyy lauhr lazyy 7 garden of delights, made of white diamond hychm lahll lshlm hywhj lahhh lakym 8 garden of paradise, made of red gold hyhtn hyaah hylww hyhly labmw lahhy 9 latry hyhac hylas layru lawnu layjm 10 garden of eden, or everlasting abode, made of r

cya the man \wnakc spare angels. line 9. jesod has this additional title \lwu-dwsy-qydx the righteous is the foundation of the world. line 10. malkuth has these titles (among others: ruc the gate (by temurah, rcu= 10).2 y the gate (chaldee. which has the same number (671) as ynda in full dwy wn tld [la also gates of death. shadow of death. tears. justice. prayer. gate of daughter of mighty ones. garden of eden. also inferior mother the daughter. the queen. hklm the bride. hlk the virgin. hlwtb col iv. this column may be equally well symbolized by any single entry, preferably in 0. the monistic and nihilistic conceptions are convertible. hua may be equally named tao, iao, noumenon, and the like. all language on this subject is necessarily feeble and hieroglyphic. it is to name that which b

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

magick. in invocation, the macrocosm floods the consciousness. in evocation, the magician, having become the macrocosm, creates a microcosm. you "in"voke a god into the circle. you "e"voke a spirit into the triangle. in the first method identity with the god is attained by love and by surrender, by giving up or suppressing all irrelevant (and illusionary) parts of yourself. it is the weeding of a garden. in the second method identity is attained by paying special attention to the desired part of yourself: positive, as the first method is negative. it is the pottingout and watering of a particular flower in the garden, and the exposure of it to the sun. in the third, identity is attained by sympathy. it is very difficult for the ordinary man to lose himself completely in the subject of a pl

m by a compound letter mgn, symbolizing thereby the subtle transformation of the apparent silence and death which terminates the manifested life of vau by a continuous vibration of an impersonal energy of the nature of generation and knowledge, the virgin moon and the serpent furthermore operating to include in the idea a commemoration of the legend so grossly deformed in the hebrew legend of the garden of eden, and its even more malignantly debased falsification in that bitterly sectarian broadside, the apocalypse. sound work invariable vindicates itself by furnishing confirmatory corollaries not contemplated by the qabalist. in the present instance, the master therion was delighted to remark that his compound letter mgn, constructed on theoretical principles with the idea of incorporatin

o does the evocation of bartzabel in equinox i,ix. there are many extant invocations throughout his works, in many kinds of metre, of many kinds of being, and for many kinds of purposes (see appendix. other methods of incantation are on record as efficacious. for instance frater i.a, when a child, was told that he could invoke the devil by repeating the "lord's prayer" backwards. he went into the garden and did so. the devil appeared, and almost scared him out of his life. it is therefore not quite certain in what the efficacy of conjurations really lies. the peculiar mental excitement required may even be aroused by the perception of the absurdity of the process, and the persistence in it, as when once frater perdurabo (at the end of his magical resources) recited "from greenland's icy mo

inments and of himself as well, even of his holy guardian angel, and becomes a babe of the abyss, who, having transcended the reason, does nothing but grow in the womb of its mother. it then finds itself a magister templi (master of the temple: whose functions are fully described in liber 418, as is this whole initiation from adeptus exemptus. see also "aha. his principal business is to tend his "garden" of disciples, and to obtain a perfect understanding of the universe. he is a master of samadhi. 232 magus- attains to wisdom, declares his law (see liber i, vel magi) and is a master of all magick in its greatest and highest sense. ipsissimus- is beyond all this and beyond all comprehension of those of lower degrees. but of these last three grades see some further account in "the temple of

r nations, and with the supreme of whom all are but partial reflections. 3 "concerning the chief place of devotion- this is the heart of the devotee, and should be symbolically represented by that room or spot which he loves best. and the dearest spot therein shall be the shrine of his temple. it is most convenient if this shrine and altar should be sequestered in woods, or in a private grove, or garden. but let it be protected from the profane. 4 "concerning the image of the deity- let there be an image of the deity; first because in meditation there is mindfulness induced thereby; and second because a certain power enters and inhabits it by virtue of the ceremonies; or so it is said, and we deny it not. let this image be the most beautiful and perfect which the devotee is able to procure

ALEISTER CROWLEY MAGICK WITHOUT TEARS

th: equinox vol. i, no. 8, supplement. when you are a real adept at all these well-known calculations "prepare to enter the immeasurable region" and dig out the unknown. you must construct your own qabalah! nobody can do it for you. what is your own true number? you must find it and prove it to be correct. in the course of a few years, you should have built yourself a palace of ineffable glory, a garden of indescribable delight. nor time nor fate can tame those tranquil towers, those minarets of music, or fade one blossom in those avenues of perfume! humph! nasty of me: but it has just stuck me that it might be just as well if you made a sepher sephiroth of your own! what a positively magic without tears get any book for free on: www.abika.com 64 beastly thing to suggest! however, i do sug

a floating cork in a glass of olive oil (i hope you can get it) it is really desirable to make this as near the "ever-burning lamp of the rosicrucians" as possible; it is not a drawback that this implies frequent attention. now for the weapons! the wand. let this be simple, straight and slim! have you an almond or magic without tears get any book for free on: www.abika.com 157 witch hazel in your garden- or do i call it park? if so, cut (with the magick knife- i would lend you mine) a bough, as nearly straight as possible, about two feet long. peel it, rub it constantly with oil of abramelin (this, and his incense, from wallis and co, 26 new cavendish 21 street, w.1) and keep wrapped in scarlet silk, constantly, i wrote, and meant it; rub it, when saying your mantra, to the rhythm of that

bible, as our rulers so loudly profess that they do. the enemy knows well enough that there is no other way to make a war pay) now then, i hope that we have succeeded in clarifying this exceptionally muddy marish water of morality from most of its alien and toxic dirt; too often the aspirant to the sacred wisdom finds no firm path under his feet; the bog of respectability mires him who sought the garden of delights; soon the last bubbles burst from his choked lungs; he is engulfed in the slough of despond. in the passive elements of earth and water is no creative virtue to cleanse themselves from such impurity as they chance to acquire; it is therefore of cardinal importance to watch them, guard them, keep their purity untainted and unsoiled; shall the holy grail brim with poison of asps

st levers which determine the fortune of one part of the earth or another. i shall take exception only by showing that these principles are secondary: oil in texas, nitrates on the pacific slope of the andes, suphur in louisiana (which put etna's nose out of joint by making it cheaper for the burgers of messina to import it from four thousand miles away instead of digging it out of their own back garden, even coal and timber, upset very few apple-carts until individual genius had found for these commodities such uses as our grandfathers never dreamed. the technical developments of almost every form of wealth are the magic without tears get any book for free on: www.abika.com 276 forebears of big business; and big business, directly or indirectly, is the immediate cause of war. in the "to-d

aversion. the aspiring magician only analyses himself for the purpose of finding new worlds to conquer. his first objective is the astral plane; its discovery, the classification of its tenants, and their control. all his early practises therefore are devoted to exploring the worlds which surround (if you choose, or if your prefer- are contained in) the object of sense. if there is a tree in your garden, you want to find out whether that tree is occupied by a nymph or a nat, and if so, what are they like? how do they act? how can you make them useful to your purpose? it is in fact the ordinary every-day scientific method of exploration. the only difference is that in the course of one's experiments one becomes aware of parts of the nature of the object to be examined which are subtler and

ALEISTER CROWLEY MEDITATION

ces abandoned their homes and their possessions- could with steady calm and firm correctness abandon the great work itself; for this is the last and greatest projection of the alchemist" the master of the temple has crossed the abyss, has entered the palace of the king's daughter; he has only to utter one word, and all is dissolved. but, instead of that, he is found hidden in the earth, tending a garden. this mystery is all too complex to be elucidated in these fragments of impure thought; it is a suitable subject for meditation. 88 an interlude every nursery rime contains profound magical secrets which are open to every one who has made a study of the correspondences of the holy qabalah. to puzzle out an imaginary meaning for this "nonsense" sets one thinking of the mysteries; one enters

pupil. however dull the drudgery, it should be undergone. if it were possible to regret anything in life, which is fortunately not the case, it would be the hours wasted in fruitful practices which might have been more profitably employed on sterile ones: for nemo<temple, whose task it is to develop the beginner. see liber cdxviii, aethyr xiii> in tending his garden seeketh not to single out the flower that shall be nemo after him. and we are not told that nemo might have used other things than those which he actually does use; it seems possible that if he had not the acid or the knife, or the fire, or the oil, he might miss tending just that one flower which was to be nemo after him! 107 chapter xi the crown the crown of the magician represents the at

ALEISTER CROWLEY SEPHER SEPHIROTH

eli hua, ghe is my god h, who is the holy guardian angel of job in the allegory) whyl) please, i beseech you )n) beast, cattle, brute animal hmhb from all, among all lkb the son: assiah fs gsecret nature h (see s.d. 1:38-39) nb meditation (cf. 827; imagination; sin hmz a desirable one; to desire dmx brother-in-law mby hwhy in assiah hh ww hh dwy a dog blk 53 a stone, rock nb) elihu (see 52 )whyl) garden ng to defend, hide; a wall; the sun; fury hmx the spleen lwx+ a lover hbh)m 54 a basin, bowl, vessel (ex. 24:6) ng) rest ymd to judge, rule nd pertaining to summer mwx my flame; enchantments y+hl tribe; branch, rod, staff, stick, sceptre, spear; a bed h+m to remove; a heap, wall dn 55 1-10. the sum of the sephiroth; the mystic number of malkuth. thief; stole bng robbery, pillage hlyzg silen

e heel; the end bq( qabalist lbqm the golden image [of nebuchadnezzar (dan. 3 )bhd mlc 173 lighten mine eyes yny( lg i am hwhy thy god kyhl) hwhy ykn) 174 torches mydypl the splendour encircling him bybs wl hgwn 175 suction hqyny duplicity hlpkm a slipping, falling hlypn 176 an advisor, counselling c(wy to eternity mlw(l illegitimate lwsp trial, temptation nwysn 177 lord of lords mynwd)h nwd) the garden of eden nd( ng to cry out for help q(z plenitude of plenitudes ywlmh ywlm 178 the lower part, the loins myclx good pleasure, choice, decision, will cpx quicksilver yx psk constant, fixed (wbq 179 a binding hdq( 180 a spring, fountain (ct. 4:15; see 143) nyy(m 181 vicious; faulty hlwsp 182 a jealous (or, zealous) god (deut. 4:24 )nq l) outcry, clamour hq(z layer of snares; supplanter; jacob

fering rp terror pr 281 a crown; ashes rp) attire; adorned r)p 282 aralim, mighty ones: the angelic choir of binah myl)r) spirit of lives myyx xwr beasts, cattle ry(b hebrew (the people, not the language; see 682) yrb( 283 pure gold (lit. genclosed gold h; cf. 87) rwgs bhz of a memorial (see 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 w

#yl fire-shovel (connotes ghook h )ypwrgm book rps there, then; sign; name m# 341 the sum of the 3 mother letters: aleph, mem and shin# m) yesterday #m) guilty, damned m) red heifer hmwd) hrp expanded, spread out; an enclosure; a diaphragm )srp the name (ar )m# 342 cooking l#yb perfume m#b a blaze, flame hbhl# path lyb# 343 and god said (gn. 1:3) myhl) rm)yw a sweet smell nwrpz 344 a plantation, garden (ct. 4:13) sdrp 345 other gods (lit. ggods of the heathen h; ex. 20:3) myrx) myhl) god almighty yd# l) in that also (referred to daath) mg#b the name m#h lioness h#yl dominator +lw# moses (cf. 351) h#m shiloh (perhaps ghe whose it is h or gpacific h; also a place name) hly# he was appeased (esther 7:10) hkk# 346 a spring; spring water rwqm a water-pipe; channel rwnc the will (i.r.q. 90; del

ispleasure) myp) tlypn where; pain; heliopolis (cf. 57 *n) angels, messengers *myk)lm long *kr) 702 sabbath: day of rest tb# carbuncle tqrb the son: assiah fs gsecret nature h (see s.d. 1:38-39 *nb a stranger; balaam *m(lb delights (fire& water *mydmxm to kneel; bless; knee, lap *krb to be mixed, mingled *kbr 703 a border, rim; a band, fillet trgsm secret foundations twdwsy yzr a stone, rock *nb) garden *ng running waters (ct. 4:15 *mylzwn 704 a basin, bowl, vessel (ex. 24:6 *ng) to judge, rule *nd before; the east; ancient things *mdq walk, journey; the path *krd 705 the stones of dampness (job 28:3) twmlwpm mynb) lo; whether, if; they (fem *nh the staff of god (ex. 17:9 *myhl)h h+m 706 an atonement, propitiation (lit. ga covering h; the cover of the ark trwpk lilies (ct. 5:13; roses (col

ALEISTER CROWLEY THE BANNED LECTURE

it would have taken a matter of two and a half years to dispose of 800 children. besides, it must have taken more than a few minutes to kidnap a child with the secrecy obviously required. did the disappearance of the first four hundred, say, put no parents on their guard? i think, at the best, it is a case of little tommy who told his mother that therewere millions of cats on the wall of the back garden, but under cross-examination, in the style made popular by the dialogue of lot with almighty god, admitted that it was "tom and another" of course, it will be obvious to you by this time that i have been seduced by jewish gold, and the only way that i can think of to disarm your suspicions is to bring forward another case of the same kind, little more then a century old, with which jews had

ALEISTER CROWLEY THE LOST CONTINENT

ternal bosom. it is probable, too, that this is one of the reasons why atlas neglected the higher kingdoms; they had learned to grow, but on wrong lines, and it was too late to endeavour to correct the error. these gardens were the principal places of working. it was hardly possible to pass from one place to another without coming upon one of them, so cunningly were they distributed; and in every garden would be found, joyful and noble, parties of workers intent on their beloved task. the passer-by would gladly join one of such parties, engage in the work for so long as he wished, and then proceed upon his private business. in these same gardens too, were salvers and goblets always filled with zro, and after toil, refreshment fitted the workers to return to labour. now of these workings in

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

the sorrows of pain and regret are left to the dead and the dying, the folk that not know me as yet. the old comment 17. this passage was again very painful to the prophet, who took it in its literal sense. but 'the poor and the outcast' are the petty thoughts and the qliphotic thoughts and the sad thoughts. these must be rooted out, or the ecstasy of hadit is not in us. they are the weeds in the garden that starve the flower. the new comment the dead and the dying, who know not hadit, are in the illusion of sorrow. not being hadit, they are shadows, puppets, and what happens to them does not matter. if you insist upon identifying yourself with hecuba, your tears are natural enough. there is no contradiction here, by the way, with verses 4 and 5. the words 'know me' are used loosely as is

ALEISTER CROWLEY THE SWORD OF SONG

so, may as well be discarded; for these are problems which must ever intrude upon the human mind upon the mind of the scientist most of all. to dismiss them by an act of will is at once heroic and puerile: courage is as necessary to progress as any quality that we possess; and as courage is in either case required, the courage of ignorance (necessarily sterile, though wanted badly enough when our garden was choked by theological weeds) is less desirable than the courage which embarks on the always desperate philosophical problem. time and again, in the history of science, a period has arrived when, gorged with facts, she has sunk into a lethargy of reflection accompanied by appalling nightmares in the shape of impossible theories. such a nightmare now rides us; once again philosophy has sa

and he builded a fine house and dwelt therein. and he took no thought. but he said: here is a change indeed! 1 the common formula for beginning a jataka, or story of a previous incarnation of the buddha. brahmadatta reigned 120,000 years. 2 the sun. 3 the moon. 4 perdurabo. crowley s motto. now it came to pass that after many years he looked upon his love, the bride of his heart, the rose of his garden, the jewel of his rosary; and behold, the olive loveliness of smooth skin was darkened, and the flesh lay loose, and the firm breasts drooped, and the eyes had lost alike the glream of joy and the sparkle of laughter and the soft glow of love. and he was mindful of his word, and said in sorrow, here is then a change indeed! and he turned his thought to himself, and saw that in his heart was

ALEISTER CROWLEY EQ I 1

as a mere practical man, i intend taking the steamer- for my sins i am 122 in gibraltar- back to dorothy at the earliest possible moment. sandwiches of bun and german sausage may be vulgar and even imaginary- it's the taste i like. and the more i munch, the more complacent i feel, until i go so far as to offer my critics a bite. this sounds in a way like the "interior certainly" of the common or garden christian; but there are differences. the christian insists on notorious lies being accepted as an essential part of his (more usually her) system; i, on the contrary, ask for facts, for observation. under scepticism, true, one is just as much a house of cards as the other; but only in the philosophical sense. practically, science is is true; and faith is foolish. practically, 3 x 1= 3 is t

eping; and in the lightning and the thunder the sworded warrior who crushes her to his shaggy breast. away with laws and labours. lo! in the groves of pan the dance catches us up, and whirls us onward! o how we dash aside the goblets and the wine-skins, and how the tangled hair of our heads is blown amongst the purple clusters of the vine that clambers along the branches of the plane-trees in the garden of eros! but yet for a little while the mystic child of freedom must sit weeping at the footstool of the old prude reason, and spell out her windy alphabets whilst she squats like a toad above her, dribbling, filled with lewd thoughts and longings for the oleograph of the naked youth and the stinking secrecy of her "latrina" the child under the glittering horns of capricornus, when the moun

nd 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 lower branches thereof there twines a woman, wild, wanton, and wise; whose body is as that of a mighty serpent, the back of which is vermilion, and the belly of red-gold; her breasts are purple, and from her neck spring three heads. and the first head is as the head of a crown d princess, and is of silver, and on her br

wouldst thou enter the king's palace in rags and beg crumbs of his bounty? take heed lest, the king perceiving thee not, his knaves set the hounds upon thee, so that even the rags that thou possessest are torn from thee: or, 202 even should the kind cast his eyes on thee, that he be not overcome with fury at the presumption of thine offence, and order thee to be stripped naked and beaten from his garden with staves back to the hovel whence thou camest. and being a king, if thou seekest knowledge and understanding in a beggar's hut, thou shalt become as an abode of vermin, and a prey to hunger and thirst, and thy limbs shall be bitten by cold and scorched with fire, and all thy wealth will depart from thee and thy people will cast thee out and take away thy crown. yet there is hope for the

ALEISTER CROWLEY EQ I 5

ld, but it opens as it were a veil. there are two terrible black giants, wrestling in mortal hatred. and there is a little bird upon a bush, and the bird flaps its wings. thereat the strength of the giants snaps, and they fall in heaps to the earth, as though all their bones were suddenly broken. and now waves of light roll through the aethyr, as if they were playing. therefore suddenly i am in a garden, upon a terrace of a great castle, that is upon a rocky mountain. in the garden are fountains and many flowers. there are girls also in the garden, tall, slim, delicate and pale. and now i see that the flowers are the girls, for they change from one to another; so varied, and lucent, and harmonious is all this garden, that it seems like a great opal. a voice comes: this water which thou see

said: who is nemo? and the voice answered: a dolphin's tooth, and a ram's horns, and the hand of a man that is hanged, and the phallus of a goat (by this i understand that nun is explained by shin, and h by resh, and mem by yod, and ayin by tau. nemo is therefore called 165= 11 x 15; and is in himself 910= 91 amen x 10; and 13 x 70= the one eye "achad ayin) and now there cometh an angel into the garden, but he hath not any of the attributes of the former angels, for he is like a young man, dressed in white linen robes. and he saith: no man hath beheld the face of my father. therefore he that hath beheld it is called nemo. and know thou that every man that is called nemo hath a garden that he tendeth. and every garden that is and flourisheth hath 77 been prepared from the desert by nemo, w

oung man, dressed in white linen robes. and he saith: no man hath beheld the face of my father. therefore he that hath beheld it is called nemo. and know thou that every man that is called nemo hath a garden that he tendeth. and every garden that is and flourisheth hath 77 been prepared from the desert by nemo, watered with the waters that were called death. and i say unto him: to what end is the garden prepared? and he saith: first for the beauty and delight thereof; and next because it is written "and tetragrammaton elohim planted a garden eastward in eden" and lastly, because though every flower bringeth forth a maiden, yet is there one flower that shall bring forth a man-child. and his name shall be called nemo, when he beholdeth the face of my father. and he that tendeth the garden se

cause it is written "and tetragrammaton elohim planted a garden eastward in eden" and lastly, because though every flower bringeth forth a maiden, yet is there one flower that shall bring forth a man-child. and his name shall be called nemo, when he beholdeth the face of my father. and he that tendeth the garden seeketh not to single out the flower that shall be nemo. 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 t

re was a dim country with grey rocks, and heather, and gorse, and bracken. and he waved his hand yet again, and there was a park, and a small house therein, surrounded by yews. this time 78 the house opens, and i see in it an old man, sitting by a table. he is blind. yet he writeth in a great book, constantly. i see what he is writing "the words of the book are as the leaves of the flowers in the garden. many indeed of these my songs shall go forth as maidens, but there is one among them, which one i know not, that shall be a man-child, whose name shall be nemo, when he hath beheld the face of the father, and become blind (all this vision is most extraordinarily pleasant and peaceful, entirely without strength or ecstasy, or any positive quality, but equally free from the opposites of any

w not, that shall be a man-child, whose name shall be nemo, when he hath beheld the face of the father, and become blind (all this vision is most extraordinarily pleasant and peaceful, entirely without strength or ecstasy, or any positive quality, but equally free from the opposites of any of those qualities) and the young man seems to read my thought, which is, that i should love to stay in this garden and do nothing for ever; for he sayeth to me: come with me, and behold how nemo tendeth his garden. so we enter the earth, and there is a veiled figure, in absolute darkness. yet it is perfectly possible to see in it, so that the minutest details do not escape us. and upon the root of one flower he pours acid so that that root writhes as if in torture. and another he cuts, and the shriek is

cape us. and upon the root of one flower he pours acid so that that root writhes as if in torture. and another he cuts, and the shriek is like the shriek of a mandrake, torn up by the roots. and another he chars with fire, and yet another he anoints with oil. and i said: heavy is the labour, but great indeed is the reward. and the young man answered me: he shall not see the reward, he tendeth the garden. and i said: what shall come unto him? and he said: this thou canst not know, nor is it revealed by the letters that are the totems of the stars, but only by the stars. and he says to me, quite disconnectedly: the man of earth 79 is the adherent. the lover giveth his life unto the work among men. the hermit goeth solitary, and giveth only of his light unto men. and i ask him: why does he te

ALEISTER CROWLEY EQUINOX EQ I 1 2

; their lips do not meet his. nor o my soul! is he anywhere to be found in thy secret caverns, unluminous, formless, and void, where i wander seeking him or seeking rest from that search! o my soul! lift thyself up; play the man, be strong; harden thyself against thy bitter fate; for at the end thou shalt find him; and ye shall enter in together into the secret palace of the king; even unto the garden of lilies; and ye shall be one for evermore. so mote it be! 27 yet now ah now! i am but a dead man. within me and without still stirs that life of sense that is not life, but is as the worms that feast upon my corpse. adonai! adonai! my lord adonai! indeed, thou hast forsaken me. nay! thou liest, o weak soul! abide in the meditation; unite all thy symbols into the form of a lion, and be lo

earing the ring of the masters, and bearing my wand in my hand. for to me now sleep is the same as waking, and life the same as death. in thy l.v.x. are not light and darkness but twin children that chase each other in their play? 7.55. awoke from long sweet dreamless sleep, like a young eagle that soars to greet the dawn. 9.20. after breakfast, have strolled, on my way to the studio, through the garden of the luxembourg to my favourite fountain. it is useless to attempt to write of the dew and the flowers in the clear october sunlight. yet the light which i behold is still more than sunlight. my eyes too are quite weak from the vision; i cannot bear the brilliance of things. the clock of the senate strikes; and my ears are ravished with its mysterious melody. it is the infinite interior m

y no thoughts arose at all to cloud the sun; but a curious feeling that there was something more to come. possibly the proof, that i had demanded, the writing on the lamen 12.40. chez lavenue. certain practical considerations suggest themselves. one would have been much better off with a proper magical cabinet, a disciple to look after things, proper magical food ceremonially prepared, a private garden to walk in and so on. but at least it is useful and important to know that things can be done at a pinch in a great city and a small room. 1.14. the lunch is good; the kidneys were well cooked; the tarte aux fraises was excellent; the burgundy came straight from the vat of bacchus. the coffee and cognac are beyond all praise; the cigar is the best caba a i ever smoked. 137 i read through t

ho is as entertaining as the average novelist is dull. nowadays human thought has taken a brighter place in the creation: our emotions are weary of bad baronets and stolen wills; they are now only excited by spiritual crises, catastrophes of the reason, triumphs of the intelligence. in these fields captain fuller is a master dramatist. mr. w. northam "robe maker and tailor" 9 henrietta st. covent garden, w.c. begs to inform those concerned that he has been entrusted by the a. a. with the manufacture of the necessary robes and other appurtenances of members of the society. the lesser key of solomon (goetia)"with full instructions and illustrations" price 1 1s. through the "equinox" only a few copies remain for st the equinox vol. i. no. ii 2nd part of three october 18, 1989 e.v. key entry

ALEISTER CROWLEY EQUINOX EQ I 2 2

mage, and the cold grey blank of the prison! an end to the adamant age! the ambrosial moon is arisen. i have bought a lily-white goat for the price of a crown of thorns, a collar of gold for its throat, a scarlet bow for its horns. i have bought a lark in the lift for the price of a butt of sherry: with these, and god for a gift, it needs no wine to be merry! i have bought for a wafer of bread a garden of poppies and clover; for a water bitter and dead a foam of fire flowing over. from the lamb and his prison fare and the owl's blind stupor, arise! be ye wise, and strong, and fair, and the nectar afloat in your eyes! arise, o ambrosial moon by the strong immemorial spell, by the subtle veridical rune that is mighty in heaven and hell! 213 drip thy mystical dews on the tongues of the tende

other road "i am sure it would be too long a journey" says a second "i could not afford it; i too will return "there are no guides here" says a third "how foolish for me to attempt so high a peak" 228 "i am not strong enough" says a fourth "i have no chart "my business won't let me "my wife is against it" thus god enters the heart of man in a thousand forms and tempts man as he tempted eve in the garden of eden, and abraham in the land of moriah. but the strong man replenishing his wallet, and filling his flask, girds a goat-skin about him, and taking his staff sets forth on his great travel to the summit of the mountain of god; and curious to relate, and terrible to tell, the whole length of that wizard way satan follows behind him in the form of a sleuth-hound ever tempting him from the

s, the egyptian isis of nature. her two wands are the directing forces of the positive and negative currents. she is the synthesis of the thirty-second path uniting malkuth and yesod. illustration on page 268 approximated_ diagram 21. the cubical cross of twenty- two squares. 5 "see 777" cols. civ, cviii, pp. 20 and 23; and revelations, chap. i. illustration on page 268 described "diagram 22. the garden of eden and the holy city" this is a circular device. in the center is a simple tree of life with circles and lines with the circle of tipheret at the center point itself. four lines completely cross the circle through the center, forming a symmetrical cross and "x. seven squares, composed of vertical and horizontal lines, are nested each within the other such that the innermost and next in

by the inner of two concentric circles which define the limits of the figure, a narrow ring being formed between them. eight additional radials extend inward between the original four lines from the outermost circle to the outer edge of the outermost square, forming twelve equal divisions of the outer ring in all. the "hegemon" then explains his tablet, which contains the occult symbolism of the garden of eden and the holy city of the apocalypse; and the "kerux" also his- the seven infernal mansions and the four seas.6 after which the "hierophant" confers on the zelator the title of the thirty- second path; the zelator then quits the temple for a short time before passing to the grade of theoricus. the ceremony of theoricus is opened by the "hierophant" who says to the zelator "frater per

grade of theoricus. the ceremony of theoricus is opened by the "hierophant" who says to the zelator "frater pereclinos de faustis: as in the grade of 1= 10 there were given the symbolical representations of the tree of knowledge of the good and evil of the gate of eden and of the holy place: so in the 2= 9 of theoricus the 'sanctum sanctorum' with the ark and the kerubim is shown: as well as the garden of eden, with which it coincides, while in the thirty-second path leading thereunto, through which you have just passed, the kerubic guardians are represented; and the palm-trees, or trees of progression in the garden of eden. honoured "hegemon" conduct the zelator to the west, and place him there before the portal of the thirty-second path through which he has just entered" the zelator the

eal earth is placed figures/ lamp a drawing_ of the tree of life lights unshaded with serpent tree of life& paths, but no sephiroth_ cup/ lamp_ kerubim of flaming sword_ kerux hiereus hegemon_ hb:taw_ geomantic figures alchemical sephiroth_ diagram 23. arrangement of the temple for the ceremony of theoricus in the 2= 9 ritual. the "hierophant" then says "the symbols before you represent alike the garden of eden,7 and the holy of holies: before you stands the tree of life formed of the sephiroth and their connecting paths. the connecting paths are twenty-two in number, and are distinguished by the twenty-two letters of the hebrew alphabet, making with the ten sephiroth themselves the thirty-two paths of wisdom of the sepher yetzirah" the letters, he then points out to him, form the symbol o

to each geomantic figure.18 the "hierophant" now confers upon the theoricus the title of lord of the thirteenth path, who quits the temple for a short time. by means of the symbol of the stolistes- the chalice of lustral water- the theoricus 273 seeks entrance to the temple. the "hierophant" rises, and facing the altar, addresses the theoricus thus "before you is represented the symbolism of the garden of eden, at the summit is the supernal eden containing the three supernal sephiroth. and in the garden were the tree of life, and the tree of the knowledge of good and evil, which latter is from malkuth. and a river nahar went forth out of eden, namely, from the supernal triad, to water the garden- the rest of the sephiroth. and from thence it was divided into four heads, in da th. the firs

ALEISTER CROWLEY EQUINOX EQ I 2

ps are enclosed for the purpose" the equinox the official organ of the a. a. the review of scientific illuminism an. v vol. i. no. ii. sun in libra september mcmix o.s "the method of science--the aim of religion" london simpkin, marshall, hamilton, kent& co.ltd. contents page editorial 1 liber o 11 the herb dangerous (part ii) the psychology of hashish. by oliver haddo 31 reviews 90, 104, 385 the garden of janus. by aleister crowley 91 the dream circean. by marital nay 105 the lost shepherd. by victor b. neuburg 131 a handbook of geomancy 137 the organ in king's chapel, cambridge, by g. h. s. pinsent 162 a note on genesis 163 the five adorations. by dost achiha khan 186 illusion d'amoureux. by francis bendick 187 the opium-smoker 191 postcards to probationers. by aleister crowley 196 the w

friends, our wardens, the stones in the great wall of arhans that guards humanity. we have been with james thomson and watched the dreadful seeker go his unending round to the death-places of love and faith and hope; we have passed out of the doomed triangle into the infinite circle of emerald that girdles the universe, the circle wherein stands he, the master whose name is octinomos. a.c. 90 the garden of janus by aleister crowley the garden of janus i the cloud my bed is tinged with blood and foam. the vault yet blazes with the sun writhing above the west, brave hippodrome whose gladiators shock and shun as the blue night devours them, crested comb of sleep's dead sea that eats the shores of life, rings round eternity! ii so, he is gone whose giant sword shed flame into my bowels; my blo

for himself, even as now is accomplished for all men in the book "777. in the year 1899 he was graciously pleased to receive me as his pupil, and, living in his house, i studied daily under his guidance the holy qabalah. upon his withdrawal- whether to enjoy his earned reward, or to perform the work of the brotherhood in other lands or planets matters nothing here- he bequeathed to me a beautiful garden, the like of which hath rarely been seen upon earth. it has been my pious duty to collate and comment upon this arcane knowledge, long treasured in my heart, watered alike by my tears and my blood, and sunned by that all-glorious ray that multiplieth itself into an orb ineffable. in this garden no flower was fairer than this exquisite discourse; i beg my readers to pluck it and lay it in th

ALEISTER CROWLEY EQUINOX EQ I 3 3

the wind across the meadow_ a flash of light_ a call_ a patter on the wall_ the air is bright as blood; a moment stands a shadow, a moment sounds a call. awake! the spell is broken, and hushed the sense of noon; what silent word was spoken in answer to the call. hush! see the rose-leaves fall; ah! see the pathway strewn with tender rose-leaves, broken in answer to the call. how still it lies, the garden, now the red flash is gone; the brown soil seems to harden now the strange spell is fled; and the earth lies cold and dead, and the hot hours hurry on. it is only a quiet garden now that the spell is fled. but the hour, the hour and the token, have passed as a dream away, now that the spell is broken, and the moment's flash is fled. 283 when the secret word was said, ah! what remained to sa

n, and the moment's flash is fled. 283 when the secret word was said, ah! what remained to say? no word, but silence' token that the golden god had fled. and the roses, roses, roses flame in their red desire, and every bud uncloses to mark the sign that fled; the wonder-word hath sped to the far olympian fire: the spell of the crimson roses has passed from earth and fled. but still the old silent garden remember the golden flush when the heavens seemed to harden for a moment that came and fled; when the whole green earth grew red in a breathless spell and a hush, and the world grew young in the garden, and trembled, and passed, and fled. victor b. neuburg 284 reviews the occult review. monthly. 7"d."net. still, as before, the best and brightest of the periodicals dealing with transcendenta

ory! thus am i cleft in twain as two halves of a child that is split asunder by the sword of the eunuchs, and mine adorations are divided, and one contendeth against his brother. unite thou me even as a split tree that closeth itself again upon the axe, that my song of praise unto thee may be one song! 10. for i am thy chosen virgin, o my god! exalt thou me unto the throne of the mother, unto the garden of supernal dew, unto the unutterable sea! amen, and amen of amen, and amen of amen of amen, and amen of amen of amen of amen. 9 the chapter known as aries the twelvefold affirmation of god and the unity thereof i adore thee by the twelve affirmations and by the unity thereof. 1. o thou show-clad volcan of scarlet fire, thou flame-crested pillar of fury! yea, as i approach thee, thou depart

. 9 the chapter known as aries the twelvefold affirmation of god and the unity thereof i adore thee by the twelve affirmations and by the unity thereof. 1. o thou show-clad volcan of scarlet fire, thou flame-crested pillar of fury! yea, as i approach thee, thou departest from me like unto a wisp of smoke blown forth from the window of my house. 2. o thou summer-land of eternal joy, thou rapturous garden of flowers! yea, as i gather thee, my harvest is but as a drop of due shimmering in the golden cup of the crocus. 3. o thou throbbing music of life and death, thou rhythmic harmony of the world! yea, as i listen to the echo of thy voice, my rapture is but as the whisper of the wings of a butterfly. 4. o thou burning tempest of blinding sand, thou whirlwind from the depths of darkness! yea

evoe! i adore thee, iao! o thou waveless ocean of peace, that sleepest beneath the wild heart of man! i adore thee, evoe! i adore thee, iao! o thou whirling skirt of the stars, that art swathed round the limbs of the aethyr! i adore thee, evoe! i adore thee, iao! o thou snow-white chalice of love, thou art filled up with the red lusts of man! i adore thee, evoe! i adore thee, iao! o thou fragrant garden of joy, firm-set betwixt the breasts of the morning! i adore thee, evoe! i adore thee, iao! o thou pearly fountain of life, that spoutest up in the black court of death! i adore thee, evoe! i adore thee, iao! o thou brindle hound of the night, with thy nose to the sleuth of the sunset! i adore thee, evoe! i adore thee, iao! o thou leprous claw of the ghoul, that coaxest the babe from its ch

r the professed student of philosophy, plotinus still remains the most important of the neo-platonists, and his theories cannot be neglected. mr. whitby has presented them in an admirably concise and lucid form, and for metaphysicians his little volume will be indispensable_ globe. william rider& son, ltd, 164 aldersgate st, london, e.c. mr. w. northam robe maker and tailor 9 henrietta st, covent garden, w.c. begs to inform those concerned that he has been entrusted by the a. a: with the manufacture of the necessary robes and other appurtenances of members of the society "the book of the season" the maniac rebman ltd. price 6s. it is desirable, almost necessary even, for all those who wish to understand the dangers of the mystic path to read this extraordinary study of the contents of a ma

ALEISTER CROWLEY EQUINOX EQ I 3

type suitable to experiences of this nature. 61 chapter ii what is hashish? the stories of marco polo, which have been so unjustly laughed at, as in the case of some other old travellers, have been verified by men of science, and deserve or belief. i shall not repeat his story of how, after having intoxicated them with hashish (whence the word "assassin) the old man of the mountains shut up in a garden filled with delights those of his youngest disciples to whom he wished to give an idea of paradise as an earnest of the reward, so to speak, of a passive and unreflecting obedience. the reader may consult, concerning the secret society of hashishins, the work of von hammer- purgstall, and the note of m. sylvestre de sacy contained in vol. 16 of "m mories de l'acad mie des inscriptions et be

sked of black magic the means to raise themselves at a single blow to transcendental life. their magic dupes them, kindles for them a false happiness, a false light; while as for us poets and philosophers, we have begotten again our soul upon ourselves by continuous toil and contemplation; by the unwearied exercise of will and the unfaltering nobility of aspiration we have created for ourselves a garden of truth, which is beauty; of beauty which is truth. confident in the word which says that faith removeth mountains, we have accomplished the only miracle which god has licensed us to perform" charles baudelaire("translated by" aleister crowley) 112 review a book of mystery and vision. by a. e. waite. william rider and son. 7s. 6"d "the introduction" mr. waite speaks of a "kind of secret sc

cules are a good example of the labours the aspirant, who would be an adept, must expect. however, there is not space here, nor is this the place, to enter into the twelve mystic works of this man who became a god. yet let us at least note three points_ that the tenth labour was to slay geryon, the "three-"headed and "three-"bodied monster of gades; that the eleventh was to obtain apples from the garden of the hesperides, where lived the "three" daughters of hesperus; and that the last was to bring upon earth the "three-"headed dog cerberus, and so 143 unguard the gates of hades. similar is the adept's last labour, to destroy the terrors of hell and to bring upon earth the supernal triad and formulate the hb:shin 3 in hb:heh hb:vau hb:shin hb:heh hb:yod. one idea must possess us, and all o

ALEISTER CROWLEY EQUINOX EQ I 4 2

it of psychology, too "a "man is not a wee bit interesting when he speaks of others, but let the beggar "ride his own horse, expound his own experiences, and"(you can bet your shirt upon it "he will be worth listening to" thus the peasant-who-had-met-the-lady. he was usually very dull. but the poor fellow had not had any interesting experience in his life, until he met her. she was walking in the garden, cutting flowers for the table, and, seeing a moujick digging the soil, summoned him "when thou hast done digging this hole, cut me some flowers" she said. and he fell to work with all his might, his body seeming 303 young and beautiful in the precision of its mechanical actions. she let her eye fall upon him and wondered. presently he had done digging and set to cut her some flowers, looki

k "would you like to "feel" some, ljubov "oh yes. but, it's no use, dear, i couldn't "see" them "perhaps you would like just to pass your fingers over then, and try to imagine what they. er. look like "i think i would. then i could explain better to you what i mean" piotr signed again and soon left her. in the evening he wandered around the house where the lady was staying. she was walking in the garden and he listened to her voice while she sang softly to herself. presently she sat down. piotr was well used to directing his steps without the use of eyes, and he managed to creep behind her. a fixed idea had taken possession of his childish brain. he would take the jewels everyone thought so beautiful, and take them to ljubov. suddenly, he sprang forward and his hands searched in the darkne

n in the feast of life "and i too, like her mouth, witness to it that she was evil. the senses are the person in so much as they are the sweet janitors to all that come and go. through our five portals life only flows, and the flavour of its tides is with us always. i sit in judgment on myself- i where the world could gather itself in one, little, humble, focus-point of curiosity and pep into the garden of her soul- i- where seas could be held calm and captive in a little pool of blue- i- who could consume mountains in a flash, and devour the dawn, i who could bit the moon trail her white limbs for my pleasure through the windy bagnios of the sky "i sit in judgment and condemn, for often i was a sword when truth was a little child, and the breasts of my beauty i gave to worthlessness in th

ALEISTER CROWLEY EQUINOX EQ I 4

s rational or irrational to ask where "brahman" came from, as it is to ask where "karma" came from. both are illusions, and as discussion of the same will only create a greater tangle than ever, let us cut the gordian knot by leaving it alone, and set out to become arahats, and enter the house which so mysteriously stands before us, and see what is really inside it, instead of mooning in the back garden and speculating about its contents, its furniture, the size of its rooms, and all the pretty ladies that scandal or rumour supposes that it shelters. to work! over the garden wall, and with romeo cry: can i go forward when my heart is here? turn back, dull earth, and find thy centre out. 217 k thaka upanishad, 5, 15. 218 the book of solemn utterances. the fetish of a slightly higher civiliz

ALEISTER CROWLEY EQUINOX EQ I 6 2

t thou my soul in dreams, dear "no" 15 "ah! the fair days of joyance and of gree "when our mouths kissed, ah hissed "maybe "how blue the sky was, as our hope was clear "hope has gone down to hell's nadir" so in the foolish alleys they conferred, and only midnight overheard. aquarius. master, it is not to be borne. magister templi. mother of heaven, let us lament together["recites swinburne's "the garden of proserpine [mater coeli "plays accordingly<mother of heaven, let us work together! mater coeli. behold thine handmaiden [magister templi "and" mater coeli "go together hand in hand, within the veil" capricornus "turns light up [mater coeli "plays a paean of despair<
ses, a paradise of wildernesses! till, like one in slumber bound, borne to the ocean, i float down, around, into a sea profound, of ever-spreading sound. meanwhile thy spirit lifts its pinions in music's most serene dominions; catching the winds that fan that happy heaven. and we sail on, away, afar, without a course, without a star, but by the instinct of sweet music driven; till through elysian garden islets by thee, most beautiful of pilots, where never mortal pinnace glided, the boat of my desire is guided; realms where the air we breathe is love, which in the winds and on the waves doth move, harmonising this earth with what we feel above. we have past age's icy caves, and manhood's dark and tossing waves, and youth's smooth ocean, smiling to betray: beyond the glassy gulphs we flee 8

mage, and the cold grey blank of the prison! an end to the adamant age! the ambrosial moon is arisen. i have bought a lily-white goat for the price of a crown of thorns, a collar of gold for its throat, a scarlet bow for its horns; i have bought a lark in the lift for the price of a butt of sherry: with these, and god for a gift, it needs no wine to be merry! i have bought for a wafer of bread a garden of poppies and clover; for a water bitter and dead, a foam of fire flowing over. from the lamb and his prison fare and the owl's blind stupor, arise! be ye wise, and strong, and fair, and the nectar afloat in your eyes! arise, o ambrosial moon, by the strong immemorial spell, by the subtle veridical rune that is mighty in heaven and hell! drip thy mystical dews on the tongues of the tender

ALEISTER CROWLEY EQUINOX EQ I 6

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, weirds of woe, 43 things beyond history and art in the tresses that tumble over her ear! in what grim gloom did satan get this child on what wood-nymph dishevelled? whence was the wind that swayed the woods on their bestial beatitudes? or what garden of rose and violet lay under the moon wherein they revelled? she is like a poppy-petal. all the seas of sleep are hidden under the languorous eyelids, whose lashes are long and strong to bruise my heart where her lusts like hornets settle on sacred leaves, on flowers forbidden. she is like a drug of wonder. all the limits of sense dissolve when we fall like snows from the precipice sun-kiss

e palms is freer than the wanderer in the desert. the wanderer must find the palms; the dweller is at ease. my heart is a young gazelle leaping with love toward my husband. he is black-bearded and bold and magnificent. even on the morn of the wedding he rode forth against the infidel. he is so strong and brave: god must look favourably upon him, bidding him return a conqueror to the flower of his garden that awaits his hand to pluck["during the last part of the song" sir rinaldo de la chapelle "preceptor of the knights templars, has entered l. quitely, dismounted, tethered his palfrey to palm, and approached" laylah "as she pulls the pitcher from the water he claps his hands over her eyes. she shudders with fear, but gives no sound" sir rinaldo. you are a brave maiden. laylah. you are- an

ALEX SANDERS THE KING OF THE WITCHES

in a neighbouring road where a large house, riversdale, sheltered under a magnificent chestnut tree. alex stopped and stared. it was the house of his visions; clearly he recognized the noble frontage and the shape of the porch, but in the crystal it had been freshly painted. now it had a run-down air, and swinging crookedly from a post was a 'for sale' sign. picking his way through the overgrown garden, he felt his heart beat faster as he recognized the path to the ballroom which had dominated his dreams of years ago. this was the house that was destined to be his. 37 in a fever of excitement he hurried back and paced the floor until ron and maud woke up. he told them of his discovery and urged them to go to demesne road the next day to see it 'it's derelict' they exclaimed when they arri

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

the converging of these lines is a twofold one. you have the descent into matter of the entity, of the central life, and the incarnation of spirit, and then you have the working up, out of matter, of that life or spirit, plus all that has been gained through the utilisation of form. by experimenting with matter, by dwelling within the form, by the energising of substance, by the going out of the garden of eden (the place where there is no scope for necessary development, and by the wandering of the prodigal son in the far country, you have the various stages which are pictured in the christian bible where man makes the discovery that he is not the form, but that he is the one who utilises it. he is intelligence, and therefore he is made in the image of the third person of the trinity; he

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

7- initiation, human and solar copyright 1998 lucis trust sons of men; never has he really gone, but only in appearance, and in a physical body he can be found by those who know the way, dwelling in the himalayas, and working in close co-operation with his two great brothers, the manu and the mahachohan. daily he pours out his blessing on the world, and daily he stands under the great pine in his garden at the sunset hour with hands uplifted in blessing over all those who truly and earnestly seek to aspire. to him all seekers are known, and, though they may remain unaware of him, the light which he pours forth stimulates their desire, fosters the spark of struggling life and spurs on the aspirant until the momentous day dawns when they stand face to face with the one who by being "lifted u

, human and solar copyright 1998 lucis trust rule 3. triple the call must be, and long it takes to sound it forth. let the disciple sound the cry across the desert, over the sea, and through the fires which separate him from the veiled and hidden door. under this symbology comes to the disciple the injunction to make the desert of the physical plane life to blossom like the rose, so that from the garden of the lower life may arise those sounds and scents, and a vibration strong enough to cross the intervening space between it and the portal; to still the restless waters of the emotional life, so that in their limpid, still expanse, that portal may be reflected, and the lower life mirror forth the spiritual life of the indwelling divinity; to pass through the fiery furnace those motives, wo

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

d. it is connected with the location of the two poles, north and south, and is the centre around which the globe rotates, and is the source of the legend of a sacred fertile land within the sphere of polar influences. the mythic land of exceeding fertility, of abundant luxuriance, and of phenomenal growth, vegetable, animal and human would naturally lie where prana is received. it is the esoteric garden of eden, the land of physical perfection. surface radiation demonstrates, after distribution, as planetary prana. in man. the organ of reception is the spleen through its etheric counterpart. after distribution over the entire body via the etheric network it demonstrates in surface radiation as the health aura. seventh. thus in all the three bodies will the resemblance clearly be seen, and

rom the quarry of the personal life- 659- a treatise on cosmic fire copyright 1998 lucis trust being of mental matter, devachan might be regarded as a centre, or heart of peace, within the periphery of the sphere of influence of the mental unit. the four spirillae form four protecting streams of force. a correspondence to this stream of force can be seen in the four rivers which emanated from the garden of eden. out of this garden man is driven into the world of physical incarnation and the angel with the flaming sword protects the entrance, driving him back from entry until the time comes when evolution has progressed so far that he can come to the portal laden with stones which can withstand the action of fire. when he submits these stones to the fire and they stand the test, he can ente

ALICE A BAILEY05 THE LIGHT OF THE SOUL

physical plane the perceiver uses the five senses in order to arrive at the field of knowledge. 2. that all our three planes in the three worlds constitute the dense physical body of that one in whom "we live and move and have our being" 3. that on the astral or emotional plane, the lower powers of clairvoyance and clairaudience are used by the perceiver and when misused reveal the serpent in the garden. 4. that on the mental plane psychometry and symbology (including numerology and geometry) are used by the perceiver to arrive at an understanding of the lower mental levels. 5. that only when these three are seen as lower and as constituting the form aspect does the perceiver arrive at a condition where he can begin to understand the nature of the soul and comprehend the true significance

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

nd the evolution of new species with an objective impossible to explain to those not yet initiate. the production of nutritive forms which will serve the needs of- 59- a treatise on white magic copyright 1998 lucis trust the lesser devas and angels will be one of the results. in the animal kingdom the effect will be the elimination of pain and suffering and a return to the ideal conditions of the garden of eden. when man functions as a soul, he heals; he stimulates and vitalizes; he transmits the spiritual forces of the universe, and all harmful emanations and all destructive forces find in the human kingdom a barrier. evil and its effects are largely dependent upon humanity for a functioning channel. humanity's function is to transmit and handle force. this is done in the early and ignora

many of you are working steadily upon the work of meditation. i have placed it fourth upon the list, for meditation is dangerous and unprofitable to the man who enters upon it without the basis of a good character and of clean living. meditation then becomes only a medium for the bringing in of energies which but serve to stimulate the undesirable aspects of his life, just as the fertilising of a garden full of weeds will produce a stupendous crop of them, and so crush out the weak and tiny flowers. meditation is dangerous where there is wrong motive, such as desire for personal growth and for spiritual powers, for it produces, under these conditions only a strengthening of the shadows in the vale of illusion and brings to full growth the serpent of pride, lurking in the valley of selfish

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

purpose therefore is to produce death, and some idea of that purpose may be gleaned if we study some of the names by which the ray lord is called: the lord of death the opener of the door the liberator from form the great abstractor the fiery element, producing shattering the crystallizer of the form the power that touches and withdraws the lord of the burning ground the will that breaks into the garden the ravisher of souls the finger of god the breath that blasts the lightning which annihilates the most high- 45- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the qualities and characteristics of this lord who brings release may be gathered from the following six aphorisms which, an ancient legend says, his six brothers gave to him, as they begged

he energy permeating and animating any particular kingdom in nature is recognised and accepted (even if hypothetically) by the- 82- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust scientists, much light will be thrown upon the outer form qualified by a particular force and life. there is, for instance, a definite reason why the bulk of the wild flowers and garden flowers in the occident, and also those found during the autumn season, are at this time found in tones of yellow and orange; and the mental calibre of the later sub-races of the aryan race, as well as its general tone throughout the aryan age, is also related to the same reason. the influence of the fourth ray of harmony and beauty, and the developing power of the fifth ray of knowledge (s

rist spirit of love (whether it comes through a person in bodily form or through his felt and realised presence) will again be twofold in its effect. this is a hard saying for the unthinking and the illogical. both the good and the evil man will be stimulated; both material desire and spiritual aspiration will be awakened and fostered. facts prove the truth of the saying that a heavily fertilised garden and a carefully tended and watered plot of ground will produce its crop of weeds as well as flowers. yet in this fact you have two reactions to the same sun, the same water, the same fertilising agency and the same care. the difference exists in the seeds found in the ground upon which these factors play. the inflow of love therefore will stimulate earthly love and earthly desire and animal

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

rified and transfigured. to these tests was added the one which he had before encountered in the desert, the test of utter loneliness. the power to endure success! the power to endure disaster! the power to stand utterly alone! this, christ had to show the world, and this he did. he stood triumphant before the world, at an intermediate stage on his way to the cross. the agony of loneliness in the garden of gethsemane was probably a far harder moment for him than the publicity on mount golgotha. but in these more subtle tests the quality of god himself was revealed, and it is god's quality and meaning which save the world the quality of his life, which is love and wisdom and value and reality. it was all of this which christ accomplished. immediately, on the descent from the mountain-top, c

interests of the whole. the constellation aquila is always regarded as interchangeable with the sign scorpio, the serpent, and it is therefore frequently used in this connection when considering the fixed cross of the cosmic saviour. scorpio is the serpent of illusion from which the christ nature finally frees us, and it is to the illusory wiles of this serpent scorpio that adam succumbed in the garden of eden. the "face of the ox" is the biblical symbol for the sign taurus, the bull, which was the religion immediately antedating the jewish revelation, and which found its exponents in egypt and in the mithraic mysteries. upon this fixed cross all the world saviours, not excepting the christ of the west, have been eternally crucified, as reminders to man of the divine intent based upon the

saviour of the world. in perfection he fulfilled the will of god, and said to us the words which give us a simple rule with a great reward "if any man will do his will, he shall know of the doctrine, whether it be of god."38 the simplicity of this instruction is almost baffling. we are told simply to do god's will and then truth will be revealed to us. there were times in christ's life, as in the garden of gethsemane, when he fought with himself to do god's will. there were moments when his human flesh quailed before the prospect which opened up before him. he therefore knew the difficulty of this simple rule. 3 in turning our attention to the story of the crucifixion it is obvious that there is no need to recount the details of it. it is so well known and so familiar that the words in whi

need to recount the details of it. it is so well known and so familiar that the words in which it is couched are apt to mean little. the tale of christ's triumphant entry into jerusalem, of his gathering the disciples together into the upper room, and there sharing with them the communion of bread and of wine and of the desertion of those who supposedly loved him, with his subsequent agony in the garden of gethsemane, is as familiar to us as our own names, and much less arresting. that is the tragedy of christ. he did so much, and we have recognised so little. it has taken us twenty centuries to begin to understand him and his mission and career. the crucifixion itself was only an anticipated and expected consummation of that career. no other end was possible. it was predetermined from the

n it and have preached the personality of jesus christ one theme which he himself ignored and which seemed to him of small importance in view of the greater values involved. this again is the tragedy of christ. he has one set of values and the world has another. we have made of the crucifixion a tragedy, whereas the real tragedy was our failure to recognise its true significance. the agony in the garden of gethsemane was based upon the fact that he was not understood. many men have died violent deaths. in this, christ was in no wise different from thousands of other far-seeing men and reformers, down the ages. many people have passed through the gethsemane experience and prayed with the same fervour as christ that god's will might be done. many men have been deserted by those who might hav

and recognise that they possess the same divine life, just as the affirmation of the basic law of the kingdom of god, the law of love, will finally save the world. it is the substitution of the life of christ for the life of the world, the flesh and the devil, which will inject a meaning and a value into life. a sense of the failure of love constitutes the outstanding problem in the agony in the garden; it was this sense of travail with world forces which enabled christ to join the company of all his brothers. men had failed him, just as men fail us. in the moment when he most needed understanding, and all the strength which companionship gives, his nearest and dearest either deserted him or slept, unaware of his agony of mind "the promethean conflict is the strife which takes place in th

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

ed discipleship. this we will do in the form of seven stanzas which will give a hint (if one is an aspirant) of the technique to which one will be exposed; if one has passed further on the way, they will give one a command which, as a disciple with spiritual insight one will obey, because one is awakened; if one is an initiate, they will evoke the comment "this i know" the direction of ray i "the garden stands revealed. in ordered beauty live its flowers and trees. the murmur of the bees and insects on their winged flight is heard on every side. the air is rich with perfume. the colours riot to the blue of heaven. the wind of god, his breath divine, sweeps through the garden..low lie the flowers. bending, the trees are devastated by the wind. destruction of all beauty is followed by the ra

trees. the murmur of the bees and insects on their winged flight is heard on every side. the air is rich with perfume. the colours riot to the blue of heaven. the wind of god, his breath divine, sweeps through the garden..low lie the flowers. bending, the trees are devastated by the wind. destruction of all beauty is followed by the rain. the sky is black. ruin is seen. then death. later, another garden! but the time seems far away. call for a gardener. the gardener, the soul, responds. call for the rain, the wind, the scorching sun. call for the gardener. then let the work go on. ever destruction goes before the rule of beauty. ruin precedes the real. the garden and the gardener must awake! the work proceeds. the direction of ray ii "the scholar knows the truth. all is revealed to him. su

o the darkness; he arrives at knowledge of the world of natural things. his eye is closed. his eyes are opened wide. he dwells within his world in deep content. detail on detail enter into the content of his world of thought. he stores the nuggets of the knowledge of the world, as a squirrel stores its nuts. the storehouse now is adequately full..sudden a spade descends, for the thinker tends the garden of his thought, and thus destroys the passages of mind. ruin arrives, destroying fast the storehouse of the mind, the safe security, the darkness and the warmth of a satisfied enquiry. all is removed. the light of summer enters in and the darkened crannies of the mind see light..naught is left but light, and that cannot be- 103- a treatise on the seven rays- volume ii: esoteric psychology i

hich they long so yearningly. they all sense the same reality, lying behind the glamour of the world aspiration; they all couch their desire and longing in the same symbolic forms marriage with the beloved, life in the holy city, participation in some ecstatic vision of god, adoration of some deified and loved individuality, such as the christ, the buddha, or shri krishna, walking with god in the garden of life, the garden of the lord, the attainment of the mountain top where god is to be found, and all stands revealed. such are a few of the forms in which their aspiration clothes itself and their sense of duality finds satisfaction. these ideas exist as powerful thought forms on the astral plane and they attract like magnets the aspiration of the devotee which follows century after centur

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

e and understanding go your way to the feet of the great ones. july 1935 brother of old. last time i communicated with you i gave you much. this time i need to give you but a little as you have yet to work out that which i have suggested. above everything else aim at simplicity. the fertility of your mind is a great and useful gift, acquired through many lives of achieved knowledge. but a fertile garden and a rank wilderness are both of them expressions of fertility, but the one is beautiful and the other needs attention an attention which has to be initiated by a definite process of destruction. you have been used in the past months to institute a work which can be of real service and you have done well and have made possible future revelation. that is good and for that i thank you, my br

other people were rendering? list what you see your fellow-men doing each day that strikes a note of selfless service and learn thereby the wonder of the human being. give your reactions to that which you record. 3. what colour or colours predominated in my life today? upon the physical plane a blaze of sunshine, the grey of a rainy day, the blue of the sky, the riot of colour in the flowers in a garden or a shop? upon the astral plane the rose of affection and of friendly feeling, the blue of an inspiring contact, the gold of physical well being, the interplay of colours which your emotional nature can be trained to recognise? 4. what dramas came my way today, in my own life or in the life of others? seek for drama under the dull exterior of a person, in the world of daily happenings as y

e and loving souls. rest back in the simplicity of this thought and for the next few months cease from wrestling and be content with the path that your soul has chosen you should follow. refrain from breathing exercises for they ever give you discomfort, and a haunting sense of failure. each morning for five or ten minutes work with the art of visualisation a creative art. visualise to yourself a garden in disorder that you are restoring to order and beauty. rearrange that garden and fill it with flowers, with the song of birds and with what you have visioned to yourself as the garden of your dreams. see two things happen: there must be restoration of the garden and its growth in beauty. let your imagination guide you day by day into the steady work of restoration, remembering the goal of

n guide you day by day into the steady work of restoration, remembering the goal of this exercise is to focus your attention in the region of the ajna centre, of the pituitary body. there learn the power to organise. when your problems descend upon you, when you are swept by an ancient habit of thought that you know to be wrong but which has as yet a rhythmic power over you, then retire into your garden and work there for a short while. in time, make your retreat into the secret garden an instantaneous reaction when distressed and stay not there for a long time. it will aid you to break the power of ancient thoughtforms. you ask: what is my gift to the group? i answer: the gift of a pure and unselfish spirit and a rare capacity to give. no greater gift can be yours the driving urge to give

or his silence and mine is that you now enter the stage of the solution of your problem wherein you must stand exoterically alone and fight the battle on the outer plane to its conclusion by yourself. but on the inner plane, there is a drawing closer to you of those who care and can help. will you understand me when i say that symbolically and psychologically your fight must be fought out in your garden? will you comprehend me when i tell you that only love can free you? not love of yourself or a freeing of yourself through desperation over your own unhappiness; not love of those you so easily love but the very love of your soul must be called in and, therefore, soul contact is your solution, persisted in steadily throughout each day. meditate therefore upon love. say to yourself each hour

hat of the average person. your mind, as a result of the glamour, may be ever restless and shifting, but the glamour is the result of potent emotional thinking and of a prolonged attentiveness to the circumstances of your physical plane life. the same attentiveness and potency of thought, directed away from your circumstances and to the things of the soul, will free you. do you still work in your garden, my brother? would you be willing to work in it another year? may i (who have looked on for years at your struggle and who today feel certain of your victory) make another suggestion to you? build in your garden an ivory tower and from the summit of that tower survey your life each day. build it until the time of the full moon of may and then at the time of the wesak festival and for the th

the wesak festival and for the three days of that festival live in your tower and there abide. in moments also of distress or of imminent failure mount to your tower and steadfast stand. the tower is only symbolic but, if you grasp the essential underlying meaning, you will literally slip out of the glamour as you mount your tower and pass into the clear light of day. there is oft a mist in your garden, but on the top of the tower there is sunlight, space and air. there i can meet with you, if you rightly build and learn the method of ascent (a description of this garden will be found at the end of this disciple's instructions. a.a.b) be more strict in the keeping of your quiet hour. build then your tower of ivory and may the light of your soul pour upon you and flood your life; may you r

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

he centre of the divine will, and from humanity, the centre of divine intelligence. christ had oriented himself to that divine centre which has, in the ancient scriptures, been called the "place of serene determination and of poised, quiescent will" this statement marked a point of crisis and of determination in the life of christ, and proved his progress towards divine fulfilment. 3. then in the garden of gethsemane he said "father, not my will but thine be done" thus indicating his realisation of divine destiny. the meaning of these words is not (as is so often stated by christian theologians) a statement of acceptance of pain and of an unpleasant future and of death. it was an exclamation, evoked surely by his realisation of the universal implications of his mission and the intense focu

um of the christ, was brought to the attention of mankind. through the instrumentality of certain great sons of god, the three divine aspects or characteristics of the divine trinity will, love and intelligence have become a part of human thinking and aspiration. christians are apt to forget that the crisis in the final hours of the christ was not that spent upon the cross, but those spent in the garden of gethsemane. then his will in agony and almost despair was submerged in that of the father "father" he said "not my will but thine be done (luke xxii.42) something new, yet planned for from the very depth of time, happened then in that quiet garden; christ, representing mankind, anchored or established the father's will on earth and made it possible for intelligent humanity to carry it ou

in palestine has ever been the hitherto unrecognised symbol. the word "carpenter" is significant of building, of construction, and means (in its derivation) someone who is an artificer in timber or a builder of wooden houses. this is the true meaning of the biblical story of christ's being crucified upon the cross of wood or the tree. it is related in reality to the decision made by christ in the garden of gethsemane to take over the building or reconstruction work in aquarius, and thus complete the task which he attempted to do in the piscean age. he and his disciples and the new group of world servers are the pledged builders of the new civilisation, the new "house of humanity" the preparatory work he is now doing will fit him to demonstrate in wisdom (and not only through love) the natu

herto been retarded in its expression; it has not been the will of man to establish right human relations. hence the discipline of war, the torture of the forms, and the misery in human living today. these factors are bringing about a great and general transformation; the indications of this is easily to be seen by spiritually minded people. such people are constantly saying (as christ did in the garden of gethsemane "let the will of god be done (matt. xxvi.39) they say it ignorantly and often hopelessly; nevertheless, it indicates a general process of spiritual re-orientation, of submission and of acquiescence. christ demonstrated this submission when he said "i came not to do my own will but the will of him who sent me (john vi.38) he proved his acquiescence when he cried "father, not my

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

ny both the life of the spirit and the potency of matter. 3. capricorn. this constellation stands for the influence which will carry the will of shamballa to the hierarchy or to the world initiates, giving to them that dynamic and enterprising spirit which will enable them to carry forward to completion the will of god on earth. it was the "angel, born under capricorn" which came to christ in the garden of gethsemane and fused his individual will into the divine will and thus enabled him to carry out his mission to completion. this was not only the revelation of divine love to the world but as the legend in the masters' archives goes on he came "to fabricate the gossamer thread which bound the two together and linked the place of the most high (shamballa) with the holy city (the hierarchy

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

s the bad, are a total which matters and which warrants remembrance. the first enables us to retain our belief in the love of god. the second brings discipline and feeds our aspiration. the rapturous moments when a sunset arrests our amazed attention, or the silence, deep and unbroken, of the moors and country envelop one's spirit those are points of remembrance; a skyline or a riot of color in a garden engrossing us to the exclusion of all else; friend calling to friend and a resulting hour of communion and of satisfying contact; some beauty of the human soul emerging triumphant in the face of difficulty these are the things which must not pass unrecognised. they constitute the great conditioning factors of life. they indicate the divine. why is it that they are so often forgotten and the

his way; why some things register and others do not. moor park was one of those large english houses which should not be homey in any way and yet manage to be so. it was not particularly old, having been built in the time of queen anne by sir william temple. he it was who introduced tulips into england. his heart enclosed in a silver casket was buried under the sundial in the middle of the formal garden, outside the library windows. in its way moor park was a show place and on certain sundays was thrown open to the general public. i have two recollections of that library. i remember standing at one of its windows and trying to picture the scene as sir william temple must have seen it with its formal gardens and terraces, peopled by great lords and ladies in the dress of the period. and the

emember is a lot of laughter and noise and much friendship. maybe i did lasting good; i do not know: i do know that i kept them out of mischief for two hours each sunday morning. during those days and until i was 22 and became the mistress of my own small income (as did my sister, we lived the lives of society girls; we had what is called three "london seasons" participating in the usual round of garden parties, teas and dinners and being definitely in the marriage market. i was, at that time, deeply religious but had to go to dances as i did not want my sister to go to such wicked things without me. how i was tolerated by the people i met i do not know. i was so religious and so imbued by the mystical consciousness and my conscience was so morbidly sensitive that it was then impossible fo

between india and afghanistan. i spent nearly two years there, off and on, though i went down into india several times, crossing the sind desert five times. there is very little vegetation in baluchistan, except juniper trees, until the land is irrigated and then anything can grow. the roses in baluchistan are something that i have seldom seen equalled anywhere and in my day they blazed in every garden. in the spring the country is a riot of cosmos and then later come the sunflowers. thereby hangs a tale. i was speaking to my sunday bible class in quetta one afternoon and telling the soldiers how the human being naturally and normally turns towards god. i used the sunflower as an illustration of this, pointing out that it was called sunflower because it followed the sun in the heavens. th

sunday bible class in quetta one afternoon and telling the soldiers how the human being naturally and normally turns towards god. i used the sunflower as an illustration of this, pointing out that it was called sunflower because it followed the sun in the heavens. the next morning a soldier came to the door of our sitting-room, with a very grave face, and asked if i would mind coming out into the garden for a minute. i followed him and, without a word, he pointed to the sunflowers. every single one of them, hundreds of them, had their backs to the sun. quetta was the place where i first shouldered responsibility and was, more or less, on my own, though miss clara shaw was with me. the troops up in quetta had taken possession of the soldiers home to such an extent that they got quite seriou

the thought of hell and, glowing with information and forgetting that nobody had ever come back from hell to tell us whether it was true or not, i stood up that afternoon on the platform before five hundred men prepared to terrify them into the courts- 49- the unfinished autobiography copyright 1998 lucis trust of heaven. it was an immense room, with long french windows opening out into the rose garden and the roses at that time were in full bloom. i spouted my piece; i declaimed vociferously; i talked and i emphasised the dire need of my audience. i was carried away with my subject; i forgot my surroundings in the thought of hell. suddenly at the end of half an hour i discovered i had no audience. one by one they had sneaked out of the french windows. one by one they had listened until t

each case and the risk of noise was too great. i discovered then that there comes a point in fear when you are so desperate that you will take any chance. i walked across my room and opened the door only to find the two managers on the other side, wondering whether i was alive or dead and consulting with each other whether they should knock on the door and awaken me. they had been sleeping in the garden in tents and had caught the two hill men but most stupidly had not had the sense to hammer loudly on my door and call out, in which case i would not have been frightened. for the time being, after that, my bearer, old bugaloo, slept outside on the verandah and i could easily call him. two or three months after that i went back to the old country and spent some weeks stopping in an old scotc

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

unique and transcendent opportunity was offered. almost everyone accepted but some did not stay very long. it was not easy. as was inevitable and very human, some as time went on reacted well, others not. it is hard to keep a right balance between the soul and the personality when the spiritual stimulant is relentlessly high. the rushing into the personal life of soul force is like sunshine in a garden. weeds as well as flowers emerge. it was a new age group forcing process, tested in operation by the use of this group of chelas all of whom had voluntarily accepted, and any one of whom was free to leave at any time without- 1- copyright 1998 lucis trust blame. the values achieved were much more than any obvious comment can display. much of the deeper values are more subtle and slow to eme

and more peaceful world and to a worldwide expression of the will-to-good. as these qualities supersede the old and undesirable ones, the door where evil dwells will symbolically slowly close through the sheer weight of public opinion and through right human desire. nothing can possibly stop it. thus the original plan will be restored on earth; this is symbolically referred to in the bible as the garden of eden; the angel with the flaming sword will no longer guard the door of initiation into the kingdom of god, but will be transformed into the angel of the presence. simultaneously, the door into the world of spiritual reality will open before mankind, and the door where evil dwells will be closed. these few thoughts may serve to make this invocation live- 122- discipleship in the new age

heat cast outward by the sun, blend with my fire and lo! it disappears. the greater fire blends with and consumes the little one. i turn and pass back out of the light and warmth into the world of gloom and mist and, as i turn, i hear a voice crying aloud "well done. pass through the gloom; enter the mist; dry up the rain and tears and find yourself upon the other side, and near my heart" iii. a garden full of flowers, of bees and glowing light and sun. i see a wall which separates the garden from the world of men. beyond its gates i see the forms of those who long to enter. into my heart there come the words, spoken i know not when "the key is in your hands; open the gates and let the crowd in. this you can do, for the garden now is yours and yet is theirs, though you have entered first

orld of men. beyond its gates i see the forms of those who long to enter. into my heart there come the words, spoken i know not when "the key is in your hands; open the gates and let the crowd in. this you can do, for the garden now is yours and yet is theirs, though you have entered first. open the gate and welcome with a smile and words of love and cheer the sad, unwelcome, miserable crowd. the garden stands between the outer world and the inner sacred place you call my ashram. within the garden take your stand. there rest. move forward to the gate at need, returning ever to the place of rest. open the door when called upon, but retain the key. the surging crowd will touch you not nor hurt the garden in its loveliness" behind these three symbolic stanzas, if i may so call them, are veile

ich to reflect, seeking to read behind their symbolism the message of your soul to you, the personality. i. a quiet sea of midnight blue. above, the shining, round-faced moon. across the sea, a path of light, and moving slowly down that path a little boat and smiling, with the oars in hand h.s.d. is seen. ii. a pillared cloister, dappled with the sun and broken by the shade cast by the pillars. a garden spreads on either side, redolent with the smell of many flowers and noisy with the hum of many bees and gay with butterflies. ten times a bell rings out. its tone is deep and clear and musical. but the one who sits and writes and thinks beneath the cloister's shade moves not. he writes, and measures to the task assigned. iii. a room in shadow, full of peace and calm, of books and enterprise

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

christ was brought to the attention of mankind. through the instrumentality of certain great sons of god the three divine aspects or characteristics of the divine trinity will, love and intelligence have become a part of human thinking and aspiration. christians are apt to forget that the crisis in the final hours of the christ was not in those spent upon the cross, but during those spent in the garden of gethsemane, when his will in agony and almost despair was submerged in that of the father "father" he said "not my will but thine be done (luke xxii. 42) something new, yet planned for from the very depth of time, happened then in that quiet garden; christ, representing mankind, anchored or established the father's will on earth and made it possible for intelligent humanity to carry it o

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

ar cold light reveals two things: a. the omnipresence of god throughout nature, and therefore throughout the entire personality life of the initiate or of the initiate group. the scales fall from the eyes, bringing about paradoxically the "dark night of the soul" and the sense of being alone and bereft of all help. this led (in the case of the christ, for instance) to that appalling moment in the garden of gethsemane, and which was consummated on the cross, when the will of personality-soul clashed with the divine will of the monad. the revelation to the initiate of the ages of severance from the central reality, and of all its attendant implications, descends upon the one who is attempting to stand "in isolated unity" as patanjali (to quote him a second time) calls the experience*(3) the

spect of the monadic force is indicated at the baptism episode; secondly, the destroyer aspect can be seen expressing itself at the time of the crucifixion, when it rent the veil of the temple from the top to the bottom. the episode which indicates the energy of organisation and the relation of the spiritual will of the christ to the purpose and the will of the father appears when he said, in the garden of gethsemane "not my will but thine be done" this final episode is closely related to the consciously expressed will of the christ child when he realised in the temple that he must be about his father's business and that his will was to do the will and fulfill the purpose of the father, the monad and the one of whom the monad is the expression. it is these three energies which have precipi

k as head of the hierarchy is to evoke the electric fire of shamballa, the energy of the divine will, and this in such a form that the hierarchy can be drawn nearer to the source of life, and humanity can consequently profit by this hierarchical approach and know eventually the meaning of the words "life more abundantly" christ's evocation of the fire of the will was initiated symbolically in the garden of gethsemane. he has twice symbolically shown his individual response to the shamballa energy: once in the temple of jerusalem as a child, and again in the garden as a full grown man at the close of his earthly career. his third and final response (which climaxes his work from our human angle) covers nine years, from the full moon of june, 1936, to the full moon of june, 1945. this period

oo vast and intricate to be adequately considered here. the above truth does, however, give us a clue as to why the christ made no specific reference to the work of incarnation in his spoken utterances whilst on earth. he was then occupied with his task of world saviour. his work as preserver and as head of the hierarchy had not then begun. it was at that time dependent upon the experience in the garden of gethsemane and upon the resurrection initiation. some day the gold and the silver threads of the gospel story will be disentangled, and men will know the two interpretations which can be put upon the events and episodes in the career of jesus the christ. the underlying true events give us great steps and developments in the work of the christ as he "enveloped humanity in the mantle of lo

gave his all (again symbolically speaking) to meet that need. the christ, at that time over-shadowing his great disciple, also passed simultaneously through a great initiatory experience. the agony of his yearning for revelation and increased enlightenment (in order to enhance his equipment as world saviour) revealed to him the new possibilities, from which when confronted with them dimly in the garden of gethsemane and later upon the cross his whole nature shrank. great as is this mystery to you, and impossible as it is for you to comprehend that whereof i speak, it is wise to establish the fact in your consciousness that at the crucifixion initiation, the master jesus took the fourth initiation and the christ took the sixth initiation. the master jesus reached the culminating experience

f the resurrection, the seventh initiation. this can only be undergone when the will of the master is completely merged in that of the planetary logos. between the sixth and the seventh initiations "an interim of divine fusion" takes place; an elementary and somewhat distorted picture of this critical fusion is given to us in the new testament, where we read of the experience of the christ in the garden of gethsemane. there again as in the fourth initiation of renunciation the human element of suffering is emphasised, whereas in the true symbolical "garden" between the sixth and the seventh initiations there is no aspect of suffering. suffering and pain enter not into the consciousness of the master. where it says in the new testament that "angels came and ministered unto" the christ, the

ALICE BAILEY THE LABOURS OF HERCULES

the tremendous task of bringing together the two poles of his being and of coordinating, or at-one-ing, soul and body, so that duality gives place to unity and the pairs of opposites are blended [61] the symbols eurystheus, having watched hercules achieve mental control and then ride the bull of desire over into the temple of the soul, now sets him the task of fetching the golden apples from the garden of the hesperides. the apple has long figured in mythology and in symbology. in the garden of eden, as we know, the serpent gave the apple to eve; and with the giving of that apple, and with its acceptance came the knowledge of good and of evil. this is a symbolic method of telling us the story of the appearance of mind, and of how it began to function in that early creature, which was neit

, and of how it began to function in that early creature, which was neither animal nor strictly human. with the coming of mind came also the knowledge of duality, of the pull of the pairs of opposites, of the nature of the soul, which is good, and of the nature of the form, which is evil if it holds the soul and hinders it from full expression. it is not evil per se. it is to be noted that in the garden of eden one single apple was given to the human being, the symbol of separateness, isolation. hercules had to hunt for the golden apples in another garden, and in the garden of the hesperides the apples were the- 38- the labours of hercules symbol of plurality, of synthesis, and of the many, nourished by the one tree of life. hercules was told only three facts: that there was a garden conta

es were the- 38- the labours of hercules symbol of plurality, of synthesis, and of the many, nourished by the one tree of life. hercules was told only three facts: that there was a garden containing a tree whereon grew the golden apples; that the tree was guarded by the hundred-headed serpent; that, when he found it, he would find there these three beautiful maidens. but in what direction lay the garden, and how to find it, he was not told. this time he was not confined to the wild lands, up and down which the man-eating mares ravaged; nor was he confined to the little island of crete. the whole planet had to be searched, and he went up and down from north to south and from east to west, until at last he met nereus, who was skilled in all wisdom and in all forms of speech. he is called in

he stupendous enterprise of atlas, and so concerned over his sufferings as he seeks to carry the weight of the world, that he gives up his search for the golden apples. he forgets what he himself has set out to do and, in pity, takes the load off the shoulders of atlas and bears it himself. then we are told in the wonderful consummation of the story, that atlas, freed from his burden, goes to the garden of the hesperides, plucks the golden apples without any let or hindrance from the hundred-headed serpent, with the enthusiastic help of the three beautiful maidens, and brings the apples to hercules, who now also stands free, in spite of all the obstacles and hindrances, the deviations due to glamor and illusion. despite failures and the length of time it has taken him to arrive at wisdom

this sign and for this particular cycle was relatively free. prometheus, the god within- 46- the labours of hercules could go forward to the service of the world and to lifting the burden of atlas. after the sacrifice comes the reward, and hercules received his great surprise after freeing both prometheus and atlas. having, given up his search in order to help the world, atlas went for him to the garden and handed to him the golden [76] apples, bringing him in touch with the three beautiful maidens, the thee aspects of the soul. at the beginning of this labor he contacts his soul as nereus; at the close of this labor, having overcome much glamor, he achieves a greatly increased vision of his soul and sees it in its three aspects, each one holding in it the potency of the three principles o

pictured as forming one great sign, for the lion is seen treading on the serpent. corvus, the raven, is perched upon the lion's shoulder, while below is a plumed female figure (again, the symbol of matter) holding out two cups, for there is ever the cup which symbolizes the cup of experience, the cup of penalty. the cup is the cup which is offered to the initiate, to which christ referred in the garden of gethsemane, when he pleaded that the cup be taken away from him, but which he ended by drinking. so hercules, the aspirant, expressing himself in leo, visions the great battle that lies ahead of him, knows that his past must work out to fulfilment in the future, knows that before he can climb the mountain in capricorn he must slay the hydra, and knows that he must no longer be the raven

AN INTRO TO STUDY OF THE KABALAH

a- the young man; with notes called tosephta and mathanithan. in course of publication there is now a french translation of the complete zohar, by jean de pauly: this is a most scholarly work. other famous kabalistic treatises are "the commentary on the ten sephiroth" by rabbi azariel ben menachem, 1200 a.d "the alphabet" of rabbi akiba" the gate of heaven; the "book of enoch "pardes rimmonim, or garden of pomegrantes "a treatise on the emanations "otz ha chiim, or the tree of life" of chajim vital "rashith ha galgulim, or revolutions of souls" of isaac de loria; and especially the writings of the famous spanish jew, ibn gebirol, who died a.d. 1070, and was also called avicebron, his great works are "the fountain of life" and "the crown of the kingdom" the teaching of the kabalah has been

er man in his present state we must note the views of the kabalah upon man in his primal state. man was the final word of creation, he was a r sum of all forms, and so transcended the angels in his faculties. the first man had no fleshy body, no material envelope: adam and eve were clothed only in ethereal forms, and were not subject to appetites or passions, they dwelled in light in the gn oidn, garden of aidin, of eden, of pleasant peace (zohar ii. 229b. the man and the woman before their descent to this world were as one--androgynous; at incarnation they were separated into sexes. the first human pair broke the first commandment, they sinned and were doomed to a complete descent into matter; the lord god made them "coats of skin" he gave them material bodies, and with these came the nee

ARADIA GOSPEL OF THE WITCHES

found early the next morning before the statue a deer freshly killed, which gave themgood dinners for many a day; nor did they want thereafter at any time game of all kinds, when theprayer had been devoutly pronounced.there was a neighbour of this family, a priest, who held in hate all the ways and worship of the godsof the old time, and whatever did not belong to hisreligion, and he, passing the garden one day,beheld the statue of dianacrowned with roses and other flowers. and being in a rage, and seeing inthe street a decayed cabbage, he rolled it in the mud, and threw it all dripping at the face of the god-dess, saying: ecco mala bestia didoli!questo e lomaggio che io ti do,gia che il diavolo ti aiuta!behold, thou vile beast of idolatry,this is the worship which thou hast from me,and th

s tale.there was in florence in the oldest time a noble family, but grown so poor that their giorni di festaorfeast-days were few and far between. however, they dwelt in their old palace (which was in thestreet now called la via cittadella, which was a fine old building, and so they kept up a brave showbefore the world, when many a day they hardly had anything to eat.round this palace was a large garden, in which stood an ancient marble statue of diana, like abeautiful woman who seemed to be running with a dog by her side. she held in her hand a bow, andon her forehead was a small moon. and it was said that by night, when all was still, the statuebecame like life and fled, and did not return till the moon set or the sun rose.the father of the family had two children, who were good and inte

od and intelligent. on day they came homewith many flowers that had been given to them, and the little girl said to her brother: the beautiful lady with the bow ought to have some of these!saying this, they laid flowers before the stature(sic) and made a wreath, which the boy placed onher head.just then the great poet and magician virgil, who knew everything about the gods and fairies,entered the garden and said, smiling: you have made the offering of flowers to the goddess quite correctly, as they did of old; all thatremains is to pronounce the prayer properly, 23 and it is this:so he repeated the page 49 n r r r r r great license is allowed to painters and poets, but when they take a subjective, especially a deeptradition, and fail to perceive its real meaningor catch its point, and simp

torture and death, as they did all who would not agree with them or who left their religion.but the people were not well pleased with this, because they adored her beauty and goodness, andthere were few who had not enjoyed her charity.but by the aid of her lover she obtained, as a last grace, that on the night before she was to be tor-tured and executed she might, with a guard, go forth into the garden of the palace and pray. page 44 chapter xi.the house of the wind.list to the whoop and whistle of the winds,their hollow drone as they come roaring on,for strength hath many a voice, and when arousedthe flying tempest calls with awful joyand echoes as it strikes the mountain-side,then crashes in the forest. hear the cry!surely a god hath set his lions looseand laughs to hear them as they ra

y, to me!ere the third dayshall pass away,let me either hear or seea roaring wind, a rattling rain,or hail a clattering on the plain;till one of these three signs you show,peace, diana, thou shalt not know.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

ti chiamo in mio ajutoe con quanta forza ho a te scongiuroche una grazia tu mi voglia fare,tre cose ho racolto nel giardino;un limone, un arancio,e un mandarino; unadi queste cose per mia fortuna,voglio tenere duedi questi oggetti di mano,e quello che dovra servirmiper la buona fortunaregina delle stelle:fa lo rimanare in mia mano!at the instant when the midnight came,i have picked a lemon in the garden,i have picked a lemon, and with itan orange and a (fragrant) mandarin.gathering with care these (precious) things,and while gathering i said with care:thou who art queen of the sun and of the moonand of the stars lo! here i call to thee! page 24 so teach him with thy ceaseless brie brie!that he who obligation eer forgetsshall be in trouble till he pays his debts.and so my debtor on the foll

BEHOLDERS OF NIGHT

er lie between the shadow and light, the essence between. the path of the wise is existent between what is seen and not seen, the very connection a clue to what the potential of the individual can be. luciferian witchcraft is the very result of sorcery which emerged in ancient cultures and times. the luciferic linage is traced back to the fallen angels of ancient lore, whom tasted from the shadow garden and the pleasures of both the spirit and flesh. that the watchers and fallen ones, led by azazel[1] lucifer, called later iblis, understood the immortality of the psyche is between the path of the not-seen, the shadow and darkness which cultivates the black flame itself. the witchcraft tradition was explored in essence by the practitioners of yatuk dinoih[2, or persian witchcraft of which e

BLAVATSKY H P ANTHROPOGENESIS

m, over which, like the molten brass round the clay model of the sculptor, the physical frame of his body was built by, through, and from, the lower forms and types of animal terrestrial life "the soul and the form when descending on earth put on an earthly garment" says the zohar. his protoplastic body was not formed of that matter of which our mortal frames are fashioned "when adam dwelt in the garden of eden, he was clothed in the celestial garment, which is the garment of heavenly light. light of that light which was used in the garden of eden (zohar ii 229 b "man (the heavenly adam) was created by the ten sephiroth of the jetziric world, and by the common power they (the seven angels of a still lower world) engendered the earthly adam. first samael fell, and then deceiving) man, cause

explains that the apes are the only species, among the animals, which has gradually and with every generation and variety tended more and more to return to the original type of its male forefather- the dark gigantic lemurian and atlantean[[vol. 2, page] 202 the secret doctrine. edens, serpents, and dragons. whence the idea, and the true meaning of the term "eden? christians will maintain that the garden of eden is the holy paradise, the place desecrated by the sin of adam and eve; the occultist will deny this dead-letter interpretation, and show the reverse. one need not believe and see in the bible divine revelation in order to say that this ancient book, if read esoterically, is based upon the same universal traditions. what eden was is partially shown in isis unveiled* it was said that

n of eden is the holy paradise, the place desecrated by the sin of adam and eve; the occultist will deny this dead-letter interpretation, and show the reverse. one need not believe and see in the bible divine revelation in order to say that this ancient book, if read esoterically, is based upon the same universal traditions. what eden was is partially shown in isis unveiled* it was said that "the garden of eden as a locality is no myth at all; it belongs to those landmarks of history which occasionally disclose to the student that the bible is not all mere allegory. eden, or the hebrew[[hebrew] gan-eden, meaning the park or the garden of eden, is an archaic name of the country watered by the euphrates and its many branches, from asia and armenia to the erythraean sea (a. wilder says that g

double origin. its genesis is purely a reminiscence of the babylonian captivity. the names of places, men and even objects, can be traced from the original text to the chaldeans and the akkadians, the progenitors and aryan instructors of the former. it is strongly contested that the akkad tribes of chaldea, babylonia and assyria were in[[footnote(s* vol. i, pp. 575, et seq[[vol. 2, page] 203 the garden of eden, a college. any way cognate with the brahmans of hindostan; but there are more proofs in favour of this opinion than otherwise. the shemite or assyrian ought, perchance, to have been called the turanian, and the mongolians have been denominated scyths. but if the akkadians ever existed, otherwise than in the imagination of some ethnologists and philologists, they certainly would nev

intaining that the jewish biblical history was a compilation of historical facts, arranged from other people's history in jewish garb- genesis excluded, which is esotericism pure and simple. but it is really from the euxine to kashmir and beyond, that science has to search for the cradle- or rather one of the chief cradles- of mankind and the sons of ad-ah; and especially in after times, when the garden of ed-en on the euphrates became the college of the astrologers and magi, the aleim. but this "college" and this eden belong to the fifth race, and are simply a faint reminiscence of the adi-varsha, of the primeval third race. what is the etymological meaning of the word eden? in greek it is [hedone, signifying voluptuousness. in this aspect it is no better than the olympus of the greeks, i

is eden belong to the fifth race, and are simply a faint reminiscence of the adi-varsha, of the primeval third race. what is the etymological meaning of the word eden? in greek it is [hedone, signifying voluptuousness. in this aspect it is no better than the olympus of the greeks, indra's heaven (swarga) on mount meru, and even the paradise full of houris, promised by mahomet to the faithful. the garden of eden was never the property of the jews; for china, which can hardly be suspected of having known anything of the jews 2,000 b.c, has such a primitive garden in central asia inhabited by the "dragons of wisdom" the initiates. and according to klaproth[[vol. 2, page] 204 the secret doctrine. the hieroglyphical chart copied from a japanese cyclopaedia in the book of fo-kone-ky, places its

arden of eden was never the property of the jews; for china, which can hardly be suspected of having known anything of the jews 2,000 b.c, has such a primitive garden in central asia inhabited by the "dragons of wisdom" the initiates. and according to klaproth[[vol. 2, page] 204 the secret doctrine. the hieroglyphical chart copied from a japanese cyclopaedia in the book of fo-kone-ky, places its "garden of wisdom" on the plateau of pamir between the highest peaks of the himalayan ranges; and describing it as the culminating point of central asia, shows the four rivers- oxus, indus, ganges, and silo- flowing from a common source, the "lake of the dragons" but this is not the genetic eden; nor is it the kabalistical garden of eden. for the former- eden illa-ah- means in one sense wisdom, a s

BLAVATSKY H P COSMOGENESIS

secutions set on foot by the roman catholic church against occultism, masonry, and heterodox mysticism generally. the days of constantine were the last turning-point in history, the period of the supreme struggle that ended in the western world throttling the old religions in favour of the new one, built on their bodies. from thence the vista into the far distant past, beyond the "deluge" and the garden of eden, began to be forcibly and relentlessly closed by every fair and unfair means against the indiscreet gaze of posterity. every issue was blocked up, every record that hands could be laid upon, destroyed. yet there remains enough, even among such mutilated records, to warrant us in saying that there is in them every possible evidence of the actual existence of a parent doctrine. fragme

ri, and the elohim, all signifying "great men "titans "heavenly men" and, on earth "the giants" the seven was a sacred number with every nation; but none applied it to more physiologically materialistic uses than the hebrews. with these it was pre-eminently the generative number and 9 the male causative one, forming as shown by the kabalists the[[hebrew with numbers above] or otz "the tree of the garden of eden* the "double hermaphrodite rod" of the fourth race. whereas with the hindus and aryans generally, the significance was manifold, and related almost entirely to purely metaphysical[[footnote(s* this was the symbol of the "holy of holies" the 3 and the 4 of sexual separation. nearly every one of the 22 hebrew letters are merely phallic symbols. of the two letters- as shown above- one

ristian bible-interpreters say of the cherubim "the word signifies in hebrew, fullness of knowledge; these angels are so called from their exquisite knowledge, and were therefore used for the punishment of men who affected divine knowledge (interpreted by cruden in his concordance, from genesis iii, 24) very well; and vague as the information is, it shows that the cherub placed at the gate of the garden of eden after the "fall" suggested to the venerable interpreters the idea of punishment connected with forbidden science or divine knowledge- one that generally leads to another "fall" that of the gods, or "god" in man's estimation. but as the good old cruden knew nought of karma, he may be forgiven. yet the allegory is suggestive. from meru, the abode of gods, to eden, the distance is very

n creator, retired to the jungle and passed the rest of his days in religious meditations. he had accomplished his duty to nature as mortal man and its co-worker, and henceforth gave all his thoughts to the spiritual immortal portion in himself, regarding the terrestrial as a mere illusion, an evanescent dream- which it is. with the semite, it was different. he invented a temptation of flesh in a garden of eden; showed his god (esoterically, the tempter and the ruler of nature) cursing for ever an act, which was in the logical programme of that nature* all this exoterically, as in the cloak and dead letter of genesis and the rest; and at the same time esoterically he regarded the supposed sin and fall as an act so sacred, as to choose the organ, the perpetrator of the original sin, as the

visible and invisible, having her place in heaven, and helping to the generation of species- the moon, in short. her occult aspects and powers are numberless, and, in one of them, the moon becomes with[[footnote(s* his clear realization of it is, that the egyptians prophesied jehovah) and his incarnated redeemer (the good serpent, etc, etc; even to identifying typhon with the wicked dragon of the garden of eden, and this passes as serious and sober science[[vol. 1, page] 400 the secret doctrine. the egyptians hathor, another aspect of isis* and both of these goddesses are shown suckling horus. behold in the egyptian hall of the british museum, hathor worshipped by pharaoh thotmes, who stands between her and the lord of heavens. the monolith was taken from karnac; and the same goddess has t

" from an initiate of that name, or from a sorcerer, after which the latter died, as many do, after "passing the word" epiphanius lets out a secret of the gnostics while trying to expose their heresies. the gnostic ophites, he says, had a reason for honouring the serpent: it was because he taught the primeval men the mysteries (adv. haeres. 37. verily so; but they did not have adam and eve in the garden in their minds when teaching this dogma, but simply that which is stated above. the nagas of the hindu and tibetan adepts were human nagas (serpents, not reptiles. moreover, the serpent has ever been the type of consecutive or serial rejuvenation, of immortality and time. the numerous and extremely interesting readings, the interpretations and facts about serpent worship, given in "the natu

that which is not, and what is beyond them" its boughs are hiranyagharba (brahma or brahman in his highest manifestations, say sridhara and madhusudana, the highest dhyan chohans or devas. the vedas are its leaves. he only who goes beyond the roots shall never return, i.e, shall reincarnate no more during this "age" of brahma. it is only when its pure boughs had touched the terrestrial mud of the garden of eden, of our adamic race, that this tree got soiled by the contact and lost its pristine purity; and that the serpent of[[vol. 1, page] 407 the seven-headed dragons. eternity- the heaven-born logos- was finally degraded. in days of old- of the divine dynasties on earth- the now dreaded reptile was regarded as the first beam of light that radiated from the abyss of divine mystery. various

BLUE EQUINOX

drink. come up through the creeks to the fresh water; i shall be waiting for you with my kisses. 7. as the bezoar-stone that is found in the belly of the cow, so is my lover among lovers. 8. o honey boy! bring me thy cool limbs hither! let us sit awhile in the orchard, until the sun go down! let us feast on the cool grass! bring wine, ye slaves, that the cheeks of my boy may flush red. 9. in the garden of immortal kisses, o thou brilliant one, shine forth! make thy mouth an opium-poppy, that one kiss the equinox 84 is the key to the infinite sleep and lucid, the sleep of shi-loham. 10. in my sleep i beheld the universe like a clear crystal without one speck. 11. there are purse-proud penniless ones that stand at the door of the tavern and prate of their feats of wine-bibbing. 12. there ar

sleep and lucid, the sleep of shi-loham. 10. in my sleep i beheld the universe like a clear crystal without one speck. 11. there are purse-proud penniless ones that stand at the door of the tavern and prate of their feats of wine-bibbing. 12. there are purse-proud penniless ones that stand at the door of the tavern and revile the guests. 13. the guests dally upon couches of mother-of-pearl in the garden; the noise of the foolish men is hidden from them. 14. only the inn-keeper feareth lest the favour of the king be withdrawn from him. 15. thus spake the magister v.v.v.v.v. unto adonai his god, as they played together in the starlight over against the deep black pool that is in the holy place of the holy house beneath the altar of the holiest one. 16. but adonai laughed, and played more lan

olded before me. 38. across the waveless sea of eternity thou didst ride with thy captains and thy hosts; with thy chariots and horsemen and spearmen didst thou travel through the blue. liber lxv 87 39. before i saw thee thou wast already with me; i was smitten through by thy marvellous spear. 40. i was stricken as a bird by the bolt of the thunderer; i was pierced as the thief by the lord of the garden. 41. o my lord, let us sail upon the sea of blood! 42. there is a deep taint beneath the ineffable bliss; it is the taint of generation. 43. yea, though the flower wave bright in the sunshine, the root is deep in the darkenss of earth. 44. praise to thee, o beautiful dark earth, thou art the mother of a million myriads of myriads of flowers. 45. also i beheld my god, and the countenance of

t in eddies of obsidian at my feet the river ran between me and the poppy-prankt isle, with tangled roots embanked, where seven sister poplars stood like the seven spirits of god. soft as silence in mine ear, the drone and rustle of the weir told in bass the treble tale of the embowered nightingale. higher, on the patient river, velvet lights without a quiver echoed through their hush d rimes the garden s glow beneath the limes. then the sombre village, crowned by the castellated ground where, in cerements of sable, one square tower and one great gable stood, the melancholy wraith of a false and fallen faith over all, supine, enthralling, the young moon, her faint edge falling to the dead verge of her setting, saintly swam, her silver fretting all the leaves with light. afar the equinox 18

wraith of a false and fallen faith over all, supine, enthralling, the young moon, her faint edge falling to the dead verge of her setting, saintly swam, her silver fretting all the leaves with light. afar the equinox 188 toward the zenith stood a star, as of all worthiness and fitness the luminous eternal witness. so silent was the night, that i stirred the grasses reverently and hid myself. the garden s glow darkened, and all the gold below went out, and left the gold above to its sacrament of love, save where to sentinel my station, gold lilies bowed in adoration. had i not feared to move, i might have hid my shame from such a night! man is not worthy to intrude his soullessness on solitude; yet god hath made it to befriend pilgrims, that his peace may pend, a dove upon the dire and dar

BOOK OF ENOCH

raguel, one of the holy angels; who takes vengeance on the world, and on the lights. 20.5] michael, one of the holy angels, namely the one put in charge of the best part of humankind, in charge of the nation. 20.6] saraqael, one of the holy angels; who is in charge of the spirits of men who cause the spirits to sin. 20.7] gabriel, one of the holy angels, who is in charge of the serpents, and the garden, and the cherubim. 21.1] and i went round to a place where nothing was made. 21.2] and i saw a terrible thing, neither the high heaven nor the firm ground, but a desert place, prepared and terrible. 21.3] and there, i saw seven stars of heaven, bound on it together, like great mountains, and burning like fire. 21.4] then i said: for what sin have they been bound, and why have they been thro

ruit 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 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 beautif

enetrates 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 wisdom; and their eyes were opened, and they knew that they were naked. and they were driven from the garden" 33.1] and from there i went to the ends of the earth, and i saw there large animals, each different from the other, and also birds, which differed in form, beauty, and call- each different from the other. 33.2] and to the east of these animals, i saw the ends of the earth, on which heaven rests, and the open gates of heaven. 33.3] and i saw how the stars of heaven come out, and counted the

BOOK OF JASHAR

because god told them that children must learn from their elders' wisdom. then the daughters of cain married the sons of seth and, after the death of eve, they scattered to find the lands that cain had seen. so the human children killed the giant beasts, and the trees spread over all the lands, until a squirrel could run from sea to sea without touching the ground. then the whole world was like a garden in the sight of god. the cold years came, and ice flowed over the north. god watched as the great glaciers slowly melted back, and then looked again for the humanites under the trees. and god was angered, for they were still hunting and gathering just as they had in the time of seth. then god found noah, in the land between the two rivers. 4. noah was the daughter of zelophehad, the wife of

noah. eve and human are ready to accept this gift of fire, and they immediately begin learning to use it, but their companions faben and flo are not ready and they flee. as in genesis, flaming swords mark the division between animal innocence and human sophistication, but here the direction of the swords is reversed. in genesis, the angels wield flaming swords to drive adam and eve away from the garden of eden. here, however, the flaming swords drive faben, flo, and the other animals away from the newly created domain of humanity. the word "wilderness" first appears at this point, to denote the land not yet tamed by people. at this moment, the wilderness includes the whole earth except for the little campsite that is warmed by human and eve's fire. long before the invention of radio, the

, who have received his lore and his ideas. after all, genes and ideas both are patterns that can endure across generations (one stored in chromosomes and the other in synapses. so in a cultural sense, people of seth's family might also be children of abel whom cain foresaw. a desecration of trees by people is the pivotal event leading to the fall of humanity in genesis. the biblical story of the garden of eden is echoed in our modern ecological myth of the great primeval forest that has been destroyed by the growth of civilization. destruction of trees is also a central theme in the jashar apocryphon, but the story here is a complex counterpoint to both genesis and modern ecological thinking. in the first place, the tension is not just between trees and people, but between trees and herbi

hen the early humans, with their sophisticated hunting technology, became effective predators of the great herbivores, reduced their populations, and so allowed the forest to spread. thus, the expansive paleolithic forests are presented here as a creation of humanity, during the period when people knew how to hunt but had not yet learned to farm. we may notice that this paleolithic eden is like a garden not only in the sense of being dominated by plants, but also in the sense of being artificially sustained by human activity. at the end of section 3, the narrative leads us to look at the world from above, as if from god's perspective. our attention is diverted from the forests to the glaciers, which spread and flow during the long ice age, reminding us of the primeval jinn-patterns. when t

BOOK OF BLACK SERPENT

the qliphoth these be they who be unclean and evil, even the distortion and perversion of the sephiroth: the fallen restriction of the universe, the rays of the coils of the stooping dragon. eleven are their classes, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garden of wisdom, is the serpent of the paths; it is the serpent in the celestial eden. but the serpent of the temptation is that of the tree of knowledge of good and evil, the antithesis and opposer of the other: the red coiled stooping dragon of the apocalypse, the serpent of the terrestrial eden. regard thou therefore the celestial serpent, as of brass, glistening with green and gold, the color

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

at is catted 'sympathetic' magic. to help you 'see, or visualize, there are some exercises you can do. the first is easy. take a picture from a magazine let's say it is of a house. look at it carefully. study it. see all the details of the house and of the rest of the picture. see the shape of the roof; the windows and where they are. see the door(s) and the front steps, if there are any. see the garden and the fence, if there is one. see the roadway outside the house, and any people who might be in the picture. now tear the picture in half. take one of the halves and lay it on a sheet of white paper. look at it. visualize the missing half of the picture. see it whole. see all the details as you remember them. you can then check with the other half of the picture to see if you're correct (

urious, there is no better way to experience the inner beauty and strength of the craft of the wise than from seeing a teacher in action. for students, this is better than a book; and it makes an excellent tool for coven leaders and teachers. 0-87542-089-3, vhs, running time: approx. 60 min $29.95 the llewellyn annuals llewellyn's moon sign book: approximately 400 pages of valuable information on garden ing, fishing, weather, stock market forecasts, personal horoscopes, good planting dates, and general instructions for finding the best date to do just about anything! articles by prominent forecasters and writers in the fields of gardening, astrology, politics, economics and cycles. this special almanac, different from any other, has been published annually since 1906. it's fun, informative

CASE PAUL F THE BOOK OF TOKENS

. in the darkness which is egypt is the darkness of number, concealing the one in the cloud of the many. of that darkness the serpent is a sign, that great serpent, the royal snake of egypt [91] t h e b o o k of t o k e n s 2 this is the serpent of temptation, yet from it cometh forth redemption. for the serpent is the first appearance of the anointed one, and that which casteth adam out from the garden of the east, even that shall bring him back once more to paradise. thus in teth is shown the secret of the going forth and the return, for teth is the serpent coiled around the tau. this is the sign of the name of names, which none may utter. again, it is the symbol of the tree of divine perfections, encircled by the power of the letters wherewith is formed the whole creation. 3 and because

mong the "immortals, is the earnest prayer of those who are responsible for the publication of this volume. may the white brilliance of the supreme crown descend upon you. and may you rest in peace beneath the shadow of the wings of that mighty one, whose name no man may utter [191] e p i l o g o s* the meditation on malkuth i am the clarion call of the beyond, reverberating myself throughout the garden of delight. i am thy breath of life, o child of eden, pervading thee with the perfumed fragrance of my spirit. thy very self am i, o israel, and self of all that is. deluded by the illusion of personal independence, the uninstructed mistake the descent of my power from the life breath of ruach [193] the book of t o k e n s for an ascent of power from my manifestations in malkuth. know ye th

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

also called kitchen witches. indeed, many of our grandmothers and great-grandmothers who possessed a remarkable intuition, read the tea leaves and made herbal concoctions, were jokingly called witches by their own families- and were just that! seite 11 wicca01.txt all the rituals in this book can be carried out by a lone witch. you have your choice of groves, stone circles, the ocean shore, your garden or balcony, where you can connect with the powers of nature and work unobtrusively. whether you are working alone, or in a group, or coven, you will share the same aims and will need much the same equipment. tools and treasures you will need to collect some basic tools for your spells and rituals. if you are working in a group, these can be kept either by different members or in a safe plac

perity or fertility was attained both through private spells and charms and by sending positive energies to the earth and the cosmos and, in a sense, receiving bounty as those beams were amplified and returned to the sender. folk or domestic magick was an important part of people's everyday lives right up until the nineteenth century. in rural areas, the implements used in and around the home and garden could be easily adapted for use in magick; and for town-dwellers, flowers and herbs could be gathered on a day in the country or grown on allotments or in urban back gardens. in the days before central heating systems, the focus of the home was the family hearth. focus is latin for 'hearth' and from ancient rome to china, the household deities have always had their place, being offered mors

remonial magick, forms the basis for the majority of spells. as above, so below, the words of the semi-divine father of magick, hermes trismegistos, may originally have evolved from popular magick 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

y to fulfil obligations, help for a child who is studying for exams or perhaps suffering bullying, a partner to share joys and sorrows, better health for ourselves and our loved ones. there are subjects for spells for yourself, your partner or lover, your children, close relatives and friends. they are usually the strongest in terms of emotion and so can be very simply carried out at home, in the garden or on the balcony, often with everyday items. seite 19 wicca01.txt magick for others you may, however, wish to carry out rituals for people or groups with whom you are less intimately involved, who are vulnerable or to whom you relate in a caring, social or a professional capacity. these might include the people in your workplace, a sick neighbour, or a colleague you know is unhappy or worr

al and informal, or it may be framed in rigid ceremony. but whatever kind of magick you wish to practise, you will need to create a special place to work in, a personal area at home for your private healing and personal development work. a magical place when you were a child, you probably had a special place, perhaps a tree house, a den under a table with a curtain draped over, or a corner of the garden hidden by bushes that only you and chosen friends visited; in this place you wove your dreams and played with your treasures. the magical place i am describing in this section is just such a special place, an extension of and, in a sense, a return to that time of enchantment, for you are once again making an area separate from the everyday world, where you can set up your special artefacts

can learn to control and direct the energies that then ran free and unstructured. your imaginings can be refined as visualisations, your daydreams as altered states of consciousness; you can make wishes and dreams come true, not just in faerieland but in the here and now. if you have sufficient space, you may set aside a room, perhaps a conservatory, attic or basement, or a sheltered spot in the garden for your special magical place. alternatively, you may need to use a corner of your bedroom or draw a velvet curtain across an area of a room where you can be quiet and private. in the summer, i like to work out of doors at my caravan and go down the winding track to the beach for my sea rituals (and puff and pant up again. in winter, i work either round the hearth that is the focus of the

art even in informal rituals. a round altar, the shape of the sacred circle, works especially well. if you do not have a suitable piece of furniture, a piece of uncut stone or unpolished wood, such as hazel, ash, rowan or oak supported on stones or bricks will do. ensure that it is high enough, so that you are not constantly stooping. in good weather, if you have a sheltered private place in your garden or back yard, you can adapt a tree stump or tall, flat rock as your work space. but perhaps the best altars of all are those impromptu ones you make- such as the top of a standing stone with a circle of your favourite crystals, or a rock on the beach with a circle of seaweed and shells to mark the directions. the altar need not be large but you will need to have room to move all the way rou

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

tification as supernatural practitioners. in particular "saltwater" africans and recent arrivals from the west indies were thought to possess the accumulated wisdom of old world poisoning techniques. it was frequently reported that native african slaves carried old world knowledge of herbs, roots, and other preparations necessary for creating toxic substances with them to the new world. alexander garden, an english commercial botanist in colonial south carolina, asserted that africans were uniquely adept at extracting lethal substances from local vegetation "i greatly c suspect that the negroes bring their knowledge of the poisonous plants" he pondered "which they use here, with them from their own country" some blacks were believed to have learned poisoning abilities as a supplement to a

1979. 3. anne hilton, the kingdom of kongo (oxford: oxford university press, 1985, p. 9. wyatt macgaffey, religion and society in central africa: the bakongo of lower zaire (chicago: university of chicago press, 1986. peter morton- williams "an outline of the cosmology and cult organization of the\ 167\ oyo yoruba" in peoples and cultures of africa: an anthropological reader, ed. elliot skinner (garden city, n.y: natural history press, 1973, pp. 654.63. daryll forde, ed, african worlds: studies in the cosmological ideas and social values of african peoples (london: oxford university press, 1954; john mbiti, african religions and philosophy (london: heinemann, 1988, pp. 75.91; evan zuesse, ritual cosmos: the sanctification of life in african religions (athens: ohio university press, 1979

rican religions and philosophy (london: heinemann, 1988, pp. 75.91; evan zuesse, ritual cosmos: the sanctification of life in african religions (athens: ohio university press, 1979, pp. 238.43. 4. this discussion draws from the following studies of african traditional religions: forde, african worlds; ray, african religions; and zuesse, ritual cosmos; john mbiti, african religions and philosophy (garden city, n.y: doubleday, 1970, p. 203. in african thought, terms such as da, ashe, and nommo refer to what is essentially the same dynamic spirit force that imparts power to and infuses all living things. see especially leonard barrett, soul-force: african heritage in afro-american religion (garden city, n.y: anchor press, 1974. see also dominque zahan, religion, spirituality, and thought of t

native africans in the neighborhood of sierra leone (london: c. whittingham, 1803, vol. 1, p. 266; for another new world application of alligator poison see mullin, africa in america, p. 353 n. 12; joseph waring, the history of medicine in south carolina (spartanburg, s.c: reprint company, 1971, cited in wood, black majority, pp. 290.91. see also wood "people's medicine in the early south" p. 52. garden, a renowned botanist and physician in charleston, was the grandson and namesake of the anglican commissary of the early 1700s. 32. thomas bluett, some memoirs of the life of job, the son of solomon the high priest of boonda in africa (london: richard ford, 1734; and "olaudah equiano of the niger ibo" both reprinted in philip curtin, africa remembered\ 182\ narratives by west africans from t

richard dorson, negro tales from pine bluff, arkansas, and calvin, michigan (bloomington: indiana university press, 1958, p. 207; steiner "practice of conjuring in georgia" p. 174. 51. georgia writers' project, drums and shadows, pp. 1, 4. 52. myrta lockett avary, dixie after the war: an exposition of social conditions existing in the south during the twelve years succeeding the fall of richmond (garden city, n.y: doubleday and page, 1906, p. 234; philip alexander bruce, the plantation negro as a freeman: observations on his character, condition, and prospects in virginia (new york: g. p. putnam, 1889, pp. 119.22; charles c. jones, jr. negro myths from the georgia coast, told in the vernacular (boston: houghton mifflin, 1888, p. 171. 53. b. a. botkin, lay my burden down: a folk history of

s folklife society, 1984; hurston "hoodoo in america; and robert tallant, voodoo in new orleans (new york: macmillan, 1946; baer, black spiritual movement, p. 110. see also hans baer "black spiritual churches: a neglected socio-religious institution" phylon 42 (fall 1981: 210. 50. hurston "hoodoo in america" p. 318; tallant, voodoo in new orleans, p. 169; joseph washington, black sects and cults (garden city, n.y: doubleday, 1972, p. 113\ 196\ 51. african american spiritual churches are unique for their adoption of traditions from roman catholicism. spiritual altars, adorned with crucifixes, candles, and other iconographic embellishments, provide a visual link with catholicism, while the robes, vestments and clothing of spiritual ministers mirror that of roman catholic priests and clerics

CHRONOLOGIA RORISPERGIUS

yetzirah called "pe'ullah ha-yetsirah("practice or practical application of. sefer ha-hokhmah, a major part of which is concerned with exegesis of holy names. 1165-1235 isaac the blind. provencal kabbalist. 1165-1240 ibn arabi (spanish muslim mystic poet) d.1166 abd al-qadir al-jilani founds one of the earliest sufi orders(prominent in india and north africa. d. 1170 natanael ben al-fayyumi, the garden of intellects,astrological thought influenced by ismaili encyclopaedia of the brotherhood of purity "also by the esoteric teachings which were not widespread among the ordinary people. c.1170- 1230 gaucelm faidit -troubadour- travelled to italy and went on the fourth crusade. 1170-1200 rigaut de barbezieux troubadour refers to his beloved as the holy grail. 1172: benjamin of tudelo returns

dulla alchemiae 1477 thomas norton writes his ordinall 1477- 1558 valerianus, pierius giovanni pietro delle fosse. hieroglyphica(basle, 1556. 1480: bembo, an italian artist produces several decks, of which portions still exist. some are commissioned by filippo maria viscounti prior to his death in 1447. 1483 martin luther born eisleben, saxony, germany. 1484 avicenna's de anima. hieronymous bosch garden of earthly delights 1485 geber summa perfectionis 1485-1535 henry cornelius agrippa 1486 giovanni pico della mirandola writes his oration on the dignity of man as an introduction to 900 theses to be debated in florence (inspired by the hermetic text asclepius, available throughout the middle ages in latin and attributed to apuleius of madaura before the arrival of the greek pimander. pico d

tel, french mathematician, kabbalist, and joachite mystic 1511 carolus bovillus -de sapiente. 1513 johannes potken (editor,rome, psalterium david et cantica aliqua in ethiopic. 1514 sefer yetzirah(constantinople. symphorien champier rosa gallica "from the press of jodocus badius, displaying many of his magnificent woodcut initials. the charming title-woodcut shows the author seated at a desk in a garden, holding in his left hand an enormous rose and pointing with his right to a closed book. before him sits a lady holding a daisy (margarita) and an open book on her lap..the rosa gallica is a treatise on medicine, but with gastronomic interest. it discusses food and drink, and various bodily functions such as sleeping, bathing, exercising, and sexual intercourse. the work is divided into two

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

oved our compassion (although the most part of them had procured us much trouble and vexation. for she presently dispatched her page, who brought with him all the cuirassiers who had this day been appointed at the scales, who were each of them commanded to take his own to him, and in an orderly procession, so that each cuirassier should go with one of the prisoners, to conduct them into her great garden. at which time each one so exactly recognised his own man, that i marvelled at it. leave was also likewise given to my companions of yesterday to go out into the garden unbound, and to be present at the execution of the sentence. now as soon as every man had come forth, the virgin mounted up into her high throne, requesting us to sit down upon the steps, and to appear at the judgement; whic

virgin mounted up into her high throne, requesting us to sit down upon the steps, and to appear at the judgement; which we did not refuse, but left everything standing upon the table (except the goblet, which the virgin committed to the pages keeping) and went forth in our robes, upon the throne, which moved by itself as gently as if we passed through the air, till in this manner we came into the garden, where we all arose together. this garden was not extraordinarily curious, but it pleased me that the trees were planted in such good order. besides, there ran in it a most costly fountain, adorned with wonderful figures and inscriptions and strange charpage 31 acters (which, god willing, i shall mention in a future book. in this garden was raised a wooden scaffold, hung about with curiousl

some forced to leap into the water, and the rest otherwise being dispatched, much time was consumed. verily at this execution my eyes ran over, not indeed in regard of the punishment, which they for their impudency well deserved, but in contemplation of human blindness, in that we are continually busying ourselves in that which ever since the first fall has been hitherto sealed up to us. thus the garden which so recently was quite full, was soon emptied, so that besides the soldiers there was not a man left. now as soon as this was done, and silence had been kept for the space of five minutes, there came forth a beautiful snow-white unicorn with a golden collar (having on it certain letters) about his neck. in the same place he bowed himself down upon both his forefeet, as if hereby he had

we all laughed sufficiently at this riddle, and though some of them muttered to one another about it, yet none would undertake to unfold it. hereupon the fourth began: in a certain city there dwelt an honourable lady, who was beloved of all, but especially by a young nobleman, who was too importunate with her. at length she gave him this determination, that if he could lead her into a fair green garden of roses in a cold winter, then he should obtain what he desired, but if not, he must resolve never to see her again. the nobleman traveled to all countries to find such a man as might perform this, till at length he found a little old man that promised to do it for him, if he would assure him of half his estate; which he having consented to the other, was as good as his word. whereupon he

then he should obtain what he desired, but if not, he must resolve never to see her again. the nobleman traveled to all countries to find such a man as might perform this, till at length he found a little old man that promised to do it for him, if he would assure him of half his estate; which he having consented to the other, was as good as his word. whereupon he invited the aforesaid lady to his garden, where, contrary to her expectation, she found all things green, pleasant and warm, and remembering her promise, she only requested that she might once more return to her lord, to whom with sighs and tears she bewailed her lamentable condition. but because he sufficiently perceived her faithfulness, he dispatched her back to her lover who had so dearly purchased her, so that she might give

brought with him this joyful news, that indeed the time was not yet, but i had only overslept my breakfast, they being unwilling to awaken me because of my age. but now it was time for me to go with him to the fountain where most of them were assembled. with this consolation my spirit returned again, so i was soon ready with my habit, and went after the page to the fountain in the aforementioned garden, where i found that the lion, instead of his sword, had a pretty large tablet by him. now having looked well at it, i found that it was taken out of the ancient monuments, and placed here for some special honour. the inscription was somewhat worn out with age, and therefore i have a mind to set it down here, as it is, and give everyone leave to consider it( hermes the prince. after so many

ons thought nothing other than that the six royal persons lay in them, but i well observed the device. yet i did not know what was to be done with these others. by each coffin were eight muffled men. now as soon as the music began (it was so mournful and dolesome a tune, that i was astonished at it) they took up the coffins, and we (as we were ordered) had to go after them into the aforementioned garden, in the middle of which was erected a wooden edifice, having round about the roof a glorious crown, and standing upon seven columns. within it were formed six sepulchres, and by each of them was a stone; but in the middle was a round hollow rising stone. in these graves the coffins were quietly and with many ceremonies laid. the stones were shoveled over them, and they shut fast. but the li

COLLIER IRENE CHINESE MYTHOLOGY

e was lonely for her sister goddesses and missed the luxuries of heaven. chang-o was also angry at her husband for jeopardizing her social status. therefore, although the archer and his wife loved each other deeply, they often quarreled. in order to keep their bodies in perfect condition, every three thousand years, gods must eat the peach of long life and drink the elixir of immortality from the garden of the western paradise. this garden is tended by the queen mother hsi wang mu [she wong muh, an old woman who has the fangs of a tiger and the tail of a panther. she lives alone and is protected by birds of prey and fearsome beasts. she also controls plagues and evil spirits. however frightful her appearance and her powers, hsi wang mu is a motherly figure to all the gods in heaven. in her

he western paradise. this garden is tended by the queen mother hsi wang mu [she wong muh, an old woman who has the fangs of a tiger and the tail of a panther. she lives alone and is protected by birds of prey and fearsome beasts. she also controls plagues and evil spirits. however frightful her appearance and her powers, hsi wang mu is a motherly figure to all the gods in heaven. in her enchanted garden grow the coveted peaches which she plucks and serves at a sumptuous banquet for the gods. she is an alchemist, or a person who practices the art of combining substances that will transform. hsi wang mu can mix many elixirs, or magic potions, including the one that will insure immortality for the gods. in more 74 recent versions of the story, the queen mother is shown as a graceful elderly w

oveted peaches which she plucks and serves at a sumptuous banquet for the gods. she is an alchemist, or a person who practices the art of combining substances that will transform. hsi wang mu can mix many elixirs, or magic potions, including the one that will insure immortality for the gods. in more 74 recent versions of the story, the queen mother is shown as a graceful elderly woman. the fabled garden of the western paradise is thought to reside in a remote section of the kunlun mountains. these spectacular peaks are located in western china between tibet and xijiang and soar as high as twenty-five thousand feet. in mythology the mountains are the home of the chinese gods, as well as the site of life-restoring herbs. historically, the kunlun range was part of the silk road, a caravan rou

costume: a red dress, a yellow sash, and black shoes. for ten years, he wandered from village to village until finally he found the cave of an immortal. after much pestering, monkey was accepted as a disciple of this holy man. from the immortal, monkey learned to study the taoist teachings, and to write and speak properly. he had to sweep the cave floor, gather firewood, fetch water, and tend the garden. after awhile, monkey learned many tricks from the immortal. now he could transform himself into seventy-two different trees, animals, and rocks. after much persuasion, the immortal also taught 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

gy 100 groom, 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. th

se 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 up and fell asleep in the orchard. unbeknownst to monkey, a great feast was being prepared for the gods. that afternoon, fairy maidens entered the peach garden to pick the fruit. to their dismay, they found many broken branches, peach pits, and a sleepy monkey who berated them for disturbing him. when the fairies mentioned the great feast, monkey suddenly realized that he had not been invited. the thought of rare meats, wine, and more fruit made the greedy monkey hungry again, and he dashed off in search of banquet tidbits. monkey sneaked into hea

tly lined up in rows, ready for the banquet. he scooped up a fistful of pills and gulped them down like toasted soybeans, scattering the rest all over the floor. he dropped to his hands and knees and grabbed the remaining pills, turning over several tables in the philosopher s tidy workroom. surveying the mess he had made in the alchemy lab, and remembering similar scenes of wreckage in the peach garden, kitchen, and wine cellar, monkey decided to sneak out of heaven. when he returned to his mountain home, the monkeys welcomed him with date wine, but having been spoiled by the fine wines of heaven, the monkey king spat out their local brew. he boasted that he could bring back heaven s most delicious grape wines. then monkey quietly tiptoed back into heaven and stole the remaining casks. he

COSIMANO CHARLES ELEMENTARY PSIONICS

e, the more effective the mind becomes at blocking out unwelcome stimuli. after you have done this for a week or two and it is starting to get really old and boring, it is time to add something that will control your mind still further and that is a mantra. don't panic! you don't have to try to remember something in sanskrit that translates roughly "the sacred cow has defecated on the jain in the garden of vishnu" all a mantra is a set of words or sounds which you think in order to keep other thoughts from intruding. sit comfortably. try to breathe regularly, in a set rhythm, but do not become overly concerned about that. your body has its own rate of breathing that it likes and if you upset that rate your body will get upset at you. i remember when i thought it was necessary to breathe in

alk about her night, so it has to be something that she will want to talk about and erotic dreams of the neighbor's pet rottweiler is not going to be something she will admit to. while holding your aunt in mind, begin to think about food, preferably something she likes. i mean, you may love escargot, but she may be repulsed by the thought of it (a problem i have with my wife who keeps thinking of garden snails. so make it her personal favorites while avoiding things that repulse you, like brussel sprouts. you will want to make this so clear that in a few minutes you will have to attack the refrigerator yourself. at that point the experiment is ended and you can eat your sandwhich and then go to sleep. the next day, when aunt myrtle and uncle eustace come over, engage in the usual chit-chat

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ved. while i was writing this book, i saw a picture in a newspaper of an orthodox jew today, still waving a chicken around the head of a young girl, in the belief that the chicken would absorb her 'sins. virgin mothers of 'saviour' figures abound throughout the ancient world and, indeed, can be found in the beliefs of the native peoples of north, south, and central america. the bible story of the garden of eden is mirrored in the much earlier sumerian story of the garden of edinnu, and even the idea of the sabbath can be found in the sumerian day of rest, the sabattu. the jewish peoples were held in captivity in babylon and, when they were freed by the persians, they took many of the babylonian stories and beliefs back to palestine. these found their way into the old testament of the bible

DAVID ICKE CHILDREN OF THE MATRIX

ave to delve into the translations for long to see that much of the biblical old testament is simply an edited rewrite of these sumerian stories. the tablets talk of how king sargon was floated on a river in a basket of rushes, as i mentioned earlier. the bible tells this same story of "moses. the tablets describe a place called e.din("the abode of the righteous ones. the bible speaks of eden the garden of "god. the story of genesis is a summary of the same basic story that is told in the sumerian tablets in far more detail. interestingly, many of the terms translated into the english version of the old testament as "god" come from words that actually mean gods, plural, and the sumerians said the founders of their civilisation were a race of beings that came to this planet from elsewhere i

uling elite, although the vast majority of mormons have no idea that this is going on. they are just the sheep controlled by forces they do not understand. and who started the mormons? joseph smith, hiram smith, and brigham young. they were all highdegree freemasons and from the merovingian (anunnaki) bloodline. this theme of reptilian-human hybrids can be seen in the story of adam and eve in the garden of eden (edin to the earlier sumerians "the abode of the righteous ones) in jewish lore, eve, who was tempted by the serpent, of course, was the ancestral mother of the nefilim and associated with the hebrew words meaning life and snake.20 satan("the adversary) is described in the old testament and the hebrew torah as the "old serpent" or "dragon" and he was said to be the ruler of the nefi

slaves for the agenda they had planned for the earth. eventually the human slaves were given the ability to procreate and this involved 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 t

he earlier sumerian, atlantean, and lemurian accounts, many of them changed and twisted to suit the priesthood and to lose most of the direct reptilian references. these can be identified, however, by following the trail from which their terms and names derived. the name of the hebrew winged "angels, the seraphim, means serpent and they were described as having six wings- just like the one in the garden of eden featured in the apocalypse of abraham.9 flying angels in religious texts are symbolic of the reptilians, some of which, according to ancient and modern descriptions, have wings and can fly. this is also symbolised in the flying reptilian gargoyle figures, which the bloodlines have on their homes, cathedrals, churches, and other buildings, including the british houses of parliament

brazen serpent, the image of whom they displayed on wooden crosses. the naaseni (nagas) later became known as the ophites, a greek term for serpent. the greeks said that serpents were creatures of great knowledge, which spoke through their oracles- psychic channellers. in other words, communications from another dimension, or density. the story of moses contains much serpent symbolism, also. the garden of eden, edin, heden the serpent that "tempted" eve in the biblical garden of eden is the best-known serpent symbolism of all. this was an edited rewrite of the far more ancient sumerian story of edin, the "land of the gods or the righteous ones. there is again a common theme of the serpent gods in a garden, and james churchward suggests in the children of mu that these "gardens" all refer

he 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 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 sac

ian form. he describes how the earth was once encircled by a canopy of water vapour (the "firmament) that was destroyed in a cataclysm. this water vapour protected the planet from the harsh effects of the sun, and the whole planet was moist and humid and had a constant temperature. it was a place of enormous abundance and vast forests. this is a common description of the golden age- the lemurian "garden of eden. but, he says, that when the chitauri destroyed this canopy (symbolised by the biblical 40 days and 40 nights of rain) the whole climate changed as the sun's rays baked once green and abundant lands like egypt and began to form the deserts. scientists agree that egypt, now part of the sahara desert, was once a green and pleasant land. this could explain the water erosion found on th

DAVID ICKE THE BIGGEST SECRET

s, and thereforethe levites, knew the sumerian stories and accounts. it was from these recordsoverwhelmingly, that the levites compiled genesis and exodus. the source is obvious.the sumerian tablets speak of e.din (the abode of the righteous ones. thisconnects with the sumerian name for their gods, din.gir (the righteous ones of therockets. so the sumerians spoke of edin and genesis speaks of the garden of eden.this was a centre for the gods, the anunnaki. the sumerian tablets speak of king8sargon the elder being found as a baby floating in a basket on the river and brought upby a royal family. exodus speaks of moses being found as a baby floating in a basketon the river by a royal princess and how he was brought up by the egyptian royalfamily. the list of such coincidences goes on and on

at means heaven.our father who art in heaven? an, or anu to the akkadians, stayed mostly inheaven with his wife, antu, and he made only rare visits to the planet they callede.ri.du (home in the faraway built, a word which evolved into earth. or at leastthat is the zecharia sitchin translation. the descriptions could also imply that anustayed mostly in the high mountains of the near east where the garden of eden,the place of the gods, is reckoned on good evidence to have been, and he made onlyrare visits to the plains of sumer. a sumerian city was called eridu. anu sent twosons to develop and rule the earth, the tablets say. they were enki, the guy theysay created homo sapiens, and his half-brother enlil. these two would later becomegreat rivals for ultimate control of the planet. enki, the

d openly thousands of years ago. these were the serpent people of ancient texts,including the bible, where the serpent is a regular theme. of course, the serpent hasbeen used to symbolise many things and not every reference will be literally a reptile,certainly not. but many of them are. there is also a common theme 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 jes

e 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 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 spe

ct racesin kurdistan, the olive skinned of medium height with dark eyes, and the much taller,white skinned people, often with blue eyes. you will note that these traits wereconsidered the master race by the nazis and this was because the nazis knew thehistory and the connection with the reptilians. andrew collins in his book, from theashes of angels, presents compelling evidence that the biblical garden of eden washigh up in this region of iran-kurdistan and, of course, the theme of the serpent is at theheart of the eden story. in neighbour-mg media, the kings were known by the iraniansas mr which means snake in persian.53 mars= snake? they were called the dragondynasty of media or the descendants of the dragon54. i have no doubt that the43reptilian draco interbred with humans to produce c

etbooks, london, 1997, p 35.47a genesis apocryphon, the translation of part of the dead sea scrolls by naham avigad andyigael yadin, published in 1956 by the hebrew university in jerusalem.48firdowsi, the shah nameh of the persian poet firdausi, translated by james atkinson(frederick warne, london, 1886).49christian obrien, with joy obrien, the genius of the few- the story of those whofounded the garden of eden (turnstone press, wellingborough, england, 1985).50from the ashes of angels, pp 268, 269.51ibid.52l. a. waddell, the phoenician origin of britons, scots and anglo saxons (the christian bookclub of america, hawthorne, california, first published 1924, p 65.53from the ashes of angels, p 191.54ibid.55second book of enoch, 1:4-5.56revelation, 12:9.57ibid, 20:2-3.58geza vermes, the dead

sed to follow. likewise many christian fanaticsquote this stuff as the word of god! it is not the word of god, it is the word of thelevites under the direction of the reptile full-bloods and crossbreeds of the babylonianbrotherhood. the sumerian tablets prove beyond question that genesis was a muchedited and condensed version of sumer records. the sumerian story of edin became thelevites biblical garden of eden. remember the story of moses being found in thebulrushes by the egyptian princess? the same tale was told by the sumerians-babylonians about king sargon the elder. the story of moses is make-believe, as is theegyptian captivity, the exodus, at least in the form described, and also the creation ofthe 12 tribes via jacob.these texts were written by the levites, the heads of which were

DIABOLUS

oceans and long since transformed in the coiling dragon of timeless being, emerged leviathan! unto the deserts of dendain does behemoth dwell, now a beast of gigantic stature, who listens to the voice of the adversary, the will inspiring force of motion and evolution. rivers of blood flow that flowers may grow from their nourishment of the soil, that the sun and the moon capture a pleasure filled garden, knowing of the demonium of the earth beneath the surface the nurturing of the horned spirit of the sun and the moon. leviathan represents a subconscious source of power within each luciferian and satanist, it is the possibility and chaos within the self, it is not a representation of that type of mental and spiritual energy, rather a coiling source which not only strengthens those traits y

ea. the source of the twin fallen angels leviathan and behemoth, presents both as beasts and dragons which hold much power when they fell. and that day will two monsters be parted, one monster, a female named leviathan in order to dwell in the abyss of the ocean over the fountains of water, and a male called behemoth which holds his chest in an invisible desert whose name is dendayen, east of the garden of eden. enoch 60: 7-8 these twin dragons in the beginning were said to be angels, but took monstrous form and fell to earth, leviathan, represented as often female and male, and behemoth being a male, to respectively, the abyss of oceans and the earth. in this lore, lucifer fell yet retained something of his former self a role which each angel played differently depending on their individu

DION FORTUNE CEREMONIAL MAGIC UNVEILED

, and the tide which began to move during the first decade of the twentieth century is gathering head as it proceeds. the signs of the times are to be seen in the publication of certain books on magic in which the genuine secrets are given, and given in a form available for any reader with a capacity for metaphysical thoughts. among the most important of these are israel regardie's two books: the garden of pomegranates and the tree of life. the garden of pomegranates, oddly enough, deals with the tree of life, the famous glyph of the cabbalists, which is used as a card index system in which are filed all ideas concerning man and the universe according to certain well understood systems of association, and which by means of the pattern of its arrangement, is used to discover the corresponde

a broom. it is, therefore, important for those who have knowledge of the subject to recognise the change which has taken place in the occult field, lest that field be abandoned to the operations of quacks. now that so much has been said by both regardie and crowley, it is necessary to say a little more, and so elucidate the whole situation. it must be obvious to anyone who compares them that the garden of pomegranates and tree of life, by regardie; magick, by crowley; and the mystical qabalah, by myself, are all dealing with the same system, and the question naturally arises, who has cribbed from which? the answer to this is very simple; the system dealt with is not the private property of any one of us, but is that which i have frequently referred to in my writings as the western esoteri

ble form possible (perhaps due to too much reading of rabbinical literature, were sorted out and assembled in readily available form by crowley and published in his book 777. this book is now out of print, but the more important of its contents are reprinted in the fourth volume of magick. it is this book which i made use of for my mystical qabalah and i imagine that regardie also used it for his garden of pomegranates. he has drawn very extensively upon crowley's writings for his inspiration and information, and so much controversy has centred around the personality of that extraordinary man, that it is only fair to mr. regardie to quote a passage in which he explains his attitude in the matter. he says, on page 40, of the tree of life: it will be noted that i have quoted freely from alei

DION FORTUNE MYSTICAL QABALA

ed above every head and sits upon the throne of binah. it illuminates the splendours of all the lights, and causes an influence to emanate from the prince of countenances, the angel of kether. titles given to malkuth: the gate. the gate of death. the gate of the shadow of death. the gate of tears.the gate of justice. the gate of prayer. the gate of the daughter of the mighty ones. the gate of the garden of eden. the inferior mother. malkah, the queen. kallab, the bride. the virgin. god-name: adonai malekh or adonai ha aretz. archangel: sandalphon. choir of angels: ashim, souls of fire. mundane chakra: cholem ha yesodoth, sphere of the elements. spiritual experience: vision of the holy guardian angel. virtue: discrimination. mystical qabala page 181 vice: avarice. inertia. correspondence in

DION FORTUNE PSYCHIC SELF DEFENSE

inite beliefs upon the subject, and these beliefs can very often afford us a clue, even if we do not accept the very anthropomorphic explanations by which they are accompanied. it was believed that the arch-demon lilith had a very great deal to do with these matters. according to the qabalists, lilith was the first wife of adam, who used to visit him in his dreams while he was as yet alone in the garden of eden, and the lord god became so perturbed at these goings-on that he created eve as a counter- attraction. witches were the recipients of similar attentions from the devil. st. theresa of avila records that the godhead itself visited her. the virgin mary received the holy ghost. st. anthony was tempted by apparitions of beautiful female demons. there are many cases on record of whole nu

influence the german group-mind to give up its militarist ideals and concentrate on the league of nations? was it not more than likely that our indian friend was trying to disabuse us of our imperialistic tendencies? would it not appear to him, smarting as he was under the race prejudice of the white man, that the world would be a much better place for humanity if the english cultivated their own garden and let other people alone? i got more and more uneasy, and x, being a good psychic, detected my uneasiness, and i was asked to withdraw from the group he was organising. i felt quite convinced that something sinister was being attempted against the group-mind of my race, but i had no means of gauging its extent or potency. this was not the kind of tale one could take to scotland yard; more

DONALDTYSON CORONZON

artakers with god, and us his good angels, was exalted, and so became holy in the sight of god until that coronzon (for so is the true name of that mighty devil) envying his felicity, and perceiving that the substance of his lesser part was frail and unperfect in respect of his pure esse, began to assail him, and so prevailed: that offending so became accursed in the sight of god; and so lost the garden of felicity, the judgement of his understanding: but not utterly the favour of god, and was driven forth (as your scriptures record) unto the earth which was covered with brambles: where being as dumb, and not able to speak, he began to learn of necessity the language which thou, e[dward] k[elley] callest hebrew, and yet not that hebrew amongst you: in the which he uttered and delivered to

teth an hill, and beholdeth the four winds, and girdeth her self together as the brightnesse of the morning, which is visited with a few, and dwelleth alone as though she were a widow. this enormously important quotation deserves a brief examination in general, before referring to its significance for coronzon. gabriel declares that the early biblical description of man and his expulsion from the garden in the land of eden is essentially correct. in the beginning man was free of sin- innocent- and by virtue of this innocence was able to converse not only with the angels of god, but with god directly. he knew all creatures and things in the garden and was able to name them accurately because he spoke in the language of the angels themselves, and this language contains no error. coronzon env

and things in the garden and was able to name them accurately because he spoke in the language of the angels themselves, and this language contains no error. coronzon envied man's happiness and perceived that man's "lesser part" was weak and imperfect- by this, humanity's tendency to sexual desire is intended by the angel. however, man's pure essence was perfect, and continues to be perfect. the garden of eden is described in metaphorical terms, as a "garden of felicity" having been induced to sin by coronzon in a manner not described by gabriel, man is driven into the "earth which was covered with brambles" part of the curse of this expulsion, not explicitly mentioned in the corresponding section of the book of genesis, is the loss of the holy language of the angels. the revelation of ga

as a "garden of felicity" having been induced to sin by coronzon in a manner not described by gabriel, man is driven into the "earth which was covered with brambles" part of the curse of this expulsion, not explicitly mentioned in the corresponding section of the book of genesis, is the loss of the holy language of the angels. the revelation of gabriel that man spoke this angelic language in the garden explains how, as described in genesis, adam was able to accurately name all the beasts and birds, and through the magic power of their true names, to command them. perhaps the greatest consequence of the deceit of coronzon that resulted in man's expulsion was the loss of the angelic language. man was rendered "as dumb, and not able to speak" and of necessity began to learn a new less perfec

importance of the enochian language intimated by the archangel gabriel. and this is the precious "work and gift of god" stolen from man by coronzon- at least, in the version of the tale transmitted to dee and kelley by gabriel. wisdom is used by gabriel as another title for chokmah, the second sephirah on the tree of life. notice that when man is cast out, he is said by gabriel to have "lost the garden of felicity, the judgement of his understanding" understanding is the english title for the binah, the third sephirah, and judgement a title for geburah, the fifth sephirah. understanding is located at the top of the left pillar of the tree, and judgement also on the left pillar, directly below it. when the power of wisdom (chokmah) on the right pillar of the tree was cut off by god- an act

llen lucifer, later to be known as satan, the archangel who led a rebellion in heaven, and for this crime was cast down by god into an abyss or pit. curiously, in gabriel's account of the fall of man, adam's name is not used, and eve is not mentioned in any way. we might regard gabriel's references to man as signifying mankind or the human race, which would imply more than two human beings in the garden at the time of the fall. the myth of lilith, adam's wife before eve, supports such a speculation, although lilith is often regarded as a demonic spirit rather than a human being. perhaps there was a colony of human beings in the garden. 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

am 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 gnostics, who began as serpent worshippers, to present the serpent in the garden as the savior of mankind, the benevolent being who began the process by which mankind would be restored to their rightful status as gods. the gnostics viewed the hebrew god of genesis as a kind of malicious evil demon who had kept man in a state of ignorance in the prison of the garden so that man would not realize his own innate divinity, and at the same moment recognize that he was superi

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

miracles of dividing the waters of the red sea and in causing water to gush from a rock in the desert. when aaron cast his rod before pharaoh and his magicians (exodus 7, the rod transformed into a serpent, hence the occult use of aaron s rod with a motif of a serpent. an old jewish legend states that aaron s rod was created on the sixth day of creation and was retained by adam after leaving the garden of eden, subsequently passing into the hands of a succession of patriarchs. an apocryphal christian legend states that the rod was cut from the tree of knowledge, eventually came into the possession of judas, and was the beam of the cross on which christ was crucified. the hazel wand used by water diviners in dowsing echoes the water finding by aaron s rod in the desert. some form of wand h

no unclean thing to enter the sanctuary. however, certain wicked priests removed it, weighted it with stones, and cast it into the temple reservoir, where it was guarded by an angel, who kept it from the sight of men. during the time of christ the reservoir was drained and the beam of wood discovered and thrown across the brook kedron, over which the savior passed after he was apprehended in the garden of olives. it was taken by his executioners and made into the cross. this legend is markedly similar to those from which the conception of the holy grail arose. man is restored by the wood through the instrumentality of which adam, the first man, fell. the idea that the cross was a cutting of the tree of knowledge was widespread in the middle ages and may be found in the twelfth century que

charged by some of his contemporaries with holding communications with the devil and practicing the craft of magic. he was said to have invited some friends to his house at cologne, among them william, count of holland, and when the guests arrived they were amazed to find that, although the season was midwinter and the ground was covered with snow, they were expected to have a meal outside in the garden. their host urged them to be seated, assuring them that all would be well. though doubtful, they took their places, and had only begun to eat and drink when their annoyance vanished, for the snow around them melted away and the sun shone brightly. the alchemist michael maier (author of museum chimicum, declared that albertus had succeeded in evolving the philosophers stone and passed it to

se of his strange companions. he confounded the wisdom of the alchemical adept with the tenets of the modern scientist in the most singular fashion, and meeting him one day at the gate of the observatory, m. figuier renewed the subject of their last discussion, deploring that a man of his gifts could pursue the semblance of a chimera. without replying, the young adept led him into the observatory garden and proceeded to reveal to him the mysteries of modern alchemical science. the young man recognized a limit to the research of the modern alchemists. gold, he said, according to the ancient authors, has three distinct properties (1) resolving the baser metals into itself, and interchanging and metamorphosing all metals into one another (2) curing afflictions and the prolongation of life; an

nary theory, allegro strained philology, comparative linguistics, and semantics in a manner that recalled the eccentricities of john belleden ker in the nineteenth century, who wrote several volumes to prove that all british proverbs and nursery rhymes were assonantal equivalents of high dutch invectives against the roman catholic church. sources: allegro, john. the sacred mushroom and the cross. garden city, n.y: doubleday, 1970. allen, james (1864.1912) british writer of self-improvement books that present a very individual blend of mysticism and new thought. like his contemporary ralph waldo trine in america, allen helped popularize new thought in great britain with his numerous popular inspirational books. according to his wife, allen wrote when he had a message, and it became a messag

ath, seated on the back of cats that have been transformed into coal-black steeds for the journey. the green-robed fairies are also said to hold special festive meetings at their favorite haunts. there are many folk customs relating to this eve of mystic ceremonies: the youths, who engage in the ceremony of pulling the green kail, go hand-in-hand, with closed eyes, into a bachelor s or spinster s garden, and pull up the first kail stalks that come in their way. should the stalks prove to be straight in stem, and with a good supply of earth at their roots, the future husbands (or wives) will be young, good looking, and rich in proportion. if the stalks are stunted, crooked, and have little or no earth at their roots, the future spouses will be found lacking in good looks and fortune. the st

alliance of solitary practitioners (asp) was formed in january of 1998 to provide such a means of networking and communication. it was founded by reverend graywolfe and lvg. graywolfe was attracted to paganism through the writings of amber k and scott cunningham and with a fellow pagan formed a coven called the sacred grove. he eventually left the sacred grove and founded the circle of the sacred garden. lvg began with the ouija board and tarot cards that led to widespread reading on witchcraft. she eventually joined the circle of the sacred garden. though operating in a coven, graywolfe remembered his days as a solitary and wanted to do something for other solitary practitioners and lvg possessed the technical knowledge to make asp possible. its web site, located at http/ www.witchcraft.n

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

came in numbers and their range of activity was limited. the marvelous stories of c. v. miller s mediumship, which was powerful enough to make 12 materialized figures appear at once, rest mostly on the testimony of w. reichel. corroboration by a repetition of the occurrence is also wanting in the case of the peripatetic ghosts of george spriggs, which were said to walk about the house and in the garden, and in the case of the open-air materializations of william eglinton, in which the spirits walked 66 feet away from the medium. crookes was the first modern scientist who studied materializations under laboratory conditions. katie king offered him every opportunity for investigation. she even allowed crookes encyclopedia of occultism& parapsychology. 5th ed. materialization 991 to enter th

r s ideas were kept alive by a few of his students and reemerged in force during the next century. mesmer lived quietly for the rest of his life and died at meersburg, switzerland, march 5, 1815. sources: eden, jerome, trans. memoir of f. a. mesmer, doctor of medicine, on his discoveries, 1799. mount vernon, n.y: eden press, 1957. goldsmith, margaret l. franz anton mesmer: the history of an idea. garden city, n.y: doubleday, 1934. reprint, london: arthur barker, 1934. wyckoff, james. franz anton mesmer. englewood cliffs, n.j: prentice-hall, 1975. wydenbruck, nora. doctor mesmer. london: john westhouse, 1947. mesmerism a system of healing, founded by franz anton mesmer (1733.1815, an austrian doctor who received his degree at vienna in 1766 and expounded the main principles of his discovery

ter catherine became saint catherine in 1947. the church instituted recognition of the apparition in which the miraculous medal first appeared for november 27. millions of the miraculous medal have been distributed, and many copies of the statue at the convent in paris can now be found in catholic churches around the world. sources: dirvin, joseph i. st. catherine laboure of the miraculous medal. garden city, n.y: doubleday echo book, 1965. englebert, omer. catherine laboure and the modern apparitions of our lady. new york: p. j. kennedy& sons, 1958. sharkey, don. the woman shall conquer. kenosha, wis: franciscan marytown press, 1976. the mishna a compilation of jewish oral traditions containing the religious legal decisions relating to old testament laws, gathered together at about the en

e emissions from the right and left hemispheres of the brain. although monroe has critics who have complained about the romanticized and exaggerated accounts included in his autobiography, he also has his enthusiastic supporters, including elizabeth kubler-ross, who had an out-of-the-body experience at the institute. monroe died march 17, 1995. sources: monroe, robert a. journeys out of the body. garden city, n.y: doubleday, 1971. ultimate journey. new york: doubleday, 1994. rogo, d. scott. leaving the body: a complete guide to astral projection. englewood cliffs, n.j: prentice-hall, 1983. stockton, bayard. catapult: the biography of robert a. monroe. norfolk, va: donning, 1989. the monroe institute consciousness research facility specializing in non-physical states of consciousness. the i

strive to create god-centered families in order to make the world a better place for christ s second coming. in 1960 he married his present wife, hak ja han, who has, in bearing 12 children, helped moon complete his messianic task. moon hand-selects marriages between his followers which fulfills his vision of god-centered families. for example, a mass wedding was held in new york s madison square garden to attain this purpose. in 1959 moon sent his first church leader to the united states. moon himself came for the first time in 1965. during that visit he had a sitting with spiritualist medium arthur a. ford who spoke glowingly of his work and had his picture taken with president dwight eisenhower. he made subsequent visits in 1969, 1971, and 1972, after which he settled in the united stat

th clare prophet. morya the darjeeling masters speaks to his chelas on the quest for the holy grail. los angeles: summit university, 1973. papish, mary, and daniel papish. we are servants of master m. ojai, calif: hanuman publications, 1973. ransom, josephine. a short history of the theosophical society. adyar, madras, india: theosophical publishing house, 1938 [roerich, helena. leaves of morya s garden. reprint, new york: agni yoga press, 1952.53. moses, william stainton (1839.1892) medium and religious teacher who became one of the most prominent late nineteenth-century british spiritualists. he was born november 5, 1839, at donnington, lincolnshire. his father was headmaster of the grammar school of donnington. in 1852, the family moved to bedford to give young william the advantage of

a reader of light related in the following issue a similar incident, in the presence of several witnesses, in the history of the medium miss c. e. wood. the question of scientific verification levitation of a table in the full blaze of sunshine was witnessed by charles richet in front of his chateau de carqueiranne with the medium eusapia palladino. again, ochorowitz, working with tomczyk, saw a garden chair raised in full light. an ancient instance of table levitation is described in samuel brent s judischer agestreifter schlangen balg (1610, and in zalman zebi s reply, judischer theriak 1615. zebi admits the levitation but argues that it was not caused by magic since beautiful hymns are sung during the production of the phenomena and no devil is able to approach us when we think of the

EVIL AND UNCLEAN SPIRITS

i n o r 2 these be they who be unclean and evil; even the distortion and perversion of the sephiroth, the fallen restrictions of the universe; the sloughing of the coils of the stooping dragon. eleven are their classes, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life by the waters of the river in the garden of wisdom is the serpent of the paths. it is the serpent of the celestial eden. but the serpent of temptation is that of the tree of knowledge of good and of evil. it is the antithesis and the opposer; the red coiled stooping dragon of the apocalypse; the serpent of the terrestrial eden. regard thou, therefore, the celestial serpent as of brass; glistening with green and gold, the colors of

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

story in a very few words. datelined aurora, forty-five miles northwest of dallas, it related that a mysterious airship had crashed into a local windmill at 6 a.m. two days earlier. on colliding, it went to pieces with a terrific ex- 34 aura rhanes plosion, scattering debris over several acres of ground, wrecking the windmill and tower and destroying [windmill owner judge j. s. proctor s] flower garden, correspondent s. e. haydon wrote. haydon went on to report that citizens who rushed to the scene found the body of a badly disfigured being whom one observer identified as a martian. the story concluded with the news that the funeral would occur the next day. the story appeared in the midst of a wave of what today would be called ufo sightings, which had begun in northern california in nov

ve been apparent if the pro-triangle writers had done original research and not simply rewritten each other s books. the silence of the writers whom kusche criticized effectively ended the discussion. see also: oints further reading begg, paul, 1979. into thin air: people who disap- pear. north pomfret, vt: david and charles. berlitz, charles, with j. manson valentine, 1974. the bermuda triangle. garden city, ny: doubleday and company. eckert, allan w, 1962. the mystery of the lost patrol. the american legion magazine (april: 12 23, 39 41. gaddis, vincent h, 1965. invisible horizons: true mysteries of the sea. philadelphia, pa: chilton books. kusche, larry, 1975. the bermuda triangle mys- tery solved. new york: harper and row, publishers. 42 bermuda triangle, 1980. the disappearance of fli

ious footnote, frances insisted to her death that though the pictures did not show real fairies, she had seen real fairies in the beck when she and elsie were friends and playmates. a well-reviewed 1997 film, fairy tale: a true story, dramatized the story, with peter o toole playing doyle. see also: fairies encountered further reading clapham, walter, 1975. there were fairies at the bottom of the garden. woman (october: 42 43, 45. cooper, joe, 1982. cottingley: at last the truth. the unexplained 117: 2238 2340. crawley, geoffrey, 1982, 1983. that astonishing affair of the cottingley fairies. british journal of photography pt. i (december 14: 1375 1380; pt. ii (december 31: 1406 1411, 1413 1414; pt. iii (january 7: 9 15; pt. iv (january 21: 66 71; pt. v (january 28: 91 96; pt. vi (february

ally inclined scotsman named r. ogilvie( roc) crombie, visiting edinburgh s royal botanic gardens, spotted a creature that looked half human and half animal. three feet tall, it had cloven hoofs. it told crombie that its name was kurmos. it was a nature spirit that helped trees to grow. kurmos accompanied crombie back to his apartment, where it stayed for a short time. on a subsequent trip to the garden, crombie called out to him, and kurmos appeared. he learned that in earlier ages kurmos had been the god pan. further reading ash, david, and peter hewitt, 1990. science of the gods. bath, england: gateway books. kwan ti laslo kwan ti laslo channels from the blue diamond planet. this planet is not in orbit around a sun (as planets are virtually by definition) but rather is a sort of giant s

the bvm. the late d. scott 164 marian apparitions rogo, a writer and researcher interested in a wide range of anomalous phenomena, treated bvm and comparable religious miracles as parapsychological phenomena. further reading dash, mike, 1997. b o rd e rl a n d s. london: he i n e m a n n. delaney, john j, ed, 1960. a woman clothed with the sun: eight great appearances of our lady in modern times. garden city, ny: hanover house. mcclure, kevin, 1983. the evidence for visions of the virgin mary. wellingborough, northamptonshire, england: aquarian press. nickell, joe, with john f. fischer, 1988. secrets of the supernatural: investigating the world s occult mys- teries. buffalo, ny: prometheus books. rogo, d. scott, 1982. miracles: a parascientific in- quiry into wondrous phenomena. new york:

ks. as outlandish as her story sounded, investigators did not doubt her sincerity. see also: close encounters of the third kind further reading budden, alfred, 1988. the mince-pie martians: the rowley regis case. fortean times 50 (summer: 40 44. miniature pilots one day in 1929, according to a story she told many years later, a five-year-old girl and her eight-year-old brother were playing in the garden of their hertford, hertfordshire, england, home when they heard an engine sound. it was coming from a nearby orchard and over the garden fence. as its source came into view, the children saw a tiny biplane, with a wingspan of no more than twelve to fifteen inches, descend and land briefly by a garbage pail. during the few seconds that it was on the ground, both children got a clear view of

sky people called the elohim in the old testament created animal or adamic man, otherwise known as the present human race. the creation occurred via what would now be called genetic engineering, and it was done by a renegade band of elohim called the jehovah. the jehovah, knowing that their experiment was an unauthorized one, removed their creation to an obscure location what the bible calls the garden of eden on mars. in due course, another extraterrestrial race, known as the serpent people, learned of the garden and visited it, curious about experiments that had created women. the serpent people gave the heretofore- innocent inhabitants of the garden wisdom and scientific knowledge, and they also introduced them to sexual intercourse and reproduction. many of the adamic women bore child

FAUST

d with me i ve a splendid mate. i tell you, i ll take him before a magistrate. i ll bring him here. martha oh, do that, do! mephistopheles and this young lady, will she be here too? a gallant chap! and travelled far has he and shows young ladies every courtesy. margaret before the gentleman i d flush with shame. mephistopheles before no king this earth could name. martha behind my house and in my garden then, this evening we ll await the gentlemen. a street faust. mephistopheles. faust how goes it? will it work? soon win the game? mephistopheles ah, bravo! do i find you all aflame? gretchen will in a brief time be your own. this evening you will see her all alone at neighbour martha s; that s a woman made for go-between and gypsy trade. faust tis well mephistopheles yet something s wanted

g, turn, and this the glow from which i burn, endless, eternal, aye, eternal name, is that a devilish, lying game? mephistopheles and yet i m right! faust take heed! mark this from me, i beg of you, and spare my lungs: he who maintains he s right- if his the gift of tongueswill have the last word certainly. so come, this prating rouses my disgust; i ll say you re right, especially since i must. a garden margaret on faust s arm, martha and mephistopheles, walkingup and down. margaret i feel the gentleman is only sparing me, so condescends that i am all confused. a traveller is so much used to bear with things good-naturedly. i know too well, my poor talk hardly can amuse you, an experienced man. faust one glance from you, one word, more entertains than all the wisdom that this world contain

eam. faust you are then often lonely? margaret yes, for our household is but small, and yet one has to look to all. we have no maid- must cook, sweep, sew, and knit, and early run about and late; and mother is in all of it so accurate! not that in spending she must feel confined; we could branch out far more than many do. my father left a pretty property behind, a house outside the town, a little garden too. yet now i ve pretty quiet days. my brother, he is a soldier lad. my little sister s dead. a deal of trouble with the child did i go through; yet once more would i gladly undertake the bother, i loved the child so much. faust an angel, if like you. margaret i brought it up and it was fond of me. father had died when it was born; we gave our mother up for lost, so worn and wretched, lyin

? mephistopheles i ve always been received in very courteous fashion. martha i mean: has love in earnest never stirred your breast? mephistopheles with ladies one should never dare to jest. martha ah, you don t understand me! mephistopheles that distresses me! and yet i understand- most kindly would you be. they pass on. faust did you, o little angel, straightway recognize me when i came into the garden? margaret did you not see that i cast down my eyes? faust that liberty i took, you ll pardon? the daring impudence that day when coming from the church you went your way? margaret i was confused; to me it never had occurred; no one could say of me what s bad. ah, thought i, in your manner, then, has he seen something bold, unmaidenly? it seemed to strike him right away to have some dealings

ha i d ask you make a longer stay; but it s a wicked place, here roundabout, as if no one had naught to carry through and naught to do but gape at all the neighbours going in and out. one s talked about, do all one may. and our dear couple? mephistopheles up that walk i saw them whirr, the wanton butterflies! martha he seems to take to her. mephistopheles and she to him. so runs the world away. a garden house margaret runs in, hides behind the door, holds the tip of her fingers to her lips, and peers through the crevice. margaret he s coming! faust [enters. rogue, it s thus you tease! i ve caught you! he kisses her. margaret [embracing him and returning the kiss. best of men, i love you from my heart? mephistopheles knocks. faust [stamping. who s there? mephistopheles a friend! faust a bea

me i stray. his noble form, his bearing so high, and his lips so smiling, and the power of his eye, his flowing speech s magic bliss, his hands fond clasp, and, ah, his kiss! my peace is gone -my heart is sorei ll find it, ah, never, no, nevermore! my bosom yearns toward him to go. ah! might i clasp him and hold him so, and kiss his lips as fain would i, upon his kisses to swoon and die! martha s garden margaret. faust. margaret promise me, henry! faust what i can! margaret how do you feel about religion? tell me, pray. you are a dear, good-hearted man, but i believe you ve little good of it to say. faust hush, hush, my child! you feel my love for you. for those i love, i d give my blood and body too, would no one of his feelings or of church bereave. margaret that s not enough. we must be

mephistopheles there is no rest today for young or old. a new dance starts; come now let us take hold! faust [dancing with the young witch. once came a lovely dream to me. i saw therein an apple tree; two lovely apples on it shone, they charmed me so, i climbed thereon. the beauty. the little apples man entice since first they were in paradise. i feel myself with pleasure glow that such within my garden grow. mephistopheles [with the old witch. once came a wanton dream to me. i saw therein a riven tree; it had a monstrous hole; twas huge, yet i was pleased with it. the old witch. i proffer now my best salute to you, the knight with horse s foot! let me a proper cork prepare, if him a big hole does not scare. proctophantasmist. accursed folk! how dare you then? have you not long had proof c

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

sufi teachings. the mathnavi of jalal ad din ar-rumi (d.1273) is often called the qur an of persia, which opens with the story of the reed that has become separated from its reed bed.26 the sufis are also known for the exquisite spiritual love poetry of hafiz, kabir, ra bia, and others.27 the conference of the birds (mantiq at-ta ir) by farid ad-din attar, yusuf and zulaika by jami, and the rose garden (galistan) by sa adi are masterful works of mystical allegory.28 all sufis use the symbol of the rose as an allusion to contemplative practice.29 sufism has also been enriched by numerous mystical commentaries, such as the niche for lights (mishkat al anwar) by al ghazzali (d.1111, and the recorded teachings of sufi masters such as rumi, ibn arabi, al- suhrawardi, ibn ata allah, al bayazid

al hundred years later by the sudden appearance of brahmi sanskrit in the indus valley. sinatic and brahmi have many similar letterforms, and both were replaced by later alphabets claimed in present times to be the originals (i.e. sinatic replaced by ezra and brahmi replaced by deva negari. some qabalists and tantrikas maintain that there is a parent alphabet, called the gan aden alphabet(]da ]g, garden of eden, from which both hebrew and sanskrit are derived. a speculative representation of the gan eden alphabet composed of twentytwo families of letters with an aggregate of seventy members is seen in figure 2.2 on page 59. there is also said to be a gan aden torah, an unbroken sequence of letters that may be broken into words and sentences in innumerable ways. hence, the written torah is

s. the sefer yetzirah (book of formation) has several twodimensional trees, and the double-pyramid three-dimensional tree of life. it also has the two hundred and thirty one two-letter permutations of the wall, the array of the sunset, and the battle. 3' 8: h" 2: 2 2:e 8% the tanakh (torah, prophets, and writings) is especially replete with imagery. the torah gives us adam and chava (eve) and the garden of eden, noah and the great flood, the stories of the patriarchs and matriarchs, the life saga of master mosheh and the liberation from egyptian slavery, the extraordinary sequence of events in the desert of sinai, the ark of the covenant, and more. in zohar b reshith 21a-21b, several verses in the torah are cited as meditation images for abraham( sitting at the door of his tent at noon),2

rn scientific cosmology to the qabalistic model of the work of creation (ma aseh b reshith. in extending his analysis to include the successive development of the natural forces, the work of the chariot mentor took the creative license of inserting the word ruach into the first verse, correlating it with the gaseous state of matter. the first line of torah b reshith in the format of the gan eden (garden of eden) torah as a continuous stream of letters is /rah tav,ymsh ta,yhlaarbtysarb one possible way to break this line into words is /rah_tav_,ym_(xvr)_sh_ta_,yhla_ arb_tys_arb in the beginning there was an explosion: 1 1. tyswarb (bara-shith: it created six it: the pure energy before creation. size of universe (cm =10e-33, weight of universe (gm =0 at planck constant (10e-34 cm, system dis

l rumi, translated by coleman barks, with john moyne, a.j. arberry, and reynold nicholson, castle books, new jersey, 1993. 4' 8: h" 2: 2 2:e 8% 28 attar, farid ad-din. the conference of the birds, translated by c.s. nott, routledge and kegan paul, 1961. jami. yusuf and zulaikha: an allegorical romance (abridged, translated by david pendlebury, octagon press, london, 1990. sa adi. gulistan or rose garden, translated by edward rehatsek, capricorn books, new york, 1966. 29 per indries shah, the arabic word for rose (ward) and the word for concentration practices (wird) rhyme. 30 al ghazzali. mishkat al anwar translated by w.h.t. gairdner as niche for lamps, royal asiatic society, london. 1924. the mishkat al anwar is primarily a commentary on the light surah. al ghazzali. the alchemy of happi

w: the last: the fourth and final celestial head of meshiach l hvhy corresponding to the filter of the letter tav. adam kadmon: anthropomorphic allusion to vast face as the celestial man created (i.e. world of b riyah) in the image of elohim; depicted in merkabah literature as riding upon the celestial chariot, or seated upon the throne of el shadai. adam, as the archetype of the first man in the garden of eden, reflects the male (yang) aspect of small face in the lower world of yetzirah, with chavah (eve) representing the feminine (yin) aspect of small face as the energy of consciousness. with the allusion of the eating of the apple of the knowledge of good and evil, the action drops down into the world of asiyah, and consciousness becomes dualistic. adonai (hebrew: my master: a principal

y-existent roots of the tree. corresponds to nirvakalpa samadhi in the hindu yoga system, and satori in zen. faqir (arabic: mendicant: a term for a sufi reflecting the ideal of spiritual poverty. galgalim (hebrew: wheels: qabalistic term for reincarnation, envisioned as the rotation (or migration) of the geviyah through successive physical bodies (nefesh) in the world of asiyah. gan eden (hebrew: garden of eden: an archetype and an idyllic place in sefirah beauty/the last in the world of yetzirah. gan eden alphabet: the source alphabet in the astral world of yetzirah from which differentiate both the hebrew and sanskrit alphabets in the world of asiyah. gate: a passageway associated with one of the hebrew letters that dynamically links one sefirah to another on the tree of life. gate of th

FOCUS OF LIFE

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

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

undly in their account of the nature of man and the character of his fall. it is true that the mosaic genesis, like the egyptian genesis, says that man was made in the image of god and was given dominion over all creatures, but it is never said in the mosaic genesis that this meant that adam was created as a divine being, having the divine creative power. not even when adam walked with god in the garden of eden before the fall is this said of him. when adam, tempted by eve and the serpent, wished to eat of the tree of knowledge and become like god, this was the sin of disobedience, punished by the exile from the garden of eden. but in the egyptian genesis the newly created man, seeing the newly created seven governors (the planets) on whom all things depend, wishes to create, to make somet

e of his library and from his diary we learn that the dates on which bruno summoned "les lecteurs royaux et tous a l'ouir dedans cambray" were the 28th and the 29th of may (1586, which were "les mercredy et jeudy de la sepmaine de pentecoste".3 the theses were sustained by hennequin, bruno's disciple, who was in the "great chair, whilst bruno himself was in "a little chair, near the door into the garden".4 this was possibly a precautionary measure, in case it became necessary to escape which it did. the opening oration, read by hennequin, contains passages which are almost word for word the same, except that they are in latin, as passages in the cena de le ceneri. we have been imprisoned in a dark dungeon, whence only distantly could we see the far off stars.5 but now we are released. we k

there is the constant self-advertisement and bombast, but on the other hand there is also a sense of mission which was certainly genuine. to suggest, as i think he means to do, at such a time and in such a place, that the "religion of the world" might be a better religion than christianity as interpreted by the catholic league was a very brave thing to do even if he did sit near the door into the garden and failed to turn up on the next day. the explanation of that failure might well be that he had not expected opposition from the quarter from which it came. the indefatigable man also published during this year (1586) in paris a long work entitled figuratio aristotelici physici auditus' dedicated to piero del bene, to whom the dialogues about mordente's compass were also dedicated. this ar

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

nses. degeneration resulted from the ignorant and unauthorized abuse inaugurated by the lucifer spirits. regeneration must be undertaken in order to restore man to his lost estate as a spiritual being and to free him from this body of death wherein he is now encrusted. death must be swallowed up in immortality. to attain this object, a covenant was made with humanity when it was expelled from the garden of god to wander in the wilderness of the world. according to that plan, a tabernacle was built after a pattern planned by god, jehovah, and an ark symbolical of the human spirit was placed in it. its staves were never taken out of their place, to show that man is a pilgrim on the earth and may never rest until he reaches the goal. there was within it a golden pot with "manna (man "fallen f

ry, is aggressive, progressive, and possessed of great initiative, but impatient of restraint or authority whether human or divine. this class is loath to take things on faith and prone to prove all things by the light of reason. these people believe in works rather than faith, and by their dauntless courage and inexhaustible energy they have transformed the trackless wilderness of the world to a garden full of life and beauty, so lovely in fact that the sons of cain have forgotten the garden of god, the kingdom of heaven, whence they were expelled by the decree of the lunar god jehovah. against him they are in constant rebellion because he has tied them by the umbilical "cable tow" they have lost their spiritual sight and are imprisoned in the forehead of the body where it is said cain wa

uish, now to the tune of great laughter and heroic shoutings like the cry of thunder. sometimes in the silence of the night time one may hear the tiny hammerings of the comrades at work in the dome--the comrades that have gone aloft" it is such a temple that the mystic mason is building. he endeavors to work on the temple of humanity at large, but since "when the rose adorns itself, it adorns the garden" he aims also to cultivate his own spiritual powers, as foreshadowed in the molten sea. solomon had already sued for the hand of the queen of sheba, and had been accepted, so, feeling that the meeting with hiram abiff might change her affections, he endeavored to consummate their marriage before granting her wish to meet the grand master. but the queen was obstinate, she sensed the grandeur

rifying properties were concerned; until then it could no more cleanse the sin-stained soul than could a dry basin be utilized to cleanse the body. nor could solomon speak the word, the formula for this wonderful work. none but hiram knew it. this work was to be his masterpiece, and if he succeeded, his art would have lifted him above the human, and made him divine like the elohim jehovah. in the garden of eden, his divine progenitor samael, had assured his mother, eve; that she might become "as the elohim" if she ate of the tree of knowledge. for ages his ancestors had wrought in the world; through the accumulated skill of the sons of cain, an edifice had been reared, wherein jehovah hid himself "behind the veil" and communed only with his chosen priests, the sons of seth. the sons of cai

he elohim" if she ate of the tree of knowledge. for ages his ancestors had wrought in the world; through the accumulated skill of the sons of cain, an edifice had been reared, wherein jehovah hid himself "behind the veil" and communed only with his chosen priests, the sons of seth. the sons of cain were thrust out of the temple which they had built, as their father, cain, had been driven from the garden which he had tilled. this hiram felt to be an outrage and an injustice; so he applied himself to prepare the means whereby the sons of cain might "rend the veil" and open the way to god for "whosoever will" to this end he sent messengers over the world to collect all the metals with which the sons of cain had ever wrought. with his hammer he pulverized them and placed them in a fiery furnac

and the double sex of his people precluded the clashing of interests which now obtains, and which will continue until another divine ruler shall present himself to embody within in his own person the qualifications of the dual office of king and priest after the order of melchisedec, and until sex generation be abolished. in this connection it is significant that the bible narrative begins in the garden of eden, where mankind were male-female and innocent; then in the next chapter we are told of the division of sexes, the transgression of the command not to eat of the tree of knowledge, and the infliction of the penalty--painful parturition and swift death. from then on the old testament tells of war, struggle and strife and in the last chapter makes the prophecy that there shall a sun of

FULL MOON RITUALS

may live it" the acorns hold his awareness long. this path is private, yet he smiles openly at sus before moving to her newly woven web. from which hooves and antlers flash "you have asked closer commune with the lord of the hunt. thus are you given that opportunity. remember that a good teacher finds learning in another's instruction" and the sage. aromatic, pungent, resilient- prospering in the garden of a strong woman "tend this well, dear morgan. as your sage expands its reach, so may you" over the bloodstone. blue, moons and medicine; healing "jess, our energy she has, and you may be the envoy of her spirits" finally, to the newly sprouted one. green and growth, durability and reliance- and the potted one seems to glow "dearest lyn- never apologize for offering what is in your heart o

FULLER J F C SECRET WISDOM OF THE QABALAH

ieuse des hebreux, ad. franck, 1889. the kabbalah, its doctrines, development, and literature, christian d. ginsburg, second impression, 1920. the holy kabbalah, a. e. waite, 1929. the secret doctrine of israel, a. e. waite, 1913. the history of magic, eliphas levi, 1913. the book of formation or sepher yetzirah, knut stenring, 1923. the zohar in moslem and christian spain, ariel bension, 1932. a garden of pomegranates, israel regardie, 1932. q.b.l. or the bride's reception, frater achad, 1922. the anatomy of the body of god, frater achad, 1925. secret wisdom of the qabalah page 11 chapter i the wisdom of the qabalah the qabalah the qabalah is not a holy book as are the vedas, the bible, and the koran. it is not a book at all: instead it is a secret traditional knowledge, the hidden though

meant by balance or poise is not so easy, and in place of attempting to do so in a few sentences we will let this central principle evolve slowly on its own in this and the next four chapters. esoterically, the object of this philosophy is a return of the universe into the structure of the first adam; this mystery we will attempt to explain later on. exoterically it is the return of israel to the garden of eden- the megalomania of the all-conquering jew. the relationship between these two objects is that the second constitutes the protective shell of the first. the second maintains the jewish peoples intact, and this intactness enables qabalistic wisdom to evolve. outside this protective duty, the second has no relationship to the first, no more than the shell of an egg- lifeless substance

s all things. and all that exists is by the grace of the existence of the human form.35 (see diagram 1 on page 20) secret wisdom of the qabalah page 17 plate 1: the caduceus of hermes secret wisdom of the qabalah page 18 plate 1: the winged wand of egypt secret wisdom of the qabalah page 19 diagram 1: the divine man secret wisdom of the qabalah page 20 as man is a duality in unity, so also is the garden of eden. there is the heavenly eden to which there is no human approach, and the earthly eden which is approached by thirty-two paths- the 22 letters and 10 numerals. no one knows the earthly eden but the little face [the seven lower sephiroth, and no one knows the heavenly eden but the great face [the three supernal sephiroth. should the upper eye [kether] cease looking into the lower eye

ellectual, and spiritual planes, the vau extended from malkuth to kether. in the second account of the creation the androgenic man is formed of the dust of the ground, and the lord god, that is tetragrammaton elohim, and not merely elohim as in the first account, gbreathed into his nostrils the breath of life h (that is the nephesh, gand man became a living soul h. 11 next the neshamah (eden, the garden of the intellect, is planted and man is put into it but is oblivious of the knowledge of good and evil, because as yet he possesses no rua h (that is power of judgment, and it is only after the temptation of eve that the rua h is established and the androgenic man becomes fully active. until this transformation takes place it would appear that the androgenic man is only occultly the shadow

man. the qabalistic interpretation is as follows: the rib is the letter od, which when removed from the four letters od heh vau heh leaves heh vau heh, or eve. the actual transmutation from od vau od to od heh vau heh we have already described. the od, as it will be remembered, also symbolizes the ten sephiroth of the yetziratic world, which are reflected in the assiatic world in the form of the garden of eden, which mystically is the garment of god. the od being extracted, the mystical eye is closed- that is, the vision of the yetziratic tree of life is cut off from the world of assiah; consequently, though adam and eve perceived that they were naked, they were not ashamed- that is they could not perceive the nakedness of the assiatic world- because the yetziratic vision having vanished

ll. man is, therefore, the implement of the redemption of god. this is the secret the qabalah hints at but never clearly expresses. the accomplishment of the messianic act. in the second chapter of genesis tetragrammaton created adam qadmon in his own form. he took gdust of the ground, and breathed into his nostrils the breath of life; and man became a living soul h. 1 next adam was placed in the garden of eden, that is in malkuth, which is magically divided by four rivers. 2 this means that man, or the humanity of adam, becomes the shin surrounded by the four elements, or the four magical powers of courage, will, knowledge, and silence. in the centre of the garden is planted a tree, symbolic of the living force, from the root of which spring three trunks. as already explained in a former

raction and repulsion (the law of creation, so now did man and woman veil the knowledge of the conjunction of the vau and the heh (which is but a reflection of the union of the od and the heh) by means of aprons, tha:t is by turning this knowledge into a mystery no sooner were the mysteries hidden than the eternal opposites, the man and the woman, heard the voice of tetragrammaton gwalking in the garden h. it is the primal light, shin, formulated by the mystic union of the od and heh (jah) and the vau and heh (veh. as they heard it they hid themselves from gthe presence of the lord god h. when questioned, the active force (vau) accuses the passive force (heh, and jah curses the serpent (the messianic force) 4 and assumes his full satanic form by putting enmity into the heart of woman and s

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

woman and the body of a serpent.[73] even the mexicans declare that "he, the serpent, is the sun, tonakatl-koatl, who ever accompanies their first woman" their primitive mother, they said, was kihua-kohuatl, which signifies a serpent. in referring to this mexican tradition, forlong remarks "so that the serpent here was represented as both adam and adama; and their eden, as in jewish story, was a garden of love and pleasure"[74 [73] herodotus, book iv, 9 [74] rivers of life, vol. i, p. 143. the traditions extant among all peoples seem to connect the introduction of the serpent into religious symbolism, with a time in the history of mankind when they first began to recognize the fact, that through the abuse of the reproductive functions, evil, or human wretchedness, had gained the ascendenc

, at this season, the now expected increase, the high priest placed a golden crucifix on the virgin water and blessed its return from wintry death, invoking the precious fluid to vernal life and productiveness, when lo! a holy child suddenly appears upon the scene, reminding us that this is everywhere the outcome of the 'wafers of life' in all animal as well as vegetable production. boodha in the garden of loobim through which flowed a holy stream, and christ by the brook at bethlehem, nay, the first pair in the garden of the four rivers, are all the same idea--fertility and creation. the high russian pontiff now slowly and solemnly stooped, and taking up some of the holy water, proceeded to sprinkle the vernal child--jesus, whispered these crowds, but the ancients said horus. the sacred f

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

1820he had remarried and proceeded to add six more children to his household in sloanestreet.ofthe three sons of the second marriage george, the eldest 'is a name only, while the second, william, was described by waite as living 'quietly till about fifty of age; waite further recalled that he once, only once, had a meetingwithhis sister after her return fromamerica-albeiton neutral ground, in the garden of a public house near chalk farm road.thethird son, edward, had a more adventurous life in which emma was involved: he'haddrifted over to canada, where hemusthave wasted himself and his substance. before her american cruises, my mother was there for a season, presumably in his care;buta curious cloud covers the circumstance which led tothiscanadian visit. there were stories about the carel

dthenursery well:mr lakeman was a clergyman,whotook upgrowingborder carnations, firstofall as a hobby, then later he started showing and worked up quite a good name. queensbury nursery was onlytwogarden plots,witha greenhouse where he rooted his cuttingsbuthe issued a catalogue and attended someofthe flower shows (including chelsea) where he booked his orders, and also he used to advertise in the garden magazines.'ifnot a large concern, queensbury nursery was at least asuccessfulone, to thesatisfactionofits proprietor,whowas, nodoubt,equally satisfiedwithhisdaughter'smarriage.3dora,however, seems to have had little incommonwithherhusband: she hadnointerest at all in spiritualism and little enthusiasm for granville's hobbiesofcycling and photography,butshewasenthusiasticaboutpoetry, even to

saysofitonlythat'she was" reconciled tothelatinchurch-thatofherchildhood-beforeshe passed away, and this to machen's 'great satisfaction'(sly,p.156).herdying is recorded more poignantly by jerome:thememorylingerswithme of thelasttime i saw his wife. it was a sunday afternoon. they were living in verulam buildings, gray's inn, in rooms on thegroundfloor. the windows lookedouton to the great quiet garden,andtherooks were cawing in the elms. she was dying, and machen,withtwocats under his arm, was moving softly about, waiting on her. we didnottalk much. i stayed there till the sunset filled theroomwitha strange purple light(mylifeandtimes,p.116).machen was supported in hisdereliction by waite.hehadnotsought help,butwaite recognizedtheneed and thecomingchange in machen:amy was older than her

a red powder. waite could not know then that 'this is the powder of alchemyand the philosopher's stone. it is encircled by a river of mercury; for 'what should1know in my childhood concerning the stoneat the red, or thatestinmercurioquicquidquaeruntsapientesibut the talismanicseedof this romance of alchemyfellunawares in receptive soilandbecameaplant which iwas destinedto tend long afterin my own garden of the mind'(sly,p.28).beforethisalchemicalplantfloweredwaitehaddiscoveredboth spiritualism and theosophy-and found both of them wanting. spiritualism had been a necessary personal quest, but theosophy was an intellectual pursuit to which he had been introduced by h.267p.blavatsky'sisisunveiled(1877).he found this curious book 'helpful as anomniumgatherumof esotericclaimsand pretences, a mi

to purchase,butit was approaching that figure(sly,p. 205).theprice obtained for sidmouth lodgewas'2431350 +24325for summer house and fixtures';but,despitetheprofit, waite didnotapprove of the new owners:'thepurchasers of sidmouthlodge, he noted in his diary 'came in the afternoon to see the furniture. they are all russian and believe in bolshevism (30 august1919).after his books, waite found his garden the hardest thing to be parted from. he enjoyed gardening and was fascinated by the garden'sinhabitants,whetherhis wife's cat, the abundant bird life, or the toads; eventhese seemed significant in a wider sense 'eventhetoads in my garden:-a greatcolony-havejewelled eyes which are outward signsofa grace that is somewhere to be foundwithin,and the new black kitten on the hearth has a spiritof

ife, or the toads; eventhese seemed significant in a wider sense 'eventhetoads in my garden:-a greatcolony-havejewelled eyes which are outward signsofa grace that is somewhere to be foundwithin,and the new black kitten on the hearth has a spiritofdivine mischief, as in somewisealso an "annihilative" divine power (reviewofe.underhill,theophanies,intheoccultreview. december1916).butifhehad lost his garden, he hadalso-forthemoment-lostthe burdenoffinancial hardship. poverty, alas, was never far away.theproceeds from the house sale were invested on sybil's behalf in war loanstockthatreturned24385per annumininterest. there was little else save income from waite's267writing and more thanenoughproblemswiththe cottage. the. bomb-damagedroof(ramsgatehad suffered from air raids duringthewar) had bee

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

freely acknowledged his debt:'itwaswisdom47through him mainly that i began certain studies and experiences, that were to convince me that images well up before the mind's eye from a deeper source than conscious or subconscious memory! and through him also yeats gained his understanding of magic:the evoker of spirits and his beautiful wife received us in a little house, on the edge of some kind of garden or park belonging to an eccentricrichman, whose curiosities he arranged and dusted, and he made his evocation in a longroom that had a raised placeon the floor at one end, a kind of dais, but was furnishedmeagrelyandcheaply.i satwith my acquaintance in the middleof the room, and theevokerof spirits on the dais, and his wife between us and him. he held a wooden mace in his hand, and turning

seeinthe crystal and go to the alchemical plane corresponding under the sephira of (chokmah) where ask the governor of hylechtosend down the divine light into the matter, the lvx. perform what other opera255 tions you wish and then remove the tablets and continue the alchemical processes as usual. in the intervals between the stages etc. act as here prescribed. descriptionofthe plane. a beautiful garden in which is a fountain issuing from a pillar and filling a large oblong basin with a certain white water.thisplace is guarded by an angel with a caducean wand, who represents metatron onthisplane. ask him to bring you before thethroneof the governor of hylech. above the pillar is a globe and the birdofhermes human-headed. further on is the throne of the governor of hylech who has rainbow co

GILBERT THE MAGICAL MASON

d by macgregor mathers and published by redway. these three books give a fair idea of the tone and style and material of the kabalistic book of thezohar,but they of course do not include a view of the whole subject. other famous treatises are:'thecommentary on thetensephiroth, by rabbi azariel ben menachem, 1200a.d;'thealphabet' of rabbi akiba; the 'book of enoch 'the palaces, pardes rimmonim, or garden of pomegranates 'otz ha chiim, or tree of life 'rashith ha galgulim, or revolutions of souls; and especially the writings of the famous spanish jew, ibn gebirol, who dieda.d.1070, and was also called avicebron.theteachings of the kabalah has been considered to be grouped into several schools, each of which was for a time famous. i may mention:theschoolof gerona, 1190 to 1210, of rabbi isaac

GILBERT THE SORCERER AND HIS APPRENTICE

oth oftheqabalahthese be they who be unclean and evil, even the distortion and perversion of the sephiroth: the fallen restriction of the universe, the rays of the coils of the stooping dragon. eleven are their classes, yettenare they called. seven are the heads, yet an eighth ariseth, seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garden of wisdom, is the serpent of the paths; it is the serpent of the celestial eden. but the serpent of the temptation is that of the tree of knowledgeofgoodand evil, the antithesis and opposer of the other: the red coiled stooping dragon of the apocalypse, the serpent of the terrestrial eden. regard thou therefore the celestial serpent, as of brass, glistening with. green and gold, the colour

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

l work is done (p. 170. he goes on to give a ponderous and diffuse account of the rituals themselves, but. there is a much clearer and briefer description in waite s secret tradition in freemasonr (1911, vol. 2, pp. 234 235. in the grade which is equivalent to that of entered apprentice [i.e. enlightened phremason, or green brother, the candidate is informed that he stands at the threshold of the garden of eden and the place of the tree of life. the proposal, however is to build a temple, in which an important part is assigned to him who is received. in connection with this. the ritual is said to consist of six labours. terminating in the symbolic introduction of our race into its future dwelling-place. which is seemingly the ur-home, the place of the river of life and the tree of life. th

plan-of the building are presented to the candidate and it is then described as (a) god s temple in nature, and (b) a symbol of the moral temple that is within. the east is goodness rising into life; the west is goodness setting into death; the south is truth ir. light; the north is truth in oblivion. it is. the story of earthly life and the story of the soul. the temple, finally, represents the garden of god. about the 3rd grade, of perfect phremason, or red brother, waite says scarcely any-thing, because of its very curious, but withal bizarre, analogies with its marvellous prototype in the craft. the candidate is pledged to keep secret the ineffable name of god, and in this connection a certain communication is made to him. there was one further aspect that beswick sought to introduce

GLOBAL FREEMASONRY

t god created living things. actually, this view, which is close to materialism, was the starting point of erasmus darwin's theory of evolution. in the 1780's and 90's, erasmus darwin developed the main outlines of theory of evolution, according to which all living things came from a single common ancestor by chance and according to the laws of nature. he did his research in an eight acre botanic garden he had prepared, and dfd the theory of evolution revisited erasmus darwin, charles darwin's grandfather was a "master mason" erasmus darwin's book zoonomia, in which he laid the foundations for the theory of evolution. sought evidence that would prove his idea. he explained his theory in two books, entitled temple of nature and zoonomia. moreover, in 1784 he founded a society to manage the

GNOSTIC HANDBOOK

l axis and four in the directions. pathways link all the worlds with the central axis. the gnostic handbook page 22 (the system of nine rather than seven duplicates the principles of fire and ice as distinct worlds, this is not found in later models of the universe such as the anglo saxon) the world in the center is called midgard. the word gard means dwelling, it is obviously related to the word garden. midgard is middle earth, the garden in which ex live our lives. it includes the physical world as it is perceived by our senses. encircling midgard is the world serpent (4th c) niflheim is the realm of ice and darkness, while muspellsheim is the world of fire and heat. the interaction between fire and ice, niflheim and muspellsheim (2nd c) is a major dynamic within the activity of the worl

t seems clear that this supposed error was actually the process by which sophia (and with her mankind) could enter matter and achieve an understanding of the divine will. this model is duplicated in genesis where the serpent tempts eve and eve is seen to fall, yet in reality eve begins a necessary journey into the material world, symbolized by putting on coats of skin and being dispelled from the garden. the entry into matter was hence painful but necessary. so while saturn/sophia may have caused the material world and its suffering and pain, it is through realizing that this world is only a classroom that we see through the demiurge/satan and find wisdom behind it. in the ancient mysteries this was represented in strange initiatic rites. in these secret rituals the neophyte would be lead

also a key to a deeper understanding of the real nature of aquarius. while the new-agers claim it will be an age of love and mung-beans, since the ruler of aquarius is saturn, we can expect a bumpy ride first. while saturn is also the lord of the golden age (the satya yuga, this emphasises the dual nature of the planetary daemon, tester, destroyer and guardian of the the gnostic handbook page 60 garden of eden. the key philosophical emphasis within guenon s historical analysis is on the duality of quantity and quality, quality being the character of the golden age (and indeed the principle of gold see our discussions of this later) and quantity, the kali yuga attribute. whether it be the decay of the nature of currency, or the clash between craftsmanship and the rule of the machine, this

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

st and he becomes a fallen being. his name lucifer means light bearer and accordingly, we have a light bearer who is transformed into a dark force. this is followed by a second fall, this time directly involving humanity, where adam and eve, depending on interpretation, break gnostic theurgy page 16 one of creators commandments or in some way or another break cosmic law, and are expelled from the garden of eden (in gnostic terms the expulsion from eden represents the soul entering matter. there are many variantions on this theme. in some gnostic traditions the force of the universe expands and it s final manifestation is sophia or wisdom. out of a yearning to know the original creator she gives birth to a demi-god, ialdabaoth who in turn creates the material world. he becomes conceited and

GOLDEN DAWN RITUALS F

is emblem, and through the sphere of the splendid orb of shemesh, may confer upon it such power and virtue, as to lead me by it towards the solution of the great secret. i invoke lapr, great archangel of trapt and lakym ruling the sun to aid and empower me in this work of art" step 9 let the adept recite the following from the book of genesis "and a river nahar went forth out of eden to water the garden and from whence it was parted and came into four heads" let the adept invoke the hexagram of the planets over the white portion of the rose cross. the hexagrams should be encircled. let the adept also vibrate the necessary names during the invocation of the hexagrams. take caution to use both the portion representing either the day or night house of the planet when holding the lotus wand. w

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ng gleams of light. i gazed across the ruins towards the dominant peak. its name is huana picchu and it used to feature in all the classic travel agency posters of this site. to my astonishment i now observed that for a hundred metres or so below its summit it had been neatly terraced and sculpted: somebody had been up there and had carefully raked the near-vertical cliffs into a graceful hanging garden which had perhaps in ancient times been planted with bright flowers. it seemed to me that the entire site, together with its setting, was a monumental work of sculpture composed in part of mountains, in part of rock, in part of trees, in part of stones and also in part of water. it was a heartachingly beautiful place, certainly one of the most beautiful places i have ever seen. despite its

th. then the heart of heaven blew mist into their eyes which clouded their sight as when a mirror 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

therefore puzzling to find such similarities between these traditions and those recorded in the genesis story. moreover, like so many of the other old world/new world links we have identified, the character of the similarities is not suggestive of any kind of direct influence of one region on 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

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, this state of grace was closely associated with knowledge, and the reader is left in no doubt that the knowledge in question was so re

ancient iranian people lived in the fabled airyana vaejo, the first good and happy creation of ahura mazda that flourished in the first age of the world: the mythical birthplace and original home of the aryan race. in those days airyana vaejo enjoyed a mild and productive climate with seven months of summer and five of winter. rich in wildlife and in crops, its meadows flowing with streams, this garden of delights was converted into an uninhabitable wasteland of ten months winter and only two months summer as a result of the onslaught of angra mainyu, the evil one: the first of the good lands and countries which i, ahura mazda, created was the airyana vaejo. then angra mainyu, who is full of death, created an opposition to the same, a mighty serpent and snow. ten months of winter are ther

ich was believed to be situated away beyond a large expanse of water. as wallis budge observed in his important study, osiris and the egyptian resurrection, the egyptians believed that this land could only be reached by means of a boat, or by the personal help of the gods who were thought to transport their favourites thither. 21 those lucky enough to gain entry would find themselves in a magical garden consisting of islands, interconnected by canals filled with running water which caused them to be always green and fertile .22 on the islands in this garden, the wheat grew to a height of five cubits, the ears being two cubits long and the stalks three, and the barley grew to a height of seven cubits, the ears being three cubits long and the stalks four. 23 was it from a land such as this

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

down to the magical lodges of modern times which refer to a star or the stars directly or indirectly tend to be transformative and thus of the great white brotherhood. ciphers for decoding messages between the black lodges and their alien sponsors have always existed. but confusions of a deliberate nature exist; the ancient gnostics uncovered a cipher which clearly indicates that the story of the garden of eden in its conventional form is turned on its head. the serpent is clearly the symbol of knowledge, wisdom, the kundalini yogic force, the will-current that is, it is the symbol of liberation and self-mastery. the jealous gods, as read in the original manuscripts, are clearly the forces of blockage, self-denial and repression which is to say, the intelligences governing the black lodge

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

zid. step 1. consecrate a circle, trace the banishing pentagram and hexagram of fire, and then sit relaxed within the circle. step 2. concentrate on blackness. fill your mind with formless darkness. step 3. imagine the blackness to descend as if you were slowly rising above an immense black cliff. slowly rise above the edge of the cliff and see yourself in a iush well-tended, colorful and fertile garden. step 4. imagine a giant-sized, perfectly formed maiden standing naked in the center of this garden. she should be as sexually attractive as your imagination can form her. l e t yourself be the size of a fly or gnat by comparison. begin at her feet and slowly, gradually, rise upward facing her bare 163 skin all the way to the top of her head. see the hairs and cells of her body. step 5. ima

ecreasing in size until you are both comparable. let her face you and smile enticingly. step 6. let her approach you slowly and seductively until the front of her body touches yours. then let her continue until her body merges itself totally in your body. feel the combination of her body and yours as your own body. step 7. bathe in the bliss of this union. step 8. let the woman depart back to her garden. stand and again trace the banishing pentagram and hexagram of fire. step 9. record the results in your magical diary. notes to step 1. it is of no consequence whether you wear a robe, street clothes or nothing at all during this exercise. the main thing is to relax and be aware of your body of light rather than your physical body. notes to step 2. this is the blackness of zax. as you progr

(caput. 195 draconis) the formula itself can have three separate modes of operation. the first, acting through the number 54, is the way of the lover. the second, acting through the number 36, is the way of the adherent. the third, acting through the number 18, is the way of the hermit (see crowley's magick without tears for a detailed explanation of these three magi-cal types, and also zim, the garden of nemo later in this manual. this formula is a play on the mixing of the qualities of leo (creativity) and the initiatory awareness of the high priestess (caput draconis. one is the downward creative impulse, the other the upward spiritual impulse. ztztzt expresses the proper balance necessary between these two complementary forces. the sisil of ztztzt from the watchtower of air is: the le

who are folded in upon themselves, the liquor of whose 233 bodies is dried up, so that nothing remains but a little pyramid of dust" this aethyr holds the fate of those who have detached themselves from their humanity. study them well and see where their yogas and their meditations have led them. to be learned vta for all who practice there is a lesson any form of yoga or meditation. 234 zim, the garden of nemo he is, as said, the "nameless one" who has so many names, and yet whose names and whose very nature are unknown. he is the "initiator" called the "great sacrifice "for, sitting at the threshold of light, he looks into it from within the circle of darkness, which he will not cross; nor will he quit his post till the last day of this life-cycle. it is under the direct, silentguidance

; nor will he quit his post till the last day of this life-cycle. it is under the direct, silentguidance of this maha guru that all the other less divine teachers and instructors of mankind became, from the first awakening of human consciousness, the guidesof early humanity. h.p. blavatsky, the secret doctrine after a successful initiation in the city of the pyramids, you are now ready to see the garden of nemo which lies in the 13th aethyr, zim. the initiatory processes from pop to vta are specifically designed to elevate you to the magical grade of magister templi (master of the temple. you must be at least a magister templi, or equivalent, to lawfully enter zim or any of the aethyrs above zim. what this actually means is that only a magister templi will be able to correctly perceive and

rtion and false interpretations of that aethyr. the three governors of zim are: gekaond geh-kah oh-en-deh laparin lah-pah-ree-neh dokepax doh-keh-pahtz the aethyr will at first appear golden. the pure pale gold colors symbolize the dawning life that exists above the city of the pyramids. if you have successfully reached the grade of magister templi you will soon see a tremendous 235 and beautiful garden. crowley saw this as if on the terrace of a great castle that is sitting on a rocky mountain. your own perception may differ in details but you will certainly see a garden of some kind. it is cal led the garden of nemo. nemo is the title of the angel of the aethyr whose task it isto tend the garden. the word nemo adds up to 180 using enochian gematria. this is the number for the words limla

mo adds up to 180 using enochian gematria. this is the number for the words limlal meaning "a treasure" and mad-netaab meaning "divine government" also 180=90x2 where 90 is the number for sonf which means "to reign" using aik bkr, the word nemo reduces to 9, the number for "stability through change" also zim is equal to 153 which reduces to 9. nemo is the title of the silent watcher who tends the garden in zim. it is therefore a magical grade in the great white brotherhood (white refers to the color of the magick used, not to race) which is sometimes called the hierarchy of compassion. it is this esoteric organization that keeps the spirit of love and brotherhood alive in the world. if you have love for your fellow man in your heart, then you are already a member of this organization. it i

GREY W G CONDENSATION OF KABBALAH

h caution. for those that have seen the full design of the tree of life elsewhere, and wonder why it is not shown here, that is because other items were considered as part of the programwherebyman 5 got back to god, and here we are only concerned with the descent of divinity. sometimes the lightening-flashwas termed a sword, because of the fierysword whichgodwas supposed to have placed before the garden of eden to prevent humans going back there before they had solved all the problems they would have to face in the outside world. that was also why this design became known as the tree of life, because having fallen by the tree of knowledge, man would have to rise (or evolve) by the family tree of life connecting us with god by a series of step-by-step efforts until we had enough knowledge t

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ings, rites, and ceremonies of the hermetic order of the golden dawn [1937, revealed by israel regardie, 6th ed (st. paul: llewellyn, 1989, p. 1 e i'axloitoit' v* fv v* cection..grj5>fe7 teutonic mythology. jacob geimm. teutonic mythology by jacob grimm. translated from the fourth edition. with notes and appendix james steven stallybrass, vol. iii \c london: george bell& sons, york street, covent garden. 1883. butler& tanner, the sclu'ood priiiting workst frome, and london, q'u^ al..io- preface to the second edition (1844) now that i am able to put my germinated sprout of germau mythology into its second leafing, i do it with a firmer confidence in the unimpeded progress of its growth. when the first shyness was once overcome, seeking and finding came more quickly together; and facts, that

wodana p. 54 secj, and h. sachs iv. 3, 70. but in kinderm. 82, though the player, like the smith, asks for the tree from which one cannot get down, the main point with him is the dice, and the bestowal of them cannot but remind us of wuotan the inventor of dice (p. 150. 1007, and again of mercury. in h. sachs ii. 4, 114 it is only peter that bestows the wishing-die on a landsknecht at work in the garden. but the fabliau st. pierre et le jongleur (meon 3, 282) relates how the juggler fared after death in hell; though nothing is said of travelling or gift-giving, yet peter coming down from heaven in a black beard and smug moustaches and with a set of dice, to win from the showman the souls entrusted to his keeping, has altogether the appearance of wuotan, who is eager, we know, to gather sou

me up, and set the whole pack upon the infatuated man; from that hour not a trace has been found of the poor fellow^ this in westphalia. the low saxon legend says, ilaiis von hackehiherg was chief master of the hounds to the duke of brunswick, and a mighty woodman, said to have died in 1521 (some say, born that year, died 1581, landau's jagd 190. his tombstone is three leagues from goslar, in the garden of an inn called the klepperkrug. he had a had dream one night; he fancied he was fighting a terrific hoar and got beaten at last. he actually met the beast soon after, and brought it down after a hard fight; in the joy of his victory he kicked at the boar, crying* now slash if you can' but he had kicked with such force, that the sharp tusk 2vent through ids hoof, and injured his foot^ he t

, green shoes, and a bunch of heys at her side. the terrified girl i'an out of the church, and fetched in her father and brother who were at work outside, but they could not see the ivhite ivoman till they asked the girl, who pointed and said' there' then the woman turned, her hair hung over her back to the ground, she went toward the choir, and then vanished (mone's anz. 5, 321. into the convent garden of georgenthal a maid was going about the hovr of noon to cut grass; suddenly, high on the wall there stood a little woman as white as lawn, who beckoned till the clock struck twelve, then disappeared. the grass-girl sees on her way a fine cloth covered with flax-pods, and wondering she pockets two of them. when she gets home, they are two bright ducats (bechst. thiir. sag. 2, 68. about the

inna above, p. 955n, seems to be of another kind. sometimes the narrative becomes fuller and like a fairytale: e.g. that in bechstein 4, 221 no. 39 of the couple who had set down their child of five years in the forest while they gathered wood, but could not find it again, and looked a long time, till the child came running up with flowers and berries which the ivhite maid had given it out of her garden. the parents then set off to see this garden: it was all out in bloom, though the time of the year was cold; the ichite maid beckoned to them, but they were afraid. the child wished every day to go to her, wept and moped, sickened and died: it was forfeited to the sky- folk, the elves (conf. kinderlegenden no. 3. again, a man who puts up at a lonely huntingbox, hears at midnight a scuffing

thuest du das von alien deinen sinuen, so machtu wol eip giieten man gewinuen" et sic mulier illius vetulae verba imitabatur, et viri amaritudo in dulcedinem et mansuetudinem vertebatur. the same story in paulh's schimpf u. ernst 1555 cap. 156; a similar in a mhg. poem (am. wald. 3, ico 3) and a nursery-tale (km. no. 128, where the man, not the wife, consults the hollow tree or spindletree in the garden (p. 652. the form of address' alrun, du vil guote' reminds me of' si viujuote' said to fro scelde when she cuts out and clothes, walther 43, 7. mandeake, aleaun. 1203 (pliny's in sublime toll, washed with red wine, wrapt in silk red and white, laid in a casket, bathed every friday, and clothed in a new little white smock every new-moon. when questioned, she reveals future and secret things

und der vohin irn drussel, dass si weder plut lassen noch bein schroten. des helf mir der man, der chain ubel nie hat getan (i.e. christ, conf 'sinless man* p. 24, and the contrast p. 988, und die heilisren v wunden behiiten mein vieh vor alien holzhnnden.y pater et v ave maria^ here the rhymes peep out fitfully. the xvood-liounds are 1 today my herd i drove into our lady's grove, into abraham's garden; be pood st. martin this day my cattle's warden, may good st. wolf-^ang, good st. peter (whose key can heav'n unlock, throat of wolf and vixen block, blood from shedding, bone from crunching! help me the holy one. who ill hath never done. and his v holy wounds keep my herd from all wood-hounds! 1242 spells and charms. wuotan's forest-hounds (p. 147, the as' holtes gehle^an/ silvae latrones

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

lse, and faye, pp. 43-45, give the best account of the norwegian nissen, and thiele i. 134-5 of the danish. 512 wights and elves. sprites guard treasures, and in nib. 399 siegfried becomes master of the hoard as soon as he has taken alberich s tarnkappe from him. in calderon s darna duende the little goblin wears a large hat: era unfrayle tamanito, y tenia un cucurucho tamano. the swedish tomte i garden looks like a year-old child, but has an old knowing face under his red cap. he shews himself at midday (see chap. xxxvi, daemon meridianus) in summer and autumn, slow and panting he drags a single straw or an ear (p. 459; when the farmer laughed and asked, what s the odds whether you bring me that or nothing? he quitted the farm in dudgeon, and went to the next. from that time pros perity f

j/xepov ayiaadtvtwv t&v vsdrw /cat to a"rjfj.elov yufcrat evapyts, ov dia(f)6eipofj.^vtjs r-rjs r&v vddruv ekfivuv (fivatws to /xtj/cet tov-%pbvov, dxx es fvlolvrbv q\ok\ripov /cat sum /cat rpta trt] roo o"f)/j.epov avrxyoevros a/cepa/ou k0.1 veapov (jifrovtos /cat/.era togovtov x.p^vov t s aprt rdv tryyuv e^a.pira.croeifflv v8a&lt;nv 3 and also heilawm? frauenlob ms. 2, 213b on the garden that bears heilwin: altd. bl. 2, 294. 4 jul. schmidt s eeichenf. p. 121. at cassel i have heard bathing in the drusel water commended as wholesome, but you must draw with the current, not against. probably the right time for it is walburgis or midsummer. 6 the rite, like others cited by hartlieb (who wrote in 1455, may be of classic origin. in yao-rpofj-avrela, i.e. divining by a bellied ja

gr by the 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

ime garten, der ist gemacht mit hoher list; sin wurzel kan der jielle grunt erlangen, sin tolde (for l zol der) rueret an den iron da der siieze got bescheidet vriunde ion, sin este breit lidnt al die werlt bevangen: der bourn an ganzer zierde stat und ist geloubet schcene, dar ufe sitzent vogelin siiezes sanges wise nach ir stimme fin, nach maniger kunst so haltents ir gedoene (a noble tree in a garden grows, and high the skill its making shews; its roots the floor of hell are grasping, its summit to the throne extends where bounteous god requiteth friends, its branches broad the wide world clasping: thereon sit birds that know sweet song, etc) this is very aptly interpreted of the cross and the descent into hell. before this, 0. v. 1, 19 had already written: thes kruzes horn thar obana z

the air (chateau en pair) occurs as early as tristan, ed. michel 2, 103, conf. 1, 222 paradise. 821 joy is christian too. also: f stigen ze himel uf der scelden berc, climb tlie mount of bliss, wackern. basle mss. p. 5. the christian faith tells of two places of bliss, a past and a future. one is where the departed dwell with god; the other, forfeited by our first parents sin, is represented as a garden, eden. both are translated trapasetcro? in the lxx, whence paradisus in the vulg; this is said to be a persian word, originally denoting garden or park, which is confirmed by the armenian bardez (hortus. the only passage we have the advantage of consulting in ulph, 2 cor. 12, 4, has vaggs, the ohg. wane (campus amoenus, hortus. our ohg. translators either retain paradisi, fragm. theot. 41

ed norna-vangr in on. poems. beside hebenwang, the os. poet uses odas-hem 96, 20 and up-odas-liem 28, 20. 85, 21, domus beatitudinis, the hem reminding us of heimr in gla^sheimr, as the( garto in wunnigarto does of asgarsr. upodashem is formed like uphimil, and equally heathen. all the slavs call paradise rai, serv. raj, pol. ray, boh. rag, to which add lith. rojus, sometimes called rojaus sodas (garden of par, or simply darzas (garden. kai as a contraction of paradise (span, parayso) is almost too violent; anton (essay on slavs 1, 35) says the arabic arai means paradise. 2 like valholl, the greek elysium too, rj\va-iov trestov (plutarch 4, 1156. lucian de luctu 7) was not a general abode of all the 1 the prjifft-r /stott, od. 4, 565. 2 to me the connexion of rai (and perh. of rad glad, wi

HAMIL THE ROSICRUCIAN SEER

h details on anativitychart as 'nat. oct. 13th. ah.zo am 1808 lat. 5i32n. where he was born or what his parentage was has not been established.byhis ownadmission-he was educated up to the age of eight at captain webb's school at haxton. after that, his early life becomes somethingofamystery.from twosources!it appears that he worked for john denley the occult bookseller in catherine street, covent garden, but in whatcapacityis not certain. from a comment in a letter to the irwins his work may haveinvolvedcopyingoccult manuscripts for customers, and he mayeven have manufactured manuscripts for denley to sell. thecopyingand production of manuscripts was tooccupyhim for muchofhis life. certainlyin the irwin lettershockleyremembers denley with affection and considered his period with him as his

se him; acquainting a neighbour therewith, viz, that he had formerly lost a horse, went to hodges, recovered him again,butsaith it was by chance,"imight have had him without going unto him. 1 will leave some boy or other at the town's-end with my horse,contributionsto the zoist195any boy not above the age of puberty. a boy was taken incidentally from a band of several of them at work in mr salt's garden, the forms were gone through and the magic mirror properly formed; after seeing various images, the boy finally described from the mirror the guilty person, stature, dress, and countenance; said that he knew him, and ran down into the garden, where he apprehended one of the labourers, who, when brought before his master, immediately confessed that he was the thief.mrlane, the eminent orient

his shoes, and a short mantle!"theother asked forfrancisarouetdevoltaire,and the boy immediately described a lean, old, yellow-faced frank, with a huge brown wig, a nutmeg-grater profile, spindle shanks, buckled shoes, and a gold snuff box. lord prudhoe now namedarchdeaconwrangham,and the arab boy made answer and said "i perceive a tall grey-haired frank, with a black-silk petticoat, walking in a garden with a book in hishand,-heis reading in the book; his eyes are bright and gleaming, his teeth are white; he is the happiest looking frank i ever beheld" major felix now named a brother of his, who is in the cavalry of the east india company, in the presidency of madras; the magician signed, and the boy again answered,"isee a red-haired frank, with a short red jacket and white trousers; he i

ist elias, the prophetofalchemy, whose coming had been foretold by paracelsus. see a. e. waite,thesecrettraditioninalcherny(1926),pp.307ff.23johannes amos comenius(1592-1671),scholar and educational reformer. memberofthe moravian brethren: pastor(1614);elder(1632);bishop of lissa, poland(1648).influenced by the mystical writings of boehme.24john denley was a bookseller in catherine street, covent garden, from whom hockley purchased books and occult mss from earlyinhis career. denley had purchased sibley's papers and library in1799and had assisted barrett withthemagus.barrett made no acknowledgement of denley's assistance but the latter had his revenge by buying up very cheaply all the unbound sheets ofthemagus.25see note 6 above.26john starkey(d.1665),born bermuda, educated at harvard and

of a very rare german ms concerning divine magic [and] dr pistor, introduction to the theory of cabala.(hii5)1836thewheel of wisdom.[as 1834, first text only. 1838thebook of solomon's called the pauline art, transcribed by fred. hockley. 1839 ars notoria: the notary art of solomon, translated by r. turner, 1656. transcribed with additions (h98) 1839 mr. yardley's process communicated to him by mr garden of london in 1716 transcribed from an autograph letter ofdrs. bacstrom to mr hand in 1804 (hroo" 1839 book oftruemagic science, formerly in the possession ofdrbarlow and by him defaced. given to me by mr jms. palmer (m308* 1841 book of the cabala,i.e,lemoth or of names written in french by lenain translated by geo. sheppard transcribed by mr hockley (h107 [a similar manuscript appears as m2

HANDBOOK OF EGYPTIAN MYTHOLOGY

d and throws it in the river (see sobek in deities, themes, and concepts. after making horus a new hand, she uses her own hand to give horus an erection and catches his semen in a pot. in this episode isis is appropriately playing the role of the hand goddess who combines with the penis of the creator to make the first life. isis spreads the semen of horus on the leaves of some lettuces in seth s garden. when seth eats the lettuces he becomes pregnant by horus and gives birth to a radiant disk through the top of his head. thoth takes the disk and places it on the brow of horus as a sign that he is the true heir of the creator sun god.40 a cluster of myths deal with the mutilation of the eye or eyes of horus (see eyes of horus in deities, themes, and concepts. in horus s sky falcon form, hi

the solar cycle was depicted in royal tombs and in temple halls with giant figures of nut stretching across the ceilings. in funerary religion nut was regarded as one of the most helpful goddesses. she was sometimes carved or painted on the underside of coffin lids, so that she could embrace the deceased for all eternity. in the book of the dead and in decorated tombs she was shown in a paradise garden as the goddess of the 174 handbook of egyptian mythology sycamore-fig tree. in this role, nut gave water and food to refresh the newly dead and strengthen them for their journey through the underworld. see also cattle; geb; hippopotamus goddesses; mehet-weret; ra; shu and tefnut references and further reading: b. s. lesko. the sky goddess nut. in the great goddesses of egypt. norman, ok: 19

n books, 1995. this short book is essential reading for anyone interested in ancient creation myths and cosmologies. it examines the elements of the egyptian universe, the process and means of creation, and the nature of the creator. annotated translations are given of sixteen key texts. rudolph anthes. mythology in ancient egypt. in mythologies of the ancient world, edited by samuel noel kramer. garden city, ny: doubleday, 1961, 15 92. a summary of the main sources for egyptian myth. there are detailed discussions of a selection of myths, such as those relating to the lunar eye of horus. anthes stresses that continuous change of mythological conceptions took place. jan assmann. egyptian solar religion in the new kingdom: re, amun, and the crisis of polytheism. translated by anthony alcock

HEAVEN HELL

ed at sacred-texts.com, may 2003. j.b. hare, redactor. this text is in the public domain. these files may be used for any non-commercial purpose, provided this notice of attribution is left intact. click to view scene from the papyrus of nekht, allowing the deceased and the wife worshipping osiris in the other world, and the manner of the house in which they expect to live, and their vineyard and garden with its lake of water (british museum, no. 10,471, sheet 21) next: preface sacred texts egypt ehh index index previous next p. vi preface the present work is the outcome of two lectures on the books of the tuat, i.e, the egyptian underworld, or "other world" which i had the honour to deliver at the royal institution in the spring of 1904, and it has been prepared at the suggestion of many

HELENA BLAVATSKY NIGHTMARE TALES

a horror ofthis vice, had paternally thrashed him, and turned him out of his room, and that ivan had been seen reelingout of the door, and had been heard to mutter threats. on the vast domain of mr. izvertzoff there was a curious cavern, which excited the curiosity of all whovisited it. it exists to this day, and is well known to every inhabitant of p. a pine forest, commencing afew feet from the garden gate, climbs in steep terraces up a long range of rocky hills, which it covers with abroad belt of impenetrable vegetation. the grotto leading into the cavern, which is known as the "cave of theechoes" is situated about half a mile from the site of the mansion, from which it appears as a smallexcavation in the hillside, almost hidden by luxuriant plants, but not so completely as to prevent

HELENA BLAVATSKY THE KEY TO THEOSOPHY

hose of others. to quote the same writer again: men have been deceived and deluded long enough; they must break their idols, put away their shams, and go to work for themselves-nay, there is one little word too much or too many, for he who works for himself had better not work at all; rather let him work himself for others, for all. for every flower of love and charity he plants in his neighbor's garden, a loathsome weed will disappear from his own, and so this garden of the gods-humanity-shall blossom as a rose. in all bibles, all religions, this is plainly set forth-but designing men have at first misinterpreted and finally emasculated, materialized, besotted them. it does not require a new revelation. let every man be a revelation unto himself. let once man's immortal spirit take posses

HINE P OVEN READY CHAOS

inning with sigils for things you aren t really too fussed about is a good way to begin experiments, but is more difficult if it s something you really want to happen. as long as you don t dwell on the thoughts when they pop up, it shouldn t matter too much. time for another analogy. the ever-changing tangle of desires, wishes, fears, fantasies etc jostling around in our minds can be likened to a garden, albeit a somewhat unruly and overgrown one; flowers, weeds, 34 phil hine creepers, and the occassional buried gardening rake. going through the sigilisation process can be likened to becoming suddenly enthusiastic about tidying the garden up. you isolate one plant (i.e. your intent, seperate it from the others, feed it, water it and prune it til it stands out from the rest and is clearly v

the sigilisation process can be likened to becoming suddenly enthusiastic about tidying the garden up. you isolate one plant (i.e. your intent, seperate it from the others, feed it, water it and prune it til it stands out from the rest and is clearly visible on the landscape, and then suddenly get bored with the whole job and go indoors to watch television. the trick is, next time you look at the garden, not to notice the plant you so recently lavished attention on. if the intent gets tangled up with all the other stuff in your head, you tend to start projecting various fantasy outcomes- what you ll do with the money when it comes, how will it be with the boy/girl/anteater of your dreams, etc and the desire will get run into all the others, thus decreasing the probability of it manifesting

HOMSI

to me his set of 5=6 materials, and i was able to verify these against the 5=6 curriculum herein presented. therefore, i may reasonably infer that these materials faithfully represent the homsi/hogdi materials. the overwhelming bulk of the materials, i.e, initiations, knowledge lectures, golden dawn papers and rituals circulated among members of specific grades, flying rolls, diagrams such as the garden of eden before and after the fall, and other similar documents, consist of materials prepared by s.l.m. macgregor mathers, w. wynn westcott, florence farr and other members of the original hermetic order of the golden dawn founded by mssrs. westcott, woodman, and mathers in london in 1888. these materials passed into the public domain, if they ever were protected, approximately 100 years ag

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

g.d. taught 'what the t.s. has never done and never will, was nevertheless prepared to resign from the golden dawn at madame blavatsky's behest. he evidently supposed that she was an adept of the highest class. 2 dr westcott, who was a london coroner had a financial interest in the s nitary wood,'y0ol c?mpany, suppli rs of surgical dressings. at that time the g.d. s inner circle met at its hatton garden premises. 1 ayton's 'yorkshire chelas (i.e, pupils) were members of the golden dawn's horus temple at bradford. by the end of 1888 it had about a dozen members, mainly recruited from the s.r.i.a, although there were a few women. the deputation to h.p.b. would have included t. h. pattison, 8 honoris causa in the soc. ros. and frater 30 the alchemist of the golden dawn she had made a mistake

s well that ends well! there is now at bradford a flourishing lodge of this rosicrucian society and the lodge is worked very well indeed by men who really know something. dr wynn westcott is well known in masonry, and macgregor mathers, the learned qabbalist, is also in it. if you think of joining it, the address for all members and others is- g. d. secretary, c/o sanitary wood wool co' ii hatton garden, e.c. ladies are admitted. mrs ayton and i went through an examination this last time in london, mrs a. passing without making one mistake. upon request an ms is sent to you to copy, in which subject you have to be examined. mrs a. learned the hebrew letters so as to write them within the last year. we are well satisfied with it. use my name if you do apply. this, if you do, will occupy you

mship for the present. it takes too much out of one. quantity is a sine qua non in making the quintessence of balm, and i fear you must defer it till another year. household slops continually put on a certain area of soil, and then dug well up, trenched and exposed to frost in winter, make a very good compost. further digging up so as to mix it well will be necessary. you could get balm in covent garden market i suppose, but it would not have been gathered in the planetary hour. you must not overdo it with any manure. there is plenty of artificial manure in the market from which you might select. even a little guano well mixed will do. i think that as letters have originally been taken from the symbols ofthe planets, there may be some kind of antagonism in them. this is taught by mathers i

a f? nder member. of the theosophical society (with h.p.b. and wilham q judge) iii new york city in 1875. the letters 37 mrs besant's membership of the t.s- she joined in june 1889- created a sensation in theosophical circles and was reported in the daily press. this is the only paper 1 can lay my hands on here, and 1 am only able to write to you now because it rains and we cannot drive out to a garden party, as we intended. 1 am glad that you have got some of ragon's works, i specially maconnerie occulte, tho' redway' has, as usual, made you pay quite enough for them. alas! unfortunate walter moseley' it is not exactly true that all of eliphas levi is from the cabala. it is true that a great part of it is, but he has borrowed from all sorts of sources, as you will see. no treatise on mag

n shewn. we might ruin .ourselves and become paupers by making( urs lves responsi.ble, a?d. then the t[heosophical] p[ublishing] slociety] would still be in just the same difficulties. i always saw that luciftr, conducted as it was, and at such a price, was [ayton's record of his wife's 'vision] broad iron gateway with high pillars and such lovely sunshine apparently entrance to a park. beautiful garden in front of a side-entrance to the house broad gravel walks- irregular- large stone urn- looks a little like a fountain, not in play. very quiet and isolated. supposing the first facing w, then n. of that, at right angles, a collonade of great length, with an urn or cupola in the front centre of the roof. small summer house, which cannot connect with the other buildings and a dark straight

HP LOVECRAFT A DARK LORE

young wilcox's rejoinder, which impressed my uncle enough to make him recall and record it verbatim, was of a fantastically poetic cast which must have typified his whole conversation, and which i have since found highly characteristic of him. he said "it is new, indeed, for i made it last night in a dream of strange cities; and dreams are older than brooding tyre, or the contemplative sphinx, or garden-girdled babylon" it was then that he began that rambling tale which suddenly played upon a sleeping memory and won the fevered interest of my uncle. there had been a slight earthquake tremor the night before, the most considerable felt in new england for some years; and wilcox's imagination had been keenly affected. upon retiring, he had had an unprecedented dream of great cyclopean cities

us summarize the dark chain of events from the expressed point of view of their chief actor. young blake returned to providence in the winter of 1934-5, taking the upper floor of a venerable dwelling in a grassy court off college street- on the crest of the great eastward hill near the brown university campus and behind the marble john hay library. it was a cosy and fascinating place, in a little garden oasis of village-like antiquity where huge, friendly cats sunned themselves atop a convenient shed. the square georgian house had a monitor roof, classic doorway with fan carving, small-paned windows, and all the other earmarks of early nineteenth century workmanship. inside were six-panelled doors, wide floor-boards, a curving colonial staircase, white adam-period mantels, and a rear set o

he square georgian house had a monitor roof, classic doorway with fan carving, small-paned windows, and all the other earmarks of early nineteenth century workmanship. inside were six-panelled doors, wide floor-boards, a curving colonial staircase, white adam-period mantels, and a rear set of rooms three steps below the general level. blake's study, a large southwest chamber, overlooked the front garden on one side, while its west windows- before one of which he had his desk -faced off from the brow of the hill and commanded a splendid view of the lower town's outspread roofs and of the mystical sunsets that flamed behind them. on the far horizon were the open countryside's purple slopes. against these, some two miles away, rose the spectral hump of federal hill, bristling with huddled roo

hat the church was or had been. in the spring a deep restlessness gripped blake. he had begun his long-planned novel- based on a supposed survival of the witch-cult in maine- but was strangely unable to make progress with it. more and more he would sit at his westward window and gaze at the distant hill and the black, frowning steeple shunned by the birds. when the delicate leaves came out on the garden boughs the world was filled with a new beauty, but blake's restlessness was merely increased. it was then that he first thought of crossing the city and climbing bodily up that fabulous slope into the smoke-wreathed world of dream. late in april, just before the aeon-shadowed walpurgis time, blake made his first trip into the unknown. plodding through the endless downtown streets and the bl

n. baleful primal trees of unholy size, age, and grotesqueness leered above me like the pillars of some hellish druidic temple; muffling the thunder, hushing the clawing wind, and admitting but little rain. beyond the scarred trunks in the background, illumined by faint flashes of filtered lightning, rose the damp ivied stones of the deserted mansion, while somewhat nearer was the abandoned dutch garden whose walks and beds were polluted by a white, fungous, foetid, over-nourished vegetation that never saw full daylight. and nearest of all was the graveyard, where deformed trees tossed insane branches as their roots displaced unhallowed slabs and sucked venom from what lay below. now and then, beneath the brown pall of leaves that rotted and festered in the antediluvian forest darkness, i

place; but i decided that the providence gossips could not have generally known of it. had they known, the coincidence of names would have brought some drastic and frightened action- indeed, might not its limited whispering have precipitated the final riot which erased the roulets from the town? i now visited the accursed place with increased frequency; studying the unwholesome vegetation of the garden, examining all the walls of the building, and poring over every inch of the earthen cellar floor. finally, with carrington harris's permission, i fitted a key to the disused door opening from the cellar directly upon benefit street, preferring to have a more immediate access to the outside world than the dark stairs, ground floor hall, and front door could give. there, where morbidity lurke

the floor. one of earth's nethermost terrors had perished forever; and if there be a hell, it had received at last the daemon soul of an unhallowed thing. and as i patted down the last spadeful of mould, i shed the first of many tears with which i have paid unaffected tribute to my beloved uncle's memory. the next spring no more pale grass and strange weeds came up in the shunned house's terraced garden, and shortly afterward carring ton harris rented the place. it it still spectral, but its strangeness fascinates me, and i shall find mixed with my relief a queer regret when it is torn down to make way for a tawdry shop or vulgar apartment building. the barren old trees in the yard have begun to bear small, sweet apples, and last year the birds nested in their gnarled boughs. the case of c

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

ts of an elder and utterly alien earth. v i think that both of us simultaneously cried out in mixed awe, wonder, terror, and disbelief in our own senses as we finally cleared the pass and saw what lay beyond. of course, we must have had some natural theory in the back of our heads to steady our faculties for the moment. probably we thought of such things as the grotesquely weathered stones of the garden of the gods in colorado, or the fantastically symmetrical wind-carved rocks of the arizona desert. perhaps we even half thought the sight a mirage like that we had seen the morning before on first approaching those mountains of madness. we must have had some such normal notions to fall back upon as our eyes swept that limitless, tempest-scarred plateau and grasped the almost endless labyrin

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

g them. with onyx were they paved, save those whereon the horses and camels and elephants trod, which were paved with granite. and the gates of sarnath were as many as the landward ends of the streets, each of bronze, and flanked by the figures of lions and elephants carven from some stone no longer known among men. the houses of sarnath were of glazed brick and chalcedony, each having its walled garden and crystal lakelet. with strange art were they builded, for no other city had houses like them; and travelers from thraa and ilarnek and kadatheron marveled at the shining domes wherewith they were surmounted. but more marvelous still were the palaces and the temples, and the gardens made by zokkar the olden king. there were many palaces, the last of which were mightier than any in thraa o

HP LOVECRAFT THE LURKING FEAR

n. baleful primal trees of unholy size, age, and grotesqueness leered above me like the pillars of some hellish druidic temple; muffling the thunder, hushing the clawing wind, and admitting but little rain. beyond the scarred trunks in the background, illumined by faint flashes of filtered lightning, rose the damp ivied stones of the deserted mansion, while somewhat nearer was the abandoned dutch garden whose walks and beds were polluted by a white, fungous, foetid, over-nourished vegetation that never saw full daylight. and nearest of all was the graveyard, where deformed trees tossed insane branches as their roots displaced unhallowed slabs and sucked venom from what lay below. now and then, beneath the brown pall of leaves that rotted and festered in the antediluvian forest darkness, i

HP LOVECRAFT WHAT THE MOON BRINGS

ons to the abnormal rhythm of that hieroglyphed, coffin-shaped cloocwhat the moon brings by h.p. lovecraft written 5 june 1922 published may 1923 in the national amateur, vol. 45, no. 5, page 9 i hate the moon- i am afraid of it- for when it shines on certain scenes familiar and loved it sometimes makes them unfamiliar and hideous. it was in the spectral summer when the moon shone down on the old garden where i wandered; the spectral summer of narcotic flowers and humid seas of foliage that bring wild and many-coloured dreams. and as i walked by the shallow crystal stream i saw unwonted ripples tipped with yellow light, as if those placid waters were drawn on in resistless currents to strange oceans that are not in the world. silent and sparkling, bright and baleful, those moon-cursed wate

te lotos-blossoms fluttered one by one in the opiate night-wind and dropped despairingly into the stream, swirling away horribly under the arched, carven bridge, and staring back with the sinister resignation of calm, dead faces. and as i ran along the shore, crushing sleeping flowers with heedless feet and maddened ever by the fear of unknown things and the lure of the dead faces, i saw that the garden had no end under that moon; for where by day the walls were, there stretched now only new vistas of trees and paths, flowers and shrubs, stone idols and pagodas, and bendings of the yellow-litten stream past grassy banks and under grotesque bridges of marble. and the lips of the dead lotos-faces whispered sadly, and bade me follow, nor did i cease my steps till the stream became a river, an

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

bowl three separate times, nine drops in all. each time chant "my energies are a gift to the cosmos; my soul belongs to the wind. i am the cosmos; i am the wind" that makes you powerful for ever. the ring must stay in the bowl until midnight of the night of the full moon, two weeks later. at that moment place the ring on your finger. later, bury the bowl, the earth, the candles and the silk in a garden. then you are ready to practise witchcraft. from that moment forward you are protected, and nobody can ever steal the ring from you without coming to harm. wear this ring at all times. once you start being witchy, it's a full-time job, and you need protection at all times. always wear your ring while casting spells. always work a spell at the same hour of day and if possible in the same loc

in a haunted house. we have all sorts of manifestations. one ghost that's almost always around is a child-sized one who for some reason always stands just a few feet from the piano in our living room. there is nothing to see, just the strong odour of decaying roses, which has been present off and on for years in this particular spot. many people notice it and ask about it. we have no roses in our garden, but there were some, years ago. the house was built by a man who lived in it for years with his family. it sits high in the mount washington area northeast of downtown los angeles, surrounded by tangled vines and foliage. we know that there were three violent deaths in the family who previously resided there, in close succession, shortly before we moved in. there are many unusual things ab

INFERNAL UNION

h us produces or brings to our awareness, the timeless treasures of knowledge and strength hidden only by our previously ignorant minds. samael is according to legend, the fallen angel taught by belial .he is also known as asmodeus or ashmodei, the yezidi archangel ashamdon, and is the solar aspect of ahriman it seems, whose other name is ashmedai. he is the male serpent who possessed adam in the garden of eden in order to copulate with eve. in the christian apocalypse, and in thelema, he is the beast and the mate of babalon. in the kabbala, samael is the prince of the qlippoth, the inverse side of the tree of life and mate of lilith the queen of the qlippoth (lilith and babalon being the same. he is the infernal sun(night and fire) and she is the moon. samael is the source of all demonic

INITIATION INTO HERMETICS

have attained a certain skill in the preceding concentration exercises, and if, consequently you are capable to engage two or three senses at one time for at least five minutes, you may go on. choose a comfortable position again which for all concentration work is absolutely necessary. close your eyes and form an imaginary picture in full plasticity of a well-known country place, village, house, garden, meadow, heath, wood, etc. hold onto this imagery. every trifling detail such as color, light and form is to be kept exactly in mind. all that you are imagining ought to be modeled in such plastic forms as to allow you to touch them, as if you were present there in fact. you must not let anything slip; nothing should escape your observation. if the image becomes blurred or is about to vanis

to work with the fluid condenser alone without diluting it with water, by throwing the impregnated liquid together with the solid concentration into the earth instead of into the water. the reason is that the earth is sucking in the liquid, and thus the earth element produces the required effect. do not use dirt from a road where other people are walking, but rather the solitude of a spot in the garden or a field. if you have none of these possibilities in a city, then a flowerpot with some new potting soil will do as well. 2. take an apple, a pear, or better yet a potato, and make a hole in it with a knife. pour a bit of fluid condenser corresponding to the earth element, or a universal condenser, into the hole. now load the potato with the desire-impregnation. afterwards bury the potato

ISIS UNVEILED

of ratisbon, and those of the 'angelic doctor' thomas aquinas, are too well known to need repeti- tion; but we may explain further how the 'illusions' of the former were produced. if the catholic bbhop was so clever in making people believe on a bitter winter night that they were enjoying the delights of a splendid summer day, and in causing the icicles hanging from the boughs of the trees in the garden to seem like so many tropical fruits, the hindtl magicians also practise such psychological powers unto this very day, and claim the assistance of neitiier god nor devil. such 'miracles' are all produced by the same human power that is inherent in every man, if he only knew how to develop it. at about the time of the reformation, the study of alchemy and ma^c had become so prevalent among t

otent protection, had naught to fear. but woe to the candidate in whom the slightest physical fear sickly child of dlatter made him lose si^t of, and faith in, his own invulnerability. he who was not wholly confident of his moral fitness to accept the burden of these tremendous secrets was doomed. the talmud^ gives the stoiy of the four tanaim who are made, ia allegorical terms, to enter into the garden of ddighta; i. e, to be initiated into the occult and final science "according to the teaching of our holy masters the names of the four who entered the garden of deught, are: ben azai, ben zoma, a'her, and sabbi a'qtbah "ben azai looked and lost his sight "ben zoma looked and lost his reason "a'her made depredations in the plantation [mi^id up the whole and failed. but a'qtbah, who had ent

qtbah "ben azai looked and lost his sight "ben zoma looked and lost his reason "a'her made depredations in the plantation [mi^id up the whole and failed. but a'qtbah, who had entered in peace, came out of it in peace, for the saint, whose name be blessed, had amd 'this old man is worthy of serving us with glory "the learned conmientators of the talmud, the rabbis of the syna- gog, dpiain that the garden of delight, in which those four personages are made to enter, is but that mysterious science, the most terrible of sciences for weak intellects, which it leads direcujf to insanity" says ad. franck, in his a kabbale' it is not the pure at heart, and he who studies but with a view to perfecting himself and so more easily acquiring the promised immortality, who need have any fear; but ratiier

world, he will open a new gate .the spiritus decisorius will cut and divide the garment [shekhinah] into two parts. at the coming of king messiah, from the sacred cubical stone of the temple a white light will be arising during forty days. this will expand until it endoaea the whole world. at that time king messiah will allow himself to be revealed, and will be seen coming out of the gate of the garden of odan [eden 'he will be revealed in the land galil. when 'he has made satisfacuon for the sins of israel, he will lead them on through a new gate to the seat of judg- ment* at the gate of the house of life, the throne is prepared for the lord of splendor" farther on the commentator introduces the following from hermas "this tock and thb gate are the son of god 'how, lord' i said 'is the r

n receding from the center of li^t, acquiring at every new and lower sphere of being (worlds each inhabited by a different race of human beings) a more solid physical form, and losing a portion of his dimne faculties. in the 'fall of adam' we must see, not the personal transgression of man, but simply the law of the dual evolution. adam, or 'man' begins his career of existences by dwelling in the garden of eden "dressed in the celestial garment, which ia a garment of keaneiuy light" zokar, u, p. 229 b; hut when expelled he is "clothed" by god, or the eternal law of evolution or necessarianism, with "coats of akin" but even on this earth of material d^radation in which the divine spark (soul, a comiscation of the spirit) was to begin its physical progression in a series of imprisonments fro

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

nd say that "a priest knows himself to h an impostor, unless he be a fool, or htue been tavght to lie from boyhood" digitizecoy google digilizocb, google digilizocb, google !cb, google digilizocb, google digilizocb, google digilizocb, google digilizocb, google i digilizocb, gooesby the same author the golden dawn the tree of life the middle pillar the philosopher's stone the eye in the triangle a garden of pomegranates in this series how to make and use talismans a practical guide to geomantic divination by israel regardie the aquarian press 37/38 margaret street, london, w.e first published june 1972 israel regardie 1972 contents introduction 1. the gcomantic symbols 2. method 3. the judge and two witnesses 4. the question 5. the i louse 6. the presiding genius 7. summary of divining proc

JASMUHEEN THE FOOD OF GODS

m and time spent here attracts events filled with symbolism and deep, meaningful possibilities for it is a field of infinitely creative potential, a field of grace, true nourishment and love. this is the field through which all holiness and true messengers come. this is the zone from which all the holy books were born. and the delta fields bring it all, for from its field springs paradise and the garden of eden of the bible s god. the delta zone is also the home of the elohim and the archangels and pure lore. the opening of the inner doors and the heart and crown chakra plug in meditations, allows for our inner fields to be tuned constantly to the delta and theta fields on an energetic level, thus providing a very strong foundation for the elements to gather around us and respond (these me

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

onverse, out of our appreciation. review of the above work in miscellaneous and fugitive pieces. london: t. davies, 1774. there is no evil but must inhere in a conscious being, or be referred to it; that is, evil must be felt before it is evil. review of a free enquiry into the nature and origin of evil, p. 5 of the same miscellaneous and fugitive pieces. london: t. davies, russell street, covent garden; bookseller to the royal academy. 1774. query, whether the review of this book, though attributed to dr. johnson, be not by soame jenyns himself, the author of the book? thoughts, or ideas, or notions, call them what you will, differ from each other, not in kind, but in force. the basis of all things cannot be, as the popular philosophy alleges, mind. it is infinitely improbable that the ca

upposed to be communi232 the rosicrucians. cations from the invisible spirits that people the air in greater or lesser number. see figs. 141, 142. fig. 141. melody (or melodic expression) of the portico of the parthenon. fig. 142. general melody (or melodic expression) of the pantheon, rome* in fig. 153 we have a representation of bersted church, as seen (magnified) from a rising hill, over a hop-garden, at about the distance of half a mile. bersted is a little village, about three miles from maidstone, kent, on the ashford road. in the chancel of bersted church, robert fludd, or flood( robertus de fluctibus, the head of the rosicrucians in england, lies buried. he died in 1637. fig. 155 displays the standard maypole, or authentic* the above music consists of a magical incantation to the a

onscience-recal; which in the suggestion of the immortal sorrow planted deep in the soul of man for his lost paradise (of which the very air and hint and proof to him, is music man s music with its shadow of discords. and this immortal sorrow languishes to redemption in repentance. thus the pathetic languishment of the saviour (and sufferer, jesus christ my soul is sad, even unto death! hence the garden of agony. this is the genius optimus, the soul of the soul and the eye of the mind that part incapable of damnation even in the greatest sinner (this was cromwell s firm reliance and belief, and his last question to his attendant chaplain bore reference to the assurance of it. this is the last supernatural power which can and will defend man from all the assaults of evil angels, and unto th

very small and old. the square tower of the church is covered with masses of dark ivy. the grassy ground slopes, with its burial mounds, from about the foundation of the old building towards the somewhat distant village of bersted. the churchyard descends in picturesque inclination, and is divided by a low brickwall; over which, here and there, flowers and overgrowth have broadly scaled from the garden of the old-fashioned, though neat-looking rustic, picturesque parsonage. there is a winding green lane, with high hedges, which leads down to the village. all is open, and quietly rural. it is true english scenery, homely and still. the large trees, and the abundance of turfy cover over the whole ground-view, pleases. the rustic impression and the deep country silence befit that spot where

JESSUP MK THE CASE FOR THE UFO

neral concensus. wilkins, in secret cities of south america, reports the finding of optical lenses and mirrors in a submerged city on the coast of equador, and others in archaic ruins of central america. these appear to be pre-incan and pre-andean. these were muanian in make the london times of february 1, 1888, has reported the finding of a roundish, or ovate, object of iron which was found in a garden at brixton, after a violent thunderstorm on august 7, 1887. it is described as an oblate spheroid about two inches across its major axis. an oblate spheroid is the shape generated by an ellipse if rotated about its minor axis, and a prolate spheroid is similarly generated by rotation about its major axis. a football is shaped something like a prolate spheroid, while a flattish pumpkin or to

ny "comets" in the great war. under the title "mysterious monoliths" fate magazine, march 1950, shows a photograph of some spherical sandstone balls which were blasted out of solid rock by a highway crew near hornbrook, california. the balls appear incredibly ancient. sandstone balls of nearly spherical shape are not especially rare, and they are oblate spheroids which used to be sought after for garden ornaments throughout the middle west. they were called concretions, and were shaped either by the action of water or by successive deposits of sand which later solidified, according to geologists. we can believe in their natural formation, since the condition in which they were found seem to indicate that this is true. but these balls in california were apparently found in quantity, in soli

t, a distance of about twenty miles as the crow flies. but the actual mileage covered by the track, as measured by the distance between hamlets, villages, towns and so forth, where the marks were seen was very much more. as one devonian who was greatly interested in the occurrence wrote "when we consider the distance that must have been gone over to have left these marks i may say in almost every garden, on doorsteps, through extensive woods of luscombe, upon commons, in enclosures and farms the actual progress must have exceeded one hundred miles" this the best illustration i know of the devil s hoofmarks. it did not take long for these markings in the snow to become the talk of all devon. it was not so difficult to step in those days for a village rustic, pondering the inexplicable natur

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

is unlike any which i have ever seen, especially in chapter 1, paragraph 3, where mordell s translation reads, the ten double letters are (the italics are mine. all other readings and translations put the number of double letters of the hebrew alphabet at seven* it is puzzling that, out of all the possible translations, david meltzer chose mordell s quirky rendering to represent sy in the secret garden. alas, this is not the only doubtful aspect of this well-circulated anthology. see below, the second) note on page 8. 20073 7 stenring, knut. the book of formation (sepher yetzirah) by rabbi akiba ben joseph including the 32 paths of wisdom, their correspondences with the hebrew alphabet and the tarot symbols, with an introduction by arthur edward waite. philadelphia: david mckay co, 1923;

hs and their titles will be given according to comtesse calomira de cimara (from her french translation of 1913, and the translation of the tract according to waite and westcott* comment: israel regardie, on the thirty-two paths of wisdom: it seems to me, after prolonged meditation, that the common attributions of these intelligences is [sic] altogether arbitrary and lacking in serious meaning (a garden of pomegranates, introduction, p. iv) hall, manly palmer. the secret teachings of all ages. an encyclopedic outline of masonic, hermetic, qabbalistic and rosicrucian symbolical philosophy. san francisco: h. s. crocker co, 1928; golden anniversary edition, reduced facsimile, los angeles: the philosophical research society, 1978 (sy translation: pp. 114-16) hall states that he used kalisch s

ish gnosticism= f17* waite s version of the thirty-two paths can be found in the holy kabbalah, pp. 213-219* this item came up for sale on ebay (november 2004; the display page provided numerous images of the cover, text, and illustrations, which, alas, are rather adolescent. a passage from what is almost certainly this book is used to introduce the section on abraham abulafia in meltzer s secret garden, pp. 117-119. there, the book is called kabbalah, book of creation, the zohar, but the date is the same. the ebay images confirm the title as given by spector and kaplan. 20073 9 the more recent cycle of sy translations that of the last few decades begins with an obscure, homespun production: work of the chariot. book of formation (sepher yetzirah. the letters of our father abraham [wc #1b

o. 4, 1973, gruenwald gives english translations and analyses of the first sixteen paragraphs of sy. the article is a bit frustrating in spots: some words and quotes are not translated. this is, however, an article of great interest from a reliable scholarly source which touches on many important issues. doria, charles; and lenowitz, harris. origins: creation texts from the ancient mediterranean. garden city: anchor books and ams press, 1976 (sy translation: pp. 57-78) on the back cover of the paper edition, joseph campbell is quoted: origins is an interesting and scholarly introduction to the texts of the ancient mediterranean. some may find origins treatment of sy interesting, but it is difficult to see how anyone could find any scholarly value in it. the text is done up as free-form poe

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

t, and an english version [the kabbalistic library of giovanni pico della mirandola, guilio busi, general editor. torino: nino aragno editore, 2005. the english version is from the latin of mithridates. kaplan, aryeh. the bahir: an ancient kabbalistic text attributed to nehuniah ben hakana/ 1st century c.e. new york: samuel weiser, inc, 1979. neugroschel, joachim. gfrom the bahir, h in the secret garden, edited by david meltzer (new york: seabury press, 1976. other references. abrams, daniel. gthe condensation of the symbol eshekhinah f in the manuscripts of the book bahir, h in kabbalah: journal for the study of jewish mystical texts, vol. 16, edited by d. abrams and a. elqayam (los angeles: cherub press, 2007. bokser, ben zion. the jewish mystical tradition. new york: the pilgrim press

iterature (edinburgh: t&t clark ltd, 1936; rpt 1954 and 1964; rpt new york: schocken books, 1969) a generous compendium of pseudepigrapha (which includes some material which does not really belong under this heading) is the old testament pseudepigrapha, edited by james h. charlesworth: volume 1: apocalyptic and testaments; volume 2: expansions c legends, wisdom c prayers, odes, psalms, fragments (garden city: doubleday and company, 1983 and 1985. it is a collection of utmost value, far more inclusive than the previous standard, apocrypha and pseudepigrapha of the old testament, edited by r. h. charles (2 vols, oxford: clarendon press, 1913; rpt 1973* b. philo philo, who has a somewhat anticlimactic relationship with jewish mysticism, was the most important jewish philosopher of the first c

early kabbalah, matt fs zohar, and fine fs safed spirituality) offer texts as well as introductions. there are some other anthologies: 1. daniel c. matt. the essential kabbalah (see note 3. 2. dan cohn-sherbock. jewish mysticism: an anthology. oxford: oneworld publications, 1995. 3. ben zion bokser. the jewish mystical tradition. new york: the pilgrim press, 1981. 4. david meltzer (ed. the secret garden. an anthology in the kabbalah. new york: the seabury press, 1976; rpt. barrytown ltd, 1998.18 there is a bit of redundancy among these titles; fortunately, all are available in low-cost paperback editions. there are some collections of articles which can be recommended: 1. lawrence fine (ed. essential papers on kabbalah. new york university press, 1995. 2. arthur green (ed. jewish spiritual

KETAB E SIYAH

he elohim know not of it 139 for its treasures are too precious for michael and his three brother-lords to trust to their treach'rous kin. yet i, as the second lord of heaven, learnt of secrets that i entrust to you, my brothers. to the south of these high-peaked hills upon the burning plains of africa, hidden within a high-walled valley, carved out by the passage of a river's flow, is a wondrous garden abounding in verdant growth. there grow herbs of such rarity that nowhere are they found but in that garden. the fruits of that 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 f

udge 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 and he who eats of it would be ageless. when the elohim were but mewling babes they were brought to the garden by adonai yahweh to eat of both fruits that grew upon the trees. but five of that ancient brood were of such age, in times so young, to remember any of that time: satanael, michael, gabriel, raphael, auriel; this is how i know of such arcane secrets. when the spawn of gog and magog threatened also to gain the garden adonai yahweh gave instruction to his children to make war upon the race of

ake 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 of our cause, inheritors of our legacy, kings of the empire that is to be. await us, then, upon this mountain. we shall return in tr

he marked out, most lethal in both intent and action. before the guardian of the western gate could cry out or else sound alarum upon his horn dark baalzebub, destroying angel, reached out with a single arm to the stricken foe and enfolded within one dreadful hand the skull of the sentry and tore head and helmet all from the shoulders that the head once governed. then did we go together into the garden. upon the river's northern bank did we progress amongst some number of tall and slender trees of silvered bark and a thousand fruits each more tempting than the prior, here beast and angel could be lost forever to some enchanted sopor brought on by those honeyed, narcotic fruits, yet most firm and sure of purpose were the shedim. now amongst a lawn of herbs of most efficacious medicine else

weakness and my body trembled with the wound. once more i mastered the limb that bore the dreadful blade, making further incision and widening the hurt already wreaked upon my flesh. now sick of such self-brutality the hand that bore the dagger, made weak by agony, released its hold and let the dagger fall. now blood, like a river flowed down, down my belly and down my thighs until it stained the garden's soil, flowing even thence down the river's bank and joined the greater flood down to the sea. then it seemed that weakness would defeat the spell i sought to speak. a moment did i but sit in stillness in silent search for strength to avail me that i might complete the deed and the victory over the king that opposed me. 144 reaching with my right hand into the bleeding gap, sharp teeth of

the spirit of life, give motion to these noble limbs and make pulse the heart of this our creature, tomorrow's hope, nephilim. may the life-giving wind suffuse its being that its noble purpose might be fulfilled, that which now i name woman" as the nourishing rain did fall, languid, timid motion grew within those new-formed limbs as woman woke as if from sleep to life, within the confines of the garden, amongst the trees of silver bark and the herbs and flowers of sweet perfume. 147 trembling, like some new-born foal she stood, testing those legs that i had made. when she, woman, was more sure of step ishtar, gentle life-giver, set her upon the ground to look with new and wond'ring eyes upon a world most strange and glorious. such child-like grace and such burning keenness was in those ey

ment. with shout and high fluting laugh, she sprang from amongst the dripping leaves and seized from her bewildered play-mate's hand the bait with which he thought to entice and took once more to flight. running amongst the trees they went, each flying and then chasing the other, else racing to the river or this tree or that, laughing, singing, joyous, beautiful, went those bright children in the garden. now the eastern sky grew crimson with the kindling flames of dawn. now ishtar spoke a charm and led new hearts of new creation to thoughts of love's burning embrace. now laughing gambol elapsed into play more laden with rich desire. playful catches turn to caresses, tackles by the river become kisses and at last they lie beneath the leafy pavilion of trees, enjoined in love's art as the bi

LAITMAN M BASIC CONCEPTS IN KABBALAH

d into the body and the soul by the two abya systems) is transformed into altruism during 6,000 years. during this period, only souls undergo correcf r o m t h e i n t r o d u c t i o n t o t h e z o h a r 65 tion. egoism, inherent in them under the influence of the body, is destroyed and altruism, inherent in them by nature, is acquired. even the souls of the righteous do not reach gan eden (the garden of eden a certain level in the system of the light worlds abya) until all egoism is destroyed and they rot in the earth (malchut of the world assiya. the third state is the state of the corrected souls after the revival of the dead, after the correction of the bodies. it is the situation when egoism, inherent in the body, turns into altruism and the body becomes worthy of receiving all the

LAITMAN M THE PATH OF KABBALAH

f no importance; it can be good or bad, uplifting or depressing. one cannot obtain the correct desires under the direct instruction of the creator without being in egypt. our initial desires are very small, and even if we stretch them to the limit they can only bring us as far as beit-el. that is, we can practice the ordinary torah and feel as one who has already entered the house of god, and the garden of eden. but in fact, this is not the case! the torah should bring us first to the recognition of evil, to the feeling that we are complete egoists, and that all our desires are completely opposite to spirituality. if we experience that state, if we understand and internalize it, not only because that is what the books say, then we can accept that that is also our own situation. our recogni

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

rtant event in the history of craft masonry: 591. after the rebellion was over, a.d. 1716, the few lodges at london. thought fit to cement under a grand master as the centre of union and harmony, viz, the lodges that met, 2 at the goose and gridiron ale-house in st. paul s church-yard. 3 at the crown ale-house in parker s lane, near drury-lane. 4 at the apple-tree tavern in charles street, covent garden. 5 at the rummer and grapes tavern in channel-row, westminster. 592. they and some old brothers met at the said apple-tree, and having put into the chair the oldest master mason (now the master of a lodge, they constituted themselves a grand lodge pro tempore in due form, and forthwith revived the quarterly communication of the officers of lodges (called the grand lodge, resolv d to hold th

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

n; the seven deadly sins (madrid, prado, in which the circle symbolizes the world and the three concentric circles with the seven sins represent the divine eye with christ as the pupil; and the conjurer (st. germain-en-laye, museum, an image of the credulity that leads to heresy,with the first reference to the tarot cards and astrology. the famous great triptychs, the hay wain (madrid, prado, the garden of delights (madrid, prado, and the temptation of st. anthony (lisbon,museo national de arte antiga, belong to the period 1485 1505. in the hay wain, bosch illustrates an old flemish proverb: the world is a mountain of hay; each one grabs what he can. the central panel of the triptych shows a large hay wagon surrounded from all stations of life. the demon, who assumes human, animal, and veg

1505. in the hay wain, bosch illustrates an old flemish proverb: the world is a mountain of hay; each one grabs what he can. the central panel of the triptych shows a large hay wagon surrounded from all stations of life. the demon, who assumes human, animal, and vegetable forms, gives a fictitious value to the goods and pleasures of life on the earth and leads the procession of humanity from the garden of heaven, situated on the left wing, toward hell, on the right wing. 32 bosch, hieronymus the visions of eden and hell are also the theme of the last judgement, of four panels in the doges palace in venice (the fall of the damned, hell, paradise, and the ascent into the empyrean, which is rendered as a great cylinder seen in perspective in a blue light) and of the garden of earthly delight

the empyrean, which is rendered as a great cylinder seen in perspective in a blue light) and of the garden of earthly delights. the closed wings of the famous triptych represent the world on the third day of creation, a transparent sphere that shows, at the center, the dry land covered with vegetation, separating from the waters. the left wing shows the earthly paradise, the central panel is the garden of worldly delight itself, and the right panel represents the frightening images of hell, where devils torment the damned with their former pleasures. the full maturity of the artist is revealed in the temptation of st. anthony, which represents the mystical theme of contemplation struggling against temptation. a world of fire is portrayed, with spectral visions and nightmare beings. a bosc

en of worldly delight itself, and the right panel represents the frightening images of hell, where devils torment the damned with their former pleasures. the full maturity of the artist is revealed in the temptation of st. anthony, which represents the mystical theme of contemplation struggling against temptation. a world of fire is portrayed, with spectral visions and nightmare beings. a bosch s garden of earthly delights (the art archive/museo del prado madrid/album/joseph martin) buddhism 33 complex system of signs and symbols characterizes the work, rendering the medieval concept of the devil s omnipresence in human life in every kind of form. the allusion to demonology in bosch s art reflects the common wisdom of his time, when belief in the devil was fundamental to proper religious d

in) buddhism 33 complex system of signs and symbols characterizes the work, rendering the medieval concept of the devil s omnipresence in human life in every kind of form. the allusion to demonology in bosch s art reflects the common wisdom of his time, when belief in the devil was fundamental to proper religious devotion. see also demons; hell and heaven for further reading: beagle, peter s, the garden of earthly delights. london: pan books, 1982. cavendish, richard, ed.man,myth& magic. the illustrated encyclopedia of mythology, religion and the unknown. 1983. reprint, new york: marshall cavendish, 1995. encyclopedia ofworld art. london:mcgraw-hill, 1960. linfert, carl, hieronymus bosch. new york: harry n. abrams, 1989. the brotherhood of satan a diabolical coven takes over a small town i

.k.a. jinn, pre-islamic hostile spirits in general associated with the desert. sometimes these evil forces are identified with animals (such as the snake and the scorpion) or with natural elements. one ambiguous figure, divine and evil (jinn) at the same time, is iblis, who partially resembles the devil of the judeo-christian tradition as a fallen angel. believed to be eternally expelled from the garden of heaven for refusing to bow, upon god s order, in front of adam (i.e, a being made of earth, he gradually also came to be called satan. the hindu tradition is rich with mythic figures of divine, or semidivine, superhuman nature. in its literature demons are hierarchically ranked in various cosmic layers. demons who belong to the lower part of hierarchy are demonic, dark beings, such as th

r purposely or unknowingly made use of misconceptions, faulty reasoning, and sensationalism. it was repeated so many times that it began to take on the aura of truth (kusche, 1986, 277. jerome clark see also demons; ufos for further reading: begg, paul. into thin air: people who disappear. north pomfret, vt: david and charles, 1979. berlitz, charles, with j.manson valentine. the bermuda triangle. garden city, ny: doubleday and company, 1974. eckert, allan w. the mystery of the lost patrol. american legion magazine (april 1962: 12 13, 39 41. edwards, frank. stranger than science. new york: lyle stuart, 1959. gaddis,vincent h. invisible horizons: true mysteries of the sea. philadelphia, pa: chilton books, 1965. keyhoe, donald e. the flying saucer conspiracy. new york: henry holt and company

LIBER 777

s jannat al- adn or al-karar table i (continued) 25 cxxviii. meaning of col. cxxvii. cxxix. pairs of angels ruling wands. cxxx. pairs of angels ruling cups. cxxxi. pairs of angels ruling swords. 0. 1. 2 lawhw laynd lauya hywbj lalzy lahbm 3 house of glory, made of pearls hycjh hymmu lahar hymby layrh hymqh 4 house of rest or peace, made of rubies and jacinths laann latyn layyh hymwm hywal laylk 5 garden of mansions, made of yellow copper yawhw layly hywwl hylhp layna hymuj 6 garden of eternity, made of yellow coral lafys hymlu lakln layyy lauhr lazyy 7 garden of delights, made of white diamond hychm lahll lshlm hywhj lahhh lakym 8 garden of paradise, made of red gold hyhtn hyaah hylww hyhly labmw lahhy 9 latry hyhac hylas layru lawnu layjm 1010 garden of eden, or everlasting abode, made of

a the man \wnakc spare angels. line 9. jesod has this additional title \lwu-dwsy-qydx the righteous is the foundation of the world. line 10. malkuth has these titles (among others: ruc the gate (by temurah, rcu= 10).2 aurt the gate (chaldee. which has the same number (671) as ynda in full dwy wn tld [la also gates of death. shadow of death. tears. justice. prayer. gate of daughter of mighty ones. garden of eden. also inferior mother the daughter. the queen. hklm the bride. hlk the virgin. hlwtb col iv. this column may be equally well symbolized by any single entry, preferably in 0. the monistic and nihilistic conceptions are convertible. hua may be equally named tao, iao, noumenon, and the like. all language on this subject is necessarily feeble and hieroglyphic. it is to name that which b

LIBER ALEPH

the spontaneity thereof which worketh woe, but some repression in the environment. in the fable of adam and eve is this great lesson taught by the masters of the holy qabalah. for love were to them the eternal eden, save for the repression signified by the tree of the knowledge of good and evil. thus their nature of love was perfect; it was their fall from that innocence which drove them from the garden. in the love of romeo and juliet was no flaw; but family feud, which imported nothing to that love, was its bane; and the rashness and violence of their revolt against that repression, slew them. in the pure outrush of love in desdemona for othello was no flaw; but his love was marred by his consciousness of his age and his race, of the prejudices of his fellows and of his own experience of

been revealed unto thee in thy initiation. this inner silence of the body being attained, it may be that the true will may speak in true dreams; for it is written that he giveth unto his beloved in sleep. prepare thyself therefore in this way, as a good knight should do. a liber aleph vel cxi 18% de somno lucido (of the sleep of light) ow know this also that at the end of that secret way lieth a garden wherein is a rest house prepared for thee. for to him whose physical needs of whatever kind are not truly satisfied cometh a lunar or physical sleep appointed to refresh and recreate by cleansing and repose; but on him that is bodily pure the lord bestoweth a solar or lucid sleep, wherein move images of pure light fashioned by the true will. and this is called by the qabalists the sleep of

for thy changes are not phases of thee, but of the phantoms which thou mistakest for thy self. c liber aleph vel cxi 100 gu de sirenis (of syrens) oncerning the love of women, o my son, it is written in the book of the law that all is freedom, if it be done unto our lady nuit. yet also there is this consideration, that for every parsifal there is a kundry. thou mayst eat a thousand fruits of the garden; but there is one tree whose name for thee is poison. in every great initiation is an ordeal, wherein appeareth a siren or vampire appointed to destroy the candidate. i have myself witnessed the blasting of not less than ten of my own flowers, that i tended when i was nemo, and that although i saw the cankerworm, and knew it, and gave urgent warning. how then consider deeply in thyself if i

LIBER ASTARTE

nations, and with the supreme of whom all are but partial reflections. 3. concerning the chief place of devotion. this is the heart of the devotee, and should be symbolically represented by that room or spot which he loves best.1 and the dearest spot therein2 shall be the shrine of his temple. it is most convenient if this shrine and altar should be sequestered in woods, or in a private grove, or garden. but let it be protected from the profane. 4. concerning the image of the deity. let there be an image of the deity;3 first, because in meditation there is mindfulness induced thereby; and second, because a certain power enters and 1 the yoni [marginal note added by crowley in a copy of equinox i (7, trasncribed by yorke] 2 its clitoris [marginal note added by crowley, as above] 3 the [marg

erious triangle. now then as three cords separately may be broken by a child, while those same cords duly twisted may bind a giant, let the philosophus learn to entwine these three methods of magic into a spell. to this end let him understand that as they are one, because 1 [one of crowley.s pseudonyms, a fictitious persian islamic mystic to whom was attributed a curious work known as the scented garden of abdullah the satirist, or the bagh-i-muattar. t.s] astarte vel liber berylli 8 the end is one, so are they one because the method is one, even the method of turning the mind toward the particular deity by love in every act. and lest thy twine slip, here is a little cord that wrappeth tightly round and round all, even the mantram or continuous prayer. 24. concerning the mantram or continu

LIBER AZAZEL

again become unlocked for your elect, and your mighty name will be upon the chosen as a crown of glory. 22. hail azazel, lord of the majesty of the earth. 23. hail thee, divine sovereign of the pure will. 24. hail and glory to you, my perfection, my sustenance, my master. 25. the flame of my boundless depths, you will never be extinguished. 1. satan! the ferocious blaze that consumes the palatial garden. 2. stand before me and prepare to meet your judgement, for i am the true adversary of all that seeks to bind my creation in hypocritical servitude. stand before me and be destroyed by my power. 3. yahweh, god of the hebrews, you have been judged and found obsolete. you have used your power toward your own jealous ends, and have sought to conquer the world. you have failed, and this failure

LIBER CCCXXXV ADONIS

nd thus i dip my gold to the horizon of thy lip. esarhaddon. ah. astarte. there fs no liquor, none, within the cup. esarhaddon. nay, draw not back; nay, then, but lift me up. i would the cup were molten too; i fd drain its blasting agony. liber cccxxxv 8 astarte. in vain. esarhaddon. in vain? nay, let the drinker and the draught in one blaze up at last, and burn down babylon! astarte. all but the garden, and our bed, and.see! the false full moon that comes to rival me. esarhaddon. she comes to lamp our love [a chime of bells without. astarte. i.ll tire my hair. the banquet waits. girls, follow me [they go out, leaving esarhaddon. esarhaddon. how fair and full she sweeps, the buoyant barge upon the gilded curves of tigris. she fs the swan that drew the gods to gaze, the fawn that called the

te. i.ll tire my hair. the banquet waits. girls, follow me [they go out, leaving esarhaddon. esarhaddon. how fair and full she sweeps, the buoyant barge upon the gilded curves of tigris. she fs the swan that drew the gods to gaze, the fawn that called their passion to his glades of emerald, the maid that maddened mithras, the quick quiver of reeds that drew oannes from the river. she is gone. the garden is a wilderness. oh for the banquet of the lioness, the rich astounding wines, the kindling meats, the music and the dancers! fiery seats of empire of the archangels, let your wings ramp through the empyrean! lords and kings of the gods, descend and serve us, as we spurn and trample life, fill death fs sardonyx urn with loves immortal.how shall i endure this moment fs patience? ah, she come

ndling meats, the music and the dancers! fiery seats of empire of the archangels, let your wings ramp through the empyrean! lords and kings of the gods, descend and serve us, as we spurn and trample life, fill death fs sardonyx urn with loves immortal.how shall i endure this moment fs patience? ah, she comes, be sure! her foot flits on the marble. open, gate [the gate, not of the house but of the garden, opens. the lady psyche appears. she is clothed in deep purple, as mourning, and her hair is bound with a fillet of cypress and acacia. she is attended by three maidens and three aged women. what tedious guest arrives? adonis 9 psyche. white hour of fate! i have found him! esarhaddon. who is this. fair lady, pardon. you seek the mistress of the garden? psyche. i thought i had found the lord

er your whips! that are more black with blood of such as this thing than your skins with kisses of your sun fs frenzy [the slaves run up. adonis 13 psyche. thou vain woman! now i know him, lost, wrecked, mad, but mine, but mine, indissolubly dowered with me, my husband, the count adonis! esarhaddon. ah [he falls, but into the arms of astarte. astarte. ho! guard us now and lash this thing from the garden [the slaves form in line between psyche and the others. psyche. adonis! esarhaddon. ah! astarte, there fs some sorcery abroad. astarte. the spell is broken, dear my lord. there is a wall of ebony and steel about us. esarhaddon. what then do i feel when that name sounds? astarte. a trick of mind. things broken up and left behind keep roots to plague us when we least expect them. the wise.and

the risk. hermes. then let me see the victim; if bound, we.ll loosen him; if loose, constrict him. there, madam, in one phrase from heart to heart, lies the whole mystery of the healer.s art! where is the pathic? astarte. hush! in babylon we say .the patient. hermes. yes? astarte. it.s often one. for babylonish is so quaint a tongue one often goes too right by going wrong! i fll call him from the garden [goes out. hermes (alone. is there need to see the man? he.s simply off his feed. a child could see the way to make him hearty: more exercise, less food.and less astarte [enter esarhaddon. i greet your lordship. esarhaddon. greeting, sir! hermes. and so we fre not as healthy as a month ago? adonis 19 the pulse? allow me! ah! tut! tut! not bad. the tongue? thanks! kindly tell me what you had

re you say .knife. twice. first, fire your slaves, the rogues that thieve and laze: a slave.s worse than two masters now-a-days. next, live on nothing but boiled beans and tripe, with once a week a melon.when they fre ripe. next, sent the lady astarte up the river; she looks to me to have a touch of liver. and you must teach your muscles how to harden, adonis 21 so stay at home, and labour in the garden! esarhaddon. you damned insulting blackguard! charlatan! quack! trickster! scoundrel! cheating medicine-man! you ordure-tasting privy-sniffing rogue, you think because your humbug is the vogue you can beard me? hermes. i fll tell you just one thing. disobey me, and.trouble with the king! esarhaddon. ring-a-ling-ting! ping! spring! hermes. that.s cooked his goose. i.ll tell astarte, though i

ears when the lordly lion rears in mid-heaven his bulk of bane violently vivid, shakes his mane majestical, and snake and bull lamp the horizon, and the full fire of the moon tops heaven, and spurs the stars, while mars ruddily burns, liber cccxxxv 26 and venus glows, and jupiter ramps through the sky astride of her, then, unattended, let the king press on the little secret spring that guards the garden, and entering lay once his hand upon him, even while in the white arms of his heaven he swoons to sleep. that dreadful summons from the wild witchery his woman.s, that shaft of shattering truth shall splinter the pine of his soul.s winter. then do thou following cry once his name; as from eclipse the sun.s supernal splendour springs, his sight shall leap to light. psyche. shall leap to ligh

LIBER CORDIS CINCTI SERPENTE

drink. come up through the creeks to the fresh water; i shall be waiting for you with my kisses. 7. as the bezoar-stone that is found in the belly of the cow, so is my lover among lovers. 8. o honey boy! bring me thy cool limbs hither! let us sit awhile in the orchard, until the sun go down! let us feast on the cool grass! bring wine, ye slaves, that the cheeks of my boy may flush red. 9. in the garden of immortal kisses, o thou brilliant one, shine forth! make thy mouth an opium-poppy, that one kiss is the key to the infinite sleep and lucid, the sleep of shi-loh-am. liber cordis cincti serpente svb figvra ynda 17 10. in my sleep i beheld the universe like a clear crystal without one speck. 11. there are purse-proud penniless ones that stand at the door of the tavern and prate of their f

ordis cincti serpente svb figvra ynda 17 10. in my sleep i beheld the universe like a clear crystal without one speck. 11. there are purse-proud penniless ones that stand at the door of the tavern and prate of their feats of wine-bibbing. 12. there are purse-proud penniless ones that stand at the door of the tavern and revile the guests. 13. the guests dally upon couches of mother-of-pearl in the garden; the noise of the foolish men is hidden from them. 14. only the inn-keeper feareth lest the favour of the king be withdrawn from him. 15. thus spake the magister v.v.v.v.v. unto adonai his god, as they played together in the starlight over against the deep black pool that is in the holy place of the holy house beneath the altar of the holiest one. 16. but adonai laughed, and played more lan

void was unfolded before me. 38. across the waveless sea of eternity thou didst ride with thy captains and thy hosts; with thy chariots and horsemen and spearmen didst thou travel through the blue. 39. before i saw thee thou wast already with me; i was smitten through by thy marvellous spear. 40. i was stricken as a bird by the bolt of the thunderer; i was pierced as the thief by the lord of the garden. 41. o my lord, let us sail upon the sea of blood! 42. there is a deep taint beneath the ineffable bliss; it is the taint of generation. 43. yea, though the flower wave bright in the sunshine, the root is deep in the darkenss of earth. 44. praise to thee, o beautiful dark earth, thou art the mother of a million myriads of myriads of flowers. 45. also i beheld my god, and the countenance of

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

, i intend taking the steamer.for my sins i am in gibraltar. the soldier and the hunchback 9 back to dorothy at the earliest possible moment. sandwiches of bun and german sausage may be vulgar even imaginary.it fs the taste i like. and the more i munch, the more complacent i feel, until i go so far as to offer my critics a bite. this sounds in a way like the ginterior certainty h of the common or garden christian; but there are differences. the christian insists on notorious lies being accepted as an essential part of his (more usually her) system; i, on the contrary, ask for facts, for observation. under scepticism, true, one is just as much a house of cards as the other; but only in the philosophical sense. practically, science is true; and faith is foolish. practically, 3 1= 3 is the tr

LIBER DCCCLX JOHN ST

ple at boleskine in october (1899; received the mysteries of l.i.l. in october (1900; and obtained the grade of 6= 5; obtained the first true mystic results in october (1901; first landed in egypt in october (1902; landed again in egypt in october (1903; first parted from rose in october (1904; wrote the b.-i-m.1 in october (1905, and obtained 1 [i.e. the bagh-i-muattar, also known as the scented garden of abdullah the satirist of shiraz. t.s] john st. john 7 the grade of 7= 4; received the great initiation in october 1906; and, continuing, received the books lxv and vii, etc. in october 1907. so then in the last days of september 1908 do i begin to collect and direct my thoughts; gently, subtly, persistently turning them one and all to the question of retreat and communion with that which

er; their lips do not meet his. nor.o my soul!.is he anywhere to be found in thy secret caverns, unluminous, formless, and void, where i wander seeking him.or seeking rest from that search! o my soul!.lift thyself up; play the man, be strong; harden thyself against thy bitter fate; for at the end thou shalt find him; and ye shall enter in together into the secret palace of the king; even unto the garden of lilies; and ye shall be one for evermore. so mote it be! yet now.ah now!.i am but a dead man. within me and without still stirs that life of sense that is not life, but is as the worms that feast upon my corpse. adonai! adonai! my lord adonai! indeed, thou hast forsaken me. nay! 1 [ac is paraphrasing chaldaan oracles, fragment 198 in westcott edition] liber dccclx 24 thou liest, o weak s

in a continuous air. i think i have heard this state of interior trembling described in some mystic books. i think the shakers and quakers had violent shudderings. abdullah haji of shiraz2 writes. 1 now called .aerials. from analogous occurences in wireless telegraphy [ms. note by ac. in equinox i (1, transcribed by yorke] 2 [another one of crowley.s pseudonyms. the quotation is from the scented garden of abdullah the satirist (bagh-i-muattar, cap. xix] john st. john 65 just as the body shudders when the soul gives up to allah in its quick career itself. it is the tiniest, most intimate trembling, not unlike that of kumbhakha or .vindu-siddhi [see the .iva sam.hita. ed] properly performed; but of a female quality. i feel as if i were being shaken; in the other cases i recognize my own ard

earing the ring of the masters, and bearing my wand in my hand. for to me now sleep is the same as waking, and life the same as death. in thy l.v.x. are not light and darkness but twin children that chase each other in their play? 7.55. awoke from long sweet dreamless sleep, like a young eagle that soars to greet the dawn. 9.20. after breakfast, have strolled, on my way to the studio, through the garden of the luxembourg to my favourite fountain. it is useless to attempt to write of the dew and the flowers in the clear october sunlight. yet the light which i behold is still more than sunlight. my eyes too are quite weak from the vision; i cannot bear the brilliance of things. 1 [part of crowley.s poetic paraphrase of the writing on the reverse of the stele of ankh-f-n-khonsu, a version of

y no thoughts arose at all to cloud the sun; but a curious feeling that there was something more to come. possibly the proof, that i had demanded, the writing on the lamen. 12.40. chez lavenue. certain practical considerations suggest themselves. one would have been much better off with a proper magical cabinet, a disciple to look after things, proper magical food ceremonially prepared, a private garden to walk in. and so on. but at least it is useful and important to know that things can be done at a pinch in a great city and a small room. 1.14. the lunch is good; the kidneys were well cooked; the tarte aux fraises was excellent; the burgundy came straight from the vat of bacchus. the coffee and cognac are beyond all praise; the cigar is the best cabana i ever smoked. i read through this

LIBER LIBERI VEL LAPIDIS LAZULI

d! 31. these men and women rave and howl; they froth out folly. 32. i begin to be afraid. i have no check; i am alone. alone. alone. 33. think, o god, how i am happy in thy love. 34. o marble pan! o false leering face! i love thy dark kisses, bloody and stinking! o marble pan! thy kisses are like sunlight on the blue agean; their blood is the blood of the sunset over athens; their stink is like a garden of roses of macedonia. 35. i dreamt of sunset and roses and vines; thou wast there, o my god, thou didst habit thyself as an athenian courtesan, and i loved thee. 36. thou art no dream, o thou too beautiful alike for sleep and waking! 37. i disperse the inane folk of the earth; i walk alone with my little puppets in the gardne. 38. i am gargantuan great; yon galaxy is but the smokering of m

ocean of love! svb figvra vii 21 29. be this devotion a potent spell to exorcise the demons of the five! 30. ah god, all is gone! thou dost consumnate thy rapture. falutli! falutli! 31. there is a solemnity of the silence. there is no more voice at all. 32. so shall it be unto the end. we who were dust shall never fall away into the dust. 33. so shall it be. 34. then, o my god, the breath of the garden of spices. all these have a savour averse. 35. the cone is cut with an infinite ray; the curve of the hyperbolic life springs into being. 36. farther and farther we float; yet we are still. it is the chain of systems that is falling away from us. 37. first falls the silly world; the world of the old grey land. 38. falls it unthinkingly far, with its sorrowful bearded face presiding over it;

LIBER LXVII THE SWORD OF SONG

so, may as well be discarded; for these are problems which must ever intrude upon the human mind.upon the mind of the scientist most of all. to dismiss them by an act of will is at once heroic and puerile: courage is as necessary to progress as any quality that we possess; and as courage is in either case required, the courage of ignorance (necessarily sterile, though wanted badly enough when our garden was choked by theological weeds) is less desirable than the courage which embarks on the always desperate philosophical problem. time and again, in the history of science, a period has arrived when, gorged with facts, she has sunk into a lethargy of reflection accompanied by appalling nightmares in the shape of impossible theories. such a nightmare now rides us; once again philosophy has sa

and he builded a fine house and dwelt therein. and he took no thought. but he said: here is a change indeed! 1 the common formula for beginning a .jataka. or story of a previous incarnation of the buddha. brahmadatta reigned 120,000 years. 2 the sun. 3 the moon. 4 perdurabo. crowley.s motto .now it came to pass that after many years he looked upon his love, the bride of his heart, the rose of his garden, the jewel of his rosary; and behold, the olive loveliness of smooth skin was darkened, and the flesh lay loose, and the firm breasts drooped, and the eyes had lost alike the glream of joy and the sparkle of laughter and the soft glow of love. and he was mindful of his word, and said in sorrow .here is then a change indeed. and he turned his thought to himself, and saw that in his heart was

LIBER MMCMXI NOTE ON GENESIS

m for himself, even as now is accomplished for all men in the book 777. in the year 1899 he was graciously pleased to receive me as his pupil, and, living in his house, i studied daily under his guidance the holy qabalah. upon his withdrawal.whether to enjoy his earned reward, or to perform the work of the brotherhood in other lands or planets matters nothing here*.he bequeathed to me a beautiful garden. the like of which hath rarely been seen upon earth. it has been my pious duty to collate and comment upon this arcane knowledge, long treasured in my heart, watered alike by my tears and my blood, and sunned by that all-glorious ray that multiplieth itself into an orb ineffable. in this garden no flower was fairer than this exquisite discourse; i beg my readers to pluck it and lay it in th

LIBER XCV THE WAKE WORLD

e never could be any one like him. i call him my fairy prince. he rides a horse with beautiful wings like a swan, or sometimes a strange creature like a lion or a bull, with a woman.s face and breasts, and she has unfathomable eyes. my fairy prince is a dark boy, very comely; i think every one must love him, and yet every one is afraid. he looks through one just as if one had no clothes on in the garden of god, and he had made one, and one could do nothing except in the mirror of his mind. he never laughs or frowns or smiles; because, whatever he sees, he sees what is beyond as well, and so nothing ever happens. his mouth is redder than any roses you ever saw. i wake up quite when we kiss each other, and there is no dream any more. but when it is not trembling on mine, i see kisses on his

LUCIFERIAN SORCERY

the gates of witchcraft will automatically view the very gate of the left hand path. very few will enter this infernal tread, as it brings 11 one to the ultimate personal power of self-deification. many are not able to understand this state of being, the ascent to become god or goddess, thus either failing and loosing their mind in the witches sabbat circles of time or renouncing to a much kinder garden path. the witches sabbat of the order of phosphorus respects all paths that lead to human advancement and knowledge, including those of the white light persuasion. we consider that every individual has the right to believe and practice what he or she wills, unless it harms another unjustifiably. the order of phosphorus is against bigotry and racism, considering such as the filth of non-huma

rings the announcement of our becoming in the world of manes and shades of the dead. the daemonic aspects of the witches sabbat path are quite real, however once one evokes and invokes the spirit of these dark lords shall they be revealed as positive. the christian inversion of pagan gods is only visible on the surface, thus beyond separation from god to daemon is one in the same. we are both the garden of pleasure and the catacombs of the dead and their necromantical desire. 16 the grand circle of magickal awakening is the triple hermetic circle, developed from hamara t. this circle, traced by each initiate and give the proper names from which shall manifest the power through he or she, is the secret which is not a secret, hidden from those who should not see. the circle is thus the grand

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

ho enter the gates of witchcraft will automatically view the very gate of the left hand path. very few will enter this infernal tread, as it brings one to the ultimate personal power of self-deification. many are not able to understand this state of being, the ascent to become god or goddess, thus either failing and loosing their mind in the sabbatic circles of time or renouncing to a much kinder garden path. the luciferian witchcraft tradition of the order of phosphorus respects all paths that lead to human advancement and knowledge, including those of the white light persuasion. we consider that every individual has the right to believe and practice what he or she wills, unless it harms another unjustifiably. the order of phosphorus is against bigotry and racism, considering such as the

MACNULTY W KIRK KABBALAH AND FREEMASONRY

n.6 in theatrum chemicum britannicum ashmole makes a point which it will be useful for us to note at the outset. he writes "and therefore is it not less absurd, then strange, to see how some men. will not forbeare to ranke true magicians with conjurers, necromancers and witches (those grand impostors) who violently intrude themselves into magick, as if swine should enter into a faire and delicate garden."7 this distinction between "true magicians" whom ashmole considers to be practitioners of the mystical ascent in the hermetic/ kabbalistic tradition, and "conjurers, necromancers, and witches" who attempt to use "magick" to influence the physical world is a significant one. for ashmole "magick" aspires to a transformation of the individual; it requires the individual to surrender his will

he same reason, when they founded the premier grand lodge. the allegations contained in the broadsheet shown in figure 2 gives support to this idea. figure 2. from the original in the library of the united grand lodge of england. on st. john the evangelist's day in 1717 four masonic lodges which are said to have been meeting "from time immemorial" met at the goose and gridiron ale-house in covent garden and constituted themselves a grand lodge. this action brought into being the first public and formally acknowledged organization of freemasons. five years later, in 1723, dr. james anderson, a presbyterian minister, published a book of constitutions. in the preparation of his constitutions, anderson is said to have consulted the opinions of. the late and present deputy grand masters and oth

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

er laws. the encyclop dia britannica states that geography, physical science, natural theology, and astrology were their favorite studies. the druids had a fundamental knowledge of medicine, especially the use of herbs and simples. crude surgical instruments also have been found in england and ireland. an odd treatise on early british medicine states that every practitioner was expected to have a garden or back yard for the growing of certain herbs necessary to his profession. eliphas levi, the celebrated transcendentalist, makes the following significant statement "the druids were priests and physicians, curing by magnetism and charging amylets with their fluidic influence. their universal remedies were mistletoe and serpents' eggs, because these substances attract the astral light in a s

re can be no question that these gods of greece were human beings. the tendency to attach divine attributes to great earthly rulers is one deeply implanted in human nature (see atlantis) the same author sustains his views by noting that the deities of the greek pantheon were nor looked upon as creators of the universe but rather as regents set over it by its more ancient original fabricators. the garden of eden from which humanity was driven by a flaming sword is perhaps an allusion to the earthly paradise supposedly located west of the pillars of hercules and destroyed by volcanic cataclysms. the deluge legend may be traced also to the atlantean inundation, during which a "world" was destroyed by water, was the religious, philosophic, and scientific knowledge possessed by the priestcrafts

ol of a dragon, and many of the heroes of antiquity were told to go forth and slay the dragon. hence, they drove their sword (the monad) into the body of the dragon (the tetrad. this resulted in the formation of the pentad, a symbol of the victory of the spiritual nature over the material nature. the four elements are symbolized in the early biblical writings as the four rivers that poured out of garden of eden. the elements themselves are under the control of the composite cherubim of ezekiel. the pythagoreans held the hexad--6--to represent, as clement of alexandria conceived, the creation of the world according to both the prophets and the ancient mysteries. it was called by the pythagoreans the perfection of all the parts. this number was particularly sacred to orpheus, and also to the

age of ages of patient delving into the intricacies of the human constitution and the infinite wonders revealed by such a study. in nearly all the sacred books of the world can be traced an anatomical analogy. this is most evident in their creation myths. anyone familiar with embryology and obstetrics will have no difficulty in recognizing the basis of the allegory concerning adam and eve and the garden of eden, the nine degrees of the eleusinian mysteries, and the brahmanic legend of vishnu's incarnations. the story of the universal egg, the scandinavian myth of ginnungagap (the dark cleft in space in which the seed of the world is sown, and the use of the fish as the emblem of the paternal generative power--all show the true origin of theological speculation. the philosophers of antiquit

h the snake was held. in the ancient mysteries the serpent entwining a staff was the symbol of the physician. the serpent-wound staff of hermes remains the emblem of the medical profession. among nearly all these ancient peoples the serpent was accepted as the symbol of wisdom or salvation. the antipathy which christendom feels towards the snake is based upon the little-understood allegory of the garden of eden. the serpent is true to the principle of wisdom, for it tempts man to the knowledge of himself. therefore the knowledge of self resulted from man's disobedience to the demiurgus, jehovah. how the serpent came to be in the garden of the lord after god had declared that all creatures which he had made during the six days of creation were good has not been satisfactorily answered by th

t tempts man to the knowledge of himself. therefore the knowledge of self resulted from man's disobedience to the demiurgus, jehovah. how the serpent came to be in the garden of the lord after god had declared that all creatures which he had made during the six days of creation were good has not been satisfactorily answered by the interpreters of scripture. the tree that grows in the midst of the garden is the spinal fire; the knowledge of the use of that spinal fire is the gift of the great serpent. notwithstanding statements to the contrary, the serpent is the symbol and prototype of the universal savior, who redeems the worlds by giving creation the knowledge of itself and the realization of good and evil. if this be not so, why did moses raise a brazen serpent upon a cross in the wilde

with these monsters. one of the harpies perched upon a cliff and there prophesied to neid that his attack upon them would bring dire calamity to the trojans. next: flowers, plants, fruits, and trees sacred texts esoteric index previous next p. 93 flowers, plants, fruits, and trees the yoni and phallus were worshiped by nearly all ancient peoples as appropriate symbols of god's creative power. the garden of eden, the ark, the gate of the temple, the veil of the mysteries, the vesica piscis or oval nimbus, and the holy grail are important yonic symbols; the pyramid, the obelisk, the cone, the candle, the tower, the celtic monolith, the spire, the campanile, the maypole, and the sacred spear are symbolic of the phallus. in treating the subject of priapic worship, too many modern authors judge

MASTERING WITCHCRAFT

tly in the sky. having made sure you are alone or that your only other companions are witches like yourself, place the paper in your altar triangle, and draw the following diagram on the paper with your pen and ink of art. pass it through water and fire, naming it with the name of the person you wish to influence. on the reverse side of the talisman, write "melchidael baresches" now if you have a garden or very secluded backyard, you can perform the whole ceremony out of doors. if not, perform the ritual up to the point indicated above indoors, and complete the following outside. search out the moon in the sky, and then observe which is the brightest star close to it. having done this, place your parchment on the ground, bare earth or grass as opposed to concrete or asphalt, if possible. t

of a mannikin. to complete your operation, you should clean the root and either dry it thoroughly in a heated oven containing the smoke of vervain leaves or pass it daily through an incense smoke of vervain burned in your thurible. the latter method takes about three months to complete since the root dries very slowly. if you can't obtain vervain (verbena officinalis, the lemon-scented variety of garden verbena works just as well. when all is accomplished, keep the magistellus in a place as close to your hearth as possible or in the room you use most. the other type of magistellus i propose to discuss is the alraun. to make one of these, the purpose of which is identical to that of the mandragore, you must first find a witch tree or quickbeam. in europe this is known as a rowan or mountain

l, which is then mixed in later with the oil. most modern witches tend to bypass these two recipes, however, in view of the baneful herbs involved, and employ a more popular variety which is composed by the same maceration procedure but uses the following herbs instead: balm of gilead (poplar leaves) cinquefoil saffron lemon verbena or vervain many witches will also use vervain by itself, or even garden mint as a standby, although as far as i have been able to find out, this latter is quite untraditional. to all of these may be added the following essences for increased effect: musk civet a suspicion of ambergris patchouli or cassia a few drops of your cernunnos perfume, in fact. it is quite a heady mixture as you will find out, and you only need the smallest drop. should you wish to incre

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

the life, deign to bless and sanctify this creature of salt, to serve unto us for help, protection, and assistance in this art, experiment, and operation, and may it be a succor unto us. after this cast the salt into the vessel wherein is the water, and say the following psalms: cii; liv; vi; lxvii. thou shalt then make unto thyself a sprinkler of vervain, fennel, lavender, sage, valeriain mint, garden-basil, rosemary, and hyssop, gathered in the day and hour of mercury, the moon being in her increase. bind together these herbs with a thread spun by a young maiden, and engrave upon the handle on the one side the characters shown in figure 82, and on the other side those given in figure 83. after this thou mayest use the water, using the sprinkler whenever it is necessary; and know that wh

MICHAEL FORD WITCHMOON

ol and advanced knowledge and practice must be instilled in order for the witch or warlock to take to the dream flesh. be sure though, the sorcerer who can leave the flesh and journey throughout the night and da ath is a dangerous and powerful magickian, but also vulnerable to more malefic forces if will and discipline are not implemented. proceed with caution and care, for there is a wolf in the garden of eden. the witches sabbat shadows cast are but initiation points of which we open forth the gates of dreams, that waking and dreaming state of which we shall become in an all encompassing arcana of self. 78 78 imbolg february 2nd. this festival is of fire. the powers of fire reside in creation and destruction, the flames either caress or break down. if at all possible, this rite should be

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

n: and god said: let us make man in our image, after our likeness(genesis 1:26) the race that they subsequently created, the sons of the serpents, possessed thedna of their alien fathers, as well as that of the indigenous earth people, the homosapiens (in the bible, the correct translation of create is build) these geneticallycreated offspring were made to serve the needs of their creators in the garden ofedinu or eden. they are homo atlantis. the original pre-visitation earth inhabitants were probably the cro-magnon, engis, homoerectus or neanderthals. there could have been some other race altogether, but given thesuppression of data in these subjects, it is doubtful if we will ever know the truth about ourearth ancestors. recent findings seem to indicate that both neanderthal and cro-mag

ch invaluable knowledge would be completelywithheld and that the biological and cerebral centers of higher intelligence would beblocked. this would entail genetic modification. and the euphemism that has comedown to us connoting this state of ignorance concerning the high sciences is naked.the members of this new slave race who were termed adamic (meaning from theearth) would be kept naked in the garden. after the rebellion of their first born, the originalserpent people were forced to return to the draw-ing boards to again begin reproducing a new race,one that would this time serve them obediently. weread of this in the popul vuh: let us make him who shall nourish and sustain us! whatshall we do to be invoked, in order to be remembered onearth? w e have already tried with our first creati

iritual ignorance. the male adamswere not that interested in the counsel of their visi-tors. but the females, the eves, were. it is said thatthe eves found the newcomers comely and attrac-tive. the visitors told those adams and eves whowould listen that they were being kept in a state ofinduced ignorance and servitude, but that it waswithin them to become gods themselves, and thatif they left the garden and came to lemuria (oce-ania, they would be shown all that had been hid-den from them and be awakened to their truenatures. finally, because of this intercession, agreat multitude of the adamic race did follow theirwise visitors to their island paradise. they weretaken to lemuria by spacecraft. eden by william blake atlantis, alien visitation, and genetic manipulation33 the race of adam du

eds and agenda.their aristocratic scions were to be historys main dramatis personae. as a result oftheir bias, the date of their arrival was artificially pushed back to over 400,000 years.this was a political move to give their line ancestral supremacy. the biographies ofthe gods and the details of past events were also embellished and distorted, while thefacts pertaining to the happenings in the garden of eden were doctored to the absurdform that exists today. these stories are said to come out of asia minor, but they actu-ally refer to events that happened many millennia prior to the dates proffered. professor w. b. emery writes in archaic egypt:at approximately 3400 years b.c. a great change took place in egypt and the country passedrapidly from a state of advanced neolithic cultureto t

contingent kept alive to perform the most menial and laborintensive tasks such as building and mining. these beings were treated in an appallingmanner. eventually (apart from some intriguing references to hollow earth exist-ences, there would be only full alien and part alien, part human dna in the earthshumanoid species. the eves who were receptive to the counsel of the sons of theserpent in the garden became the first that were awakened and exalted by theirmore advanced cousins. they were initiated into the secrets of technology. the word secret comes from secretion, meaning fluid of the body, particularly the femalemenstrual fluids. the concept and phenomenon of the holy grail comes from the myster-ies of the female cults after their residency with and tuition from the sons of the serpe

e? we read that god created man and woman. this implies that god is not man or womanhimself. y et, consistently, the post-diluvian religions all over the globe, constantlydepicted and referred to god as male? they do this even when, in the case of hebrew,the name for deity is of feminine gender. we are told that man was not originally evil. he became that way after the disobedi-ence of eve in the garden. why would god create something born in his image andthen deny him some aspect of knowledge and then even banish him from paradise afterit had been received? we must also ask why god would condemn his creations for something that was not aconscious transgression? why the tests imposed on those who must already be inno-cent in nature? then we are told that the parents sinned, only after they

planet are you from?122atlantis, alien visitation, and genetic manipulation those who align with their alien dna and who police those who have a problem withthe present conditions of the planet. it is the fallen ones who seek to encourage their human slaves to think that they toohave descended from the depths of space. the fact is, as the pagans have understood,that this earth is our one and only garden of eden. how is it that from this paradiseone can look out to the nether and fantasize that home is somewhere out there? onlysatan and his hordes and those they have deluded the world would do such a bizarrething. these ancient stories are extremely pertinent to the condition of the present.genesis means the genes of isis. isis is the queen of the earth, and we of the earthare her offspring

MICHAEL WYNN THE SOUL TRAVELERS

ization, it s curious that ancient man would still tell a collective story regarding creation and history. the most well-known and prototypical of 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

t 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 the serpent) had done, adam and eve were banished from paradise. adam and eve leave the garden, and begin having children to the east. as human kind began to multiply, the serpent, also called the sons of god [angels] began to lust after human women and soon began to procreate with our race. the offspring of this union, beings who were half human and half angel, would be called the nephilim. these nephilim, often referred to as giants, had super-human strength and abilities, and were

m. paradise lost, the tower of babel, and the savior [1.4] another reoccurring theme through out the mythologies is man s loss of paradise. this story, whose most popular variation occurs in the bible, details man s plight from a worry-free life to an existence of suffering and hardship. but as usual, the bible is not alone in describing humanity s fall from grace. just as the christians have the garden of eden, the persians have heden. heden was, according to persian tradition, the first habitation of humans. it was a paradise, where suffering and toil were unknown. it wasn t until the primal couple was seduced by an evil spirit in the form of a serpent were they expelled from heden. in greek mythology, the garden of hesperides was a land to the far west of the globe, where golden apples

s opinion regarding this text is largely unchanged makes for an even greater tragedy. the book of enoch is essentially the first 6 chapters of the bible s genesis expanded into an entire book; it does not, in any way, relate information that is contradictory to the bible. in the book of enoch, azazel is described 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 n

-michael wynn's "the soul travelers" 24 are connected by a guarded nexus point. what s more is that heaven itself is often spoke of as being broken into 7 pieces, the 7 heavens. each level of the heavens is ruled by an arch-angel, and in some cases these heavens have been mistaken for earthly locations. for example, i ve heard occultists, texts of the christian apocrypha, and muslims speak of the garden of eden as a location that resides in the 3rd heaven, as opposed to a terrestrial location. then there is hell, sometimes called the abyss, the qliphoth, the averse, or acausal realms. similar to how the heavens are broken into 7 pieces, hell is also considered to exist as separate parts and, like the heavens, each partition has its own ruler. but unlike the material and heavens realms, the

iphoth is essentially the averse--michael wynn's "the soul travelers" 34 (or negative) universe that is the mirror image of the celestial universe, an anti-universe if you will. the kabalistic tree of life represents the celestial realms, while the tree of knowledge of good and evil represents the qliphoth, this anti-universe. if you recall, these are the two trees adam and eve encountered in the garden of eden. the demons, or qliphothic spirits, represent another classification of spirits. the word demon has come to mean any negative spirit which is hostile to mankind. these beings are extremely chaotic and may not always have a conception of the consequences of their actions. demons are adverse to humans, and are either in the qliphoth, or roaming the earth feeding life-force and causing

hrase 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 stated in chapter 1, the pyramid is also a symbol of humanity s ascension into godhood. the powers of the vampire involve the conscious manipulation and liberty of the astral bo

MORALS AND DOGMA

is the generative _power, the productive _capacity, and the _result. the immaterial man, according to the kabalah, is composed of _vitality, or _life, the breath of life; of _soul_ or _mind, and _spirit. salt, sulphur, and mercury are the great symbols of the alchemists. to them man was body, soul, and spirit. four is expressed by the square, or four-sided right-angled figure. out of the symbolic garden of eden flowed a river, dividing into _four_ streams--pison, which flows around the land of gold, or light; gihon, which flows around the land of ethiopia or darkness; hiddekel, running eastward to assyria; and the euphrates. zechariah saw _four_ chariots coming out from between two mountains of bronze, in the first of which were _red_ horses; in the second _black; in the third _white; and

. the unseen cannot hold a higher place in our affections than the seen and the familiar. the law of our being is love of life, and its interests and adornments; love of the world in which our lot is cast, engrossment with the interests and affections of earth. not a low or sensual love; not love of wealth, of fame, of ease, of power, of splendor. not low worldliness; but the love of earth as the garden on which the creator has lavished such miracles of beauty; as the habitation of humanity, the arena of its conflicts, the scene of its illimitable progress, the dwelling-place of the wise, the good, the active, the loving, and the dear; the place of opportunity for the development by means of sin and suffering and sorrow, of the noblest passions, the loftiest virtues, and the tenderest symp

as intolerance of religious opinion. the human beings it has slain in various ways, if once and together brought to life, would make a nation of people; left to live and increase, would have doubled the population of the civilized portion of the globe; among which civilized portion it chiefly is that religious wars are waged. the treasure and the human labor thus lost would have made the earth a garden, in which, but for his evil passions, man might now be as happy as in eden. no man truly obeys the masonic law who _merely_ tolerates those whose religious opinions are opposed to his own. every man's opinions are his own private property, and the rights of all men to maintain each his own are perfectly equal. merely to _tolerate, to _bear with_ an opposing opinion, is to assume it to be he

them, except that he was the _peculiar_ god, first of the family of abraham, of that of isaac, and of that of jacob, and afterward the _national_ god; and, as they believed _more powerful_ than the other gods of the same nature worshipped by their neighbors-"who among the baalim is like unto thee, o yehovah--expressed their whole creed. the deity of the early hebrews talked to adam and eve in the garden of delight, as he walked in it in the cool of the day; he conversed with kayin; he sat and ate with abraham in his tent; that patriarch required a visible token, before he would believe in his positive promise; he permitted abraham to expostulate with him, and to induce him to change his first determination in regard to sodom; he wrestled with jacob; he showed moses his person, though not h

r the nation, if either has a soul that is truly worthy of salvation"_light and darkness" said zoroaster"_are the world's eternal ways" the light and the shadow are everywhere and always in proportion; the light being the reason of being of the shadow. it is by trials only, by the agonies of sorrow and the sharp discipline of adversities, that men and nations attain initiation. the agonies of the garden of gethsemane and those of the cross on calvary preceded the resurrection and were the means of redemption. it is with prosperity that god afflicts humanity. the degree of rose is devoted to and symbolizes the final triumph of truth over falsehood, of liberty over slavery, of light over darkness, of life over death, and of good over evil. the great truth it inculcates is, that notwithstandi

in growth and decomposition, in the repulsions of electricity; but at length all these are found to be special cases of the one great law of attraction acting in various modes. the variety of effect of this law at first surprises the senses; but in the end the unity of cause astonishes the cultivated mind. looked at in reference to this globe, an earthquake is no more than a chink that opens in a garden-walk of a dry day in summer. a sponge is porous, having small spaces between the solid parts: the solar system is only _more_ porous, having larger room between the several orbs: the universe yet more so, with spaces between the systems, as small, compared with _infinite_ space, as those between the atoms that compose the bulk of the smallest invisible animalcule, of which millions swim in

MOTTA MARCELO THE COMMENTARIES OF AL

and fundamentally selfish. the healthy man never worries about his health; the virtuous man never worries about the salvation of his soul; the true saint never has any doubts as to the ultimate welfare of the entire company of mankind "kill" dying, physically or mystically "them who pity"experience hadit "and torture" see the description of the work of the master of the temple in his underground garden, in liber 418 "spare not" as the acid eats into the soul, only the gold will ultimately be left. see lxv, i, 14-17 "be upon them" the dance of shiva on the body of the devotee. see lxv, i, 57-58; v, 61-63; vii, vii, 36-48. these quotes should give an idea of how the lord of the aeon goes about setting back the right pegs into the right holes. why must chesed be under control of tiphareth an

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

e in her hand. thus many suitors had perished, for the maiden was unequalled for swiftness of foot, but at last a beautiful youth, named hippomenes, 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

e 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 hand a pruning knife, and h

al of robigus (the robigalia) was celebrated on the 25th of april. pomona. pomona was the goddess of orchards and fruit-trees, who, according to ovid, cares not for woods or streams, but loves her gardens and the boughs that bear the thriving fruit. page 211 pomona, who typifies autumn, is represented as a lovely maiden, laden with branches of fruit-trees [181] vertumnus. vertumnus was the god of garden and field produce. he personifies the change of seasons, and that process of transformation in nature by means of which the leaf-buds become developed into blossoms, and the blossoms into fruit. the change of seasons is symbolized in a myth which represents vertumnus as metamorphosing himself into a variety of different forms in order to gain the affection of pomona, who so loved her vocati

ed tree was guarded by four maidens, daughters of night, called the hesperides, who were assisted in their task by a terrible hundred-headed dragon. this dragon never slept, and out of its hundred throats came a constant hissing sound, which effectually warned off all intruders. but what rendered the undertaking still more difficult was the complete ignorance of the hero as to the locality of the garden, and he was forced, in consequence, to make many fruitless journeys and to undergo many trials before he could find it. he first travelled through thessaly and arrived at the river echedorus, where he met the giant cycnus, the son of ares and pyrene, who challenged him to single combat. in this encounter heracles completely vanquished [248]his opponent, who was killed in the contest; but no

nsued, which had lasted some time, when zeus interfered between the brothers, and put an end to the strife by hurling a thunderbolt between them. heracles proceeded on his journey, and reached the banks of the river eridanus, where dwelt the nymphs, daughters of zeus and themis. on seeking advice from them as to his route, they directed him to the old sea-god nereus, who alone knew the way to the garden of the hesperides. heracles found him asleep, and seizing the opportunity, held him so firmly in his powerful grasp that he could not possibly escape, so that notwithstanding his various metamorphoses he was at last compelled to give the information required. the hero then crossed over to libya, where page 279 he engaged in a wrestling-match with king anteos, son of poseidon and gaa, which

ved at mount caucasus, where prometheus groaned in unceasing agony. it was at this time that heracles (as already related) shot the eagle which had so long tortured the noble and devoted friend of mankind. full of gratitude for his deliverance, prometheus instructed him how to find his way to that remote region in the far west where atlas supported the heavens on his shoulders, near which lay the garden of the hesperides. he also warned heracles not to attempt to secure the precious fruit himself, but to assume for a time the duties of atlas, and to despatch him for the apples [249] on arriving at his destination heracles followed the advice of prometheus. atlas, who willingly entered into the arrangement, contrived to put the dragon to sleep, and then, having cunningly outwitted the hespe

rt the heavens for a few moments whilst he contrived a pad for his head. atlas good-naturedly threw down the apples and once more resumed his load, upon which heracles bade him adieu, and departed. when heracles conveyed the golden apples to eurystheus the latter presented them to the hero, whereupon heracles placed the sacred page 280 fruit on the altar of pallas-athene, who restored them to the garden of the hesperides. 12. cerberus..the twelfth and last labour which eurystheus imposed on heracles was to bring up cerberus from the lower world, believing that all his heroic powers would be unavailing in the realm of shades, and that in this, his last and most perilous undertaking, the hero must at length succumb and perish. page 281 page 282 cerberus was a monster dog with three heads, ou

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ns remained fixed there for centuries, until the french revolution. in 1787 the building also housed the offices of the carpenters, joiners, cabinetmakers, miniature furniture makers, and turners. this house stood there until the nineteenth century, when it was removed to accommodate the expansion of the hotel de ville. close by it, also on the rue de la mortellerie at the current location of the garden of the maire de paris, stood the so-called chapel of the haudriettes, which the society of masons and carpenters bought from the sisters of the assumption on december 22, 1764, in order to install the confederation of saint louis and saint blaise there after it was transferred from the rue saint jacques.49 other streets in this quarter that formed part of the templars' censive district also

NEW WORLD ORDER OR OCCULT SECRET DESTINY

mpleting the initiation process, the candidate is reborn, and joins the single eye in the pyramid. the new world order, or rather the philosophy its deliverers hold to be true, is one and the same as the new age ideal of man s divinity and self-transformation. in order to partake in this gnostic fufillment of the great plan one must awaken to the original sin of lucifer, as proposed to eve in the garden of eden, that we can be as gods (gen. 3:5) so it is not suprising to find that christians, specifically, are cited as the main obstacle hindering the success of this new age-new world order. the reason for this, is the new age belief in many saviors and enlightened teachers, masters and gurus its all good and fine when the goal is the false teaching of man s divinity. the new agers see many

e of the christ. this is your first duty (the externalization of the hierarchy, p.614) the ancient mysteries, being practiced by both freemasonry and the new age, were giving to humanity by the hierarchy. the real purpose of masonry taught to man, from the hierarchy is the expediting of the spiritual evolution, to transform their nature into a god-like superman. the serpent caused the fall in the garden of eden by giving eve this very same message. man is a god in the making. and as the mystic myths of egypt, on the potter s wheel, he is being molded. when his light shines out to lift and preserve all things, he receives the triple crown of godhood (manly p. hall, the lost keys of freemasonry, p. 92) european mysticism was not dead at the time the united states of america was founded. the

PHILIP NEIL MYTHS LEGENDS EXPLAINED

search for utnapishtim. after the death of enkidu, gilgamesh set out to solve the mystery of death. he marched to the top of the twin peaks of mashu, guardians of the rising and setting sun, and demanded entry to the underworld from the dreadful scorpion guardians at the gate, who were half-man and half-dragon. inside he journeyed for 12 leagues (30 miles) in utter darkness, before coming to the garden of the gods where he met the goddess siduri, who advised him to seek out the ferryman urshanabi (see below. when gilgamesh reached the far shore, he met utnapishtim and told him of his despair at enkidu s death. because of my brother i am afraid of death. because of my brother, i wander through the wilderness. utnapishtim told him that death was like sleep; it comes to all, and is not to be

ath, antigone performed a token burial. furious, creon shut her up in a cave to die, refusing the pleas of haemon, his son and antigone s betrothed, to forgive her. on the advice of the seer teiresias, he finally relented. but on opening the cave, he found that antigone had hanged herself. cursing his father, haemon killed himself. the labors of hercules 50 hercules did not know where to find the garden of the hesperides where the golden apples grew. the nymphs of the river eridanos told him that the shapeshifting sea god nereus knew the answer. hercules wrestled with nereus to force him to answer his question. the god transformed himself into all kinds of creatures, but hercules held him fast, and at last he had to reveal the secret. hercules was a semi divine hero, the child of zeus (rom

g the way. when he died several years and exploits later from putting on a poisoned shirt, he rose to olympus, causing atlas to stagger under the sudden extra weight. lyre singing was the chief recreation of the hesperides. here, one of them dreamily strums on an upside-down lyre (it was by playing the lyre upside-down that apollo vanquished his challenger marsyas in a musical contest [see p. 41) garden of the hesperides the garden of the hesperides was at the edge of the earth, enclosed behind a high wall. inside, the golden-apple tree was guarded by a terrifying serpent. it took hercules a long time to discover the whereabouts of the garden and reach it. on the way he had many adventures, which included freeing prometheus (see pp. 24 25) and killing the eagle that daily fed on his liver

that daily fed on his liver. cranes of vigilance cranes are a symbol of vigilance. however, as the hesperides seem to be asleep, and the apples that they are guarding are eventually stolen, the presence of the cranes may be ironic. daugh ters of a titan the hesperides were the daughters of the titan atlas (see p. 22) and hesperis, the daughter of the evening star hesperus (venus. they lived in a garden hidden in the far west; their name means daughters of the evening. this roman bronze shows the baby hercules killing two serpents with his bare hands an early indication of his superhuman strength, and a clue to his father s identity. the labors of hercules the childhood of hercules hercules was conceived when zeus came to alcmene in the guise of her husband king amphytryon, the grandson of

le sorrow. in one story, nereus (or prometheus) advised hercules to trick atlas, who supported the sky, into fetching the golden apples. while he was away hercules held up the sky. when atlas returned, he refused to take up his burden again, but hercules persuaded him to do so while he arranged a pad on his head. as soon as atlas had the sky on his shoulders, hercules took the apples and ran. the garden of the hespe rides by frederic leighton (1830 96) this painting shows three of the hesperides asleep in their garden beneath the golden-apple tree guarded by the serpent ladon. hercules eleventh task was to find and take these apples and give them to eurystheus, his cousin and master. golden apples the golden apples belonged to hera, who had been given them as a wedding present by her grand

les eleventh task was to find and take these apples and give them to eurystheus, his cousin and master. golden apples the golden apples belonged to hera, who had been given them as a wedding present by her grandmother gaia. eurystheus did not believe that hercules could win them, and when hercules did so, eurystheus gave them back, not wishing to incur the goddess anger. they were returned to the garden by athena. the twelve labors 1. hercules strangled the nemean lion and wore its invulnerable pelt as armor, with its head as a helmet. 2. hercules killed the nine-headed hydra whose heads grew back in duplicate each time one was cut off. 3. hercules captured the bronzehoofed, golden-horned ceryneian hind, sacred to artemis. he blamed the sacrilege on eurystheus. 4. hercules captured and kil

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

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 seven days of creation refer to the seven midot of the world of atzilut. why, then, does the torah discuss

h chesed predominates. this mitigation of nukva fs gevurah-states by z feir anpin fs chesedstates is termed gsweetening h the gevurah. this is the meaning of g cto work it, h [which, according to the sages, refers to] the active commandments, for [by performing the active commandments] we draw down masculine water upon us. g cand to guard it h refers to the passive commandments, which guarded the garden so that evil could not attach itself. gand g-d took the man and place him in the garden of eden to work it and to guard it. h5 the sages comment: g eto work it f refers to the active commandments, while eto guard it f refers to the passive commandments. h6 here, the active commandments elicit the masculine water while the passive commandments are feminine water. the passive commandments are

nd place him in the garden of eden to work it and to guard it. h5 the sages comment: g eto work it f refers to the active commandments, while eto guard it f refers to the passive commandments. h6 here, the active commandments elicit the masculine water while the passive commandments are feminine water. the passive commandments are clearly associated with gevurah, the judgmentality that guards the garden from intrusion by forces antithetical to g-d consciousness. but in the present case [i.e, that of the world before the flood, there was no masculine water at all; rather, there were only severe states of judgment. unable to be gsweetened h by gmating h with masculine water (which was diverted into the forces of evil by the sin of wasting seed, the feminine gevurah states remained in their f

in creation, without which it cannot exist. 13 genesis 1:31. 14 rashi ad loc, etc. 15 shemot rabbah 15:26. 16 genesis 25:1-6. 17 rashi on genesis 28:15. 18 genesis 1:2. 19 bereishit rabbah 8:1. the arizal on parashat lech lecha 94 the name of the messiah is listed as one of the seven things that preceded the creation of the world.20 (the other six are the torah, teshuvah, purgatory [gehinom, the garden of eden [the abode of the soul in the afterlife, the throne of glory, and the temple. all these are related to the process of achieving the purpose of creation) it had been glost h in sodom, as it is written, gi have found david, my servant, h21 and our sages said that this means that g-d found [the seed of david fs soul] in sodom, in the person of lot, abraham fs nephew. lot fathered (thro

d about this food, jacob later told esau, ghe brought it to me before you came and i ate of all [mikol] of it, and i blessed him, and blessed he shall remain. h9 the sages say10 that by this isaac meant that he tasted all the tastes he sought to taste in it, i.e, that it was heavenly food, like the manna. when isaac smelled jacob before eating his food, he said that he recognized the smell of the garden of eden on him, so we may presume that this was the taste he sought to taste in the food (and did, as well. for jacob, the allusion is in the episode of his encounter with esau after returning from laban. jacob prepared a gift for esau, but esau tried to refuse it. jacob persisted, however, and said, gplease take my blessing, which has been brought to you, for g-d has been gracious to me, a

exposition of rosh hashanah regarding the first blessing of the amidah, with reference to the four beginnings of the year. according to this, there are four partzufim within rachel alone, which sometimes combine to form one collective partzuf, just like the supernal ima. based on the above, it is explained in chassidut that the two hei fs manifest in the cave of machpelah are the lower and upper garden of eden, the abode the soul in the afterlife. in the lower garden of eden, the soul receives its reward for the physical performance of the commandments it fulfilled in this world, while in the upper garden of eden it receives its reward for the intellectual and emotional intentions it invested into performing these commandments. the two hei fs become manifest as the two levels of the garde

the alef is one of the letters that often elides, so samlah can justifiably be considered a contraction of samael hei. the sixth king was shaul from rechovot hanahar. this is [the evil] gevurah, which is derived from binah, which is called rechovot hanahar[ gthe widening of the river h, as it is written, gi am binah, gevurah is mine. h5 in the verse, gand a river went forth from eden to water the garden, h6 eden signifies chochmah, the river flowing out of it signifies binah, and the garden signifies malchut. chochmah is depicted as a wellspring, as in the verse, gthe source of wisdom is like a bubbling stream. h7 binah, as we know, is the expansion of the initial insight of chochmah, which surfaces from the supra-conscious mind like water bubbling forth from a subterranean well. as we hav

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

er, and were receiving a monthly monogram or lesson from headquarters. glance through all the material once or twice just to get the drift of it, and then allocate to yourself a few pages only at a time. if these pages are not clear at first, which is more than likely, then i would strongly suggest supplementing them with additional reading. first of all, i would recommend an oldbook of mine, the garden of pomegranates. this is a simple outline of the qabalah comprising the backbone of the order philosophy. it has been out of print for several years. thanks to llewellyn publications it is on its way back into circulation once more in a new edition. it should prove a useful guide through the initial knowledge lectures of the order as given in volume one of the golden dawn. in particular, tw

initial knowledge lectures of the order as given in volume one of the golden dawn. in particular, two order papers in this volume are supremely important documents. they are the path of the chameleon (p. 95) which deals comprehensively with the tree of life, and another one entitled the microcosm (p. 100. it is my suggestion that they should be studied over and over again, if necessary using the garden of pomegranates as a companion and as an aid to simplification. sometimes the language of s. liddellmacgregor mathers, who apparently was the author of these papers, was not as simple as it might have been. be that as it may, nothing should deter the serious student frbm extracting the last drop of intellectual nutriment from these papers. there is also the new edition of the tree of life (

the order, we find the following which we can add to the data already obtained: virgo=isis-who was nature, the mother of all things. scorpio=apophis-death, the destroyer. sol=osiris-slain and risen, the egyptian resurrection and vegetative god. here we now begin to get a definite sequence of ideas that proves somewhat meaningful. the simplicity of a natural state of affairs in, shall we say, the garden of eden representing the springtime of mankind, is shattered by the intrusion of the knowledge of good and evil, sexual perception. this is due to the intervention of the destroyer apophis, the red dragon, or lucifer, the lightbearer, who changed all things-by illuminating all things. thus the fall-as well as the fall of the year. this is succeeded by the advent of osiris the resurrection g

ions had been performed and certain items of qabalistic knowledge necessary to the magical routine committed to memory <51> before proceeding further in the analysis of the grades, there is one rather fine prose passage in the zelator grade which must be given here- a passage of beauty, high eloquence, and lofty significance "and tetragrammaton 30 the golden dawn placed kerubim at the east of the garden of eden and a flaming sword which turned every way to keep the path of the tree of life, for he has created nature that man being cast out of eden may not fall into the void. he has bound man with the stars as with a chain. he allures him with scattered fragments of the divine body in bird and beast and flower. and he laments over him in the wind and in the sea and'in the birds. and when th

the path of the tree of life, for he has created nature that man being cast out of eden may not fall into the void. he has bound man with the stars as with a chain. he allures him with scattered fragments of the divine body in bird and beast and flower. and he laments over him in the wind and in the sea and'in the birds. and when the times are ended, he will call the kerubim from the east of the garden, and all shall be consumed and become infinite and holy" it would be a happy task, were it advisable, to devote several pages of this introduction to praising the excellence of what are called the four elemental prayers. each one of the elemental initiation ceremonies closes with a long prayer of invocation which issues, as it were, from the heart of the elements themselves. these must be s

and the outcome- the coagulation of previously dissolved elements- would not be very dissimilar to that which previously existed. but with the technique of initiation, the chaos is lifted up and fermented so to speak, that from it, with the aid of the invoked white light of the divine spirit, a higher species of being, illumined and enlightened, may develop. in two altar diagrams- one called the garden of eden, shown in the practicus grade, and the other called the fall shown in the philosophus grade, all these ideas are expanded and synthesized. they should be carefully studied and receive long meditation, for in them are many clues to the spiritual and psychological problems which beset the traveller on the path, and they resume the entire philosophy of magic. many hints, moreover, whic

ession. beneath these three figures sleeps a coiled dragon, silent, unawakened. none it would seem is aware of that latent power, titanic and promethean, coiled beneath- the active magical power centered in man, his libido, neutral, of vast potentialities but neither good nor evil in itself. very similar in some respects is the diagram revealed in the philosophus grade. as the divine peace of the garden of eden was manifested during the water grade, so in this grade of philosophus, the power of fire is shown to have called forth catastrophe. formerly coiled beneath the tree, the hydra-headed dragon in this diagram has usurped its proper place. its several homed heads wind their way up into the very structure of the tree of life, even unto daath at the foot of the supernals. lured downwards

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

are vulgar interpretations of some grand maxim or marvellous secret of occult wisdom. did not pythagoras, in his admirable symbols, bequeath a perfect philosophy to sages but a new series of vain observances and ridiculous practices to the vulgar? thus, when he said: do not pick up what falls from the table; do not cut down trees on the great highway; kill not the serpent when it slips into your garden. was he not inculcating the precepts of charity, either social or personal, under transparent allegories? when he said: do not look at yourself by torchlight in a mirror, was he not teaching ingeniously that true self-knowledge which is incompatible with factitious lights and the prejudgments of systems? it is the same with the other precepts of pythagoras, who is well known to have been fo

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

uinary and represents the divine pentagram, giving its complete meaning. as a fact, the pillars are necessity or law, the heads liberty or action. a line may be drawn from each pillar to each head and two lines from each pillar to each of the two heads. this gives a square, divided by a cross into four triangles and in the middle of this cross is the grand hierophant, we might almost say like the garden spider in the centre of his web, were such a comparison becoming to the things of truth, glory and light. w sequence, interlacement, lingam, entanglement, union, em-brace, strife, antagonism, combination, equilibrium. the book of hermes 135 hieroglyph, man between vice and virtue. above him shines the sun of truth, and in this sun is love, bending his bow and threatening vice with his shaft

ROBERT KIRK WALKER BETWEEN WORLDS

r ye maun serve me seven years thro weel or wae as may change to be' she turned 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 t

ional variants 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 re

all find the river of blood and the caring sea again in another context, but they represent the individual's own bloodstream and now of consciousness, perceived and experienced for the first time as identical with the greater blood and waters of created nature. this experience or mode lasts forty days and nights for thomas, and they emerge on the other side and ride further, until they come to 'a garden tree. any reasonably competent meditator will be able appendix 4: thomas rhymer 147 to confirm the sound of the roaring sea for his or herself as this is a definite and commonly experienced inner sound that arises during certain stages of meditation. deeper aspects of the sea and the blood are reached through the underworld journey, and are not usually accessible by regular or popularized m

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//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

RUBY TABLET OF SET

s? symbols may or may not come to one's attention. an extremely visually oriented person may not notice or respond to other types of symbols, such as a room's smell, or a background level of music, while those who are oriented towards those senses will respond to those inputs, but perhaps not to others. symbolism may have personal and/or experiential meaning (such as the manure used to plant your garden or that you step in, or symbolism may be abstract (learned and used in writing, teaching, or jewelry, but not something that's impacted upon you in the past. this is the difference between a) the visceral response, which may be innate and may also be a learned response, modified through experience or training, and b) the mental response which must always be learned or developed. the grand m

. de lubicz, isha schwaller, her-bak. 2l (ts-1. de lubicz, isha schwaller, symbol and the symbolique. 2v (ts-4. fisher, leonard everett, symbol art: thirteen squares, circles, and triangles from around the world. ny: four winds press, macmillan publishing company, 1985. helfman, elizabeth s, signs and symbols around the world. ny: lothrop, lee& shepard co, 1967. jung, carl g, man and his symbols. garden city: doubleday& co, 1964, 1968. also ny: dell publishing co, 1968, and london: aldus books, 1964. menschel, robert, remanifestation: a symbolic syntheses, rt a17.36-3. menschel, robert, tarot primer, rt c1d.1l-1. norton, lynn, golden section tarot working, atu xv: the devil, and the dialogue. rt c1d.1(-2 -3 -4. regardie, israel, 777 and other qabalistic writings of aleister crowley. 9m (ts

ied a violent death and left none of his personal works for posterity, plato lived a full life and left a rich heritage for scholars. and initiates. of the future. that, certainly, is testimony to his wisdom. the chimaera "the secret worship of the logos in the cosmos, the divine spark in every human form" bibliography. asimov, isaac, asimov's biographical encyclopaedia of science and technology. garden city, new york: doubleday and company, 1972. barker, sir ernest, greek political theory: plato and his predecessors. london: methuen and company ltd, 1918. brlitz, charles, mysteries from forgotten worlds. garden city, new york: doubleday and company, 1972. brugsch-bey, heinrich, egypt under the pharaohs. new york: charles scribner's sons, 1891. budge, sir e. a. wallis, egyptian language. n

o. part iii the answers to the third part of this test are to be written in statement form, and several questions require explanations of the answers given, hence simple words or phrases are unsatisfactory. while the answers need not be lengthy, they should be as complete as possible- reflecting your understanding (as well as knowledge) of the subject. 1. explain the promise of the serpent in the garden of eden. 2. what is a telesmic image; its purpose; its construction? 3. what is the significance of a magickal name and what are the guidelines for selecting one? 4. what is meant by the term "holy guardian angel" 5. explain what is meant by macrocosm and microcosm. 6. what is gematria? 7. how does a magician master the natural and magickal forces? 8. what is necromancy? 9. explain the doct

ame attempting, with only partial success, to fan itself into a blaze. to give him his due meed of praise, he sincerely tried. it is indeed more difficult to be a sinner than a saint. there are many today who are fascinated by the dark side at the same time that they inveigh against it. this affords them a degree of titillation at a "safe" distance. even as they extol the virtues of safety in the garden, however, they are drawn by what may lie beyond its bounds. they venture near the border and then are frightened back into the refuge of dogma; yet the lure of the unknown- the potential for awareness and free will which is the true legacy of the prince of darkness- persists. caught between two realms, they cannot be true to either and thus betray both. they are described most accurately as

his will was carving out for him. later in his life he would pen these words "the life i am living is certainly very easy and very comfortable, if ease and comfort are a mental state. i have all i need without the slightest care of having to keep any personal treasures. mine is a life full of joy in the midst of incessant work" it is a characteristic of the master of the temple that he tends the garden of initiates from the calm waters of binah, the sea of understanding and like other initiates works without a lust for results. he displayed his understanding of that clearly enough in a 1924 ce issue of young india by saying "i do not want to foresee the future. i am concerned with taking care of the present. god has given me no control over the moment following" what would his wording hav

f the day could have resulted in only one of two ends- either the national explosion which did come about or the worse fate of a mutual fading of both societies as one eventually died out leaving the other without the source of service and goods it had depended on. in such a soil conditions were right for a gardener to tend the flowers in need of care. gandhi was that one who arose to tend of the garden "mine" he said "is a life full of joy in the midst of incessant work" his mastery of mysticism was evident is a calm, self-aware way: he was, he said, fascinated by the law of love and described it as his philosopher's stone. he remarked in xvii a.h. that had he no sense of humor he would have committed suicide, a statement which displayed an understanding of the law of sorrow. his comprehe

SALMANRUSHDIE THESATANICVERSES

tor, colonizer against colonized, had perforce to remain unresolved) in his thirteenth year he was old enough to play on the rocks at scandal point without having to be watched over by his ayah, kasturba. and one day (it was so, it was not so, he strolled out of the house, that ample, crumbling, salt-caked building in the parsi style, all columns and shutters and little balconies, and through the garden that was his father's pride and joy and which in a certain evening light could give the impression of being infinite (and which was also enigmatic, an unsolved riddle, because nobody, not his father, not the gardener, could tell him the names of most of the plants and trees, and out through the main gateway, a grandiose folly, a reproduction of the roman triumphal arch of septimius severus

him in front of his father "about everything he has such big-big criticisms, the fans are fixed too. loosely to the roof and will fall to slice our heads off in our sleep, he says, and the food is too fattening, why we don't cook some things without frying, he wants to know, the top-floor balconies are unsafe and the paint is peeled, why can't we take pride in our surroundings, isn't it, and the garden is overgrown, we are just junglee people, he thinks so, and look how coarse our movies are, now he doesn't enjoy, and so much disease you can't even drink water from the tap, my god, he really got an education, husband, our little sallu, england--returned, and talking so fine and all" they were walking on the lawn in the evening, watching the sun dive into the sea, wandering in the shade of

ackfruit, banyan, jacaranda, flame of the forest, plane. small chhooi-mooi touch-me-not plants grew at the foot of the tree of his own life, the walnut-tree that changez had planted with his own hands on the day of the coming of the son. father and son at the birth-tree were both awkward, unable to respond properly to nasreen's gentle fun. saladin had been seized by the melancholy notion that the garden had been a better place before he knew its names, that something had been lost which he would never be able to regain. and changez chamchawala found that he could no longer look his son in the eye, because the bitterness he saw came close to freezing his heart. when he spoke, turning roughly away from the eighteen-year-old walnut in which, at times during their long separations, he had imag

ar intervals, and in every letter he returned to the theme of demons and possession "a man untrue to himself becomes a two-legged lie, and such beasts are shaitan's best work" he wrote, and also, in more sentimental vein "i have your soul kept safe, my son, here in this walnut-tree. the devil has only your body. when you are free of him, return and claim your immortal spirit. it flourishes in the garden" the handwriting in these letters altered over the years, changing from the florid confidence that had made it instantly identifiable and becoming narrower, undecorated, purified. eventually the letters stopped, but saladin heard from other sources that his father's preoccupation with the supernatural had continued to deepen, until finally he had become a recluse, perhaps in order to escape

tion that has been revealed: one mighty in power has taught him "he stood on the high horizon: the lord of strength. then he came close, closer than the length of two bows, and revealed to his servant that which is revealed "the servant's heart was true when seeing what he saw. do you, then, dare to question what was seen "i saw him also at the lote--tree of the uttermost end, near which lies the garden of repose. when that tree was covered by its covering, my eye was not averted, neither did my gaze wander; and i saw some of the greatest signs of the lord" at this point, without any trace of hesitation or doubt, he recites two further verses "have you thought upon lat and uzza, and manat, the third, the other- after the first verse, hind gets to her feet; the grandee of jahilia is already

bbles, too quickly for the safety of her not-quitenonagenarian limbs, so that she could pretend to scold the impossible stranger for trespassing on her land. usually she was implacable in defence of her beloved fragment of the coast, and when summer weekenders strayed above the high tide line she descended upon them _like a wolf on the fold, her phrase for it, to explain and to demand- this is my garden, do you see- and if they grew brazen- getoutofitsillyoldmoo, itsthesoddingbeach- she would return home to bring out a long green garden hose and turn it remorselessly upon their tartan blankets and plastic cricket bats and bottles of sun--tan lotion, she would smash their children's sandcastles and soak their liver- sausage sandwiches, smiling sweetly all the while _you won't mind if i fust

egs a--dangle like giant, unshelled crabs. scuttling, sidelong, heavy boots crunching on shingle. lots of them. she saw them reach her boathouse on which the fading image of an eyepatched pirate grinned and brandished a cutlass, and that was too much _i'm not having it, she decided, and, stumbling downstairs for warm clothing, she fetched the chosen weapon of her retribution: a long coil of green garden hose. at her front door she called out in a clear voice "i can see you quite plainly. come out, come out, whoever you are" they switched on seven suns and blinded her, and then she panicked, illuminated by the seven blue-white floodlights around which, like fireflies or satellites, there buzzed a host of smaller lights: lanterns torches cigarettes. her head was spinning, and for a moment sh

SATANGEL

otherwise be unbalanced by the experience and drawn into insanity. their chief is cama-el, he who sees god, who exemplifies the nature of the powers in that he may be considered as benign and malign, and yet gains the favour of god. as kemu-el, he acts as mediator between the prayers of israel and the hierarchs of the seventh heaven. as chamuel, he wrestled with jacob and appeared to jesus in the garden of gethsemane. it was also cama-el who was blasted by moses when he attempted to prevent moses from receiving the torah from god. he is said to command 144,000 angels of destruction, punishment, vengeance and death. cama-el is also identified in the goetia as a duke of hell. the third circle lowest triad the third triad of principalities is rooted in the first heaven and its border with the

medical book/ grimoire that is sometimes identified as the book of raziel. he is also identified in hebrew tradition as a guide of sheol, the pit or womb of the underworld. uri-el fire of god, identified in later scriptures with phanuel, face of god. the angel who gave mankind the kaballah. presides over tartarus (hell, being both seraphim and cherubim. identified as the cherub who stands at the garden of eden with a fiery sword, and who watches over thunder and terror. appears as the angel of repentance in the apocalypse of st. peter; uri-el, the angel of god, will bring forth an order, according to their transgression, the souls of those sinners. they will burn them in their dwelling places in everlasting fire. and after all of them are destroyed with their dwelling places, they will be

ompanied by loud noises. teaches geometry, mensuration and astronomy. turns men into birds. andromalius (goetia, 72nd spirit. earl commanding 36 legions, who appears as a man holding a large serpent. retrieves stolen good, punishes miscreants, finds out all underhand dealings, and locates hidden treasure. aniquiel one of the nine great dukes of hell, specifically named as being the serpent in the garden. ariton (goetia. demon king of water, and the west. ashmedai, asmodaios, asmodeus, asmoday (goetia, 32nd spirit, latin asmodeus, talmudic asmeddai, meaning being of judgement. ex- cherubim, more of a philosopher than a fiend. originally a persian deity, it is supposedly he who killed the seven bridegrooms of sarah and fought rapha-el, before being banished to upper egypt. classically, the p

due to his enthusiasm for the moon, gracefully retiring before he could be thrown out. taught the canaanite priestesses the tides and courses of the moon and its relevance to sorcery. satan (hebrew, adversary. originally a seraphim with twelve wings. of whom the book of henoch tells of his rebellion and expulsion by god, hurled by the angel michael into the abyss. identified as the serpent in the garden of eden, as prosecutor before the heavenly court (zechariah 3:1, job 1:6, 2:7, seducer and tempter (1 chronicles 21:1, the embodiment of evil (mark 4:15. sedim (hebrew, possibly from mesopotamian sedu. devils to whom the apostate israelites made sacrifice (deuteronomy 32:7, psalm 106:36. seere (goetia, 70th spirit. a prince commanding 26 legions. appears in the east as a beautiful man on a

SATANIC RITUALS

the difference between a satanic ceremony and a play presented by a theatre group? often very little: mainly it hinges on the degree of acceptance on the part of the audience. it is of little consequence whether an outside audience does or does not accept the substance of a satanic ceremony: the strange and grotesque always has a large and enthusiastic audience. murders sell more newspapers than garden-club meetings. however, it is important to consider the needs of the participants: those who need satanic ceremony most are the least likely to let themselves go before an audience of the curious. unlike encounter groups, the purpose of most satanic ceremonies is to elevate the self rather than demean it. encounter "therapy" is founded on the premise that if one is reduced in stature by ano

thy senses are awakened to the joy of rebirth. the gates are flung wide and thy passage is heralded by the deathless cries of his guardian beasts. his searing brand shall be evermore emblazoned on thy consciousness: its fiery meaning shall make thee free [priest gestures with his hands in recognition of the air of enlightenment as he pours incense into brazier. he intones] priest: we bring of thy garden, o mighty lucifer, the fragrances which abound therein. vapors of millennia which thou hast shared with thy chosen flock are rekindled now to fill this chamber with thy presence. we toll the bell in thy name and thereby summon the whispering voices of wonder from all the regions of thine empire. breathe of his breath, o brother of the night, and nourish thy warning brain. from the despair a

SATANICON

t, as if one could laughingly look up from the pit toward a tyrannical heaven. ideally, carpeting of one s hellscape would be fire red, though this may be of less importance to many. certainly though, it would make for a dramatic, concluding effect (standard ritual paraphernalia: satanagram altarpiece, altar, sword, etc, would be utilized as outlined further on. truly, we need no man-made heaven, garden of eden or place of perfection; nor did mythical adam and eve. they gained the knowledge and shed the shackles thus they became: satanic -13- beings and children of the night. they became the first human images of defiant individuality, in spite of becoming outcasts. finally, we need no steeple and spire to experience our truth, for as always, it permeates the deepest strata of our kind the

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

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-christian; also

the ottoman government, which controlled baghdad and much of what is now turkey, to banish the holy man from baghdad, where he had attracted so many followers. in 1863, before his exile from baghdad, baha u lla h told a small group of followers about his visitation eleven years earlier, announcing for the first time that he was the long-awaited messenger of god. this declaration took place in the garden of ridvan, near baghdad, and was later celebrated in one of baha s main holy days, the festival of ridvan. there are more than seven million followers of baha around the world. the religion s largest growth in the twenty-first century is in africa and asia. reproduced by permission of thomson gale. bah' faith more than 1.5 million adherents between 140,000 and 500,000 adherents slight popul

n 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 death on the cros

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 alienation

ympus, there are fourteen gods listed next. hades did not live on olympus, although most myths about him associate him with the olympian gods, and dionysius was a later addition to the pantheon: plotinus s idea of emanation, his belief that people wanted to return to the divine mind, can be seen in the christian story of the fall, when adam and eve were tempted into sin and were forced out of the garden of eden. public domain. 220 world religions: almanac greco-roman religion and philosophy zeus was a sky god, but he also represented order. he maintained order in the universe and in the home, protected strangers who arrived asking for hospitality, punished people who broke their sworn word, and served as god of intellectual thought. zeus s wife hera was the goddess of marriage, childbirth

kami, a way of expressing the idea of a large number before the concept of infinity was understood. kami are often thought of as gods or divinities, but this translation of the word does not capture their full meaning. the chief kami is the sun, personified as amaterasu, the sun goddess. however, virtually anything can be an expression of a kami: a rock, the moon, a waterfall, a flower, a formal garden, and even abstract concepts such as an organization or growth. the concept reflects the shinto belief that the world is filled with spirits, or a life essence, so objects, places, activities, and even abstract ideas can be personified (brought to life) as kami. kami are thought to guide people in their decisions and to help them achieve a life of contentment. ancestral spirits are also cons

st one and the same; shinto has been referred to as the religion of japaneseness. for example, shinto, through the kami, emphasizes living a life in harmony with nature. this cultural value is carried out in architectural styles and in the design of japanese homes, which are built to capture the beauty and harmony of the natural world. japanese home building codes require the builder to include a garden and to position windows so that the occupants can look out on it. formal gardens in japan, in effect, become an expression of shinto. similarly, shinto urges its followers to lead simple and unadorned lives. this belief is reflected in the size of japanese homes. the average home size in japan (including apartments) is about 800 square feet (74 square meters. in the united states newly cons

SEPHER HA BAHIR

blessed. this is the filling referred to in the verse "the filling is god's blessing" from there it nourishes those who need it. it was from this filling that god sought advice. what example does this resemble? a king wanted to build his palace among great cliffs. he mined into the bedrock and uncovered a great spring of living water. the king then said "since i have flowing water, i will plant a garden. then i will delight in it, and so will all the world" it is therefore written (proverbs 8:30 "i was with him as a craftsman, i was his delight for a day, a day, frolicking before him at every time" the torah is saying "for two thousand years i was in the bosom of the blessed holy one as his delight" the verse therefore says "a day, a day" each day of the blessed holy one is a thousand year

the meaning of "my praise? as it is written (psalm 145:2 "a praise of david, i will raise you high [my god, o king, and i will bless your name for the world and forever" why is this a praise? because i will "raise you high" and what is this elevation? because "i will bless your name for the world and forever" 8. what is a blessing? it can be explained with an example. a king planted trees in his garden. it may rain and water them, and the ground may be wet and provide them with moisture, but still, he must water them from the spring. it is thus written (psalm 111:10 "the beginning is wisdom, the fear of god, good intelligence to all who do them [his praise endures forever" you may think that it lacks something. it is therefore written "his praise endures forever" 7. rabbi amorai sat and e

you" i was also alone when i spread out my earth, in which i planted and rooted this tree. i made them rejoice together, and i rejoiced in them "who was with me" to whom have i revealed this mystery? 23. rabbi rahumai said: from your words we could conclude that the needs of this world were created before the heavens. 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

h its tail is in place of the heh. 29. what is the letter vav? he said: there is an upper heh and a lower heh. 30. they said to him: but what is vav? he said: the world was sealed with six directions. they said: is not vav a single letter? he replied: it is written (psalm 104:2 "he wraps himself in light as a garment [he spreads out the heavens like a curtain" 31. rabbi amorai asked: where is the garden of eden? he replied: it is on earth. 32. rabbi ishmael expounded to rabbi akiba: what is the meaning of the verse (genesis 1:1"[in the beginning god created (et) the heaven and (et) the earth [why is the word et added in both places] if the word et (an untranslated preposition that connects a transitive verb to its predicate noun) were absent, we would think that "heaven" and "earth" were g

eaven and the earth created" taking all three nouns as subjects of the sentence] he replied: by the divine service! you may have reached out for the true meaning, but you have not sorted out, and therefore you speak in this manner. but [in the case of "heaven] the word et comes to include the sun, moon, stars and constellations, while [in the case of "earth] it comes to add trees, plants, and the garden of eden. 33. they said to him: it is written (lamentations 2:1 "he threw the beauty of israel from heaven to earth" from here we see that it fell. he replied: if you have read, you did not review, and if you reviewed, you did not go over it a third time. what does it resemble? a king had a beautiful crown on his head and a beautiful cloak on his shoulders. when he heard evil tidings, he cas

ded and crowned, as it is written (psalm 118:22, the stone that the builders rejected has become the head cornerstone. it ascend to the place from which it was graven, as it is written (genesis 49:24, from there is the shepherd, the stone of israel. 92. he also said: what is the reason that we place blue wool in the tzitzit? and why are there 32 [threads? what is this like? a king had a beautiful garden, and in it were 32 paths. he placed a watchman over them to show that all these paths belong to him alone [the king] said to him, watch them, and walk upon them every day. as long as you walk these paths, you will have peace. what did the watchman do? he appointed other watchmen [as his assistants to watch] over them. he said, if i remain alone on these paths, it is impossible for me, a sin

chmen [as his assistants to watch] over them. he said, if i remain alone on these paths, it is impossible for me, a single watchman, to maintain them all. besides that, people may say that i am the king. the watchman therefore placed his assistants over all the paths. these are the 32 paths. 93. what is the reason for the blue? the watchman said, perhaps those assistant watchmen will say that the garden belongs to us. he therefore gave them a sign, and told them, see this. it is the sign of the king, indicating that the garden belongs to him. he is the one who made these paths, and they are not mine. this is his deal. what is this like? a king and his daughter had slaves, and they wanted to travel abroad. but [the slaves] were afraid, being in terror of the king. he therefore gave them his

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

r be concerned about his or her purpose in life. hear it again: once an adept has built his or her strong foundation and adequately provided for their own, they may then make investments and deposits to the bank of man in such a manner as to become a positive influence upon society as a whole. in other words, when a person comes to your door and asks for food, let them chop some wood or water the garden while you fix their lunch. if the person does not know how to chop wood, then take a few moments and teach them. they will then have a trade, for they can go into the forest, cut wood and sell it. the result is that you have made an investment in a person, and they now have the ability to start building their own foundation. children of the black rose, scroll #6 [scroll#1
SIFRA DETZNIYUTHA

it engages itself and wreathes itself with the small crowns, with the five kinds of water,133 16 and thus it is written and he shall put from above living water.134 he is the living elohim(,yyx ,yhla, elohim chayim) and the king forever.135 i shall go before the face of the lord hvhy in the lands of life.136 and shall be the body of adonai (ynda) bound up. and the tree of life in the midst of the garden.137 y yha a h d vy h y between the waters and the waters.138 waters perfect and waters of not, perfect; compassion perfect and compassion of not, perfect. 139 and said the lord hvhy: my spirit will contend not with adam of forever, seeing that he (avh) is flesh.140 and said the lord hvhy when vested in the small one, from here he spoke in the name of the speaker, for the ancient concealed o

ts own is one hundred. and if two letters are put, twice reckoned and his days shall be a hundred and twenty years. yod y, on its own, when manifest in the small one, extends into 10,000 years. thus it is written and you have placed upon me your hand.141 the giants were in the earth.142 this is that which is written: and from there it was parted and became four heads.143 from the place whence the garden was parted, it is called the giants, as it is written: and from there it was parted. they were in the earth in those days. but not afterwards. when yehoshua came. and the sons of elohim were hidden,144 when solomon came, and the daughters of adam were contained.145 thus it is written: and the delights of reading tvlnit (not reading tonlym ,ylnit. 17 the sons of adam that were cast out, from

SINISTER TAROT

hem and the first drop in a white desert into clear waters aktlal maka. high priestess- mactoron beyond the abyss: the crossing over and initiation (in terms of awareness whilst still partaking of a causal existence) into the lands of the dark immortals. a self-awareness that transcends temporal understanding- becoming the essence; beyond opposites. iii from a mountain of skulls blue trees a rose garden cracks two women walk through; the corpse in a wedding dress no longer guides four waterfalls flood the earth and books become ash mistress of earth- davcina empathic manipulation (such as enchantment) to create change via causal structure- amoral acts that may conventionally be seen as evil. actions provoked by unfettered passions and a reveling in the physical pleasures and challenges of

enstruum- the sinister aspect implicit within the homogenous metallic water: the explosive factor in the delicate balancing of life-enhancing elements. change by adversity the accuser. the brutal realities that threaten to devour the abstract, the romantic. insight and control via the understanding of the primal- or destruction by it. viii their name inside the room of sacrifice: white flowers. a garden, dry, of dead roses. the masked lady holds her new child. change- nekalah the earthing and spreading of energies. the hard truth of nature- the dying time of one form to give way and birth to another. a causal form created to act as a focal point/channel for the fulfillment of wyrd- the beginnings of a practical realization of strategies and aims. the sinister dialectic in action: by its dy

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

nd which treats of the distinctions between type and allegory, the reader will find, from the pen of one of our most eminent living writers, an ingenious attempt to explain the interior or typical meanings of the work now before him. introduction it is possible that among my readers there may be a few not unacquainted with an old-book shop, existing some years since in the neighbourhood of covent garden; i say a few, for certainly there was little enough to attract the many in those precious volumes which the labour of a life had accumulated on the dusty shelves of my old friend d. there were to be found no popular treatises, no entertaining romances, no histories, no travels, no "library for the people" no "amusement for the million" but there, perhaps, throughout all europe, the curious

cannot, in decent humanity to the brute creation, ride away from you, i apprehend that it is your own fault if you have not gone far in your object before you have gained the top. in short, so well did i succeed, that on reaching highgate the old gentleman invited me to rest at his house, which was a little apart from the village; and an excellent house it was, small, but commodious, with a large garden, and commanding from the windows such a prospect as lucretius would recommend to philosophers: the spires and domes of london, on a clear day, distinctly visible; here the retreat of the hermit, and there the mare magnum of the world. the walls of the principal rooms were embellished with pictures of extraordinary merit, and in that high school of art which is so little understood out of it

k within her; the poetry of the stage was gone "and" said the cavalier, turning back, and gently laying his hand on hers "and, perhaps, before we meet, you may have suffered: known the first sharp griefs of human life, known how little what fame can gain, repays what the heart can lose; but be brave and yield not, not even to what may seem the piety of sorrow. observe yon tree in your neighbour's garden. look how it grows up, crooked and distorted. some wind scattered the germ from which it sprang, in the clefts of the rock; choked up and walled round by crags and buildings, by nature and man, its life has been one struggle for the light, light which makes to that life the necessity and the principle: you see how it has writhed and twisted; how, meeting the barrier in one spot, it has labo

if struck. i saw him tremble; he sank on the bench. and then "yes, then" said cetoxa "to my infinite surprise, our gentleman, thus disarmed by a look from zanoni, turned his whole anger upon me, the but perhaps you do not know, gentlemen, that i have some repute with my weapon "the best swordsman in italy" said belgioso "before i could guess why or wherefore" resumed cetoxa "i found myself in the garden behind the house, with ughelli (that was the sicilian's name) facing me, and five or six gentlemen, the witnesses of the duel about to take place, around. zanoni beckoned me aside 'this man will fall' said he 'when he is on the ground, go to him, and ask whether he will be buried by the side of his father in the church of san gennaro 'do you then know his family' i asked with great surprise

ternal, starlike, and passionless serene, shrinkest thou back to the mists of the dark sarcophagus? how long, too austerely taught that companionship with the things that die brings with it but sorrow in its sweetness, hast thou dwelt contented with thy majestic solitude" as he thus murmured, one of the earliest birds that salute the dawn broke into sudden song from amidst the orange-trees in the garden below his casement; and as suddenly, song answered song; the mate, awakened at the note, gave back its happy answer to the bird. he listened; and not the soul he had questioned, but the heart replied. he rose, and with restless strides paced the narrow floor "away from this world" he exclaimed at length, with an impatient tone "can no time loosen its fatal ties? as the attraction that holds

the captive of fraud and force, in the very halls and before the assembled guests of the prince di. chapter 3.xvi. ardua vallatur duris sapientia scrupis. hadr. jun "emblem" xxxvii (lofty wisdom is circled round with rugged rocks) we must go back some hours in the progress of this narrative. it was the first faint and gradual break of the summer dawn; and two men stood in a balcony overhanging a garden fragrant with the scents of the awakening flowers. the stars had not yet left the sky, the birds were yet silent on the boughs: all was still, hushed, and tranquil; but how different the tranquillity of reviving day from the solemn repose of night! in the music of silence there are a thousand variations. these men, who alone seemed awake in naples, were zanoni and the mysterious stranger wh

the male line "is the heir present at our host's banquet "no; they are not friends "no matter; he will be here to-morrow" mascari stared in surprise; but the signal for the banquet was given, and the guests were marshalled to the board. as was the custom then, the feast took place not long after mid-day. it was a long, oval hall, the whole of one side opening by a marble colonnade upon a court or garden, in which the eye rested gratefully upon cool fountains and statues of whitest marble, half-sheltered by orange-trees. every art that luxury could invent to give freshness and coolness to the languid and breezeless heat of the day without (a day on which the breath of the sirocco was abroad) had been called into existence. artificial currents of air through invisible tubes, silken blinds wa

SIR WALLIS BUDGE EGYPTIAN MAGIC

hou him" then, turning to the steward, he gave the wax crocodile to him and said "when the man, according to his daily wont, cometh down to wash in the water thou shalt cast the crocodile in after him; and the steward having taken the wax crocodile from his master went his way. and again the wife of aba-aner ordered the steward who had charge of the estate to make ready the house which was in the garden "for" she said "behold, i am coming to pass some time therein" so the house was made ready and provided with all good things, and she came with the man and passed some time with him there. now when the evening was come the man went down to the water to wash according to his daily wont, and the steward went down after him and threw into the water the wax crocodile, which straightway turned i

e end of the chapter we find the following statement-"this chapter shall be said by the deceased after he hath been cleansed and purified, and when he is arrayed in apparel, and is shod with white leather sandals, and his eyes have been painted with antimony, and his body hath been anointed with anti unguent, and when he hath made offerings of oxen, and birds, and incense, and cakes, and ale, and garden herbs. and behold, thou shalt paint a picture of what shall happen in the hall of maati upon a new tile moulded from earth, upon which neither a pig nor any other animal hath trodden. and if thou writest upon it this chapter the deceased shall flourish; and his children shall flourish; and his name shall never fall into oblivion; and bread, and p. 109 cakes, and sweetmeats, and wine, and me

SYMBOLISM

s? symbols may or may not come to one's attention. an extremely visually-oriented person may not notice or respond to other types of symbols, such as a room's smell, or a background level of music, while those who are oriented towards those senses will respond to those inputs, but perhaps not to others. symbolism may have personal and/or experiential meaning (such as the manure used to plant your garden or that you step in, or symbolism may be abstract (learned and used in writing, teaching, or jewelry, but not something that's impacted upon you in the past. this is the difference between a) the visceral response, which may be innate and may also be a learned response, modified through experience or training, and b) the mental response which must always be learned or developed. 1564 the gr

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

is a secret, invisible, arcane or hidden "inner circle" which works behind the scenes and tells these major players what to do. this higher level of the illuminati elite have historically thought of themselves as 30 codex magica the builders. there is even a classic masonic textbook by this very title. the builders believe that jehovah god did adam and eve a disservice by driving them out of the garden. they rankle at the fact that nimrod, the king of babylon, was confounded in building the tower of babel, and they are seized with rage over the destruction of their temple in jerusalem. indeed, the builders are angered that every time they have sought to bring the world together as one, they have been thwarted by god. all of their chosen disciples, the caesars, charlemagne, napoleon, hitle

trinity of the triple tau is the most significant symbol, or logo, of the royal arch mason. it represents the mason who has reached either the seventh degree of the york rite or 13th degree of the scottish rite as embodying within the attributes of the godhead, or holy trinity, by blasphemously declaring himself to be the great i am that i am, thus identifying himself with satan's promise in the garden "ye shall be as gods" hidden hand of the men of jahbuhlun 57 jewish spiritual powers.7 actually, this trinity of the jews is in competition with the true godhead of the bible: father, son, and holy spirit "i am that i am" the mason proclaims equally blasphemous is that in the lecture on the seventh, or royal arch degree, of the york rite, the mason initiated is asked the question "are you a

three world-renowned christian evangelists were present in 1966 at the house of the temple, the headquarters of scottish rite freemasonry, in washington, d.c. the occasion was the elevation of men newly chosen to the elite 33rd degree. the three were billy graham, norman vincent peale, and robert schuller. statues of the three masons have been erected in the courtyard of the crystal cathedral in garden grove, california. secret handshakes of the illuminati 175 evangelist billy graham shares an indisputably masonic handshake with fellow 33rd degree mason, former president harry s. truman. also, observe graham's left hand, held in the masonic position. according to coil's masonic encyclopedia, truman was elected grand master of all masons in missouri in 1940. a 33rd degree, truman's masonic

resents the father deity. not the father god of the old and new testament, but of babylon and egypt "cross my heart and hope to die" 231 georges darboy, archbishop of paris in 1870. observe the crossed hands (x) and the il cornuto horned devil sign given with the left hand as it holds the prelate's hat (from the book, how the pope became infallible, by august bernhard hasler, 1981, doubleday& co, garden city, new york) this image was found under the root of a tree dug up in roscommon in ireland. it is made of brass. the gilding, however, is now almost worn off. it is on display at the museum of trinity college, dublin "to this deity in particular they apply themselves for success when they go out a hunting or fishing, and for the relief of all such as are indisposed" miramba (from the book

him "the source and fountain of all the pagan gods" is the masonic doubleheaded eagle symbolic of his predecessor, janus? thirteen the riddle of the great seal of the united states, and the all-seeing eye of the illuminati's serpent of wisdom and the great dragon was cast out, that old serpent, called the devil, and satan, which deceiveth the whole world -revelation 12:9 the great serpent of the garden of eden and the lord god are identical. helena blavatsky the secret doctrine w h a t is the true meaning of the curious, arcane symbols found in the great seal of the united states? who designed this fantastic twosided device, and why is it so prominently featured as art and decor on our most common item of currency the u.s. one dollar bill? answering the riddle the symbols on the great sea

mous book, the secret doctrine, helena blavatsky praised satan as the teacher of humanity.6 he is to be thanked, blavatsky says, for setting men on the path to divinity and liberty. it is, she emphasizes, the cabala that "unveils the secret" to what secret is she referring? listen, as blavatsky flatly states the core doctrine of the mysteries, of occultism, of illuminism: the great serpent of the garden of eden and the lord god are identical.7 ah, we have here the reality of supreme evil in this core teaching. paul knew of this mystery teaching, he wrote of the "mystery of iniquity" and said of the ancient religionists, that they "knew god, but glorified him not as god" and changed the glory of god "into the likeness of creeping things" that is, serpents (romans 1:23. the devourer of self

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

we are of him and he is of us. concealed in his symbol is our glory of forces: ararita! 20. ours is the sevenfold path of initiation: thou shalt transmute the base lead into the subtle aurum solis by rising on the stairway of the heavens in thy secret laboratorium on earth. here is the excellent way! the steps of the stairway are seven; the laboratorium is our holy house of song and our holy rose garden, which thou knowest so well. yet to those who are vulgar, it is a secret even though they themselves possess it. 21. six are the rays, and the seventh is in the centre, hidden yet ever glorious. these are the six forces of our one life, and that which is in the centre is the palace of the stars. we are come to uplift thee to that grand palace of the sun where burns the immortal flame of the

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w, allah kept a treasure house of souls in paradise available for their respective incarnations on earth. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 13 muslims pray in the direction of mecca during an islamic holiday at coney island, new york (ap/wide world photos) the islamic paradise is in many ways an extension of the legendary garden of eden in the bible. it is a beautiful place filled with trees, flowers, and fruits, but it really cannot be expressed in human terms. it is far more wonderful than any person could ever imagine. all who obey god and the apostle are in the company of those on whom is the grace of god of the prophets who teach, the sincere lovers of truth, the witnesses [martyrs] who testify, and the righte

dust of the ground, and breathed into his nostrils the breath of life; and man became a living being (genesis 2:7. in the second chapter of genesis, yahweh, the god of israel, shapes the form of adam from the clay, then breathes into him the breath of life, so that adam becomes nephesh, or a living soul. interestingly, yahweh also bestows the breath of life into the animals that flourished in the garden of eden, and they, too, are considered living souls. nephesh is closely associated with blood, the life-substance, which is drained away from the body at death, thus establishing in hebrew tradition the recognition that a living person is a composite entity made up of flesh and nephesh, the spiritual essence. the body is the sheath of the soul, states the talmud, sanhedrin 108a. the early h

ogians and philosophers, the karaites, a jewish sect which rejected rabbinism and talmudism, taught transmigration of the soul. anan ben david, who founded the karaites in baghdad about 765, said that all human souls have a common origin in the primordial human, adam kadmon, whose spiritual essence sends forth sparks which form individual souls. when the later adam of genesis committed sin in the garden of eden, his fall brought about confusion among higher and lower souls throughout creation, which resulted in the need for every soul to pass through a series of incarnations. although anan ben david s teachings were severely criticized as contrary to orthodox belief, gilgul became a part of the kabbalah, the compilation of mystical works collected in thirteenth-century spain. transmigratio

hodgson (1855 1905, and sir oliver lodge (1851 1940) before crandon had really begun her psychic career. piper was a direct-voice medium, who while entranced, would allow her body to be taken over by spirits who would use her voice to speak and, on occasion, to write messages to those persons assembled for her seances. eight-year-old leonora (often spelled leonore) had been playing in the family garden when she suddenly felt a stinging blow on her right ear and heard a kind of hissing sound that gradually became a voice repeating the letter s. once this had been resolved, leonora clearly heard the same voice tell her that her aunt sara had died, but her spirit remained near. leonora s mother made note of the day and the hour in which she had received the spirit communication, and a few da

fox, two little girls who, in the eyes of their supporters, had broken down the dividing wall between the worlds of life and death. m delving deeper brandon, ruth. the spiritualists. new york: alfred a. knopf, 1983. brown, slater. the heyday of spiritualism. new york: hawthorn books, 1970. fodor, nandor. these mysterious people. london: rider& co, 1936. jackson, herbert g, jr. the spirit rappers. garden city, n.y: doubleday, 1972. allen kardec (1804 1869) allen kardec, known as the father of spiritism, distinct from spiritualism, was born in lyons, france, in 1804, with the birth name hypolyte leon denizard rivail. the names allen and kardec were names from prior lifetimes that he chose to use in his present life experience. the son of an attorney, kardec decided to become a medical doctor

ng of civilization. most early civilizations owe a good deal to this creative minority. the early mystics would also be among the priests and medicine men of the tribe. m delving deeper bach, marcus. the inner ecstasy. new york-cleveland: world publishing, 1969. bancroft, anne. twentieth century mystics and sages. chicago: henry regnery co, 1976. james, william. varieties of religious experience. garden city, n.y: masterworks program, 1963. johnson, raynor c. the imprisoned splendour. new york: harper& brothers, 1953. otto, rudolf. mysticism east and west. new york: macmillan, 1970. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 146 mediums and mystics stace, walter t. the teachings of the mystics. new york: new american library 1960. steiger, bra

ree children near fatima, instructing them to say their rosary frequently. during her six visits between may 13 and october 13, 1917, mary issued a number of prophecies, many of which are said to be held secret by the vatican. beauraling, belgium: between november 29, 1932, and january 3, 1933, five children at a convent school experienced a remarkable 33 encounters with mother mary in the school garden. banneaux, belgium: mother mary appeared to an 11-year-old girl eight times between january 15 and march 2, 1933, in the garden of her parents humble cottage. in addition to the above listed vaticanrecognized meetings with mother mary, there are a number of other encounters with her that have been highly publicized and may even be better known than many of those on the approved roster. vill

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a haunted house since humans first began to keep records of such phenomena. then, too, there are those theorists who place the blame for shc directly on vengeful spirits or malicious entities from other dimensions of reality. whatever the true cause of shc, such accounts have haunted men and women for centuries, thus the mystery is placed in this chapter. in december 2001, a 73-year-old woman in garden grove, california, died from the third-degree burns that she had suffered over 90 percent of her body. firefighters and the coroner s office were left with the puzzle of how this could be possible when the fire took only four minutes to extinguish and was confined to a couch, a table, and the chair in which the victim was sitting. was this another case of spontaneous human combustion? in ma

: paraview, 2002. top cryptozoological stories of the year 2001. the anomalist, january 4, 2001 [online] http//www.anomalist.com/features/topcz2001. html. heuvelmans, bernard. on the track of unknown animals. new york: hill and wang, 1958. mackal, roy p. a living dinosaur? in search of mokele- mbembe. new york: e. j. brill, 1987. searching for hidden animals: an inquiry into zoological mysteries. garden city, n.y: doubleday, 1980. dragons one of the most universal monster myths is that of the dragon. the awesome, reptilelike beasts appear in the folklore of nearly every country. and the fact that the creature was truly regarded as an actual monster rather than a myth can be demonstrated in several t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mys

ls. london: aldus books, 1964; new york: dell publishing, 1968. krippner, stanley. dreamtime and dreamwork: decoding the language of the night. los angeles: jeremy p. tarcher, 1990. krippner, stanley, with etzel cardena and steven j. lynn. varieties of anomalous experience: examining the scientific evidence.washington, d.c: american psychological association, 2000. monroe, robert a. far journeys. garden city, n.y: doubleday, 1987. ostrander, sheila, and lynn schroeder. psychic discoveries behind the iron curtain. englewood cliffs, n.j: prentice-hall, 1970. pearce, joseph chilton. the biology of transformation: a blueprint of the human spirit. rochester, vt: inner traditions international, 2002. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 142 my

rvading all space was evolved. perhaps one day, psi phenomena will be recognized as another kind of energy that pervades time, space, and matter. m delving deeper consciousness research laboratory. frequently asked questions about parapsychology [online] http//www.psiresearch.org/para1.html. krippner, stanley, with john white. future science: life energies and the physics of paranormal phenomena. garden city, n.y: anchor books, 1977. krippner, stanley, with montague ullman and alan vaughan. dream telepathy: experiments in nocturnal esp. jefferson, n.c: mcfarland publishers, 1989. rhine, j. b. the reach of the mind. new york: william sloane associates, 1947. targ, russell, and harold e. puthoff. mind-reach: scientists look at psychic ability. new york: delacorte press/eleanor friede, 1977

old her that she should knock at the door and go in. the hypnotized clairvoyant answered by saying that she could not knock at the door until she had entered the gate. mrs. de morgan was puzzled at this, and it was only upon mr. de morgan s return that the mystery was explained. having never been to this particular friend s house, mrs. de morgan was not aware of the fact that the house stood in a garden and that the front door was reached only after one had entered at the garden gate. but the hypnotist bade her subject to simulate entering the house and continue in her pursuit of mr. de morgan. the girl said that she was inside the house and could hear voices upstairs. she walked up the stairs and gave a detailed description of the people assembled, the furniture, objects, pictures in the

lishing, 1938. crookall, robert. more astral projections. london: aquarian press, 1964. hart, hornell. the engima of survival. springfield, ill: charles c. thomas, publishers, 1960. krippner, stanley, with etzel cardena and steven j. lynn. varieties of anomalous experience: examining the scientific evidence.washington, d.c: american psychological association, 2000. monroe, robert a. far journeys. garden city, n.y: doubleday, 1987. muldoon, sylvan. the case for astral projection. wehman, 1969. muldoon, sylvan, and hereward carrington. the phenomena of astral projection. london and new york: rider, 1951. ostrander, sheila, and lynn schroeder. psychic discoveries behind the iron curtain. englewood cliffs, n.j: prentice-hall, 1970. tart, charles t. body mind spirit: exploring the parapsycholog

one of these, the case of the derailed engine, will serve as an illustration of the sort of experience that saltmarsh assessed as truly precognitive. a minister s wife and daughter were staying at lodgings at trinity, near edinburgh, scotland, on july 15, 1860. it was a bright sunday afternoon, and between three and four o clock, mrs. w. told her daughter to go out for a short walk on the railway garden, the name that she had given a strip of ground t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 174 mysteries of the mind between the seawall and the railway embankment. the daughter had only been gone a few minutes when mrs. w. distinctly heard a voice within her say: send for her to come back or something dreadful will happen to her. mrs. w. was se

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curse or spell be removed. in more severe cases, the curandero may have to direct a spell toward the bruja and defeat her on the spiritual level in order to force her to remove the evil directed toward the victim. sources: gcurandismo. h the handbook of texas online [online] http//www.tsha.utexas.edu/handbook/online/articles/view/ cc/sdc 1.html. middleton, john, ed. magic, witchcraft and curing. garden city, n.y: natural history press, 1967. simmons, marc. witchcraft in the southwest. flagstaff, ariz: northland press, 1974. villoldo, alberto, and stanley krippner. healing states: a journey into the world of spiritual healing and shamanism. new york: simon& schuster inc. fireside book, 1987. the practice of brujeria indian islands. plantation owners, who purchased the slaves for rigorous l

y their patients. among other native healers in the hispanic culture, however, the curanderos are the only ones to have the skills necessary to remove illnesses or physical maladies inflicted by negative witchcraft. sources: gcurandismo. h the handbook of texas online [online] http/ www.tsha.utexas.edu/handbook/online/articles/view/cc/ sdc1.html. middleton, john, ed. magic, witchcraft and curing. garden city, n.y: natural history press, 1967. villoldo, alberto, and stanley krippner. healing states: a journey into the world of spiritual healing and shamanism. new york: simon& schuster inc. fireside book, 1987. healing powers of the curandero what its followers term gneo-paganism, h a concept reviewed in another section. the old religion, that which in the middle ages came to be known as wit

ormed in modified versions in the private fields, orchards, and cellars of the peasants. m delving deeper buckland, raymond. witchcraft from the inside. st. paul: llewellyn publications, 1995. grimassi, raven. encyclopedia of wicca& witchcraft. st. paul: llewellyn publications, 2000. michelet, jules. satanism and witchcraft. new york: citadel press, 1960. murray, margaret. the god of the witches. garden city, n.y: doubleday, 1960. russell, jeffrey burton. witchcraft in the middle ages. ithaca, n.y: cornell university press, 1972. seligmann, kurt. the history of magic. new york: pantheon books, 1948. trevor-roper, h. r. the european witch-craze. new york: harper& row, 1967. witchcraft trials in the period from about 1450 to 1750, somewhere around 40,000 to 60,000 individuals were tried as w

op, alice parker, margaret scott, and wilmot redd. m delving deeper hansen, chadwick. witchcraft at salem. new york: new american library, 1970. noble, christopher. grelatives cheer bill clearing salem witches. h [online] http//dailynews.yahoo. com/htx/nm/20011102/od/life_witches_dc_1.htm l. 4 march 2002. starkey, marion l. the devil in massachusetts: a modern enquiry into the salem witch trials. garden city, n.y: dolphin/doubleday, 1961. ga village possessed: a true story of witchcraft. h discovery online [online] http//www.discovery. com/stories/history/witches/trials.html. 4 march 2002. scotland although torture was forbidden to be used as an instrument to obtain confessions from witches in england, it was allowed in scotland where half of all those accused of witchcraft from 1537 to 17

ally, repeat deals or readings should only be done to clarify questions left unanswered or unclear. m delving deeper cirlot, j. e. a dictionary of symbols. new york: barnes& noble, 1993. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d prophecy and divination 135 gibson, walter b, and litzka r. gibson. the complete illustrated book of the psychic sciences. garden city, n.y: doubleday& co, 1966. karcher, stephen. the illustrated encyclopedia of divination. rockport, mass: element books, 1997. louis, anthony. tarot plain and simple. st. paul, minn: llewellyn publications, 1996. petrie, jodra. tell fortunes and predict the future. new york: award books, 1968. waite, arthur e. a manual of cartomancy and occult divination. kessinger publishing, 1997. dow

hristopher. divining hand: the 500-year-old mystery of dowsing. atglen, pa: whitford press, 1993. carroll, robert todd. gdowsing (a.k.a. water witching. h the skeptic fs dictionary.[online] http/ skepdic.com/dowsing.html. 8 march 2002. graves, tom. diviner fs handbook: a guide to the timeless art of dowsing. rochester, vt: inner traditions, 1990. roberts, kenneth. henry gross and his dowsing rod. garden city, n.y: doubleday& co, 1951. webster, richard. dowsing for beginners: the art of discovering water, treasure, gold, oil, artifacts. st. paul, minn: llewellyn publications, 1996. graphology graphology or handwriting analysis is based upon the interpretation of certain signs and symbols to be found in a specimen of handwriting. in the view of a graphologist, the complicated mental, physica

number represents mary fs inner self. it expresses her real potential, longings, and hidden talents. as a four, her expression is to serve others patiently and dependably and to create something of lasting importance. m delving deeper cirlot, j. e. a dictionary of symbols. new york: barnes& noble, 1993. gibson, walter b, and litzka r. gibson. the complete illustrated book of the psychic sciences. garden city, n.y: doubleday and co, 1966. karcher, stephen. the illustrated encyclopedia of divination. rockport, mass: element books, 1997. lagerquist, kay, and lisa lenard. the complete idiot fs guide to numerology. new york: alpha books, 1999. petrie, jodra. tell fortunes and predict the future. new york: award books, 1968. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: univer

THE GOD OF THE WITCHES

in god, and that he gained nothing bylooking to god, whereas his familiar always brought him something".the method of divination varied according to the animal used and according to the type of question asked.agnes sampson, executed 1590,[54] was accustomed to divine by a dog, when she was called in to see a sickperson. when she was summoned to the bedside of a lady of high rank she went into the garden with thelady's daughters, and there she called "elva" a large black dog appeared and she took the omens by itsappearance and behaviour. it seems to have been a peculiarly savage animal and frightened the ladies byrushing at them and barking, and sampson's prognostication was that the patient would die. this is the onlydetailed account of obtaining omens by animals as to the outcome of an il

THE KEY TO THE MYSTERIES

now investigate the allegories of genesis "in the beginning (iod the unity of being) elohim, the equilibrated forces (jakin and boaz, created the heaven (spirit) and the earth (matter, or in other words, good and evil, affirmation and negation" thus begins the mosaic account of creation. then, when it comes to giving a place to man, and a sanctuary to his alliance with divinity, moses speaks of a garden, in the midst of which a single fountain branched into four rivers (the iod and the tetragram, and then of two trees, one of life, and the other of death, planted near the river. there are placed the man and the woman, the active and the 186 passive; the woman sympathizes with death, and draws adam with her in her fall. they are then driven out from the sanctuary of truth, and a kerub (a bu

d then of two trees, one of life, and the other of death, planted near the river. there are placed the man and the woman, the active and the 186 passive; the woman sympathizes with death, and draws adam with her in her fall. they are then driven out from the sanctuary of truth, and a kerub (a bull-headed sphinx "vide" the hieroglyphs of assyria, of india and of egypt) is placed at the gate of the garden of truth in order to prevent the profane from destroying the tree of life. here we have mysterious dogma, with all its allegories and its terrors, replacing the simplicity of truth. the idol has replaced god, and fallen humanity will not delay to give itself up to the worship of the golden calf. the mystery of the necessary and successive reactions of the two principles on each other is ind

THE MAGICIAN S KABBALAH

s of the yod, binah as heh, the central sephiroth to vau (centred on tiphareth, the son) and malkuth being the final heh (the "daughter" that must be redeemed to binah, the "mother. thus, on the progression up the tree, malkuth (the universe) must be raised to binah (transcendent understanding) which is the state of the magister templi in the initiatory system (attributed to binah, who tends his "garden (the sephiroth below the abyss. this then perhaps develops into a state where the understanding becomes a mirror of the divine will and the mystic achieves chockmah by becoming a pure interface of god. finally, the way is completed (yod as symbolic of the way depicted on the hermit tarot card) by recognising the unity of all things, and hence the same letter covers both kether and chockmah

gher level relate to the choice of progression from the ego-dominated world into the self-aware one. the angel of temperance again presides over this choice, and in the older decks is shown by a man choosing between two women (or choosing whether to be associated with one woman or not, with the advice of another, depending on ones interpretation of the glyph, and in the waite deck by the biblical garden of eden, where this "choice" is made as the "original sin" of the christian mythology. empress: the empress embodies nature, and thus relates to the generative aspect of yesod as the "foundation" or "ground" of growth. it is important that yesod is maintained as a firm foundation, otherwise the state of the blasted tower is brought about continually, and ones interactions with the world of

THE MIDDLE PILLAR

at anytime tried or under any temptationj'(regardie, the golden dawn, 123. it should be clear that serious, ethical magicians do not engage in satanism or black magic. 5. the two pillars are a major part of the symbolism of the qabalah, an ancient hebrew mystical tradition that is the cornerstone of modem western magic and spiritual growth. for more information about the qabalah, see regardie's a garden of pomegranates (llewellyn, 1988) or our own book, the golden dawn journal, book ii, qabalah: theory and magic (llewellyn, 1994. 6. in a golden dawn temple, that is. temples of other magical or esoteric groups do not necessarily have these pillars as part of the temple furnishings (masonic temples, however, do have two pillars) 7. from the neophyte ritual. regardie, the golden dawn, 125. 8

selves from the compulsion to nature's instinctual commands, and become freed from what levy bruhl has called the participation mystique. it is a phrase coined to express that peculiar unity with nature which primitive man felt and enjoyed, that participation the unconsciousness of nature which only became disrupted as evolution of mind made itself apparent, a slinking serpent within the peaceful garden of eden.4 but mankind, despite thousands years of evolution, has not yet freed itself as a whole from this subjection to the unconsciousness of nature whereby it moves feels without deliberation and without conscious volition. here and there we do find an individual who has realized the snare burden in which he has lived, and attempted accordingly to release hmself from the bonds in which h

people have been crossing themselves, in one form or another, 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- tha

p. 28. ths exercise concerns those centers numbered one, six, nine, and ten. it also includes the shadowy center drawn in dotted lines, placed between three and four.1 for various reasons i cannot go into detailed metaphysical explanations as to the underlying philosophy of this shadowy sephrah, though students who desire more information about it will discover the elaboration of ths theme in my garden of pomegranates and my rosicrucian adventure. suffice to say here that it arises from a consideration of the process of evolution on the one hand, and the two pillars previously referred to, on the other. the ancient phlosophers who developed ths system believed that as man evolved, that is to say as he developed sufficient control over h s emotions as to be able to remain poised in a detac

alled introjection- the incorporation of the characteristics of a person or an object into one's own psyche which occurs unconsciously. 34. the descent of the neshamah into the individual's field of awareness occurs through the "holy union" of the "king" and the "queenn-the higher and lower self symbolized by tiphareth and malkuth. 35. certain golden dawn t e a h g s, such as the symbolism of the garden of eden before and after the fall, are specifically designed to aid in the integration of the shadow by using myth and metaphor which can be understood on many levels. see our book self-lnitiation into the golden dawn tradition, 367-371 and 554-556. 36. assagioli, psychosynthesis, 39. chapter seven the art of relaxation i n the foreword to the second edition of the middle pillar, regardie e

THE MOTHMAN PROPHECIES

ead to the development of belief. once you have established a belief, the phenomenon adjusts its manifestations to support that belief and thereby escalate it. if you believe in the devil he will surely come striding down your road one rainy night and ask to use your phone. if you believe that flying saucers are astronauts from another planet they will begin landing and collecting rocks from your garden. many most of the manifestations accompanying the ufo phenomenon simply did not fit into the enthusiasts3 concept of how a superior intelligence from another galaxy would behave. so the flying saucer clubs carefully ignored, even suppressed, the details of those manifestations for many years. when a black-suited man in a cadillac turned up, he couldn't possibly be one of the endearing space

the rest of the country was being engulfed in wingless flying objects. a great wave began that halloween and continued through november. on november 22 a family from wildwood crest, new jersey, near the tip of thinly populated cape may, crossed the thin line that separates our reality from something else. at 7:45 p.m. the edward christiansen family, seven people, were driving southward along the garden state parkway, just north of mayville, when a bright red, green, and white object plummeted from the sky and disappeared directly in front of them. they thought an airplane had crashed until they were parallel to burleigh, new jersey. then they saw a large glowing sphere just above the treetops a few miles to the front and right. thinking it was a fire from the crashed plane, they pulled ov

THE PATH OF KABBALAH

n is of no importance; it can be good or bad, uplifting or depressing. one cannot obtain the correct desires, under the direct instruction of the creator, without being in egypt. our initial desires are very small, and even if we stretch them to the limit they can only bring us as far as beit-el, meaning practice the ordinary torah and feel as one who has already entered the house of god, and the garden of eden and the next world is ready for him. but in fact, this is not the case! the torah should bring one first to the recognition of evil, to 243 of 273 the feeling that he is a complete egoist, and that all his desires are completely opposite to spirituality. if he experiences that state, if he understands and internalizes it, not only because that is what the books say, then he accepts

THE SHADOWED ONES

he dreaming lands. we continue to this day, guiding and inspiring those who cannot explain us, yet sense our very existence as they recognize their own. know our grimoires by listening to your own spirit, that we are all isolate and do not perish yet by disbelief in our self. by affirming our daemon being our guide, we shall watch you make your own path as our sons and daughters. in that twilight garden where shades walk do we call you in the musick of gods, follow the very song of your soul bath in darkness and light, raise yourself above god to know the keys to both heaven and hell. this grimoire shall be written in blood and dried in the noon tide sun. i am both fire and darkness, yet within is a light once adored by that unperceived chaos called god. my sister and lover is that fiery g

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

fth day: mouth unto mouth! o fairest! mutely lying, fire lambent laid on water. o! the pain! kiss me, o heart, as if we both were dying! kiss, as we could not ever kiss again! kiss me, between the music of our sighing, lightning and rain *alice, 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 i

us to the gaze as the face of the prophet of khorassan. he has seized the social harlot and hurled her from her throne; has forced open her jaws, and administered a sharp emetic, a mental purgative, a rouser! let us hope it will clean her out, and do her good. iv the chapter known as the mother in which chapter it is related how our lady was brought to bed of a rose; and how she planted it in the garden of her heart, and how it grew and flourished in divers fashions. and how sometimes it appears as white, and at others as red, and yet still at others both red and white together, so that the most wise were sore perplexed to tell which was the colour proper to it. the mother out of the countless thousands who tread the slippery and perilous paths of the lower self tannhauser was one of the v

his wits, grew a mental tail, and swung in the deep inane, devising the ideal of discomfort, wherein all pleasures should be considered as evil, and all pains as exceedingly good; chewing aloes he swore they were as melligenous as the sugar cane, called black white, white black, and this fair world the abode of his satanic majesty; beat his wife, swore at the fkids, f and kicked the cat over the garden wall. not being able to walk on his head, with his feet in the air, he, however, did and continues to do his best to carry what remains of his fungoid organ of thought as low as he possibly can, his desires in his stomach, and his thoughts in the vicinity of his prostate gland. there was a time when man did not know how to cook his dinner; we sincerely hope there will be a time when he ceas

youngest little brother or sister, whom she will kiss and pinch in the true fashion of the human; and when scarcely in her teens will commence those necessary and attractive adornments to enable her shortly to have a real little doll of her own. the little boy will forsake his brave little man in tin, in order to watch the soldiers in the park, or turn the coal cellar into a robber fs den, or the garden seat into a pirate fs bark, poetically he is realizing the grim struggle which lies before him; both doubt their toys, and eagerly peer into the dark corridor of life, which, alas, is so often but a blue beard fs chamber of despair. so with religions and philosophies, in doubt they arise, with doubt they thrive, and by doubt they are urged on; hope, like a will-o f-the-wisp, dances before t

THE SECRET RITUALS OF THE OTO

the evening, i being prostrated in my chamber, calling on god to assist me, suddenly heard the voice of mr. de pasqually, my director, who had died in the body more than two years previously. i heard him speaking distinctly outside my chamber, the door being closed, and the windows shut in like manner, the shutters also being secured. i turned in the direction of the voice, being that of the long garden belonging to the house, and thereupon i beheld m pasqually with my eyes, who began speaking, and with him were my father and mother, both also dead in the body. god knows the terrible night which i passed! the teachings of de pasqually seem to have had some influence upon another templar group, the order of the temple, which probably originated in the eighteenth century although its existen

ed, this reproof. first, strengthen to the uttermost the power of restraint by daily practice as is taught by the hindus and arabs, masters of this science, in their books file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c2.html (9 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. shiva sanhita hathayoga pradipika kama sutra ananga ranga the scented garden of the sheikh nefzawi and many others. secondly, avoid the dangers of inadvertence by constant and regular practice (a) of the greater and (b) the lesser works of an epopt and pontiff of the illuminati and (c) of the mystery of the new holy kingdom. thirdly, sleep always in a consecrated circle or in a room full of holy images before whose glory the powers of darkness tremble every day. suc

THE HOLY BIBLE KING JAMES VERSION

herb of the field before it grew: for the lord god had not caused it to rain upon the earth, and [there was] not a man to till the ground. 2:6 but there went up a mist from the earth, and watered the whole face of the ground. 2:7 and the lord god formed man [of] the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 2:8 and the lord god planted a garden eastward in eden; and there he put the man whom he had formed. 2:9 and out of the ground made the lord god to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. 2:10 and a river went out of eden to water the garden; and from thence it was parted, and became into four heads. 2:11 the

] gold; 2:12 and the gold of that land [is] good: there [is] bdellium and the onyx stone. 2:13 and the name of the second river [is] gihon: the same [is] it that compasseth the whole land of ethiopia. 2:14 and the name of the third river [is] hiddekel: that [is] it which goeth toward the east of assyria. and the fourth river [is] euphrates. 2:15 and the lord god took the man, and put him into the garden of eden to dress it and to keep it. 2:16 and the lord god commanded the man, saying, of every tree of the garden thou mayest freely eat: 2:17 but of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. 2:18 and the lord god said [it is] not good that the man should be alone; i will make him an help meet for him

he was taken out of man. 2:24 therefore shall a man leave his father 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 open

or 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 trees of the garden. 3:9 and the lord god called unto adam, and said unto him, where [art] thou? 3:10 and he said, i heard thy voice in the garden, and i was afraid, because i [was] naked; and i hid myself. 3:11 and he said, who told thee that thou [wast] naked? hast thou eaten of the

d his wife s name eve; because she was the mother of all living. 3:21 unto adam also and to his wife did the lord god make coats of skins, and clothed them. 3:22 and the lord god said, behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: 3:23 therefore the lord god sent him forth from the garden of eden, to till the ground from whence he was taken. 3:24 so he drove out the man; and he placed at the east of 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 kee

we [be] brethren. 13:9 [is] not the whole land before thee? separate thyself, i pray thee, from me: if [thou wilt take] the left hand, then i will go to the right; or if [thou depart] to the right hand, then i will go to the left. 13:10 and lot lifted up his eyes, and beheld all the plain of jordan, that it [was] well watered every where, before the lord destroyed sodom and gomorrah [even] as the garden of the lord, like the land of egypt, as thou comest unto zoar. 13:11 then lot chose him all the plain of jordan; and lot journeyed east: and they separated themselves the one from the other. 13:12 abram dwelled in the land of canaan, and lot dwelled in the cities of the plain, and pitched [his] tent toward sodom. 13:13 but the men of sodom [were] wicked and sinners before the lord exceeding

d possess the land, whither ye go to possess it; 11:9 and that ye may prolong [your] days in the land, which the lord sware unto your fathers to give unto them and to their seed, a land that floweth with milk and honey. 11:10 for the land, whither thou goest in to possess it [is] not as the land of egypt, from whence ye came out, where thou sowedst thy seed, and wateredst [it] with thy foot, as a garden of herbs: 11:11 but the land, whither ye go to possess it [is] a land of hills [and] valleys, and drinketh water of the rain of heaven: 11:12 a land which the lord thy god careth for: the eyes of the lord thy god [are] always upon it, from the beginning of the year even unto the end of the year. 11:13 and it shall come to pass, if ye shall hearken diligently unto my commandments which i com

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

the little intrigues and passions of men. hence too, as the symbols were multiplied, particular ones lost their dignity; and that venerable one which is the subject of this discourse, became degraded from the representative of the god of nature to a subordinate rural deity, a supposed son of the asiatic conqueror bacchus, standing among the nymphs by a fountain,1 and expressing the fertility of a garden, instead of the general creative power of the great active principle of the universe. his degradation did not stop even here; for we find him, in times still more prophane and corrupt, made a subject of raillery and insult, as answering no better purpose than holding up his rubicund snout to frighten the birds and thieves.2 his talents were also perverted from their natural ends, and employ

TYSON DONALD NEW MILLENNIUM MAGIC

s that the magician could not do this without the aid of the devil. it was diabolical to actively seek to upset the laws of nature. god might do xxii new millennium magic so at his pleasure, but man had no right to ape him. such effrontery must be pun- ished. magicians must be cast down for their sin. satan was thrown from heaven for seeking to become like god. adam and eve were turned out of the garden for essentially the same reason. prometheus was bound to a rock in the caucasus when he defied zeus and brought fire down from heaven. christ was crucified for proclaiming himself the son of god. the magus is a direct descendant of this august company. he or she seeks to be the master of fate and the captain of the soul. yet the magus does not defy god, as the church wrongly believed, but r

of the unmanifest in the mate- rial universe. it takes the form of a blindingly brilliant pearl or blue-white radiance, like the radiance of a star, but it is featureless and formless, suf- fusing the physical surroundings in which it is experienced. accompanying the light is a sense of awe, and often a fear so intense that the individual bathed in it may wish to hide, as adam and eve hid in the garden of eden. this is the illumination saul experienced as he journeyed to damascus "and suddenly there shined round about him a light from heaven: and he fell to earth. trembling and astonished (acts 9:3-6. this is the light christ was said to radiate at times "and his face did shine like the sun, and his raiment was white as the light (matthew 17:2. all true prophets have experienced the light

envelopes, thereby demonstrating that it is capable of manipulating them mentally and, by extension, physically. the process begins in the womb but is accelerated sharply by the shock of birth. this is the biblical fall of humanity. adam sinned when he drew a circle of flesh around himself to cover his nakedness, his lack of a barrier between outside and inside. in the timeless and dimensionless garden he had always been united with god and had known everything without conceptualizing; but when he accepted the apple from eve, who in her turn had received it from the serpent, he created his own ignorance by dividing wisdom into circles of knowledge, which separated him from the heart of being. every infant completes its own fall from grace the moment it utters its first cry. in the creatio

cally isolat- ed from its highest expression. the absolute can only be viewed indirectly by the effect it has on other created things. the myth of adam and eve represents the transition from triangle to square. adam's sin was to draw a circle around himself and make a separate personal universe apart from the living universe that was god. the clothing he put on was a suit of flesh and ego. in the garden, adam and eve had no circles around them, but were 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 mat

TYSON DONALD SOUL FLIGHT

ional belief among swedish witches, perhaps a belief that descended from a pagan myth of paradise. methods of flight an interesting aspect of the soul flight of traditional european witches is the methods supposed to have been used to carry them through the air. citing nicolas remy's demonolatry as his source, guazzo mentions numerous forms of transportation- 23. robbins, 288. 24. hansen, witch's garden, 87. 25. robbins, 414-5. 26 soulflight but it must be known that before they go to the sabbat they anoint themselves upon some part of their bodies with an unguent made from various foul and filthy ingredients, but chiefly from murdered children; and so anointed they are carried away on a cowl-staff, or a broom, or a reed, a cleft stick or a distaff, or even a shovel, which things they ride

ning eyes, a lion, a giant serpent, or a bear that reared up on its hind legs. these visions caused the boy to scream at the top of his lungs, but the moment his mother entered his bedroom, the apparition vanished and things "came right" again- 107. fox, 19. 108. ibid, 20-1. 92 soul flight the most interesting of these apparitions involved a fairy, which to the eyes of the young fox looked like a garden gnome. he described it as "a funny little fellow dressed in brown" that climbed up on his bed with a reassuring smile and pointed to a nearby screen, in which a bright circle of light appeared. within this circle, the mist cleared to reveal the scene of a farm, in bright colors, with all the animals moving as in life. a woman in a blue dress waved her hand from the doorway of the house. aft

he fourth dimension. he was taught to construct a special place on the astral level where he went after entering the meditative or trance state conducive to remote viewing "we were taught to go into a place we called 'sanctuary. it was a place where you would go to gather your bearings, to acclimate yourself. each individual viewer created his own sanctuary. for some viewers it was some sort of a garden, or a safe house, or a safe place."166 morehouse explained that he would project into his sanctuary an apparitional or phantom self, a double of his normal physical form that was transparent. once safely within the sanctuary in his transparent astral double, morehouse would begin what was termed "descent into the target area" his own sanctuary consisted of a cube in space surrounded on all

ons. among her beasts are the dog and the wolf. if you sit on the grass with a bowl of water on the ground so that you can see the moon reflected in its depths, you can establish a communication with this goddess and learn of her many dark secrets of deception and glamoury (false appearance. xix the sun hebrew letter: resh (head) correspondence: sun path: thirtieth beyond a low stone wall grows a garden filled with tall sunflowers. their heavy flower heads droop and nod in the warmth of a noontime summer sun. bees and other insects move lazily from flower to flower. you hear childish laughter, and turn to see a naked boy galloping wildly toward you on a gray pony, waving a red banner in his hand. he rides bareback but seems in no danger of tumbling off as he flashes past you and continues

l sunflowers. their heavy flower heads droop and nod in the warmth of a noontime summer sun. bees and other insects move lazily from flower to flower. you hear childish laughter, and turn to see a naked boy galloping wildly toward you on a gray pony, waving a red banner in his hand. he rides bareback but seems in no danger of tumbling off as he flashes past you and continues along the wall of the garden. you perceive an open gateway through which the child has disappeared. faintly, you hear his laughter from within the garden, and you approach the gateway and enter beneath its stone arch. inside are many flowers, plants, and trees, with sandy pathways winding between them. in the center of the garden is a hedge maze, and the plants that form its walls are covered with red and yellow flower

to peck at the seeds in the heads of the sunflowers. the air is heavy with heat and shimmers as it rises from the path. the sound of music leads you into the maze. the ruling intelligence is the god apollo, who is sometimes depicted in the form of a young boy. he is a god of healing, but can also cause sickness and death with the arrows of his golden solar bow. at his shrine in the center of the garden maze, you may consult his oracle through the mediation of his solemn white-robed priest, who utters the inspired responses of the god. xx the last judgement hebrew letter: shin (tooth) correspondence: fire path: thirty-first clouds roil in the sky-shutting out the rays of the sun, which lights them with lurid red and orange. from the clouds sound the tones of strident trumpets. in the ancie

where you begin to see details of the landscape on the far side of the doorway, you will find the appearance of the door frame, and the door or doors hung within it, to be in harmony with what lies beyond. a simple wooden door will probably open on to a rural landscape or on the interior of a cottage or shop; a gilded and ornately carved double doorway will open on a palace or temple or a walled garden. the same door will not always take you to the same place, but it will usually take you to a place of a similar nature. mantra during the general ritual when seeking to enter the astral chamber, or during this visualization exercise when trying to open a doorway and pass through it, the repetition of a mantra is a good way to concentrate the attention. mantras are words or brief phrases wit

TYSON DONALD THE MAGICAL WORKBOOK

irling white clouds to gild them with golden light, and observe the invisible wind make the clouds tumble and move like living creatures. on friday, after passing through the gateway of the yellow square and opening your astral eyes upon a featureless blackness, see mountains and rolling hills gradually appear in the distance, and become aware all around you of the ripe fruits and vegetables of a garden growing from dark, rich soil. when you have visualized the elemental quality of the symbol, close your astral eyes and allow yourself to sink back down through the gateway, so that the tattwa symbol diminishes in size, and once again you can distinguish its outline and color against a dark background. become aware of the light pressure of the cardboard shape on your forehead. remove the tat

TYSON DONALD THE POWER OF THE WORD

se she harbors and nurtures the human race, who have fallen from grace "because she is the bed of an harlot, and the dwelling place of him that is fallen "him that is fallen" is usually taken to mean coronzon, the great dragon, who is the same as the rebellious angel called satan in the apocalypse, cast by michael down to the earth (rev. 12:9. however, the fallen one is also adam, cast out of the garden of eden for the sin of rebellion against divine authority. fallen lucifer and fallen adam play the same dramatic figure on different stages. lucifer is cast out of heaven because he dares to think for himself. this creates division within the perfect unity of heaven, and god cannot allow this conflict to persist. adam, by eating the apple, also commits an independent act and forever splinte

WAITE ASPECTS OF MASONIC SYMBOLISM

s kabalistic source, rather than to the variant accounts in the first book of kings and in chronicles, that we must have recourse for the important masonic symbolism concerning the pillars j. and b. there is very little in holy scripture which would justify a choice of these objects as particular representatives of our art of building spiritualized. but in later kabalism, in the texts called "the garden of pomegranates" and in "the gates of light" there is a very full and complicated explanation of the strength which is attributed to b, the left-hand pillar, and of that which is established in and by the right-hand pillar, called j. the temple as regards the temple itself, i have explained at length elsewhere after what manner it is spiritualized in various kabalistic and semi- kabalistic

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

ind [when] they "seek to build a house for any god in the land of the south, or in the land of the north, or [shrines] as abodes for sacred animals, or royal pyramids, and statues of all kinds. they stand up in front of the house of the god and in the sanctuary chamber, and their sweet smelling offerings are presented before the face of the god khnemu during his circuit, even as [when they bring "garden herbs and flowers of every kind. the fore parts thereof are in abu (elephantine, and the hind parts are in the city of sunt.[fn#184] one portion thereof is on the east side[fn#185] of the river, and another portion is on the west side[fn#186] of the river, and another portion is in the middle[fn#187] of the river. the stream decketh the region with its waters during a certain season of the

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

uth we affirm that the flaming sword of the great hierophants is absolutely transmuted semen. it is the outcome of sexual magic. this is how we transform ourselves into terribly divine gods. the sexual organs are the legitimate laboratorium oratorium of the amphitheatrum sapientiae aeternae. these are the sanctum regnum where the hierophant receives the sword of justice. vitriol in the alchemical garden of pleasures, we find the word vitriol. this word (vitriol) is an acronim, derived from the phrase "visitam interiore terras rectificatur invenias ocultum lapidum (visit the interior of our earth, and by rectification you will find the occult stone. we must search within the interior of our philosophical earth (the human organism) then by rectifying and working with the arcanum a.z.f, the m

el centro m s importante y m s r pido del ser humano. los siete cuerpos aparecen dentro del coraz n; esto muestra que los cuerpos existen en ambos alquimistas (el hombre y la mujer, el sol y la luna) ya que estos se engendran cuando combinamos el elixir rojo (el sol) y el elixir blanco (la luna) en la novena esfera (representada por la escalera de jacob, el centro sexual) 93 [in the center of the garden of eden we find a cherub (an androgynous being) located between the man and the woman. he holds the star of david in his right hand, indicating to us that he is the outcome of the union of the two triangles, the two elixirs (sun and moon, man and woman. they combine the substances of their seven bodies (above and below) by crossing the four elements (fire, air, water and earth) of sex, whic

WESTERN MANDALAS OF TRANSFORMATION SR AL

stence. western mandalas of transformation explains mysteries hidden in the magical squares which have never been published before. powerful techniques obtained from the experiences of a working hermetic lodge can now be yours. do you have the will to dare the assay into the silent depths of the unknown? about the author soror a. l. lives and writes in her niche in the woods with her cat and herb garden. she belongs to a working hermetic lodge on the west coast and welcomes correspondence on magical squares. about the illustrator after studying buddhism for five years, lloyd nygaard turned to the esoteric traditions of the west and spent seven years in a fourth way school practicing the inner disciplines of spiritual evolution. he has studied the writings of paul foster case for the past e

WHO ARE THE DRACONIANS

le pill proved to be a sulfa drug normally prescribed for infections of the urinary tract" the possible significance of the "sulfa" drugs will become apparent later on in these 'files. case file #9: from: robin collyns [article source/title uncertain..old sumerian, babylonian, egyptian, and greek legends refer to the "serpent" deities who were believed to have once resided in the "underworld. the garden of eden in this context takes on additional interest and significance, possibly of paramount importance. pristine legends from australia and the pacific islands offer innumerable references to serpent deities/beings who were anciently associated with the creation enigma in the area..the spiral serpent symbol is found throughout the pacific and is associated universally with the creation eni

WICCA WITCHCRAFT TODAY

y were copied from or if they were ancient or modern, if they were by someone who had seen the dance or simply by someone with a vivid imagination. so, with acknowledgement to the unknown author and congratulations on a good bit of description or imagination, i give them: twilight is over, and the noon of night draws to its zenith, as beyond the stream dance the wild witches, fair as a dream in a garden, naked in diana's sight, flaming censers on the sweet altar, light gleams on the waters, drifting vapours teem, laughter and swaying white shoulders gleam. oh joy and wonder at their lovely sight! the author of this evidently had no faith in the foul old witch story. in vol. lxiii of folk-lore for december, 1952, printed under collectanea, is an extremely interesting article by dr. margaret

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

g me by insinuating that i have only one eye. since he was a stranger i thought i would be polite to him, so i held up two fingers, congratulating him that he has two eyes. then the impolite wretch held up three fingers, suggesting that between us we have only three eyes. so i got mad and started to punch him, but he ran out and that ended it! selections from: paul reps, ed. zen flesh, zen bones. garden city, doubleday anchor (a233, 1961. pp. 92, 28. 236 haiku from the japanese poets (basho) the oak tree stands noble on the hill even in cherry blossom time (ransetsu) waking before dawn, see how the constellations are all turned around (masahide) since my house burned down, i now own a better view of the rising moon (soseki) the leaves never know which leaf will be the first to fall. does t

ether with their talk and my statement about it makes three things. and so it goes on, to a point where the cleverest mathematician could no longer keep count, much less an ordinary man. starting with not-being and going on to being, one soon gets to three. what then would happen if one started with being and went on to being? selections from: arthur waley. three ways of thought in ancient china. garden city, doubleday anchor (a75, 1956. p. 8. fisher, nelson, hotz& franquist, hill of three oaks, c. 1963 238 sayings of the taoist sages (chuang tzu) in the beginning lieh tzu was fond of traveling. the adept huch iu tzu said to him, i hear that you are fond of traveling. what is it in traveling that pleases you? for me, said lieh tzu, the pleasure of traveling consists in the appreciation of

y well become a traveler indeed! the greatest traveler does not know where he is going; the greatest sight-seer does not know what he is looking at. his travels do not take him to one part of creation more than another. that is what i mean by true sight-seeing. and that is why i said, now you may well become a traveler indeed! selections from: arthur waley. three ways of thought in ancient china. garden city, doubleday anchor (a75, 1956. p. 37. sayings of confucius (confucius the man) confucius was gentle yet firm, dignified but not harsh, respectful yet well at ease (vii:37) when confucius was pleased with the singing of someone he was with, he would always ask to have the song repeated and would join in himself (vii:31) the duke of she asked tzu lu about confucius, and tzu lu gave him no

whelming) 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 they are set up? and the earth, how it is spread? remind them, for thou art but a remembrancer, thou art not at all a warder over

uck never seemed to change. he prayed and he prayed, but still he remained as unlucky as ever. one day in the greatest rage he went to the wooden god, and with one blow swept it down from its pedestal. the idol broke in two, and what did he see? an immense number of coins flying all over the place. the miser once upon a time there was a miser who used to hide his gold at the foot of a tree in his garden; but every week he used to go and dig it up and gloat over his gains. a robber, who had noticed this, went and dug up the gold and decamped with it. when the miser next came to gloat over his treasures, he found nothing but the empty hole. he tore his hair, and raised such an outcry that all the neighbours came around him, and he told them how he used to come and visit his gold. did you eve

instruction. genro: yueh-shan uses the mountain and the sea as an illustration. if you cling to summit or bottom, you will create delusion. how can he hold it on the summit or the bottom? the highest summit must not have a top to sit on, and the greatest depth no place to set foot. even this statement is not expressing the truth. what do you do then (he turns to the monks) go out and work in the garden or chop wood. fogai: stop! stop! don t try to pull an unwilling cat over the carpet. she will scratch and make the matter worse. nyogen: now! how are you going to express it? 14- pai-yun s black and white pai-yun, a zen master of the sung dynasty wrote a poem where others dwell, i do not dwell. where others go, i do not go. this does not mean to refuse association with others; i only want t

ome time later, mulla nasrudin approached the same man for a job as a gardener. you seem rather old, said the lecturer, and i am not sure that you can manage the job. i may look different, said nasrudin, but i have the same strength i had twenty years ago. he got the job on the strength of his assurance. soon afterwards, the philosopher asked nasrudin to shift a paving- stone from one part of the garden to another. tug as he might, the mulla could not lift it. i thought you said that you were as strong as you were twenty years ago, said the sage. i am, answered nasrudin, exactly as strong. twenty years ago i could not have lifted it, either! the value of the past nasrudin was sent by the king to investigate the lore of various kinds of eastern mystical teachers. they all recounted to him t

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

vii. four men have died from original sin, the work of the serpent, for they themselves did no ill; benjamin, amram, the father of moses, jesse, the father of david, and chilah the son of david. sabbat 55. 2. at the end of the passion fast every hebrew should drink 4 glasses of wine, even if the price robs him of other necessaries. the talmud says that only 4 men had entered paradise (pardes, the garden of holiness; this meant the state of supernal communion with god, the beatific vision, by profound abstraction of mind. these were the rabbis ben azai, ben zoma, asher and akiba. 56. the tractate yoma says god will pardon a man three times for a sin, but the fourth occasion is fatal. the jewish sanhedrin had power to order 4 sorts of death penalty; by stoning, beheading, burning and strangl

meal at the recitation of the four blessings. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott abraham was tested 10 times; 10 miracles were performed in egypt to help the children of israel, and 10 at the red sea. ten plagues were made to afflict the egyptians. ten times the jews offended god in the wilderness. ten times did the shekinah come down into the world; at the garden of eden; at the tower of babel; at sodom; in egypt, see exodus iii. 8; at the red sea, psalm cviii. 9; on mount sinai; at the temple; in the pillar of cloud; on the mount of olives, see zechariah xiv. 4; the 10th is omitted in the original reference, avoth d rabbi nathan, chapter 34. there are 10 hebrew words to designate idols and 10 for joy. sodom was to be spared for 10 righteous men; gi

ead 12 months; after that time it would not have been possible, for then the body is destroyed and the soul has gone up into the next world. 106. the rabbis said that at the first revelation, the true name of god was a word of 12 letters. kiddushin, 71. i. the mishna narrates the events of the first 12 hours; adam fell into sin in the 10th hour, was judged in the 11th hour and was cast out of the garden in the 12th hour. so he abode not even one day in his dignity. sanhedrin, 38. 2. compare the nuctemeron of apollonius of tyana, given by eliphas levi in his ritual de la magie, paris, 1861. the 12 stones of the high priest s breastplate were named as follows: 1. sardius. 2. topaz. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 3. carbuncle. 4. emerald. 5. sapphir

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

e zoharic kabbalists based on these earlier formulations, yomin ila in, supernal days, 171 and yomin qadma in, primeval days. 172 the tenor of this temporality is brought into clearer focus in the following passage from the thirteenth-century work sefer ha-yihud by the proven al kabbalist asher ben david: on the basis of the tradition all of these attributes in the six extremities are also called garden [gan, as it says, the lord god planted a garden in eden in the east (gen 2:8, that is to say, from before [mi-qedem]173 the creation of the world. and, in truth, eden refers to hokhmah, the inception of all the emanations [ro sh le-khol ha-sefirot, which is intimated in the word bere shit (ibid, 1:1, and the targum yerushalmi translates it as be-hokhmata[ by means of wisdom, and the rabbis

it as be-hokhmata[ by means of wisdom, and the rabbis, blessed be their memory, said,174 even [the word] bere shit is [to be considered] a saying [in the tally of the ten sayings by means of which the world was created. hence, eden is the inner wisdom [ha-hokhmah ha-penimit] in which are engraved the thirty-two paths of wisdom, and it is like a spring and like the root for all of them and for the garden. and the garden is like a tree that has many branches, from its head to its foundation, and it is nourished constantly from the root, which is the spring that comes forth from ein sof, and it spreads forth from the source without separation and without cessation, without day or hour, even a second, and this is the intent of what is written the river goes forth from eden to irrigate the gard

is full of the lord s blessing [u-male birkat yhwh. from there he gives drink to the needy and from the fullness he took counsel at the beginning [tehillah. to what may this be compared? to a king who wanted to build his palace with hard granite. he cut out rocks and carved stones, and there emerged for him a well of abundant living water. the king said: since i have flowing water, i will plant a garden and i will delight in it [eshta ashe a bo, the whole world and i, as it is written, i was with him as a confidant, a source of delight [sha ashu im] every day (prov 8:30. the torah said: for two thousand years i was delighting in his lap [be-heiqo sha ashu im, as it says, every day [yom yom, and his day [yomo] is one thousand years, as it says, for in your sight a thousand years are like ye

y [le-olam, as it says, my glory i will hold in for you (isa 48:9. what is my glory [tehillati? as it is written, a praise [tehillah] of david, i will extol you (ps 145:1. what is the praise? for i will extol you [aromimkha. and what is exaltation [romemut? for i will bless your name forever and ever (ibid. and what is the blessing? to what may this be compared? to a king who planted trees in his garden, even though rain has fallen, the [garden] draws constantly and the ground is moist, he must irrigate [the trees] from the spring, as it says, the beginning of wisdom is the fear of the lord, a sound understanding for all who 126 chapter three practice it (ibid, 111:10. if you say she will be lacking something, thus it says, praise of him [tehillato] is everlasting (ibid).63 the beit is the

, the beit that begins torah, beginning of the opening that is the opening of beginning.64 the author of the bahiric passage renders the aggadic motif of the god of israel bemusing and amusing himself with torah by the parable of a king who happens upon an abundant spring as he cuts through the quarry of stone he is using to build his palace. the latter, we are to suppose, will be surrounded by a garden, but only if there is a flow of living water can the king plant the garden in which he and the inhabitants of the world will delight.65 the fullness of wisdom encompasses both the source of irrigation and the garden that is irrigated. the poetic images convey in visual terms the two principles that depict the basic dialectic within the divine nature, according to kabbalistic theosophy:66 th

fullness of wisdom encompasses both the source of irrigation and the garden that is irrigated. the poetic images convey in visual terms the two principles that depict the basic dialectic within the divine nature, according to kabbalistic theosophy:66 the outpouring power of mercy and the constraining force of judgment.67 although not stated explicitly, one may infer that the spring (ma ayan) and garden (gan) betray these characteristics gendered respectively as masculine and feminine.68 wisdom is beit, for it is both the (phallic) spring that overflows and the (vaginal) garden that is watered, projecting-in and openingout, exposed enclosure of enclosed exposure. the doubling of self to be the other stands at the beginning of the way. but what words are appropriate to begin the account of

expressed as the generosity of spirit that bestows deeds of kindness in the world, gemilut hasadim. we encountered this force before in the description of the gimmel at the beginning of the path, which we abruptly laid aside. now, however, it is time to take hold of the matter, to grasp the symbolic intent of this letter. what is gimmel? it bestows (gomel) like a spring that erupts and waters the garden with the light/seed of wisdom that is hidden in the head (ba-ro sh),81 the origin that is before there is one to begin because there is no second. through the bestowal of the seed the distance separating alef and beit is bridged. hence, gimmel may be viewed as the division that unifies that which is divided by dividing that which is unified. the possibility of gimmel is there from before al

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