Michael Wynn's Occult Reference Library
GATE,GATES

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between them. it was because of this that i passed between them, when you came to the light, and it was because of this that you were placed between them to receive the final consecration. they are two contending forces and one which unites them eternally, and two basal angles of the triangle and one which forms the apex. such is the origin of creation; it is the triad of life. my throne, at the gate of the east, is the place of the guardian of the dawning sun. i carry the banner of the east, the banner of light, the symbol of the perfected work. the throne of the hiereus at the gate of the west is the place of the guardian against the multitudes that sleep through the light and awaken at twilight. he carries the banner of the west, which is the banner that symbolizes twilight. the throne

awaken at twilight. he carries the banner of the west, which is the banner that symbolizes twilight. the throne of the hegemon between the columns is the place of balanced power between the light and the darkness. the wand of the kerux is the beam of light from the hidden wisdom, and his lamp is an emblem of the ever burning lamp of the guardian of the mysteries. the place of the stolistes at the gate of the north is the place of the guardian of the cauldron and the well of water, of cold and moisture. the place of the dadouchos at the gate of the south is the place of the guardian of the lake of fire and the burning bush" hierophant "frater kerux, i command you to declare that the neophyte has been initiated into the mysteries of the 0=0 grade of neophyte (kerux advances to the northeast)

reater antiquity of the actual text. the especial title of the 17th chapter is 'the book of the egyptian faith' and its subject is a sort of hymn of the osirified soul, which may be partially and succinctly reproduced as follows: the words of the departed spirit, osiris- son of god i am temu, the setting sun- i am the only being in the firmament. 38 i am ra, the rising sun, i have passed from the gate of death unto life. the sun's power beginneth again, after he hath set he riseth again (so doth the justified spirit of man) i am the great god, begotten of himself. i can never be turned back by the elementary powers: i am the morning, i know the gate (i ever rise again into existence; i know the pathway through death unto life) the father of the spirit, the eternal soul of the sun, he hath

ation of the departed spirit shown by the soul descending to the body on the bier, in the form of a human headed bird, khem of dual manifestation, shown by the birds on either side of the prostrate mummy. so the purified soul passes ever onward and upward, and still uses its mystical hymn. it reaches the pools of the two truths, shown by the two quadrangular figures; it passes through anrutf, the gate of the north, and through the gate of tajeser, and it saith to the mystical guardians 'give me your strength, for i am made even as ye. then comes the mystical eye of osiris representing the orb of the sun, and the cow, symbolic of the great water, the blue firmament of heaven. next the adoration of the lords of truth behind the northern heaven 'hail unto ye, ye lords of truth, ye chiefs behi

meditation in a general way- then choose one thought or image and follow that to its conclusion. the pillars lecture highlights the two pillars in the neophyte ritual are called the pillars of hermes, seth and solomon. in the ninth chapter of the ritual of the dead, they are called the pillars of shu, the pillars of the gods of the dawning light, and also the northern and southern columns of the gate of the hall of truth. ruach elohim formulates the ineffable name of god at creation. this is symbolized by the black and white cubical bases of the pillars. prayers and hymns in the egyptian book of the dead, such as pert-em-hru, are designed to unite man with osiris the redeemer. extended afterlife information is given in this lecture. one should read it several times throughout personal gro

0 0 INITIATION CEREMONY

er aspirations of the soul which should guide its actions. hiero: honoured hiereus your station? hiereus: on the throne of the west, very honoured hierophant hiero: what does the throne of the west symbolize? hiereus: increase of darkness; decrease of light. hiero: your duty? hiereus: i preside over twilight and darkness, which encompass us in the absence of the sun of life and light. i guard the gate of the west. i assist in the reception of the candidate and i superintend the inferior officers in the execution of their duties. hiero: what does the black color of your robe symbolize? hiereus: darkness. hiero: your peculiar insignia of office? hiereus: the sword and banner of the west hiero: what does the banner of the west symbolize? hiereus: twilight hiero: what does the sword symbolize?

low. they halt in the south the third time round. hiereus (knocks) hiero (knocks) kerux: child of earth, unpurified and unconsecrated, thou canst not enter the path of the west. stol (signing a cross on candidate's forehead) child of earth, i purify thee with water dad (censing candidate) child of earth, i consecrate thee with fire. heg: child of earth, twice consecrated, thou mayest approach the gate of the west they move to the west facing throne and halt. hiereus: rises, takes banner in left hand, menaces candidate with sword. heg: hegemon slips up the candidate's hoodwink. hiereus: thou canst not pass by me saith the guardian of the west unless thou canst tell me my name. heg: darkness is thy name, the great one of the paths of the shades. hiereus (slowly sinking point of sword) child

slips hoodwink down again. the procession moves to the north and halt. kerux: child of earth, unpurified and unconsecrated, thou canst not enter the path of the east. stol (signing a cross on the candidate's forehead) child of earth, i purify thee with water. dad (censing the candidate) child of earth, i consecrate thee with fire. heg: child of earth, thrice consecrated, thou mayest approach the gate of the east. the procession moves to the east facing throne and halt. hiero: hierophant rises, takes banner in left hand and raises sceptre as if to strike. heg: hegemon slips up candidate's hoodwink. hiero: thou canst not pass by me saith the guardian of the east unless thou canst tell me my name. heg: light dawning in darkness is thy name, the light of a golden day. hiero (slowly lowering s

and narrow way between them. it was because of this that i passed between them, when you came to the light, and it was because of this that you were placed between them to receive the final consecration. two contending forces and one which unites them eternally. two basal angles of the triangle and one which forms the apex. such is the origin of creation, it is the triad of life. my throne at the gate of the east is the place of the guardian of the dawning sun. the throne of the hiereus at the gate of the west is the place of the guardian against the multitudes that sleep through the light and awaken at the twilight, the throne of the hegemon seated between the columns is the place of balanced power, between the ultimate light and the ultimate darkness. these meanings are shown in detail a

twilight, the throne of the hegemon seated between the columns is the place of balanced power, between the ultimate light and the ultimate darkness. these meanings are shown in detail and by the color of our robes. the wand of the kerux is the beam of light from the hidden wisdom, and his lamp is an emblem of the ever burning lamp of the guardian of the mysteries, the seat of the stolistes at the gate of the north is the place of the guardian of the cauldron and the well of water of cold and moisture. the seat of the dadouchos at the gate of the south is the place of the guardian of the lake of fire and the burning bush. hiero: honoured frater kerux, i command you to declare that the neophyte has been initiated into the mysteries of the neophyte grade. kerux: advances to the north east, fa

1 10 INITIATION CEREMONY

and war; wisdom and folly; riches and poverty; grace and indignity; fertility and solitude; power and servitude. these seven letters point out 7 localities: zenith, nadir, east, west, north, south, and the place of holiness in the midst sustaining all things. the archetypal creator designed, produced, combined and formed with them the planets of the universe, the days of the week, and in man, the gate of the soul. he has loved and blessed the number 7 more than all things under his throne, the powers of these 7 letters are also shown forth in the 7 palaces of assiah and the seven stars of that vision are the 7 archangels who rule them. hiereus: leads neophyte to w. of altar, and returns to his place, and is seated. hiero: moves to east of altar, takes censer from altar, and holding it with

admitted to the grade of zelator, and that he has obtained the mystic title of periclinus (pericline) de faustis and the symbol of aretz. kerux: returns to his place by e. saluting, and by s. and w. hiero: in the zelator grade, the symbolism of the tenth sephirah malkuth is especially shown, as well as the tenth path of the sepher yetzirah. among other mystic titles, malkuth is called shaar, the gate, which by metathesis becomes 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

hesis becomes 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 c

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

d to retain from the^ the blithe, happy gods; when people stepped along in stately gorgeous attire, men thought that gods had appeared: menn hugsn at (psir vseri j^ar komnir' landn. 3, 10. the vols, saga c. 26 says of sigmrs 'ipat hygg ec at her fari einn af got^mtim' i think that here rides one of the gods. so in parz. 36, 18' alda wip nnd man verjach, si ne gesachen nie helt so wiinneclicli, ir gate im solten sin gelkh (declared, they saw never a hero so winsome, their gods must be like him. the more reason is there for my note on siegfried (cli. xv, of whom the nib. 84, 4 says: der dort su mruclun gat (see suppl. god. 27 heatlicn poetry. t>nt those gen. plurals regano, metodo again point to the plurality of the binding gods. the collection of augustine's letters contains (cap. 178, in t

and one universally spread, for the notion' to worship (god) by sacrifice' was hloian (we do not know if the goth. pret. was bdiblot or blotaida; i incline to attach to it the full sense of the gk. oveiv (see suppl. ulphilas saw as yet no objection to translating by it ae^eadai and xatpevecv, mk. 7, 7. 1 mock-piety, hj-pocrisy, was branded in the mid. ages likewise, by strong phraseology: er wil gate die fiieze abezzen (eat the feet off, ls. 3, 421. fragm. 28. mones anz. 3, 22. imserm herrgott die fiiess abbeissen wollen (bite off, schmeller 2, 231. den heiligen die fiiss abbeten wollen (pray the saints' feet off them, siniplic. 1. 4, 17. herrgottbeisser, holer 2, 48. herrgottfisler (fiiszler, schmid 1, 93. heiligenfresserin, 10 ehen, p. 62. so the ital. mangiaparadiso, fr. mangeur de cru

(bacche) oscilla ex alta suspenduut mollia pinu. in the story, however, it is not masks that are hung up, but real heads of beasts; are the ferarum imagines in tac, hist. 4, 22 necessarily images? does osciua mean caj^ita oscillantia? it appears that when they hung up the heads, they propped open the moiith with a stick, conf. isengr. 645. reinardus 3, 293 (see suppl. nailing birds of prey to the gate of a burg or barn is well known, and is practised to this day. hanging up horses' heads was mentioned on p. 47. the grimnismal 10 tells ns, in osin's mansion there hung a wolf outside the door, and over that an eagle; were these mere simulacra and insignia 1 witechind says, the saxons, when sacrificing, set up an eagle over the gate: ad orientalem portam ponuntaquilam, aramque victoriae const

eapolitan territory, but supj)osed by orelli 2053 to have been made by ligorius, has' tamfanae sacrum (gudii inscript. iintiq. p. iv. 11, de wal p. 188; tlieword is certainly geiman, and formed like hludana, sigana (sequana, liutana (lugdunum, eabana (eavenna &c" yet the celtic forms also are not far removed, ir. iaran, wei. haiarn, armor, uarn (ferrum; ir. doras, wei. dor (porta: haearndor= iron gate, luoted in davies's brit. mythol. pp. 120, 560^ frontier mountains held sacred and made places of sacrifice by some nations; ritters erdkunde 1, aufl. 2, 79. vol. 2, p. 903. buildings. 8] ab hommibus, factum non statim abjecerint vel sacerdotibus haec destruentibus prohibuerint, datis fidejussoribus nou aliter discedant nisi in nostris obtutil: us praesententur. vita s, eadegundis (t 587) the

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

he broom-handle of the person to the left, holding them horizontally at a comfortable height for all of you* dance nine times deosil round the paper and lavender, swirling faster and faster, and chanting: three times three, the power i/ we raise, bringing with it happier days* then sweep the paper and lavender out of the back door. if you are working out of doors, sweep it through out of the back gate into a gutter (you can clear up afterwards. as you sweep, say: dust to dust, away you must. new life bring, welcome spring* after the ritual is over, try to leave enough time in the remainder of your day to go to the top of a hill. take a kite (made from a biodegradable fabric if possible) and in your mind, tie any lingering doubts, fears and concerns to the kite's tail and let it fly away. i

il have become focused around this festival: our ancestors projected their anxieties on to bad witches and malevolent faeries who might be kept away by a jack o' lantern, a candle in a pumpkin or turnip. the name derives from a legendary jack who escaped from hell and was ever after forced to walk in limbo carrying a hot coal. in the myth of the wheel of the year, the descended god now guards the gate to the otherworld and on this festival he holds sway. in some myths, the goddess enters the underworld to be reunited with him and returns to earth on the third day to prepare for the birth of the new sun, the ascended god, at midwinter. the year too is dying and will be also reborn on the mid-winter solstice, so there is a cross-over of energies as the new year begins on the wane of the tide

ABRAMELIN2

t. there be certain who draw their magic from air, from earth, from fire, from water, from physiognomy, from the hand, from mirrors, from glasses, from birds, from bread, from wine, and even from the very excrements themselves; and yet, however, all this is reputed as science! i exhort you, ye who read, to have the fear of god, and to study justice, because infallibly unto you shall be opened the gate of the true wisdom which god gave unto noah and unto his descendants japhet, abraham, and ishmael; and it was his wisdom that delivered lot from the burning of sodom. moses learned the same wisdom in the desert, from the burning bush, and he taught it unto aaron his brother. joseph, samuel, david, solomon, elijah, and the apostles, and saint john particularly (from whom we hold a most excelle

ADDTLS

e tree of life into a solid sphere and forming five pillars. this part of the enochian teaching is taken from a manuscript entitled x. the book of the concourse of the forces. binding together the powers of the squares in the terrestrial quadrangles of enoch. each of these terrestrial tablets of the elements is divided into 4 lesser angles by the great central cross which cometh forth as from the gate of the watch tower of the element itself. the horizontal line of each of these three great crosses is named, linea spiritus sancti. the perpendicular is called linea dei, the line of god the father and son, the patris filiique, macroprosopus and microprosopus combined. for these 4 vertical lines resemble 4 mighty pillars each divided into twain by a light line shewing this forth; the father h

ADEPTUS MINOR INITIATION

altar are replaced rose cross, cup of wine, chain and dagger) second "associate adeptus minor, let the aspirant now be admitted (third adept opens door and admits aspirant who holds wand and crux of the chief. he is then placed in front facing the vault door) second "before the door of the tomb as symbolic guardians, are the elemental tablets, and the kerubic emblems, even as before the mystical gate of eden stood the watchful \ybwrk, and the sword of flame. these kerubic emblems be the powers of the angles of the tablets. the circle represents the four angles bound together in each tablet through the operation of the all pervading m, while the cross within forms with its spokes the wheels of ezekiel's vision. and therefore are the cross and the circle white to represent the purity of the

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

be done. we have seen that to stop existing processes by an act of violence is merely to release the undesirable elements. if we want peace on dartmoor, we do not open the doors of the prison. what we do is to establish routine. what is routine? routine is rhythm. if you want to go to sleep, you get rid of irregular, unexpected noises. what is wanted is a lullaby. you watch sheep going through a gate, or voters at a polling station. when you have got used to it, the regularity of the engines of a train or steamship is soothing. what we have to do with the existing functions of the body is to make them so regular, with gradually increasing slowness, that we become unconscious of their operation. 6. let us deal first with the question of asana. it might be thought that nothing would be more

ALEISTER CROWLEY ACROSS THE GULF

d" he had vanished from our sight. i dismissed the people; i was alone with the dead god; with osiris, the lord of amennti, the slain of typhon, the devoured of apophis. yea, verily, i was alone! chapter v now then the great exhaustion took hold upon me, and i fell at the feet of the osiris as one dead. all knowledge of terrestrial things was gone from me; i entered the kingdom of the dead by the gate of the west. for the worship of osiris is to join the earth to the west; it is the cultus of the setting sun. through isis man obtains strength of nature; through osiris he obtains the strength of suffering and ordeal, and as the trained athlete is superior to the savage, so is the magic of osiris stronger than the magic of isis. so by my secret practices at night, while my guardians strove t

ted the devouring god, and there was my heart weighed and found perfect; there the two-and-forty judges bade me pass through the pylons they guarded; there i spoke with the seven, and with the nine, and with the thirty-three; and at the end i came out into the abode of the holy hathor, unto her mystical mountain, and being there crowned and garlanded i rejoiced exceedingly, coming out through the gate of the east, the beautiful gate, unto the land of khemi, and the city of thebai, and the temple that had been the temple of the veiled one. there i rejoined my body, making the magical links in the prescribed manner, and rose up and did adoration to the osiris by the fourfold sign. therefore the light of osiris began to dawn; it went about the city whirling forth, abounding, crying aloud; whe

owns, leaving their gods, came thither, and did sacrifice. then i appointed also the pale boy warder of the sanctuary: and he swore unto me to be faithful unto death. now there arose a great strife in memphis, and many foolish and lewd women cried out against us. so fierce was the uproar that a great company of women issued forth from the city and came into the island they slew my pale boy at the gate, though sword in hand he fought against them. then they frothed on, page 28 gulf.txt and i confronted them in my glory. they hesitated, and in that moment i smote them with a deadly itching, so that running forth they tore off their clothes and set themselves to scratching, while my people laughed until they ached. at the term, indeed, with exhaustion and with loss of blood they died all; fou

only one, a young boy, a flute-player, that was blind, and, seeing not those eyes of mine, died not. then to him i spake, saying "arise, summon the priests and the people, all that remain. and let them build a temple unto osiris the god of the dead, and let the dead be worshipped for ever and ever" page 30 gulf.txt this i said, and went out from the city with the two slaves that i had left in the gate, and we went unto nile, unto a cave by the bank of the river; and there i abode for many months, weeping for isis my lady. for though i had avenged her in many dreadful deeds, yet i brought her not back unto life. moreover the lover of her was as it were dead in me, so that my heart stirred not at the thought of her. say that my love wandered like a ghost unburied, frozen, adrift upon the win

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

bout whom not much is revealed, save that they are a stellar race that occasionally comes to the rescue of man, and which corresponds to the christian "light; and the ancient ones, about which much is told, sometimes in great detail, who correspond to "darkness. these latter are the evil gods who wish nothing but ill for the race of man, and who constantly strive to break into our world through a gate or door that leads from the outside, in. there are certain people, among us, who are devotees of the ancient ones, and who try to open the gate, so that this evidently repulsive organisation may once again rule the earth. chief among these is cthulhu, typified as a sea monster, dwelling in the great deep, a sort of primeval ocean; a being that lovecraft collaborator august derleth wrongly cal

come to the "book of entrance" which is really a system of self-initiation into the planetary spheres and may have something to do with the planetary arrangement of the steps of the ziggurats of mesopotamia, which were seven storeyed mountains. not much is revealed to the potential candidate for initiation as to how these "gates" work, or what he might find there, save to say that the key of one gate lies in mastering the gate before it. the mad arab was either keeping a sacred secret, or found human language inadequate to the task of describing what other initiates in similar systems have expressed in the vague abstractions of the truly illuminated, likening the experience to an lsd trip. the "incantations of the gates" follow, and are probably meant to accompany the preceding chapter, b

cult personality. was he really mad? this is perhaps a question that will go on for as long as man tries to understand himself; himself as a part of the cosmic dance and spiral, which includes the satanic as well as the deific, the sad as well as the happy. perhaps the arab was privy to some other-worldly secret that he could not reveal. perhaps he had opened the door by mistake, his own personal gate to the abyss, and was forced to cross its threshold into the unknown. we may never know. or, we may wish we never had. the editor new york, new york october 12, 1975 chart of comparisons (showing some relationships to be found between the mythos of lovecraft, the magick of crowley, and the faith of sumer) lovecraft crowley sumer cthulhu the great beast as represented in "cthdh 666" ctha-lu, k

t at the door of every man, for this is the ancient arcana that has been handed down of old, but which has been forgotten by all but a few men, the worshippers of the ancient ones (may their names be blotted out. and if i do not finish this task, take what is here and discover the rest, for time is short and mankind does not know nor understand the evil that awaits it, from every side, from every gate, from every broken barrier, from every mindless acolyte at the alters of madness. for this is the book of the dead, the book of the black earth, that i have writ down at the peril of my life, exactly as i received it, on the planes of the igigi, the cruel celestial spirits from beyond the wanderers of the wastes. let all who read this book be warned thereby that the habitation of men are seen

cosmos and rent the worlds in the days before the creation of man, when the elder gods walked the spaces, the race of marduk, as he is known to the chaldeans, and of enki our master, the lord of magicians. know, then, that i have trod all the zones of the gods, and also the places of the azonei, and have descended unto the foul places of death and eternal thirst, which may be reached through the gate of ganzir, which was built in ur, in the days before babylon was. know, too, that i have spoken with all manner of spirit and daemon, whose names are no longer known in the societies of man, or were never known. and the seals of some of these are writ herein; yet others i must take with me when i leave you. anu have mercy on my soul! i have seen the unknown lands, that no map has ever charted

ALEISTER CROWLEY LIBER 777

aring a lamp and staff* 21 the lord of the forces of life. a wheel of six shafts, whereon revolve the triad of hermanubis, sphinx, and typhon* 22 the daughter of the lords of truth. the ruler of the balance. a conventional figure of justice with scales and balances 23 the spirit of the mighty waters. the figure of an hanged or crucified man* 24 the child of the great transformers. the lord of the gate of death. a skeleton with a scythe mowing men. the scythe handle is a tau. 25 the daughter of the reconcilers, the bringer-forth of life. the figure of diana huntress* 26 the lord of the gates of matter. the child of the forces of time. the figure of pan or priapus* 27 the lord of the hosts of the mighty. a tower struck by forked lightning* 28 the daughter of the firmament. the dweller betwee

hmjk majesty. line 5. geburah has these additional titles: yd justice. djp fear. line 6. tiphereth has these additional titles: ypna ryuz lesser countenance ]lm king. ypna ryuc seir anpin \da adam. b the son. 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

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ae are entirely different, as the descriptions here given have schewn. professor william james, in his "varieties of religious experience" has well classified religion as the "once-born" and the "twice-born; but the religion now proclaimed in liber legis harmonizes these by transcending them. there is no attempt to get rid of death by denying it, as among the once-born; nor to accept death as the gate of a new life, as among the twice-born. with the a. a. life and death are equally incidents in a career, very much like day and night in the history of a planet. but, to pursue the simile, we regard this planet from afar. a brother of a. a. looks at (what another person would call "himself, as one- or, rather, some- among a group of phenomena. he is that "nothing" whose consciousness is in on

genuine; it proceeds from a section of themselves which is in irreconcilable conflict with their rascality. neither side can conciliate, suppress, or ignore the other; yet each is so craven as to endure its enemy's presence. such men are therefore without pure principles; they excuse themselves for every dirty trick that turns to their apparent advantage. the first step of the aspirant toward the gate of initiation tells him that purity- unity of purpose- is essential above all else "do what thou wilt" strikes on him, a ray of fierce white flame consuming all that is not utterly god. very soon he is aware that he cannot consciously contradict himself. he develops a subtle sense which warns him that two trains of thought which he had never conceived as connected are incompatible. yet deeper

vulgar call blasphemy and what they call immorality, in the fact that the christian legend is an echo of a phallic rite. there is also a true and positive connexion between the creative force of the macrocosm, and that of the microcosm. for this reason the latter must be made a pure and consecrated as the former. the puzzle for most people is how to do this. the study of nature is the key to that gate> is given a concise account of one of the classical methods of arousing kundalini. this essay should be studied with care and determination. 131- 132 chapter xvi("part ii) of the charge to the spirit with some account of the constraints and curses occasionally necessary i on the appearance of the spirit, or the manifestation of the force in the talisman which is being consecrated, it is neces

ng fire, and every spell and scourge of god may be obedient unto me. section d. water. hear me- ru-abra-iaf<form fiaof will be found preferable in practice "thou the wheel, thou the womb, that containeth the father iaf" mriodom "thou the sea, the abode" babalon-bal-bin-abaft "babalon! thou woman of whoredom" 268 "thou, gate of the great god on! thou lady of the understanding of the ways" asal-on-ai "hail thou, the unstirred! hail, sister and bride of on, of the god that is all and is none, by the power of eleven" aphen-iaf "thou treasure of iao" i "thou virgin twin-sexed! thou secret seed! thou inviolate wisdom" photeth "abode of the light. abrasax..of the father, the sun, of hadith, of the spell of the aeon of

the understanding of the ways" asal-on-ai "hail thou, the unstirred! hail, sister and bride of on, of the god that is all and is none, by the power of eleven" aphen-iaf "thou treasure of iao" i "thou virgin twin-sexed! thou secret seed! thou inviolate wisdom" photeth "abode of the light. abrasax..of the father, the sun, of hadith, of the spell of the aeon of horus" aeoou "our lady of the western gate of heaven" ischure "mighty art thou" mighty and bornless one (vide supra (the conception is of water, glowing, inhabited by a solar-phallic dragon-serpent, of a neptunian nature) hear me: and make all spirits subject unto me: so that every spirit of the firmament and of the ether: upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: and every

ALEISTER CROWLEY MAGICK WITHOUT TEARS

c, vel resh) and the salutation of our lady the moon. i propose to deal with the general object of the combined rituals, not with the special virtues of each separately. 7 the practice of liber iii vel jugorum1 is the complement of these grouped customs. by sharp physical self-chastisement when you think, say, or do whatever it is that you have set yourself to avoid doing, you set a sentry at the gate of your mind ready to challenge all comers, and so you acquire the habit of being on the alert. keep this in mind, and you will have no magic without tears get any book for free on: www.abika.com 132 difficulty in following the argument of this letter. when you are practicing dharana2 concentration, you allow yourself so many minutes. it is a steady, sustained effort. the mind constantly stru

ou stick to your greetings and adorations and all such mnemonics, you are not likely to go very far wrong. wands: this obviously a pure question of will. you will find as you go on that obstacles of varying degrees of difficulty confront you; and the way in which you deal with them is most carefully watched. the best advice that i can give is to remember that there is little need of the bull-at-a-gate method, though that must always be ready in reserve; no, the best analogy is rapier-play. elastic strength. magic without tears get any book for free on: www.abika.com 273 warfare shows us. that seems to cover your question more or less; but don't forget that it depends on yourself how much of the dramatic quality colours your path. i suppose i have been lucky to have had the use of all the t

ee on: www.abika.com 304 after lunch the visitors suggested they would like to visit the cemetary. it was, said freddy, a horrid sight, nude, dead bodies piled up ten high like faggots, because the population was so destitute that every stitch of clothing was needed for the living. the visitors were sickened by what they saw, and even the gushing one was silent as they walked back to the cemetery gate. suddenly he caught freddy by the arm 'look there' he said 'is not that something to restore our faith in the goodness of god in the midst of all these horrors' he pointed to a big woolly dog lying asleep on a grave with his head between his paws, and continued impressively 'faithful unto death and beyond. i have often heard of a dog refusing to be comforted when his master died, lying desola

ALEISTER CROWLEY MEDITATION

nd effect in his working, and so that the a'.a. may judge of his progress, and direct his further studies. after a year of probation he may be admitted a neophyte of the a'.a, and receive the secret holy book liber vii. these are the principal instructions for practice which every probationer should follow out: libri e, a, o, iii, xxx, clxxv, cc, ccvi, cmxiii. 46 there are seven keys to the great gate, being eight in one and one in eight. first, let the body of thee be still, bound by the cerements of will, corpse-rigid; thus thou mayst abort the fidget-babes that tease the thought. next, let the breath-rhythm be low, easy, regular, and slow; so that thy being be in tune with the great sea's pacific swoon. third, let thy life be pure and calm, swayed softly as a windless palm. fourth, let

symbolism! the centre of ruach being the heart, it is seen that this sword of the ruach must be thrust by the magician into his own heart. but there is a subsequent task, of which it is spoken- liber vii, v, 47 "he shall await the sword of the beloved and bare his throat for the stroke" in the throat is daath- the throne of ruach. daath is knowledge. this final destruction of knowledge opens the gate of the city of the pyramids. it is also written, liber ccxx, iii, 11 "let the woman be girt with a sword before me" but this refers to the arming of vedana with sanna, the overcoming of emotion by clarity of perception. it is also spoken, liber lxv, v, 14, of the sword of adonai "that hath four blades, the blade of the thunderbolt, the blade of the pylon, the blade of the serpent, the blade o

ALEISTER CROWLEY SEPHER SEPHIROTH

destruction l(ylb a stranger; balaam m(lb delights (fire& water) mydmxm 143 the unshoeing hcylx running waters (ct. 4:15) mylzwn 144 a sandal ldns before; the east; ancient things mdq 145 the thirteen paths of the beard of macroprosopus (see 91& 1350) l k y+ x z w h d g b) m the staff of god (ex. 17:9) myhl)h h+m inscrutable hl(m a feast hdw(s treasure; hidden or secret thing nwm+m 146 the first gate )mq )bb limit, end; boundless pws eternity; world; an adult mlw( 147 the four names in the lesser ritual of the pentagram )lg) hyh) ynd) hwhy 148 netzach: victory xcn libra: the scales mynz)m beni elohim, sons of the gods: the angelic choir of hod myhl) ynb a name of god myhl) hwhy hy hyh) glutton and drunkard (deut. 21:20 )bwsw llwz to withdraw, retire qmx flour, meal xmq 149 the living gods

ed rzw to be strange; a stranger rwz the supernal mercy of god l)d h)l( dsx a great cloud lwdg nn( 214 a girdle rwz) whiteness rwx came down dry air; spirit; wind; mind xwr 215 eminent; a prince (ps 8:1) ryd) a path, narrow way xrw) posterior; the reversed part rwx) a rising; to rise gas the sun h; to give light xrz to encompass rzx 216 geburah: strength; courage hrwbg leo: a lion hyr) the middle gate)(ycm )bb oracle (not from rbd, 206 q.v; sanctuary rybd taro (cf. 224, 280& 671) wr+ blood of grapes mybn( md dread, fear h)ry profound (ps. 92:5) qmw( anger, wrath zgwr latitude bxwr 217 the air ryw) temple, palace, castle, fortress, citadel hryb food hyrb a bee hrwbd the navel rwb+ strife, controversy [of the lord] hbyr bright, shining ryhb leanness; secret yzr 218 ayre, aethyr )ryw) briah:

nificant things twn+q officers (esp. judicial or military) myr+w# 566 a valley; a plain (from gsharon h; see 1091) nwr#y points, pricks, dots twdwqn a secret (spelt in full :d:w:s correcting, configuring, restoring, repairing, reforming, renewing nwqyt 567 first-born (cf. 228) ynw#)r a cup *kws) 568 darkness *ksx 569 fingers tw(bc) 570 a couch, bed #r( ten r( heads ny#yr concussion; earthquake#(r gate, the door: a title of malkuth r# wickedness(#r mercury (the metal) typsk king: a title oftiphareth *klm 571 the mountains of zion nwyc yrrh balance )lqtm angel *k)lm 572 he was touched (i.r.q. 1117) bc(ty active lbqtm the lord thy god [is a consuming fire (deut. 4:24. see 182; deut. 28:58 *kyhl) hwhy 573 the hill of frankincense (ct. 4:6; see 456) hnwblh t(bg 574 chaldee (hath a general meani

md 605) nobleness, eminence trd) six h# lady, madame, mistress, queen trbg adam: man; red *md) to grow warm; they (masc *mh 606 let them bring forth wcr#y essentiality, quintessence twmc( nexus, ligature rw#q a turtle-dove rwt 607 adam primus: the first man (see 210) nw#)rh md) the mountains of spices (ct. 8:14) mym#b yrh a span, palm (lit. gthe little finger h) trz aum (cf. 111 *mw) 608 the last gate )rtb )bb to dig (subterranean activity; to row rtx the pillar of severity: the paths cheth and mem (cf. 26& 463 *m x to grow warm; heat, fire; black *mx 610 gold coin, gold money trwg) the citron tree and fruit (lust and desire) gwrt) closed, shut up *m) the sea *my the angel of redemption *l)gh k)lm 611 torah: instructions, glaw h hrwt the fear [of the lord (ps. 111:10; cf. 211) t)ry edom *m

-typhon, apophras, and besz. lit. gthe dimness of satan h, scil. gveil h) nts wmm( the name jesus hw#hy m# his secret place (ps. 18:11, his covering wrts your god *mkyhl) 667 the oil for lighting rw)ml nm# 668 a female merchant trxs the ears *mynz) to shut up, obstruct *msx builders *mynwb 670 deprecating, entreating rt( kinsmen, nation, populace; with, by, near *m( 671 bearing fruit yrp h#w( the gate: a title of malkuth)(rt taro (cf. 216, 224& 280 (r)t adonai: my lord (spelt in full :y:n:d) he is one god: a name of god *myhl )wh dx) aum (thus in s.s; cf. 47 *m) 672 the lord god: the divine name of binah *myhl) hwhy 674) a merchant trxws 676 resplendent ccwntm doves *mynwy the munificent ones *mybydn artificial (counted only with mem final in s.s *mylglg 679 the chrysolite stone (ct. 5:14)

ALEISTER CROWLEY TAO TEH KING

o the trigrams of the yi king must be explained by that book. it would be impossible to elucidate such passages in a note. ko yuen is now at work to prepare an edition of the yi) exhausteth; guard thyself, therefore, maintaining the perfect freedom of thy nature. 6 chapter vi the perfecting of form. 1. the teh is the immortal enemy of the tao, its feminine aspect. heaven and earth issued from her gate; this gate is the root of their world- sycamore. its operation is of pure joy and love, and faileth never((cf. in the book of wisdom or folly, the doctrine of 'the play of nuit) 7 chapter vii the concealment of the light. 1. heaven and earth are mighty in continuance, because their work is delivered from the lust of result. 2. thus also the sage, seeking not any goal, attaineth all things; he

ALEISTER CROWLEY THE I CHING

bedience, fitness, build anew. shame hide thy purpose from thy own right view! act rightly; comrades come to love thee and wonder. restoring all things, murmur, we may blunder. the darkness passes; light breaks forth from under. 13 the thung zan hexagram lingam of sun- thung zan: men's union! everywhere the clan! cross then the stream, thou firm, superior man! here first the master rises from his gate. well should he flee the cares of family! concealed, but watchful, the right born await! be ready to attack, but tempt not fate. through tears to laughter, victory crowns thy state. even in the suburbs men proclaim thee great. 14 the ta yu hexagram sun of lingam- ta yu: great havings; wealth's a sorceress, within whose cauldron bubbles up succes. steer clear of wrong, envision clear thy road

lurks overthrow. be firm, with foresight all thy soul aglow. presume not; understand- what came may go! shed happiness, call friends to share success! make not a habit; joy's as dull as woe. oh! think more deeply; change is wisdom's throw! 17 the sui hexagram water of fire- sui: follow after; but in following checked by being firm, unwavering and correct. changing pursuit, seek friends beyond thy gate. should one leave old, and follow a young boy? wiselier leave youth, and age's wit employ. adherents hurt; make sure thy way is straight. follow all excellence with eager gait. the sincere king may sacrifice with joy. 18 the ku hexagram earth of air- ku: service. thou mayst cross the stream no doubt, if thou have fully thought thy purpose out. good son, repair thy sire's infirmity; be gentle

d of majesty. consider thy life's course, lest action err, and criticise thy soul's true character. 21 the shih ho hexagram sun of fire- shih ho: unite by gnawing; here success comes by the proper use of legal stress. nip crime in the bud; lop toes, put feet in stocks; else- flesh and nose must next be bitten through. quick, or dried flesh gives double work to do! gnaw, gnaw, fake pledges ere the gate unlocks. gnaw: gold rewards precaution firm and true. or, last, the gangue- the ears cut off, fate mocks. 22 the pi hexagram earth of sun- pi: ornament, should have free course indeed. but- in its place: it shall not take the lead. adorn thy feet, and have no need of horses. adorn thy beard, for dignity is due. adorn, seek firm correctness in thy courses! horsed, winged, desire the honest and

rges rest. another when the bird should leave his nest. observe no rules? lament; the blame's to thee. attend them quietly- success flows free. enact right laws- be tactful with decree, for men are vexed when harshly pressed. kieh: regulations. who can do without them? but not too many, lest men come to flout them! quit not thine house to meddle with the state; but set good order still within thy gate. thou mayest lament if thou should'st disobey. but keep the law and go thy peaceful way. enact thy laws- suave, tactful, moderate; but vex not men with harshness overweigh! 61 the kung fu hexagram air of water- kung fu: supreme sincerity; thy wish fulfilled. for this moves even pigs and fish. trust thou thyself, repose in thine own sphere. but welcome and reciprocate good cheer. a mate involv

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

their customs, so that the "business men" whose greed they are bribed to serve may increase their profits 'law' in greek, is nomoc, from nem, and means strictly "anything assigned, that which one has in use or possession; hence "custom, usage, and also "a musical strain. the literal equivalence of nem and the latin nemo is suggestive. in hebrew 'law' is thora and equivalent to words meaning "the gate of the kingdom" and "the book of wisdom. al i,34 "but she said: the ordeals i write not: the rituals shall be half known and half concealed: the law is for all" the old comment 34. the first demand is refused, or, it may be, is to be communicated by another means than writing (it has since been communicated) the second is partially granted; or, if fully granted, is not to be made wholly publi

to his shame, and that he lie about it with idiot mumblings ever after, is hardly the best judge even of phryne. how much less should he venture to criticize such men and women whose imaginations are so free from grossness that the element of attraction which serves to electrify their magnetic coil is independent of physical form? to us the essence of love is that it is a sacrament unto nuith, a gate of grace and a road of righteousness to her high palace, the abode of peerless purity whose lamps are the stars "as ye will" it should be abundantly clear from the foregoing remarks that each individual has an absolute and indefeasible right to use his sexual vehicle in accordance with its own proper character, and that he is responsible only to himself. but he should not injure himself and h

. al iii,75 "the ending of the words is the word abrahadabra. the book of the law is written and concealed. aum. ha" the old comment 75. the ending of the words is the ending of the work- abrahadabra. the books is written, as we see; and concealed- from our weak understanding. aum-ha, aum= 111, ha= 6, 111 x 6= 666, the seal of the beast. note well that aum with a mem final adds to 671, throa, the gate, adonai spelt in full, etc. using the keys of aum ha, we get xii+ xv+ 0, and iv+ 0, their sum, 31= la, not. the new comment aum is of course the sanskrit "word" familiar to most students (see book 4 part iii. ha is a way of spelling the letter whose value is 5 so that it shall add to 6. this uniting the 5 and the 6 is a symbol of the great work. send complaints to memoria@memoria.ex baphomet

ALEISTER CROWLEY THE OTO GNOSTIC MASS

us ever labour with thee, that we may remain in thine abundant joy. the people: so mote it be. the moon the deacon: lady of night, that turning ever about us art now visible and now invisible in thy season, be thou favourable to hunters, and lovers, and to all men that toil upon the earth, and to all mariners upon the sea. the people: so mote it be. the lady the deacon: giver and receiver of joy, gate of life and love, be thou ever ready, thou and thine handmaiden, in thine office of gladness. the people: so mote it be. the saints the deacon: lord of life and joy, that art the might of man, that art the essence of every true god that is upon the surface of the earth, continuing knowledge from generation unto generation, thou adored of us upon heaths and in woods, on mountains and in caves

e of the spirit, let there be harmony and beauty in your mystic loves, that in us may be health and wealth and strength and divine pleasure according to the law of liberty; let each pursue his will as a strong man that rejoiceth in his way, as the course of a star that blazeth for ever among the joyous company of heaven. the people: so mote it be. birth the deacon: be the hour auspicious, and the gate of life open in peace and in well-being, so that she that beareth children may rejoice, and the babe catch life with both hands. the people: so mote it be. marriage the deacon: upon all that this day unite with love under will let fall success; may strength and skill unite to bring forth ecstasy, and beauty answer beauty. the people: so mote it be. death the deacon: term of all that liveth, w

ALEISTER CROWLEY THE QABALAH

, i.e. he is both matter and motion. we here append a sketch ms by frater p, giving his explanation by tarot, etc, of the letters of the alphabet spelt in full. mystic readings of the letters of the alphabet (see tarot cards, and meditate [la. folly s doom is ruin tyb. the juggler with the secret of the universe. lmg. the holy guardian angel is attained by self-sacrifice and equilibrium. tld. the gate of the equilibrium of the universe (note d, the highest reciprocal path) hh. the mother is the daughter; and the daughter is the mother. ww. the son is (but) the son (these two letters show the true doctrine of initiation as given in liber 418; opposed to protestant exotericism. yz. the answer of the oracles is always death. tyj. the chariot of the secret of the universe. tyf. she who rules t

hest reciprocal path) hh. the mother is the daughter; and the daughter is the mother. ww. the son is (but) the son (these two letters show the true doctrine of initiation as given in liber 418; opposed to protestant exotericism. yz. the answer of the oracles is always death. tyj. the chariot of the secret of the universe. tyf. she who rules the secret force of the universe. dwy. the secret of the gate of initiation [k. in the whirlings is war. dml. by equilibrium and self-sacrifice, the gate \ym. the secret is hidden between the waters that are above and the waters that are beneath (symbol, the ark containing the secret of life borne upon the bosom of the deluge beneath the clouds) wn. initiation is guarded on both sides by death ]ms. self-control and self-sacrifice govern the wheel. yu. t

n the waters that are above and the waters that are beneath (symbol, the ark containing the secret of life borne upon the bosom of the deluge beneath the clouds) wn. initiation is guarded on both sides by death ]ms. self-control and self-sacrifice govern the wheel. yu. the secret of generation is death. hp. the fortress of the most high (note p, the lowest reciprocal path. ydx. in the star is the gate of the sanctuary [wq. illusionary is the initiation of disorder. cyr. in the sun (osiris) is the secret of the spirit. yc. resurrection is hidden in death. wt. the universe is the hexagram (other meanings suit other planes and other grades) truly there is no end to this wondrous science; and when the sceptic sneers, with all these methods one ought to be able to make everything out of nothing

better force. 65. fully dealt with in konx om pax, q.v.65 72. almost as bad as 4 and 26; yet being bigger and therefore further from 1 it is more assailable. also it does spell dsj, mercy, and this is sometimes useful. 73. the two ways to kether, gimel and chokmah. hence venerable, but not much good to the beginner. 74. dml, lamed, an expansion of 30. reads by equilibrium and self-sacrifice, the gate! thus useful. also 74= 37 2. so we see 37 1= 37, man s crown, jechidah, the highest soul in termino. 37 2= 74, the balance, 2 being the symbol in vi. 37 3= 111, aleph, etc, 3 being the mother, the nurse of the soul. 37 4= 148, the balances, and so on. i have not yet worked out all the numbers of this important scale. 77. zu, the goat, scil. of the sabbath of the adepts. the baphomet of the te

unity may be found in thick darkness and in sudden death. this is the most clear and definite help we have yet had, showing samadhi and the destruction of the ego as gates of our final victory. 65 particularly the wake world (liber xcv) t.s. 66 but see note to this number in part i. t.s. 67 see the equinox of the gods t.s. liber lviii 40 120. see part i. and references. 124. du, eden. the narrow gate or path between death and the devil.68 156. ulabab. this most holy and precious name is fully dealt with in liber 418. notice 156= 12 13. this was a name given and ratified by qabalah; 156 is not one of the priori helpful numbers. it is rather a case of the qabalah illuminating st. john s intentional obscurity. 165. 11 xv should be a number capricorni pneumatici. not yet fulfilled. 201. ra, l

ALEISTER CROWLEY EQ I 1

out their blood. then both are silent, for a great awe fills them, and they crouch trembling amongst the hemlock and the foxgloves. a little while and she arises, and, pulling her black hood over her head, sets out alone through the trackless forest, here and there lit by the moon; and, guided by the stars, she reaches the city. at a small postern by the tower of the castle known as the "lover's gate" she halts and whistles thrice, and then, in shrill, clear notes as of some awakened night-bird, calls "brother, brother, brother mine" soon a chain clanks against the oaken door, and a bolt rumbles back in its staple, and before her in his red shirt and his leathern hose stands her brother the hangman. and there under the stars she whispers to him, and for a moment he trembles, looking deep

incess of the vision of the unknown, who art throned as a sphinx between the hidden mysteries of earth and air, give me of the fruit of the tree of life that i may eat thereof, so that mine eyes shall be opened, and i may become as a god in understanding, and live for ever" and when i had finished speaking she wept bitterly and answered me saying "verily if the poor man trespass within the palace gate, the king's dogs shall be let loose so that they may tear him in pieces. also, if the king seek shelter in the hut of the pauper the louse taketh refuge in his hair, and heedeth not his crown nor his cap of ermine and gold. now, thou, o wise man who art so foolish, askest for understanding; yet how shall it be given unto him who asketh for it, for in the giving it it ceaseth to be, and he who

ALEISTER CROWLEY EQ I 5

is both matter and motion" we here append a sketch ms. by frater p, giving his explanation by tarot, etc, of the letters of the alphabet spelt in full. mystic readings of the letters of the alphabet("see" tarot cards "and meditate) alp. folly's doom is ruin. bith. the juggler with the secret of the universe. gml. the holy guardian angel is attained by self-sacrifice and equilibrium. 94 dlth. the gate of the equilibrium of the universe (note d, the highest reciprocal path) hh. the mother is the daughter; and the daughter is the mother. vv. the son is (but) the son (these two letters show the true doctrine of initiation as given in liber 418; opposed to protestant exotericism) zin. the answer of the oracles is always death. chith. the chariot of the secret of the universe. tith. she who rul

reciprocal path) hh. the mother is the daughter; and the daughter is the mother. vv. the son is (but) the son (these two letters show the true doctrine of initiation as given in liber 418; opposed to protestant exotericism) zin. the answer of the oracles is always death. chith. the chariot of the secret of the universe. tith. she who rules the secret force of the universe. ivd. the secret of the gate of initiation. kp. in the whirlings is war. lmd. by equilibrium and self-sacrifice, the gate! mim. the secret is hidden between the waters that are above and the waters that are beneath (symbol, the ark containing the secret of life borne upon the bosom of the deluge beneath the clouds) nvn. initiation is guarded on both sides by death. smk. self-control and self-sacrifice govern the wheel. o

e waters that are above and the waters that are beneath (symbol, the ark containing the secret of life borne upon the bosom of the deluge beneath the clouds) nvn. initiation is guarded on both sides by death. smk. self-control and self-sacrifice govern the wheel. oin. the secret of generation is death. ph. the fortress of the most high (note p, the lowest reciprocal path. tzdi. in the star is the gate of the sanctuary. qvp. illusionary is the initiation of disorder. rish. in the sun (osiris) is the secret of the spirit. shin. resurrection is hidden in death. thv. the universe is the hexagram (other meanings suit other planes and other grades) truly there is no en to this wondrous science; and when the sceptic sneers "with all these methods one ought to be able to make everything our of not

better force. 65. fully dealt with in "knox om pax" q.v. 72. almost as bad as 4 and 26; yet being bigger and therefore further from 1 it is more assailable. also it does spell chsd, mercy, and this is sometimes useful. 73. the two ways to kether, gimel and chokmah. hence venerable, but not much good to the beginner. 74. lmd, lamed, an expansion of 30. reads "by equilibrium and self- scrifice, the gate" thus useful. also 74= 37 x 2. so we see 37 x 1= 37, man's crown, jechidah, the highest soul "in termino" 37 x 2= 74, the balance, 2 being the symbol "in vi" 37 x 3= 111, aleph, etc, 3 being the mother, the nurse of the soul. 37 x 4= 148 "the balances: and so on. i have not yet worked out all the numbers of this important scale. 77. oz, the goat "scil" of the sabbath of the adepts. the baphom

= 86. 91. merely venerable. 111. priceless, because of its 37 x 3 sumbolism, its explanation of aleph, which we seek, and its comment that the unity may be found in "thick darkness" and in "sudden death" this is the most clear and definite help we have yet had, showing samadhi and the destruction of the ego as gates of our final victory. 120. see part i. and references. 124. odn, eden. the narrow gate or path between death and the devil. 156. babalon. this most holy and precious name is fully dealt with in liber 418. notice 12 x 13= 156. this was a name given and ratified by qabalah; 156 is not one of the priori helpful numbers. it is rather a case of the qabalah illuminating st john's intentional obscurity. 165. 11 x xv should be a number capricorni pneumatici. not yet fulfilled. 201. ar

ALEISTER CROWLEY EQ I 5

esert: but the abodes of the house of my father are peopled; and his throne is crusted over with white brilliant stars, a lustre of bright gems. in the north is a man upon a great horse, having a scourge and balances in his hand (or a long spear glitters at his back or in his hand. he is clothed in black velvet and his face is stern and terrible. he spake saying: i have judged! it is the end: the gate of the beginning. look in the beneath and thou shalt see a new world! i looked and saw a great abyss and a dark funnel of whirling waters or fixed airs, wherein were cities and monsters and trees and atoms and mountains and little flames (being souls) and all the material of an universe. and all are sucked down one by one, as necessity hath ordained. for below is a glittering jewelled globe o

ing from five points, and his eight heads are as the charioteer of the west. thus doth the fire of the sun temper the spear of mars, and thus shall he be worshipped, as the warrior lord of the sun. yet in him is the woman that devoureth with her water all the fire of god. alas! my lord, thou art joined with him that knoweth not these things. when shall the day come that men shall flock to this my gate, and fall into my furious throat, a whirlpool of fire? this is hell unquenchable, and all they shall be utterly consumed therein. therefore is that asbestos unconsumable made pure. each of my teeth is a letter of the reverberating name. my tongue is a pillar of fire, and from the glands of my mouth arise four pillars of water. taotzem is the name by which i am blasphemed. my name thou shalt n

d his heart, for the voice of the ape is the pulse of his heart and the labouring of his breast. go, therefore, and rejoice, for thou art the prophet of the aeon arising, wherein he is not. give thou praise unto thy lady nuit, and unto her lord hadit, that are for thee and thy bride, and the winners of the ordeal x. and with that we are come to the wall of the aethyr, and there is a little narrow gate, and he pushes me through it, and i am suddenly in the desert. the desert, near bou saada.4 "november" 29, 1909. 1.30- 2.50 p.m. the cry of the 20th aethyr, which is called khr the dew that was upon the face of the stone is gone, and it is become like a pool of clear golden water. and now the light is come into the rosy cross. yet all that i see is the night, with the stars therein, as they a

become a little narrow door, and an old man like the hermit of the taro has opened it and come out. i ask him for admission: and he shakes his head kindly, and says: it is not given to flesh and blood to unveil the mysteries of the aethyr, for therein are the chariots of fire. and the tumult of the horsemen; whoso entereth here may never look on life again with equal eyes. i insist. 47 the little gate is guarded by a great green dragon. and now the whole wall is suddenly fallen away; there is a blaze of the chariots and the horsemen; a furious battle is raging. one hears nothing but the clash of steel and the neighing of the chargers and the shrieks of the wounded. a thousand fall at every encounter and are trampled under foot. yet the aethyr is always full; there are infinite reserves. no

mbined with essence of the aethyr, for from 80 the 1st aethyr to the 15th aethyr, there is no vision and no voice, save for him that is called nemo. and he that seeketh the vision and the voice therein is led away by dog-faced demons that show no sign of truth, seducing from the sacred mysteries, unless his name be nemo. and hadst thou not been fitted, thou too hadst been led away, for before the gate of the 15th aethyr, is this written: he shall send them strong delusion, that they should believe a lie. and again it is written: the lord hardened pharaoh's heart. and again it is written that god tempteth man. but thou hadst the word and the sign, and thou hadst authority from thy superior, and licence. and thou hast done well in that thou didst not dare, and in that thou dost dare. for dar

ALEISTER CROWLEY EQUINOX EQ I 1 2

. to formulate sacrifice and pain self- inflicted; for i feel such a worm, able only to remain a few minutes at a time in a position long since "conquered. for this reason too i cut again the cross of blood; and now a third time will i do it. and i will take out the magical knife and sharpen it yet more, so that this body may fear me; for that i am horus the terrible, the avenger, the lord of the gate of the west. 4.15- read ritual dclxxi.[the nature of this ritual is 4.30. explained later. ed. 5.10. i have returned from my shopping. strange how solemn and dignified so trivial a thing becomes, once one has begun to concentrate! i bought two pears, half a pound of garibaldi biscuits, and a packet of gaufrettes. i had a citron press too, at the d me. at the risk of violating the precepts of

i now lie down as hanged man and say mantra in visuddhi. 11.10. i must really note the curious confusion in my mind between the visuddhi cakkr m and that part of the boulevard edgar quinet which opens on to the cemetery. it seems an identity. in trying to look "at" the cakkr m, i saw that. query: what is the connection, which appeared absolute and essential? i had been specially impressed by that gate two days ago, with its knot of mourners. could the scene have been recorded in a brain-cell adjoining that which records the visuddhi-idea? or did i at that time unconsciously think of my throat for some other reason? bother! these things are all dog- faced demons! to work! 11.17. work: meditation an mantra. 11.35. no good. went off into a reverie about a castle and men-at-arms. this had all

visuddi cakkr m which is "of brilliant gold or smoke colour and has sixteen petals corresponding to the sixteen vowel sounds, one might make a good mantra of the english vowel sounds, or the hebrew."curiouser and curiouser! the yogis identify the varana (ganges) with the ida-nadi, the asi with the pingala-nadi, and benares with the space between them. like my identification of my throat with the gate of the cimeti re du montparnasse. well, it requires very considerable discrimination and a good sound foundation of knowledge, if one means to get any sense at all out of these hindu books. 10.20. a little pranayama, i think. 10.22. can't get steady and easy at all! will try hanged man again. 10.42. not much good. the mantra goes on, but without getting hold of the chakkr m.'tis difficult to

im, annihilation of john st. john that he had 99 so long striven to obtain: yet he dared not. he had the loaded pistol to his head; he could not pull the trigger. this must have gone on for some time; his agony of failure was awful; for he knew that he was failing; but though he cried a thousand times unto adonai with the voice of death, he could not he could not. again and again he stood at the gate, and could not enter. and the violet flames of ajna triumphed over him. then brenner said:"let us take a little rest! oh irony! and he came down from his throne, staggering with fatigue. if you can conceive all his anger and despair! his pen, writing this, forms a letter badly, and through clenched teeth he utters a fierce curse. oh lord adonai, look with favour upon him! 11.30. after five mi

ALEISTER CROWLEY EQUINOX EQ I 2 2

th he would battle for his manhood, ay! and for the manhood of the world! then the trumpet-blast resounded; the battle had indeed begun! struggling to his feet, he tore from him the shroud of a corrupted faith as if it had been the rotten cerement of a mummy. with quivering lip, and voice choked with indignation at the injustice of the world, he cursed the name of christ and strode on to seek the gate of hell and let loose the fiends of the pit, so that mankind might yet learn that compassion was not dead. nevertheless, the madness passes, like a dark cloud before the breath of awakening dawn; conscious of his own rightness, of the manhood which was his, of his own strength, and the righteousness of his purpose, and filled with the overflowing ambitions of youth, we find him unconsciously

ght. illustration at this point. an approximation follows\ diagram 4. the altar symbol in the 0 =0 ritual "around the cross are the symbols of the four letters of tetragrammaton, the hb:shin of jeheshua being only implied and not "expressed" in the outer. and these are placed according to the winds" the door should be situated behind and to the west of the throne of the hiereus; it is called "the gate of the declarers of judgment" and its symbolic form is that of a straight and narrow doorway between two mighty pylons. the three chiefs at the east of the temple before paroketh sit the three chiefs who govern and rule all things and are the viceroys in the temple of the second order beyond. they are the reflections therein of the 7 =4, 6 =5, and 5 =6 grades, and are neither comprehended in

ins to him the symbolism of the temple as follows "the three portals facing from the east are the gates of the paths which alone conduct to the inner "the letters shin, tau, and qoph, make by metathesis hb:taw hb:shin hb:qof (qesheth, which signifies a bow, the rainbow of promise stretched over our earth. this picture of the flaming sword of the kerubim is a representation of the guardians of the gate of eden; just as the hiereus and the hegemon symbolise the two paths of the tree of knowledge of good and evil "you will observe that in this grade the red cross is placed within the white triangle upon the altar, and this placed, it is identical with the banner of the west "the triangle refers to the three above-mentioned paths connecting malkuth with the above sephiroth, while the cross is

scuit" type of symbol which is so bad, especially where it is not necessary, but chosen so as to "show off" superficial knowledge "hiereus "the sphinx of egypt spake and said 'i am the synthesis of the elemental forces: i am also the symbol of man: i am life: and i am death: i am the child of the night of time "hierophant "the priest with the mask of osiris spake and said 'thou canst not pass the gate of the eastern heaven: except thou canst tell me my name "kerux" for zelator "thou art nu: the goddess of the firmament of air. thou art harmakhis, lord of the eastern sun "hierophant "in what sign and symbol dost thou come "kerux" for zelator "in the letter aleph, with the banner of light, and the symbol of equated forces "hierophant (falling back and making with fan the sign of aquarius, aq

hrough the planets: he hath assigned unto them the twelve constellations of the zodiac" he then explains that to the thirty-second path of the sepher yetzirah is attributed the seven abodes of assiah; to the four elements, the kerubim, and the qliphoth.5 267 it represents the connecting-link between assiah and yetzirah. it is the rending of the veil of the tabernacle; and it is the passing of the gate of eden. after which he enters upon the symbolisms of the twenty-first key of the tarot, the naked female form of which represents the bride of the apocalypse, the qabalistic queen of the canticles, 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

ALEISTER CROWLEY EQUINOX EQ I 2 3

ou merely press the neck of your patient, who faints in consequence, and you can then safely operate. how did "you" come to this? what caused you to take the attire of a man in place of the usual brown coat of a cover" his companion- friend or master- bade him keep silent for a while, and we journeyed in silence. when we came in sight of brighton the motor-car stopped suddenly in front of a large gate. the moment after we entered a park, and the door being opened, i was taken into the house. the man whom, so unhappily for me, i had met in the street was now alone with me. without leaving me a moment's peace, he began to take my measure with the utmost care and caution. then, pointing to me a strong and broad cage, he ordered me to step in. it would be very tiresome and quite useless for me

ALEISTER CROWLEY EQUINOX EQ I 2

ugh the ages we found this one constant story. stripped of its local and chronological accidents, it usually came to this- the writer would tell of a young man, a seeker after the hidden wisdom, who, in one circumstance or another, meets an adept; who, after sundry ordeals, obtains from the said adept, for good or ill, a certain mysterious drug or potion, with the result (at least) of opening the gate of the other-world. this potion was identified with the elixir vitae of the physical alchemists, or one of their "tinctures" most likely the "white tincture" which transforms the base metal (normal perception of life) to silver (poetic conception, and we sought it by fruitless attempts to poison ourselves with every drug in (and out of) the pharmacopoeia. like huckleberry finn's prayer, nuffi

primal fire" hb:yod is the hand<god, always the symbol of his power> symbolising power in action, and its taro key is the hermit and the voice of light, the prophet of the gods. thus "proclaimed is the reign of the gods of light" hb:taw is the last letter of the alphabet, the "finis, the omega, the universe, saturn, the outermost planet, and it is also taw-resh-ayin-aleph, throa, the gate of the universe; and by qabalah of nine chambers it is hb:dalet, the gateway of initiation. hence "at the threshold of the universe" 180 so the whole word reads: hb:bet this is the magical history hb:resh of the dawning of the light. hb:aleph begun are the whirling motions; hb:shin formulated is the primal fire; hb:yod proclaimed is the reign of the gods of light hb:taw at the threshold of th

soul. he ate her up with his first kiss; his arms crushed her into his mouth as a boy might crush some golden grape; the majesty of his passion clove her with white-hot steel; her life rushed headlong down the steeps of annihilation. yet in her rose the awful dawn of a new life, vast and 189 magnificent. she became the god, absorbed in his being; her dreadful shriek- the cry of a soul at heaven's gate smitten by the lightning into the abyss- changed to a marvellous laughter of love as she touched the summit of felicity* so much i saw; yet the cloud withdrew itself; the lights redeemed their lustre. there in the midst my love awaited me- me- and i stood, as a diver that hesitates, so that he may enjoy to the full the foretaste of the plunge. i stood there, very god of very god, in the glitt

ALEISTER CROWLEY EQUINOX EQ I 3 2

ry, who art called taphthartharath! the light shineth in thy darkness, but thy darkness comprehendeth it not" let the mystic circumambulation take place in the path of darkness, with the magic light of occult science to guide our way [i.a. takes up sigil in left and candle in right. starting at north they circumambulate once. s.s.d.d. rises, and passes round the temple before them, halting at the gate of the west. sigil bared by i.a, purified and consecrated: s.s.d.d, as hiereus, assuming the mask of the spirit, strikes the sigil (now partly bared "once" with the magic sword, and says] 181 thou canst not pass from concealment unto manifestation save by the virtue of the name elohim! before all things are the chaos and the darkness, and the gates of the land of night. i am he whose name is

the great one of the paths of the shades! i am the exorcist in the midst of the exorcism: appear thou therefore without fear before me, for i am he in whom fear is not! thou hast known me, so pass thou on [magus of art passes round to the throne of the east, assistant magus re-veils the sigil and carries it round once more. they halt, bare, purify and consecrate sigil as before: they approach the gate of the east. sigil unveiled: s.s.d.d. smiting sigil once with lotus wand] thou canst not pass from concealment unto manifestation save by virtue of the name of i.h.v.h. after the formless and the void and the darkness cometh the knowledge of the light. i am that light which riseth in the darkness: i am the exorcist in the midst of the exorcism: appear thou therefore in visible form before me

e to enter into that glory. pray then for that purification, saying in thy heart "first purification and consecration of the candidate by fire and water "water" purify me with hyssop, and i shall be clean: wash me, and i shall be whiter than snow "fire" o send forth thy light and thy truth, let them lead me, let them guide me unto thy holy hill, to thy dwelling-place! i stand before the beautiful gate: before the mighty portal of the universe: at my right hand a pillar of fire; and at my left a pillar of cloud. at their bases are the dark-rolling clouds of the material universe: and they pierce the vault of the heavens above. and ever upon their summits flame the lamps of their spiritual essence! thou that livest in the glory beyond that gate: heart of my soul; thee i invoke! come thou for

golden! o thou that sailest over the heavens in thy bark of morning! dark before thee is the golden brightness; in whom are all the hues of the rainbow. may i walk as thou walkest, o holiness, who hast no master, thou the great space-wanderer to whom millions and hundreds of thousands of years are but as one moment! let me enter with thee into thy bark! let me pass with thee as thou enterest the gate of the west! as thou gleamest in the gloaming when thy mother nuit enfoldeth thee[ now kneel at the altar with thy right hand on the white triangle, and thy left in the left hand of thine astral double, he standing in the place of the hierophant, and holding the astral presentment of a lotus wand by the white band in his right hand, then say, as if with the projected astral consciousness] ado

e, with thine aid, to cast out and destroy the evil powers that ever fight against those who seek thee [formulate now before thee the two pillars of cloud and of fire, saying] purify me with hyssop, and i shall be clean! wash me and i shall be whiter than snow! o send forth thy light and thy truth, let them lead me, let them guide me unto thy holy hill; even to thy tabernacles. i stand before the gate of the west; and the pillars of the universe arise in majesty before me. at my right hand is the pillar of fire: and on my left the pillar of cloud: below they are lost in clouds of darkness: and above in heaven in unnameable glory. let me enter, o gate of the west [pass to south-west and project astral. then saith the guardian of the gate of the west] thou canst not pass by me, saith the gua

ALEISTER CROWLEY EQUINOX EQ I 3

e rapture yet to excite this prone and pallid neophyte? olympas. o but there is no need of this! i burn toward the abyss of bliss. i call the four powers of the name; earth, wind and cloud, sea, smoke and flame to witness: by this triune star i swear to break the twi-forked bar. but how to attain? flexes and leans the strongest will that lacks the means. marsyas. there are seven keys to the great gate, being eight in one and one in eight. 40 first, let the body of thee be still, bound by the cerements of will, corpse-rigid; thus thou mayst abort the fidget-babes that tense the thought. next, let the breath-rhythm be low, easy, regular, and slow; so that thy being be in tune with the great sea's pacific swoon. third, let thy life be pure and calm swayed softly as a windless palm. fourth, le

. l. the magician takes up the sigil in his left hand, and circumambulates the magic circle once, then passes to the south and halts. he stands (having lain his sigil on the ground) between it and the west, repeats the oration of the kerux, and again consecrates it with water and with fire. then takes it in his hand, facing westward, saying "creature of. twice consecrate, thou mayest approach the gate of the west" m. the magician now moves to the west of the magical circle, holds the sigil in his left hand and the sword in his right, faces s.w "and again "astrally masks himself with the form of the spirit" and for the first time partially opens the covering, without, however, entirely removing it. he then smites it once with the flat blade of this sword, saying in a loud, clear and firm vo

my higher soul &c, and command the mystic circumambulation. l. move round as usual to the south, and halt, formulating thyself as shrouded in darkness: on the right hand the pillar of fire, on the left the pillar of cloud: both reaching from darkness to the glory of the heavens. m. now move from between these pillars which thou hast formulated to the west, and say "invisible i cannot pass by the gate of the invisible save by virtue of the name of 'darkness" then formulate forcibly about thee the shroud of darkness, and say "darkness is my name, and concealment: i am the great one invisible of the paths of the shades. i am without fear, though veiled in darkness; for within me though unseen is the magic of the light" n. repeat processes in l. o. repeat processes in m, but say "i am light s

ALEISTER CROWLEY EQUINOX EQ I 4 2

i won't, will i["sings "i have a wife and bairnies three, and i'm no sure how ye'd agree, lassie" euphemia. what["she releases herself" carr. well, the wife's dead, as a matter of fact. her name was hope-of- ever-doing-something-in-the-wide-wide. but the bairns are alive: young chemistry, already apt at repartee- i should say retort ,little biology, who's rather a worm between you and me and the gate-post; and poor puny, puling, sickly little metaphysics, with only one tooth in his upper jaw! oh, don't cry! i love you as i always did and always shall. i'll see you through it somehow! but don't talk foolishness about marriage! we are happy because when i come to see you i come to see you. if we were living together you would soon get to know me as the brute who grumbles at the cooking and

aven immures us in its silence, the supreme serene crowning the dagoba, what destined die rings on the table, what resistless dart strike me i love you; can you satisfy the hunger of my heart! nay; not in love, or faith, or hope is hidden the drug that heals my life; i know too well how all things lawful, and all things forbidden alike disclose no pearl upon the midden, offer no key to unlock the gate of hell. there is no escape from the eternal round, no hope in love, or victory, or art. there is no plumb-line long enough to sound the abysses of my heart! 272 there no dawn breaks; no sunlight penetrates its blackness; no moon shines, nor any star. for its own horror of itself creates malignant fate from all benignant fates, of its own spite drives its own angel afar. nay; this is the grea

ALEISTER CROWLEY EQUINOX EQ I 4 3

his forehead beat "o amorous! o militant! o lord of this arboreal seat" thus worshipped he, and stalking stole into the presence: he emerged. the scent awakes the uneasy soul of that majestic one: upsurged 29 the monster from the oozy bed, and bounded through the crashing glades- but now a staring savage head lurks at him through the forest shades. this was a naked indian, who led within the city gate the fooled and disappointed man, already broken by his fate. here were the brazen towers, and here the scupltured rocks, the marble shrine where to a tall black stone they rear the altars due to the divine. the god they deem in sensual joy absorbed, and silken dalliance: to please his leisure hours a boy compels an elephant to dance. so majesty to ridicule is turned. to other climes and men m

re rush a thousand rats in sable silence on the corn. they sport their square or shovel hats, a squeaking, tooth-bare brotherhood, innumerable as summer gnats 43 buzzing some streamlet through a wood. sir palamede grows mighty wroth, and mutters maledictions rude, seeing his quarry far and loth and thieves despoiling all the bait. now, careless of the knightly oath, the sun pours down his eastern gate. the chase is over: see ye then, coursing afar, afoam at fate sir palamede the saracen! 44 xvii sir palamede hath told the tale of this misfortune to a sage, how all his ventures nought avail, and all his hopes dissolve in rage "now by thine holy beard" quoth he "and by thy venerable age i charge thee this my riddle ree" then said that gentle eremite "this task is easy unto me! know then the

flesh, they chill his bones: yet he feels naught; his mind is pinned to that one point where all the thrones join to one lion-head of rock, towering above all crests and cones 105 that crouch like jackals. stress and shock move palamede no more. like fate he moves with silent speed. they flock, the gods, to watch him. now abate his pulses; he threads through the vale, and turns him to the mighty gate, the glacier. oh, the flowers that scale those sun-kissed heights! the snows that crown the quarts ravines! the clouds that veil the awful slopes! dear god! look down and see this petty man move on. relentless as thine own renown, careless of praise or orison, simply determined. wilt thou launch (this knight's presumptuous head upon) the devastating avalancehe? he knows too much, and cares to

ALEISTER CROWLEY EQUINOX EQ I 4

venus. in the former case an uraeus crown and azure nemmes, in the latter a green nemmes, should be worn. the dominus liminis' robe is fitted for the infernal rites of sol, which must never be celebrated. the adeptus minor's robe is fitted for the rituals of sol. a golden nemmes may be worn. the adeptus' robe is fitted for the particular workings of the adeptus, and for the postulant at the first gate of the city of the pyramids. the adeptus major's robe is fitted for the chief magus in all rituals and evocations of the inferiors, for the performance of the rites of mars, and for the postulant at the second gate of the city of the pyramids. the adeptus exemptus' robe is fitted for the chief magus in all rituals and invocations of the superiors, for the performance of the rites of jupiter

he adeptus major's robe is fitted for the chief magus in all rituals and evocations of the inferiors, for the performance of the rites of mars, and for the postulant at the second gate of the city of the pyramids. the adeptus exemptus' robe is fitted for the chief magus in all rituals and invocations of the superiors, for the performance of the rites of jupiter, and for the postulant at the third gate of the city of the pyramids. the babe of the abyss has no robe. for the performance of the rites of saturn, the magician may wear a black robe, close-cut, with narrow sleeves, trimmed with white, and the seal and square of saturn marked on breast and back. a conical black cop embroidered with the sigils of saturn should be worn. the magister templi robe is fitted for the great meditations, fo

ALEISTER CROWLEY EQUINOX EQ I 6 2

venus. in the former case an uraeus crown and azure nemmes, in the latter a green nemmes, should be worn. the dominus liminis' robe is fitted for the infernal rites of sol, which must never be celebrated. the adeptus minor's robe is fitted for the rituals of sol. a golden nemmes may be worn. the adeptus' robe is fitted for the particular workings of the adeptus, and for the postulant at the first gate of the city of the pyramids. the adeptus major's robe is fitted for the chief magus in all rituals and evocations of the inferiors, for the performance of the rites of mars, and for the postulant at the second gate of the city of the pyramids. the adeptus exemptus' robe is fitted for the chief magus in all rituals and invocations of the superiors, for the performance of the rites of jupiter

he adeptus major's robe is fitted for the chief magus in all rituals and evocations of the inferiors, for the performance of the rites of mars, and for the postulant at the second gate of the city of the pyramids. the adeptus exemptus' robe is fitted for the chief magus in all rituals and invocations of the superiors, for the performance of the rites of jupiter, and for the postulant at the third gate of the city of the pyramids. the babe of the abyss has no robe. for the performance of the rites of saturn, the magician may wear a black robe, close-cut, with narrow sleeves, trimmed with white, and the seal and square of saturn marked on breast and back. a conical black cap embroidered with the sigils of saturn should be worn. the magister templi robe is fitted for the great meditations, fo

ALEISTER CROWLEY EQUINOX EQ I 6

- if those we love are hurt or slain, or if the lord hath smitten again the legions of the cross, and hewn a path of blood where glory flares. the sabre strikes, the trumpet blares, the war horse neighs- oh let us see the crescent borne to victory! laylah. is there no news? fatma. it is rumoured that the battle has begun. ledmiya. under the very walls of jerusalem! abdul khan. within the southern gate. fatma. many, many will fall. alas, alas! 84 laylah. sliman is strong and brave- my splendid boy. fatma. ay, there are hairs on his chin. but the strongest and the bravest fall first. laylah. thou ominous owl! be silent, or i will have thee whipped. fatma. oh! oh! indeed i only say what we all know. if he should die indeed, thou mayst have sidi omar left, thy dear lord. and othman, and akbar

y him by his sire["she goes down and bends over him] was not this arm too tender to bear a sword? why would he go to the battle? he was made for luting and the zephyr. his eyes were larger and lovelier than the gazelle's! his eyebrows were blacker than the kohl upon mine eyelids. alas, my baby! my young one, my tender one. is there tidings, girl? ledmiya. one rides fast. his horse stumbles at the gate. he leaps clear. the horse has fallen. he runs hither. laylah. news! news [ledmiya "goes out. enter a messenger" 2nd messenger. the duty of my lord to his mother! we keep the hounds at bay now. prince sliman is like the angel of death. no man can stand before him. the christians tremble, and give back when he rides against them. laylah. a man! a man! he is not hurt? 2nd messenger. scratches

haos "ararita" he breathed the word upon her brow "don't touch me! don't touch me" she screamed "i am holy! i am god! i am i" her face was black and distorted with sudden passion "it's quite different to my own experience in many ways" thought the watcher "yet- is it not the essence of all ordeal, all initiation, that it should be unexpected? otherwise, the candidate would have passed through the gate before he approached it. which is absurd" the last word must have been audible "absurd" she cried "indeed, it is not absurd. it is all rational. it is you who are absurd "do you understand what you are saying "no! no! i hate all who understand. i will bite them. i will bite their waists" dropping her voice suddenly "that was when i was a mouse-trap "dear god! this is like delirium "oh! go on

ALEX SANDERS THE KING OF THE WITCHES

's paganism and it was some months before she could bring herself to accept it, helped perhaps by her son's obvious happiness in his new marriage and the unquestionedgood he was doing in healing the sick.nevertheless, she asked her church for a palm cross which she put over her dead mother's photograph to ward off evil spirits. alex and maxine went to live in clanricarde gardens near notting hill gate injune 1967, but first they went through a civil marriage ceremony at the kensington and chelsea registrar's office. both had agreed at the time of their witch wedding that they would not let the stigma of illegitimacy fallon their children. no sooner had they moved into their basement flat than they were besieged with enquiries for information and training in witchcraft. many of the petition

ALEXANDRIAN BOOK OF SHADOWS OCCULT

o circle of power, that thou beest a boundary between the world of men and the realms of the mighty ones; a meeting place of love and joy and truth; a shield against all wickedness and evil; a rampart and protection that shall preserve and contain the power that we raise within thee. wherefore do i bless thee, and consecrate thee, in the names of cernunnos and cerridwen (if others are without, a gate is opened, and they are now brought into the circle with a kiss, and the circle is resealed) consecration of the circle with the four elements: r takes up the consecrated water and asperges the circle with his/her fingertips, from north deosil unto north; and then touches each person within with the water, being touched in turn by his/her working partner (or another of the opposite sex to r

red cord, knotted in front at throat with ends hanging down front as cable-tow. a short white cord is fastened to the right ankle with ends tucked in so as not to trip c up, saying: feet neither bound nor free hps casts circle. opening ritual is followed to the end of the drawing down of the moon, but the charge is not yet declaimed. summoner fetches sword (or athame) from the altar, and opens a gate in ne. s, h, and p face c and s issues the challenge: s: o thou who standest on the threshold between the pleasant world of men and the dread domains of the lords of the outer spaces, hast thou the courage to make the assay? placing point of blade against c's heart, s continues: s: for i say verily, it were better to rush on my blade and perish, than make the attempt with fear in thy heart. c

t were better to rush on my blade and perish, than make the attempt with fear in thy heart. c: i have two passwords. perfect love and perfect trust. s: all who have such are doubly welcome. h: i give thee a third to pass thee through this dread door. h grasps c above waist with h's left arm, kisses c on the lips, and swings c into the circle with h's body, from behind. s (or p if no s) closes the gate. h leads c to each quarter in turn, saying: h: take heed, ye lords of the east (south/west/north) that n. is properly prepared to be initiated a priest[ess] and witch. h leads c back to centre of circle (via east) while coven dances around, singing: eko, eko azrak (etc. over and over, meanwhile pushing c back and forth among them, until h calls a halt. partner then rings bell three times as h

k of thee at all, since thou art continuous. for thou art the point within the circle [kiss] which we adore [kiss] the fount of life without which we would not be [kiss] and in this way are erected the holy twin pillars [kiss breasts, left then right] in beauty and in strength were they erected, to the wonder and glory of all men [if the great rite is to be actual, non-participants leave, sealing gate behind] hp: o secret of secrets, that art hidden in the being of all lives, not thee do we adore, for that which adoreth is also thou. thou art that, and that am i [kiss] i am the flame that burns in the heart of every man, and in the core of every star. i am life, and the giver of life. yet therefore is the knowledge of me the knowledge of death. i am alone, the lord within ourselves, whose

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

teract (i choose the word deliberately) and who disinterestedly follow the path of service, they can produce more definite results in a shorter- 579- a treatise on cosmic fire copyright 1998 lucis trust space of time than is possible with a large and active body of people who may be sincere and earnest but do not know the meaning of trust in, and co-operation with each other and who guard not the gate of speech. if a man succeeds in understanding the significance of speech, if he learns how to speak, when to speak, what is gained by speech, and what happens when he speaks, he is well on the way to achieving his goal. the person who regulates his speech rightly is the person who is going to make the most progress. this has ever been realised by all leaders of occult movements. that most occ

ALICE A BAILEY05 THE LIGHT OF THE SOUL

behind the portal, on the other side, lies that which i call home, for the circle hath been well-nigh trod, and the end approacheth the beginning. i seek the way. all ways my feet have trod. the way of fire calls me with fierce appeal. naught in me seeks the way of peace; naught in me yearns for earth. let the fire rage, the flames devour; let all the dross be burnt; and let me enter through that gate, and tread the way of fire" the breath of god is felt as the cleansing breeze also and is the response of the soul to the aspiration of the disciple. the soul then "inspires" the lower man. the secondary meaning has of course direct reference to the work of the kundalini or serpent fire at the base of the spine as it responds to the soul vibration (felt in the head, in the region of the pinea

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

in the forehead of the serpent whose tail he holds, and by its radiance traverse the miry halls of maya" no glamour, no illusion can long hold the man who has set himself the task of treading the razor-edged path which leads through the wilderness, through the thick-set forest, through the deep waters of sorrow and distress, through the valley of sacrifice and over the mountains of vision to the gate of deliverance. he may travel sometimes in the dark (and the illusion of darkness is very real; he may travel sometimes in a light so dazzling and bewildering that he can scarcely see the way ahead; he may know what it is to falter on the path, and to drop under the fatigue of service and of strife; he may be temporarily sidetracked and wander down the by-paths of ambition, of self-interest a

nd surely that the deciding factor in the struggle is his divine will, in contradistinction to his selfish will. thus the dual forces play their part until they are seen as two great streams of divine energy, pulling in opposite directions, and he becomes then aware of the two paths, mentioned in our rule. one path leads back into the dreary land of rebirth, and the other leads through the golden gate to the city of free souls. one is therefore involutionary and involves him in deepest matter; the other leads him out of the body nature, and makes him eventually aware of his spiritual body, through which he can function in the kingdom of the soul. one path, later on (when he is a true and pledged chela) is known to him as the left hand path and the other the path of right activity. on one p

he pure white rose of life. the tiny rose of living life is seen in bud; not yet the full blown flower. stage ii- 270- a treatise on white magic copyright 1998 lucis trust the picture changes form. another voice, coming from close at hand utters another phrase. the life continues on its way "enter the field where children play and join their game" awakened to the game of life, the soul passes the gate. the field is green and on its broad expanse the many forms of the one moving life disport themselves; they weave the dance of life, the many patterned forms god takes. the soul enters "the playground of the lord" and plays thereon until he sees the star with five bright points, and says "my star" the star is but a point of light, not yet a radiant sun. stage iii the way of red desire fails

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

of the world of men. thus shall the light reveal and nurture all the dreams of men. then shall the master in the east awaken those who are asleep. then shall the warden in the west test and try all the true seekers after light. then shall the warden in the south instruct and aid the- 60- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust blind. then shall the gate into the north remain wide open, for there the unseen master stands with welcoming hand and understanding heart, to lead the pilgrims to the east where the true light shines forth "why this opening of the temple" demand the greater seven. because the work is ready; the craftsmen are prepared. god has created in the light. his sons can now create. what can else be done "naught" came the answer

view, but to present the garnered treasures of the world, and thus shew their love "again the word went forth: leave all behind and pass beyond the portal, laden with naught of- 245- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust earth. they waited and discussed. the rest of those who were prepared entered into light and passed between the pillars of the gate; they left behind the loads they brought and entered free, and were accepted, carrying naught "because they travelled as a group, and as a group progressed and grasped, the group responded to the divine command and halted. there they waited, standing before the portal of the path, grasping the garnered treasures of a thousand cycles. naught did they wish to leave behind. they had laboured for

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

nt. the best of them can only prepare men for that stage in the evolutionary process which is called "discipleship" the reason why this is sadly the case, and why initiation seems so far away from the membership of most of the groups who claim an insight into the initiation processes, is that they have not laid the needed emphasis upon that mental illumination which perforce lights the way to the gate leading to the "secret place of the most high" they have laid the emphasis upon personality devotion to the masters of the wisdom, and to their own organisation leaders; they have stressed adherence to authoritative teaching and rules of life, and have not primarily emphasised adherence to the still small voice of the soul. the way to the place of initiation and to the centre where christ may

manity, which is the essence of the crucifixion, can the resurrection be undergone. what is true of the individual will be true ultimately of the entire human family. the plan for humanity concerns man's conscious unfoldment. as mankind grows in wisdom and knowledge, and as the civilisations come and go, each bringing its needed lesson and its high point of attainment, men as a group approach the gate which leadeth unto life. all modern discovery, all psychological studies and knowledge, all group activity and all scientific achievement, as well as all real occult knowledge, are spiritual in nature, and these are aids to that expansion of consciousness which will make of mankind the great initiate. just as soon as human beings can grasp in a large synthesis the necessity of entering more d

unto him, have i been so long time with you, and yet hast thou not known me, philip? he that hath seen me hath seen the father."30 christ revealed in himself the will of god and gave to humanity a vision of god's plan for the world, this plan being the coming of the kingdom. he was god, and the word of god went forth from him. man lives by the incarnation of god in himself. by passing through the gate of the new birth, he can redeem the flesh in which that divinity is encased, and can then help in the redemption of the world. for the race, too, there is the crisis, the initiation and the vision "where there is no vision, the people perish."31 but that vision is never of the whole plan. it is not of the ultimate experience nor of the unfathomable consummation. for that we are not as yet pre

m some strange and secret sorrow, and are through it united in a bond that cannot be broken."51- 138- from bethlehem to calvary copyright 1998 lucis trust then there burst upon christ's consciousness the wonder of accomplishment. he had succeeded, so that, with full realisation of the significance of the statement, he could say "it is finished" he had done what he came into incarnation to do. the gate into the kingdom stood open. the boundary between the world and the kingdom was clearly defined. he had given us an example of service unparalleled in history. he had shown us the way that we should go. he had demonstrated to us the nature of perfection. there was no more that he could then do, and so we hear the triumphant cry "it is finished" only one more word of power came forth from the

less and unable to do more than simply die. the christian attitude, as a rule, is more definitely an acceptance of the will of god, with the resolution to regard the happening as therefore the best of happenings, even if it does not seem so from the angle of environment and circumstance. a steadfast belief in god and his predestined purpose for the individual carries them triumphantly through the gate of death, but if one told them that this was simply another form of the fatalism of the eastern thinker, and a fixed belief in an unalterable destiny, they would regard it as untrue. they hide behind the name of god. death can, however, be more than these things, and can be met in a different way. it can be made to hold a definite place in life and thought, and we can prepare for it as someth

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

piritual decisions which mark his progress upon the path. it is the demonstration of the first ray quality (a subray influence of the second ray, for it should be remembered that to repulse a form, a situation or a condition may be the evidence of spiritual love in the agent of repulsion. this is well pictured for us in the ancient symbol of the angel with the flaming sword, who stands before the gate of paradise to turn away those who seek the fancied security of that shelter and condition. this angel acts in love, and has so acted down the ages, for that state of realisation which we call paradise is a place of essential danger for all, save those who have earned the right to sojourn there. the angel protects the unready aspirant (not the place which he seeks to enter) and safeguards him

be- 108- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust roughly expressed as follows "he enters free, he who has known the prison walls. he passes into light with open eyes, he who for aeons long has groped the darkened corridor. he passes on his way, he who has stood for ages before a fast closed door. he speaks with power the word which opens wide the gate of life. he stands before the angel and takes away his sword, releasing thus the angel unto a higher task. he himself guards the doorway into the holy place. he died. he entered the strife. he learnt the way of service. he stands before the door" 5. the law of group progress no. 5. exoteric name. the law of group progress. esoteric name. the law of elevation. symbol. the mountain and the goat

from the standpoint of the hierarchy. their work is to facilitate the entrance of soul energy, which energy expresses itself in love and in good will. this in its turn results in peace individual, racial and planetary and the great group aspect of the approach will be brought about, and is today in process of being carried forward. c. the approach of enlightenment carries the disciple through the gate of initiation, and is the effect of the same energy playing upon the personalities of the disciples of the world, and transforming their spirit of aspiration into the light of initiation. the mysteries of the world, the flesh and the devil (to use the symbolic formal terminology of christianity) are to be transmuted with rapidity into those of the mysteries of the kingdom of god, the energy o

there is, for the disciples, the duality which becomes obvious when the dweller on the threshold and the angel of the presence face each other. this constitutes the final pair of opposites. the dweller on the threshold is oft regarded as a disaster, as a horror to be avoided, and as a final and culminating evil. i would here remind you, nevertheless, that the dweller is "one who stands before the gate of god, who dwells in the shadow of the portal of initiation, and who faces the angel of the presence open-eyed, as the ancient scriptures call it. the dweller can be defined as the sum total of the forces of the lower nature as expressed in the personality, prior to illumination, to inspiration and to initiation. the personality per se, is, at this stage, exceedingly potent, and the dweller

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

at once all suspicion, all criticism and seek to hold each other unwaveringly in the light of love. you have no idea of the potency of such an effort or of its power to release each other's bonds and to lift the group to an exceedingly high place. by the pure light of love for each other, you can draw nearer to me and to the teachers on the subjective side of life and arrive more rapidly at that gate which opens on the lighted way. you have the opportunity to demonstrate to each other the scientific value and power of love, regarded as a force in nature. make this demonstration your endeavour. you will thus release for each other all that is needed to bring about potent and vital changes in the life patterns and purpose of the group members. love is not a sentiment or an emotion nor is it

and then a tidal wave. but after that the calm. the boatman chants: the storm has brought me here. third month. a mountain top. snow with a fold of sunshine. a group of pilgrims on the upward way. one pilgrim chants: in love we walk the way. fourth month. three birds upon a tree. a searing wind and pouring rain, and then the nightingale the bird who sings close to the heart of god. fifth month. a gate of brass, a golden portal and then an ivory door. three gates, but only two are shut. pass on, oh pilgrim on the way, and find the open door. sixth month. the rising dawn; a cool breeze and a shaft of light. a weary pilgrim and then again the vision. he chants: i stand in love for ever. 5. then mentally carry your group brothers into the light and see the whole group functioning as a unit and

ke it freely and unhampered- 220- discipleship in the new age- volume i copyright 1998 lucis trust the group must then abide by your decision. february 1937 only my love and understanding go out to you at this time, my brother, but not my words or my instruction. seek the way of selfless service and all is well "as birds fly together to summer realms, so souls unite in flight. passing through the gate they thus alight before the throne of god" thus wrote an unknown saint of the church, who travelled not alone. note: this disciple decided for a while to travel alone upon the way as far as affiliation with the tibetan's group of disciples was concerned. on the inner side, the group remains intact with all its members affiliated, actively or inactively. to w. d. b. august 1934 my friend and f

id and help. this expansion should continue and should evidence a growing sensitivity on your part to world need. third, you are conscious (are you not, my brother) of a fresh source of illumination and inspiration and that the past year has greatly strengthened your realisation. speaking symbolically, the path of discipleship is now real to you; the hitherto dim and distant portals of the golden gate which lie ahead are not so dim and distant. their outline is more clear and the "sound which issues forth" conveys now somewhat to your inner sense of hearing. you are, as i believe i earlier told you, a pledged sannyasin. that carries with it joy, but responsibility; discipline but realised gain. the work to be done by a sannyasin lies ever in the realm of increasing realisation. he has to b

cept to substitute a different visualisation exercise for the- 293- discipleship in the new age- volume i copyright 1998 lucis trust one now being followed. a. visualise yourself as standing to one side of a vast field of closed lotus buds which rest on their broad green leaves. above you is the blue of heaven and ahead of you across the field of buds and leaves and on the far horizon is a golden gate, with the two halves of its door closed. b. then picture yourself as watching the slow opening of the buds, until little by little, the field changes from green to gold, and all that can be seen is a mass of golden flowers, wide open in the sun. c. then imagine yourself, my brother, putting a foot upon the field and finding, instead of the mud and water which had been anticipated, a firm path

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

rook to hold. v. each pilgrim on the road must carry with him what he needs: a pot of fire, to warm his fellowmen; a lamp, to cast its rays upon his heart and show his fellowmen the nature of his hidden life; a purse of gold, which he scatters not upon the road but shares with others; a sealed vase, wherein he carries all his aspiration to cast before the feet of him who waits to greet him at the gate a sealed vase. vi. the pilgrim, as he walks upon the road, must have the open ear, the giving hand, the silent tongue, the chastened heart, the golden voice, the rapid foot, and the open eye which sees the light. he knows he travels not alone. the illusion of power is perhaps one of the first and most serious tests which comes to an aspirant. it is also one of the best examples of this "great

he glory of god. this is the objective before humanity. 4. glamour upon the higher mental planes. the dweller on the threshold. we will now touch very briefly upon the problem of the dweller on the threshold. this dweller is oft regarded as a disaster, as a horror to be avoided, and as a final and culminating evil. i would remind you nevertheless that the dweller is the "one who stands before the gate of god" who dwells in the shadow of the portal of initiation, and who faces the angel of the presence open-eyed, as the ancient scripture calls it. the dweller can be defined as the sum total of the forces of the lower nature as expressed in the personality, prior to illumination, to inspiration and to initiation. the personality, at this stage, is exceedingly potent, and the dweller embodies

lamorous condition" into one major glamour. 5. the soul ray or energy is all this time steadily increasing its rhythmic potency, and seeking to impose its purpose and will upon the personality. it is the united relation and the interplay between these two which when a point of balance has been achieved sweeps the man on to the probationary path, on to the path of discipleship, and right up to the gate of initiation. there, standing before the gate, he recognises the final duality which awaits resolution. the dweller on the threshold and the angel of the presence. the nature of these glamours differs with different people, for the ray quality determines the type of glamour or illusion to which a man will easily succumb, and that kind of glamour which he will the most easily create. disciple

ire nature of man has created down the ages and are the nebulous substance of glamour nebulous from the physical angle but dense from the angle of the astral plane. they are that which provides the incentive behind all striving and activity upon the outer plane as man attempts to satisfy desire. from these forms the individual aspirant has ever to rid himself, emerging after so doing through that gate which we call the second initiation into a wider consciousness. 2. those forms which are being constantly created and ceaselessly produced in response to the- 119- glamour: a world problem copyright 1998 lucis trust aspirational nature of humanity and which provide the enticements which lead the man along towards high personal achievement in the first instance and spiritual achievement later

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

n them the "narrow razor-edged path" which leads the man into the kingdom of the soul. as man passes around and around the zodiac in the ordinary manner, he continually and consciously enters into life in cancer, the constellation under which the law of rebirth is applied and administered. but it is only on the reversed zodiac that the man learns to pass with equally conscious purpose through the gate of capricorn. five times he has to pass through that gate in full waking consciousness and these five happenings are frequently called the five major initiations. viewing the fourth creative hierarchy as a whole, the appearance and experiences of the life of the planetary logos through the medium of the five races two past, one present, the aryan, and two to come are planetary correspondences

tual ambition and a desire for liberation take the place of worldly ambition, and become an impelling impulse, until finally the moment arrives when a true sense of reality supersedes both earthly and spiritual ambition. the man can then say with truth "lost am i in light supernal,yet on that light i turn my back" for him there remains now no goal but service. he therefore passes back through the gate of cancer, but with his consciousness held steadily in the sign aquarius. from being the world initiate in capricorn he becomes an incarnated world server in aquarius, and later a world saviour in pisces. sagittarius, the archer- 104- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust this sign is, as you know, a peculiarly human sign and is connected in a

nt catechism which all disciples have to master, asks the following questions and supplies the needed answers "where is the animal, o lanoo? and where the man? fused into one, o master of my life. the two are one. but both have disappeared and naught remains but the deep fire of my desire. where is the horse, the white horse of the soul? where is the rider of that horse, o lanoo? gone towards the gate, o master of my life. but something speeds ahead between the pillars of an open door something that i myself have loosed. and what remains to thee, o wise lanoo, now that the horses of two kinds have left thee and the rider, unattached, stands free? now what remains? naught but my bow and arrow, o master of my life, but they suffice, and, when the right time comes, i, thy lanoo, will follow f

ing a planet) and saturn are all combined in a certain house in the horoscope you have what is called the "sign" of the man who is to take initiation. leo, being the fifth sign of the zodiac, counting from aries via taurus, and also the eighth sign, counting from aries via pisces, is closely connected through numerical affinity with mercury, who is esoterically called "the messenger at the eighth gate; mercury was active at the time of individualisation when the "eighth gate" was opened and a major initiation of our planetary logos took place, producing, in the human kingdom, the process of individualisation. from another angle, as might be anticipated, leo is related to scorpio, whose numbers upon the zodiacal wheel are the same as those of leo, being five and eight. you have, therefore

nd to refer unduly and in detail to points with which you are already familiar, save to bring to your attention the beautiful and synthetic unfolding of the divine plan. this sign is, as you already know, one of the two gates of the zodiac because through it souls pass into outer manifestation and to the appropriation of form, and subsequent identification with it for many long cycles. it is "the gate which stands wide open, broad and easy to pass through and yet it leads unto the place of death and to that long imprisonment which precedes the final- 185- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust revolt" it is allied with material nature, and with the mother of forms, just as the other gate, capricorn, is allied with spirit, the father of all t

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

y and with no resultant pleasure. we were discussing the meeting when suddenly she leaned over and took me by the shoulders and shook me gently to emphasise what she had to say "will you ever learn, miss alice, that there are twelve gates into the holy city and everybody in the world will come in by one or other of them. they will all meet in the market-place but not everybody is going in by your gate" i could not imagine then what she meant and she was wise enough not to say any more. i never forgot her words. she had given me one of my first lessons in breadth of vision and in the immensity of god's love and god's preparation for his people. she little knew at that time that her words would be handed down to thousands of people in my public lectures. the next phase of the lesson was pres

did. it was a much rougher group of factory hands rather tough women, mexicans and the type of man i had never met before even in social work. when i first went into this department they made it hard for me by poking fun at me. i didn't belong, apparently. i was obviously too good and, of course, exceedingly proper and they did not know what to make of me. a gang of them used to collect near the gate of the factory and when i hove in sight they'd start singing "nearer my god to thee" i didn't like it at first and used to shudder at the thought of going through the gate but, after all, i'd had a lot of experience in handling men and little by little i won them, so that i really had a good time. i never lacked for fish to pack. a clean newspaper would find its way mysteriously on to my stoo

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

spect, the matter aspect and the world of intelligent activity. it is not initiation into the second or soul aspect, as is the case with the hierarchical initiations for which the disciple is preparing. it is the initiation of the soul into the experience of physical incarnation, into physical plane existence, and into the art of functioning as a human being. the door into this experience is the "gate of cancer" initiation into the kingdom of god is entered through the "gate of capricorn" these four attributes and the three aspects of matter, plus their dual activity, are the correspondence to the four aspects of the personality and the spiritual triad and their dual active relationship. in this statement is hidden the key to liberation. the seven major centres it would be of value here if

come down from the far-off period of the matriarchate, which had a religion that recalled the ancient ways of the earlier system and in- 215- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust which period of time lilith symbolised the world mother, until eve took her place. on the sense of futility. in connection with the work of the healer with patients at the gate of death, he may experience a sense of futility. is it possible to know just what he can do? should he continue his effort to help the newly freed soul to go forward into the light? in the face of all his knowledge (and he may have much, and in spite of his yearning desire to aid the departing one, there seems naught to do but to step aside, with a sense of utter futility, whilst the loved on

experience a sense of futility. is it possible to know just what he can do? should he continue his effort to help the newly freed soul to go forward into the light? in the face of all his knowledge (and he may have much, and in spite of his yearning desire to aid the departing one, there seems naught to do but to step aside, with a sense of utter futility, whilst the loved one passes through the gate which leads to what, my brother? we can go up to the gates, but it seems as yet that we can go no further. even the deep-seated belief in the persistence of the immortal soul proves inadequate, and only serves to comfort the serving healer personally, but suffices not to reveal to him what help he can give. there is little i can say as we wait, at this significant time, for the coming revelat

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

by letting her know what i said. this is the list from which i will choose: 1. go in peace. 2. faith, hope and charity. 3. god keep you. 4. god bless you. 5. enter within thyself. 6. love thy brother. 7. stand in light. 8. om tat sat. 9. where art thou? 10. tread the path. 11. god guard thee. 12. enter into peace. 13. lift up thine eyes. 14. speak low, brother. 15. give love always. 16. the open gate. the work to be done is now outlined and you enter upon a fresh period of study, of effort, and of training. may i, in order to stir you to fresh decisive living, remind you that: 1. you are in training for initiation. therefore, face the future with clearer vision. 2. you are pledged disciples, therefore take up your task and move forward. 3. you are members of the new group of world servers

l 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. 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

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

and the spiritual hierarchy of our planet drew nearer to humanity; the spiritual way to god was opened for those who consciously can move forward, who can definitely demonstrate the christ spirit, and who earnestly seek enlightenment and liberation. the true appeal of christ's words "ye shall know the truth and the truth shall make you free" urges them to move forward into the light, through the gate of initiation and on to that path which "shineth ever more and more until the perfect day" at the time of the second great approach, the- 269- the externalisation of the hierarchy copyright 1998 lucis trust fact of the existence of the spiritual hierarchy, of the open door to initiation and of the way of sacrifice first dawned on the human consciousness; from that moment men have found the wa

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

ed feeling and will give place to sight and perfect comprehension- 499- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust know when the music of the spheres comes to you note by note, in misty dawn or sunny noon, at cool of eve, or sounding through the deep of night, that in their rhythmic tone lies secret revelation. an esoteric fragment where is the gate, o lanoo, which guards the triple-way? within the sacred heart of him who is the threefold path. i reach the gate and pass within, entering thus the heart, through the means of wide compassion. how many gates are there, o passer on the way? the gates are seven, each leading to the centre of a great sphere of bliss. by the one who seeks to know, the first gate must be found. that entered, in p

ain in words the simplest the need that this involves. the need of gentle mercy, which knows and sees yet understands; the need of tears of crystal to wash away a brother's sins; the need of fiery courage that can hold a brother's hand, and lift and elevate him though all the world cry "nay; the need of comprehension, that has experienced and knows; the occult sense of oneness must guide unto the gate. what else will lead a man to the portal of the path? compassion first and conscious oneness; then death to every form that holds and hides the life; next wisdom linked with learning, and the wise use of the word; speech of an occult nature and the silence of the centre, held in the noise of all the world. can you, o lanoo, blend these thoughts into a threefold charge? first oneness, then the

ALICE BAILEY THE LABOURS OF HERCULES

e watching teacher saw a man emerge from out this crowd, mount the fixed cross, demanding deeds to do, service to render unto god and man, and willingness to travel the way to god. he stood before the great presiding one who works within the council chamber of the lord and heard a word go forth "obey the teacher on the way. prepare for the last tests. pass through- 5- the labours of hercules each gate and in the sphere which they reveal and guard, perform the labor which befits their sphere. learn thus the lesson and begin with love to serve the men of earth" then to the teacher went the final word "prepare the candidate. give him his labors to perform and place his name upon the tablets of the living way [3] the tibetan (djwhal khul. foreword the purpose of this study the intense interest

ou indeed left them behind? what will you do? again in scorpio, will you wrestle with desire. will you stand free, or will the serpent meet you with his wiles and pull you down to earth? what will you do? prepare to prove your words and liberty. boast not, my son, but prove to me your freedom and your deep desire to serve" the teacher sat in silence and hercules withdrew and faced the first great gate. then the presiding one, who sat within the council chamber of the lord, spoke to the teacher and bade him call the gods to witness the endeavor and start the new disciple on the way. the teacher called. the gods replied. they came and gave to hercules their gifts and many words of sage advice, knowing the tasks ahead and the perils of the way. minerva handed him a robe, woven by herself, a r

e would, the bow and arrow of illumination were his; but he liked the familiar club of his own fashioning. he would rather bludgeon his way through with what he knew he could use than use the unfamiliar tools which had been given him. so he clutched his wooden club and set out upon his labors [27] labor i the capture of the man-eating mares (aries, march 21st- april 20th) the myth the first great gate stood open wide. a voice came through that portal "hercules, my son, go forth. pass through the gate and enter on the way. perform thy labor- 19- the labours of hercules and return to me, reporting on the deed" with shouts of triumph hercules rushed forth, running between the pillars of the gate with over-weening confidence and surety of power. and thus the labor started and the first great a

to me, reporting on the deed" with shouts of triumph hercules rushed forth, running between the pillars of the gate with over-weening confidence and surety of power. and thus the labor started and the first great act of service was begun. the story that they tell carries instruction for the sons of men, who are the sons of god. the son of mars, diomedes of fiery fame, ruled in the land beyond the gate, and there he raised the horses and the mares of war, upon the marshes of his land. wild were these horses and fierce the mares and all men trembled at their sound, for they ravaged up and down the land, wreaking great damage, killing all the sons of men who crossed their path, and breeding steadily most wild and evil horses "capture these mares, and stop these evil deeds" was the command whi

d these wild mares within a field [28] wherein there was no further place to move, and there he caught and tethered them. he yelled with joy at the success achieved. so great was his delight in the prowess thus displayed that he deemed it 'neath his dignity to hold the mares or drive them on the way to diomedes. he called his friend, saying "abderis, come hither and drive these horses through the gate. and then he turned his back and pridefully marched forward. but abderis was weak and feared the task. he could not hold the mares, or harness them or drive them through the gate in the footsteps of his friend. they turned on him; they rent and trod him underfoot; they killed him and escaped into the wilder lands of diomedes. wiser, grief-stricken, humble and discouraged, hercules returned un

AN INTRO TO STUDY OF THE KABALAH

-the discourse of the aged--the prophet elias, and januka- 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 cro

ANALYSIS OF THE 5 6 INITIATION

nd point of the 5=6 ceremony symbols of trapt are used to open the vault; three words consisting of three, four, and five letters each. it should be carefully noted that there is an interchange between the three chiefs throughout the entire initiation. all now repeat lvx signs with the aspirant. the aspirant is bearing the chief adept wand and crux ansanta. this allows him safe passage within the gate of isis of the seven-sided vault, the door of c. upon entrance, the trampling down of the forces of evil takes place. at one time, that same evil the aspirant tramples down on was his support and foundation in the physical world. the aspirant now stands in the vault of seven sides, seven is an esoteric holy number to the qabbalist. each side has a total of ten primary squares and thirty lesse

BASIL VALENTINE TWELVE KEYS

poor. in the preparation of saturn there appears a great variety of different colours; and you must expect to observe successively black, grey, white, yellow, red, and all the different intermediate shades. in the same way, the matter of all the sages passes through the several varieties of colour, and may be said to change twelve keys of basil valentine 61 of 95 its appearance as often as a new gate of entrance is opened to the fire. the king shares his royal dignity with noble venus, and appears in splendid state, surrounded by all the dignitaries of his court. before him is borne a beautiful crimson banner, in which there is an embroidered representation of charity in green garments. saturn is the prefect of the royal household, and in front of him astronomy bears a black standard, wit

BLAVATSKY H P ANTHROPOGENESIS

subordinate to their "fathers" and "mothers- the latter interchangeable and varying with each nation- the gods and their planets, such as jupiter, saturn bel, brihaspati, etc (c "his breath gave life to the seven" refers as much to the sun, who gives life to the planets, as to the "high one" the spiritual sun, who gives life to the whole kosmos. the astronomical and astrological keys opening the gate leading to the mysteries of theogony can be found only in the later glossaries, which accompany the stanzas. in the apocalyptic slokas of the archaic records, the language is as symbolical, if less mythical, than in the puranas. without the help of the later commentaries, compiled by generations of adepts, it would be impossible to understand the meaning correctly. in the ancient cosmogonies

that was developed from an identifiable beginning, which was adapted to the expression of various ideas afterwards. the most sacred cross of egypt that was carried in the hands of the gods, the pharaohs, and the mummied dead, is the ankh[[diagram] the sign of life, the living, an oath, the covenant. the top of this is the hieroglyphic ru[[diagram] set upright on the tau-cross. the ru is the door, gate, mouth, the place of outlet. this denotes the birth-place in the northern quarter of the heavens, from which the sun is reborn. hence the ru of the ankh sign is the feminine type of the birthplace, representing the north. it was in the northern quarter that the goddess of the seven stars, called the "mother of the revolutions" gave birth to time in the earliest cycle of the year. the first si

destroy but to recreate or regenerate. hence the cruciform noose (pasa) in his hand, when he is represented as an ascetic, the mahayogin, has no phallic signification, and it, indeed, requires a strong imagination bent in this direction to find such even in[[footnote(s* see moor's "hindu pantheon" plate xiii[[vol. 2, page] 549 "guha" the mysterious. an astronomical symbol. as an emblem of "door, gate, mouth, the place of outlet" it signifies the "strait gate" that leads to the kingdom of heaven, far more than the "birth-place" in a physiological sense. it is a cross in a circle and crux ansata, truly; but it is a cross on which all the human passions have to be crucified before the yogi passes through the "strait gate" the narrow circle that widens into an infinite one, as soon as the inn

t a "mere glance of the sage- the self who represents the highest state of purity that can be reached on earthreduces to ashes. but it has also other significations- cyclic and chronological meanings- a method of marking the periods when certain sages flourished, found also in other puranas. now it is as well ascertained as any tradition can be, that it was at hardwar (or gangadwara, the "door or gate of the ganges) at the foot of the himalayas, that kapila sat in meditation for a number of years. not far from the sewalik range, the "pass of hardwar" is called to this day "kapila's pass; and the place "kapilasthen" by the ascetics. it is there that ganga (ganges) emerging from its mountainous gorge, begins its course over the sultry plains of india. and it is as clearly ascertained by geol

m, esoterically; and this "dolphin" is the "sea-dragon" as much as the crocodile of the sacred nile is the vehicle of horus, and horus himself "i am the fish and seat of the great horus of kemour" says the mummy-form god with the crocodile's head (ch. lxxxviii, 2 "book of the dead. with the peratae gnostics it is chozzar (neptune, who converts into a sphere the dodecagonal pyramid "and paints its gate with many colours" he has five androgyne ministers- he is makara, the leviathan. the rising sun being considered the soul of the gods sent to manifest itself to men every day, and the crocodile rising out of the water at the first sunbeam, that animal came finally to personify a solar-fire devotee in india, as it personified that fire, or the highest soul with the egyptians. in the puranas, t

BLAVATSKY H P COSMOGENESIS

t wisdom. christian 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 dist

ic views in biology and physiology. divested of their modern repulsive crudeness, such views of nature and man, on the authority of the celestial bodies and their mysteries[[footnote(s[[footnote continued from previous page] final stage of the sacred mysteries" had mr. staniland wake been a theosophist, he might have added that the narrow upward passage leading to the king's chamber had a "narrow gate" indeed; the same "strait gate" which "leadeth unto life" or the new spiritual re-birth alluded to by jesus in matthew vii. 13 et seq; and that it is this gate in the initiation temple, that the writer who recorded the words alleged to have been spoken by an initiate, was thinking of* all we have said in isis is now found corroborated in the "egyptian mystery; or the source of measures" by th

BLUE EQUINOX

ominable ones; thou hast prostrated thyself before the goat and the crocodile; the evil men have made thee a plaything; thou hast wandered as a painted harlot, ravishing with sweet scent and chinese colouring, in the streets; thou hast darkened thine eyepits with kohl; thou hast tinted thy lips with vermilion; thou hast plastered thy cheeks with ivory enamels. thou hast played the wanton in every gate and byway of the great city. the men of the city have lusted after thee to abuse thee and to beat thee. they have mouthed the golden spangles of fine dust wherewith thou didst bedeck thine hair; they have scourged the painted flesh of thee with their whips; thou hast suffered unspeakable things. 9. but i have burnt within thee as a pure flame without oil. in the midnight i was brighter than t

mind in health for the right application to that sublime and single object. it shall not be very long before you come to understand that such a life is the true liberty. you will feel distractions the equinox 106 from your will as what they are. they will no longer appear pleasant and attractive, but as bonds, as shames. and when you have attained this point, know that you have passed the middle gate of this path. for you will have unified your will. even thus, were a man sitting in a theatre where the play wearies him, he would welcome every distraction, and find amusement in any accident: but if he were intent upon the play, every such incident would annoy him. his attitude to these is then an indication of his attitude towards the play itself. at first the habit of attention is hard to

for there be certain gates which no being who is still conscious of dividuality, that is, of the self and not-self as opposites, may pass through: and in the storming of those gates by fiery assault of lust celestial, your flame will burn vehemently against your gross self, though it be already divine beyond your present imagining, and devour it in a mystical death, so that in the passing of the gate all is dissolved in formless light of unity. liber cl 117 now then, returning from these states of being, and in the return also there is a mystery of joy, you will be weaned from the milk of darkness of the moon, and made partaker of the sacrament of wine that is the blood of the sun. yet at the first there may be shock and conflict, for the old thought persists by force of its habit: it is

elephant in siam cares whether she is run over or not. say then .it is (relatively to v.i.o) right that he should object, etc, etc. use this analysis with all emotions. don.t allow yourself to think that your own point of view is the only one. read liber lxv, cap. i: 32.40 and 57.61. this is extremely important: for one thing, if you fail to understand, you will go mad when you come to a certain gate (2) you are inclined to vagueness. this is evidently partly caused by the fog of emotion. before you can pass to zelator, you must know and rule the astral plane throughout. astral journeys, however interesting and even splendid and illuminating, don.t count unless they are willed. if you want to go to your office, and find yourself at the town hall instead, it.s no excuse that the town hall

thee, that we may remain in thine abundant joy. the people: so mote it be. the equinox 260 (the moon) the deacon: lady of night, that turning ever about us art now visible and now invisible in thy season, be thou favourable to hunters, and lovers, and to all men that toil upon the earth, and to all mariners upon the sea. the people: so mote it be (the lady) the deacon: giver and receiver of joy, gate of life and love, be thou ever ready, thou and thine handmaiden, in thine office of gladness. the people: so mote it be (the saints) the deacon: lord of life and joy, that art the might of man, that art the essence of every true god that is upon the surface of the earth, continuing knowledge from generation unto generation, thou adored of us upon heaths and in woods, on mountains and in caves

BOOK OF ENOCH

path of the moon. 8.4] and at the destruction of men they cried out; and their voices reached heaven. 9.1] and then michael, gabriel, suriel and uriel, looked down from heaven and saw the mass of blood that was being shed on the earth and all the iniquity that was being done on the earth. 9.2] and they said to one another "let the devastated earth cry out with the sound of their cries, up to the gate of heaven. 9.3] and now to you, oh holy ones of heaven, the souls of men complain, saying "bring our complaint before the most high" 9.4] and they said to their lord, the king "lord of lords, god of gods, king of kings! your glorious throne endures for all the generations of the world, and blessed and praised! 9.5] you have made everything, and power over everything is yours. and everything i

emyaza has made known spells, he to whom you gave authority to rule over those who are with him. 9.8 and they went into the daughters of men together, lay with those women, became unclean, and revealed to them these sins. 9.9] and the women bore giants, and thereby the whole earth has been filled with blood and iniquity. 9.10] and now behold the souls which have died cry out and complain unto the gate of heaven, and their lament has ascended, and they cannot go out in the face of the iniquity which is being committed on the earth. 9.1] 1 and you know everything, before it happens, and you know this, and what concerns each of them. but you say nothing to us. what ought we to do with them, about this" 4) the most high of the watchers speaks out (pages 19-21) enoch presents us with a condemna

nd also their names he wrote down for me, and their laws and their functions. 34.1] and from there i went towards the north, to the ends of the earth, and there i saw a great and glorious wonder at the ends of the whole earth. 34.2] and there i saw three gates of heaven; through each of them north winds go out; when they blow there is cold, hail, hoarfrost, snow, fog, and rain. 34.3] and from one gate, it blows for good; but when they blow through the other two gates, it is with force, and it brings torment over the earth, and they blow with force. 35.1] and from there i went towards the west, to the ends of the earth, and i saw there, as i saw in the east, three open gates- as many gates and as many outlets. 36.1] and from there i went towards the south, to the ends of the earth, and ther

BOOK OF DOOM

ses itself in its effects. 3.2. it is not in need to express itself in exterior form. 3.3. the choice is yours: you may wield power openly or in secret; in either case you can benefit from the fruits of it. 3.4. hierarchies of spirits reflect processes of power. 3.5. with any hierarchy of spirits you have the keys to specific expressions of power. 3.6. in the beginning is chaos. 3.7. algol is the gate of chaos which creates the worlds. 3.8. the world creates from the below of the chaos to the above. 3.9. created deities will always claim to have created the worlds. 3.10. this is so because created deities can neither understand themselves nor can they understand time. 3.11. the great infernal empire is the threshold of chaos and abyss. 3.12. there are four main realms in the great infernal

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

i am he who speaks for the lord. who made you come here" initiate "none made me come, for i am here of my own choosing" priest "do you wish an end to the life you have known so far" initiate "i do" priest "then so be it" with his athame, squire cuts a lock of initiate's hair and throws it on the censer. squire and maiden lead initiate around circle to the east. maiden "hearken, all ye at the east gate. here is one who would join us. welcome her and bring her joy" they move on to the south. squire "hearken all ye at the south gate. here is one who would join us. welcome her and bring her joy" they move on to the west. maiden "hearken all ye at the west gate. here is one who would join us. welcome her and bring her joy" they move on to the north. squire "hearken all ye at the north gate. her

h. clover: good fortune. unexpected success. cross: hardship. discomfort misfortune. crown: honors. credit. promotion. cup: love. close friendship. harmony. dagger: danger. tragedy. business complications. dog: friendship. companionship. elephant: advice needed, preferably from an old friend. fan: indiscretion. disloyalty. infidelity. flag: defense necessary. warning. flower: unhappy love affair. gate: opportunity. possibility of advancement. gun: trouble. argument. adultery. hammer: hard work, which will be rewarded. hand: friendship. help when needed. advice. harp: contentment. ease. heart: love or lover. confidant. horse: work horseshoes: good luck. start of a new, successful enterprise. house: security. authority. key: opportunity. kite: exercise caution. think before acting. knife: tr

s i can make it but it is always possible that some of the companies listed may have gone out of business. aphrodisia products inc. 45 washington street, brooklyn, ny 11201 the herb society of america 300 massachusetts avenue, boston, ma 02115 indiana botanical gardens hammond, in 46325 the herb store p.o. box 5756, sherman oaks, ca 91403 kiehl pharmacy 109 third avenue, new york, ny 10003 golden gate herb research p.o. box 77212, san francisco, ca 94107 edwards health center 480 station road, quaker-town, pa 18951 atlantis rising 7915 s.e. stark, portland, or 97215 the magickal childe 35 west 19 street, new york, ny 10011 botanica box 88, station n, montreal, canada h2x 3n2 the society of herbalists culpeper house, 21 bruton street, berkeley square, london w.i, england in thomas middleton

BUDGE E

hich read "the majesty of this great god taketh up his abode in the hall of osiris, and the majesty of this god p. 140 addresseth words to the hall of the gods who dwell therein. this god performeth all the rites proper [for entering] this hall, and he advanceth on his way against apep by means of the words of power of isis, and by means of the words of power of the sovereign god. the name of the gate of this city wherethrough passeth this god is ruti-asar. the name of this city is thephet-sheta. the name of the hour of the night which guideth this great god into it is kheftes-hau-hesqet-[neha]-hra" click to view the boat of af, the dead sun-god, in the seventh hour. in the middle register are- 1. the boat of ra, who stands under a canopy formed by the body of the serpent mehen; the god is

which is passed through by the sun-god during the eighth hour of the night, is introduced by four lines of text which read "the majesty of this great god taketh up its place in the circles of the hidden gods who are on their sand, p. 162 and he addresseth to them words in his boat whilst the gods tow him along through this city by means of the magical powers of the serpent mehen. the name of the gate of this city is aha-an-urt-nef. the name of this city is tebat-neteru-s. the name of the hour of the night which guideth this great god is nebt-usha" the circles of this division are thus described "the hidden circles of ament which are passed through by the great god, his boat being towed along by the gods who dwell in the tuat; let them be made according to the figures [which are depicted]

ving passed through the eighth division of the tuat, the boat of the sun arrives at the ninth division, which is passed through by the sun during the ninth hour of the night. the opening text reads "this great god taketh up his place in this circle, p. 187 and he addresseth words from his boat to those who are in it. the divine sailors join the boat of this great god in this city. the name of the gate of this city through which this god entereth and taketh up his place on the stream which is in this city is saa-em-keb; the name of this city is best-aru-ankhet-kheperu; the name of the hour of the night which guideth this great god is tuatet-maketet-en-neb-s" the line of text which runs above the upper register reads "the hidden circle of amentet, through which this great god travelleth and

232 chapter xi. the eleventh division of the tuat, which is called re-en-qerert-apt-khatu. the eleventh division of the tuat, which is passed through by the sun-god during the eleventh hour of the night, is introduced by three lines of text, which read "the majesty of this great god taketh up his position in this circle, and he addresseth p. 233 words unto the gods who are in it. the name of the gate of this city through which this great god hath entered is seken-tuatiu; the name of this city is re-en-qerert-apt-khatu; the name of the hour of the night which guideth this great god is sebit-nebt-uaa-khesfet-seba-em-pert-f" click to view the boat of the sun in the eleventh division of the tua.t in the middle register are- 1. the boat of the sun, in which stands the god under a canopy formed

the white crown. p. 239 8. neith the young, wearing the white crown. the text reads "those who are in click to view neith the young. neith of the white crown. neith of the red crown. neith of the phallu.s this picture of [this] door [are] in the form which horus made; when this god crieth out to them by their names they spring into life at the sound of his voice, and it is they who guard the holy gate of the city of sait (sa s, which is unknown, and cannot be seen, and cannot be looked at" above the upper register is a line of text, which reads p. 240"[this is] the hidden circle of the tuat through which this god maketh his journey so that he may come forth into the eastern horizon of the sky; it swalloweth eternally its images (or, forms) in the presence of the god rekh, who dwelleth in t

CASE PAUL F THE BOOK OF TOKENS

nce flowing down from consecrated hands, mine the venom of the adder's fang. nothing falleth but by me and in whatsoever riseth mine is the power that lifteth up. 7 my presence is the substance of all things. i am the virgin snow on mountain heights; i am the fruitful loam in valley depths. i am the gold and silver of the temple vessels; i am the mire on sandals left by the faithful at the temple gate. see me and regard me equally in all, o israel, and thou shalt see indeed. 8 for seeing thus, shalt thou see, too, that nothing is, or can be, my antagonist. all, and in all shall i fight myself? what hath power to limit or defeat the very'source of power? know then, that all thy sense of conflict is but the shadow-play of ignorance. wait with patience on me, thy lord, and in my appointed tim

of every door [51] t h e book of t o k e n s so am i also the essence, and idea, and interior nature of every window. if thou set thy mind to meditate upon the interior nature of a window, thou shalt readily perceive that every window hath somewhat the nature of a door, inasmuch as it is an opening in the wall of a house. 3 the house is kether, the crown of primal will, and the door is binah, the gate of understanding, and as the thought of the door is from the building of the house, so is the thought of the window from the fashioning of the door. hence those instructed in the secret wisdom declare that chesed, the path of beneficence, proceedeth from binah, the gate of understanding, even as the idea of the window proceedeth from the idea of the door. for i am merciful because mine unders

t before seemed life to them now weareth the aspect of death. 2 men think they seek me, but it is i who seek them. no other seeker is there than myself, and when i find mine own, the pain of questing is at an end [161] t h e book o f t o k e n s the fish graspeth the hook, thinking to find food, but the fisherman is the enjoyer of the meal. 3 understand this saying if thou canst: the hook and the gate and the right hand am i. i draw men forth from the death of error into the life of truth. i am the gate through which they pass. i am the hand extended to guide them through the portal. and i am the window looking out upon the world, and inward upon my self. the passage from the death and darkness of the outer into the life and light of the inner is but the turning of the eye of the soul from

emplation is a great silence. for not by noise and tumult is my work perfected. herein is the secret of the pillar of establishment which solomon set before the porch of the temple; and this is the royal secret of my reign [163] comment on tzaddi* t z a d d i, pronounced tzahdi. transcribed as "tz. the number 90. meaning: fish-hook. the natural intelligence. 3 "the hook "is the letter tzaddi "the gate" is the letter daleth, and "the right hand" is the letter yod. this paragraph of the meditation is merely a development, letter by letter, of some of the implicits of the letter-name tzaddi, tz d i. the number of the letter-name tzaddi is 104, and the addition of the digits of this number is 5, the number of the letter heh, which means "a window. the vision of reality which corrects the illus

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

person to the left, holding them horizontally at a comfortable height for all of you* dance nine times deosil round the paper and lavender, swirling faster and faster, and chanting: three times three, the power i/ we raise, bringing with it happier days* then sweep the paper and lavender out of the back door. if you are working out of seite 155 wicca01.txt doors, sweep it through out of the back gate into a gutter (you can clear up afterwards. as you sweep, say: dust to dust, away you must. new life bring, welcome spring* after the ritual is over, try to leave enough time in the remainder of your day to go to the top of a hill. take a kite (made from a biodegradable fabric if possible) and in your mind, tie any lingering doubts, fears and concerns to the kite's tail and let it fly away. i

il have become focused around this festival: our ancestors projected their anxieties on to bad witches and malevolent faeries who might be kept away by a jack o' lantern, a candle in a pumpkin or turnip. the name derives from a legendary jack who escaped from hell and was ever after forced to walk in limbo carrying a hot coal. in the myth of the wheel of the year, the descended god now guards the gate to the otherworld and on this festival he holds sway. in some myths, the goddess enters the underworld to be reunited with him and returns to earth on the third day to prepare for the birth of the new sun, the ascended god, at mid-winter. the year too is dying and will be also reborn on the mid-winter solstice, so there is a cross-over of energies as the new year begins on the wane of the tid

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

l afar off i saw a stately portal, to which, not regarding how far it was distant both from me and from the way i was on, i hasted, because the page 12 sun had already hid himself under the hills, and i could see no abiding place elsewhere; and this verily i ascribe only to god, who might well have permitted me to go forward in this way, and withheld my eyes that so i might have gazed beside this gate. to this i now made great haste, and reached it in so much daylight as to take a very competent view of it. now it was an exceedingly royal beautiful portal, on which were carved a multitude of most noble figures and devices, every one of which (as i afterwards learned) had its peculiar signification. above was fixed a pretty large tablet, with these words, procul hinc, procul ite profani( ke

majestic a spectacle that i yet delayed somewhat longer than was requisite. but at length after sufficient information, and an advantageous instruction, i departed friendlily from the first porter. on the way, i would gladly have known what was written in my letter, yet since i had no reason to mistrust the porter, i forbare my purpose, and so went on the way, until i came likewise to the second gate, which though it was very like the other, yet it was adorned with images and mystic significations. on the affixed tablet was date et dabitur vobis( give and it shall be given unto you. under this gate lay a terrible grim lion chained, who as soon as he saw me arose and made at me with great roaring; whereupon the second porter who lay upon a stone of marble woke up, and asked me not to be tr

ginning to be extinguished. whereupon i went with such haste that i did not heed the porter, i was in such anguish; and truly it was necessary, for i could not run so fast but that the virgin, after whom all the lights were put out, was at my heels, and i should never have found the way, had she not given me some light with her torch. i was moreover constrained to enter right next to her, and the gate was suddenly clapped to, so that a part of my coat was locked out, which i was verily forced to leave behind me. for neither i, nor they who stood ready without and called at the gate, could prevail with the porter to open it again, but he delivered the keys to the virgin, who took them with her into the court. meanwhile i again surveyed the gate, which now appeared so rich that the whole wor

columns, on one of which stood a pleasant figure with this inscription, congratulor. the other, which had its countenance veiled, was sad, and beneath was written, condoleo. in brief, the inscriptions and figures were so dark page 14 and mysterious that the most dextrous man on earth could not have expounded them. but all these (if god permits) i shall before long publish and explain. under this gate i was again to give my name, which was this last time written down in a little vellum book, and immediately with the rest despatched to the lord bridegroom. it was here where i first received the true guest token, which was somewhat smaller than the former, but yet much heavier. upon this stood these letters, s.p.n. besides this, a new pair of shoes were given me, for the floor of the castle

lord bridegroom. it was here where i first received the true guest token, which was somewhat smaller than the former, but yet much heavier. upon this stood these letters, s.p.n. besides this, a new pair of shoes were given me, for the floor of the castle was laid with pure shining marble. my old shoes i was to give away to one of the poor who sat in throngs, although in very good order, under the gate. i then bestowed them upon an old man, after which two pages with as many torches conducted me into a little room. there they asked me to sit down on a form, which i did, but they, sticking their torches in two holes, made in the pavement, departed and thus left me sitting alone. soon after i heard a noise, but saw nothing, and it proved to be certain men who stumbled in upon me; but since i

CROSSING THE DESERT

to pause and fill yourself with the words xepera xeper xeperu. i have come into being and by my coming into being the way of coming into being has come into being! it reminds you of the importance of the present as shaping the future. it reminds you of your force of being which has created all of your knowledge of your past. it actively takes your past, present, and future and creates from them a gate to the eternal. it takes from the eternal and makes a gate for its manifestation through your life, which is afterall the magical link for the great work. pause at the threshold, touch the real, and move on. there's a universe waitiuncultus sabbati: provenance, dream and magistry the sabbatic craft is a name for a nameless faith. it is a term used to describe an ongoing tradition of sorcerous

DARK GODS

e. f sharp major key for chant. karu samsu: word of power along the 12th path to be chanted in the key of a flat major. according to tradition it means `i invoke the sun' nemicu: bringer of wisdom. to be vibrated. mactoron: word of power of 14th. path chanted in key of a minor. legend recalls it as representing the name for one of the planetary homes of the dark gods, later famed as an early star gate. atazoth: the most powerful of the dark gods. the name itself (which correctly describes the entity only when chanted properly) signifies in one sense the purpose of the cosmic cycles and the opening of the gates since `atazoth' as a word means `an increasing of azoth' see chant illustration. davcina: female form along the 19th. path. to be vibrated. useful in works of enchantment. athushir:

he many `star gates. star gates are regions in space-time where our causal universe and the universe of the acausal are joined they are physical gates, and passage from one universe to another is possible through them. according to legend, star gates exist near to stars dabih, naos and algol: that is, if you journeyed from earth in the direction of one of these stars you would pass through a star gate. there are also stories of a star gate within our own solar system the gate through which the dark gods came to earth. this star gate is believed to be near the planet saturn. sometimes, the abyss invades our dreams, but mostly the abyss is reached by following the seven-fold way. it lies between the spheres of the sun and mars, and divides the adept from the master/mistress. it is the gate t

DAVID ICKE CHILDREN OF THE MATRIX

ed on the rising of sirius one minute before the sun, the so-called heliacal rising in the summer" the number 23 was important to the dogons, as it was to the egyptians and the babylonians. some researchers say this was connected to the 34 children of the matrix heliacal rising on july 23rd when sirius, the earth, and the sun are in a straight line. others speculate that this could create a "star gate" connection between the two systems, a sort of interdimensional (inter-density) portal. this moment was the beginning of the calendar for the new year in many cultures. it is said that the eyes of the sphinx (the dog) line up with the exact period on the horizon where sirius rises on july 23rd and that the pyramids are also lined up to that point on the horizon" this, incidentally, is the tim

ggest secret society in the world called the scottish rite of freemasonry. the house of windsor, who were most certainly involved in the ritual murder of diana, descend from the merovingians. the three-pointed fleur-de-lis (formerly the trident of atlantis and lemuria) became the symbol of the merovingian bloodline and so you see it used profusely by british royalty, on official buildings (like a gate at the white house, and in churches (figure 15. the bee is also a merovingian symbol and this was associated with artemis (see picture section) and many other goddesses, including queen semiramis in babylon who is symbolised by the illuminati as a dove. thus the dove is another theme of british royalty's ritual ironmongery, sorry sacred sceptres. the reptilian bloodline is supposed to carry s

, is an expression of this and the christian churches are full of ancient sexual symbolism. the countless references to "pillars" and "groves" in the old testament are also penis and vagina symbolism. jesus said that peter would deny him three times before the cock crowed and this is another theme of the solar mystery cults. the cock crowing three times was an omen of death. the symbolism of the "gate-keeper (peter) denying the sun permission to rise before its due time was a ritual found in a number of solar cults. the crow of the cock also announces the arrival of the sun. remember, too, that basilisk, the mythical king of the serpents, became interchangeable with the term "cockatrice. it was said that the basilisk was born of the cocks egg and in decorative heraldry the basilisk had the

they've got hundreds of them. on street corners and at every church or monument there they are, lying in wait, those spiritual used car salesmen, the tourist guides. many of them wear black leather jackets like some extra from the godfather. these are the silver-tongued repeaters of make-believe who will sell you a myth tour of anywhere. even at 7.30 in the morning, as i walked through the jaffa gate and into the near-deserted streets of the old city, i was not safe. i felt someone touch my arm "hello my friend" a voice said "you from england? i know many people in england. they come from glasgow. you know glasgow" i knew his game immediately, but i decided to stick with him and see what happened. he said he approached me because "i liked your face. as he had approached me from behind, i

and proceeded to show me exactly what he wanted. we are both bending over the bench in front of the welder when i happened to look directly into his face. it seemed to suddenly become covered in a semi-transparent film or cloud. his features faded and in their place appeared a 'thing' with bulging eyes, no hair, and scales for skin" he later saw the same thing happen to a guard at the dulce front gate, and witnesses have spoken of seeing reptilian shape-shifters at the madigan military hospital near fort lewis in washington state. there are secret underground facilities throughout the world and at the deepest levels they open out into the inner-earth centres of the reptilians and greys. area 51 in nevada is the best-known underground facility in ufo research circles, but the very fact that

DAVID ICKE THE BIGGEST SECRET

he print and proceeded to showme exactly what he wanted. we are both bending over the bench in front of the welderwhen i happened to look directly into his face. it seemed to suddenly become covered in asemi4ransparent film or cloud. his features faded and in their place appeared a thing withbulging eyes, no hair and scales for skin.he later saw the same thing happen to a guard at the dulce front gate. other witnesseshave spoken of seeing more reptilian-chameleons working at the madigan militaryhospital near fort lewis, south of seattle in washington state. again i have spoken in thatgeneral area and found it all extremely strange, not least there being a new age centreclose to fort lewis. jason bishop iii has conducted extensive studies into the dulceoperation and established the involvem

d-birth) bowes-lyon. the fleur-de-lis is an ancient symboland also represents the twin phallic pillars of jachin and boaz in the symbolicsolomons temple, which were carved with lilywork, as described in kings 7:22.today you will see the fleur-de-lis used profusely on the regalia of british royalty, onofficial buildings and the fencing around them, and in churches. it is, appropriately, on apublic gate to the white house in washington, another home of the bloodlines. thethree-leafed shamrock in ireland is likewise an ancient symbol of the bloodline and theword shamrock comes from the north african term: shamrukh. all these symbols relateto the three horned depiction of nimrod in babylon and to other esoteric principles.other merovingian symbols were the fish (nimrod again, the lion (leo, th

d on november 22nd 1963. this date was the anniversary of theorder or papal bull by pope clement v for the knights templar to be subjected totorture by the dominican inquisition. it was issued on november 22nd 1307. novemberis also the 11th month and if you add that to 22, again you have 33. john and jackiekennedy left fort worth on the morning of november 22nd 1963 and the plane came toa stop at gate 28 at love field airport in dallas. the number 28 is assigned the namebeale in solomonic cabalistic numerology. beale is a word which derives in this way:bel (el, baal, be al, beal, beale. these all relate to sun gods. the 28th degree of theknights templar is the king of the sun degree. jfk was born at 83 beal street,brookline, massachusetts, on may 29th 1917. the protection of the president

DAVIDSON DAN SHAPE POWER

of nal penguin inc, 2 park avenue, new york, n.y. 10016 5. great pyramid proof of god. george r. riffert, destiny publishers, merrimac, mass, 1932. 6. pyramid power. max toth and greg nielson, freeway press, 1974. 7. the guide to pyramid energy. bill kerrel and kathy gorggin, pyramid power v, inc, 1975. 8. new light on therapeutic energies. mark l. gallert, james clarke& co. ltd, 31 queen anne's gate, london, s.w. 1, 1966. 9. energy: breakthroughs to new free energy devices. dan a. davidson, rivas, p.o. box 1090, sierra vista, arizona 85636, 1977. 10. t-field energy research. dan a. davidson, rivas, p.o. box 1090, sierra vista, arizona 85636,1990. 11. center of the vortex. willian f. hamilton, telos publishing co, p.o. box 1745, sun valley, ca, 91352,1979, 1986. 12 "investigations at the

DEMONIC BIBLE

ciety with the values and beliefs of the dominant religions within society. we are at a point in history where the dominant religions of the past will be displaced by religions whose values are in greater accordance with society's values today. this is why many people have sought out new religions and have turned to wicca and new age philosophies or to alternative religious cults such as heaven's gate and the solar temple. while cults devoted to new age mysticism or white light magic and spirituality have had some success among those seeking for "something. anything spiritual, due principally to christianity's impoverishment of the ego and starvation of the intellect, they are ultimately no more relevant to today's society than the religions of the past. the world is searching for a religi

halice. you may use any liquid as an "elixir (i have often used coffee rather than liquor since coffee is a stimulant which i found enhances the work more than alcohol) if you do not have a robe, you may wear any clothing, although you may prefer to at least dress in black. each ritual builds upon the previous rituals. each alignment you make requires that previous alignments have been made. each gate you cross requires that previous gates have been crossed. you must perform these rites in the order they are presented and you must not perform them outside of the context in which they are here given. if you are an experienced sorcerer, you may choose to perform one ritual each night "renunciation& proclamation" on the first night "lord's prayer backwards" on the second night "pact giving bo

m them outside of the context in which they are here given. if you are an experienced sorcerer, you may choose to perform one ritual each night "renunciation& proclamation" on the first night "lord's prayer backwards" on the second night "pact giving body, mind& soul" on the third night, etc. if you are less experienced, you may find it more beneficial to spend an entire lunar month crossing each gate and forming each alignment. if you cannot perform a ritual on a particular night, then continue where you left off on the following night. this is not a simple ritual which is performed within a ritual chamber for a determined length of time, but rather a magical operation which will take months, even years, to complete. you may, therefore, choose to begin these rites on a night of special ma

nd advanced to the same level. the reason for this is that the rituals of the demonic bible have a profound psychological impact upon the psyche. improper use of these rituals can cause "demonic possession "mental illness" or abnormal psychological states. proceed cautiously through these rites taking each step in turn. if you are unsure that you have successfully formed an alignment or crossed a gate then continue to perform the same ritual until you are confident that you are ready to proceed to the following ritual. do not be alarmed if you have extremely vivid and horrific dreams (or experience lucid dreaming) unless you begin to have recurring nightmares. it is not uncommon to have nightmares when you first begin these rites as your subconscious mind reacts with horror to the "evil" i

goal of the working is to symbolically open the gates of hell and become one with the forces of darkness. these dark forces may or may not have an independent existence apart from man s belief in them but, whatever they may be, these forces exist in an acausal non spatial reality apart from the causal world in which we usually function. this ritual system allows the magician to become a nexus or gate to these acausal forces. whether these forces have an independent existence or exist as archetypes within the human psyche, the effect is the same. once the magician has completed many of the rituals described in the demonic bible, he may wish to assist another to do the same. or, the magician may wish to begin the rituals from the beginning working with a partner. in either case, the rituals

DION FORTUNE MYSTICAL QABALA

lature is apt; for form, although it is the builder and organiser, is also the limiter; each form that is built must in turn be outgrown, lose its mystical qabala page 84 usefulness, and so become a hindrance to evolving life, and therefore the bringerin of dissolution and decay, which lead on to death. the father is the giver of life; but the mother is the giver of death, because her womb is the gate of ingress to matter, and through her life is ensouled in form, and no form can be either infinite or eternal. death is implicit in birth. 7. it is between these two polarising aspects of manifestation-the supernal father and the supernal mother-that the web of life is woven; souls going back and forth between them like a weaver's shuttle. in our individual lives, in our physiological rhythms

gs his fate. shall he be condemned to wander in the realms of illusion? shall he be turned back on to the planes of form, or shall he he permitted to pass on into the light? this question is, do you believe in the gods? if he answers yes, he will he a wanderer in the planes of illusion, for the gods are not real persons as we understand personality. if he answers no, he will be rurned back at the gate, for the gods are not illusions. what then shall he answer? 12. the intuition of a poet has given us the answer "for no thought of man made gods to love and honour ere the song within the silent soul began, nor might earth in dream or deed take heaven upon her till the word was clothed with speech by lips of man" 13. therein we have the clue to the riddle. the gods are the creations of the cr

, crowned and throned. situation on the tree: at the base of the pillar of equilibrium. yetziratic text: the tenth path is called the resplendent intelligence because it is exalted 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 yes

ver, adds to his experience the powers of the side pillars as well as the realisations of the middle pillar. 79. this aspect of the central pillar is expressed in the yetziratic text wherein it states that malkuth causes an influence to emanate from the prince of countenances, the angel of kether. 80. the additional titles assigned to malkuth bring out its attnbutes clearly. it is regarded as the gate and the mate. these two ideas are in essence one idea, for the womb of the mother is the gate of life. it is also the gate of death, for birth into the plane of form is death to higher things. 81. malkuth is also said to be kallah, the bride of microprosopos, and malkah, the queen of male kh, the king. this clearly indicates the function in polarity that prevails between [page 290] the planes

sometimes called by qabalists the dark angel; whereas metatron, the angel of the countenance, is the bright angel. these two angels are held to stand behind the right and left shoulders of the soul in its hours of crisis. they might be taken to represent good and bad karma. it is in reference to the function of sandalphon as the dark angel presiding over the karmic debt that malkuth is called the gate of justice and the gate of tears. it has been said by a wit, with more truth than he knew, that this planet was actually some other planet's hell. it is in very fact the sphere in which karma is normally worked out. where there is sufficient knowledge, however, karma can be worked out deliberately on the subtler planes, and this method is one of the forms of spiritual healing. 85. the order o

DION FORTUNE PSYCHIC SELF DEFENSE

ing to it. in order to handle the subconscious mind effectually, we make a mental picture of the thing we want done and hold it in mind by repeated applications until the subconsciousness begins to be influenced and takes up the task of its own accord. this is the end-result of all suggestion, and the different kinds of suggestion are distinguished, not by the difference in end-result, but by the gate through which they enter the subconscious mind. auto-suggestion originates in our own consciousness; waking suggestion originates in the mind of another and is conveyed to our mind by the ordinary channels of the spoken or written word; hypnotic suggestion enters the subconscious mind direct, without impinging upon consciousness at all. hypnotic suggestion (which means, literally, suggestion

ind. the primary aim of the suggestion is to create a mental atmosphere about the soul of the person, whether that person is to be attacked or healed, until a sympathetic response or reaction is elicited within the soul itself (i use the term soul to include both the mental and emotional processes, but to exclude the spiritual ones) once this reaction is achieved, the battle is half over, for the gate of the city has been opened from within, and there is free ingress. the telepathic suggestion of definite ideas can now proceed rapidly. it is this point which is the critical one in any occult attack. up to this point, the defender has the advantage. if he has sufficient knowledge, the knowledge i hope to make available through this book, he can without any undue exertion retain that advanta

DONALDTYSON DEMON

e been cast down and bound in hell. apparently, as we may gather from the book of job, lucifer is able to walk upon the surface of the earth but is not permitted to directly injure human beings. he is even able to enter heaven! it is written in the first chapter of job that when the sons of god, who are the good angels of heaven, present themselves before the lord on some formal occasion, lucifer gate-crashes the assembly. god asks him "whence commest thou" lucifer answers "from going to and fro in the earth, and from walking up and down in it" god begins to boast to lucifer about his servant job, saying that there is no man like him, that he is a perfect and upright man. lucifer cuts god off and asserts that job is only a holy man because he enjoys god's blessings. he says he can make job

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

he book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (27 of 36 [8/10/2001 11:22:56 am] vignette: the deceased burning incense before his ka. chapter cvi. the chapter of causing joy each day to a man in het-ka-ptah (memphis. vignette: an altar with meat and drink offerings. chapter cvii* the chapter of going into, and of coming forth from, the p. xl theban version: list of chapters. gate of the gods of the west among the followers of the god, and of knowing the souls of amentet. vignette: three deities: ra, sebek, and hathor. chapter cviii. the chapter of knowing the souls of the west. vignette: three deities: tmu, sebek, and hathor. chapter cix. the chapter of knowing the souls of the east. vignette: the deceased making adoration before ra-heru-khuti. chapter cx. the beginni

ette. chapter clxxi. the chapter of tying the abu. this chapter has no vignette. chapter clxxii. here begin the praises which are to be recited in the underworld. p. xlv theban version: list of chapters. this chapter has no vignette. chapter clxxiii. addresses by horus to his father. vignette: the deceased adoring osiris. chapter clxxiv. the chapter of causing the khu to come forth from the great gate of heaven. vignette: the deceased coming forth from a door. chapter clxxv. the chapter of not dying a second time in the underworld. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (33 of 36 [8/10/2001 11:22:56 am] vignette: the deceased adoring an ibis-headed god. chapter clxxvi. the chapter of not dying a second time in the underworld. this chapter has n

h and the south (fig. 2] p. 278 kneeling and extends his left hand over a pool) in which is an eye (to illustrate line 46. 2. the god uatch-ura "great green water" with each hand extended over a pool; that under his right hand is called she en hesmen "pool of natron" and that under his left hand she en maaat "pool of nitre or salt (to illustrate lines 47-50. 3. a pylon with doors, called re-stau "gate of the funereal passages (to illustrate lines 56-58. plates vii.-x. http//www.sacred-texts.com/egy/ebod/ebod18.htm (2 of 14 [8/10/2001 11:27:39 am] 4. the utchat facing to the left above a pylon (to illustrate line 73. 5. the cow (fig. 1) mehurt maat ra "mehurt, the eye of ra" with a flail and having on her head a disk and horns and round her neck the collar and menat (to illustrate lines 75

hat then is this? it is re-stau;[4] that is to say, it is the underworld on the (52) south of naarut-f,[5] and it is the northern door[6] of the tomb. now as concerning (53) she-maaat,[7] it is abtu; or (as others say, it is the road by which his (54) father tmu travelleth when he goeth to sekhet-aaru,[8 (55) which bringeth forth the food and nourishment of the gods behind the shrine (56) now the gate of sert[9] is the gate of the pillars of shu (57) the northern gate of the underworld; or (as others say, it is the two leaves of the door through (58) which the god tmu passeth when he goeth forth in the eastern horizon of heaven (59 "o ye gods who are in the presence[10 (of osiris, grant me your arms, for i am the god (60) who shall come into being among you [1. according to brugsch (dict

of the two sacred lakes of heracleopolis magna. 2. literally "heads" 3. for the locality of this name in egypt, see brugsch, dict. g og, p. 248. 4. i.e" the door of the passages of the tomb" 5. the chief variants in naville are. 6. variants. 7. i.e, the "pool of double truth" 8. after the name sekhet-aaru, british museum papyrus no. 9900 has "i come forth to the land of the. i come forth from the gate ser "what then is this" the papyrus of ani omits this passage. 9 according to brugsch (die biblischen sieben jahre der hungersnoth, p. 13) should be read t'eser. in 1867 dr. birch translated "i go from the gate of the taser (bunsen, egypt's place, vol. v, p. 174. plates vii.-x. http//www.sacred-texts.com/egy/ebod/ebod18.htm (8 of 14 [8/10/2001 11:27:39 am] 10. a variant has "who are in his fo

ELLIS LOW TWELVE 1907

son before long" i said to his father, as i sat in the saddle with my horse reined up in front of his new quarters "don't forget to let him know that i, jerry chatten, did this because he burned my own camping on his trail iii home. he began the game and he will find i can play at it as well as he. i'm only sorry that he isn't here himself, but we shall meet before long" the good man stood at the gate, gazing up in my face, which was illumined by the glare from his own burning home. i can never forget the picture, for he held his battered hat in his hand, looking for all the world like a patriarch of old. he had no words of reproach to utter, nor did he seem to feel the slightest ill-will toward me. i even fancied i saw a mournful smile upon his beneficent countenance as he said in a voice

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

petual imprisonment in the monastery of fulda. adam, book of the penitence of a manuscript in the library of the arsenal at paris that deals with kabalistic tradition. it recounts how the first two sons of adam, cain and abel, respectively typifying brute force and intelligence, slew each other, and that adam s inheritance passed to his third son, seth. seth was permitted to advance as far as the gate of the earthly paradise without being threatened by the guardian angel with his flaming sword, which is to say that he was an initiate of occult science. he beheld the tree of life and the tree of knowledge, which had become grafted upon each other so that they formed one tree. some commentators believe this to symbolize the harmony of science and religion in the kabala. the guardian angel pr

which god communicated to moses his holy name, and from a part of which moses made his magic wand. this was placed in the ark of the covenant and was planted by king david on mount zion, where it grew into a triple tree and was later cut down by solomon to form the pillars jachin and boaz, which were placed at the entrance to the temple. a third portion was inserted in the threshold of the great gate and acted as a talisman, permitting 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

a mixture of the most ardent hope and a fixed despair. among the adepts who sought the laboratory of monsieur l, figuier noticed especially a young man in whose habits and language he could see nothing in common with those 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, accordin

ll: sheldon university press, 1909. from poverty to power. new york: r. f. fenno, 1907. the life triumphant. libertyville, ill: sheldon university press, 1908. alleyne, john pseudonym of captain john allen bartlett (1861.1933, retired british marine officer, who was the psychic medium of part of the glastonbury scripts in the experiments of frederick bligh bond (1864.1945, detailed in bond s book gate of remembrance (1918. all hallow s eve one of the ancient four great fire festivals in britain, supposed to have taken place on november 1, when all fires, save those of the druids, were extinguished, from whose altars the holy fire had to be purchased by the householders for a certain price. the festival is still known in ireland as samhein, or la samon, i.e, the feast of the sun, while in s

poration founded in 1946 by john c. flanagan that conducts research in the behavioral and social science. over the years it has become a large operation with several offices on both coasts. though not known for any participation in psychical research or parapsyhcology, in 1995 aic was plunged into the middle of a major controversy when it was asked to assemble a panel for a review of project star gate, the program of government-sponsored research on parapsychology. aic invited ray hyman, a respected psychologist from the university of oregon with a long history of statements critical of parapsychological research, and jessica utts, a statistician from the university of californria-davis, who had written favorably on psychic phenomena. in addition, dr. lincoln moses an emeritus professor at

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

n in miami, florida on january 10, 1946. after high school he enter the army and soon was assigned to the army security agency. after 13 years of service overseas, in 1977 he returned to the united states to work with the intelligence and security command where he became a warrant officer. in 1978 he was recruited into the secret psychic spy unit of the government program, later known as the star gate project, designed to develop an operative intelligence operation using remote viewing. he worked with the unit until his retirement in 1984. he moved to rural virginia where he met and eventually married nancy lea honeycutt, the step-daughter of robert a. monroe, known for his out-of-body experiences. she was the director of the monroe institute for applied sciences. following his retirement

etirement in 1984. he moved to rural virginia where he met and eventually married nancy lea honeycutt, the step-daughter of robert a. monroe, known for his out-of-body experiences. she was the director of the monroe institute for applied sciences. following his retirement, mcmoneagle was also hired by the cognitive sciences laboratory, responsible for the research and development side of the star gate project. he worked both as a remote viewer and as a research assistant. he continues as an employee of the laboratory. mcmoneagle has written two nonfiction books about remote viewing, mind trek (1993) and the ultimate time machine (1998. in the wake of the declassification of data on the government s paranormal research in 1995, mcmoneagle has made numerous media appearances discussing the s

nding experiences with monck. colley was in india at the time of the huddersfield incident. after his return, he stoutly maintained that a dreadful miscarriage of justice must have taken place, and he published this account of a seance held on september 25, 1877: dr. monck, under control of samuel, was by the light of the lamp.the writer not being a yard away from him.seen by all to be the living gate for the extrusion of spirit forms from the realm of mind into this world of matter; for standing forth thus plainly before us, the psychic or spirit form was seen to grow out of his left side. first, several faces one after another, of great beauty appeared, and in amazement we saw.and as i was standing close up to the medium, even touching him, i saw most plainly. several times, a perfect fa

where she worked on experiments connected with survival and mediumship and assisted in a survey of death-bed hallucinations. sources: nester, marian l. new methods of parapsychology. tomorrow 9, no. 4 (1961. pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. nettles, bonnie lu truesdale (1924.1985) bonnie lu truesdale nettles, cofounder of the heaven s gate group, known for having ended its existence with the suicide of 39 members in 1997, was born in houston, texas. she grew up in a baptist home, married, and became the mother of four children. she graduated from the herman hospital school of professional nursing in 1948 and subsequently worked as a registered nurse. in midlife, she developed an interest in things occult and in february 1966 jo

las, texas. her death seemed to contradict the group s teachings, but applewhite was later able to explain and justify her moving on ahead of the group. the group stayed together for another decade until the surviving members, including applewhite, committed suicide at the spring equinox 1997. sources: perkins, rodney, and forrest jackson. cosmic suicide: the tragedy and transcendence of heaven s gate. dallas: pentaradial press, 1997. wessinger, catherine. how the millennium comes violently. new york: seven bridges press, 2000. networking a system of communication praised by many in the new age movement as the best means of organizing people horizontally around common concerns (rather than veritically around leadership structures) and of data sharing. networking of one kind or another has

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

d, as did other sorts of divine entities. the world, of course, goes on with its business as if none of this were true, taking serious (as opposed to tabloid) note only when belief in otherworldly beings goes horrendously wrong and thirty-nine cult members commit suicide while awaiting the arrival of a spaceship following a comet. the march 1997 mass death in san diego of the faithful of heaven s gate (a contactee-oriented group that, in various incarnations, had existed since the early 1970s) sparked big headlines even in such august media as the new york times and the washington post. in the wake of the tragedy came all the predictable lamentations about alienation and irrationality in a world that more and more seems to have lost its bearings. but the san diego incident, although hardly

little dark chamber, in which his wife lay in bed in great agony. my wife went up to her, and, after a little while, aided her till she brought forth the child after the same manner as other human beings. the man then offered her food, and when she refused it, he thanked her, and accompanied her out, and then she was carried along, in the same way in the wind, and after a while came again to the gate, just at 10 o clock. meanwhile, a quantity of old pieces and clippings of silver were laid on a shelf, in the sitting-room, and my wife found them next day, when she was putting the room in order. it is supposed that they were laid there by the vettar. that it in truth so happened, i witness, by inscribing my name. ragunda, the 12th of april, 1671 (keightley, 1878. another cleric, edward will

nd ma- gicians in tibet. new york: university books. grosso, michael, 1992. frontiers of the soul: explor- ing psychic evolution. wheaton, il: quest books. the two the two were marshall herff applewhite, also known as bo, and bonnie lu nettles, also known as peep, two of the stranger flyingsaucer contactees. nettles would be long dead when applewhite, then heading a cultlike group called heaven s gate, led thirty-eight followers to mass suicide in a house in a wealthy neighborhood of san diego in march 1997. their departure from this world intended to free their bodies so that their souls could board a spaceship thought to be accompanying the hale-bopp comet generated headlines the world over. behind the tragedy lay a quarter-century of spiritual odyssey that began in 1972, when the psychi

and recounted the day-today spiritual activities of the group, which were rigidly directed. nettles died, apparently of cancer, in 1985. in 1993, the group reemerged into view with an advertisement in usa today and followed it with pronouncements in other publications. now calling themselves total overcomers, members lectured in various cities. two years later, the group, by then called heaven s gate, moved to san diego and set up a successful computer business with its own web site. in october 1996, it purchased a mansion in san diego s exclusive rancho santa fe. it was there that the mass suicide occurred, apparently on the night of march 25 26, 1997. alerted by an anonymous phone call (the caller was later identified as richard ford, one of the group s followers, police found the bodie

s, 137 166. albany, ny: state university of new york press. bruni, frank, 1997. cult leader believed in space aliens and apocalypse. new york times (march 28. flying saucery in the wilderness, 1979. time (august 27: 58. hewes, hayden, and brad steiger, eds, 1976. ufo missionaries extraordinary. new york: pocket books. hoffmann, bill, cathy burke, and the staff of the new york post, 1997. heaven s gate: cult suicide in san diego. new york: harper-paperbacks. niebuhr, gustav, 1997. on the furthest fringes of millennialism. new york times (march 28. oliver, evelyn dorothy, 1997. graduating to the next level: the heaven s gate tragedy in the context of new age ideology. syzygy 6,1 (winter/ spring: 43 58. peters, ted, 1977. ufos god s chariots? flying saucers in politics, science, and religion

FAUST

can make all minds akin, yet so embarrassed i have never been. in truth, accustomed to the best they re not, but they have read a really awful lot. how shall we plan that all be fresh and new and with a meaning, yet attractive too? for i do like to see them crowding, urging, when toward our booth the stream sets in apace and with its powerful, repeated surging pours through the strait and narrow gate of grace, when still in broad daylight, ere it is four, they fight and push their way up to the wicket and as the famine-stricken at the baker s door they nearly break their necks to get a ticket. this miracle, upon such varied folk, the poet alone can work; today, my friend, oh, show it! poet i beg you, of that motley crowd cease telling at sight of whom the spirit takes to flight! enveil fr

e in a thousand volumes read that men have tortured themselves everywhere, and that a happy man was here and there?why grinnest thou at me, thou hollow skull? save that thy brain, confused like mine, once sought bright day and in the sombre twilight dull, with lust for truth, went wretchedly astray? ye instruments, ye surely jeer at me, with handle, wheel and cogs and cylinder. i stood beside the gate, ye were to be the key. true, intricate your ward, but no bolts do ye stir. inscrutable upon a sunlit day, her veil will nature never let you steal, and what she will not to your mind reveal, you will not wrest from her with levers and with screws. you, ancient lumber, that i do not use, you re only here because you served my father. on you, old scroll, the smoke-stains gather, since first th

litter at my feet to other shores allures another day. a fiery chariot floats on airy pinions hither to me! i feel prepared to flee along a new path, piercing ether s vast dominions to other spheres of pure activity. this lofty life, this ecstasy divine! thou, but a worm, and that deservest thou? yes! turn thy back with resolution fine upon earth s lovely sun, and now make bold to fling apart the gate which every man would fain go slinking by! here is the time to demonstrate that man s own dignity yields not to gods on high; to tremble not before that murky pit where fantasies, self-damned, in tortures dwell; to struggle toward that pass whose narrow mouth is lit by all the seething, searing flames of hell; serenely to decide this step and onward press, though there be risk i ll float off

ast of earth we are to suffer here. he left his very own pining for him we miss; ah! we bemoan, master, thy bliss! chorus of angels. christ is arisen out of corruption s womb! burst bonds that prison, joy over the tomb! actively pleading him, showing love, heeding him, brotherly feeding him, preaching, far speeding him, rapture succeeding him, to you the master s near, to you is here! outside the gate of the town all sorts of people are walking out. some young workmen why are you going off that way? other we re going to the hunters lodge today. the former but toward the mill we d like to wander. workman go to the river inn, that s my advice. a second the road that way is far from nice. the others what will you do? a third go with them yonder. a fourth come up to burgdorf! there you ll sure

lees, he downward sends an impotent shower of icy hail streaking over the verdant vale. ah! but the sun will suffer no white, growth and formation stir everywhere, twould fain with colours make all things bright, though in the landscape are no blossoms fair. instead it takes gay-decked humanity. now turn around and from this height, looking backward, townward see. forth from the cave-like, gloomy gate crowds a motley and swarming array. everyone suns himself gladly today. the risen lord they celebrate, for they themselves have now arisen from lowly houses mustiness, from handicraft s and factory s prison, from the roof and gables that oppress, from the bystreets crushing narrowness, from the churches venerable night, they are all brought out into light. see, only see, how quickly the masse

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

e name that can be named is not, the enduring and unchanging name. 1.2 conceived of as having no name, it is the originator of heaven and earth; conceived of as having a name, it is the mother of all things. 1.4 under these two aspects, it is really the same; but as development takes place, it receives the different names. together we call them the mystery. where the mystery is the deepest is the gate of all that is subtle and wonderful. 2 8, in all mystical traditions, the mysterious unknown at the roots of all things is spoken of as having both inactive (impersonal) and active (personal aspects. these two aspects are called faces in qabalah. when referring to the inactive aspect, represented by the letter ayin i, the zohar (book of splendor' 8: h" 2: 2 2:e 8% speaks of vast face(]pna ;yr

of existence to another. for example, all living beings pass through two gates connecting three sefiroth every day and night. the physical plane, which is the waking state of dualistic consciousness in most human beings, is represented by the sefirah at the very bottom of the tree called kingdom (there is no equivalent in the sefer yetzirah. when we go to sleep at night, we first move through the gate of the letter beyt b that links sefirah kingdom to sefirah foundation/below, and into the geviyah (astral shell) in the world of formation. all people do this every night, and the vast majority experience it as an unconscious state of rem sleep. however, if the gate is crossed while maintaining awarenness, it will be experienced as a conscious dream state. sefirah foundation/below is the poin

te is crossed while maintaining awarenness, it will be experienced as a conscious dream state. sefirah foundation/below is the point of departure from which we may enter the psychic states by passing through one of the gates into the side columns, or enter even higher levels of consciousness by moving further up the central column into sefirah beauty/last. 2" 2' 8: 5 when we pass through the next gate up the central column of the tree, called the gate of the gimel g, we move into the sefirah beauty/last. almost all people experience sefirah beauty/last as deep sleep, and pass through the two gates and among the three lower centers unconsciously. some individuals are able to transit to and from these three lower centers consciously, and there are those who can dual process information from

experiences. each sefirah is itself a complete tree present in all planes of existence. the entire tree, as well as each individual sefirah, is therefore an open-ended ladder from the waking state all the way into the light of the endless (ayn sof or, 2" 2' 8: 5 rva [vc ]ya. a great secret of the gates is that they are stationed in the light of the endless. hence, by closing off both ends of any gate, consciousness automatically expands into the light of the endless. this is why the experience in the gates can be more unsettling than in the relatively stable and orderly sefiroth. another significant component of the tree of life is called the inner court. the inner court of the tree, also known as the throne of glory of el shadai, generally refers to a grouping of four sefiroth in the cen

the gates between the sefiroth of various working paths are listed in conjunction with the composite tree diagram in table 3.1 on page 102. in many contemporary books on qabalah, the composite tree is shown with gates connecting the sefirah kingdom to sefirah victory/south and to sefirah glory/west. this is not correct. when sefirah knowledge/first falls and becomes sefirah kingdom, it takes the gate of the beyt b with it, which thereby connects kingdom only to the sefirah foundation/ below. no other gates connect to kingdom in the fallen tree. the reader might also take note that the composite tree shows gates connecting sefirah power/fire with sefirah wisdom/east (gate of samael, and sefirah mercy/water with sefirah understanding/north (a gate on the way of the saint. these gates are no

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

f which he knew how to regulate the nile against the motion of the moon. this man also built a temple to the sun, and he knew how to hide himself from all so that no one could see him, although he was within it. it was he, too, who in the east of egypt constructed a city twelve miles miliaria) long within which he constructed a castle which had four gates in each of its four parts. on the eastern gate he placed the form of an eagle; on the western gate, the form of a bull; on the southern gate the form of a lion, and on the northern gate he constructed the form of a dog. into these images he introduced spirits which spoke with voices, nor could anyone enter the gates of the city except by their permission. there he planted trees in the midst of which was a great tree which bore the fruit o

ner that ficino embarks on a mild form of astral magic, attempting to alter, to escape from, his saturnian horoscope by capturing, guiding towards himself, more fortunate astral influences. yet this compara- 1 origen, contra celsum, viii, 58-9; translated h. chadwick, cambridge, r953, pp. 496-7- 60 hermes trismegistus and magic tivcly harmless attempt at astral medical therapy was to open a flood-gate through which an astonishing revival of magic poured all over europe. 61 chapter iv ficino's natural magic1"^icino, whose father was a physician, was himself a physician as well as a priest, and his libri de vita,2 divided into three books and first published in 1489, is a treatise on medicine. it was absolutely inevitable that a medical treatise of the middle ages or the renaissance should m

her magical signs stamped on memory. in the de magia, bruno relates his magical psychology of the imagination to the terminology of normal faculty psychology which, however, he transforms by making the imagination, and more particularly the magically animated or excited imagination, when joined to the cogitative power, the source of psychic energy. this magically animated imagination is "the sole gate to all internal affections and the link of links".5 bruno's language is excited and obscure as he expounds this, to him, central mystery, the conditioning of the imagination in such a way as to draw into the personality spiritual or demonic forces which will unlock its inner powers. this was what he was always trying to do with the magic memory-systems,4 and the object was, as is quite clear

FRATER ELIJAH ANGELS OF CHAOS

can possess an individual. this possession occurs in an enrapture of the demons sphere of influence. like being filled with lust or as ritualistic possession where the monster is drawn up and takes over. the above exposition deals with the internals of origin, which come from urges. desires are commanders which suckle and feed the urges. and at other times fear causes these blacker pathways. the gate is opened, the bag of black flesh sewn, and the puss of desire fills the sack, and a demon is born. 6c some journal entries the following journal exerts are examples of the stages in these initiations and notes. 8/1/99 very strange evening/ morning. started out with stupid ego issues then given up and everything flowed more naturally. i started the dance for the dances sake and people progres

FRATER TENEBROUS CULTS OF CTHULHU

nd mythological systems. basically, the gods of the cthulhu mythos fall into two groups, the great old ones and the elder gods, though of the latter, only nodens is mentioned by name. between ultimate chaos and the physical world stand yog-sothoth and azathoth, who share dominion over the lesser deities, pre-human races, and mankind. yog-sothoth is the outer manifestation of the primal chaos, the gate though which those outside must enter. in the dunwich horror, lovecraft writes, the old ones were, the old ones are, and the old ones shall be. not in the spaces we know, but between them, they walk serene and primal, undimensioned and to us unseen. yog-sothoth knows the gate. yog-sothoth is the gate. yag-sothoth is the key and the guardian of the gate. past, present, future, all are one in y

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

y also to teach him to work, and a male ideal, hiram abiff, the master workman, is presented for emulation. he is taught to be always ready to give a reason for his faith. as he qualifies in the work, he rises step by step, and at each degree more light is given. there are 3x3 degrees in the lesser mysteries; when the candidate has passed the 9th arch, he is in the holy of holies, which forms the gate to greater fields beyond the scope of masonry. for further elucidation of that subject the student is referred to the chapters on initiation, volcanic eruption and the number 9 in the rosicrucian cosmo-conception. advancement and promotion in mystic masonry is not dependent on favor; it cannot be given till it has been earned and the candidate has stored in himself the power to rise, any more

FULLER J F C SECRET WISDOM OF THE QABALAH

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

to tap it; but once it is tapped it is only possible for the recipient to make use of this power in accordance with his three-dimensional nature. consequently many of the great religious teachers have insisted on the absolute necessity of their disciples' gpurifying h themselves, so that when they attain to the mystic power it may find an equilibrated habitation. for instance, morality, though a gate to the spiritual life, is in no sense its sanctuary; for it is but one of the three great gates- equilibrium of body, heart, and mind. the reason why such innumerable disputes and persecutions have arisen out of the teachings of so many of the masters is that they have considered morality, and frequently sexual morality, as the only gate and the only end. misunderstanding the meaning of moral

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

tings'.andthen there weretheladies. at this time also there were givenuntothem two sisters, daughters of thehouseof life, for high priestesses and ministers..these were children of the elements, queens of fire and water, fullofinward magic andofoutwardwitchery, full of music and song, radiantwiththe illusionsoflight. bythemthetwobrothers were served and refected solongas they were proselytesofthe gate, postulants at the door' of the temple, dwellers on the threshold, waiting to be passed, raised, exalted, installed and enthroned.andthetwobrothers proceededthroughmany sub-grades of the secretorderofthedawn,the purgations and perlustrations of magic, till theannusmirabilisended (pp.12-13).butwhatfollowed wastheremovalofthe sisters andthetwo'poorbrothers' were obliged to fall backupontheirown

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

on their summits point out that the path of the hidden knowledge is the straight and narrow way between them, unlike the path of nature, which is a continual undulation, the coiling and uncoilingofthe serpent.itwas for this that i passed between the pillars when you were restored to the light and for this also that you were placed between them to receive the perfect consecration. my throne at the gate of the east is the placeofthe rising sun.thethrone of120thegoldendawnthe hiereus at the gate of the west is the place of the guardian against those multitudes which sleep through light and waken in twilight.thechairofthe hegemon who is seated between the pillars, with mitre-headed sceptre, is the placeofbalanced power betwixt the ultimate light and the ultimate darkness. these meanings are fu

tween the pillars, with mitre-headed sceptre, is the placeofbalanced power betwixt the ultimate light and the ultimate darkness. these meanings are further indicated by our insignia and the colours of our robes.thewandofthe kerux is a beam from the light of the hidden wisdom, and his lantern is an emblem of the ever-burning lamp borne by the guardianofthe mysteries.theseal of the stolistes at the gate of the north, signifyingcold, is the place of the guardian of the cauldron and the well of water.theseal of the dadouchos in the south, signifying heat, is the place of the guardianofthe lake of fire and the burning bush' a pause.hierophant:'frater kerux, i command you to declare that the neophyte has been regularly initiated into the mysteries of the0=0grade.'kerux(advancing to right front o

GILBERT THE MAGICAL MASON

so vast and bright as to be notable objects which all must see and wonder at.itis certain that in ancient jewish times notable comets must also have been visible228themagical masonand would be regarded as wonders and signs by an ignorant populace, and yet the bible contains no words which can with any definiteness be said to refer to comets, unless indeed the incident of the flaming sword at the gate of paradise be so considered (genesisiii,24, or the appearance of an angel with his wings stretched out over jerusalem seen by david at the threshing floor of araunah the [ebusite, after the sacrificeofintercession, ii samuel, 24, 16. the comet of donati in 1858, which i well remember, certainly looked like a flaming sword at one period, although its shape varied considerably from time to tim

es bore the marks of overseers. in the royal arch we hear not only of an arch and a keystone, but also of an altar of white stone in the form of a double cube and upon it was engraved the sacred name.themost excellent masters' lodge has reference to a cape255 stone. a. e. waite notices a scotch grade of marked-master whose legend narrates the fall of the cape-stone or coping255 stone of the north gate of the temple of solomon, which killed the intendant of the works.thedouble cube is a form of special excellence, and its side, often absurdly called the 'oblong-square, is considered to be the proper form for a masonic lodge. english masons refer to the rough ashlar and the perfect ashlar; these are the unhewn block and the finished cube. in earlier times some lodges appear to have exhibited

GILBERT THE SORCERER AND HIS APPRENTICE

reater antiquity of the actual text. the especial title of the 17th chapter is 'the book of the egyptian faith' and its subject is a sort of hymn of the osirified soul, which may be partially and succintly repro255 duced as follows: the words of the departed spirit, osiris- son of god i am temu, the setting sun- i am the only being in the firmament. i am ra, the rising sun, i have passed from the gate of death unto life.address onthepillars49the sun's power beginneth again, after he hath set he riseth again (so doth the justified spirit of man) i amthegreat god, begotten of himself. i can never be turned back by the elementary powers: i am the morning, i know the gate (i ever rise again into existence; i know the pathway through death unto life.)thefather of the spirit, the eternal soul of

formation of the departed spirit shown by the soul descending to the body onthebier, in the form of a human headed bird, khem of dual manifestation, shown by the birds on either side of the prostrate mummy. so the purified soul passes ever onward and upward, and still uses its mystical hymn.itreaches the pools of the two truths, shown by the two quadrangular figures; it passes through anrutf, the gate of the north, and through the gate of tajeser, and it saith to the mystical guardians 'give me your strength, for i am made even as ye. then comes the mystical eye of osiris representing the orb of the sun, and the cow, symbolic of the great water, the blue firmament of heaven. next the adorationofthe lords oftruthbehind the northern heaven 'hail unto ye, ye lords oftruth,ye chiefs behind osi

given by any author, is from the ancient hieroglyphical egyptian word'tarn',torequire an answer. or to consult; ergo, that which is consulted, or from which an answer is required. this. appears to me to bethecorrectorigin of the word, whilethesecondtis anegyptianfinal, which is added to denote the femininegerder:thefollowingareinteresting metathesesofthelettersoftaro:tora(hebrew)=law;troa(hebrew)=gate;rota(latin)=wheel; ora t (latin==it speaks, argues, or entreats;taor(egyptian)=taur,thegoddess of darkness;ator(egyptian)=athol',theegyptian venus. amrlumley tells me that there is azendword 'tarisk, meaning'torequire an answer .thereare italian; spanish, and. germantarotpacks,andsincethetimeofetteillafrenchalso,butthese latter arenotse well adapted for occult study owing to etteilla's attemp

e current is said to answer to the sun and the negative to the moon. now, the positive life current passes through the entire body once in twenty-four hours, and the phenomena are then repeated.theproportion of the revolu255tionofthesunto the moon is roughly one to twelve; therefore, roughly speaking, the tatwas pass just twelve times to once ofthesolar current. now, the first tatwa, vayu, is the gate of motion; when that tatwa is in currency, its effect upon the human body is to produce restlessness, desire to do some255 thing, to go somewhere, or something of that kind.thefollowing,.taiias,is warmth, colour, light.itproduces anger, heat of any kind; whereas apas produces receptivityandcalm contentment;andprithivi produces the opposite to taiias, indifference. now the question will natura

GLOBAL FREEMASONRY

heir origin in ancient egypt. one of these columns was in the south of egypt in the city of thebes; the other was in the north in heliopolis. in the entrance to the amenta temple dedicated to ptah, the chief god of egypt, there were two columns as in the temple of solomon. in the oldest myths associated with the sun, two columns are mentioned, named intelligence and power, erected in front of the gate of the entrance to eternity. 72 the egyptian terminology of the lodges in their book, the hiram key, two british masonic authors, christopher knight and robert lomas, drew attention to the ancient egyptian roots of masonry. one interesting point they reveal is that the words used in the ceremony in which a mason is made to rise to the degree of master mason are: ma'at-neb-men-aa, ma'at-ba-aa'

GNOSTIC HANDBOOK

tradition is that of dualism. so many people who read about the gnosis accept at face value that the demiurge (or creator) is evil and that matter itself is, if not evil, then a mixture of darkness and light. this anti-matter, anti-body position tends to be found in extreme christian gnostic sects and has continued today through christian puritanism and some new age gnostic derivatives, heaven s gate ufo cult is a prime example. to understand the nature of the demiurge and hence the true gnostic position on the world and matter we need to provide a background on some of the myths involved. there are many traditions and explanations of how this occurred, ranging from the fall of sophia to the genesis tale. for the valentinians the primal error occurred after a long process of hierarchical

GOETIA LUCIFERIAN

to grow close to this infernal king and enter his essence. open your astral eyes as this shadow, and understand you may take any form you wish. you are vampyre, incubus, set-like and immortal in essence. you become as ahriman, the infernal king who shapes the world according to his desire. you may communicate and seek various points of congress with all goetic spirits in the dreaming plane, your gate is the dream. this is the sabbat body of which you shall go forth. you may fly forth to discover a great crimson goddess before you. she is robed in red, and her head is covered with a caul bloody with the mark of birth. her hands are pale ivory, with blackened and animal like nails, sharp and cruel. she is encircled with a great red dragon, and two other heads emerge from her red robe hag li

nanomiala hekau zrazza sabai infernum i shall transcend and ascend above all things, myself may only strengthen in this light in this hour i illuminate, i burn with the glory of luciferian light within! above the throne of azothoz is the entering fire ring of set-heh, adversary of the nine gates! i go now between and beyond, within and without! upon the hour of midnight ya! zat-i-shaitan! by the gate of the black light, when i name the words against the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming aethyr shall i be known in the wisdom of the moon al zabbat, hekas hekau, serpent soul do i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i cal

GOLDEN DAWN RITUALS Z1

atter of those whose abode is the invisible: i am purified. i stand upon the universe. i am its reconciler with the eternal gods: i am the perfector of matter: and without me, the universe is not" 6 technically, the door is supposed to be situated behind the seat of hiereus in the west but it may be in any part of the neophyte hall, seeing that the walls represent the barrier to the exterior "the gate of the declarers of judgment" is its name and its symbolic form is that of a straight and narrow doorway between two mighty pylons "the watcher against the evil ones" is the name of the sentinel who guards it, and his form is the symbolic one of anubis. the stations of the officers the hierophant is placed in the east of the temple on the outer side of the veil of paroketh, to rule the temple

GOLDEN DAWN RITUALS Z2

umambulation in the path of darkness. 12. l procession. candidate barred in south. second baptism of n and o. speech of hegemon. allowing the candidate to proceed. 13. m hoodwink slipped up. challenge of hiereus. speech of hegemon. speech of hiereus. candidate re-veiled and passed on. 14. n circumambulation. barred in north. third baptism. speech of hegemon allowing candidate to approach unto the gate of the east. 15. o hoodwink slipped up for the second time. hierophant challenges. hegemon answers for candidate. speech of hierophant. candidate passes on. 16. p candidate led to west of altar. hierophant advances by the path of samekh. officers form the triangle. prayer of hierophant. 17. q candidate rises. hierophant addresses him, long has thou dwelt in darkness. quit the night and seek t

place. l. the magician takes up the sigil in his left hand and circumambulates the magic circle once, then passes to the south and halts. he stands (having placed the sigil on the ground) between it and the west, and repeats the oration of the 5 kerux. again he consecrates it with n and o, then takes it in his hand, falling westward saying, creature of, twice consecrated thou mayest approach the gate of the west. m. the magician now moves to the west of the magical circle, holds the sigil in his left hand and the sword in his right, faces south west, and again astrally masks himself with the form of the spirit, and for the first time, partially opens the covering of the sigil without, however, entirely removing it. he then smites it once with the flat blade of the sword, saying in a loud

e midst of the exorcism. appear thou therefore without fear before me, so pass thou on. he then reveils the sigil. n. take the sigil to the north, circumambulating first, halt, place the sigil on the ground, stand between it and the east, repeat the oration of the kerux, again consecrate with n and o. then, take it up, face north, and say, creature of, thrice consecrated, thou mayest approach the gate of the east. o. repeat section m in the northeast. magician then passes to east, takes up sigil in left and sword in his right hand. he assumes the mask of the sprit form, smites the sigil with the lotus wand or sword, and says, thou canst not pass from concealment unto manifestation save by virtue of the name, hwhy. after the formless and the void and the darkness, then cometh the knowledge

lead the way. l. then, taking up the light (not from the altar) in the right hand, circumambulate. now take up the telesmata or material basis, carry it around the circle, place it on the ground due south, then bar it, purify and consecrate with n and o and afresh, lift it with left hand, turn and face west, say, creature of talismans, twice purified and twice consecrated thou mayest approach the gate of the west. m. he now passes to the west with talisman in left hand, faces southeast. partly unveils telesmata, smites it once with the flat blade of the sword and pronounces, thou canst not pass from concealment unto manifestation, save by virtue of the name \yhla. before all things are the chaos and the darkness, and the gates of the land of night. i am he whose name is darkness. i am the

on therefore manifestation without fear before me, for i am he in whom fear is not. thou hast known me so pass thou on. this being done, he replaces the veil. n. then pass around the circle with the talisman, halt due north, place talisman on ground, bar, purify and consecrate again with n and with o, and say, creature of talismans, thrice purified and thrice consecrated, thou mayest approach the gate of the east (hold talisman aloft. o. hold telesmata in left hand, lotus wand in right, and assume hierophant s form. partly unveil talisman, smite with flat of sword, and say, thou canst not pass from concealment unto manifestation save by virtue of the name hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which riseth in darkness

GOLDEN DAWN RITUALS ZAM10

rkness, the light that shineth in darkness, but the darkness comprehendeth it not. let the mystic circumambulation take place in the place of darkness go round, knock when passing east and west and east again. pass to the south, halt, formualte the pillars of fire and cloud, reaching from darkness to the heavens. formulate shroud between them, and pass to the west. invisible, i cannot pass by the gate of the invisible save by virtue of the name of darkness" step 18 formulate forcibly the egg of dark blue-black. say "darkness is my name, and concealment. i am the great one invisible of the paths of the shades. i am without fear, though veiled in darkness, for within me, though unseen, is the magic of the light divine" go round, knock as before, halt in north, formulate pillars, and the blue

the shades. i am without fear, though veiled in darkness, for within me, though unseen, is the magic of the light divine" go round, knock as before, halt in north, formulate pillars, and the blueblack egg between them. then pass to east. step 19 do the rose cross, keeping your hands close to your body. dedicate it to containing your aura within the black egg. say "invisible, i cannot pass by the gate of the invisible, save by the virtue of the name of light" step 20 formulate the shroud forcibly. say" i am the light shrouded in darkness. i am the wielder of the forces of the balance" 9 step 21 concentrate the shroud mentally. go to the west of the altar, and remain standing. say "o thou divine creature of the creative darkness of spirit, formulate thou about me. i command thee by the name

GOLDEN DAWN RITUALS ZAM20

the gates of the firmament. give me your hands, o ye lords of truth, for i am made as ye. hail unto ye, for ye are the formers of the soul, hy, layzr" step 22 pass on and halt in the south. formulate the two pillars, and aspire to the genius. pass to the west, and say "before all things are the chaos, the darkness and the gates of the land of night. therefore, in the place of the guardian of the gate of the west, i tread thee down beneath my feet, o form of darkness and of fear. for fear is failure, and except i be without fear, i cannot cast out the evil ones into the earth. i have conquered thee, so i pass on" go around, saying: 9 "o lord of the universe, thou art above all things, and thy name is in all things, and before thee the shadows of the night roll back and the darkness hasteth

d the darkness hasteth away (vibrate hyha, wrffm) thus, have i formulated the white triangle of the light divine that, rising and expanding, may shine within my heart, a center of the supernal splendor" step 23 stop in the north, form the pillars, and aspire. pass east, say "after the formless and the void and the darkness, cometh the knowledge of the light. so in the place of the guardian of the gate of the east, i draw thee into my heart, o vision of the rising sun. thou dwellest in the place of the balance of the forces where alone is perfect justice. unbalanced mercy is but weakness, and unbalanced severity is cruelty and oppression. therefore, in the name of the motionless heart, i pass on unto that great altar whereon is sacrificed the body of my higher genius" step 24 pass to the ca

GOLDEN CHAIN AND THE LONELY ROAD

een initiator upon the matrix of sentience or 'mind' is most powerful and efficacious. in practice, mystery-rites comport additional 'degrees, adjunctive zones of empowerment, to which an aspirant has access and in which he or she may gain authority. self-initiation if by predilection one is led to the craft and the only means of entrance there-to is by an initiation self-performed, then let that gate be freely and rightly chosen. if the individual is led there-to by dreams and portents, and is told how to perform such a rite then a way of unique transmission is revealed. if a person accomplishes such a task, then i do not consider anyone else- high or low- has the right to doubt that which essentially does not concern them. in fact, it is wiser for us to respect those who enter the path b

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

eople the descendants of the builders of tiahuanaco, as the scholars insisted? or were the legends right? had the ancient city been the work of foreigners with godlike powers who had settled here, long ages ago? 6 thor heyerdahl, the ra expeditions, book club associates, london, 1972, pp. 43, 295. 7 ibid, p. 43. 8 ibid, p. 295. graham hancock fingerprints of the gods 77 chapter 10 the city at the gate of the sun the early spanish travellers who visited the ruined bolivian city of tiahuanaco at around the time of the conquest were impressed by the sheer size of its buildings and by the atmosphere of mystery that clung to them. i asked the natives whether these edifices were built in the time of the inca, wrote the chronicler pedro cieza de leon, they laughed at the question, affirming that

onstruction of the kalasasaya, and had continued to serve as such for approximately another five thousand years, during which great expanse of time its position in relation to the shore of lake titicaca hardly changed.2 throughout this epoch the principal harbour of the port city was located several hundred metres south-west of the kalasasaya at a site now known as puma punku (literally, the puma gate. here posnansky s excavations revealed two artificially dredged docks on either side of: a true and magnificent pier or wharf. where hundreds of ships could at the same time take on and unload their heavy burdens .3 one of the construction blocks from which the pier had been fashioned still lay on site and weighed an estimated 440 tons.4 numerous others weighed between 100 and 150 tons.5 furt

for you.12 the door of the sky at the horizon opens to you, the gods are glad at meeting you. may you sit on this iron throne of yours, as the great one who is in heliopolis.13 o king, may you ascend. the sky reels at you, the earth quakes at you, the imperishable stars are afraid of you. i have come to you, o you whose seats are hidden, that i may embrace you in the sky..14 the earth speaks, the gate of the earth god is open, the doors of geb are opened for you. may you remove yourself to the sky upon your iron throne.15 o my father the king, such is your going when you have gone as a god, your travelling as a celestial being. you stand in the conclaves of the horizon. and sit on this throne of iron at which the gods marvel..16 the constant references to iron, though easy to overlook, wer

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

flakes of astral light, 343 to shroud my form in your substantial night. step 7. the practice. let your body of light enter into you physical body. feel the shroud of darkness surrounding you. face the north and say, i have shrouded myself in mystery and concealment. may i enter the path of darkness. i am the only being in an abyss of darkness. face the west and say, invisible, i now pass by the gate of the invisible by virtue of the name of darkness. darkness is my name. i am the great one, invisible on the paths of the shades. face the east and say, invisible, i now pass by the gate of the invisible by virtue of the name of light. i am light shrouded in darkness. i am the wielder of the forces of the great balance. face the south and say, thus have i formulated this shroud of darkness a

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

r' alan, ab insulis (d. 1202) contra valdenses, lib. 1. a better name for heretics was boni homines, bonn hommes (soldan p. 131, not, i think, because so many were of j^ood condition, but in harmony with other meanings of the term (conf. supra p. 89. at the same time it reminds us of the ghostly good women, bonae dominae, p. 287, as' francs hommes' does of the frauches puceles, p. 410 n. even the gate holden are not to be overlooked- composed 1487 by the two inquisitors appointed by innocent, heinr. lustitoris in alemannia and jac. spreuger at cologne, with the help of joh. grcmper, priest at constance. soon followed by episcopal mandates, e.g. at kegeusburg 1491-3 (mb. 10, 241-3. 1068 magic. as actual apostates from god and malefactors arraigned before a court of justice. a good deal lias

ntiquum: numum vult pestilentia? duos illi da, et ducat se' during the great pestilence under justinian, men saw brazen barks on the sea, and black men without heads sitting in them: wherever they sailed to, the plague at once broke out. in a city of egypt the only inhabitants left alive were seven men and a boy ten years old; they were escaping with their valuables, when in a house near the town-gate all the men dropped down dead, and the boy alone fled; but under the gate a spectre seized him, and dragged him back into the house. soon after, a rich man's steward came to fetch goods out of the house, and the boy warned him to haste away: at the same instant both man and boy fell dead to the ground. so says bishop john (assemanni biblioth. orient. 2, 86-7. the mod. greeks think of the plag

tty little hoy with a rasp or grater (rifva) in his hand, and rasping with it. when he did that, there still remained one or two alive in a house, as the grater could not take everything along with it. but when he got to the next village, there came after him the riaguo-dainsel (pestflicka, she swept with a broom outside the^ wulfter's deduction, beil. nos. 4. o. 135. vol. iii. u 1188 sicknesses. gate, then all in the village died. but she was very seldom seen^ and never except at daybreak (afzelius 4, 179. in yestergotland they had decreed a human sacrifice to stay the* digerdod/ and two heggar children having just then come in, were to be buried alive in the ground. they soon dug the pit open, gave the hungry children cake spread with lard, and made them sit down in the pit: while they a

on metuatur' 24, 8 [32' virgam (viticis) qui in manu haheant aut in cinctn, negantur intertriginem sentire' 24, 9 [38' intertrigines negat fieri cato absinthium ponticum seciim hahentibus' 26, 8 [58. yet if you fall, holding in your hand the nymphjea, you become epileptic (p. 654. but in many parts of germany herbs of power used to be suspended up in the loft, on the main rafter, or over door and gate ways, and left there all the year round, till they were replaced by fresh ones. the romans had a strange custom of laying a sieve in the road, and using the stalks of grass that grew up through it for medical purposes' cribro in limite adjecto, herbae intus exstantes decerptae adalligataeque gravidis partus accelerant' 24, 19 [109. the sieve was a sacred utensil (p. 1108-12: exstare is extra

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

nes out. in the valley above ilfeld, close to the blihr, stands a huge mass of rock, which a giant once shook out of his shoe, because the grain of sand galled him. i am confident this myth also has a wide circulation, it has even come to be related of a mere set of men: the men of sauerland in westphalia are fine sturdy fellows; they say one of them walked to cologne once, and on arriving at the gate, asked his fellow-traveller to wait a moment, while he looked in his shoe to see what had been teazing him so all the while " nay " said the other " hold out now till we get to the inn." the sauerlander said very well, and they trudged up and down the long streets. but at the market-place he could stand it no longer, he took the shoe off and threw out a great lump of stone

s a rakshasi, giantess, not a beast. 2 mightily works man s smell, and amazingly quickens my nostrils, arjuna s journey, by bopp, p. 18. the same in our fairy-tales (supra, p. 486. epithets of these indian daemons indicate that they walk about by night (bopp s gloss. 91. 97. 3 one giant is hagel al der lande, hail-storm to all lands, bit. 6482. 4 n.b, his bones are treasured up outside the castle-gate (5881, as in fischart s garg. 41a: they tell of riesen and haunen, shew their bones in churches, under town halls. so there hangs in a church the skeleton of the giantess struck by lightning (p. 531 n, the heathen maiden s dripping rib (deut. sag. 140, and her yellow locks (ibid. 317; in the castle is kept the giant s bone (ibid. 324. at alpirsbach in the black forest a giant s skeleton hangs

s in fischart s garg. 41a: they tell of riesen and haunen, shew their bones in churches, under town halls. so there hangs in a church the skeleton of the giantess struck by lightning (p. 531 n, the heathen maiden s dripping rib (deut. sag. 140, and her yellow locks (ibid. 317; in the castle is kept the giant s bone (ibid. 324. at alpirsbach in the black forest a giant s skeleton hangs outside the gate, and in our lady s church at arnstadt the riesenribbe, bechst. 3, 129; conf. jerichow and werben in ad. kuhn, no. 56. the horns of a giant ox nailed up in the porch of a temple (niebuhr s horn. hist. 1, 407, 556 giants. it on again (16114, l the giants shew more colour as we come to poems in the cycle of our hero-legend. kuperan in the hiirn. sifrit (cuprian of the heldens. 171) rules over 10

ky, the youth and the meaner folk leap over it, and all manner of herbs are cast into it: like these, may all their troubles go off in fire and smoke i in some places they light lanterns outside their chambers at night, and dress them with red poppies or anemones, so as to make a bright glitter/ at niirnberg the lads go about begging billets of wood, cart them to the bleacher s pond by the spital-gate, make a fire of them, and jump over it; ihis keeps them in health the whole year (conf. sup. i, 918. they invite passers by to have a leap, who pay a few kreuzers for the privilege. in the fulda country also the boys beg for wood to burn at night, and other presents, while they sing a rhyme: da kommen wir her gegangen mit spiessen und mit staogen, und wollen die eier (eggs) langen. feuerrothe

on all the heights, as far as the eye can reach. the next morning they drive their cattle to pasture over the remains of these fires, as a specific against murrain, magic and milk-drought, yet also against hailstroke and lightning. the lads who lighted the fires go from house to house collecting milk. on the same midsummer eve they fasten large burs and mugwort (that is to say, kupoles) over the gate or gap through which the cattle always pass. now at a bird s-eye view we perceive that these fires cover nearly all europe, and have done from time immemorial. about them it might seem a great deal more doubtful than about waterlustration (pp. 585. 590, whether they are of heathen or of chris tian origin. the church had appropriated them so very early to herself, and as beleth and durantis sh

HANDBOOK OF EGYPTIAN MYTHOLOGY

nasty on, royal tombs included more than one book in their decoration.56 the pictorial element is dominant in most of the underworld books. with a few exceptions, the text is mainly in the form of captions to the images. underworld books such as the book of gates and the book of caverns are essentially more detailed forms of the maps of the underworld found on middle kingdom coffins. each hour or gate or cavern is represented by giant tableaux of hundreds of deities, demons, and monsters. some egyptologists have called such groupings image-clusters. individual symbols can modify their meaning when incorporated into one of these clusters. these secret books admit the vulnerabilty of the divine order and illustrate the ordeals faced by the creator sun god. virtually the entire cast of egypti

s role as a kind of celestial guide dog made him a popular deity with ordinary people who faced dangerous journeys in life or death. like anubis, wepwawet was lord of the sacred land. this meant that he was a supernatural guardian of the desert cemeteries. in the book of the dead, wepwawet is one of the council of seven gods who guard the twenty-first and fi- deities, themes, and concepts 213 nal gate on the road to the throne room of osiris. opener of the ways is also said to be a name of thoth, who makes the good things of paradise accessible to those who obey the laws of maat. see also anubis; osiris; thoth references and further reading: h. frankfort. kingship and the gods. chicago: 1948, 92 97, 204 205. t. a. h. wilkinson. early dynastic egypt. london and new york: 1999, 198 199, 297

HEAVEN HELL

iii funeral artists began to represent pictorially the chief features of the "field of peace" or "islands of the blessed" and before the close of the xixth dynasty, about 1300 years later, all the principal books relating to the tuat were profusely illustrated. in the copies of them which were painted on the walls of royal tombs, each division of the tuat was clearly drawn and described, and each gate, with all its guardians, was carefully depicted. both the living and the dead could learn from them, not only the names, but also the forms, of every god, spirit, soul, shade, demon, and monster which they were likely to meet on their way, and the copious texts which were given side by side with the pictures enabled the traveller through the tuat--always, of course, provided that he had learn

rs at least, the scribes and artists of the xviiith dynasty devoted much attention, and the results of their views are set forth in the copies of per-em-hru, or the theban book of the dead, which have come down to us. in one of the oldest copies of per-em-hru, i.e, in the papyrus of nu, 1 is a vignette of the seven arits, or divisions of sekhet-aaru; the portion shown of each arit is the door, or gate, which is guarded by a gatekeeper, by a watcher, who reports the arrival of every comer, and by a herald, who receives and announces his name. all these beings save two have the head of an animal, or bird, on a human body, a fact which indicates the great antiquity of the ideas that underlie this vignette. their names are- arit i. gatekeeper. sekhet-hra-asht-aru. watcher. semetu. herald. hu-k

bu. herald. teb-her-kehaat. arit vi. gatekeeper. aken-tau-k-ha-kheru. watcher. an-hra. herald. metes-hra-ari-she. arit vii. gatekeeper. metes-sen. watcher. aaa-kheru. herald. khesef-hra-khemiu. from another place in the same papyrus, 1 and from other papyri, we learn that the "secret gates of the house of osiris in sekhet-aaru" were twenty-one in number; the chapter (cxlvi) gives the name of each gate, and also that of each gatekeeper up to no. x, thus- i. gate. nebt-setau-qat-sebt-hert-nebt-khebkhebt-sert-metu-khesefet-nesheniu-nehemet-uai-en-p. 32 gatekeeper. neri. ii. gate. nebt-pet-hent-taui-nesbit-nebt-tememu-tent-bu-nebu. gatekeeper. mes-peh (or, mes-ptah. click to view gate i. click to view gate ii. iii. gate. nebt-khaut-aat-aabet-senetchemet-neter-neb-am-s-hru-khent-er-abtu. gateke

ch gatekeeper up to no. x, thus- i. gate. nebt-setau-qat-sebt-hert-nebt-khebkhebt-sert-metu-khesefet-nesheniu-nehemet-uai-en-p. 32 gatekeeper. neri. ii. gate. nebt-pet-hent-taui-nesbit-nebt-tememu-tent-bu-nebu. gatekeeper. mes-peh (or, mes-ptah. click to view gate i. click to view gate ii. iii. gate. nebt-khaut-aat-aabet-senetchemet-neter-neb-am-s-hru-khent-er-abtu. gatekeeper. ertat-sebanqa. iv. gate. sekhemet-tesu-hent-taui-hetchet-khefti-nu-urt-ab-arit-saru-shut-em-au. gatekeeper. nekau. p. 33 click to view gate iii. click to view gate iv. v. gate. nebt-rekhu-resht-tebhet-tatu-an-aq-eres-un-tep-f. gatekeeper. henti-requ. click to view gate v. click to view gate vi. p. 34 vi. gate. nebt-senket-aat-hemhemet-an-rekh-tu-qa-s-er-usekh-s-an-qemtu-qet-s-em-shaa-au-hefu-gatekeeper. smamti. clic

emet-tesu-hent-taui-hetchet-khefti-nu-urt-ab-arit-saru-shut-em-au. gatekeeper. nekau. p. 33 click to view gate iii. click to view gate iv. v. gate. nebt-rekhu-resht-tebhet-tatu-an-aq-eres-un-tep-f. gatekeeper. henti-requ. click to view gate v. click to view gate vi. p. 34 vi. gate. nebt-senket-aat-hemhemet-an-rekh-tu-qa-s-er-usekh-s-an-qemtu-qet-s-em-shaa-au-hefu-gatekeeper. smamti. click to view gate vii. click to view gate viii. vii. gate. akkit-hebset-bak-aakebit-mert-sehap-khat. gatekeeper. akenti. viii. gate. rekhet-besu-akhmet-tchafu-sept-pau-khat-tet-smam-an-netchnetch-atet-sesh-her-s-en-gatekeeper. khu-tchet-f. p. 35 ix. gate. amt-hat-nebt-user-hert-ab-mestet-neb-s-khemt-shaa.-em-shen-s-satu-em-uatchet-qema-theset-bes-hebset-bak-feqat-neb-s-ra-neb. gatekeeper. tchesef. click to vie

HEKAS

ors around the circle's encompass and trace back through through the centuries the weave of the tradition's design. in this curiosity there is a second realization known solely through the practice of arte: the tradition you draw upon id native to the land upon which you stand, solely because the power must ever be drawn direct through the earth where-e'r you might happen to be. the circle is the gate which opens into the earth and allows in/egress through the power of the land. there is more than one history here to tell; we might look to the history of our techniques and seek to discover whom it was that introduced any one of the plethora of technicalities of spell-craft, or we might seek out the history of the names which we use to call our requisites of arte. these histories are re-mem

HELENA BLAVATSKY NIGHTMARE TALES

at the foot of the mountain, leading to the old castle, as the frenchmancalled the place. it fully deserved the poetical name given it. there was a rought bench in the depths of one ofthe shadowy retreats, and as we stopped at the entrance of this poetical place, and the frenchman wasgallantly busying himself with my horse on the suspicious-looking bridge which led across the water to theentrance gate, i saw a tall figure slowly rise from the bench and come towards us. it was my old friend gospoja p, looking more pale and more mysterious than ever. she exhibited nosurprise at seeing me, but simply greeting me after the serbian fashion, with a triple kiss on both cheeks, shetook hold of my hand and led me straight to the nest of ivy. half reclining on a small carpet spread on the tallgrass

r 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 any per

HELENA BLAVATSKY THE KEY TO THEOSOPHY

true relation to ourselves and to others. every mean and selfish action sends us backward and not forward, while every noble thought and every unselfish deed are stepping-stones to the higher and more glorious planes of being. if this life were all, then in many respects it would indeed be poor and mean; but regarded as a preparation for the next sphere of existence, it may be used as the golden gate through which we may pass, not selfishly and alone, but in company with our fellows, to the palaces which lie beyond -ooo- on self-sacrifice q. is equal justice to all and love to every creature the highest standard of theosophy? a. no; there is an even far higher one. q. what can it be? a. the giving to others more than to oneself-self-sacrifice. such was the standard and abounding measure w

HINE PHIL ASPECTS OF EVOCATION

a useful parallel, the most obvious place to look for guidelines is lovecraft.s fiction itself. from this, we find that for example, in the dunwich horror, lovecraft clearly illustrates that .hilltop rites, associated with stone circles and strange geophysical phenomena, are a key when approaching entities such as yog-sothoth. bringing the great old ones into our dimension requires some form of .gate, which in mythos tales, is often a wild outdoor site, a stone circle, tower, or a similar type of power spot. lovecraft is also careful to point out that such sites have, in historical terms, a long history of strange manifestations associated with them. again and again, he places great emphasis on the folklore of those who live on the borders of such areas; that .locals. have traditions that

neth grant, have drawn a parallel between yog-sothoth and the demon choronzon, evoked by aleister crowley and victor neuburg in the gobi desert. again, the dunwich horror provides us with a key passage: 39 .the old ones were, the old ones are, and the old ones shall be, not in the spaces we know, but between them. they walk serene and primal, undimensioned, and to us unseen. yog sothoth knows the gate. yog-sothoth is the gate. yog-sothoth is the key and guardian of the gate. past, present, future, all are one in yog-sothoth. he knows where the old ones broke through of old, and where they shall break through again..they walk unseen and foul in lonely places where the words have been spoken and the rites howled through at their seasons. the wind gibbers with their voices and the earth mutte

HINE P OVEN READY CHAOS

nning anti-clockwise (no particular reason why, and the whole figure becoming a 3-d tunnel, twisting into infinite space. pretty, eh? the first time we tried them out was, appropriately enough, in a ritual invocation of eris, and they seemed to work very well. they don t keep things out, they tend to draw energies in. you can also use them in astral projection (or in chaospeak, virtual magick) to gate through, and i ve had them turning up spontaenously in dreams as astral doorways. to seal them, i reverse the spinning of the petals, and have them become flat again, sometimes doing a normal pentagram over them just for good measure. they seem to work well when used in a 29 oven-ready chaos free-form style of working, but not when used with trad systems, such as the lesser key of solomon (th

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

erhaps you may have missed seeing this. there was a droll, tho, in one sense, a serious incident here a few days since. sanger's circus came and pitched itself on the common which my house overlooks. there was an elephant who did wonderful and amusing feats. when the performance was over and all gone to bed, he broke loose, sallied out, went to a farm-yard on the n. side of the common, lifted the gate off its hinges, carried it off for a% mile, returned to the entrance he had effected, broke down part of a barn, and helped himself largely to a quantity of barley which had been thrashed out that very day. the serious part is that the damage is between 50 and 60 and the farmer is a poor man. i suppose he will recover it off sangers who are credited with being very rich. perhaps the elephant

HP LOVECRAFT A DARK LORE

f the world. nor is it to be thought (ran the text as armitage mentally translated it) that man is either the oldest or the last of earth's masters, or that the common bulk of life and substance walks alone. the old ones were, the old ones are, and the old ones shall be. not in the spaces we know, but between them, they walk serene and primal, undimensioned and to us unseen. yog-sothoth knows the gate. yog-sothoth is the gate. yog-sothoth is the key and guardian of the gate. past, present, future, all are one in yog-sothoth. he knows where the old ones broke through of old, and where they shall break through again. he knows where they had trod earth's fields, and where they still tread them, and why no one can behold them as they tread. by their smell can men sometimes know them near, but

tones whereon their seal is engraver, but who bath seen the deep frozen city or the sealed tower long garlanded with seaweed and barnacles? great cthulhu is their cousin, yet can he spy them only dimly. i! shub-niggurath! as a foulness shall ye know them. their hand is at your throats, yet ye see them not; and their habitation is even one with your guarded threshold. yog-sothoth is the key to the gate, whereby the spheres meet. man rules now where they ruled once; they shall soon rule where man rules now. after summer is winter, after winter summer. they wait patient and potent, for here shall they reign again. dr. annitage, associating what he was reading with what he had heard of dunwich and its brooding presences, and of wilbur whateley and his dim, hideous aura that stretched from a du

neglected weeds and grasses. the sooty gothic windows were largely unbroken, though many of the stone mullions were missing. blake wondered how the obscurely painted panes could have survived so well, in view of the known habits of small boys the world over. the massive doors were intact and tightly closed. around the top of the bank wall, fully enclosing the grounds, was a rusty iron fence whose gate- at the head of a flight of steps from the square- was visibly padlocked. the path from the gate to the building was completely overgrown. desolation and decay hung like a pall above the place, and in the birdless eaves and black, ivyless walls blake felt a touch of the dimly sinister beyond his power to define. there were very few people in the square, but blake saw a policeman at the northe

of devil reef, then showing plainly and almost fascinatingly above the waves. the sight seemed to displease him, for he began a series of weak curses which ended in a confidential whisper and a knowing leer. he bent toward me, took hold of my coat lapel, and hissed out some hints that could not be mistaken "thar's whar it all begun- that cursed place of all wickedness whar the deep water starts. gate o' hell- sheer drop daown to a bottom no saoundin'-line kin tech. ol' cap'n obed done it- him that faound aout more'n was good fer him in the saouth sea islands "everybody was in a bad way them days. trade fallin' off, mills losin' business- even the new ones- an' the best of our menfolks kilt aprivateerin' in the war of 1812 or lost with the elizy brig an' the ranger scow- both on 'em gilman

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

upper world- a shorter route than the one we were so carefully blazing, and probably that by which those others had descended. at any rate, the thing we did was to study the terrible sketches- which quite perfectly confirmed our own- and start back over the indicated course to the circular place; the course which our nameless predecessors must have traversed twice before us. the other neighboring gate to the abyss would lie beyond that. i need not speak of our journey- during which we continued to leave an economical trail of paper- for it was precisely the same in kind as that by which we had reached the cul-de-sac; except that it tended to adhere more closely to the ground level and even descend to basement corridors. every now and then we could trace certain disturbing marks in the debr

HP LOVECRAFT CELEPHAIS

a grassy hillside till finally his feet rested gently on the turf. he had indeed come back to the valley of ooth-nargai and the splendid city of celephais. down the hill amid scented grasses and brilliant flowers walked kuranes, over the bubbling naraxa on the small wooden bridge where he had carved his name so many years ago, and through the whispering grove to the great stone bridge by the city gate. all was as of old, nor were the marble walls discoloured, nor the polished bronze statues upon them tarnished. and kuranes saw that he need not tremble lest the things he knew be vanished; for even the sentries on the ramparts were the same, and still as young as he remembered them. when he entered the city, past the bronze gates and over the onyx pavements, the merchants and camel-drivers g

HP LOVECRAFT EX OBLIVIONE

lling, and sailed endlessly and languorously under strange stars. once when the gentle rain fell i glided in a barge down a sunless stream under the earth till i reached another world of purple twilight, iridescent arbours, and undying roses. and once i walked through a golden valley that led to shadowy groves and ruins, and ended in a mighty wall green with antique vines, and pierced by a little gate of bronze. many times i walked through that valley, and longer and longer would i pause in the spectral half-light where the giant trees squirmed and twisted grotesquely, and the grey ground stretched damply from trunk to trunk, some times disclosing the mould-stained stones of buried temples. and alway the goal of my fancies was the mighty vine-grown wall with the little gate of bronze there

h the little gate of bronze therein. after a while, as the days of waking became less and less bearable from their greyness and sameness, i would often drift in opiate peace through the valley and the shadowy groves, and wonder how i might seize them for my eternal dwelling-place, so that i need no more crawl back to a dull world stript of interest and new colours. and as i looked upon the little gate in the mighty wall, i felt that beyond it lay a dream-country from which, once it was entered, there would be no return. so each night in sleep i strove to find the hidden latch of the gate in the ivied antique wall, though it was exceedingly well hidden. and i would tell myself that the realm beyond the wall was not more lasting merely, but more lovely and radiant as well. then one night in

diant as well. then one night in the dream-city of zakarion i found a yellowed papyrus filled with the thoughts of dream-sages who dwelt of old in that city, and who were too wise ever to be born in the waking world. therein were written many things concerning the world of dream, and among them was lore of a golden valley and a sacred grove with temples, and a high wall pierced by a little bronze gate. when i saw this lore, i knew that it touched on the scenes i had haunted, and i therefore read long in the yellowed papyrus. some of the dream-sages wrote gorgeously of the wonders beyond the irrepassable gate, but others told of horror and disappointment. i knew not which to believe, yet longed more and more to cross for ever into the unknown land; for doubt and secrecy are the lure of lure

the dream-sages wrote gorgeously of the wonders beyond the irrepassable gate, but others told of horror and disappointment. i knew not which to believe, yet longed more and more to cross for ever into the unknown land; for doubt and secrecy are the lure of lures, and no new horror can be more terrible than the daily torture of the commonplace. so when i learned of the drug which would unlock the gate and drive me through, i resolved to take it when next i awaked. last night i swallowed the drug and floated dreamily into the golden valley and the shadowy groves; and when i came this time to the antique wall, i saw that the small gate of bronze was ajar. from beyond came a glow that weirdly lit the giant twisted trees and the tops of the buried temples, and i drifted on songfully, expectant

night i swallowed the drug and floated dreamily into the golden valley and the shadowy groves; and when i came this time to the antique wall, i saw that the small gate of bronze was ajar. from beyond came a glow that weirdly lit the giant twisted trees and the tops of the buried temples, and i drifted on songfully, expectant of the glories of the land from whence i should never return. but as the gate swung wider and the sorcery of the drug and the dream pushed me through, i knew that all sights and glories were at an end; for in that new realm was neither land nor sea, but only the white void of unpeopled and illimitable space. so, happier than i had ever dared hope to be, i dissolved again into that native infinity of crystal oblivion from which the daemon life had called me for one brie

HP LOVECRAFT HERBERT WEST REANIMATOR

cy of the deed. the victim had been seen alive considerably after midnight- the dawn revealed the unutterable thing. the manager of a circus at the neighbouring town of bolton was questioned, but he swore that no beast had at any time escaped from its cage. those who found the body noted a trail of blood leading to the receiving tomb, where a small pool of red lay on the concrete just outside the gate. a fainter trail led away toward the woods, but it soon gave out. the next night devils danced on the roofs of arkham, and unnatural madness howled in the wind. through the fevered town had crept a curse which some said was greater than the plague, and which some whispered was the embodied daemon-soul of the plague itself. eight houses were entered by a nameless thing which strewed red death

HP LOVECRAFT THE NAMELESS CITY

rrible final scene shewed a primitive-looking man, perhaps a pioneer of ancient irem, the city of pillars, torn to pieces by members of the elder race. i remember how the arabs fear the nameless city, and was glad that beyond this place the grey walls and ceiling were bare. as i viewed the pageant of mural history i had approached very closely to the end of the low-ceiled hall, and was aware of a gate through which came all of the illuminating phosphorescence. creeping up to it, i cried aloud in transcendent amazement at what lay beyond; for instead of other and brighter chambers there was only an illimitable void of uniform radiance, such one might fancy when gazing down from the peak of mount everest upon a sea of sunlit mist. behind me was a passage so cramped that i could not stand upr

ing myself to resist the gale that was sweeping down to its cavern home as it had swept forth at evening. my fear again waned low, since a natural phenomenon tends to dispel broodings over the unknown. more and more madly poured the shrieking, moaning night wind into the gulf of the inner earth. i dropped prone again and clutched vainly at the floor for fear of being swept bodily through the open gate into the phosphorescent abyss. such fury i had not expected, and as i grew aware of an actual slipping of my form toward the abyss i was beset by a thousand new terrors of apprehension and imagination. the malignancy of the blast awakened incredible fancies; once more i compared myself shudderingly to the only human image in that frightful corridor, the man who was torn to pieces by the namel

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

of devil reef, then showing plainly and almost fascinatingly above the waves. the sight seemed to displease him, for he began a series of weak curses which ended in a confidential whisper and a knowing leer. he bent toward me, took hold of my coat lapel, and hissed out some hints that could not be mistaken "thar's whar it all begun- that cursed place of all wickedness whar the deep water starts. gate o' hell- sheer drop daown to a bottom no saoundin'-line kin tech. ol' cap'n obed done it- him that faound aout more'n was good fer him in the saouth sea islands "everybody was in a bad way them days. trade fallin' off, mills losin' business- even the new ones- an' the best of our menfolks kilt aprivateerin' in the war of 1812 or lost with the elizy brig an' the ranger scow- both on 'em gilman

HP LOVECRAFT THE TERRIBLE OLD MAN

ccount at the bank, and who pays for his few necessities at the village store with spanish gold and silver minted two centuries ago. messrs. ricci, czanek, and silva selected the night of april 11th for their call. mr. ricci and mr. silva were to interview the poor old gentleman, whilst mr. czanek waited for them and their presumable metallic burden with a covered motor-car in ship street, by the gate in the tall rear wall of their host s grounds. desire to avoid needless explanations in case of unexpected police intrusions prompted these plans for a quiet and unostentatious departure. as prearranged, the three adventurers started out separately in order to prevent any evil-minded suspicions afterward. messrs. ricci and silva met in water street by the old man s front gate, and although th

he screams of a weak and exceptionally venerable man can be easily muffled. so they moved up to the one lighted window and heard the terrible old man talking childishly to his bottles with pendulums. then they donned masks and knocked politely at the weather-stained oaken door. waiting seemed very long to mr. czanek as he fidgeted restlessly in the covered motor-car by the terrible old man s back gate in ship street. he was more than ordinarily tender-hearted, and he did not like the hideous screams he had heard in the ancient house just after the hour appointed for the deed. had he not told his colleagues to be as gentle as possible with the pathetic old sea-captain? very nervously he watched that narrow oaken gate in the high and ivy-clad stone wall. frequently he consulted his watch, an

aptain? very nervously he watched that narrow oaken gate in the high and ivy-clad stone wall. frequently he consulted his watch, and wondered at the delay. had the old man died before revealing where his treasure was hidden, and had a thorough search become necessary? mr. czanek did not like to wait so long in the dark in such a place. then he sensed a soft tread or tapping on the walk inside the gate, heard a gentle fumbling at the rusty latch, and saw the narrow, heavy door swing inward. and in the pallid glow of the single dim street-lamp he strained his eyes to see what his colleagues had brought out of that sinister house which loomed so close behind. but when he looked, he did not see what he had expected; for his colleagues were not there at all, but only the terrible old man leanin

HP LOVECRAFT THE WHITE SHIP

the spires of its temples reached, so that no man might behold their peaks; and far back beyond the horizon stretched the grim, gray walls, over which one might spy only a few roofs, weird and ominous, yet adorned with rich friezes and alluring sculptures. i yearned mightily to enter this fascinating yet repellent city, and besought the bearded man to land me at the stone pier by the huge carven gate akariel; but he gently denied my wish, saying, into thalarion, the city of a thousand wonders, many have passed but none returned. therein walk only daemons and mad things that are no longer men, and the streets are white with the unburied bones of those who have looked upon the eidolon lathi, that reigns over the city. so the white ship sailed on past the walls of thalarion, and followed for

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

on this day of the year, he could carry out with success the message he had deciphered months before from the arabesques of that tarnished and incredibly ancient silver key. he knew now how it must be rotated, and how it must be held up to the setting sun, and what syllables of ceremony must be intoned into the void at the ninth and last turning. in a spot as close to a dark polarity and induced gate as this, it could not fail in its primary functions certainly, he would rest that night in the lost boyhood for which he had never ceased to mourn. he got out of the car with the key in his pocket, walking up-hill deeper and deeper into the shadowy core of that brooding, haunted countryside of winding road, vine-grown stone wall, black woodland, gnarled, neglected orchard, gapingwindowed, des

on whose place could he told by earth's geographers, and in no age whose date history could fix; for the nature of what was happening was not wholly unfamiliar to him. there were hints of it in the cryptical pnakotic fragments, and a whole chapter in the forbidden necronomicon of the mad arab, abdul alhazred, had taken on significance when he had deciphered the designs graven on the silver key. a gate had been unlocked- not, indeed, the ultimate gate, but one leading from earth and time to that extension of earth which is outside time, and from which in turn the ultimate gate leads fearsomely and perilously to the last void which is outside all earths, all universes, and all matter. there would he a guide- and a very terrible one; a guide who had been an entity of earth millions of years b

not flinch in fear. instead, he spoke back, equally without sound or language, and made those obeisances which the hideous necronomicon had taught him to make. for this shape was nothing less than that which all the world has feared since lomar rose out of the sea, and the children of the fire mist came to earth to teach the elder lore to man. it was indeed the frightful guide and guardian of the gate 'umr at-tawil, the ancient one, which the scribe rendereth the prolonged of life. the guide knew, as he knew all things, of carter's quest and coming, and that this seeker of dreams and secrets stood before him unafraid. there was no horror or malignity in what he radiated, and carter wondered for a moment whether the mad arab's terrific blasphemous hints came from envy and a baffled wish to

o what was now about to be done. or perhaps the guide reserved his horror and malignity for those who feared. as the radiations continued, carter eventually inter-preted them in the form of words "i am indeed that most ancient one" said the guide "of whom you know. we have awaited you- the ancient ones and i. you are welcome, even though long delayed. you have the key, and have unlocked the first gate. now the ultimate gate is ready for your trial. if you fear, you need not advance. you may still go back unharmed, the way you came, but if you chose to advance" the pause was ominous, but the radiations continued to be friendly. carter hesitated not a moment, for a burning curiosity drove him on "i will advance" he radiated back "and i accept you as my guide" at this reply the guide seemed t

esitated not a moment, for a burning curiosity drove him on "i will advance" he radiated back "and i accept you as my guide" at this reply the guide seemed to make a sign by certain motions of his robe which may or may not have involved the lifting of an arm or some homologous member. a second sign followed, and from his well-learned lore carter knew that he was at last very close to the ultimate gate. the light now changed to another inexplicable colour, and the shapes on the quasi-hexagonal pedestals became more clearly defined. as they sat mote erect, their outlines became more like those of men, though carter knew that they could not be men. upon their cloaked heads there now seemed to rest tall, uncertainly coloured miters, strangely suggestive of those on certain nameless figures chi

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

y receive thoughts but send them, project emotion and change destiny. a witch is not passive; she is an activist. my husband knows i'm a witch. with reason. we've had a lot of weird things happen to us, and i've told him in advance many things that are going to happen. he knows i'm psychic. he knows that i pick up things before they happen and that i'm somehow aware. there is a metal piece on the gate that jingles when anyone comes in. sometimes i hear the jingle, and i go to open the door, but my husband isn't there. so i put dinner on anyway, and in no more time than it takes to drive up the hill, maybe ten minutes later, he arrives. and, you can figure how it happens: as soon as he reached the bottom of the hill, he had the mental reaction "well, i'm home" and i would pick this up. mayb

INFERNAL SABBAT LIVE

o unleash a demonic state in those who take part in this working. this public performance is a luciferian awakening of the senses, to summon those very forces which society generally shuns. musickally psychonaut 75 is an industrial and ritualistic band which embodies the essence of not only chaos sorcery and luciferian witchcraft, but experimentation and extreme electronic and hybrid soundscapes. gate of black earth, nephillmic tomb in the sunless palace of azrail, open forth the dreaming fields of night, from thy vessel, born of lilith s womb shall the vampyre shade awaken before us lilith, queen of those who walk the shadows- i come before you, night born as the queen of the dead. behold unto my death mask, the temple of azothoz as a current of the living flame. i shall bless each one of

INITIATION INTO HERMETICS

ean a game of cards, serving mantical purposes, but a symbolic book of initiation which contains the greatest secrets in a symbolic form. the first tablet of this book introduces the magician representing him as the master of the elements and offering the key to the first arcanum, the secret of the ineffable name of tetragrammaton, the quabbalistic yod-he-vau-he. here we will, therefore, find the gate to the magician s initiation. the reader will easily realize, how significant and how manifold the application of this tablet is. not one of the books published up to date does describe the true sense of the first tarot card so distinctly as i have done in my book. it is let it be noted born from the own practice and destined for the practical use of a lot of other people, and all my disciple

g the sacred name yhvh (yahveh) or jehova as it later became when the vowels of another word were combined with the consonants of yhvh. but i would never dare to say that my book describes or deals with all the magic or mystic problems. if anyone should like to write all about this sublime wisdom, he ought to fill folio volumes. it can, however, be affirmed positively that this work is indeed the gate to the true initiation, the first key to using the universal rules. i am not going to deny the fact of fragments being able to be found in many an author s publications, but not in a single book will the reader find so exact a description of the first tarot card. i have taken pains to be as plain as possible in the course of the lectures to make the sublime truth accessible to everybody, alth

ever just sit in front of a magic mirror and tire his visual nerves. he will operate in quite a different way that is magically correct. before i describe some of these practices in detail, i will quote some examples where a magic mirror may be very helpful: 1. when working with the imagination, where optic nerves are required. 2. when loading up with powers, fluids of every kind. 3. as a transit gate to all desired planes. 4. as a help to induce a communication with living and deceased persons. 5. as a help to get contact with powers, beings, etc. 6. as equipment for radiotherapy and room impregnation. 7. to influence the own or other people s personality. 8. as a magic transmitter and receiver. 9. as a help to prevent dangerous and undesirable influences. 10. as an implement for the proj

source. the following loadings are to be made: 1. with all four elements, one after the other. 2. with akasa 3. with the light 4. with the electric fluid 5.with the magnetic fluid. as soon as the magician has gained a certain skill in loading the mirror, he is fit for further mirror experiments, for which i will quote some examples concerning the various methods. 3. the magic mirror as a transit gate to all planes when performing this experiment, take care that you are not disturbed by your surroundings. sit comfortably in front of your mirror and load its surface with the akasa, which you suck into your body by lung and pore breathing. the loading of the mirror with the personal akasa can take place whether by your hands or directly via the solar plexus. now forget all about your body an

o the knowledge handed down till now only in the temples of mysteries, and imparted to the most selected and trustworthy scholars. those who want quick results will be disappointed, for sometimes these studies will spread over years. but his fact will not deter the sincere scholar from penetrating the knowledge of the first initiation. for this reason, the first card, the magician, represents the gate to true initiation. a great many people who have been smiling ironically about the problem of magic probably will have to change their minds after reading this book. there are so many misconceptions about magic, and you should never forget that things are often misinterpreted. magic is the most difficult knowledge on earth that has to be mastered not only theoretically, but first of all pract

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

re are a number of deities and spirits who are honoured and adored as patrons of our arte. amongst these is the circle of the eight witch-fathers and eight witch-mothers, who collectively are revered as the retinue of the faithful gods. the sixteen lords and ladies of the faithful retinue are envisaged as the wardens of the cardinal and sub-cardinal directions of the circle or blood-acre. at each gate of the blood-acre, a pair of the retinue preside as the ancestral patrons of the mysteries, teachings and times ascribed to that portal. thus, with the outward turning of time and the inward seasons of wisdom, each pair of the retinue comes to reign as the master and mistress of the circle. furthermore, each of the sixteen deities is considered in its own right as the custodian of specific ri

INVOCATION OF THE ADVERSARY

infernum i shall transcend and ascend above all things, myself may only strengthen in this light in this hour i illuminate, i burn with the glory of luciferian light within! above the throne of azothoz is the entering fire ring of set-heh, adversary of the nine gates and seven points of the dragon! i go now between and beyond, within and without! upon the hour of midnightya! zat-i-shaitan! by the gate of the black light, when i name the words against the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming aethyr shall i be known in the wisdom of the moon al zabbat, hekas hekau, serpent soul do i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i cal

IRISH WITCHCRAFT AND DEMONOLOGY

rman arundel of dublin was troubled by noises in her uncle's house "as by violent sthroaks on the wainscots and p. 149 chests, in what chambers she frequented" in the hope that they would cease she removed to a house near smithfield, but the disturbances pursued her thither, and were no longer heard in her former dwelling. she thereupon betook herself to a little house in patrick street, near the gate, but to no purpose. the noises lasted in all for about three months, and were generally at their worst about two o'clock in the morning. certain ministers spent several nights in prayer with her, heard the strange sounds, but did not succeed in causing their cessation. finally the narrator, williams, was called in, and came upon a night agreed to the house, where several persons had assembled

ould murder the child, and would be punished "which accordingly came to pass, and she was burnt at craig fergus" on another occasion two messengers were sent to inform the lord-lieutenant that the presbyterian ministers in ireland should affirm that they had nothing to do with the rebellion at bothwell bridge. mr. p. 175 peden said they were on the devil's errand, but god would arrest them by the gate. accordingly one was stricken with sickness, while the other fell from his horse and broke his leg. footnotes 134:1 furnished to the writer by t. j. westropp, esq, m.a. 136:1 glanvill, sadducismus triumphatus, rel. 26. 142:1 ulster journal of arch ology, vol. iii (for 1855. 143:1 glanvill, op. cit, rel. 27. 148:1 law's memorialls. 149:1 baxter, certainty of the world of spirits. 150:1 william

he side of her windpipe that would near choak her, till by stroaking and by drinking it was again carry'd down. when i pray'd in the room her hands were with a strong, though not even, force clapt upon her ears. and when her hands were by our force pull'd away, she cry'd out, they make such a noise, i cannot hear a word. she complained that glover's chain was upon her leg; and assaying to go, her gate was exactly such as the chain'd witch had before she dy'd [sometimes she imagined she was mounted on horseback, and setting herself in a riding posture, she would in her chair be agitated, as one sometimes ambling, sometimes trotting, and sometimes galloping very furiously. in these motions we could not perceive that she was mov'd by the stress of her feet upon the ground, for often she touch

ISIS UNVEILED

m qf wattr (and adut "creatnre (d the water. i ezorciw thee .hy tkt ikrtt name* which are netxali, hod, and ytaod [kabalirtic trinity, in the beginning and in the end, by alpha and om^a, whkji are in the spirit aaoth [holy ghoet. or the 'vitimrmtu soui. i ezorciie and adjure thee? wandoing eagle, may the lord command thee by the winfj^ ike buli and ku flaming naird" ciim dicrub placed at the eaat gate of edn.j etoreim i4 on eiemadti spirit "serpent, in the name of the tetra- grammafam, the lord; he commandi thee, by the angel and the lion" angel of darkness, obey, and run away with this hoty [eurdaed] wattr. eagle in cfaaiu, obey thia aign, and retreat bdon the breath. moving aerpent, crawl at my feet, or be tortured by titii toured fire, and ev^kirate before this holy incense. let wato' r

m- muz, that is of adonis, was casting its shadow! and in the qbotto where formerly the infant jesus cried, the lover of venus was being mourned" it was after the rebellion of bar cochba that the boman emperor established the mysteries of adonis at the sacred cave in bethlehem; and who knows but this was the p^a or rock-temple on which the church was built? the boar of adonis was placed above the gate of jerusalem which looked toward bethlehem. munk soys that the "nazireate was an institution established before the laws of moses' this is evident, as we find this sect not only mentioned but minutely described in number (ch. vi. in the com- mandment given in this chapter to moses by the 'lord' it is easy to recognise the rites and laws of the priests of adonis" he absti- nence and purity str

led the second life; and this one produces, or generates, the third. this third light is 'the father of au things that live' as eua is the 'mother of all that live* he is the creator who calls inert matter into life, through his vivi^tng spirit, and, therefore, is called the ancient of the world. abatur is the 'father' who creates the first adam, who creates in his turn the second. abatur opens a gate and walks to the dark water (chaos, and looking down into it, the darkness refiects the image of himself. and lo! a son is formed the logos or demiurge; fetahu, who is the builder of the material world, is called into existence. according to the gnostic dogma, this was the metatron, the archangel gabriel, or mes- senger of life; or, as the biblical allegoiy has it, the androgynous adam- kadmo

one is sol; of another spiritu* venereua, astro; of the third ntim, mercurius, a false measiak, the name of a fourth is sin, luna; the fifth is kivan (kiun, satumus; the sixth, bel, zeus; the seventh, nerig, mars^ then there are "seven imea procreated" seven good steliars "which are from kebar-zivo, and are those bright ones who shine in their own form and splendor that pours from on high. at the gate of the house of lifh the throne is fitly placed for the lord^ splendor. and there are three habitations" the habita- tions of the trimhrti, the hinda trinity, are placed beneath the keystone the golden crescent, in the representation of mem "and there was under his feet [of the god of israel] as it were' a paved work of a sapphire- stone (ei, xziv, 10. under the crescent is the heaven of brah

of st. john" passages from the work of the. shejaerd of bemuu, which are complete sen- tences from the kabahstic literature "the view which hennas gives of christ's nature and work is no less harmonious with apostolic doc- trine, and it offers striking analogies to the gospel of sl john. he [jesus] is a 'bock higher than the motm tains, able to hold the whole world; ancient, and yet having a new gate. he is older than creation, so that he took counsel with the father about the creation which be made. no one shall ent^ in luto him otherwise than by his son" now while as the author of supernatural religion well proves there is nothing in this which looks like a corroboration of the doctrine 812. on ou canon, pp. 177. his work. the shepherd^ henntu, u now comiderecl pmstphd; but it ii found

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

about the tomb it appeared that she must have lain there fifteen hundred years. who she was was never known, although many concluded her to be tulliola, the daughter of cicero. this discovery has been reported from various hands. cedrenus makes mention of a lamp, which, together with an image of christ, was found at edessa in the reign of justinian the emperor. notes. 11 it was set over a certain gate there, and elaborately enclosed and shut out from the air. this lamp, as appeared from the date attached to it, was lighted soon after christ was crucified. it was found burning as in fact it had done for five hundred years by the soldiers of cosroes, king of persia; by whom, at this strange discovery and plunder, the oil was taken out and cast into the fire. as it is reported, this wild act

e following may be remarked. on its sublime, abstract side, it is the symbol of the mighty self-producing, self-begetting generative power deified in many myths. we may make a question, in the lower sense, in this regard, of the word loose, namely, wanton, and the word lech, or leche, and lecher &c. consider, also, in the solemn and terrible sense, the name crom-lech, or crown, or arched entry or gate, of death. the druidical stones were generally called cromlechs when placed in groups of two* with a coping or capstone over, similarly to the form of the greek letter pi (p, p, which was imitated from that temple of stones which we call a cromlech. cromlechs were the altars of the druids, and were so called from a hebrew word signifying to bow. there is a druidic temple at toulouse, in franc

tone, ten feet long, six feet wide, one foot thick, at st. david s, pembrokeshire. it is called in cymric l ch* the whole forming a capital, chapter, chapitre, chapel, cancel, or chancel, hence our word, and the sublime judicial office of chancellor, and chancery. 46 the rosicrucians. lagar, the speaking stone. we may speculate upon the word lich, lych, lech in this connection, and the terms lich-gate, or lech-gate, as also the name of lichfield. there is a porch or gateway, mostly at the entrance of old-fashioned churchyards, which is called the lyke- porch, or litch-porch. lug, or litk, is a word in the danish signifying the same as lyk in the dutch, and leiche in the german. thus comes the word lich-gate. lich in the anglo-saxon means a dead body. see notes and queries, vol. ii. p. 4. t

ore the church, as the outwork called the propylon, or propyl um, was advanced before the egyptian and the grecian temples. they are found, in the form of separate arches, before the gates even of chinese cities, and they are there generally called triumphal arches. propyl a is a name of hecate, dis, chronos, or the p, to which sinister deity the propylon or propyl um (as also, properly, the lych-gate) is dedicated. hence its ominous import, pro, or before, the pylon or passage. every egyptian temple has its propylon. the pyramid also in nubia has one. we refer to the ground plans of the temples of denderah, upper egypt; the temple of luxor, thebes; the temple of edfou, upper egypt; the temple of carnac (or karnak, thebes. colonel (afterwards general) vallancey, in the fourth volume, p. 80

new blue ocean, still of the more tyrian crystal depth rolling, in walls of waves, under the enticing blaze of the cloud-empurpled, all-imperial, western sun, whose court was fire indeed, god s, not baal s! so to these men of sidon, emblemed with the fire-white horns of the globed astarte, or ashtaroth, showed the monster rocks: pillar-portals fire-topped, as the last world-beacon to close in (as gate) that classic sea, and to warn, as of the terrors of the unknown, new, and second world of farthest waters, which stretched to the limits of possibility. forsaking, indeed, daringly, were these iberi their altars, to tempt perils, when they left behind them that mouth of their mediterranean: that sea upon whose embayed and devious margin were nations the most diverse, yet the mightiest of the

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

they [those who consider stenring s diagram] will come at least across many curious permutations and will be in agreement with myself that the elaborate diagram is of considerable interest, from whatever point of view it is approached, and however they may interpret mr stenring s statement that absolute knowledge of a single number is impossible for a human mind (p. 37, unless it has opened every gate of understanding, i.e, has acquired an encyclopedic knowledge of all sciences. waite s introduction to stenring is generally pretty good, though limited by his dependence on christian sources. he gives a fair account of sy: its background, editions, and content. 20073 8 stenring also includes the thirty-two paths of wisdom, saying that his tabulation of paths and their titles will be given ac

KETAB E SIYAH

shadows, dark within the darkness, silent, fatal, falling upon his prey. thus did baalzebub go forward. ebon-skinned, against the ebon night, 142 unseen, unheard, unknown death. now, like a terrible phantom, resolved from the darkness of the night the black form that was baalzebub descended upon the prey that he marked out, most lethal in both intent and action. before the guardian of the western gate could cry out or else sound alarum upon his horn dark baalzebub, destroying angel, reached out with a single arm to the stricken foe and enfolded within one dreadful hand the skull of the sentry and tore head and helmet all from the shoulders that the 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 sle

s heart and mind, set on fire by the rage of battle and made cool by the steel in his intent. methuselah, cruel king, upon his throne, covered with the skins of leopards sat within his palace of walls of rough-carved stone. within his right hand he held an ash-staved spear with a barbed head of bronze, tended by the captive daughters that he had taken and toying with his stolen treasures. now the gate of the house of methuselah was cast open and torn from the hinges on which they hung. by the light of the western sun a chill shadow fell across the very length of the chamber and obscured methuselah and all his throne. the wind's freezing blast extinguished every torch and lamp that only the bloody dusk-light illumined methuselah and his quailing knights, who fled to the furthest extremes of

ave i sworn. all those who have opposed me and denied to me that which my hand would seize are now naked bone upon the plain. ten thousand hearts have i emptied of their precious liquor. none is there on earth or in heaven who would oppose me. who then are you that comes to me so eager to die, wracked by death-agony, pierced by my lance? you have come to my palace without my leave and wrecked the gate, adorned with skulls of the men and horses slain by my hand. did you not think those trophies a warning to those that would come here to destroy me. surely they have all been themselves destroyed. who then are you that comes to me? how are you named, dark angel" unmindful of the tyrants boasts, the warrior of chadel crossed in seven steps the hall and stood before the throne and spoke but the

on which he rode to battle. then, as the horns sounded the mustering of hosts, he ascended the high ziggurat to my shrine to pour upon the shedim's altar a libation of lion's blood to win the alliance of the shedim for his campaign. wide swung the gates of shurupuk as the armies passed through and it seemed to those that watched from the wall that the ranks of spears were without end and that the gate would disgorge an eternity of warriors and at the van was utanapishtim, god amongst men, beneath standard of the temple's seal, the flaming eye. upon the western horizon, apparent to the beholders, a column of the black smoke of pillage rose and the wind brought the war-cries and the drums of the yet distant foes to the walls of shurupuk. now lamech marched also at the column's head and, perc

carved from the stone of mountains, set with grooves to drain what was offered down into the earth and to chadel. as the night grew dark after day the streets were lit with great braziers of steel, filled with charcoal and incense and even to the rising of the sun shurupuk was full of merriment and the people of shurupuk were full of wine and mead. at this time the army of lamech returned to the gate whence they had first set forth to conquer, coming back in defeat and ignominy though indeed they had fought most bravely. thus was the body of lamech borne to his city. upon a bier of cedar, adorned with beaten gold, dragged on by the bulls of his chariot, the king was carried to the city's heart and the throng of his people walked behind the pall, weeping and beating cow-skinned drums. to e

KNOWLEDGE LECTURE ONE

in the explanation of the symbols of the grade of neophyte, your attention has been directed to the general mystical meaning of the two pillars called in the ritual the "pillars of hermes" of "seth" and of "solomon" in the 9th chapter of the ritual f the dead they are referred to as the "pillars of shu" the "pillars of the gods of dawning light" and also as "the north and southern columns of the gate of the hall of truth" in the 125th chapter, they are represented by the sacred gateway, the door to which the aspirant is brought when he has completed the negative confession. the archaic pictures on the one pillar are painted in black upon a white ground, and those on the other in white upon a black ground, in order to express the interchange and reconciliation of opposing forces and the et

nt of days. i brood as the divine spirit. i move in the firmness of my strength. i undulate as the waves that vibrate through eternity. osiris has been claimed with acclamation, and ordained to rule among the gods. enthroned in the domain of horus where the spirit and body are united in the presence of the ancient of days. blotted out are the sins of his body in passion. he has passed the eternal gate, and has received the new year feast with incense, at the marriage of earth with heaven "tum has built his bridal chamber. rururet has founded his shrine. the procession is completed. horus has purified, set has consecrated, shu made one with osiris, has entered his heritage "as tum he has entered the kingdom to completed union with the invisible. thy bride, o osiris, is isis, who mourned the

LAITMAN M THE PATH OF KABBALAH

his on purpose, because this is how the new vessel is built, precisely through these inner problems and observations. this is very important, and that is why these things must not be discussed outwardly with others. even the rabbi is forbidden to explain anything to students about these situations. the student must experience this on his own, inside, however difficult it may be. the guards at the gate were even crueler. they would not let anyone approach the gate. they rudely rejected anyone who tried to come near. the truth is that in the last phases before the entrance to spirituality, one feels rougher and rougher rejections despite accumulated experience. but this experience does not disappear, it is not taken away. one falls once, twice, and a third time; it accumulates. after some ti

ive soul what the ratio should be and which parts they should be combined with in order to correct them. we would see and understand the reason for everything that happens. pa r t f i v e: r e l i g i o n, p r e j u d i c e a n d k a b b a l a h 311 kabbalists see the collective picture either fully or partially. for example, the ari explains about reincarnation in his book, shaar hagilgulim (the gate of reincarnations. he not only saw the entire picture of the cycle of correction of souls, but was also given permission to describe it. the only sign by which it is possible to determine if one is permitted to study kabbalah is the genuine desire for spirituality. studying the kabbalah is not meant to be used for any magic or witchcraft; it is also not intended to turn one into a great rabbi

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

is derived from jah, which means gjehovah h, and achin, gto establish h, and signifies ggod will establish his house in israel, h while boaz is compounded of b, which means gin h and oaz, gstrength h, the whole signifying gin strength shall it be established h. mackey thinks that the pillars should be within the porch (which in reality they were not, at its very entrance; and on each side of the gate. it will be seen how exactly the meanings given here correspond with those of the egyptian names of the same pillars. 160. we find various descriptions of these columns given in the christian scriptures. the references are 1 kings, vii, 15; 2 kings, xxv, 17; 2 chron. iii, 15 and iv, 12; jer. lii, 21 and ezek. xl, 49. a description is also given by the jewish historian josephus, and another ma

, and also the first of the symbolical portals through which the candidate has to pass. as he stands within that portal the candidate is directed to bow his head as a further token of the humility which should mark the aspirant. from the emblematical point of view the lodge typifies the higher world into which man passes when he leaves this physical plane, so that this first portal represents the gate of death, and in relation to this the bowing of the head signifies that submission to the divine will with which the man should enter upon this new field of life, calm, and ready to receive without agitation whatever may come. 495. the i.g, having performed his office, has nothing further to do with the candidate. this we may take as indicating the fact that the man should withdraw entirely f

me is sounded, and the great master and others stand ready to help the candidate to attain to wisdom in himself, to display the beauty of divine humanity in his outward form and actions, and to co-operate with the supreme will in evolution, so preserving perfect harmony between the inner life and the outer form. 497. by this invocation the r.w.m. acknowledges that our temple is but a lodge at the gate, an entrance to the driveway of a greater temple, the hidden lodge of which the m.o.t.w. has charge. in the cyclic progress of civilization the seven rays or types of life take pre-eminence in turn. during the middle ages devotion, the sixth type, was predominant, but now the seventh type, which includes many forms of ceremonial, is coming into force, so that everywhere interest in it is on t

omon fs was but a symbol(*the masters and the path, p. 157) 714. the raising of humanity 715. humanity is but one stage of the mighty ladder of evolution. the divine life which is now manifesting through us has in long past ages animated in succession the elemental, mineral, vegetable, and animal kingdoms. now that particular life-wave has reached the human kingdom. it entered that kingdom by the gate of individualization ages upon ages ago; it will leave that human kingdom by the gateway of initiation- that fifth initiation which makes a man into a superman or adept. humanity is slowly- very, very slowly- treading a great broad road that winds round and round a mountain, ever rising gradually until it reaches the summit. the process is deliberate and often irregular, until the soul sudden

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

here be regarded as the equivalent, in an epitomized shape, of the roof beams and entablature of a building. in other words, they are the pillars of the house, and the doves settled above them are the outward and visible sign of the divine presence and protection. a clay seal with a similar device of a dove perched above roof-beams resting on a column, itself set on an altar base as in the lion s gate scheme, has now come to light at mycenae- a singular illustration of the minoan source of its cult. 243. of the columns themselves, each one may be regarded as a separate religious entity, since in place of a common entablature the superstructure is in each case separately rendered by a kind of architectural shorthand. this trinity of baetylic pillars (which has many parallels in semitic cult

pillars standing in the excavation of the crypt in the palace of minos (see plate v, 1, following p. 50. of these crypts sir arthur evans says: 252. there is clear evidence, as shown below, that such pillared crypts fulfilled a religious function and stood in relation to a columnar shrine above. there can be little doubt that we have here the remains of an important sanctuary facing the inner sea gate of the palace(*op. cit, p. 404) 253. the altar objects 254. still further evidence of the masonic character of the minoan rites is shown by the remarkable objects found in the temple repositories in which were kept the different altar-objects connected with the ritual worship in the chamber of initiation. sir arthur evans has rearranged these objects on the altar ledge for which they were no

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

consider satan/satanism as degenerate mythology only, of no relevance to temple of set metaphysics or social philosophy. continuing his academic studies, aquino earned m.a (1976) and ph.d (1980) degrees in political science from the university of california, santa barbara; and the m.p.a (1987) degree in public administration from george washington university. he taught political science at golden gate university, san francisco, from 1980 to 1986 as an adjunct professor. in 1994 aquino retired from the army as a lieutenant colonel, at which time he was awarded the army s meritorious service medal. he is married to the former lilith sinclair, whom he met when she was priestess of the church of satan s grotto in new york city, and who is also one of the temple of set s senior officials. becau

ast as far as the ancient greeks, who believed there was a specific place, lake avernus, where the dead passed into hades. in this film, the portal to the underworld is located under an old, run-down southern mansion. when the spirits become disturbed, they terrorize the hotel guests. other movies about the entrance to the underworld are: amityville 3d, the amityville horror, highway to hell, the gate, the sentinel, the devil s daughter, and many animated cartoons. alice in wonderland also depicts a portal to an underworld through which alice falls. beyond the door a young woman living in san francisco discovers she is going to bear satan s child. given the headturning and other lame effects, it seems that this 1975 film was intended to be a blend of rosemary s baby and the exorcist. bill&

for the life of eternal blessedness. it is imagined as a mountain formed by the earth that retreated before lucifer as he fell from heaven into the abyss of hell, and it is located at the exact antipodes of jerusalem and mount calvary, in the center of the southern hemisphere. after the antepurgatory, where are placed the excommunicated and the belatedly repentant, and the passage through peter s gate, come seven encircling terraces, which rise in succession with diminished circuit as they approach the summit. each of the cornices corresponds to the seven deadly sins, from which the soul is purged through the expiatory labor of climbing the mountain. the terrestrial paradise is reached through a final wall of flames and comprehends two streams that wash away the remembrance of sin and stre

. even so, the pharaohs sometimes gave evidence of anxiety about the journey. in general, the newly dead, in the form of their ba and ka, traveled in the boat of re, the sun god, as he made his way across the sky. in the west, as re reached the underworld with his load of new arrivals, the deceased disembarked and proceeded through seven gates, each with a gatekeeper, watcher, and herald. at each gate, and at several other instances, one would have to consult the book of the dead in order to recite the names and formulas that would allow further progress. in the tomb of a powerful official from the old kingdom is inscribed the boast: i am an effective spirit who knows his magic spells (as quoted in murnane 1992, 41. finally,with the ka clad in white,anubis would provide escort to the hall

ities can the exorcist 85 be invoked by name, as well as by visual and sensory perceptions associated with them. the invocation of satan used by the original church of satan is contained in the satanic bible. it opens with the following words: in the name of satan, the ruler of the earth, the king of the world, i command the forces of darkness to bestow their infernal power upon me! open wide the gate of hell and come forth from the abyss to greet me as your brother (sister) and friend! grant me the indulgences of which i speak! i have taken thy name as a part of myself! i live as the beasts of the field, rejoicing in the fleshly life! i favor the just and curse the rotten! by all the gods of the pit, i command that these things of which i speak shall come to pass! come forth and answer to

LIBER 777

aring a lamp and staff* 21 the lord of the forces of life. a wheel of six shafts, whereon revolve the triad of hermanubis, sphinx, and typhon* 22 the daughter of the lords of truth. the ruler of the balance. a conventional figure of justice with scales and balances 23 the spirit of the mighty waters. the figure of an hanged or crucified man* 24 the child of the great transformers. the lord of the gate of death. a skeleton with a scythe mowing men. the scythe handle is a tau. 25 the daughter of the reconcilers, the bringer-forth of life. the figure of diana huntress* 26 the lord of the gates of matter. the child of the forces of time. the figure of pan or priapus* 27 the lord of the hosts of the mighty. a tower struck by forked lightning* 28 the daughter of the firmament. the dweller betwee

hmjk majesty. line 5. geburah has these additional titles: yd justice. djp fear. line 6. tiphereth has these additional titles: ypna ryuz lesser countenance ]lm king. ypna ryuc seir anpin \da adam. b the son. 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 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

LIBER ALEPH

with banners. this would indeed be the case, an we could discern their thought from their words; but because they have no technical skill to express hemselves, the do not enable others to reproduce or recreate he original passion which inspired them, or even any memory hereof. understand then what is the agony of the great soul who hath every key of paradise at his girdle, when he would open the gate of holiness, or of beauty, or any virtue soever, o the men of his age! s liber aleph vel cxi 116 dl de stultitia humana (of human folly) now that a mind can only apprehend those things with which it is already familiar, at least in part. moreover, it will ever interpret according to the distortion of its own lenses. thus, in a great war, all speech soever may be understood as if it were of re

haristick mystery) y son, heed also this word of thine uncle william o.neill; everything that lives is holy. yea, and more also, every act is holy, being essential to the universal sacrament. knowing this, thou mayst conform with that which is written in the book of the law: to make no distinction between any one thing and any other thing. learn well to apprehend this mystery, for it is the great gate of the college of understanding, whereby each and all of thy senses become constant and perpetual witnesses of the one eucharist, whereunto also they are ministers. so then to thee every phenomenon soever is the body of nuith in her passion; for it is an event; that is, the marriage of some one point of view with some one possibility. and this state of mind is notably an appurtenance of thy g

LIBER ARCANORUM

xgbojkdhcmwssczpqapzfb 2 (this book is true up to the grade of adeptus exemptus. v.v.v.v.v. 8, 38) 0. a, the heart of iao, dwelleth in ecstasy in the secret place of the thunders. between asar and asi he abideth in joy. 1. the lightnings increased and the lord tahuti stood forth. the voice came from the silence. then the one ran and returned. 2. now hath nuit veiled herself, that she may open the gate of her sister. 3. the virgin of god is enthroned upon an oyster-shell; she is like a pearl, and seeketh seventy to her four. in her heart is hadit the invisible glory. 4. now riseth ra-hoor-khuit, and dominion is established in the star of the flame. 5. also is the star of the flame exalted, bringing benediction to the universe. 6. here then beneath the winged eros is youth, delighting in the

LIBER AZAZEL

esty is perfected through our union. my majesty is perfected through your will and you power. 12. mankind has known me from the advent of his days. 13. before he was corrupted by blind faith, i taught him the mastery of the five gates to the kingdom of hell. 14. through these, he was able to enter your presence, my lord, the mighty god azazel, and to obtain the darkness for an ally. 15. the first gate is pain. the word of passage is gulgal. the offering is blood. the reward is resilience. 16. the second gate is fear. the word of passage is tzidzadi. the offering is urine. the reward is mindfulness. 17. the third gate is despair. the word of passage is shomudranaj. the offering is tears. the reward is knowledge. 18. the fourth gate is madness. the word of passage is qolzarjikhza. the offeri

ng is blood. the reward is resilience. 16. the second gate is fear. the word of passage is tzidzadi. the offering is urine. the reward is mindfulness. 17. the third gate is despair. the word of passage is shomudranaj. the offering is tears. the reward is knowledge. 18. the fourth gate is madness. the word of passage is qolzarjikhza. the offering is sweat. the reward is precognition. 19. the final gate is fury. the word of passage is tetrukhenfsekh. the offerings are semen and vaginal fluid. the reward is true judgment. 20. these are dark secrets which have remained hidden for centuries. 21. when the time comes for your will to be fully manifested upon this earth once more, these gates will again become unlocked for your elect, and your mighty name will be upon the chosen as a crown of glor

fast approaching, a time when the winds and seas shall be aflame with my glory. 18. the dawn of a new age; the time of my glory and my chosen. 19. then all falsehoods shall be shattered, all the lies of men and their prophets and messiahs will be made clear. my fury and wrath shall be upon the earth, and my chosen will be feared and respected. 20. they will possess the true judgment of the fifth gate, and the fires of my majesty will transform the entirety of this realm. 21. lo, i am coming. prepare the ways unto me; make ready my throne upon this, my earth. i am satan! i am the god of this world and all that it contains. prepare for the doom and the splendor, prepare for my furious blaurliber b vel magi svb figvra i v a a publication in class a 1 00. one is the magus: twain his forces: f

LIBER CCCXXXV ADONIS

e 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 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 ga

peacock passes over. this peacock is so great that his fan, as he spreads it on couching before the face of the lady psyche, fills the whole of the hall] hail! glory and light his majesty that hideth, pride and delight whereon his image rideth, while in thick night and darkness he abideth [the stage now darkens. even the light shed by the jewels of the lady psyche is extinguished. then, from the gate of the palace between the man-bulls there issueth a golden hawk. in his beak is a jewel which he drops into the lamp that hangs from the height above the head of the lady adonis 29 psyche. this lamp remains dark. during this darkness the unicorn, the lion, and the peacock disappear] love me and lead me through the blind abysses! fill me and feed me on the crowning kisses, like flowers that fl

blackness] the king. come! for the throne is hollow. the eagle hath cried: come away! the stars are numbered, and the tide turns. follow! follow! thine adonis slumbered. as a bride adorned, come, follow! fate alone is fallen and wried. follow me, follow! the unknown is satisfied [the lady psyche is lifted to her feet. in silence she bows, and in silence follows him as he turns and advances to the gate while the curtain falls] 30 scene v: the garden of the lady astarte. the lord esarhaddon is lying on the couch with his mistress. their arms are intertwined. they and their slaves and maidens are all fallen into the abysses of deep sleep. it is a cloudless night; and the full moon, approaching mid-heaven, casts but the shortest shadows. the murmur of the breeze i am the breeze to bless the bo

nesses whose giant gifts are strength that scars her soul and lifts her to the stars, savage, and tenderness that tunes her spirit.s splendour to the moon.s, and music of passion to outrun the fiery fashion of the sun. hush! there fs a stir not mine amid the groves, a foot divine that yet is not like love.s. hush! let me furl my forehead! i fll be gone to flicker and curl above great babylon [the gate of the garden opens. the lady psyche advances and makes way for the king of babylon. he is attended by many companies of warriors in armour of burnished silver and gold, with swords, spears, and shields. these take up position at the back of the stage, in perfect silence of foot as of throat [the lady psyche remains standing by the gate; the king of babylon advances with infinite stealth, dig

LIBER CCXLII AHA

e rapture yet to excite this prone and pallid neophyte? olympas. o but there is no need of this! i burn toward the abyss of bliss. i call the four powers of the name; earth, wind and cloud, sea, smoke and flame to witness: by this triune star i swear to break the twi-forked bar. but how to attain? flexes and leans the strongest will that lacks the means. marsyas. there are seven keys to the great gate, being eight in one and one in eight. first, let the body of thee be still, bound by the cerements of will, corpse-rigid; thus thou mayst abort the fidget-babes that tense the thought. next, let the breath-rhythm be low, easy, regular, and slow; so that thy being be in tune with the great sea fs pacific swoon. third, let thy life be pure and calm aha! 25 swayed softly as a windless palm. four

LIBER CHANOKH

1584. compare also this statement by nalvage prior to the delivery of the calls (spelling as in tfr .i am therefore to instruct and inform you, according to your doctrine delivered, which is contained in 49 tables. in 49 voyces, or callings: which are the natural keyes to open these, not 49 but 48 (for one is not to be opened) gates of understanding, whereby you shall have knowledge to move every gate, and to call out as many as you please, or shall be thought necessary (working of 12th april 1584, tfr p. 177. 17: disregard crowley.s footnote. there is no indication in the digests or in tfr that this name should be varied according to the aire being invoked, and there is no particular connection between the name idoigo, which appears on the vertical bar of the cross in the air of air sub-q

LIBER CLXV A MASTER OF THE TEMPLE

elephant in siam cares whether she is run over or not. say then: it is (relatively to v.i.o) right that he should object, etc, etc. use this analysis with all emotions. don t allow yourself to think that your own point of view is the only one. read liber lxv, cap. i: 32 40 and 57 61. this is extremely important: for one thing, if you fail to understand, you will go mad when you come to a certain gate (2) you are inclined to vagueness. this is evidently partly caused by the fog of emotion. before you can pass to zelator, you must know and rule the astral plane throughout. astral journeys, however interesting and even splendid and illuminating, don t count unless they are willed. if you want to go to your office, and find yourself at the town hall instead, it s no excuse that the town hall

LIBER CORDIS CINCTI SERPENTE

re the goat and the crocodile; the evil men have made thee a plaything; thou hast wandered as a painted liber cordis cincti serpente svb figvra ynda 23 harlot, ravishing with sweet scent and chinese colouring, in the streets; thou hast darkened thine eyepits with kohl; thou hast tinted thy lips with vermilion; thou hast plastered thy cheeks with ivory enamels. thou hast played the wanton in every gate and by-way of the great city. the men of the city have lusted after thee to abuse thee and to beat thee. they have mouthed the golden spangles of fine dust wherewith thou didst bedeck thine hair; they have scourged the painted flesh of thee with their whips; thou hast suffered unspeakable things. 9. but i have burnt within thee as a pure flame without oil. in the midnight i was brighter than

LIBER CXCVII STORY OF SIR PALAMEDES

litant! o lord of this arboreal seat. thus worshipped he, and stalking stole into the presence: he emerged. the scent awakes the uneasy soul of that majestic one: upsurged the monster from the oozy bed, and bounded through the crashing glades .but now a staring savage head lurks at him through the forest shades. sir palamedes, the saracen knight 25 this was a naked indian, who led within the city gate the fooled and disappointed man, already broken by his fate. here were the brazen towers, and here the scupltured rocks, the marble shrine where to a tall black stone they rear the altars due to the divine. the god they deem in sensual joy absorbed, and silken dalliance: to please his leisure hours a boy compels an elephant to dance. so majesty to ridicule is turned. to other climes and men m

ilence on the corn. they sport their square or shovel hats, a squeaking, tooth-bare brotherhood, innumerable as summer gnats buzzing some streamlet through a wood. sir palamede grows mighty wroth, and mutters maledictions rude, seeing his quarry far and loth and thieves despoiling all the bait. now, careless of the knightly oath, sir palamedes, the saracen knight 37 the sun pours down his eastern gate. the chase is over: see ye then, coursing afar, afoam at fate sir palamede the saracen! 38 xvii sir palamede hath told the tale of this misfortune to a sage, how all his ventures nought avail, and all his hopes dissolve in rage .now by thine holy beard. quoth he .and by thy venerable age i charge thee this my riddle ree. then said that gentle eremite .this task is easy unto me! know then the

he feels naught; his mind is pinned to that one point where all the thrones join to one lion-head of rock, towering above all crests and cones that crouch like jackals. stress and shock move palamede no more. like fate he moves with silent speed. they flock, sir palamedes, the saracen knight 93 the gods, to watch him. now abate his pulses; he threads through the vale, and turns him to the mighty gate, the glacier. oh, the flowers that scale those sun-kissed heights! the snows that crown the quartz ravines! the clouds that veil the awful slopes! dear god! look down and see this petty man move on. relentless as thine own renown, careless of praise or orison, simply determined. wilt thou launch (this knight.s presumptuous head upon) the devastating avalanche? he knows too much, and cares too

LIBER CXX

rength; i am come; i am become master of the serpents of ra when he setteth in my sight, at eventide i go round about heaven; but thou art fettered with the fetters that ra hath ordained. i, even i, guide the. wherewith apep is driven back, and i know the divine souls of the west: tum, and sebek the lord of baklan, and hathoor the lady of the evening (the boat advances "i, even i know the eastern gate of heaven whence ra cometh with a favorable wind. i am the helmsman of the eternal bark; i know the two sycamores of. between which ra showeth himself. i, even i, know the divine souls of the east, heru-khuit, and the calf of the goddess khera, the bright morning star (the boat advances to the first pylon "get thee back! return! get thee back, thou crocodile sui! thou shalt not advance to me

ty; stretch out thy hand unto me, let me advance with my tidings, for my speech is of great gladness. open the doors to me, and i will declare the things that i have seen! horus hath become the divine prince of the boat of the sun; unto him hath been given the name of his father osiris. i have stretched out my arms at the word of osiris; i am entered in, i am justified, i come forth worthy at the gate. i am pure at the palace of the passage of souls; i have destroyed the evil that clung to my members upon earth. hail, ye twin hawks upon your pinnacles, ye that guard the gate of the abyss, for i am made as ye! i am he that cometh forth by day. i have passed the hidden ways; yea, i am he, the bornless spirit, having sight in the feet; strong and the immortal fire! i am he, the truth! i am he

LIBER DCCCLX JOHN ST

d] to formulate sacrifice and pain self-inflicted; for i feel such a worm, able only to remain a few minutes at a time in a position long since .conquered. for this reason too i cut again the cross of blood; and now a third time will i do it. and i will take out the magical knife and sharpen it yet more, so that this body may fear me; for that i am horus the terrible, the avenger, the lord of the gate of the west. read ritual dclxxi [the nature of this ritual is explained later..ed] 5.10 i have returned from my shopping. strange how solemn and dignified so trivial a thing becomes, once one has begun to concentrate! i bought two pears, half a pound of garibaldi biscuits, and a packet of gaufrettes. i had a citron presse, too, at the dome. at the risk of violating the precepts of zoroaster 1

1.02. i now lie down as hanged man and say mantra in vi.uddhi. 11.10. i must really note the curious confusion in my mind between the vi.uddhi-cakra and that part of the boulevard edgar quinet which opens on to the cemetery. it seems an identity. in trying to look at the cakra, i saw that. query: what is the connection, which appeared absolute and essential? i had been specially impressed by that gate two days ago, with its knot of mourners. could the scene have been recorded in a brain-cell adjoining that which records the vi.uddhi-idea? or did i at that time unconsciously think of my throat for some other reason? bother! these things are all dog-faced demons! to work! 11.17. work: meditation and mantra. 11.35. no good. went off into a reverie about a castle and menat- arms. this had all

which is .of brilliant gold or smoke colour and has sixteen petals corresponding to the sixteen vowel sounds. one might make a good mantra of the english vowel sounds, or the hebrew .curiouser and curiouser. the yogis identify the varana liber dccclx 40 (ganges) with the id.-n.di, the asi) with the pingal.n. di, and benares with the space between them. like my identification of my throat with the gate of the cimetiere du montparnasse. well, it requires very considerable discrimination and a good sound foundation of knowledge, if one means to get any sense at all out of these hindu books. 10.20. a little pr.n.y.ma, i think. 10.22. can.t get steady and easy at all! will try hanged man again. 10.42. not much good. the mantra goes on, but without getting hold of the cakra .tis difficult to exp

re him, annihilation of john st. john that he had so long striven to obtain: yet he dared not. he had the loaded pistol to his head; he could not pull the trigger. this must have gone on for some time; his agony of failure was awful; for he knew that he was failing; but though he cried a thousand times unto adonai with the voice of death, he could not.he could not. again and again he stood at the gate, and could not enter. and the violet flames of .jn. triumphed over him. then brenner said .let us take a little rest..oh irony!.and he came down from his throne, staggering with fatigue. if you can conceive all his anger and despair! his pen, writing this, forms a letter badly, and through clenched teeth he utters a fierce curse. oh lord adonai, look with favour upon him! 11.30 after five min

LIBER ISRAFEL

hou forth! and make all spirits subject unto me: so that every spirit of the firmament and of the ether, and of the earth, and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god the vast one, may be obedient unto me!3 14. i invoke the priestess of the silver star,4 asi the curved one, by the ritual of silence. 15. i make open the gate of bliss; i descend from the palace of the stars; i greet you, i embrace you, o children of earth, that are gathered together in the hall of darkness. 2 [the last four citations of this section are adapted from the gemerald tablet of hermes. h. t.s] 3 [this section is paraphrased by allan bennett from a graco-egyptian ritual of exorcism on a papyrus in the british museum (p. lond. 46/ pgm v)

LIBER LVII

h matter and motion. we here append a sketch ms by frater p, giving his explanation by tarot, etc, of the letters of the alphabet spelt in full. 28 liber lviii mystic readings of the letters of the alphabet (see tarot cards, and meditate [la. folly.s doom is ruin* tyb. the juggler with the secret of the universe. lmg. the holy guardian angel is attained by self-sacrifice and equilibrium. tld. the gate of the equilibrium of the universe (note d, the highest reciprocal path. hh. the mother is the daughter; and the daughter is the mother. ww. the son is (but) the son (these two letters show the true doctrine of initiation as given in liber 418; opposed to protestant exotericism. yz. the answer of the oracles is always death. tyj. the chariot of the secret of the universe. tyf. she who rules t

hest reciprocal path. hh. the mother is the daughter; and the daughter is the mother. ww. the son is (but) the son (these two letters show the true doctrine of initiation as given in liber 418; opposed to protestant exotericism. yz. the answer of the oracles is always death. tyj. the chariot of the secret of the universe. tyf. she who rules the secret force of the universe. dwy. the secret of the gate of initiation [k. in the whirlings is war. dml. by equilibrium and self-sacrifice, the gate \ym. the secret is hidden between the waters that are above and the waters that are beneath (symbol, the ark containing the secret of life borne upon the bosom of the deluge beneath the clouds) wn. initiation is guarded on both sides by death ]ms. self-control and self-sacrifice govern the wheel. yo. t

n the waters that are above and the waters that are beneath (symbol, the ark containing the secret of life borne upon the bosom of the deluge beneath the clouds) wn. initiation is guarded on both sides by death ]ms. self-control and self-sacrifice govern the wheel. yo. the secret of generation is death. hp. the fortress of the most high (note p, the lowest reciprocal path. ydx. in the star is the gate of the sanctuary [wq. illusionary is the initiation of disorder. cyr. in the sun (osiris) is the secret of the spirit. yc. resurrection is hidden in death. wt. the universe is the hexagram (other meanings suit other planes and other grades* inspiration, equilibrated produces material energy [note added by ac to a copy of equinox i (5, as transribed by yorke. in the seed of the magus the unive

better force. 65. fully dealt with in .konx om pax. q.v.68 72. almost as bad as 4 and 26; yet being bigger and therefore further from 1 it is more assailable. also it does spell dsj, mercy, and this is sometimes useful. 73. the two ways to kether, gimel and chokmah. hence venerable, but not much good to the beginner. 74. dml, lamed, an expansion of 30. reads .by equilibrium and selfsacrifice, the gate. thus useful. also 74= 37 2. so we see 37 1= 37, man.s crown, jechidah, the highest soul..in termino. 37 2= 74, the balance, 2 being the symbol .in via. 37 3= 111, aleph, etc, 3 being the mother, the nurse of the soul. 37 4= 148 .the balances. and so on. i have not yet worked out all the numbers of this important scale. 77. zo, the goat, scil. of the sabbath of the adepts. the baphomet of the

+ 6= 86. 91. merely venerable. 111. priceless, because of its 37 3 symbolism, its explanation of aleph, which we seek, and its comment that the unity may be found in .thick darkness. and in .sudden death. this is the most clear and definite help we have yet had, showing samadhi and the destruction of the ego as gates of our final victory. 120. see part i. and references. 124. do, eden. the narrow gate or path between death and the devil.71 156. olabab. this most holy and precious name is fully dealt with in liber 418. notice 156= 12 13. this was a name given and ratified by qabalah; 156 is not one of the a priori helpful numbers. it is rather a case of the qabalah illuminating st. john.s intentional obscurity. 165. 11 xv should be a number capricorni pneumatici. not yet fulfilled* 201. ra

LIBER MMCMXI NOTE ON GENESIS

= unity, as also is the great name of god, la, by aiq bekar or temurah. liber mmcmxi 14 y is the hand* symbolising power in action, and its taro key is the hermit and the voice of light, the prophet of the gods. thus .proclaimed is the reign of the gods of light. t is the last letter of the alphabet, the finis, the omega, the universe, saturn, the outermost planet, and it is also aort, throa, the gate of the universe; and by qabalah of nine chambers it is d, the gateway of initiation. hence .at the threshold of the universe. so the whole word reads: b this is the magical history r of the dawning of the light. a begun are the whirling motions; c formulated is the primal fire; y proclaimed is the reign of the gods of light t at the threshold of the infinite worlds! now compare this with the

LIBER OS ABYSMI VEL DAATH

hings: that i will continue in the knowledge and conversation of my holy guardian angel. that i will work without attachment: that i will work in truth: that i will rely only upon myself: that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! h the oath of the abyss. 1 1. this book is the gate of the secret of the universe.1 2. let the exempt adept procure the prolegomena of kant,2 and study it, paying special attention to the antinomies. 3. also hume fs doctrine of causality in his genquiry. h3 4. also herbert spencer fs discussion of the three theories of the universe in his first principles, part i. 5. also huxley fs essays on hume and berkeley.4 6. also crowley fs essays: gbera

LIBER SAMEKH

ge of god may be obedient unto me. section d. water. hear me. ru-abra-iaf* gthou the wheel, thou the womb, that containeth the father iaf! h mariodom gthou the sea, the abode! h* see, for the formula of iaf, or rather fiaof, book 4 part iii, chapter v. the form fiaof will be found preferable in practice. liber samekh svb figvra dccc 6 babalon-bal-bin-abaft g babalon! thou woman of whoredom! thou, gate of the great god on! thou, lady of the understanding of the ways! h asal-on-ai g hail thou, the unstirred! hail, sister and bride of on, of the god that is all and is none, by the power of eleven! h aphen-iaf g thou treasure of iaf! h i g thou virgin twin-sexed! thou secret seed! thou inviolate wisdom! h photheth g abode of the light c h abrasax g c of the father, the sun, of hadit, of the sp

f the ways! h asal-on-ai g hail thou, the unstirred! hail, sister and bride of on, of the god that is all and is none, by the power of eleven! h aphen-iaf g thou treasure of iaf! h i g thou virgin twin-sexed! thou secret seed! thou inviolate wisdom! h photheth g abode of the light c h abrasax g c of the father, the sun, of hadit, of the spell of the aon of horus! h aeoou g our lady of the western gate of heaven! h ischure g mighty art thou! h8 mighty and bornless one (vide supra (the conception is of water, glowing, inhabited by a solar- phallic dragon-serpent, of a neptunian nature) hear me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether: upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire: an

LIBER XCV THE WAKE WORLD

wet if it rained, but nowadays there isn.t any way from the fourth to the third house. you could go of course by chariot from the fifth to the third, or through the house where the twins live from the sixth to the third, but that isn.t allowed unless you have been to the fourth house too, and go from there at the same time. it was here they told me what t.a.r.o. on the ring meant. first it means gate, and that is the name of my fairy prince, when you spell it in full letter by letter. there are seventy-eight parts to it, which makes a perfect plan of the whole palace, so you can always find your way, if you remember to say t.a.r.o. then you remember i.n.r.i. was on the ring too. i.n.r.i. is short for l.v.x, which means the brilliance of the wide-wide-wake light, and that too is the name o

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

t golden apples and then the ring draupnir, saying she has no need of gold. skirnir now turns to threats: he will kill her and her father; he will tame her through magic. he turns to curses: she will be a laughingstock, forced to live among the giants, with a three-headed giant or with no man at all. the asir are angry at her. she is forbidden joy of men, will live with a giant beneath the corpse-gate (nagrind, one of the gates to hel fs realm, be offered goat urine. finally skirnir goes into some kind of runic threat, and gerd capitulates. the wedding will be in nine nights, at a place called barri. skirnir returns home and tells the news to frey, who does not rejoice; he laments: 42. a night is long, longer are two, how will i endure three? oft to me a month seemed shorter than this half

as come that way. he has, she replies, and she tells him that the way to hel lies down and north. snorri adds the puzzling detail that the bridge is all groofed with bright gold. h gjallarbru means gbridge of [i.e, over] gjoll, h but we have little information about this river. earlier in gylfaginning, when he cataloged the rivers flowing from hvergelmir, snorri said that gjoll is gclosest to the gate of hel, h but this he may have got from his conception of baldr fs journey. the wolf fenrir is bound by means of a flat rock called gjoll, but there is no compelling reason to associate the stone and the river. the gjallarbru is found only once outside of snorri in medieval iceland, namely in a verse by his nephew, sturla thordarson, who once used the expression gtravel the gjallarbru h for g

re. hel ruler of the world of the dead; daughter of loki and angrboda, one of the three monsters that resulted from that union. grimnismal, stanza 31, tells of the three roots of the world tree yggdrasil. hel lives under one, frost giants live under another, and humans live under the third. hel fs abode is frequently described as having one or more halls, all surrounded by a wall with an imposing gate called variously helgrind (hel-gate, nagrind (corpse-gate, and valgrind (carrion-gate. the way there is call helveg (helroad, and many texts speak of dying as going to or being held by hel. snorri sturluson fs gylfaginning tells how odin foresaw the trouble that loki fs three monstrous children.the midgard serpent, hel, and fenrir the wolf.would make. he had them brought to him and each was p

to him and each was put somewhere relatively safe (although the binding of the wolf fenrir was not accomplished without the loss of ty lr fs hand. hel he threw into niflheim [fog-world] and gave her power over nine worlds, that she should host all those who were sent to her, and they are those who die of illness or old age. she has a large residence there, and the walls are extremely high and the gate huge. eljudnir [rain-damp] is the name of her hall, hunger her plate, starving her knife, ganglati her serving boy, ganglot her serving woman, stumbling block the threshold that leads in, kor [sickbed] her bed, blikjandabol [pale-misfortune] her bedhangings. she is half dark blue and half flesh color. for this reason she is easily recognized and rather stooping but fierce. most of these detai

the victim, hod the killer, hermod the rectifier. in either case, hermod fs journey to hel is one of the more picturesque tales in scandinavian mythology, with many analogues in medieval christian vision literature and in the heroic legends of the world. he rides off on odin fs horse sleipnir; passes over the river gjoll on the gjallarbru after being challenged by modgud; leaps over helgrind, the gate to hel fs compound; and sits beside his dead brother in hel fs hall. the next day he gets hel to agree to release baldr if all creation will weep (it will not, and from the world of the dead he takes back to the gods odin fs ring draupnir, which was burned on baldr fs pyre, and gifts from nanna to frigg. hermod is an interesting figure, but the myth is not about him. it is about baldr and hod

LUCIFERIAN SORCERY

ves that devoured their prey and the pulse of nature in general. we are of nature, thus a great bond should be developed therein. the luciferian and sethanic sorcerous guild in america is generally hidden from public site, allowing those who work through such circles to build the magickal art through practice and discipline. those who 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 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 phosphoru

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

that dwelled, the wolves that devoured their prey and the pulse of nature in general. we are of nature, thus a great bond should be developed therein. the luciferian current in america is generally hidden from public site, allowing those who work through such circles to build the magickal art through practice and discipline. those who 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 p

MAGIC AND SPELLS

s of creatures or magic items and spells from scrolls. sealing portals- a portal cannot be destroyed by physical means or by spell effects that destroy objects (such as disintegrate. asuccessful targeted dispel magic (dc 27) causes a portal to become nonfunctional for 1d4 rounds. mordenkainen's disjunction destroys a portal unless it makes a will save (a portal's will save bonus is +10. the spell gate seal (described later in this chapter) locks a portal and prevents its operation. unusual portals things are never certain in the many lands of faer n, and portals are not always entirely reliable. portal-makers have created through design or mischance portals with many insidious and dangerous characteristics. this active portal gives a glimpse of what awaits on the other side. 6o random port

here the user ends up, use the table in the teleport spell description (page 264 of the player's handbook) and roll 1d20+80 as on the "false destination" line. 41-50 nothing happens. the portal does not function. 51-100 the portal.functions normally. building a portal any character of at least 17th level can build a portal if she knows the create portal feat and either the teleportation circle or gate spell. the portal can lead to any locale the builder has personally visited at least once. the portal fails if the builder chooses a destination that cannot safely hold her (such as inside a solid object or into thin air. the portal also fails if the destination is a locale where astral travel is blocked (see the teleport spell description. base cost: the builder must spend 50,000 gp on raw m

on' domain deities: bane, cyric, garagos, ilneval, istishia, kossuth, lolth, talona, talos, umberlee, yurtrus. drow domain deities: eilistraee, ghaunadaur, kiaransalee, lolth selvetarm, vhaeraun. granted power: free lightning reflexes feat. drow domain spells 1 cloak of dark power 6 greater dispelling 2 clairaudience/clairvoyance 7 word of chaos 3 suggestion 8 greater planar'ally 9 4 discern lies gate 5 spiderform dwarf domain deities: abbathor, berronar truesilver, clangeddin, deep duerra, dugmaren brightmantle, dumathoin, gorm gulthyn, haela brightaxe, laduguer, marthammor duin, moradin, sharindlar, thard harr, vergadain. granted power? free great fortitude feat. earth domain deities: callarduran smoothhands, chauntea, dumathoin, geb, gond, grumbar, luthic, moradin, segojan earthcaller

ealness 8 maze metal domain orc domain spells deities: dumathoin, flandal steelskin, gond, grumbar, laduguer. 1 cause fear 6- eyebite granted power: free martial or exotic weapon proficiency and 2 produce flame 7 blasphemy weapon focus with your choice of hammer. 3 prayer 8 cloak of chaos metal domain spells 4 divine power 9 power word, kill s prying eyes nobility domain spells 4 dimension door 9 gate 1 divine favor 6 geas/quest 5 teleport 2 enthrall 7 repulsion 3 magic vestment 8 demand protection' domain' 4 discern lies 9 storm of vengeance deities: angharradh, arvoreen, baravar cloakshadow, berronar 5 greater command truesilver, chauntea, corellon larethian, deneir, dumathoin- eldath, gaerdal ironhand, garl glittergold, geb, gorm gulthyn, hanali celanil, helm, kelemvor, laduguer, lathan

ssauli deals 2d6 points of damage and 1d6 points of temporary charisma and constitution damage. a fortitude save negates the temporary charisma and constitution damage and reduces the normal damage by half. the target can make a saving throw each round to reduce the damage in that round. flensing has no effect on creatures in gaseous form or on incorporeal creatures. material component: an onion. gate seal abjuration level: brd 6, clr 6, drd 6, sor/wiz 6 components: v, s, m casting time: 1 action range: close (25 ft+ 5 ft./2 levels) target: one gate or portal duration: permanent saving throw: none spell resistance: no you permanently seal agate or portal. gate seal prevents any activation of the gate or portal, though the seal may be negated by a successful dispel magic cast upon the spell

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

name would stimulate interest in the deeper systems of learning. but greek philosophy had passed the zenith of its splendor; the mass of humanity was awakening to the importance of physical life and physical phenomena. the emphasis upon earthly affairs which began to assert itself later reached maturity of expression in twentieth century materialism and commercialism, click to enlarge neas at the gate of hell. from virgil's neid (dryden's translation) virgil describes part of the ritual of a greek mystery--possibly the eleusinian--in his account of the descent of neas, to the gate of hell under the guidance of the sibyl. of that part of the ritual portrayed above the immortal poet writes "full in the midst of this infernal road, an elm displays her dusky arms abroad; the god of sleep there

n creature to reawaken the spiritual powers which, surrounded by the flaming click to enlarge a female hierophant of the mysteries. from montfaucon's antiquities. this illustration shows cybele, here called the syrian goddess, in the robes of a hierophant. montfaucon describes the figure as follows "upon her head is an episcopal mitre, adorned on the lower part with towers and pinnacles; over the gate of the city is a crescent, and beneath the circuit of the walls a crown of rays. the goddess wears a sort of surplice, exactly like the surplice of a priest or bishop; and upon the surplice a tunic, which falls down to the legs; and over all an episcopal cope, with the twelve signs of the zodiac wrought on the borders. the figure hath a lion on each side, and holds in its left hand a tympanum

was symbolic of the earth, or the lower world of darkness. john p. lundy, in his monumental christianity, describes the cave of mithras as follows "but this cave was adorned with the signs of the zodiac, cancer and capricorn. the summer and winter solstices were chiefly conspicuous, as the gates of souls descending into this life, or passing out of it in their ascent to the gods; cancer being the gate of descent, and capricorn of ascent. these are the two avenues of the immortals passing up and down from earth to heaven, and from heaven to earth" the so-called chair of st. peter, in rome, was believed to have been used in one of the pagan mysteries, possibly that of mithras, in whose subterranean grottoes the votaries of the christian mysteries met in the early days of their faith. in anac

he doorposts and strike the hinges and raise up dead devourers of the living. the guardians of the gates beg her to be patient while they go to the queen of hades from whom they secure permission to admit ishtar, but only in the same manner as all others came to this dreary house. ishtar thereupon descends through the seven gates which lead downward into the depths of the underworld. at the first gate the great crown is removed from her head, at the second gate the earrings from her ears, at the third gate the necklace from her neck, at the fourth gate the ornaments from her breast, at the fifth gate the girdle from her waist, at the sixth gate the bracelets from her hands and feet, and at the seventh gate the covering cloak of her body. ishtar remonstrates as each successive article of ap

hrough his unhappy death a mystery rite was established that wrought the salvation of his people. in the jewish month of tammuz (another name for this deity) he was gored to death by a wild boar sent by the god ars (mars. the adoniasmos was the ceremony of lamenting the premature death of the murdered god. in ezekiel viii. 14, it is written that women were weeping for tammuz (adonis) at the north gate of the lord's house in jerusalem. sir james george frazer cites jerome thus "he tells us that bethlehem, the traditionary birthplace of the lord, was shaded by a grove of that still older syrian lord, adonis, and that where the infant jesus had wept, the lover of venus was bewailed (see the golden bough) the effigy of a wild boar is said to have been set over one of the gates of jerusalem in

MASTERING WITCHCRAFT

conjuration to the east: spirit of [name] deceased, thou mayest now approach the gates of the east to answer truly my liege demands. berald, beroald, balbin! gab, gabor, agaba! arise, arise, i charge and command thee. repeat these words again to the south, then the west, and finally the north again, walking backwards around the inner perimeter of the circle, and changing each time the name of the gate corresponding to the quarter. should you have any companions for this ritual, they too should accompany you around the circle to the four quarters, also walking backwards. then, still proceeding backwards, you must return to the east of the altar table by yourself and, facing west across it, replace the photograph in the altar triangle. pause for a minute or two at this point; all present sho

the earth pentacle placed between his lips. he is then led by the summoner deosil an entire circuit around the outside perimeter of the circle and brought to a halt at the west, where, after the coin is removed from his lips, a similar challenge is issued by the watchtower representative of that quarter. in answer to the first query, however, the candidate should now respond "from the north, the gate of death" likewise, in the challenger's reply, in place of the word "north "west" is now used, and the guardian of the west subsequently administers the "cup of memory" a draught of pure water from the chalice, and the "purification of water" a few drops upon the forehead. the candidate is then led on another clockwise circuit of the periphery, and ends up in the south, where he is again chal

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

hemence by the name of iao and on, which adam spake and heard; by the name el, which noah heard, and saved himself with all his family from the deluge; by the name iod, which noah heard, and knew god the almighty one; by the name agla, which jacob heard, and saw the ladder which touched heaven, and the angels who ascended and descended upon it, whence he called that place the house of god and the gate of heaven; and by the name elohim, and in the name elohim, which moses named, invoked, and heard in horeb the mount of god, and he was found worthy to hear him speak from the burning bush; and by the name ain soph, which aaron heard, and was at once made eloquent, wise, and learned; and by the name tzabaoth, which moses named and invoked, and all the ponds and rivers were covered with blood t

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

sting doors, and the king of glory shall come in" figures 46 and 47. figure 48. the holy pentacles page 77 the moon. figure 49. the first pentacle of the moon. this and the following serve to call forth and invoke the spirits of the moon; and it further serveth to open doors, in whatever way they may be fastened. editor s note. the pentacle is a species of hieroglyphic representation of a door or gate. in the center is written the name ihvh. on the right hand are the names ihv, ihvh, al, and ihh. on the left hand are the names of the angels: schioel, vaol, yashiel, and vehiel. the versicle above the names on either side, is from psalm cvii. 16 "he hath broken the gates of brass, and smitten the bars of iron in sunder" figure 50. the second pentacle of the moon. this serveth against all per

MEANING OF MASONRY

ther to point to the source of masonic light in elegant, and at times profound, language. they who look with him may enjoy the same felicity. the great value of this book is that it was written by one who sets an example for all masters of lodges. his was a soul filled with the wonder of wisdom, strength, and beauty. in these pages, he whispers the password to those of us who still clamour at the gate, enabling us to enter that inner chamber where we can join the true initiates and share experiences now veiled from all but a handful of brethren. allan boudreau, ph.d. curator and librarian grand lodge of free and accepted july, 1980 masons of the state of new york introduction the position and possibilities of the masonic order the papers here collected are written solely for members of the

lf, and thou shalt know the universe and god" happy then is the mason who has so far purified and developed his own nature as to realize in its fulness the meaning of the" sacred symbol" of the second degree, and found god present not outside but within himself. but in order to find the" perfect points of entrance" to this secret (and we are told elsewhere that" straight is the way and narrow the gate, and few there be that find it) emphasis again is laid in our teaching upon the necessity of complete moral rectitude, of utter exactness of thought, word and action, as exemplified by rigid observance of the symbolic principles of the square, level and plumb-rule. here again the symbolism of our work becomes extremely profound and interesting. he who desires to rise to the heights of his own

id pain and travail, through a strait and narrow way and between the two pillars that support the temple of its mother's body. and thus in the commonplaces of life, in which for those who have clean hearts there is nothing common or unclean but everything is sacred and symbolic, the act of physical birth is an image and a foreshadowing of that mystical rebirth and of that passing through a strait gate and a narro w way in a deeper sense, without which it is written that a man sha ll not enter into the kingdom of heaven. the regenerated man, the man who not merely in ceremonial form but in vital experience, has passed through the phases of which the masonic degrees are the faint symbol, is alone worthy of the title of master-mason in the building of the temple that is not made with hands bu

MICHAEL FORD A RITE OF THE WEREWOLF

call unto the shadows of the circle cast against the dawn- azi-dahaka, aeshma, zartosht, nasu druj, andar, savar, taprev, astwihad fly now unto me! kundak my steed of infernal flight come forth nightmare, guide me to the sabbat! spirits of amenta, do hear my summons shades of elphame fire, those who arise from the vessels of night in the serpents skin do i cloak myself as i leap into the twilight gate unto the shadow world, of spectral flight from the flesh i go forth, unbound from profane clay from the twilight guardian and guide, can then shades arise shall i as shadow black, ashen with the remains of the dead dance around the fires of the circle, against the sun to summon the smoke o horned intiator and devils flesh my cloak of serpent skin worn clothe me in the robe of az in the watche

MICHAEL FORD BOOK OF CAIN

eing was tested, and i could not fail save the scorpions sting which would force me to eternal dreamless sleep the very curse of the profane! it was one night after many days of not finding the caves of which i sought, not seeing a soul or any living thing save the shades of the earth which wander aimless. i visualized this ancient page, and with my minds eye i summoned the sigils to flesh, and a gate opened before me zazas, zazas, nasatanada zazas i saw a great red dragon coming forth, who was surrounded with flame. this dragon looked unto me and a great shadow emerged from its very flesh this shadow, black as pitch arose and took the form of a bearded king, saying in a comely voice- my son, what do you ask of me? my father, i grow weary, little food and water, i am confused, cold and sca

e and i am the sorcerer of light from the serpent s tongue. the invocation of cain -the blackened fires of the forge- cain is the earthen initiator of magick, the sorcerous enfleshed spirit of lucifer and lilith, cain is also the one who walks with the dragon the path of the nightside. in one hand is the fetish of cain the skull of abel whom holds the gnosis of the shade king, azrael, the western gate of twilight and realm of ghosts. the other hand is the hammer, a tool of the forge which sparks the cunning fire in the clay of mortal flesh. cain is the temple maker and witch begetter, that which opens the gates of hell and heaven, the initiator of witch blood. cain is envisioned as a middle eastern man, bearded and dark, wisdom filling his eyes. cain is also viewed as a bearded and horned

MICHAEL FORD WITCHMOON

is that of the varcolaci or devilcosm seal. the sigil, which is composed of an inverted pentagram carried/connected by two varcolaci vampire spirits. the inverted pentagram also called the star of set- represents the crossing into the abyss, for it is by mastering the upright and inverse pentagram that the magickian truly evolves. the union of the two varcolaci represents them as the doors of the gate of the abyss, the entry to the astral plane of knowledge as well as the qliphoth, being the astral abode of vampires and other spirits. the bat like wings of the varcolaci represent the powers of astral flight and the nightside current which exists through their waves of sight. the pentagram itself is the symbol of reverse entry via the death posture, in which initiation of the witch is accom

emanates deep within the subconscious of each sorcerer, awaiting the moment the wizard opens the lunar current towards atavistic resurgence (2. the vampire spirit too exists in dream and so with it we shall walk, in joyous brotherhood and sisterhood. the eight earthly sabbaths' are as a form and focus for the dreaming rite, in which those of witch blood meet in ecstasy. the earthly sabbat is as a gate and purification zone whose purpose is to create the astral grounds in which the meeting is to take place. the following rites may be conducted with very few people, be it two or ten individuals, fulfilling each members dedication and desire. the sabbat of the witches exists in the context of dream control and breaking over into the astral world, where all is based on desire and will. the man

th of dream. i was guided into a great forest, and my flight was over the trees. i was drawn to a seeming crossroad deep within the forest, clear of trees and filled with shapes and hags. they had assembled to fulfill the desires of the flesh and to further inspire the witch blood within our astral veins. a great fire, spinning and spitting shapes and faces, grew in fever. this seemed to act as a gate towards the great rites and loa of the petro (3) tradition. women who danced around the fire would consistently shift their shapes becoming alternately hags or beautiful young women, or forms between both. many would take the form of animals, howling or flying around this great astral sabbath. many of the shapes were taking pleasure in each other, the dancing of demonic shapes and the chantin

e on the material plane. it is not always advisable to evoke such elementals while not consecrating or binding them, such if not controlled can cause undesirable effects. asmodeus in the doctrine of the witches sabbat or witch cult is the lord of the circle, within which full attainment and union occurs. the lord of the circle is also the lord of sorcery. asmodeus can be a powerful guide from the gate of the flesh, or earth, to that of choronzon. approach this daemon with caution, for there can be hell to pay if any spirit is invoked without care. 73 73 shaitan -the adversary which developed from the lord of storms and prince of darkness, set. in the islamic tradition (ahadith, shaitan/satan is azazel, the lord of djinn whom is made from fire, thus a source of light unto itself. azazel/sha

ed in your astral semen will give life to this sorcery. rituals such as this have long been hidden from the public and from most occultists. this is due to the fact that such workings invoke bestial and demonic incarnations, like flesh taking atavisms which would drive one to the brink of madness and death. the primal stygian daemons who stand waiting at the threshold are going to run through the gate finally and i can only hope that the couple who undertake this rite are willing to reap the consequences of such an undertaking. this is black magick in every sense of the word, it creates or evokes an offspring of your sorcery. the spirit is first given essence through the desire and will of the couple. energy is fed to it by belief and the blood offering. this is obtained from the workers t

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

al reality, cybernetics, cloning, and nanotech-nology are in vogue today. the satellites also play a crucial role. when a burglarattempts to disarm an alarm system, he usually inserts a dummy wire to bypass themain coil and to silently break the circuit. so, the satellites with their on-board laserweapons, elf, and microwaves (see haarp) are the tools these criminals use in theirattempt to open a gate in the moons orbit. from the sword to the syringe110atlantis, alien visitation, and genetic manipulation we see the motif in several movies (see stargate, moonraker, city of evil, war of theworlds, quatermass, nosferatu-the v ampyre, the devil rides out, life-force, things tocome, koyannisqatsi, etc, certain artwork (see hypnosis, rodney matthews, roger dean,and h. r. giger) and other works o

trategies lasting millennia; they have an excellent sense of timing, moving ingradual stages while planning a long way ahead; they have intense knowledge of us;and most importantly, they are not the least bit hesitant to make any and all sacrificesthat are needed. in fact, that is exactly what they have been doing. man is born free, yet everywhere he is in chains (j. j. rousseau)once the galactic gate is opened, the planet earth and its inhabitants are utterlydoomed. these aliens have no love for us, no care for their host planet, and will in alllikelihood incinerate the entire place and all of humanity, by way of haarp micro-wave technology now mounted on satellites. they may also use chemical weaponswhich will leave not a person or creature standing. with all the efforts into remoteviewi

oing surgery in stockholm, where a physician tellshim, young children were also used for these experiments in order to evaluate thought activity andreactions. 1967 china explodes nuclear device. 1967 report from iron mountain released by dial press. re-establishment of slavery discussed as pos-sible aspect of world at peace under social control. the report proposes that war be replaced by a surro-gate which must be wasteful and operate outside the normal supply-demand system. the surrogates on aappendix f: general chronology of events390atlantis, alien visitation, and genetic manipulation social level must not be accessible to the whims of the people. some of the social surrogates mentioned:complete government guaranteed health care for all citizens, a social welfare program, space researc

MICHAEL W FORD THE VAMPIRE GATE

ome something better if not more balanced from the process itself. notice the spelling of vampyre, denoting the old spelling a necromantic call to the origins and foundation a predator if you will. the vampyre magickian does not drink physical blood, rather he or she is focused on chi or prana, astral energy. enjoy, may the night embrace you under lilith s caress. 7 a word of warning: the vampire gate the vampyre magickian is controversial in design and nature, it is not specifically a part of every luciferian thought-pattern or practice. this grimoire is meant for those who seek a more permanent paradigm in the design of the possibility of spiritual immortality. the dark magicks presented here are actual and empowering, yet may find issue with those depending on their own practice and foc

of set, timeless and divine, godlike and independent. the chaos star is destruction, change and power all of which emerges from the eye of shaitan, or set. it is this chaos which then brings order. algol is the mirror of the sorcerer, one who may enter and reside in the pulsing eye of blackened flame. arezura [avestan/pahlavi] arezurahe griva (arezura) in the bundahishin is called a mount at the gate of hell, whence the demons rush forth. arezura is the gate to hell in the alburz mountain range in present day iran. the north is traditionally the seat of ahriman, wherein the cold winds may blow forth. arezura from an initiatory perspective is the subconscious, the place where sorcerers may gather and grow in their arts, by encircling and manifesting their desire. m.n. dallah wrote in the h

MICHAEL WYNN THE SOUL TRAVELERS

l travelers" 3 today. giving the subject of religion and mythology no more than a cursory glance, one may be forgiven for believing that these myths of history and creation are the misguided accounts of an ignorant and superstitious people. truly, the stories of myth are easy to dismiss. modern man has, for the most part, accepted the assertions of psychologists regarding these ancient tales. the gate-keepers of psychology, men like sigmund freud and carl jung, have suggested that the stories told by ancient man are no more than symbolic retellings of the conflict occurring in the psyches of the individual. they reason that the gods of ancient man are no more than different aspects of the self. for example, each mythology seems to have at least 1 good god, and one trickster or villain god

the priest will call upon higher forces, such as arch-angels, arch-demons, angels, intelligences, and other ruling spirits to see to it that the priest's command is executed. the priests call upon, or invoke, these higher forces, by uttering their names aloud while visualizing them. and so there it is; symbolic ritual, corresponding visualizations, and invocations to the dominant spirits open the gate to the magical program. but if this be entirely true, then why must, or should, i do certain things on certain days? had i spit in that toad's mouth after sunrise, would i be left with asthma? why would a spirit care if it's a full moon, or what day of the week it is? and then there's all these rules relative to my environment; my ritual circle bearing certain symbols, drawn on the floor rela

the bone. this room was a doorway between the material world and the transcendental spheres of nature. while his body lay in the coffer, the soul of the neophyte soared as a human-headed hawk through the celestial realms, there to discover first hand the eternity of life, light, and truth, as well as the illusion of death, darkness, and sin. thus in one sense the great pyramid may be likened to a gate through which the ancient priests permitted a few to pass toward the attainment of individual completion. it is also to be noted incidentally that if the coffer in the king's chamber be struck, the sound emitted has no counterpart in any known musical scale. this tonal value may have formed part of that combination of circumstances which rendered the king's chamber an ideal setting for the co

female character and is frequently associated with a single, lid-less eye. this being is also closely associated with the triangle (being a 3-sided shape, and his seal has often been depicted as 3 triangles in an arrangement that resembles a nuclear or radiation symbol. leviathan appears to be another name for the demon choronzon, and is associated with the west and is called the guardian of the gate to the abyss. leviathan is commonly described as a writhing mass of demons bound in a single body. leviathan is also closely related to the primal goddess tiamat, because it said that she [leviathan] had been at war with the angel race before the fall of azazel. imagery of water is frequently related to the abyss, and so leviathan is called the serpent or dragon of the depths. i have also hea

MICHAEL W FORD NOX UMBRA

en shades and the manes of the dead remain close to the earth, approach the tomb of sah in the honor of the self, which is the mysteries of the nephilim and watchers, who descended into the demonium of the earth, to merge spirit with beast and human flesh. wear this mask with intent and pure love, then shall the secret of the essence be revealed in your sunless palace of night. approach the tomb "gate of black earth, nephilimic tomb in the sunless palace of azrail, open forth the dreaming fields of night, from thy vessel, born of lilith's womb shall the vampyre shade awaken hekak vozath ka-sath-ompos shu-seth-evoi-zrazza (by the magic of secret names shall set strengthen the shadow tongue of the serpent) by the blackened fire of my spirit, born in the shadows of the adversary, shall the dr

ndicate ones rebirth in the bloodied caul of lilith. the sigil of binding should be placed upon the altar, as the object of focus. the formula of forming the shadow as the vampyric element of self enchantment zrazza, zo i ao alusha impredia i ka lil aka umpesha usha barruzu shu i aktet hekak, hekak, zabbatium arcanum hkaru lil kal ika usha zrazza zo druj umpesha hear me forms of shadow which that gate i have opened let no night go undiscovered before my being hear me darkest spirits of the abyss come forth from your mansion within the moon and the grave i open now the left gate of becoming- zazas zazas nasatanada zazas by the sign of the shadow, arimanius i summon thee! by the eight tomb of the sah, whom is called the quarter song of the grave by the first which is the name zaresha, devour

e horns which make an averse pentagram, a third eye and teeth made of crystals. at the top of the fetish there is a place for a large machete to be held, from which the blade is a bit rusty- held in by a back of snake skin. this has been an ongoing work to awaken the spirit within, a join in union with a new famulus bound within. holding the kangling, facing the west i called "i approach the west gate, unto the winds of funerals of past and to come, i summon forth azrael, the angel of death who grants the sight of beyond, the veil is thin! i summon thee goddess of the crossroads, who walks with the howling of wolves, come forth hecate. phenomena and record- became too dark to write as i worked through the ritual, two candles burned in the chamber which was sufficient light. rain poured as

ce black flame) promethean being. just as we sip at the golden chalice of the luciferian sabbat, the sunlight essence of the fallen seraph, the fire djinn who holds the flame of self-perception, we to sip from the skull-cup of the dead, of hecate. noctulia- hecate is the goddess robed in black, perched upon her shoulder a raven. she appears before the circle, as the encirclement of our being, the gate-keeper of the realms of the ghostroads and the dead. it is noctulia -hecate (named also lilith) whom we sing hymns of the night unto. the ritual of lycanthropy is a two part process. the first involves the making of a belt of symbolic wolf skin, and possibly obtaining a wolf, dog or coyote skull (if you had a loyal familiar as a dog which had passed, this is perhaps a wonderful way to honor i

m of mortal (mundane) and vampyric (immortal) rebirth. the altar should be placed in the north. the west wall should have a small table to which you may have an image of anubis and the bones or images of the dead. west is the gateway of which you enter and dwell, then you shall emerge in the north from the gates of amenta. west holding the anthame focus on image of anpu and recite "i stand at the gate of the twilight realms. i have passed as a shadow of death yet in joy and love i shall return in flesh. o' dweller in the chamber of embalmment i invoke theel fill my spirit with the mysteries of the jackal and the divine, that through darkness i shall emerge as light. am ut, hekak, sekak, ursha umpesta zoriodo! dweller in the chamber of embalmment, by holy fire and blackened flame, arise fro

MORALS AND DOGMA

f the fixed stars to the elements that envelop the earth; and seven gates were marked, one for each planet, through which they pass, in descending or returning. we learn this from celsus, in origen, who says that the symbolic image of this passage among the stars, used in the mithraic mysteries, was a ladder reaching from earth to heaven, divided into seven steps or stages, to each of which was a gate, and at the summit an eighth one, that of the fixed stars. the symbol was the same as that of the seven stages of borsippa, the pyramid of vitrified brick, near babylon, built of seven stages, and each of a different color. in the mithraic ceremonies, the candidate went through seven stages of initiation, passing through many fearful trials and of these the high ladder with seven rounds or st

, by misnaming it justice. nor does justice consist in strictly governing our conduct toward other men by the rigid rules of legal right. if there were a community anywhere, in which all stood upon the strictness of this rule there should be written over its gates, as a warning to the unfortunates desiring admission to that inhospitable realm, the words which dante says are written over the great gate of hell "let those who enter here leave hope behind" it is not just to pay the laborer in field or factory or workshop his current wages and no more, the lowest market-value of his labor, for so long only as we need that labor and he is able to work; for when sickness or old age overtakes him, that is to leave him and his family to starve; and god will curse with calamity the people in which

the terrestrial world too has its heaven and its hell. always, even here below, virtue is rewarded; always, even here below vice is punished; and that which makes us sometimes believe in the impunity of evil-doers is that riches, those instruments of good and of evil, seem sometimes to be given them at hazard. but woe to unjust men, when they possess the key of gold! it opens, for _them, only the gate of the tomb and of hell. all the true initiates have recognized the usefulness of toil and sorrow "sorrow" says a german poet "is the dog of that unknown shepherd who guides the flock of men" to learn to suffer, to learn to die, is the discipline of eternity, the immortal novitiate. the allegorical picture of cebes, in which the divine comedy of dante was sketched in plato's time, the descrip

rity, for childhood; in every scene of this or another world; for want, weakness, joy, sorrow, and even for sin. all is good and well and right; and shall be so forever. through the eternal ages the light of god's beneficence shall shine hereafter, disclosing all, consummating all, rewarding all that deserve reward. then we shall see, what now we can only believe. the cloud will be lifted up, the gate of mystery be passed, and the full light shine forever; the light of which that of the lodge is a symbol. then that which caused us trial shall yield us triumph; and that which made our heart ache shall fill us with gladness; and we shall then feel that there, as here, the only true happiness is to learn, to advance, and to improve; which could not happen unless we had commenced with error, i

bed their repose during all their life. for the material horrors of tartarus, allegorical to the initiate, were real to the mass of the profane; nor in latter times, did, perhaps many initiates read rightly the allegory. the triple-walled prison, which the condemned soul first met, round which swelled and surged the fiery waves of phlegethon, wherein rolled roaring, huge, blazing rocks; the great gate with columns of adamant, which none save the gods could crush; tisiphone, their warder, with her bloody robes; the lash resounding on the mangled bodies of the miserable unfortunates, their plaintive groans, mingled in horrid harmony with the clashings of their chains; the furies, lashing the guilty with their snakes; the awful abyss where hydra howls with its hundred heads, greedy to devour;

MOTTA MARCELO THE COMMENTARIES OF AL

nomoc,from nem, and means strictly "anything assigned, that which one has in use or possession; hence "custom, usage, and also "a musical strain. the literal equivalence of nem and the latin nemo is suggestive (let etymologists keep their temper; this is a hint directed not at them, but at babes of the abyss) in hebrew 'law' is thora, and equivalent (that is, qabalistically) to words meaning "the gate of the kingdom" and "the book of wisdom (heed well, 0 children) 34. but she said: the ordeals i write not: the rituals shall be half known and half concealed: the law is for all. the ordeals are at present carried out unknown to the candidate by the secret magick power of the beast. those who are accepted by him for initiation testify that these ordeals are frequently independent of his consc

r to his shame, and that he lie about it with idiot mumblings ever after, is hardly the best judge even of phryne. how much less should he venture to criticize such men and women whose imaginations are so free from grossness that the element of attraction which serves to electrify their magnetic coil is independent of physical form? to us the essence of love is that it is a sacrament unto nuit, a gate of grace and a road of righteousness to her high palace, the abode of peerless purity whose lamps are the stars "as ye will" it should be abundantly clear from the foregoing remarks that each individual has an absolute and indefeasible right to use his sexual vehicle in accordance with its own proper character, and that he is responsible only to himself. but he should not injure himself and h

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

damant were surrounded by the river phlegethon, the waves of which rolled flames of fire, and lit up, with their lurid glare, these awful realms. in the interior sat the dread judge rhadamanthus, who declared to each comer the precise torments which awaited him in tartarus. the wretched sinners were then seized by the furies, who scourged them with their whips, and dragged them along to the great gate, which closed the opening to tartarus, into whose awful depths they were hurled, to suffer endless torture. tartarus was a vast and gloomy expanse, as far below hades as the earth is distant from the skies. there the titans, fallen from their high estate, dragged out a dreary and monotonous existence; there also were otus and ephialtes, those giant sons of poseidon, who, page 149 with impious

his adversary, seeing his design, forced him into the open plain, at the same time calling to his friends to hurl no spear upon his foe, but to leave to him the vengeance he had so long panted for. at length, wearied with the hot pursuit, hector made a stand and challenged his foe to single combat. a desperate encounter took place, in which hector succumbed to his powerful adversary at the scaan gate; and with his last dying breath the trojan hero foretold to his conqueror that he himself would soon perish on the same spot. the infuriated victor bound the lifeless corse of his fallen foe to his chariot, and dragged it three times round the city walls and thence to the greek camp. overwhelmed with horror at this terrible scene the aged parents of hector uttered such heart-rending cries of

ain hero conveyed it through the air safe from the desecration of the enemy. the triumph of achilles was not of long duration. intoxicated with success he attempted, at the head of the greek army, to storm the city of troy, when paris, by the aid of phoebus-apollo, aimed a well-directed dart at the hero, which pierced his vulnerable heel, and he fell to the ground fatally wounded before the scaan gate. but though face to face with death, the intrepid hero, raising himself from the ground, still performed prodigies of valour, and not until his tottering limbs refused their office was the enemy aware that the wound was mortal. by the combined efforts of ajax and odysseus the body of achilles was wrested from the enemy after a long and terrible fight, and conveyed to the greek camp. weeping b

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

grand chatelet and saint leufroy, still in the templar censive district. it was in 1357 that the municipality was installed in the maison aux piliers [column house, bought from the dauphin and located on the place de greve, neighboring the templar domain* it seems an error to place the parloir aux bourgeois of the thirteenth and fourteenth centuries on the left bank near the former saint jacques gate. cf. rochegude, promenades dans toutes les rues de paris, rue soufflot, no. 2 (paris: denoel, 1958; j. hillairet, evocation du vieux paris (paris: editions de minuit, 1952, 128, 189, and 501. 112 the origins of freemasonry from ancient times to the middle ages the temple and the organization of parisian masons and carpenters several facts demonstrate quite clearly that it was under the aegis

ights hospitallers. the templars and the parisian builders 131 templars increased rapidly. the 1632 list made by the grand prior of malta showing the definitive status of the censive district of the former templar commandery notably indicates these holdings "rue frognier l'asnier; rue gamier sur l'eau (grenier sur l'eau; rue des barres or barrys; saint gervais church, cememtery, chevet; beaudoyer gate; rue du gantelet; rue jean en greve; martlet; chevet of the church (saint jean; hotel de ville of paris; greve; old saint jean cemetery, rue de la mortellerie: the seine river: the vannerie and jean de l'espine: rue vielle tissanderie (today francois miron."41 the presence of organized builders in this quarter is visible from the time the templars installed themselves, long before the existen

NECRONOMICON ALAZIF

lords set their seal upon the gateway and the power of the old ones prevailest not against its might. loathsome cthulhu rose then from the deeps and raged with exceeding great fury against the earth guardians. and they bound his venomous claws with potent spells and sealed him up within the city of r'lyeh wherein beneath the waves he shall sleep death's dream until the end of the aeon. beyond the gate dwell now the old ones; not in the spaces known unto men but in the angles betwixt them. outside earth's plane they linger and ever awaite the time of their return; for the al azif page 1 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 earth has known them and shall know them in time yet to come. and the old ones hold foul and formless azathoth for their master a

ern at the centre of all infinity, where he gnaws ravenously in ultimate chaos amid the mad beating of hidden drums, the tuneless piping of hideous flutes and the ceaseless bellowing of blind idiot gods that shamble and gesture aimlessly for ever. the soul of azathoth dwelleth in yog-sothoth and he shall beckon unto the old ones when the stars mark the time of their coming; for yog-sothoth is the gate through which those of the void will re-enter. yog-sothoth knowest the mazes of of time, for all time is one unto him. he knowest where the old ones came forth in time along long past and where they shall come forth again when the cycle returneth. after day cometh night; man's day shall pass, and they shall rule where they once ruled. as foulness you shall know them and their accursedness sha

plicate great cthulhu only at hallowmas eve when the sun abides within the house of the scorpion and orion riseth. when all hallows falls within the cycle of the new moon the power shall be the strongest. conjure shub-niggurath when the beltane fires glow upon the hills and the sun is in the second house, repeating the rites of roodmas when ye black one appeareth. to raise up ye stones to form ye gate through which they from ye outer void might manifest thou must set up ye al azif page 2 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 stones in ye elevenfold configuration. first thou shalt raise up ye four cardinal stones and these shall mark ye direction of ye four winds as they howleth through their seasons. to ye north set ye the stone of great coldness tha

ch they from ye outer void might manifest thou must set up ye al azif page 2 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 stones in ye elevenfold configuration. first thou shalt raise up ye four cardinal stones and these shall mark ye direction of ye four winds as they howleth through their seasons. to ye north set ye the stone of great coldness that shall form ye gate of ye winter-wind engraving thereupon the sigil of the earth-bull thus: taurus sigil in ye south (at a space of five paces from ye stone of ye north, thou shalt raise a stone of fierceheat, through which ye summer winds bloweth and make upon ye stone ye mark of ye lion-serpent thus: leo sigil ye stone of whirling-air shall be set in ye east where ye first equinox riseth and shall be graven wi

-bull thus: taurus sigil in ye south (at a space of five paces from ye stone of ye north, thou shalt raise a stone of fierceheat, through which ye summer winds bloweth and make upon ye stone ye mark of ye lion-serpent thus: leo sigil ye stone of whirling-air shall be set in ye east where ye first equinox riseth and shall be graven with ye sign of he that beareth ye waters, thus: aquarius sigil ye gate of rushing torrents thou cause to beat the west most inner point (at a space of five paces from ye stone of ye east) where ye sun dieth in ye evening and ye cycle of night returns. blazon ye stone with ye character of ye scorpion whose tail reacheth unto the stars: scorpio sigil set thou the seven stones of those that wander ye heavens, without ye inner four and through their diverse influenc

NEW WORLD ORDER OR OCCULT SECRET DESTINY

stians, 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 ways to salvation; christians proclaim that there is only one way- jesus christ. for the gate is small, and narrow that leads to life, and few are those who find it (matt. 7:14) the bible states that this is in reality the broad way that leads to destruction, and many are those who enter it (matt. 7:13) therefore, the only religion not compatible with the new age, and hence the coming new world order, is the belief and strict adherence in the word god with traditional christianity bei

ONYX TABLET OF SET

esthood is making great leaps in making it more so, such as the creation of such unofficial bodies as the soa and scribe gilds. what are other ways to claim your power in the temple? 7. the temple is getting very close to a critical mass for change into anew level of activity. what can/should/shouldn't we do now that we have never done before? xeper, don webb priest to the priests cerberus at the gate some guidelines for meeting new candidates as the temple strives to raise the standards of human material the princeof darkness is provided with, an uneasy but potentially initiatory periodof experiment begins for his priesthood. since the founding of the temple,membership was granted to almost all comers so long as they sent the executivedirector a cashable check, proof of legal age and had

some useful techniques i've noticed, which i'm sure each priest worth his or her salt will add to through each separate and unique unfolding of becoming. onyx tablet: ot.o.3.1 temple of set author: nikolas schreck iii date: march 8, 1998 ce revision: html revision: june 6, 1998 ce before i get to the meat of the matter, it's important to be cognizant of the fact that this business of guarding the gate is actually pretty complicated.i've identified several discrete elements to the magical and mundane features of these meetings that might help you prepare on a sound basis. when you as a priest of set meet with new applicant x, remember thatyou are representing the entire temple to this individual. a curious new applicant has probably never met a setian before and it is your job to reveala gl

very often heard a novel approach or a radical new idea that took root later in my own work. these strangers may be taking the first stumbling step to immortality and godhood. honor this possibility in them. at its best, an interview may become a ritual in itself. this may well become one of the priesthood's most rewarding responsibilities. let us work together to hone our skills at guarding the gate. cultural changes in the ii this letter is to announce cultural changes in our process of ii recognition. these changes are of the nature of "rules of thumb, not hard-and-fast laws. please reread this when you are about to make a ii recognition, or- if you have no recognitions on the horizon- around spring equinox. i hope that you will each talk over these ideas with at least one other member

the savagery of mortal flesh, which preserves the self inviolate, which presages for us an eternity of unique existence unfettered either by stasis or chaos. the word of set became a link between the ancestors of your ancestors and set, and that word took form as xepera, the self-created one, who gave unto the care of the first priesthood of set the great keys to the shining trapezoid that is the gate to the abyss, saying "herein lies the geometric inspiration for the existence of set, whose names shall be many in the aeons and ages to come. observe that it doth shape and define that which is the pentagram of set, which is itself our seal and the key to all beauty of proportion "even as the triangle and trihedron shall be as drugs to lure men-beasts to blind labor towards the worship of an

a personal definition of set? 3. magister menschel says "conceptually it's easy to represent a being with whom we've made contact" for those who have, is it easy? 4. what do we mean when we say or imply that a priest might represent the "indwelling essence" or the "platonic form" of living consciousness? when set recognized devaset akasha to his priesthood "in the silence of the sepulcher i saw a gate of onyx" how is it that one can describe a dynamic transference that is so alien to common perceptions? such a sublime and subjective experience which seems to put the initiate in two frames of reference at the same instance. it is the ineffable that which can be confused and fitful when transformed into auditory or written symbols. my journey started long before i knew of the temple of set

PHILIP NEIL MYTHS LEGENDS EXPLAINED

he was advised by siduri, the goddess of wine and wisdom, to seek out the ferryman and cross the bitter waters of death in his 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

ky at once and ran around wildly having fun. their tenfold strength began to scorch the earth but when their parents told them to behave and come down they would not listen. so di jun sent his archer, hou yi, to teach his sons a lesson. yi then shot down nine of the ten suns. di jun was devastated and he stripped yi and his wife chang e of their immortality and banished them from heaven. heavenly gate the heavenly gates are guarded by two soldiers. above them, a bell is rung by two heavenly beasts, to report that the soul of the deceased is passing through. hare in the moon when chang e arrived in the moon, she found she was not alone. her companion in the moon is a hare, which sits beneath a cassia tree (the tree of immortality) pounding herbs in a mortar to make the elixir of life. an ol

PHOSPHORUS

ned and focused point of sorcerous art. the overseeing guardians of phosphorus are three in unison with hecate and the triple moon principle. two supporting magistra s and the current magister. titles of three coven guardians- coven maleficia vox barathrum the magister of coven/director- yatus akhtya seker arimanius -the utterance/voice of the abyss. a student, emerging as an independent voice or gate of hell, from the angelo-saxon word helan, meaning secret or hidden place. pairikas soror azhdeha iii director and overseer -the fiery dragon, an office of scarlet women. pairikas soror teth ii- director and overseer praecantrix dana dark -the ghost serpent, a witch of solitary and dreaming sorcery 3 each are bound to the circle to further expand, refine and direct the initiatory process unde

challenge them to greater tasks of self-development. if during this time of initiation, a student presents or demonstrates unethical and or criminal behavior, they will be expelled from toph. when the initiate has learned and demonstrated the very basics of luciferian and sabbat witchcraft as an arte, with the focus of self in the center, then the magistrate may then allow a passing unto the next gate of learning. some initiates who are natural at this gnosis will pass through quickly, while some will require a more detailed and refined purpose in this grade. the circles of initiation as grades are a magickal transformation of self. they are dynamic as they are essentially the individual becoming as lucifer and lilith the adversary. some will find the plethora and multi-cultural symbolism

centrate on the essence of lucifer as shadow, for a minimum of ten minutes and then as light for an equal time. relate both to you personally and how you are becoming in this light reflect on who you were and where you are going. 5. the algol sigil is the fiery and diabolic essence of isolate consciousness, the eye and heart of set, ahriman and hecate. it is both daimon and seraph, a mirror and a gate of hell. meditate and focus upon this mirror. 6. the sigil of lucifer is the mark of the rebellion of spirit, the separation of ain soph (limitless light) to the dual ecstasies of shadow and flame. mark thy soul/spirit/consciousness with the sigil of adonai, the lord of the earth called also shaitan. 7. baphomet is the god form of the luciferian path, enfleshed as the witch begetter and the l

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

is your wish that i remove my dead for burial, you must agree to intercede for me with efron son of tzohar, that he sell me the cave of machpelah that he owns, which is at the edge of his field. let him sell it to me, at the full price, for a burial site in your midst. h efron was seated among the hittites; so efron the hittite answered abraham so the hittites could hear.all who had entry to the gate of his town.saying, gno, my lord, hear me: i give you the field and i give you the cave that is in it; i give it to you in the presence of my people. bury your dead. h then abraham bowed low before the people of the land, and spoke to efron so the people of the land could hear, saying, gif only you would hear me out! let me pay the price of the field; accept it from me, that i may bury my dea

ur dead. h abraham heard efron fs terms. abraham paid out to efron the money that he had named so the hittites could hear.four hundred shekels of silver at the going merchants f rate. so efron fs field in machpelah, near mamre.the field with its cave and all the trees within the borders of that field.passed to abraham as his possession, in the presence of the hittites, of all who had entry to the gate of his town. and then abraham buried his wife sarah in the cave of the field of machpelah, facing mamre.that is hebron.in the land of canaan. thus the field with its cave passed from the hittites to abraham, as a burial site. the cave of machpelah is mentioned three more times in the torah: and his sons, isaac and ishmael, buried [abraham] in the cave of machpelah in the field of efron the so

akes the insight of connectedness and ignores the divine essence of this connectedness. thus, these souls, who were derived from the admixture of impurity in moses f soul, possessed something of his insight into the unity of creation, but either ignored or could not gdivine h the divinity underlying this unity. they therefore possessed great magical powers. now, i have already informed you in the gate of reincarnations,7 as well as in [my discussion of] the commandment of grace after meals,8 how souls transmigrate progressively through the four kingdoms: mineral, vegetable, animal, and human. i told you there also that there is a fixed time for [their incarnation into] each of these levels, after which they ascend to the next level. now, the time fixed for being incarnated into the vegetab

e sabbath and rosh chodesh in the following way. on the sabbath, the male principle predominates due to the influence of abba, but on rosh chodesh, the female principle predominates due to the influence of ima. the sabbath is a solar phenomenon, occurring every seventh day, while rosh chodesh is a lunar phenomenon, occurring when the moon begins its cycle anew. this alluded to in the verse, g[the gate of the inner courtyard (of the temple) will be closed during the six days of the workweek] but on the sabbath day it shall be opened and on the day of the [new] month it shall be opened. h14 we see first in this verse the name havayah written in order in the context of the sabbath, in the initials of the words gdays of the workweek, but on the sabbath day. h these words read: yemei hama faseh

she became my wife h. on festival nights, however, when z feir anpin is receiving consciousness chiefly from ima, marital relations are not as encouraged. specifically, on shavuot day they are forbidden, for on shavuot z feir anpin is receiving chiefly from ima as the torah, g-d fs intellect, is being given over to israel. the zohar explains that the mikveh in which nukva immerses is the fiftieth gate of understanding (binah, ima, the level of divine consciousness granted to us on shavuot by virtue of the 49 gates of understanding we achieved on our own by counting the 49 days of the omer. the second tablets were given on yom kippur, so there is therefore an affinity between yom kippur and shavuot. shavuot is the culmination of the gnew year h that began with pesach, the renewal of the spr

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

f its dread ravage. only then does the prospect open of breaking the unconscious projection, the ending of which discloses the world and the whole of life in a totally different light "one thing only, brother, do i proclaim" said the buddha "now as before. suffering and deliverance from suffering" these restricting circumstances and bonds are only the gates of the wilderness. the use of the word "gate"imp1ies a means both of egress and ingress. by these gates we have entered, and by them also may we go out if so we choose, to enter the brilliance of the dawning sun, and perchance greet the rising of the spiritual splendour. for "after the formless, the void, and the darkness, then cometh the knowledge of the light" as intimated above, one first must have realised that one's soul is lost in

e explanation of the symbols of the grade of neophyte, your attention has been directed to the general mystical meaning of the two pillars called in the ritual the "pillars of hermes" of "seth" and of "solomon" in the 9th chapter of the ritual of the dead they are referred to as the "pillars of shu" the "l'illars of the gods of the dawning light" and also as "the north and southern columns of the gate of the hall of truth" in the 125th chap ter, they are represented by the sacred gateway, the door to which the aspirant is brought when he has completed the negative confession. the archaic pidures on the one p i ar e painted in black upon a white ground, and those on the other in white upon a black ground, in order to express the interchange and reconciliation of opposing forces and the eter

f days. i brood as the divine spirit. i move in the firmness of my strength. i undulate as the waves that vibrate through eternity. osiris has been claimed with acclamation, and ordained to rule among the gods. enthroned in the domain of horus where the spirit and the body are united in the presence of the ancient of days. blotted out are the sins of his body in passion. he has passed the eternal gate, and has received the new year feast with incense, at the marriage of earth with heaven "tum has built his bridal chamber. rururet has founded his shrine. the procession's completed. horus has purified, set has consecrated, shu made one with osiris, has entered his heritage "as tum he has entered the kingdom to complete union with the invisible. thy bride, 0 osiris, is isis, who mourned thee

d them sometimes aloud so that you get familiar with the sound of your own voice in saying the words. note that some speeches are designed to create atmosphere by their archaic form and should be read rhythmically and sonorously, while others are informative and should be read in such a way as to make their points clear. examples of archaic passages are challenges of gods "thou canst not pass the gate of the western heaven unless thou canst tell me my name" and the speeches of the kabiri in the grades of practicus and philosophus. information is given in speeches about tarot keys and diagrams. note the technique for traversing the various paths-the words, and the badges with which the path is entered, the length of the circumambulation and the special symbolism described therein. let all t

; to lead all mystic circumambulations canying the lamp of my office, and to make all reports and announcements. my lamp is the symbol of the hidden knowledge, and my wand is the symbol of its directing power. honoured hegemon, your station and duties? my station is between the two pillars of hermes and solomon and my face is towards the cubical altar of the universe. my duty is to watch over the gate-way of the hidden knowledge for i am the reconciler between light and darkness. i watch over the preparation of the candidate and assist in his reception and i lead him in the path that conducts from darkness to light. the white colour of my robe is the colour of purity, my ensign of office is a mitre-headed sceptre to symbolise religion which guides and regulates life, and my office symbolis

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

is surrounded with spiritual doubt and darkness; that his search is just andsincere. he desires, he beseeches to be received.suffragan: you have spoken wisely. a brave heart may seek anything pure of the pure. zeal in an exaltedpurpose is most commendable, and with it faith can remove mountains. prepare then to undergo theelementary tests requires by our order.let the aspirant be conducted to the gate of life, and there be unfolded to him the elementary tests,and primary secrets of nature and truth.the aspirant, with the attendants, pass towards the north, then southward to the front of the 1stancient, who places a little clean earth on his lips.1st ancient: and the voice of the first ancient was heard, saying "hearken ye aspirant. death is the gate oflife, fear not to enter therein, for i

ed in your continued search.conductor of n.:venerable 2nd ancient, will you give to us the password of this cardinal point?2nd ancient:let him that bath wisdom find it: yet i give you a password 'ignigene (burn by fire).music as the zelator is conducted to the west point off the compass, where presides the 3rd ancient,guarding a glass vessel containing pure water.3rd ancient:zelator, at the south gate, the venerable 2nd ancient informed you of the innate fire of all things: iimpress upon you that water is an active element, it is the menstruum of the world: without it manwould cease to exist, the blood to flow in his veins, or sap to move in vegetation. water forms thelargest portion of the blood, without it there could be no corruption, fermentation or dissolution. inits ordinary state, i

combination of all the other elements, containing fire, air and earth,sufficing for vegetation alone. seek for the living water of eternal life, drink of it purely, that thineiniquity may be taken away, and thy sins be purged. having revealed to you a glimpse of the tree ofknowledge, proceed in search of more.conductor of n.:venerable 3rd ancient, will you give to us the password of this cardinal gate?3rd ancient:this thou shouldst discover; but i give to you 'aquaticus (living of or by water).music as the zelator is conducted to the north point of the compass, where presides the 4th ancientguarding a chalice containing earth.4th ancient:zelator, you have been informed that without fire, water, no thing can exist, they are active. theelement which i guard is passive or fixed. earth consist

deity as a.state of probation; and as this corporeal life shall terminate either in acts of piety or profaneness, soshall follow the reward or retribution of an impartial and just judge in a future of everlastingduration. when our bodies partake of the purified dust of the grave, may we be prepared to passfrom this ethereal to the empyrean world.proceed to the east. the password of this northern gate is 'terrigena (of the earth).by the initials of your four passwords, you form the word f. i .a. t.the zelator is conducted to the east in front of the celebrant, and has completed a square with fourcardinal points by his journey. the veil is removed. the zelator is now west of the altar, thecelebrant on the east. zelator places crux on bible, and stands with his arms in form of a. cross.celeb

h man in his growing strength. nature wells forth. no herb, no flower, no tree is wanting forornament or use, for sight, scent or taste. the bounty of god supplies man222s necessities, comfort andrecreation.the loving month of june displays its gorgeous constellation of minor stars, and is represented by thezodiacal sign cancer, the crab. as man has arrived at his full estate, this is termed the "gate ofman: it is the fourth step of the ascending signs, the solstitial point, marking the northern limit ofthe sun from the equator.companions with conductor proceed to suffragan, whose five lights have just been lit. lights of 2ndrituals of the societas rosicrucianis in angliaphilosophus39 ancient out.suffragan, 7th sign: observe the human species in his completeness of stature, the fullness of

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

in this wonderful prophetic epic are so many pantacles, the keys of which are the ternary, the quaternary, the septenary and the duodenary. its hieroglyphic figures are analogous to those of the book of hermes or the genesis of enoch, to make use of a tentative title which expresses merely the personal opinion of the erudite william postel. the cherub, or symbolic bull, which moses placed at the gate of the edenic world, bearing a fiery sword, is a sphinx, having a bull's body and a human head; it is the antique assyrian sphinx, and the combat and victory of mithras were its hieroglyphic analysis. now, this armed sphinx represents the law of mystery which watches at the door of initiation to warn away the profane. voltaire, who knew nothing of all this, was highly diverted at the notion o

h has remained unperceived, not only by the science of court de gebelin but by the extraordinary intuitions of etteilla or alliette. the kabalah 51 the ten sephiroth and the twenty-two tarots form what the kabalists term the thirty-two paths of absolute science. with regard to particular sciences, they distinguish them into fifty chapters, which they call the fifty gates: among orientals the word gate signifies government or authority. the rabbins also divided the kabalah into bereshith, or universal genesis, and mercavah, or the chariot of ezekiel; then by means of a dual interpretation of the kabalistic alphabets, they formed two sciences, called gematria and temurah, and so composed the notary art, which is fundamentally the complete science of the tarot signs and their complex and vari

d barbarous in style; they have not all been printed, and some manuscripts of this father of modern cartomancers are in the hands of a paris bookseller who has been good enough to let us examine them. their most remarkable points are the obstinate perseverance and incontestable good faith of the author, who all his life perceived the grandeur of the occult sciences, but was destined to die at the gate of the sanctuary without ever penetrating behind the veil. he had little esteem for agrippa, made much of jean belot and knew nothing of the philosophy of paracelsus; but he possessed a highly-trained intuition and great persistence of will, though his fancy exceeded his judgement. his endowments were insufficient for a magus and more than were needed for a skilful and accredited diviner of t

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

edas, the zend-avesta and the bible. the tree which brings forth good and evil, the source of the four rivers, one of which waters the land of gold. that is, of light. and another flows through ethiopia, or the kingdom of darkness; the magnetic serpent who seduces the woman, and the woman who seduces the man, thus making known the law of attraction; subsequently the cherub or sphinx placed at the gate of the edenic sanctuary, with the fiery sword of the guardians of the symbol; then regeneration by labour and propagation by sorrow, which is the law of initiations and ordeals; the division of cain and abel, which is the same symbol as the strife of anteros and eros; the ark borne upon the waters of the deluge like the coffer of osiris; the black raven which does not return and the white dov

ections of a lovelace, to love him and yet to withstand him. behold, then, clarissa surprised into loving lovelace! she chides herself, blushes, renounces a thousand times and loves him a thousand more. then, at the supreme moment, she forgets to resist him. had angels been women, represented by modern mysticism, jehovah indeed would have acted as a wise and prudent father by placing satan at the gate of heaven. it is a serious imposition on the self-love of some amiable women to find that man fundamentally good and honourable who philtres and magnetism 109 enamoured them when they thought him a scapegrace. the angel leaves him disdainfully, saying: gyou are not the devil! h play the devil as well as you can, if you wish to allure an angel. no licence is possible to a virtuous man. gfor wh

ufferers. this thaumaturge was also subjected to prosecution, for she impoverished the practice of all the doctors round about her; she was cloistered rigidly, but it was soon found necessary to produce her at least once a week, and on the day for her consultations we have seen sister jane-frances surrounded by the country folk, who had arrived overnight, awaiting their turn, lying at the convent gate. they had slept upon the ground and tarried only to receive the elixir and plaster of the devoted sister. the remedy being the same in all diseases, it would appear needless for her to be acquainted with the cases of her patients, but she listened to them invariably with great attention and only dispensed her specific after learning the nature of the complaint. there was the magical secret. t

ROBERT KIRK WALKER BETWEEN WORLDS

with most magical symbols, we may detect their presence by function in the absence of direct description or visual imagery. the thorn tree is one of the triad of oak, ash, and thorn, the three sacred trees of oral tradition, to which other trees may be added from ancient lore. this triad, however, is of considerable importance in connection to the three underworld trees. thorn is the tree at the gate between the worlds, with its associations with may ceremonies, ill luck if picked at the wrong time, combined beauty of blossom and pain of thorn. hawthorn, incidentally, is also a fruit bearing tree, and at one time the fruit was eaten and preserved. like the rose, it carries blossom, thorns and fruit (rosehips, showing in nature the three stages of transformation: promise, pain and fulfillm

RUBY TABLET OF SET

ely being accessible. one who has achieved that pointed to by xem.(1) the above implies that "knowing oneself" can be taken as the sign of the priest iii. this is not, however, complete. remember that the temple of set started with the ideas of gurdjieff and others, then evolved from there. i think the key to this lies in the concept of neter. in "knowing himself" the priest unlocks an additional gate to an aspect of himself which can be expressed as a neter. this symbolic expression of himself acts as (1) a magnifier with which to see himself more clearly, and (2) a telescope with which he can see (and a telescoping arm with which he can manipulate) that which is far away. this is the aid he uses to help him reach toward man-6 and comprehend xem. a side observation: what is the really cri

e, and i think it is a point that carries over into the work we do as setians, work which tends to become more complex- in terms of the scope of our work- as we mature. sin and virtue classification: v2- 17a.x- 1 author: robert menschel iv date: october 14, xxix. o. shuti working, set-xv html revision: sept. 9, 1998 ce subject: ethics and xeper [opening: ring the bell, light the candles, open the gate, invoke set [grail: tefnut (represented by priestess webb) charged the grail with her essence, as then did shu (represented by magister menschel. the grail was then offered to and shared symbolically by all initiates, represented first by a senior initiate (magister webb) and then by a junior initiate (setian tzanou [inspiration: the following dialogue was presented by priestess webb as tefnu

the light of truth upon your plans, your motives, your paths of action. look deep within yourself, with set's guidance, with maat's balance, with shu's conscious vision, and tefnut's conscientious reflection. plan your future, create your future, a future befitting the god you shall become [all assembled now meditate and shape their paths of xeper as inspired [closing: farewell to set, close the gate, extinguish the candles, ring the bell [shu and tefnut, echoed by all others] thus it begins. reading list: the sphinx and the chimaera following is the text of a conversation between a sphinx and a chimaera, evoked to manifestation in order to explore certain magical implications of the dialogues of plato. placed upon the altar: the collected dialogues of plato, hamilton& cairns (ed, princet

furgeson. h bell ring the bell. with each ring of the bell one line is read: hopen your ears, daimons of the netherworld. open your ears, you who speak in our name. know that this one needs no words spoken for him. hear the bell of his coming. he comes who speaks for himself. he comes who glories in his being, and is himself a daimon. make way, for he comes to work his will among you. h open the gate the guardian of the gate picks up the blue feather and says: hbehold the exacting feather of maat. with it is opened the gate of the pentagram, the gate to the subconscious wherein we work with our brother adept rick furgeson for the last time. h light the black flame light the black flame and place frankincense in the censor. as the smoke rises circle the black flame. the guardian of the fla

rus and the ashes, sending the energy with his spirit. the ashes are saved and placed in an envelope, and mailed to his friend to be buried or placed upon his grave. when the ashes have been cooled and placed in the envelope and sealed, the rite is concluded. the blue feather goes with the envelope. while allowing a few minutes for the ashes to cool, personal work can be done. the guardian of the gate closes it using his left hand. the black flame is extinguished. the bell is rung. celebrant: gso it is done h footnotes 1. scorpion goddess, associated with water 2. isis as the dark mystery sirius, the origin of mankind representing the esoteric earth 3. earth 4. lion goddess, wisdom in action, fire 5. goddess of all darkness, associated with air pure science transfinitudes in "the kaliyuga

SABBATIC KABALA OF THE CROOKED PATH

orion. stellar knowledge, in this case focused on the sign of the great hunter, orion is a glyph for contacting the great hunter himself, the horned one. the spell of sah is set forth on p. 189-193. on the three pages beforehand (p.186-188) there is also to be found several keys to the secrets of the 11 cells. this house is symbolised by the 8 -rayed cross which are the spider! when you open this gate you must become the gate. the cross of the angels and sub- angels is the complete and correct form of the absolutness of the one. the portals of life and death open on all edges to run together into the core of them both, the bindu found in the source of the azoth. the letters daleth and samekh is associated with the influences in this cell. it s a strong a alchemical brew. this is the bondin

carnal world. the letters connected to this cell are cheth, connected to the influence of cancer and therefore the moon in combination with qoph who draws down the piescesian influence of neptune and moon constitutes a cell where the so called hidden mysteries are concealed. these are hidden due to these letters connection to barriers both in the open, as cheth is linked to a fence, a portal or a gate that might be opened and might be closed and the back of the head, an area of the cranium that has been majorly overlooked in the search for adharas, nadis and charkas. this connects with the sea of unconsciousness geniis and archetypes and also the strightly personal imprints of spiritual blood. the connections of these lunar qualities, linked to the sub-consciousness (as well as the un-cons

SALMANRUSHDIE THESATANICVERSES

e, so that the shiny covers of _celebrity_ and _society_ and _illustrated weekly_ went blank at the bookstalls and their publishers fired the printers and blamed the quality of the ink. even on the silver screen itself, high above his worshippers in the dark, that supposedly immortal physiognomy began to putrefy, blister and bleach; projectors jammed unaccountably every time he passed through the gate, his films ground to a halt, and the lamp-heat of the malfunctioning projectors burned his celluloid memory away: a star gone supernova, with the consuming fire spreading outwards, as was fitting, from his lips. it was the death of god. or something very like it; for had not that outsize face, suspended over its devotees in the artificial cinematic night, shone like that of some supernal enti

call her here, or, more frequently, al--lat _the goddess. even her name makes her allah's opposite and equal. lat the omnipotent. his face showing sudden relief, baal flings himself to the ground and prostrates himself before her. abu simbel stays on his feet. the family of the grandee, abu simbel- or, to be more precise, of his wife hind- controls the famous temple of lat at the city's southern gate (they also draw the revenues from the manat temple at the east gate, and the temple of uzza in the north) these concessions are the foundations of the grandee's wealth, so he is of course, baal understands, the servant of lat. and the satirist's devotion to this goddess is well known throughout jahilia. so that was all he meant! trembling with relief, baal remains prostrate, giving thanks to

ps moving, being moved by. what, whom? don't know, can't say. nevertheless, here they are, coming out of my mouth, up my throat, past my teeth: the words. being god's postman is no fun, yaar. butbutbut: god isn't in this picture. god knows whose postman i've been. o o o in jahilia they are waiting for mahound by the well. khalid the water--carrier, as ever the most impatient, runs off to the city gate to keep a look--out. hamza, like all old soldiers accustomed to keeping his own company, squats down in the dust and plays a game with pebbles. there is no sense of urgency; sometimes he is away for days, even weeks. and today the city is all but deserted; everybody has gone to the great tents at the fairground to hear the poets compete. in the silence, there is only the noise of hamza's pebb

even the howls of the goddess and rises up like a song. and then he is being propelled into the air, having no option, he is a marionette going to war; and she, seeing him coming, turns, crouches in air, and, moaning dreadfully, comes at him with all her might. gibreel understands that the imam, fighting by proxy as usual, will sacrifice him as readily as he did the hill of corpses at the palace gate, that he is a suicide soldier in the service of the cleric's cause. i am weak, he thinks, i am no match for her, but she, too, has been weakened by her defeat. the imam's strength moves gibreel, places thunderbolts in his hands, and the battle is joined; he hurls lightning spears into her feet and she plunges comets into his groin _we are killing each other, he thinks _we will die and there w

g each other, he thinks _we will die and there will be two new constellations in space: al-lat, and gibreel. like exhausted warriors on a corpse- littered field, they totter and slash. both are failing fast. she falls. down she tumbles, al-lat queen of the night; crashes upsidedown to earth, crushing her head to bits; and lies, a headless black angel, with her wings ripped off, by a little wicket gate in the palace gardens, all in a crumpled heap- and gibreel, looking away from her in horror, sees the imam grown monstrous, lying in the palace forecourt with his mouth yawning open at the gates; as the people march through the gates he swallows them whole. the body of al-lat has shrivelled on the grass, leaving behind only a dark stain; and now every clock in the capital city of desh begins

SAPPHIRE TABLE OF SET MAIN

ages (including the iii) is needed so that city of the pyramids will be nourished. why is this and what is the nourishment needed for? theoretically a non-natural being could survive eternally without the ou. but as we are, we are creatures of two realms. so, even to hold the iv while in the flesh, a lot of inner effort will be required. to remain aware of one's non-naturalness (in the flesh, the gate of communication between the on (where the initiate's real essence resides) and the ou must be kept open. the iv must safeguard that the on _impact_ the ou- there must be a matrix where onic influences flow into the ou (being self-contained) one's non-natural essence can resist the gravity of the ou (the natural, but to nourish itself it must keep a link open to the ou. the essence must have

2 his mind reached me for the first time via the shub-niggurath working. during the same year he also met the fire of amon for the first time; in america he met the great reconstructor of the priesthood of amon, master r. amn dececco. in the year 1994 he came to my coffin in london and in a working of the order of the trapezoid he spoke my name again after thousands of years. for a brief moment a gate was opened between us, and a vision was cast forth, but he was not yet ready to enact it. since this moment he has consciously prepared himself to receive my presence. his 25- year working (29.9.1996) opened me a portal and i began to be transferred to his consciousness. during this process he became a priest of amon; by the beginning of the year 1997 he had been invited to the order of amon

SAPPHIRE TABLET OF SET

ages (including the iii) is needed so that city of the pyramids will be nourished. why is this and what is the nourishment needed for? theoretically a non-natural being could survive eternally without the ou. but as we are, we are creatures of two realms. so, even to hold the iv while in the flesh, a lot of inner effort will be required. to remain aware of one's non-naturalness (in the flesh, the gate of communication between the on (where the initiate's real essence resides) and the ou must be kept open. the iv must safeguard that the on _impact_ the ou- there must be a matrix where onic influences flow into the ou (being self-contained) one's non-natural essence can resist the gravity of the ou (the natural, but to nourish itself it must keep a link open to the ou. the essence must have

2 his mind reached me for the first time via the shub-niggurath working. during the same year he also met the fire of amon for the first time; in america he met the great reconstructor of the priesthood of amon, master r. amn dececco. in the year 1994 he came to my coffin in london and in a working of the order of the trapezoid he spoke my name again after thousands of years. for a brief moment a gate was opened between us, and a vision was cast forth, but he was not yet ready to enact it. since this moment he has consciously prepared himself to receive my presence. his 25- year working (29.9.1996) opened me a portal and i began to be transferred to his consciousness. during this process he became a priest of amon; by the beginning of the year 1997 he had been invited to the order of amon

SATANIC RITUALS

sie nach deiner seele und halten sie in ihrer gewalt. h re mensch, mit vernebeltem gehim und beherzige, meine warnung; versuche nicht dich in den winkeln zu bewegen, oder kr mmungen, w hrend der k rper frei ist, h rt man das bellen der hunde durchdringend klar und glockengleich, fliehe, wenn du kannst und ergr nde den nebel nicht l nger! o puny man, heed ye my warning, seek not to break open the gate to beyond. few there are who have succeeded in passing the barrier, to the greater twilit grotto that shines beyond. for know ye well, that the dwellers in the abyss hunt souls like unto thine to hold in their thrall. listen o man of clouded brain and heed ye my warning: move ye not in angles, but curved dimensions, and if while loose from thy body thou hearest the sound like the bay of hound

erhalten, aber eure gehirne sind klein und begreifen nicht das wort. deswegen h rt den klang, den grossen glockenklang der bellenden hunde. sie sind hattn ckig und ausdauernd und sie kommen durch den grossen, flammenden trapezoid ihre augen gl hen mit den feuern der h lle! know ye, all who dwell in the light of professed righteousness, that others who know the keys and the angles have opened the gate, and for turning back there is not time. thou hast been given the key, but thy minds are small and grasp not the word. therefore, list to the sounds, o ye out there, the great bell sounds of the baying of the hounds. they are gaunt and unquenched, and through the great blazing trapezoid they come, their eyes aglow with the fires of hell! treibewenn du kannst in die aussmasse deine ussersten b

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

arduous walk- 80 miles over two days for males, 56 miles for females- followed by a ceremonial ritual where the individual invokes the chaotic energies of the abyss by visualising a crystal filling with darkness whilst continually chanting the word "chaos" entrance into the abyss, if successful, will result in changes of consciousness that will culminate in the individual himself becoming such a gate between the two worlds. speaking less esoterically this means that the individual will, by virtue of the changes in consciousness that include the crystallisation of the astral body, be able to manifest magical energies without recourse to the procedure of magical ritual. symbolism is therefore no longer necessary although it may still be used by the new master or mistress. the third interpre

rite the sacrificial priest is chosen by lot. the congregation then assemble in the temple and the rite begins. the priestess serves as the altar for this rite whilst the opfer is held by the temple guardian. the master and the mistress then conduct the rite which begins with a ritual dance accompanied by the rhythmic chanting of "binan ath ga wath am" the master of the temple opens a nexion, or gate to the realm of the dark gods from which the dark gods will presence themselves if the rite is successful. the opfer-priest is then united with the priestess in coition whilst the priestess visualises the gate opening further. the priest is then led away to a secluded place where the master of the temple will then perform the ritual sacrifice. returning to the temple the master will present t

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

e principle of ordering the universe. tipitaka: the buddhist sacred texts accepted by all branches of buddhism. tirthankara: literally, makers of the ford; those souls who have attained enlightenment and have been freed from the cycle of death and rebirth; the twenty-four leaders of jainism. torah: the first five books of the tanakh: genesis, exodus, leviticus, numbers, and deuteronomy. tori: the gate that marks the entrance to a shrine. its shape is regarded as a symbol of shinto. totem: some sort of object or, perhaps, animal that assumes a spiritual symbolism for a clan or tribe. transcendent: going beyond the ordinary, beyond the universe and time, into spiritual dimensions. trinity: in christianity, the union of the father, son, and holy spirit as three divine persons in one god. tsuk

1844 to 1921. the baha religion emerged from an earlier faith, babi (pronounced bah-bee, a muslim sect (a sect is a small religious group that has branched off from a larger established religion) the babi sect was founded in persia by sayyid ali muhammad of shiraz (1819 1850. in 1844 ali muhammad, a twenty-five-year-old merchant, proclaimed himself a messenger of god, taking the title the bab, or gate in arabic. he considered himself 69 a gateway through which god could communicate divine truth. the bab called for spiritual and moral reform, the equality of women, and help for the poor. his message was a powerful force in nineteenth-century persia, which was torn between the competing influences of the russian and british empires. in his most important work, bayan, or declaration, the bab

e diamond sutra contains some of the basic principles of mahayana buddhism, including its view of emptiness, nirvana, human nature, and reality. different mahayana sub-schools use different sutras as their central texts. among these writings are the pure land sutra, in which the buddha describes to his follower ananda the heaven called pure land and how to be reborn there; the mumon-kan (gateless gate, containing the most well-known zen koan collections; and the tibetan book of the dead, which informs vajrayana buddhists about the spiritual opportunities available immediately after death. 100 world religions: almanac buddhism a further important text for buddhists is a book called mulamadhyamaka- karika, which was written around 150 ce by the indian monk nagarjuna. the system of thought de

more than one thousand poems, most 204 world religions: almanac daoism of which deal with nature in the life of a daoist. even a war poem, such as his moon over mountain pass, which talks of the horrors of battle, begins with a lyrical vision of nature: a bright moon rising above t ien shan lost in a vast ocean of clouds. the long wind, across thousands and thousands of miles, blows past the jade-gate pass. writings of the popular mao shan religious sect influenced later chinese texts, particularly in the tang dynasty. li po, one of the greatest poets in chinese history, was a mao shan member. one of the central mao shan texts, lives of the perfected, inspired the chinese classic, the intimate biography of han emperor wu. this story relays the events that unfold when the goddess xi wang-mu

shinto and buddhism. shinto: literally, the way of the gods or the way of the kami. shrine (jinja) shinto: the traditional, mainstream practice of shinto, with emphasis on the local shrine. state shinto: shinto as it was practiced after it was declared the official state religion in the late nineteenth century until 1945. susano-o: the shinto god of violence and the ruler of the oceans. tori: the gate that marks the entrance to a shrine. its shape is regarded as a symbol of shinto. tsukiyomi: the shinto moon god and the ruler of night. ujiko: a named child whose name is entered at birth at the local shinto shrine. 394 world religions: almanac shinto history and development the origins of japanese civilization, and of shinto, are shrouded in legend and history. historians believe that aroun

SEPHER HA BAHIR

aleth thick on the side? he replied: because of the segol which is in the small patach. it is thus written (psalm 24:7 "the openings (pitchey) of the world" there he placed a patach above and a segol below. it is for this reason that it is thick. 37. what is the patach? it is an opening (petach. what is meant by an opening? this is the direction of north, which is open to all the world. it is the gate from which good and evil emerge. and what is good? he mocked them and said: did i not tell you that it is a small patach (opening? they said: we have forgotten, teach us again. he reviewed it and said: what is this like? a king had a throne. sometimes he carried it on his arm, and sometimes on his head. they asked why, and he replied: because it is beautiful and it is a pity to sit on it. the

sit on it. they asked: where did he place it on his head? he replied: in the open mem. it is thus written (psalm 85:12 "truth sprouts up from the earth, and the righteousness looks down from heaven" 38. rabbi amorai sat and expounded: what is the meaning of the verse (psalm 87:2 "god loves the gates of zion more than all the dwellings of jacob "the gates of zion" are the "openings of the world" a gate is nothing other than an opening. we thus say "open for us the gates of mercy" god said: i love the "gates of zion" when they are open. why? because they are on the side of evil. but when israel does good before god and are worthy that good be opened for them, then god loves them "more than all the dwellings of jacob["the dwellings of jacob] are all peace, as it is written (genesis 25:27 "jac

SEPHER YETZIRAH WESTCOTT

me of kabalistic classification of knowledge emanating from the second sephira binah, understanding, and descending by stages through the angels, heavens, humanity, animal and vegetable and mineral kingdoms to hyle and the chaos. the kabalists said that one must enter and pass up through the gates to attain to the thirty-two paths of wisdom; and that even moses only passed through the forty-ninth gate, and never entered the fiftieth. see the oedipus aegyptiacus of athanasius kircher, vol. ii. p. 319. first order: elementary 1. chaos, hyle, the first matter. 2. formless, void, lifeless. 3. the abyss. 4. origin of the elements. 5. earth (no seed germs. 6. water. 7. air. 8. fire 9. differentiation of qualities. 10. mixture and combination. second order: decad of evolution 11. minerals differe

SIFRA DETZNIYUTHA

ndation forever.49 the yod y illumines both, and it illumines and passes on into the female. the yod y sets itself apart, ascends by its level higher and higher, and the female is darkened. and the mother is illumined and is opened out into her gates. the key, which contains the six, comes and covers up her gates, and it is unified below, with this one and that one, woe unto him that uncovers her gate. 6 chapter two the beard of faith,50 not, is mentioned because it is the most precious of all, it egresses from the ears, round about the face, the white locks ascending and descending, separating into thirteen of that most splendid of splendors, it is written: not passes in it as man,51 and not dwells as adam52 there.53 adam to the son is he (avh, hu).54 adam-not is included therein, especia

eleventh chapter of the bhagavad gita, this is described as the universal form (vishvarupa) of vast face as mahavishnu. 53 jeremiah 2:6. 54 son, rb, bar; he i.e. small face. 55 these four are inside the skull as the hidden brain, composed of the three roots of the tree and sefirah crown/above. 56 these are the nine sefiroth, which emanate from sefirah crown/above in atziluth. 57 this path is the gate of the alef connecting sefirah knowledge (of the ayn)/the first to sefirah beauty/the last. 58 sefirah beauty/the last. 59 proverbs 19:11. 60 the offerings of spices are the jaws. 61 the two apples are the cheeks. 62 fate (mazal lzm ,also alzm; the sanskrit equivalent is karma, which denotes the law of cause and effect. 63 these short hairs are names of vast face. 64 isaiah 55:6. 65 torah b r

SINISTER TAROT

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

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

his eyes as he opened them to the day. he rose refreshed, and with a strange sentiment of calmness that seemed more the result of resolution than exhaustion. the incidents and emotions of the past night had settled into distinct and clear impressions. he thought of them but slightly, he thought rather of the future. he was as one of the initiated in the old egyptian mysteries who have crossed the gate only to long more ardently for the penetralia. he dressed himself, and was relieved to find that mervale had joined a party of his countrymen on an excursion to ischia. he spent the heat of noon in thoughtful solitude, and gradually the image of viola returned to his heart. it was a holy for it was a human image. he had resigned her; and though he repented not, he was troubled at the thought

o think now, how valuable a thing human life is. at sunrise i was again a wanderer; but now that clara was gone, my scruples vanished, and again i was at war with my betters. i contrived at last, at o, to get taken on board a vessel bound to leghorn, working out my passage. from leghorn i went to rome, and stationed myself at the door of the cardinal's palace. out he came, his gilded coach at the gate"'ho, father' said i 'don't you know me"'who are you"'your son' said i, in a whisper "the cardinal drew back, looked at me earnestly, and mused a moment 'all men are my sons' quoth he then, very mildly 'there is gold for thee! to him who begs once, alms are due; to him who begs twice, jails are open. take the hint and molest me no more. heaven bless thee' with that he got into his coach, and d

dispel, he was mistaken for his boy. with what joy he seized the error, confessed the noble crimes of valour and fidelity which the son had indeed committed, and went to the doom, exulting that his death saved the life he had given, not in vain! i saw women, young, delicate, in the bloom of their beauty; they had vowed themselves to the cloister. hands smeared with the blood of saints opened the gate that had shut them from the world, and bade them go forth, forget their vows, forswear the divine one these demons would depose, find lovers and helpmates, and be free. and some of these young hearts had loved, and even, though in struggles, loved yet. did they forswear the vow? did they abandon the faith? did even love allure them? mejnour, with one voice, they preferred to die. and whence c

on the day. he was not admitted to the practical initiation till not one earthly wish chained that sublimest faculty which you call the imagination, one carnal desire clouded the penetrative essence that you call the intellect. and even then, and at the best, how few attained to the last mystery! happier inasmuch as they attained the earlier to the holy glories for which death is the heavenliest gate" zanoni paused, and a shade of thought and sorrow darkened his celestial beauty "and are there, indeed, others, besides thee and mejnour, who lay claim to thine attributes, and have attained to thy secrets "others there have been before us, but we two now are alone on earth "imposter, thou betrayest thyself! if they could conquer death, why live they not yet (glyndon appears to forget that me

have so many forms in a single body) zanoni to mejnour "she is in one of their prisons, their inexorable prisons. it is robespierre's order, i have tracked the cause to glyndon. this, then, made that terrible connection between their fates which i could not unravel, but which (till severed as it now is) wrapped glyndon himself in the same cloud that concealed her. in prison, in prison! it is the gate of the grave! her trial, and the inevitable execution that follows such trial, is the third day from this. the tyrant has fixed all his schemes of slaughter for the 10th of thermidor. while the deaths of the unoffending strike awe to the city, his satellites are to massacre his foes. there is but one hope left, that the power which now dooms the doomer, may render me an instrument to expedite

SIR WALLIS BUDGE EGYPTIAN MAGIC

of which shall be a figure of the god of the lifted hand with the face of a divine soul, and having plumes and a back like a hawk (3) an utchat, or eye of horus "in the pupil of which p. 121 there shall be a figure of the god of the lifted hand with the face of the goddess neith, and having plumes and a back like a hawk" if these things be done for the deceased "he shall not be turned back at any gate of the underworld, he shall eat, and drink, and perform the natural functions of his body as he did when he was upon earth; and none shall rise up to cry out against him; and he shall be protected from the hands of the enemy for ever and ever" 1 the words of power which form the clxivth chapter to be effectual had to be recited over a figure of the goddess mut which was to have three heads. t

ght to pass them. in the first place, figures of the seven gates had to be made in some substance (or painted upon papyrus, as well as a figure of the deceased: the latter was made to approach each of the gates and to stand before it and to recite an address which had been specially prepared for the purpose. meanwhile the thigh, the head, the heart, and the hoof of a red bull were offered at each gate, as well as a very large number of miscellaneous offerings which need not be described in detail. but all these ceremonies would not help the deceased to pass through the gates, unless be knew the names of the seven doorkeepers, and the seven watchers, and the seven heralds who guarded them. the gods of the first gate were--sekhet-hraasht- aru, semetu, and hukheru; those of the second, tun-ha

SOLOMON

d to him "canst thou raise this stone, and lay it for the beginning of this corner which exists in the fair plan of the temple [2' and he said "not only raise this, o king; but also, with the help of the demon who presides over the red sea, i will bring up the pillar of air [3, and will stand it where thou wilt in jerusalem [1. cp. the faith which removes mountains. 2. bornemann suggests that the gate of the temple called beautiful (acts iii. 2, 10) is referred to. 3. i conjecture the sense] 123. saying this, i laid stress on him, and the flask became as if depleted of air. and i placed it under the stone, and (the spirit) girded himself up, and lifted it up top of the flask. and the flask went up the steps, carrying the stone, and laid it down at the end of the entrance of the temple. and

TECHNICIANS GUIDE TO THE LEFT HAND PATH

hat a great deal of our brain mechanism is devoted to visual recognition. understanding the cognitive parameters of the visual cortex can greatly enhance appropriate visual design in the ritual chamber. we know from neuronic tracing that angular motifs are processed within the higher functioning areas of the brain. angularism as found within the inverted pentagram used within the lhp is a central gate that needs to be exploited within the chamber area. a few notes about the inverted pentagram the inverted five point pentagram- the pentagram of set (the ancient egyptian war god of magic, initiation, the future) is a vital constituent within the ritual chamber. it is also the most important lhp talisman available to our senses psychologically, and to a great extent even physically, as it ope

ward as various symbols of perfection, truth and magic. within the paradigm presented in this book, the pentagram in its inverted (two points up) position is restored to its original purity as a symbol of the separate soul journeying through the universe- experiencing that which extends beyond the direct mechanism of comprehension of human consciousness. in this sense, it can be considered like a gate that leads into transformational experience. interestingly enough, the inverted pentagram has found its way into the domain of advanced qantum physics as being a geometric model of the activity of high energy particles in the future! metaphorically, in this context, it is the antinomian character who puts into motion waves of energetic activity that will effect the path of the future. the anc

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

of the illuminati. but first this brief article by christopher story (note: the following article by englishman christopher story was originally published in the economic intelligence review (westminster, england) and was reprinted in des griffin's midnight messenger (may/june 2004. it is reprinted here for the reader's interest) handshake diplomacy: an outbreak of the "grips "they are out of the gate, and nothing will stop them" this description, by one of the sharpest of our informants, with the hectic pace associated with the imposition of the new underworld order, sums up the way the world is being turned upside down "as we speak" that's why the press is publishing all these "grips" and the newspaper editors have shown themselves to be only too willing to oblige. a huge photograph show

treasured symbol of jewish masons. it represents the babylonian god of money and forces, mammon-ra, as well as the hegelian dialectical process practiced by the jewish elite. this same symbol is the "masonic jewel" awarded high level masons initiated into the 33rd degree. 2 6 0 codex magica a friend of the author sent him this photograph he took while visiting russia recently. it is the fence and gate outside a sprawling and luxurious old mansion estate. that ravenous dark bird m 261 for comrade mikhail gorbachev, there is only one deity that should be recognized-the god below, in the abyss. here we see gorby smiling broadly while finding his "mark" for a history photo made with bush and reagan overlooking the new york city harbor. gorby seems to merely be clowning around, but his membersh

THE BLACK LODGE

es, and buddha, and lao tan, and krishna, and jesus, and osiris, and mohammed; for all these attain unto the grade of magus, and therefore were they bound with the curse of thoth. but, being guardians of the truth, they have taught nothing but falsehood, except unto such as understood (that is, except unto such as had the potential of becoming masters of the temple; for the truth may not pass the gate of the abyss. but the reflection of the truth hath been shown in the lower sephiroth. and its balance is in beauty (tiphereth, and therefore have they who sought only beauty come nearest to the truth. for the beauty receiveth directly three rays from the supernals (the paths of intelligence vau, gimel and that of which the mystery is mentioned in al i 57, and the others (geburah and gedulah

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ities. in contemporary usage, the word cult generally carries with it negative connotations and associations. in modern times, a number of apocalyptic cults, such as the branch davidians and the people s temple, have alarmed the general population by isolating themselves and preparing for armageddon, the last great battle between good and evil. the mass suicides carried out by members of heaven s gate, people s temple, and order of the solar temple have also presented alarming images of what many believe to be typical cultist practice. recent statistics indicate that there are 2,680 religions in the united states. therefore, one must be cautious in labeling any seemingly unorthodox religion as a cult, for what is regarded as anti-social or blasphemous expression by some may be hailed as si

ng in dreams enjoyed the pleasures of sense, gone hither and thither, experienced good and evil, hastens back to the state of waking from which he started. as a man passes from dream to wakefulness, so does he pass from this life to the next. then the point of his heart, where the nerves join, is lighted by the light of the self, and by that light he departs either through the eye, or through the gate of the skull, or through some other aperture of the body. the self remains conscious, and, conscious, the dying man goes to his abode. the deeds of this life, and the 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 11 in hinduism, vishnu is considered one of the main gods of worship (st. louis art museum) impressions they leave beh

burned at the stake, and their order was disbanded by pope clement v (c. 1260 1314. in 1313 as he was being burned to death on a scaffold built for the occasion in front of notre dame cathedral, jacques de molay (1243 1314, the knights templar grand master, recanted the confession produced by torture and proclaimed his innocence to the pope and the king and he invited them to meet him at heaven s gate. when both dignitaries died soon after de molay s execution, it seemed to the public at large to be a sign that the grand master had been innocent of the charges of heresy. 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 218 religious phenomena in1257, the church officially sanctioned torture as a means of forcing witches, sorcerers, shapeshifters, an

to 1610, and yet meaningful data in the shroud image has been found by magnifications up to 1,200 times. how could an artist working in the 1300s have fashioned such details? the feet of the man of the shroud bears smudges of actual dirt that contain travertine aronite, a rare form of calcium that matches the spectral properties of this limestone substance found in caves near jerusalem s damascus gate. no other source is known. one oddity of the shroud image is that it can be seen only in an optimum viewing distance of six to 15 feet. closer or farther and the image fades out of view. did the supposed hoaxer paint the man on the shroud by holding a six-foot brush at arm s length? even the most recent translations of the gospels state that jesus was nailed to the cross by his hands. but the

y schools akhenaten isis osiris greek mystery schools delphi dionysus eleusis christian mystery schools, cults, heresies black madonna cathars gnosticism manichaeism tribal mysteries ghost dance macumba santeria satanic cults the rise of satanism in the middle ages black mass catherine montvoisin gilles de rais anton lavey s first church of satan temple of set ufo cults aetherius society heaven s gate the raelians twentieth-century spiritual expression branch davidians eckanar falun gong order of the solar temple the people s temple scientology introduction from the very beginnings of organized religion in egypt, sumer, and babylonia (c. 3000 b.c.e, certain members of the established or state religion have become dissatisfied with the structure of orthodox worship and have broken away from

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ities. in contemporary usage, the word cult generally carries with it negative connotations and associations. in modern times, a number of apocalyptic cults, such as the branch davidians and the people s temple, have alarmed the general population by isolating themselves and preparing for armageddon, the last great battle between good and evil. the mass suicides carried out by members of heaven s gate, people s temple, and order of the solar temple have also presented alarming images of what many believe to be typical cultist practice. recent statistics indicate that there are 2,680 religions in the united states. therefore, one must be cautious in labeling any seemingly unorthodox religion as a cult, for what is regarded as anti-social or blasphemous expression by some may be hailed as si

he sequels was able to maintain the edgeof- the-seat tensions of the original film. ghost busters (1984) three parapsychology professors (bill murray, dan aykroyd, and harold ramis) lose their funding at the university, so they establish a ghost-removal business. big trouble arises when dana barrett (sigourney weaver) discovers an ancient god in her refrigerator and becomes possessed by zuul, the gate keeper. ghosts and evil spirits galore will plague the entire planet if the gate keeper meets with vinz clortho (rick moranis, the key master. it is up to the ghost busters to save the world. the sequel, ghost busters ii (1989, although retaining all the principals of the original, lacked the energy and the excitement to sustain another box office success. ghost (1990) in addition to presenti

mathematician could be located, she told mrs. de morgan that her daughter could never find her way there, for she had never been so far away from home. but in a moment, the girl announced that she stood before the house. mrs. de morgan told 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 co

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

. in contemporary usage, the word gcult h generally carries with it negative connotations and associations. in modern times, a number of apocalyptic cults, such as the branch davidians and the people fs temple, have alarmed the general population by isolating themselves and preparing for armageddon, the last great battle between good and evil. the mass suicides carried out by members of heaven fs gate, people fs temple, and order of the solar temple have also presented alarming images of what many believe to be typical cultist practice. recent statistics indicate that there are 2,680 religions in the united states. therefore, one must be cautious in labeling any seemingly unorthodox religion as a cult, for what is regarded as anti-social or blasphemous expression by some may be hailed as s

umed the name of the knights of christ, the order as an organization was suppressed. in 1314, as he was being burned to death on a scaffold erected for the occasion in front of notre dame, the knights templar grand master, jacques de molay, recanted the confession that he gave under torture and proclaimed his innocence to pope clement v and king philip.and he invited them to meet him at heaven fs gate. when both dignitaries died soon after de molay fs execution, it was believed by the public at large that the grand master and the knights templar had been innocent of the charges of heresy. although the order was officially dissolved by papal decree in 1312, the mystique of the knights templar still remains strong in the twenty-first century. there are groups claiming an association with the

THE GOD OF THE WITCHES

own among william milne, miller at heatherstakes, his corn for the destruction of the same; and thedevil came to her, and pointed out john tailyour in the foresaid shapes, and told her that that was johntailyour. in 1692 at hartford, connecticut,[42] hugh crosia (crawshay) was accused of dealings with thedevil "he also said the devil opened the door of eben booth's house, made it fly open and the gate fly open;being asked how he could tell, he said the devil appeared to him like a boy, and told him he did make themfly open, and then the boy went out of sight. there were also a certain number of charms and spells foracquiring benefits at one's neighbour's cost, and of this james og of aberdeen was accused in 1597.[43 "isindited to have passed on rood-day through alexander cobaine's corn, an

the evidence is chiefly from franceand scandinavia. a traditional king of sweden is said to have sacrificed a substitute every nine years until theninth had been offered up; he died at an advanced age before it was time to sacrifice the tenth. in 792, osred,king of northumbria, was put to death. in 1035, cnut died or was murdered. in 1080, walchere, bishop ofdurham, was slain by the people at the gate of his own church. it is worth noting that he was from lorraine,joan of arc's country, and that when he was conducted to winchester to be consecrated, queen edgitharemarked "we have here a noble martyr. in 1431, joan of arc perished at the stake; in 1440, gilles de raiswas hanged. at the intersection of the two cycles, in 1170, thomas 340 becket was murdered at canterbury.i now bring forward

THE KEY TO THE MYSTERIES

us gave the suppression of the heretics into the hands of the unrelenting evodious. priscillian was killed. exile and death were the fate of his followers. heresy blazed the stronger, and a worse persecution was threatened. then st. martin left his cell at marmontier, and set out a second time to treves. news of the old man coming along the road on his ass reached his enemies. they met him at the gate and refused him entrance "but" said martin "i come with the peace of jesus christ" and such was the power of this presence that they could not close the city gates against him. but the palace doors were closed. martin refused to see the ithacans or to receive the communion with them, and their fury at this is eloquent testimony of their sense of his power. they appealed to maximus, who delive

the rain was falling in such abundance that eliphas offered his umbrella to the viscount, who refused it. there followed a contest of politeness, of which the result was that eliphas went out to see the viscount home. while they were in the street, the rain stopped, the viscount found a carriage, and eliphas, instead of returning to his house, mechanically crossed the luxembourg, went out by the gate which opens on the rue d'enfer, and found himself opposite the pantheon. a double row of booths, improvised for the festival of st. genevieve, indicated to pilgrims the road to st. etienne-du-mont. eliphas, whose heart was sad, and consequently disposed to prayer, followed that way and entered the church. it might have been at that time about four o'clock in the afternoon. the church was full

etragram, 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 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

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

call unto the shadows of the circle cast against the dawn- azi-dahaka, aeshma, zartosht, nasu druj, andar, savar, taprev, astwihad fly now unto me! kundak my steed of infernal flight come forth nightmare, guide me to the sabbat! spirits of amenta, do hear my summons shades of elphame fire, those who arise from the vessels of night in the serpents skin do i cloak myself as i leap into the twilight gate unto the shadow world, of spectral flight from the flesh i go forth, unbound from profane clay from the twilight guardian and guide, can then shades arise shall i as shadow black, ashen with the remains of the dead dance around the fires of the circle, against the sun to summon the smoke o horned intiator and devils flesh my cloak of serpent skin worn clothe me in the robe of az in the watche

THE MAGICIAN S KABBALAH

to the tree of life with appropriate relevance, such as: mary i.e, exalted, also "bitterness of the sea "myrrh of the sea, or "lady/mistress of the sea" mother of christ binah connecting to tiphareth mother of divine grace binah connecting to chesed mother inviolate etc binah above the abyss of manifestation mirror of justice binah connecting to geburah seat of wisdom binah connecting to chockmah gate of heaven binah as the first of the supernals above the abyss and connected to malkuth refuge of sinners binah as the place of rest queen of angels binah as briah the fifteen "mysteries" of mary are divided into three groups, the number of binah, being the "joyful "sorrowful" and "glorious" mysteries. the first set of five relate to the creative and formative (descending) aspects of binah, th

allen" state, where "the light shineth in the darkness, but the darkness comprehendeth it not" the connection of peh, the "mouth, to yesod is interesting in that upon jacob's ladder, yesod of one tree overlaps the da'ath of the next, and thus the yesod of yetzirah, the "ego, overlaps the da'ath of assiah, the "throat, from which we communicate our persona through our words. hence our mouth is the gate to our ego in the way that our eyes are said to be the gates to our soul. the letters of yesod (ysvd) relate to the tarot cards of the hermit, temperance, the lovers and the empress. these cards express some of the key features of this sephirah: hermit: the individualness of the personal ego, but the light of the true self is but a spark in the lamp. this state of wandering in the darkness is

se, man" and "complete, perfect, whole" respectively. this suggests the nature of the sephiroth of malkuth microcosmically as the world of man and death, and macrocosmically as the completion of the universal process as a whole system. as extensions of the number 4, the value of daleth, mem and tau reveal another aspect of malkuth important to the practical kabbalist. that is, daleth signifies "a gate, portal, means of passing through, and malkuth has amongst its titles "the gate, the gate of tears, the gate of death. this suggests, as does malkuth's recurrent reduction down to kether from all angles, that the perceived world about us is the "presentation" of kether to us, and the means by which kether is communicated to our senses (in much the same way a poem or piece of music is the "por

haviour, or belief, that it is important to release. before the ritual is commenced, write the pattern to be changed on a piece of slate, in chalk, or some other material that may be easily wiped clean. also choose an object which represents the offending event, memory, behaviour, etc. and place it into your treasure-house of images box. point mem face east and state; in order to pass through the gate from the old to the new, i must leave behind (state pattern. point lamed take the object out of the box and say; i recognise that i must adjust to a new way of being if i leave this behind. point kaph place the object on the altar and say; it is time to release this pattern, loose it in the wheel of life's changes. point vau take the slate and wipe the words or drawing from it, and place the

over altar and make a fist, visualising the sealing of the working. this completes the third and final triad, bringing about the actual conclusion of the ritual. that is to say, by the time a process has reached yesod, it is virtually unstoppable, aside from perhaps the way in which it manifests. all that remains is to state that the work has been completed. point mem; say "i have entered by the gate, i have initiated my will, i leave by the gate. part two exercises chapter one 1. take any process, and ask "what is the point of this act" or "what is the aim of this event" the answer should not only contain the purpose or result of the act, but you will observe it contains the source for the act as well, if not directly, then implied. this demonstrates the state relationship between kether

THE MIDDLE PILLAR

t, there is a technique which is of inestimable value to the average man. it is of supreme value to the studen.t of magic and mysticism, who, too often, labors under several delusions of what it is that he hopes to accomplish, and in what length of time he will do so. a study of analysis will prove first of all that he cannot proceed quicker than his own unconscious permits him. this will prevent gate-crashing, and an irrational enthusiasm and desire for speed. secondly, through the elimination of erroneous ideas as to himself, the phantasms of wish-fulfillment and insensate day-dreaming, he will have obtained a more comprehensive account of what magical and meditation systems can accomplish, and what degree of achievement in these spheres is open to him. he will be entirely less subject t

ially referred to the head (symbolized by the uppermost point of spirit in the pentagram. aries is ruled by mars and its exaltation is the sun, the symbolic source of all light. tlus again leads us to ideas of strength and protection through the warrior energy of mars-aries, as well as solar light and health. another word associated through gematria with the number five is bahbah( x i i, meaning "gate" the fifth key of the tarot is the card of "the hierophant" who is the teacher, the expounder of the mysteries, and the channel for spiritual instruction. there are other numbers associated with this figure as well. refer to the diagram of the pentagram and its enclosing pentagon (see figure 12, p. 189. the pentagon is a figure that is implied, if not actually traced, when drawing a pentagram

THE MOTHMAN PROPHECIES

hrough the tnt area in the scarberrys' 1957 chevy. they were looking for friends but no one seemed to be out that night. all of the twisting back roads were deserted. the few homes scattered among the igloos were dark. roger, then a strapping blond eighteen-year-old, was driving. they aimlessly made the circuit of the roads around the igloos, returning to the old generator plant near the unlocked gate. as they pulled alongside the plant, linda scarberry gasped. they all looked into the blackness and saw two bright red circles. they were about two inches in diameter and six inches apart. roger slammed on his brakes "what is it" mary mallette, a strikingly attractive brunette, cried from the back seat. the lights bobbed away from the building and the startled foursome saw they were attached

n the others. and the overriding sense of unreasonable fear was the main reaction. there had been no smells in the areas of the sightings. no footprints or droppings or other tangible evidence. after taping their individual stories, we decided to go out to the tnt area so i could have my first look at the site. at about 9 p.m. we drove to the old ammunition dump. the police had now locked the old gate leading to the power plant, but it was no problem to squeeze through the fence. the night was dark and overcast and the rickety building was just a huge, black lump on the landscape. we gathered outside the main entrance. the crowds who had swarmed there weeks earlier had given up so we were alone. ten people. i carried my powerful six-cell flashlight. to me, this was just another broken, des

THE NECRONOMICON SIMON VERSION

bout whom not much is revealed, save that they are a stellar race that occasionally comes to the rescue of man, and which corresponds to the christian "light; and the ancient ones, about which much is told, sometimes in great detail, who correspond to "darkness. these latter are the evil gods who wish nothing but ill for the race of man, and who constantly strive to break into our world through a gate or door that leads from the outside, in. there are certain people, among us, who are devotees of the ancient ones, and who try to open the gate, so that this evidently repulsive organisation may once again rule the earth. chief among these is cthulhu, typified as a sea monster, dwelling in the great deep, a sort of primeval ocean; a being that lovecraft collaborator august derleth wrongly cal

come to the "book of entrance" which is really a system of self-initiation into the planetary spheres and may have something to do with the planetary arrangement of the steps of the ziggurats of mesopotamia, which were seven storeyed mountains. not much is revealed to the potential candidate for initiation as to how these "gates" work, or what he might find there, save to say that the key of one gate lies in mastering the gate before it. the mad arab was either keeping a sacred secret, or found human language inadequate to the task of describing what other initiates in similar systems have expressed in the vague abstractions of the truly illuminated, likening the experience to an lsd trip. the "incantations of the gates" follow, and are probably meant to accompany the preceding chapter, b

cult personality. was he really mad? this is perhaps a question that will go on for as long as man tries to understand himself; himself as a part of the cosmic dance and spiral, which includes the satanic as well as the deific, the sad as well as the happy. perhaps the arab was privy to some other-worldly secret that he could not reveal. perhaps he had opened the door by mistake, his own personal gate to the abyss, and was forced to cross its threshold into the unknown. we may never know. or, we may wish we never had. the editor new york, new york october 12, 1975 chart of comparisons (showing some relationships to be found between the mythos of lovecraft, the magick of crowley, and the faith of sumer) lovecraft crowley sumer cthulhu the great beast as represented in "cthdh 666" ctha-lu, k

t at the door of every man, for this is the ancient arcana that has been handed down of old, but which has been forgotten by all but a few men, the worshippers of the ancient ones (may their names be blotted out. and if i do not finish this task, take what is here and discover the rest, for time is short and mankind does not know nor understand the evil that awaits it, from every side, from every gate, from every broken barrier, from every mindless acolyte at the alters of madness. for this is the book of the dead, the book of the black earth, that i have writ down at the peril of my life, exactly as i received it, on the planes of the igigi, the cruel celestial spirits from beyond the wanderers of the wastes. let all who read this book be warned thereby that the habitation of men are seen

cosmos and rent the worlds in the days before the creation of man, when the elder gods walked the spaces, the race of marduk, as he is known to the chaldeans, and of enki our master, the lord of magicians. know, then, that i have trod all the zones of the gods, and also the places of the azonei, and have descended unto the foul places of death and eternal thirst, which may be reached through the gate of ganzir, which was built in ur, in the days before babylon was. know, too, that i have spoken with all manner of spirit and daemon, whose names are no longer known in the societies of man, or were never known. and the seals of some of these are writ herein; yet others i must take with me when i leave you. anu have mercy on my soul! i have seen the unknown lands, that no map has ever charted

THE PATH OF KABBALAH

on purpose, because this is how the new vessel is built, precisely through these inner problems and observations. this is very important, and that is why these things must not be spoken of outwardly with others. even the rabbi is forbidden to explain anything to the student about these situations. the student must experience this on his own, inside, however difficult it may be. the guards at the gate were even crueler. they would not let anyone approach the gate. they rudely rejected anyone who tried to come near. the truth is that in the last phases before the entrance to spirituality, one feels rougher and rougher rejections despite the accumulated experience. but this experience does not disappear, it is not taken away. one falls once, twice and a third time; it accumulates. after some

or ourselves what the right combination of the parts of the collective soul should be, what the ratio should be and which parts they should be combined with in order to correct them. we would see and understand the reason for everything that happens. kabbalists see the collective picture either fully or partially. for example, the ari explains about reincarnation in his book shaar hagilgulim (the gate of reincarnations. he not only saw the entire picture of the cycle of correction of the souls, but also was given permission to describe it. the only sign by which it is possible to determine if one is permitted to study kabbalah is his desire for spirituality, his genuine desire. the study of the kabbalah is not meant for any magic or witchcraft; it is also not intended to turn one into a gr

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

. i, p. 7 *2. ibid. vol. i, p. 8. as percy, ga moment, and he flashed towards her side. h he clasps her to his breast, kisses her, is dismayed: her perfect eyelids drooped, her warm cheek paled, a tear stole over it *the tale of archais, vol. i, p. 8. he is tender, pitiful, this is no angela. my perfect love, o love! for strange and dread delights consume me; i am as one dead beating at heaven fs gate with nerveless wing *the tale of archais, vol. i, p. 8. charicles then sings the rather mystic song which opens as follows: man fs days are dim, his deeds are dust, his span is but a little space, he lusts to live, he lives to lust, his soul is barren of love or trust, his heart is hopeless, seeing he must perish, and leave no trace. h *the tale of archais, vol. i, p. 9. he bids her gaze into

s, set like a gem in the gold of the narrative. the following rondel i choose for its simplicity and sweetness: sing, little bird, it is dawn; cry! with the day the woods ring; now in the blush of the morn, sing! love doth enchain me and cling, love, of the breeze that is born, love, with the breeze that takes wing. love that is lighter than scorn, love that is strong as a king, love, through the gate that is horn, sing *the tale of archais, vol. i, p. 14. the anger of zeus is aroused. aphrodite bids charicles flee, but his passion is too great, he defies the powers (they are only gods; would he have succeeded had they been grundy) the curse of zeus is reversed: his form did change, and, writhing from her clasp, fled hissing outward, a more hateful asp than india breeds to-day. ctill day d

THE BOOK OF GATES

ises the first volume. title page note contents the short form of the book of am-tuat the first hour the second hour the third hour the fourth hour the fifth hour the sixth hour the seventh hour the eighth hour the ninth hour the tenth hour the eleventh hour the twelfth hour the book of gates chapter i. the alabaster sarcophagus of seti i. chapter ii. the ante-chamber of the tuat chapter iii. the gate of saa-set: the second division of the tuat. chapter iv. the gate of aqebi. the third division of the tuat. chapter v. the gate of tchetbi. the fourth division of the tuat chapter vi. the gate of teka-hra. the fifth division of the tuat chapter vii. the judgment hall of osiris. the sixth division of the tuat. chapter viii. the gate of set-em-maat-f. the sixth division of the tuat--continued

the second division of the tuat. chapter iv. the gate of aqebi. the third division of the tuat. chapter v. the gate of tchetbi. the fourth division of the tuat chapter vi. the gate of teka-hra. the fifth division of the tuat chapter vii. the judgment hall of osiris. the sixth division of the tuat. chapter viii. the gate of set-em-maat-f. the sixth division of the tuat--continued. chapter ix. the gate of akha-en-maat. the seventh division of the tuat. chapter x. the gate of set-hra. the eighth division of the tuat. chapter xi. the gate of ab-ta. the ninth division of the tuat. chapter xii. the gate of sethu. the tenth division of the tuat. chapter xiii. the gate of am-netu-f. the eleventh division of the tuat. chapter xiv. the gate of sebi and reri. the twelfth division of the tuat sacred

this great god through this field. next: the fourth hour sacred texts egypt ehh index index previous next p. 13 the fourth hour. the majesty of this great god, having been towed along, afterwards taketh up his position in the secret circle of amentet, and he performeth the affairs of the gods of the tuat who are therein by means of his voice, but he seeth them not. ankh-kheperu is the name of the gate of this circle. ament-sethau is the name of this circle. whosoever knoweth this representation of the hidden roads of re-statet, and the holy paths of the ammehet, and the secret doors which are in the land of seker, the god who is upon his sand, shall be in the condition of him that eateth the bread-cakes which are [made] for the mouth of the living gods in the temple of tem. whosoever knowe

the majesty of this great god taketh up his position in the secret place of osiris, and the majesty of this great god sendeth forth words into this to the gods who dwell therein. this god maketh to himself other forms for this hidden place in order to drive out of his path the serpent fiend apep by means of the words of power of isis, and the words of power of semsu. ruti-asar is the name of the gate of this city through which this god passeth. tephet-sheta is the name of this city. p. 26 this great god maketh his way over the road of ament in the holy boat, and he passeth in it over this road which is without water, without being towed along. he maketh his way by means of the words of power of isis, and by means of the words of power of semsu, and the utterances of this great god himself

t god through this circle. next: the eighth hour sacred texts egypt ehh index index previous next p. 30 the eighth hour. when the majesty of this great god hath taken up his position in the secret circles of those who are in their sand, he sendeth forth words to them from out of his boat, and the gods tow along him that is in the holy embrace) of the serpent mehen. aha-an-urt-f is the name of the gate of this city. tebat-neteru-set is the name of this city. as for the secret circle of amentet, this great god maketh his way over it in his boat, by means of the towing of the gods who are in the tuat. whosoever shall make [a copy of] these things according to the similitude which is in writing on the north [wall] of the hidden palace in the tuat, and whosoever shall know them by their names

THE SECRET RITUALS OF THE OTO

to initiates of the sanctuary of the gnosis in the ix, but for its own sake, and the practical and permanent value of its effects is a lesser work to be undertaken by epopts and how much more by pontiffs! of the illuminati. and this work is threefold. i. devotion to the highest intensified on all planes until it culminates in conjugal union ratified by every god so firmly that death itself is the gate to its fullest and permanent enjoyment. and the soul is to beget itself as a child for a new incarnation upon the body of the great goddess. as it is written, so be it spoken unto you! o thou who hast formulated thy father and made fertile thy mother! ii. acceptance of the devotion of a lower or partial being such as a nymph or elemental in such wise that it is thereby redeemed and made a per

of the sacrosanct order of kadosch. by this have ye the gnosis; by this are ye counted among the dwellers of the sanctuary. blessed are they that do this commandment, that they may have sight of the tree of life, and may enter file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c3.html (3 of 18 [12/28/2001 2:05:41 pm] the secret rituals of the o.t.o. it through the gate into the city. for without are dogs and sorcerers and whoremongers and murderers and idolators and whosoever loveth and maketh a lie. so sayeth he that is the root and offspring of david, and the bright and morning star. and the spirit and the bride say come! and let him that is athirst come; and whomsoever will let him take the water of life freely. now then here followeth a reproof. a repro

aspire ye above all things; for the true light abideth therein yet more intensely than in the other. for he that reverseth the whirlings of matter is greater than he that worketh in them. woe therefore, woe exceeding, unto him if failing in strength he be swept away into the abyss! awake, my lords, be vigilant, be stern, be austere, be on your guard: for they that seek to devour you are about the gate! but of all this it is not here written: this is the book of the pathway that leadeth unto life. of the alchymists our illuminated brethren the alchymists, being wise with the wisdom of god, and cunning with the cunning of men, did apply themselves more especially to physical magick, to the finding of the medicine of metals and the philosopher s stone, the tinctures white and red, and the eli

bit. so mote it be. of rhythmic incantation this elixir is the germ of life. therefore, although the most powerful, the most radiant thing that existeth in the whole universe, being as it were the very eidolon of our father the sun, it is also the most delicate and sensitive of all things. during the preparation as at the consummation do thou guard it with flaming swords set every way to keep its gate; and do thou cherish it, and involve therein the light of the most high and the might of the forces of thine operation. and this mayest thou do on this wise. first, let thine whole work be within the magick circle. next, let the powers of incantation (as may be appropriate) utter themselves forth by spells and invocations. lastly, at the beginning of the work proper, and thence throughout, le

the eucharist of resurrection. i have shown you the way. i have spoken unto you the truth. i have endowed you with the life. sons of heaven and daughters of earth, children of god and inheritors of immortality, the feast is ready in the mansions of my father. brothers of light, life, love and liberty, illustrious sir knights of the order of kadosch, strike with the pommels of your swords upon the gate of this sanctuary, the inmost, the unprofaned, the shrine which we have guarded for you through all catastrophies of empire from the days of enoch until now knock and it shall be opened up to you, and ye shall enter in, and taste that manna that cometh down from heaven! file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p3c3.html (16 of 18 [12/28/2001 2:05:41 pm]

THE HOLY BIBLE KING JAMES VERSION

l not destroy [it] for twenty s sake. 18:32 and he said, oh let not the lord be angry, and i will speak yet but this once: peradventure ten shall be found there. and he said, i will not destroy [it] for ten s sake. 18:33 and the lord went his way, as soon as he had left communing with abraham: and abraham returned unto his place. 19:1 and there came two angels to sodom at even; and lot sat in the gate of sodom: and lot seeing [them] rose up to meet them; and he bowed himself with his face toward the ground; 19:2 and he said, behold now, my lords, turn in, i pray you, into your servant s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. and they said, nay; but we will abide in the street all night. 19:3 and he pressed upon them greatly; and the

l of the lord called unto abraham out of heaven the second time, 22:16 and said, by myself have i sworn, saith the lord, for because thou hast done this thing, and hast not withheld thy son, thine only [son] 22:17 that in blessing i will bless thee, and in multiplying i will multiply thy seed as the stars of the heaven, and as the sand which [is] upon the sea shore; and thy seed shall possess the gate of his enemies; 22:18 and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. 22:19 so abraham returned unto his young men, and they rose up and went together to beer-sheba; and abraham dwelt at beer-sheba. 22:20 and it came to pass after these things, that it was told abraham, saying, behold, milcah, she hath also born children unto thy brother nahor

for me to ephron the son of zohar, 23:9 that he may give me the cave of machpelah, which he hath, which [is] in the end of his field; for as much money as it is worth he shall give it me for a possession of a buryingplace amongst you. 23:10 and ephron dwelt among the children of heth: and ephron the hittite answered abraham in the audience of the children of heth [even] of all that went in at the gate of his city, saying, 23:11 nay, my lord, hear me: the field give i thee, and the cave that [is] therein, i give it thee; in the presence of the sons of my people give i it thee: bury thy dead. 23:12 and abraham bowed down himself before the people of the land. 23:13 and he spake unto ephron in the audience of the people of the land, saying, but if thou [wilt give it] i pray thee, hear me: i w

undred shekels of silver, current [money] with the merchant. 23:17 and the field of ephron, which [was] in machpelah, which [was] before mamre, the field, and the cave which [was] therein, and all the trees that [were] in the field, that [were] in all the borders round about, were made sure 23:18 unto abraham for a possession in the presence of the children of heth, before all that went in at the gate of his city. 23:19 and after this, abraham buried sarah his wife in the cave of the field of machpelah before mamre: the same [is] hebron in the land of canaan. 23:20 and the field, and the cave that [is] therein, were made sure unto abraham for a possession of a buryingplace by the sons of heth. 24:1 and abraham was old [and] well stricken in age: and the lord had blessed abraham in all thin

will call the damsel, and enquire at her mouth. 24:58 and they called rebekah, and said unto her, wilt thou go with this man? and she said, i will go. 24:59 and they sent away rebekah their sister, and her nurse, and abraham s servant, and his men. 24:60 and they blessed rebekah, and said unto her, thou [art] our sister, be thou [the mother] of thousands of millions, and let thy seed possess the gate of those which hate them. 24:61 and rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took rebekah, and went his way. 24:62 and isaac came from the way of the well lahai-roi; for he dwelt in the south country. 24:63 and isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and, behold, the camels [were]

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

ther buildings, in forms some of which we can hardly help regarding as fanciful, or even playful. some of the more remarkable of these are figured in our plates, xxv and xxvi. 120 on the worship of the the first of these,1 is the figure of a double phallus. it is sculptured on the lintel of one of the vomitories, or issues, of the second range of seats of the roman amphitheatre, near the entrance-gate which looks to the south. the double and the triple phallus are very common among the small roman bronzes, which appear to have served as amulets and for other similar purposes. in the latter, one phallus usually serves as the body, and is furnished with legs, generally those of the goat; a second occupies the usual place of this organ; and a third appears in that of a tail. on a pilaster of

, in 1631,1 and he informs us that it was a carving in stone, about a foot high, with its arms raised up, and its legs spread out, and that the phallus had been entirely worn out by the women, who had been in the habit of scraping it and making a potion of the dust which they drank as a preservative against barrenness. golnitz further tells us that a figure of priapus was placed over the entrance gate to the enclosure of the temple of st. walburgis at antwerp, which some antiquaries imagined to have been built on the site of a temple dedicated to that deity. it appears from these writers that, at certain times, the women of antwerp decorated the phalli of these figures with garlands. the use of priapic figures as amulets, to be carried on the person as preservatives against the evil eye an

the british museum, one entitled a warning for all lewd livers, the other, a strange and true news from westmoreland. generative powers 155 indulged without a blush in the most infamous vices. the festival of venus was celebrated towards the beginning of april, and in it the phallus was again carried in its car, and led in procession by the roman ladies to the temple of venus outside the colline gate, and there presented by them to the sexual parts of the goddess. this part of the scene is represented in a well-known intaglio, which has been published in several works on antiquities. at the close of the month last mentioned came the floralia, which, if possible, excelled all the others in licence. ausonius, in whose time (the latter half of the fourth century) the floralia were still in f

TYSON DONALD NEW MILLENNIUM MAGIC

to salvation? with a trembling and thankful heart he pulls himself into the opening, which ultimately leads to the inner temple and the place of the initiation ritual. whether this is a true description of the ancient egyptian initiation or, as seems more probable, is a fiction based on esoteric practices familiar to the chris- tian, does not matter. the meaning is clear. the clanging door is the gate of death. the sloping dark passage is the birth canal, and the dark pit is the abyss that every soul must cross when it moves from one life to another. had the candidate hesi- tated, the lamp-his hope-would have flickered and failed, and he would never have seen the narrow doorway that led to his salvation. instead, he would have hung suspended, trapped between the past and the future, until

its. it should be made of good steel and equal in length with the wand, preferably hand-forged by the magus. where this is impossible, at least the hilt must be fash- ioned by the magus. when not in use it must be kept wrapped in clean white linen. this applies to all the instruments. several other objects are used to form the basic outer temple. these are the altar, the lamp, the circle, and the gate. ideally this should be made from a single block of natural stone, unhewn in any way, flat on the top, about two feet square and four feet high. since this is usually not possible, a block of natural stone should be used as the top of the altar, or at the very least enclosed within it. the magus does not worship the stone, nor the earth through the stone. the magus worships the light of spiri

raditional materials for drawing magic circles are charcoal and chalk. in any case it is best to make the physical circle anew each time a ritual is conducted, then erase the physical circle after the ritual is ended. the circle may be as simple as a ingle line or more complex with pentacles and names of power inscribed on it. this is a matter for the good taste and discre- tion of the magus. the gate is a symbolic doorway set up inside the circle, usually through the use of two pillars-one black and one white to suggest the duality of manifestation. the use of pillars is based on the ritual practices of the golden dawn' and was derived from the pillars of solomon's temple, jachin and boaz (2 chronicles, 3: 17. a thin veil of silk is hung between the pillars. the gate is the physical repre

TYSON DONALD SOUL FLIGHT

nd the astral world is the gathering place supposed to have been used by the witches of mora, in sweden, who attracted the ire of the clergy and of the swedish monarch charles xi in the year 1669. the accused witches called the place the blocula, according to their inquisitors, who described it as "a delicate large meadow, whereof you can see no end. the place or house they met at had before it a gate painted with divers colors; through this gate they went into a little meadow distinct from the other, where the beasts went that they used to ride on."22 a schoolteacher who claimed that the devil had carried him there described it as an island. in 1730, long after the accused witches of mora had been executed, a thirteen-yearold norwegian girl named siri j rgensdattecrl aimed that when she w

s of mora, sweden, is relevant in illustrating the strong connection that exists between traditional european witchcraft and the fairies. the blocula is certainly an astral place, and is very similar to numerous descriptions of the land of fairy. the accused witches characterized it as "a delicate large meadow, whereof you can see no end" and the enc:losed grounds of the meeting house possessed a gate painted with many colors. king james vi of scotland, who would later become james i of england, when writing about the connection between witchcraft and fairies, observed: 36 soul flight that fourth kinde of spirites, which by the gentiles was called diana, and her wandering court, and amongst vs was called the phairie (as i tould you) or our good neighboures, was one of the sortes of illusio

. stone circles a more material kind of doorway into fairyland was the stone circles that are to be found scattered throughout britain and continental europe. fairies were supposed to dance about these circles to open the gateway to the astral world. it was located between two of the stones in the circle, but which two was not evident when the gateway remained inactive. how the fairies opened the gate is a mystery, unless it is revealed in the practice of one accused witch, who testified that he opened the door into a fairy hill by walking around it three times widdershins-against the course of the sun. in magic, clockwise circumambulation winds up and focuses energy, whereas counterclockwise circumambulation unwinds and releases it. passage between two pillars of stone is symbolically 53

rance is seldom witnessed. descent into hell it is the dogma of the church that jesus came back to life after his crucifixion and ascended in the living body to heaven. the apocryphal gospel of nicodemus relates the legend that after his ascent to heaven, he subsequently descended into hell to free all the souls who had been imprisoned there since the fall from grace of adam. after shattering the gate of brass and bars of iron that closed the entrance to hell, jesus caused the chains to fall off those languishing in hell and led them up to heaven, where they encountered two others who had ascended in the flesh. chapter four: religious bilocation 53 thus he went into paradise holding our forefather adam by the hand, and he handed him over and all the righteous to michael the archangel. and

iron that closed the entrance to hell, jesus caused the chains to fall off those languishing in hell and led them up to heaven, where they encountered two others who had ascended in the flesh. chapter four: religious bilocation 53 thus he went into paradise holding our forefather adam by the hand, and he handed him over and all the righteous to michael the archangel. and as they were entering the gate of paradise, two old men met them. the holy fathers asked them "who are you, who have not seen death nor gone down into hades, but dwell in paradise with your bodies and souls" one of them answered "i am enoch, who pleased god and was removed here by him. and this is elijah the tishbite. we shall live until the end of the there is no way to know if the author of the gospel of nicodemus relate

TYSON DONALD THE POWER OF THE WORD

ented both hills (deut. 27:4. these piles of unhewn stones act as symbolic pillars and form a gateway into the promised land. the six stones of mount gerizim bless the people who come over the jordan and uphold the covenant, and the six stones of mount ebal curse those that pass the river and break the covenant. they are the carrot and the stick offered to the israelites as they enter through the gate to the land of milk and honey, designed to keep them obedient to the laws of moses. although it is not explicitly stated in the bible, it would be reasonable to assume that the twelve representatives who carried these stones on their backs across the jordan were sacrificed to insure a safe entry into the new land for the rest of the tribes. they may have been slain with the very stones they c

is based upon the twelve banners of the name. it is in the shape of a cube twelve thousand furlongs on each side, corresponding with the number from each tribe who will be sealed with the mark of god in their foreheads (rev. 7:4-8. its area is 144,000 square furlongs, the number of all the servants of god from all the tribes. each wall has three gates, for the three banners of each element. each gate is made of pearl. at the twelve gates, twelve angels stand guard. upon each gate is written one of the names of the twelve tribes. the walls of new jerusalem are founded upon twelve foundationsthat is, twelve foundation stones, every stone inscribed with one of the 74 tetragrammaton names of the twelve apostles of christ and garnished with a different variety of precious jewel: and the founda

identity and assumed the god-form of the heavenly christ by ritually taking onto himself the secret magical name of christ, which he does not reveal. the name of heavenly jerusalem mentioned in the verse refers to the permutations of tetragrammaton. jerusalem is another version of the breastplate of aaron. jerusalem is said to have twelve gates, which are like the twelve stones of the ephod, each gate inscribed with the name of an angel (signifjrlng a banner) and a tribe of israel. the foundation of the holy city is composed of twelve different kinds of stones, which are very similar 154 tetragrammaton to the stones of the breastplate, and which are probably intended by the author to be identical to those stones. st. john the divine makes a further correspondence of the banners to the twel

umpet. then seemed out of every castle a cloath to be the watchtowers and the keys thrown on the ground, of more then the breadth of a tablecloath. out of that in the east, the cloath seemed to be red, which was cast. out of that in the south, the cloath seemed white. out of that in the west, the cloath seemed green, with great knops on it. out of that in the north, spread, or thrown out from the gate under foot, the cloath seemed to be very black. out of every gate then issued one trumpeter, whose trumpets were of strange form, wreathed, and growing bigger and bigger toward the end. after the trumpeter followed three ensign bearers. after them six ancient men, with white beards and staves in their hands. then followed a comely man, with very much apparel on his back, his robe having a lon

white cloud, 4 crosses, bearing the witnesses of the covenant of god, with the prince gone out before: which were confirmed, every one, with ten angels, visible in countenance: after every crosse, attendeth 16 angels, dispositors of the will of those, that govern the castles. they proceed. and, in, and about the middle of the court, the ensigns keep their standings, opposite to the middle of the gate: the rest pause. the 24 senators meet: they seem to consult. i, ave, stood by the seer: it vanisheth. so i leave you (a due& faithful relation, p. 170-1) notice the explicit reference to the revelation of st. john, the twelve banners of the name, and the twenty-four elders. the thirty airs, or aethers, so important a part of the keys, are also mentioned. the wings are not named here, but dire

VOX SABBATUM

ng on the left hand path, the mind is considered luciferian in perception a state of being in continual change and progression. look now to the imagination5 for the entry into the witches sabbat, leave the flesh and come forth to the forge of cain. the witches sabbat behind the initiatory models of what is called diabolism, lies a plethora of shapes and forms for any initiate to move through. the gate of the left hand path is indeed a dangerous way as it inaugurates and initiates change internal and external. in the rational consciousness the mind is aligned with the specifics and maps ingrained in the psyche from early childhood. these models sometimes morph and transform with the maturing mind; but rarely are broken free from. this may be observed in the individual who from a child grows

17 zazas, zazas, nasatanada zazas (recite nine times, rolling the words of your tongue. the other participants may recite in unison with you, each time getting more intense) hold your blackened dagger of evocation and proclaim- spirits of amenta, do hear my summons shades of elphame fire, those who arise from the vessels of night in the serpents skin do i cloak myself as i leap into the twilight gate unto the shadow world, of spectral flight from the flesh i go forth, unbound from profane clay from the twilight guardian and guide, can then shades arise shall i as shadow black, ashen with the remains of the dead dance around the fires of the circle, against the sun to summon the smoke o horned intiator and devils flesh my cloak of serpent skin worn clothe me in the robe of az in the watche

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

ue los tres, los siete y los doce se reducen a uno. este es el sexo. hemos investigado cuidadosamente los cuatro evangelios y en ninguno de los cuatro evangelios encontramos la afirmaci n aquella de que por muchos caminos se llega a dios. esta afirmaci n es absolutamente falsa. realmente dicha afirmaci n es un sofisma para enga ar a incautos. 113 jesus, the chief of the souls only spoke about one gate and about one straight and difficult narrow path. he never stated that there were multiple ways to reach god. the great master jesus textually stated the following: 24`be striving to go in through the straight gate, because many, i say to you, will seek to go in, and shall not be able; 25 from the time the master of the house may have risen up, and may have shut the door, and ye may begin wit

WESTERN MANDALAS OF TRANSFORMATION SR AL

figure 7-j: traditional figure 7-k: alternate 5: sephirah of geburah 5: abb, ahbah: to blossom or to bear fruit("the whole universe is an expansion of my primal will to yield fruit" book of tokens, meditation on heh) 5: heh (h, the number of the fifth letter of the hebrew alphabet, attributed to the emperor and aries 5: ad, ade: vapor, mist root: relative unity, an emanation 5: bba, bahbah: door, gate 5: gb, bab: upper surface, vault, rim (of wheel) root: the idea of a thing placed under another thing, a protuberance, a knoll, everything convex 5: da, dah: this, a talmudic word referring to man, the human, whose symbol is five root: the sign of natural abundance and division 25: divisions in kamea 25: ihi, yehi: let there be 25: the twenty-fifth path between tiphareth and yesod, samekh 25:

eleven pairs can be reversed, i. e, every set of pairs can be read backwards, which gives us 22 sets of pairs, or the sephiroth (including daath) doubled (for example, al and la belong to kether) apparently in the jewish kabbalistic tradition that knorr rosenroth studied with great fervor there was a secret connected with these gates that related to the highest grade, known as the last (fiftieth) gate of binah. binah is here related to the great darkness (the first sephira one contacts on the other side of the abyss, and her last gate is said to be the most difficult, and one that only adepts can attain. the way this is alluded to in the text is that this gate is called nethib (nthib, the narrow way or narrow gate. it has a value of 462, or the 231 letter arrangements doubled (reversed, as

rom our contemplations. the magical number 671, which is the sum of any line, has many interesting correspondences. it is both the intelligence, geburathekem (gburthkm) and the spirits (vbabnim. the vobe-ehbanim is from a root which means vessels of stone. both of these sigil lines follow exactly the same current when placed on the kamea together. six hundred seventy-one is also the number of the gate (throa) which is an aramaic title of malkuth. daath is also a gate, the true threshold to higher consciousness. actually, as william gray notes, there is not really a difference between malkuth and daath, since daath was malkuth before the fall. thus, daath continues to be malkuth after it has been perfected through experience. then it is paradise regained, and we can see a numerical equivale

bove, it makes an extremely interesting design, forming a triangle with the current running in three directions (see figure 12-f. if one wanted to use the technique of making an affirmation based on the archetypal hints suggested by this design (which case says is a very valuable way of working with the subconscious, it could read something like this: the wheels (rota) of tarot descend through my gate (throa. does this sound like nonsense? perhaps to the conscious mind it does, but if you knew the symbolic language that was being spoken through these images, the subconscious would take off and go to work manifesting this affirmation based on the symbolic work you did in a talisman-making session. what it meant for me during an exercise i did once was simply that the destiny that the archet

haps to the conscious mind it does, but if you knew the symbolic language that was being spoken through these images, the subconscious would take off and go to work manifesting this affirmation based on the symbolic work you did in a talisman-making session. what it meant for me during an exercise i did once was simply that the destiny that the archetypes of the tarot reveal would pass through my gate of understanding. this is what the sigil lines meant for me at that time, and still do, for that matter. i am giving you concrete examples of how i have worked with the numerical values of the kameas so that you can begin to experiment and see for yourself how valuable this magical system can be. it is foolish to think that one can make magic by simply drawing a line on a page and forgetting

WICCA WITCHCRAFT TODAY

sis was destroyed by mobs of monks. the secrets, protected by law, were respected; we know as little of the lesser mysteries as we do of the greater, that supreme vision which crowned the series of ceremonies on the last day. scholarship made repeated efforts to discover what took place until the villa of the mysteries was discovered. this lies in the street of tombs, pompeii, outside the stabian gate, and is divided into two separate parts by a corridor. the northeast-part is like an ordinary pompeian house; the northwest part is arranged peculiarly. the central portion is formed by a large hail decorated with frescoes and is reached from the corridor by passing through two small rooms, entering the hall through a small side door; the way out from the hall is by a large door opening on to

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

n, representing microprosopus. read pistorius, ars cabalistica, for the effect of adding h 5 to men s names, see page 969. also inman, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott ancient faiths, article abraham. secret doctrine, i. 578, ii. 77. also c. w. king, the gnostics. the name sarah also has a curious set of similars in hebrew- srh, princess; sar, flesh; sor, gate; schr, black; sor, hairy seir; srt, incision; sr and srr, navel; and note the sacti of brahma is sara-swati, watery. sara refers to sri, lakhsmi, aphrodite, and all are related to water and luna, vach, sophia of the gnostics, and the ideal holy ghost, all feminine. 30. the 243 of abram becomes 248 by adding h, and sarai 510 becomes 505 by taking 5 off, putting h for y, and the total of the tw

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

ght, stored away for the righteous, from the seven days of creation. the latter, as we have already seen, are semiotic ciphers that point symbolically to the divine potencies, the ontic source of light. threading together various textual strands from the bahir, later kabbalists characterized binah as the final mem that marks the end discernible in and from the middle, womb of the mother, fiftieth gate of understanding, jubilee, great sabbath, yom kippur, secret of return, world-to-come that is coming from having already come. 82 in this secret of closure in the middle, suspended between the end open in the beginning and the beginning open in the end, is the extending of time to eternity in the persistence of what comes and goes, expectation of before and retention of after, the moment at h

llim, ms budapest- kaufmann 255, fol. 110a: in the account of the chariot itself, in the beginning of its existence, there is an allusion to the closed mem, that is, the two heitin that are joined together and covered by the straight line [qaw ha-yashar, and they are made like two daltin and two yodin, and the two daltin form a closed mem, that is, the closed door [delet ha-nisggeret, this is the gate to the lord the righteous will enter through it (ps 118:20, for to be included in the inner light of each and every world it is necessary to enter through the mem, which consists of the two doors [delatot, for in the entrance of every sacred edifice [binyan qodesh] there must be two doors just as there were in the temple [babylonian talmud, berakhot 8a. moreover, it says there that it is alre

akkadamon, 1981 (hebrew. isaac the blind. perush sefer yesirah. appendix in gershom scholem, the kabbalah in provence, edited by rivka schatz, 1 18. jerusalem: akkadamon, 1970. jacob ben sheshet. sefer meshiv devarim nekhohim. edited by georges vajda, introduction by georges vajda and ephraim gottlieb. jerusalem: israel academy of sciences and humanities, 1968. sefer sha ar ha-shamayim (the book gate of heaven) by rabbi yacov ben sheshet girondi: scientific edition including foreword and annotations. edited by nahora gabay. ma thesis, tel-aviv university, 1993 (hebrew. judah loew of prague. be er ha-golah. edited and annotated by joshua david hartman. 3 vols. jerusalem: makhon yerushalayim, 2003. derashot maharal mi-pra ag. edited and annotated by hayyim pardes. tel- aviv: makhon yad mord

signs. translated with bibliography 275 an introduction by david b. allison. preface by newton garver. evanston: northwestern university press, 1973. desmond, william. desire, dialectic, and otherness: an essay on origins. new haven: yale university press, 1987. deutsch, nathaniel. the gnostic imagination: gnosticism, mandaeism, and merkabah mysticism. leiden: e. j. brill, 1995. guardians of the gate: angelic vice regency in late antiquity. leiden: e. j. brill, 1999. de vries, s. j. observations on quantitative and qualitative time in wisdom and apocalyptic. in israelite wisdom: theological and literary essays in honor of samuel terrien, edited by john g. gammie, walter a. brueggemann, w. lee humphreys, and james m. ward, 263 276. missoula: scholars press, 1978. yesterday, today and tomor

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

anomiala hekau zrazza sabai infernum i shall transcend and ascend above all things, myself may only strengthen in this light in this hour i illuminate, i burn with the glory of luciferian light within! above the throne of azothoz is the entering fire ring of set-heh, adversary of the nine gates! i go now between and beyond, within and without! 10 upon the hour of midnightya! zat-i-shaitan! by the gate of the black light, when i name the words against the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming aethyr shall i be known in the wisdom of the moon al zabbat, hekas hekau, serpent soul do i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i cal

lilith and her home of desolation is located near the red sea, which is first described in the old testament. this demonic area is filled with owls, ravens, daemonic servitors, vampires, werewolves, satyrs and drenched in blood. the familiar, when created, is an important step in awakening through sexual congress, from which one seeks union with the dreaming body of the gnosis. the lilitu is the gate towards one discovering the holy guardian angel (an alternate path of the witches sabbath) and the evil genius. seek union with the lilitu, within and without. one mystery of the two is that they are called the eternal couple and are symbolized in the zohar as the evil couple (evil is therefore described as the left hand path approach, isolating the self which was contrary to many of the foun

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

which also explains the function of the rituals from a kabbalistic concept. f l y i n g r o l l 3 7 kabbalistic soul and aura activation during ritual by now most of you will be familiar with the three main principles of the kabbalistic soul (neschamah, ruach and nephesch. the importance of understanding this principle is because during ritual, the link of the three aspects of the soul opens the gate to a tremendous source of energy. if we study how this energy can be acquired, we use the principles of the aura as a method of expanding this principle. the aura around the body is made up of images of the man, which start next to the skin, and can be seen extending 6 to 12 feet from the physical body. some have grouped these images together in 7 stages, but the fact remains that they all em

this" 2nd ad "it is the loosening of the corruptible body of osiris, victorious before all the gods: all his faults are driven out; it is the purification of osiris on the day of his birth" ch.ad "i pass over the way; i know the head of the pool of truth, even the pool of silence which is the pool of healing" 3rd ad "what then is this" he points to the door of the vault. ch.ad 'it is the northern gate of the underworld, even the door of the tomb, whereon thou mayest behold the sun in his nadir, crucified between the pillars of the tree of life" all face east ch.ad "homage unto thee, 0 thou lord of light and truth, 0 sovereign prince who doest away with sin; destroy thou the faults that are within me, that with a dean heart i may approach when thou dost say 'come therefore hither" a pause

ady) green star by the salt blue star on the tat red star on the ankh silver star within the vault mantra "earthborn and bound etc (one of the officers enters (kg of s) he opens the door but does not withdraw the curtain. he points to the brown cloak, sandals, and staff which lie on the floor and says) kg "the ascent of the mt. of initiation must be toilsome; each of us must pass through the dark gate of death before we can attain the summit; each must tread the fiery path of purgatory, tracing again therein the rescuing symbol of the cross marked therein in lines of flame, guarded by the lion of fortitude "and to do this, the initiate must also be the hermit, the dweller in the desert, the pilgrim clothed indeed in brown habit of earth, yet supported by the fire staff of steadfast will an

cause it was her will to do so "i am osiris, the first born of the gods "i have become a divine being "i have renewed my youth as the eagle "behold, i was watched and guarded; but now i am released "behold, i was bound with cords, but now is my crystal sphere within the starry heavens "lo i have knowledge and i have truth; yea movement is restored unto my hands and feet "i have passed through the gate of fomalhaut "i have come forth from the star sothis "i have received the heart of the lion "i am crowned with the crown of 72 rays "now let my soul be called into thy presence, and my spirit laid upon thine altar "oh my father, i have come before thee and thou has caused me to enter the hidden abode. strengthen thou me as thou has strengthened thyself, and show thyself unto thy son. oh thou

nto you that the light is extended. that the channels of its communication are free and fair and gracious.-1 assist me, i pray you, to open the secret door which leads from the grade of theoricus, by a path of temperance and prudence, to the hidden portal in tiphereth and the sanctuary of the second order. all rise. celebrant honourable prater kerux, lampbearer of the outer order, guardian of the gate of the wise, assure yourself that those present have received the offices of mercy which are conferred upon all who have opened the gate of satnech, and have traversed the middle path. the kerux comes up with the sun to the east of the altar and faces west. kerux truly honoured fratres et sorores, give me the sign of the portal. it is so done accordingly. kerux this is the answering sign (he

0 0

hall of the neophyte are described in the lesson 'highlights of knowledge lecture one" these are highlights of the knowledge lecture that can be found in the golden dawn by israel regardie, lewellyn publications. these pillars are often referred to in the book of the dead as the pillars of shu or the pillars of the gods of the dawning light. they are also referred to as the northern and southern gates of the hall of the neophyte or the hall of truth. like yin and yang, these pillars represent two great opposing and contending forces in the manifested universe. the pillars are traditionally black and white with various egyptian drawings on them. the black pillar is known as boaz and is feminine in nature. the white pillar is yachin and is masculine in nature. in ancient egyptian text, thes

ds of truth and the ceremony of passing by the fortytwo assessors of the dead, represented by seated figures. then comes the weighing of the soul, and the mystical naming of various parts of the hall, the naming of which is insisted on by the various guardians, and is similar to the mystic circumambulation of the neophyte in the path of darkness in the 0=0 when he has to name the guardians of the gates of the east and west. the figures on the pillar represent the soul introduced by the jackal-headed anubis, the guide of the dead, into the hall of truth. the soul then watches the weighing of its actions in earth life against a figure of truth in the mystical scales of ma by anubis. thoth, ibis-headed, records the judgment and the devourer stands ready to seize if the soul has led an evil li

1 10 INITIATION CEREMONY

means ornament, and when given is lettered separately. the badge of this grade, is the sash of the neophyte with the narrow white border, a red cross within the triangle, and the number 1 within a circle and 10 within a square, one on each side of the triangle. hiero: invests neophyte with the sash, and points out the three portals, saying: hiero: the three portals facing you in the east, are the gates of the paths leading to the three further grades, which with the zelator and the neophyte forms the first and lowest order of our fraternity. furthermore, they represent the paths which connect the tenth sephirah malkuth with the other sephiroth. the letters tau, qoph and shin make the word quesheth a bow, the reflection of the rainbow of promise stretched over our earth, and which is about

y represent the paths which connect the tenth sephirah malkuth with the other sephiroth. the letters tau, qoph and shin make the word quesheth a bow, the reflection of the rainbow of promise stretched over our earth, and which is about the throne of god (hegemon points out the flaming sword, saying) heg: this drawing of the flaming sword of the kerubim, is a representation of the guardians of the gates of eden, just as the hiereus and hegemon symbolize the two paths of the tree of the knowledge of good and of evil. hiereus: in this grade, the red cross is placed within the white triangle upon the altar, and it is thus the symbol of the banner of the west. the triangle refers to the three paths and the cross to the hidden knowledge. the cross and the triangle together represent life and lig

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

r velut manum sacerdotis deosculabundus rosis decerptis, pessimae mihique detestabilis dudum belluae istius corio te protinus exue. lactantius, instit. 1, 27: certus dies habetur in lastis, quo iddis naviyium celebratur, quae res docet illam non tranasse, sed navigasse. isis. 250 round the ship kept up till far into the night. the approach of the ship was notified to the towns, which opened their gates and went out to meet it. we have a detailed, yet not complete, report of it in eodulfi chronicon abbatiae s. trudonis, lib. xi, which on account of its importance i will here insert, from pertz 12, 309 seq: est genus mercenariorum, quorum officium est ex lino et lana texere telas, hoc procax et superbum super alios mercenarios vulgo reputatur, ad quorum procacitatem et superbiam humiliandam

4 7 INITIATION CEREMONY

r thundering voice. i am the future, mist-clad and shrouded in gloom. i am the recession of the torrent, the storm veiled in terror is my name. hail unto the mighty powers of nature, and the chiefs of the whirling storm. heg: leads practicus round to his own seat. takes red lamp in his hand and addresses practicus. heg: the priestess with the mask of isis spake and said, the traveller through the gates of anubis is my name. i am water pure and limpid, ever flowing on towards the sea. i am the ever-passing present, which stands in the place of the past. i am the fertilized land. hail unto the dwellers of the wings of the morning. heg: replaces lamp. seats candidate west of and close to the altar facing hierophant and returns to his own place. hiero: i arise in the place of the gathering of

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

s, and the passive elements of earth and water. the four hebrew yods refer to the four letters of the holy name reconstituting the destroyed world from the waters. it is to be noted that the symbol of the sign pisces is formed of the two lunar crescents of gedulah and geburah bound together, and thus shows the lunar nature of the sign. the dogs are the jackals of the egyptian anubis, guarding the gates of the east and of the west, shown by the two towers, between which lies the path of all the heavenly bodies ever rising in the east and setting in the west. the crayfish is the sign cancer, and was anciently the scarabus or khephra, the emblem of the sun below the horizon as he ever is when the moon is increasing above. also when the sun is in the sign pisces, the moon will be well in her i

ABRAMELIN2

days and their differences, the celestial signs, and other like matters,13 pay no attention thereto, because herein is a very great sin14 hidden, and a deceit of the demon; it being one of his many methods of endeavouring to confound the true wisdom of the lord with evil matters. because this true wisdom of the lord can operate and perform its effects every day, and at any moment and second. the gates of his grace are daily open, he wisheth, and it is pleasing unto him to aid us, as well on this day as on the morrow; and in no way could it be true that he desireth to be subjected to the day and hour which men would wish to prescribe for him; seeing that he is the master to elect such days as he himself wisheth, and also may they be sanctified! flee also all such books as those whose conju

ADEPTUS MINOR INITIATION

lies (second and third adepts open door of tomb, and lead aspirant in. they kneel down west of altar with heads bent. chief stands at east of the altar with arms extended) 25 chief "for i know that my redeemer liveth, and that he shall stand at the latter day upon the earth. i am the way, the truth and the life. no man cometh unto the father but by me. i am the purified. i have passed through the gates of darkness into the light. i have fought upon earth for good. i have finished my work. i have entered into the invisible. i am the sun in his rising. i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one. i am the lord of life triumphant over death. there is no part of me which is not of the gods

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ssay prefatory notes chart of comparisons supplementary material to 777 notes on pronunciation the spells (translated) common sumerian words and phrases in english a word concerning the original manuscript banishings bibliography& suggested reading list the necronomicon the testimony of the mad arab of the zonei and their attributes the book of entrance, and of the walking the incantations of the gates the conjuration of the fire god the conjuration of the watcher the maklu text the book of calling the book of fifty names the magan text the urilia text the testimony of the mad arab, the second part preface to the second edition there are three major individuals who must share the credit for the astonishingly good reception the necronomicon has enjoyed over the last two years since its publ

lord of the forties: the eighties cower before me& are abased (al, iii:46) this edition of the necronomicon is scheduled for early delivery in january-february 1980, making it possibly the first occult book of the eighties. a herald of doom? or a harbinger of fate? since the publication of this book in december, 1977, the ancient forces of erstwhile victory have been banging and clamouring at the gates. december 1977 was the middle of the killing spree of the calibre killer, known to the press as the son of sam, who was motivated- according to recent reports- by membership in a satanic cult in yonkers. several months after the capture of david berkowitz in 1978, nearly one thousand people killed themselves in guyana at the orders of a crazed religious leader. several months after that, the

e witnesses a baptism by fire. christians and muslims are turning on each other and themselves; israel is once again in serious jeopardy; buddhism is being eradicated in southeast asia as it was in tibet. the ancient ones, lords of a time before memory, are being drawn by the smell of confusion and the hysteria and mutual hatred of the primitive life-forms on this planet: human beings. unless the gates are secured against attack, unless humanity awakens to both the real danger and the real potential for evolution. well, the vision of the mad arab- ancestor of the muslim princes so much in the news in 1979/1980- is one, certainly of terror. the discovery of this book, however, like the discovery of the typesetters' idol, may be the key, the link in our defence against the possible enemy awa

ssay prefatory notes chart of comparisons supplementary material to 777 notes on pronunciation the spells (translated) common sumerian words and phrases in english a word concerning the original manuscript banishings bibliography& suggested reading list the necronomicon the testimony of the mad arab of the zonei and their attributes the book of entrance, and of the walking the incantations of the gates the conjuration of the fire god the conjuration of the watcher the maklu text the book of calling the book of fifty names the magan text the urilia text the testimony of the mad arab, the second part preface to the second edition there are three major individuals who must share the credit for the astonishingly good reception the necronomicon has enjoyed over the last two years since its publ

lord of the forties: the eighties cower before me& are abased (al, iii:46) this edition of the necronomicon is scheduled for early delivery in january-february 1980, making it possibly the first occult book of the eighties. a herald of doom? or a harbinger of fate? since the publication of this book in december, 1977, the ancient forces of erstwhile victory have been banging and clamouring at the gates. december 1977 was the middle of the killing spree of the calibre killer, known to the press as the son of sam, who was motivated- according to recent reports- by membership in a satanic cult in yonkers. several months after the capture of david berkowitz in 1978, nearly one thousand people killed themselves in guyana at the orders of a crazed religious leader. several months after that, the

ALEISTER CROWLEY BOOK OF THE LAW

or in his secret name and splendour is the lord initiating. i,50: there is a word to say about the hierophantic task. behold! there are three ordeals in one, and it may be given in three ways. the gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest. thus ye have star& star, system& system; let not one know well the other! i,51: there are four gates to one palace; the floor of that palace is of silver and gold; lapis lazuli& jasper are there; and all rare scents; jasmine& rose, and the emblems of death. let him enter in turn or at once the four gates; let him stand on the floor of the palace. will he not sink? amn. ho! warrior, if thy servant sink? but there are means and means. be goodly therefore: dress ye all in fine apparel; eat ric

ALEISTER CROWLEY LIBER 777

in seven palaces. cvii. translation of hells. cviii* some princes of the qliphoth. cix* the kings of edom. 0. 1 satan and moloch. 2* lams. 3 lwac sheol grave \ynwnz tca. 4 wdba abaddon perdition lucifuge bbwy of hrxb jobab of bozrah 5 tjcrab bar shachath clay of death \wrtca ynmyt mch husham of temani 6 wyhfyf titahion pit of destruction belphegor awyj tywu ddh hadad of avith 7 twmyruc shaarimoth gates of death yadmca hqrcm hlmnc samlah of masrekah 8 twmla tzelmoth shadow of death adramelek laylb tybhr lwac saul of reheboth 9 tylyl nh lub baal-hannan 10 \nhyg gehinnom hell hmun wup rdh hadar of pau cix (continued* the dukes of edom. cx. elements and quarters (sepher yetzirah. cxi. sephirothic colours (dr. jellinek. 0. 1 \yyj \yhla hwr concealed light 2. air sky blue 3. water and earth yell

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

nt systems is transcendent testimony to the truth of both. it is in some ways the most perfect hieroglyph ever constructed. it is austere and sublime, yet withal so adaptable to every possible emergency that its figures may be interpreted to suit all classes of questions. one may resolve the most obscure spiritual difficulties no less than the most mundane dilemmas; and the symbol which opens the gates of the most exalted palaces of initiation is equally effective when employed to advise one in the ordinary business of life. the master therion has found the yi king entirely satisfactory in every respect. the intelligences which direct it show no inclination to evade the question or to mislead the querent. a further advantage is that the actual apparatus is simple. also the system is easy t

e thunders roll, the world is done: when in the darkness chaos rolls again in the excited brain: then, o then call not to thy view that visible image of nature; fatal is her name! it fitteth not thy body to behold that living light of hell, the unluminous, dead flame, until that body from the crucible hath passed, pure gold! for, from the confines of material space, the twilight-moving place, the gates of matter, and the dark threshold, before the faces of the things that dwell in the abodes of night, spring into sight demons, dog-faced, that show no mortal sign of truth, but desecrate the light divine, seducing from the sacred mysteries. but, after all these folk of fear are driven before the avenging levin that rives the opening skies, behold that formless and that holy flame 292 that ha

ALEISTER CROWLEY MAGICK WITHOUT TEARS

, and all this sort of thing is very helpful. it occurs to me that so far we have done nothing about the astral plane and this path of tau of which you speak. have you had any experience of travelling in the astral? if not, do you think that you can begin by yourself on the lines laid down in liber o, sections 5 and 6 (see magick, pp. 387-9. if not you had better let me take you through the first gates. the question of noise instantly arises; i think we should have to do it not earlier than nine o'clock at night, and i don't know whether you can manage this. love is the law, love under will. fraternally, 666 letter no. g september 4. cara soror, do what thou wilt shall be the whole of the law "shall be (instead of "do what thou wilt is) not "is. see liber al, i, 36, 54, and ii, 54. not "ma

ALEISTER CROWLEY MEDITATION

to this point; but we are now interested in the work for its own sake. a most astounding phenomenon has happened to us; we have had an experience which makes love, fame, rank, ambition, wealth, look like thirty cents; and we begin to wonder passionately "what is truth" the universe has tumbled about our ears like a house of cards, and we have tumbled too. yet this ruin is like the opening of the gates of heaven! here is a tremendous problem, and there is something within us which ravins for its solution. let us see what what explanation we can find. the first suggestion which would enter a well-balanced mind, versed in the study of nature, is that we have experienced a mental catastrophe. just as a blow on the head will made a man "see stars" so one might suppose that the terrific mental

ALEISTER CROWLEY SEPHER SEPHIROTH

a woman; strength; an army lyx to grow warm; heat, fire; black mx jubilee lbwy from that time, of old (see ps. 93:2& prov. 8:22) z)m fat; marrow xm 49 the living god yx l) resembled; meditated; silent hmd drooping, being sick hlwx strength )lyx heat, fury (ch )mx a bringing forth, birth, nativity hdyl a measuring; a measure hdm to dissolve, melt: gsolve h gwm the rod of aaron +m 50 the number of gates of understanding (the number of permutations of the lower seven sephiroth with each other, plus one for unity) closed, shut up m) great fish (jonah fs whale) lwdg gd to ferment; they (masc) hmh pains, sorrows ylbx unclean, impure )m+ the sea my all; every lk to thee kl who? which; whoever, everyone; waters (see i.r.q. 996, gmercury h) ym red earth, the soil hmd) 51 edom mwd) ate; devoured lk

227 long, tall kwr) a piscine, pond; blessing (prov. 10:22) hkrb remember; male (sacred phallus. see s.d. cap. 2) rkz damages, injuries nyqyzn the hooks of the pillars (ex. 27:10, 11) mydwm(h ywwl 228 first-born (cf. 567) rwkb blessed! kwrb the tree of life (cf. 233) myyx c( 230 astonishment hrkh surrounding, encircling pyqm bands, stripes; bindings mydwq( to sparkle, gleam ccn 231 the number of gates of wisdom (the number of permutations of pairs of hebrew letters disregarding order; i.e. 1-21) prolonged; grew long kyr) male )rwkd 232 the sum of the four ways of spelling hwhy in the four worlds ryw) hy let there be light! rw) yhy 233 remembering rwkz the tree of life (cf. 228) myyxh c( 235 archangel of chesed l)yqdc 236 a handful cmwq the northern one; lilith ynwpc 237 essence of glory d

ALEISTER CROWLEY TAO TEH KING

ssance; perfecteth them, and interfereth not with their ways; this is called the mystery of its virtue. 57 chapter lii the withdrawal into the silence. 1. the tao buddeth forth all things under heaven; it is the mother of all. 2. knowing the mother, we may know her offspring. he that knoweth his mother, and abideth in her nature, remaineth in surety all his days. 3. with the mouth closed, and the gates of breath controlled, he remaineth at ease all his days. with the mouth open, and the breath directed to outward affairs, he hath no surety all his days. 4. to perceive that minute point((hadith) is true vision; to maintain the soft and gentle((nuith) is true strength. 5. employing harmoniously the light within((ra-hoor-khuith. paragraphs 3-5 refer to certain technical practices which may be

ha-yoga, etc) are evil and factitious. 4. things become strong, then age. this((forcing-on of strength instead of allowing natural growth) is in discord with the tao, and what is not at one with the tao soon cometh to an end. 61 chapter lvi the excellence of the mystery. 1. who knoweth the tao keepeth silence; he who babbleth knoweth it not. 2. who knoweth it closeth his mouth and controlleth the gates of his breath. he will make his sharpness blunt; he will loosen his complexes; he will tone down his brightness to the general obscurity. this is called the secret of harmony. 3. he cannot be insulted either by familiarity or aversion; he is immune to ideas of gain or loss, of honour or disgrace; he is the true man, unequalled under heaven. 62 chapter lvii the true influence. 1. one may gove

ALEISTER CROWLEY THE I CHING

ll, the great have wit to retire. retreat in order- even the gods admire. retreat with dignity- rekindle fire. 34 the ta kwang hexagram fire of lingam- ta kwang: great strength. be firm and self-reliant; but- tyrannous to use it like a giant! plant firm thy feet, but dare not yet to move! thy firm correctness exercise and prove. fences entangle rams who blindly shove. strength fails to force some gates that yield to love. thine purpose gained, relax- nor tax thine heart so; once tangled, the best chance is- to know thou art so! 35 the zin hexagram sun of yoni- zin: to advance- when thou hast won folk ease, thy lord shall give thee gifts and dignities. firm, patient and great hearted, wait thy day! move with regret- the royal mother's way! confidence thus begotten- why delay? advance by ste

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

lodges the new comment it would be improper to make extended commentary on this verse, since the nature of the ordeals is not to be written. it is only necessary to say that these ordeals are singularly thorough in all ways, and cannot be dodged. they are real, not formal, tests of the candidate. persons accustomed to the schoolboy jokes of freemasonry please take notice. al i,51 "there are four gates to one palace; the floor of that palace is of silver and gold; lapis lazuli& jasper are there; and all rare scents; jasmine& rose, and the emblems of death. let him enter in turn or at once the four gates; let him stand on the floor of the palace. will he not sink? amn. ho! warrior, if thy servant sink? but there are means and means. be goodly therefore: dress ye all in fine apparel; eat ric

e candidate will be brought through his ordeals in divers ways. the order is to be of freemen and nobles. the new comment the first section of this verse is connected with the second only by the word 'therefore. it appears to describe an initiation, or perhaps the initiation, in general terms. i would suggest that the palace is the 'holy house' or universe of the initiate of the new law. the four gates are perhaps light, life, love, liberty- see "de lege libellum. lapis lazuli is a symbol of nuit, jasper of hadit. the rare scents are possibly various ecstasies or samadhis. jasmine and rose are hieroglyphs of the two main sacraments, while the emblems of death may refer to certain secrets of a well known exoteric school of initiation whose members, with the rarest exceptions, do not know wh

ALEISTER CROWLEY THE QABALAH

s the 42-fold name of the creative god. see liber 418. 44 \d, blood. see part ii. here 4 11= the corruption of the created world. 45. hm, a secret title of yetzirah, the formative world \da, adam, man, the species (not the first man. a is air, the divine breath which stirs \d, blood, into being. 49. a number useful in the calculations of dr dee, and a mystic number of venus. 50. the number of the gates of binah, whose name is death (50= n= by tarot, death. 51. a, pain. an, failure \wda, the country of the demon kings. there is much in the qabalah about these kings and their dukes; it never meant much to me. but 51 is 1 short of 52. 52. amya, the fertilised mother, the phallus (y) thrust into ama. also b, the son. note 52= 13 4, being mercy and the influence of the father. 60. samekh, which

ALEISTER CROWLEY THE SWORD OF SONG

tless might, 435 the abundant imminence of light! ah! o in the silence, in the dark, in the intangible, unperfumed, ingust abyss, abide and mark 440 the mind s magnificence asssumed in the soul s splendour! hear is peace; here earnest of assured release. here is the formless all-pervading spirit of the world, rising, fading 445 into a glory subtler still. here the intense abode of will closes its gates, and in the hall is solemn sleep of festival. peace! peace! silence of peace! 450 o visionless abode! cease! cease! through the dark veil press on! the veil is rent asunder, the stars pale, the suns vanish, the moon drops, the chorus of the spirit stops, 455 but one note swells. mightiest souls of bard and music maker, rolls over your loftiest crowns the wheel of that abiding bliss. life fle

ALEISTER CROWLEY EQ I 1

brace was deadly cold. yet the hell-clutch at her heart filled her with a fearful joy. she ran forward; she put her arms round the skeleton; she put her young lips to its bony teeth, and kissed it. instantly, as at a signal, a drench of the waters of death washed all the human life out of her being, while a rod as of steel smote her even from the base of the spine to the brain. she had passed the gates of the abyss. shriek after shriek of ineffable agony burst from her tortured 107 mouth; she writhed and howled in that ghastly celebration of the nuptials of the pit. exhaustion took her; she fell with a heavy sob* when she came to herself she was at home. still that lamentable crew of cats miauled about the house. she awoke and shuddered. on the table lay two notes. the first "you fool! the

at while he is the holy guardian angel, he is also hua14 and the tao.15 "for since intra nobis regnum dei16 all things are in ourself, and all spiritual experience is a more of less complete revelation of him "yet it is only in the middle pillar17 that his manifestation is in any way perfect "the augoedes invocation is the whole thing. only it is so difficult; one goes along through all the fifty gates of binah18 at once, more or less illuminated, more or less deluded. but the first and the last is this augoeides invocation" the book this book is divided into four parts: 160 10 "a similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the

golden brow was wont to blush with the first fire of dawn, whilst yet the waters at his feet were wrapped in the mists of night? o where is the temple of ephesus, and those who cried unto diana? o where is the gleaming eye of pharos that shone as a star of hope over the wild waters of the sea? children of monsters and of gods, how have ye fallen! for a whirlwind hath arisen and swept through the gates of heaven, and rushed down on the kingdoms of earth, and as a tongue of consuming flame hath it licked up the handicrafts of man and cloaked all in the dust of decay. a yoke hath been laid on the shoulders of the ancient lands; and where once the white feet of semiramis gleamed amongst the lilies and roses of babylon there now the wild goats leap, and browse the sparse rank grass which sprou

f the ancient lands; and where once the white feet of semiramis gleamed amongst the lilies and roses of babylon there now the wild goats leap, and browse the sparse rank grass which sprouts in tufts from the red and yellow sand- heaps, those silent memorial mounds which mark the spot where once stood palaces of marble, and of jasper, and of jade. o woe! o woe! for all is dust and ruin; the flood- gates of the years have been opened, and time has swept away as a mighty wind the embattled castles of kings with the mud-daubed 178 huts of shepherds. merodach has gone, and so has ea, and no longer doth istar flame in the night, or cast down her kisses on the sparkling goblets in the palace of belshazzar. isis, dark-veiled, hath departed, and nu no longer uplifteth the sun-bark with the breath o

he never slumbers, she never rests; ever wakeful, day and night, her eyes glisten like diamonds as she danceth on, the dust of her feet burying the past, disturbing the present, and clouding the future. she was in eden, she will be in paradise! i followed her, i abandoned all for her; and now i lie, as a fevered man, raving in the subtle web of her beauty. lo! there she stands swaying between the gates of light and darkness under the shadow of the three of the knowledge of good and evil, whose fruits are death; yet none that have not tasted thereof can tell whether they be sweet or bitter to the tongue. therefore all must pluck and eat and dream. but when the time cometh for the mystic child to be born, they shall awake, and with eyes of fire behold that on the summit of the mountain in th

ALEISTER CROWLEY EQ I 5

42-fold name of the creative god. see liber 418. 44. dm, blood. see part ii. here 4 x 11= the corruption of the created world. 45. mh, a secret title of yetzirah, the formative world. adm, adam, man, the species (not "the first man. a is air, the divine breath which stirs dm, blood, into being. 49. a number useful in the calculations of dr. dee, and a mystic number of venus. 50. the number of the gates of binah, whose name id death (50= hb:nun= by tarot "death. 51. an, pain. na, failure. advm, edom, the country of the demon kings. there is much in the qabalah about these kings and their dukes; it never meant much to me, somehow. but 51 is 1 short of 52. 100 52. aima, the fertilised mother, the phallus (hb:yod) thrust into ama. also bn, the son. note 52= 13 x 4, 4 being mercy and the influe

ALEISTER CROWLEY EQ I 5

u" turns back down to the far left, ending 1/5th the way down in a tiny circle. the right bends abruptly horizontally left across the other and also ends there in a tiny circle. but there is also much writing on the stone, very minute characters carved. i cannot read them. he points with his flail to the sapphire, which is now outside him and bigger than himself; and he cries: hail! warden of the gates of eternity who knowest not thy right hand from thy left; for in the aeon of my father is a god with clasped hands wherein he holdeth the universe, crushing it into the dust that ye call stars. hail unto thee who knowest not thy right eye from thy left; for in the aeon of my father there is but one light. hail unto thee who knowest not thy right nostril from thy left; for in the aeon of my f

therefore i withdraw myself (thus far the vision upon da'leh addin, a mountain in the desert near bou-s ada) december 3, 2.50-3.15 p.m "the angel re-appears" the blackness gathers about, so thick, so clinging, so penetrating, so oppressive, that all the other darkness that i have ever conceived would be like bright light beside it. his voice comes in a whisper: o thou that art master of the fifty gates of understanding, is not my mother a black woman? o thou that art master of the pentagram, is not the egg of spirit a black egg? here abideth terror, and the blind ache of the soul, and lo! even i, who am the sole light, a spark shut up, stand in the sign of apophis and typhon. i am the snake that devoureth the spirit of man with the lust of light. i am the sightless storm in the night that

pophis and typhon. i am the snake that devoureth the spirit of man with the lust of light. i am the sightless storm in the night that wrappeth the world about with desolation. chaos is my name, and thick darkness. know thou that the darkness of the earth is ruddy, and the darkness of the air is grey, but the darkness of the soul is utter blackness. the egg of the spirit is a basilisk egg, and the gates of the understanding are fifty, that is the sign of the scorpion. the pillars about the neophyte are crowned with flame, and the vault of the adepts is lighted by the rose. and in the abyss is the eye of the hawk. but upon the great sea shall the master of the temple find neither star nor moon. and i was about to answer him "the light is within me" but before i could frame the words, he answ

"i saw satan like lightning fall from heaven" and as a flaming sword is it dropt through the abyss, where the four beasts keep watch and ward. and it appeareth in the heaven of jupiter as a morning star, or as an evening star. and the light thereof shineth even unto the earth, and bringeth hope and help to them that dwell in the darkness of thought, and drink of the poison of life. fifty are the gates of understanding, and one hundred and six are the seasons thereof. and the name of every season is death. during all this speech, the figure of the angel has dwindled and flickered, and now it is gone out. and i come back in the body, rushing like a flame in a great wind. and the shew-stone has become warm, and in it is its own light. bou-saada "december" 3, 1909 9.50-11.15 p.m. the cry of t

to the crab, and the sixfold star become the radiant triangle"(refrain (v. v) blessed is not i, not thou, not he, blessed without name or number who hath taken the azure of night, and 104) crystallized it into a pure sapphire-stone, who hath taken the gold of the sun, and beaten it into an infinite ring, and hath set the sapphire therein, and put it upon his finger"(refrain (v. vi) open wide your gates, o city of god, for i bring no-one with me. sink your swords and your spears in salutation, for the mother and the babe are my companions. let the banquet be prepared in the palace of the king's daughter. let the lights be kindled; are not we the children of the light"(refrain (v. vii) for this is the key-stone of the palace of the king's daughter. this is the stone of the philosophers. this

ALEISTER CROWLEY EQUINOX EQ I 1 2

e that i have no desire or ambition but this of accomplishing the great work. barren is this soul of mine, in these 3 1/2 years of drought (the 3 1/2 coils of the kundalini are implied by this) and this ek grata is the little cloud like a hand (yod, the lingam of great shiva) and, though i catch up my robe and run before the chariot of the king into jezreel, it may be 91 that before i reach those gates the whole sky may be one black flame of thundercloud, and the violet swords of the lightning may split asunder its heavy womb, and the rain, laughing like a young child, may dance upon the desert! 12.58. the light beginneth to dawn upon the path, so that i see a little better where i stand. this whole journey seems under some other formula than iao perhaps a pentagram formula with which i a

uggestive definitions of konx the lvx of the brethren of the rosy cross that it transcends all the possible pairs of opposites. nor does this sound nonsensical to those who are acquainted with that lvx. but to those who do not it must remain as obscure and ridiculous as spherical trigonometry to the inhabitants of flatland."the literary guide""he is a lofty idealist. he sings like a lark at the gates of heaven.'konx om pax' is the apotheosis of extravagance, the last word in eccentricity. a prettily-told fairy-story 'for babes and sucklings' has 'explanatory notes in hebrew and latin for the wise and prudent' which notes, as far as we can see, explain nothing together with a weird preface in scraps of twelve or fifteen languages. the best poetry in the book is contained in the last sect

ALEISTER CROWLEY EQUINOX EQ I 2 2

is worthless painted face. i do not care that she is ugly, nor that she has painted her face, so that she only lure his secret from time. time dallies like a fool at her feet when he should be smiting cities. time never wearies of her silly smile. there are temples all about her that he has forgotton to spoil. i saw an old man go by and time never touched him. time that has carried away the seven gates of thebes! she has tried to bind him with ropes of eternal sand, she had hoped to oppress him with the pyramids. he lies there in the sun with his foolish hair all spread about her paws. if she ever learns his secret we will put out his eyes, so that he shall find no more our beautiful things- there are lovely gates in florence that i fear he will carry away. 207 we have tried to bind him wi

n of the alchemical mercury. illustration on page 276 approximated: saturn- jupiter- mars- sun- venus- mercury- moon) diagram 35. the seven planes of the tree of life. illustration on page 276 approximated\ moon mars sun venus jupiter saturn diagram 36. the unification of the planets in mercury. the "hegemon" then says "the priestess with the mask of isis spake and said 'the traveller through the gates of anubis is my name. i am the water perfect, and limpid, and pure, ever flowing out towards the silver sea. i am the everpassing present, which stands in the place of the past; i am the fertilized land. hail unto the dwellers of the wings of the morning" the "hierophant" then delivers the following oration "i arise in the place of the gathering of the waters through the rolled- back clouds

darkness half-formed arose "they abode not; they hasted away; and in the vastness of vacancy the spirit moved; and the light-bearers were for a space "i have said: darkness of the darkness; are not the countenances of darkness fallen with the kings that were? do the sons of the night of time endure for ever? not yet are they passed away "before all things are the waters; and the darkness and the gates of the land of night "and the chaos cried aloud for the unity of form, and the face of the eternal arose "and before the glory of that countenance the night rolled back, and the darkness hasted away "in the waters beneath was that face reflected in the formless abyss of the void "forth from those eyes darted rays of terrible splendour which crossed with the currents reflected "that brow and

een principal, and sixteen secondary rays. four hebrew yodhs fall from it. there are also two watch-towers, two dogs, and a cray-fish "she is the moon at the feet of the woman of the revelations, ruling equally over the cold and moist natures, and the passive elements of water 277 and earth" the four yodhs refer to the four letters of the holy name. the dogs are the jackals of anubis guarding the gates of the east and the west symbolised by the two towers. the cray-fish is the sign cancer, the scarabaeus or god kephera "the emblem of the sun below the horizon, as he ever is when the moon is increasing above" the "hierophant" then leads the practicus to the serpent of brass, and says "this is the serpent nehushtan, which moses made 'and he set it upon a pole- that is, he twined it about the

father" malkuth dark, dark, all dark! i cower, i cringe. only above me is a citron tinge as if some echo of red, gold, and blue chimed on the night and let its shadow through. yet i who am thus prisoned and exiled am the right heir of glory, the crowned child. i match my might against my fate's. i gird myself to reach the ultimate shores, i arm myself the war to win- lift up your heads, o mighty gates! be ye lift up, ye everlasting doors! 42 the whole theory and practice of raja yoga is the awakening of a power named the kundalini, which is coiled up in what is called the sacral plexus, and then forcing this awakened power up a canal called the sushumna, which runs through the centre of the spinal column "when the kundalini is aroused, and enters the canal of the sushumna, all the percept

ALEISTER CROWLEY EQUINOX EQ I 2

ere fighting in the street. i would not cry for help; one was more likely to rouse a bandit than a guardian of the peace. and, besides, who could say how the law stood "i had certainly killed a lady; i was doing my best, with the aid of her stolen cloak, to kill a servant of the house; i contemplated an abduction. best kill him silently, and be gone "but when and how had jean pulled open the iron gates and retreated into the street "it mattered little, though certainly it left an uneasy sense of bewilderment; what mattered was that here we were fighting in semi- darkness- the dawn was not fairly lifted- for life and death"'ten thousand crowns, monsieur jean' i cried 'and my service- i gave him my style 'i see you can be a faithful servant"'faithful to death' he retorted, and i was sorry to

, exalted unto holiness (venus is the goddess of love> of venus, hb:dalet, is the gateway of initiation: that one planet whose symbol alone embraceth the 10 sephiroth; the entrance to the shrine of our father c.r.c, the tomb of osiris; the god revealer, coming, moreover, by the central path of hb:samekh through the midst of the triangle of light. and the lock which guards that door is as the four gates of the universe. and the key is the ankh, immortal life- the rose and cross of life; and the symbol of venus venus. the following illustration includes a circumscribed equilateral hexagram with solid rays extending to nearly the center. in the original, the hexagram and circle are composed of solid lines. the form given here is an approximation. 3. 6- 5\ x x\ 4/ x x. 1- 2. 7. fig. iii- third

ALEISTER CROWLEY EQUINOX EQ I 3 2

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

er liveth and believeth on me shall never die! i am the first and the last, i am he that liveth but was dead, and behold i am alive for evermore, and hold the keys of hell and of death! for i know that my redeemer liveth; and that he shall stand at the latter day upon the earth. i am the way: the truth and the life: no man cometh unto the father but by me. i am purified: i have passed through the gates of darkness unto light! i have fought upon earth for good: i have finished my work: i have entered into the invisible! i am the sun in his rising: i have passed through the hour of cloud and of night! i am amoun, the concealed one: the opener of day am i! i am osiris onnophris, the justified one. i am the lord of life triumphant over death: there is no part of me that is not of the gods: i a

vermore, and hold the keys of hell and of death. 218 [the "second" and third adepts lead the aspirant into the vault; all kneel save the "chief adept" who, extending his arms, says] for i know that my redeemer liveth, and that he shall stand at the latter day upon the earth. i am the way, the truth and the life, no man cometh unto the father but by me. i am the purified, i have passed through the gates of darkness unto light, i have fought upon earth for good, i have finished my work, i have entered into the invisible. i am the sun in his rising. i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one. i am the lord of life triumphant over death, there is no part of me that is not of the gods. i am

pray, whether it be to buddha or to christ, or the top-hat and gin-bottle of a west african ju-ju, so long as we pray with our whole heart; and eventually, as the vision informs, belief, faith, prayer, worship and supplication vanish, the 246 burning- glass of our will has set on fire the white sheet of paper that had been our ideal; it crumples, turns brown, blackens, and bursts into flame. the gates of the mind swing apart, and the realm into which we rush is as different from the realm which we had contemplated as our ideal as the burning fire is to the cool white paper we had looked upon. for those who cannot thus believe, who in fact have no faith in prayer, there are yet other ways for them to travel, as we shall presently see; in fact so many that each could travel by a different r

y love and mercy; by my desire toward thee; in the name of aeshoori; hear me, our lady isis, hear and save! open thy bosom to thy child! stretch wide thy arms and strain me to thy breast! let my lips touch thy lips ineffable! hear me, our lady isis, hear and save! 271 lift up thy voice and aid me in this hour! lift up thy voice most musical! cry aloud, o queen and mother! lift up your heads, o ye gates, and be ye lift up, ye everlasting doors. and the king of glory shall come in! hear me, our lady isis, and receive! by the symbol of thy whirling force the svastika of flaming light, i invoke thee to initiate my soul! let the whirling of my magic dance be a spell and a link with thy great light: so that in the hour of apophis, in the apparent darkness and corruption of unconsciousness, may r

ALEISTER CROWLEY EQUINOX EQ I 3 3

hy name. 9. ah! but i rejoice in thee, o thou my god; thou jewel-work of snow on the limbs of night; thou elaboration of oneness; thou shower of universal suns: yea, i rejoice in thee, thou gorgeous, thou wildering one; o thou great lion roaring over a sea of blood! i rejoice, yea, i shout with gladness! till the wild thunder of my praise breaketh down, as a satyr doth a babe, the nine and ninety gates of thy power, in the glory and splendour of thy name. 10. ah! but i rejoice in thee, o thou my god; thou ambrosia-yielding rose of the world; thou vaulted dome of effulgent light; thou valley of venomous vipers: yea, i rejoice in thee, thou dazzling robe of the soft rain-clouds; o thou lion-voiced up-rearing of the goaded storm! i rejoice, yea, i shout with gladness! till my rapture, 39 like

uggestive definitions of konx_ the lvx of the brethren of the rosy cross_ that it transcends all the possible pairs of opposites. nor does this sound nonsensical to those who are acquainted with that lvx. but to those who do not it must remain as obscure and ridiculous as spherical trigonometry to the inhabitants of flatland "the literary guide "he is a lofty idealist. he sings like a lark at the gates of heaven 'konx om pax' is the apotheosis of extravagance. the last word in eccentricity. a prettily told fairy-story 'for babes and sucklings' has 'explanatory notes in hebrew and latin for the wise and prudent_ which notes, as far as we can see, explain nothing_ together with a weird preface in scraps of twelve or fifteen languages. the best poetry in the book is contained in the last sect

ALEISTER CROWLEY EQUINOX EQ I 3

ekindle his hopes and raise himself towards the infinite, he showed (in every country and in every time) a frenzied appetite for every substance, even those which are dangerous, which, by exalting his personality, are able to bring in an instant before his eyes this bargain paradise, object of all his desires; and at last that this daring spirit, driving without knowing it his chariot through the gates of hell, by this very fact bore witness to his original greatness. but man is not so god-forsaken, so barren of straightforward means of reaching heaven, that he need invoke pharmacy and witchcraft. he has no need to sell his soul to buy intoxicating caresses and the friendship of the hur al'ain. what is a paradise which must be bought at the price of eternal salvation? i imagine a man (shal

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 our energies must be focused upon it. a man who would be rich must worship wealth and understand poverty; a man who would be strong must worship strength and understand wea

form of the spirit" and for the first time partially opens the covering, without, however, entirely removing it. he then smites it once with the flat blade of this sword, saying in a loud, clear and firm voice "thou canst not pass from concealment unto manifestation, save by virtue of the name hb:mem-final hb:yod hb:heh hb:lamed hb:aleph. before all things are the chaos, and the darkness, and the gates of the land of night. i am he whose name is 'darkness: i am the great one of the paths of the shades. i am the exorcist in the midst of the exorcism; appear thou therefore without fear before me; for i am he in whom fear is not! thou hast known me; so pass thou on" he then reveils the