Michael Wynn's Occult Reference Library
GATE OF,GATES OF

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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

th 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 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 intelligenc

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

(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

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 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

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

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

nt, to call upon the gods not to forget thee, for they are forgetful and very far away. light thy fires high in the hills, and on the tops of temples and pyramids, that they may see and remember. remember always to copy each of the formulae as i have put it down, and not to change it by one line or dot, not so much as a hair's breadth, lest it be rendered valueless, or worse: a broken star is the gate of ganzir, the gate of death, the gate of the shadows and the shells. recite the incantations as they are written here, in the manner this prescribed. prepare the rituals without erring, and in the proper places and times render the sacrifices. may the gods be ever merciful unto thee! may thou escape the jaws of the maskim, and vanquish the power of the ancient ones! and the gods grant thee d

s of the earth: of the north, one lamp; pf the east, one lamp; of the south, one lamp; and of the west, one lamp. the oil should be pure, with no odour, or else sweet-smelling. the perfumes in the brazier should also be sweet-smelling, or especially appropriate to the star where thou wouldst desire entrance, after the fashion of thy country. the seven gates here follow: this is the first gate the gate of nanna, called sin: this is the second gate, of nebo: this is the third gate, of inanna called ishtar: this is the fourth gate, of shammash, called uddu: this is the fifth gate, of nergal: this is the sixth gate, of lord marduk: this is the seventh gate, of ninib, called adar: and the ritual of the walking must follow the formulae herein described: first, thou must observe the moon of purif

will have gone. recite thine thanksgiving to the gods upon thine altar, strike the sword of the watcher that it may depart, and give the incantation of inanna which say how she conquered the realm of the underworld and vanquisheth kutulu. all idimmu will vanish thereby and thou wilt be thus free to depart the gate and extinguish the fire. thou mayest not call upon nanna till thou hast passed the gate of nanna. thou mayest not call nebo until his gate hast thou passed. similarly for the rest of the gates. when thou hast ascended to the limit of the ladder of lights, thou wilt have knowledge and power over the spheres, and wilt be able to summon them thereby in times of need. this will not give thee power over the absu, however, this power being obtained differently by the ritual of descent

hou hast ascended to the limit of the ladder of lights, thou wilt have knowledge and power over the spheres, and wilt be able to summon them thereby in times of need. this will not give thee power over the absu, however, this power being obtained differently by the ritual of descent. this ritual thou wilt undertake in the fifteenth day after the thirteenth of the month when thou hast summoned the gate of marduk to open. for marduk slew the fiends, and inanna, the goddess of the fifteen, conquered the netherworld, where some of theirs still dwell. this is a most perilous rite, and may be undertaken by any man who as the formulae, whether he has passes the previous gates or not, save that it is best advised to have passed through marduk gate before venturing forth into the pit. for this reas

arduk slew the fiends, and inanna, the goddess of the fifteen, conquered the netherworld, where some of theirs still dwell. this is a most perilous rite, and may be undertaken by any man who as the formulae, whether he has passes the previous gates or not, save that it is best advised to have passed through marduk gate before venturing forth into the pit. for this reason, few have ever opened the gate of adar, and spoken to the horned one who resideth there and giveth all manner of wisdom regarding the operations of necromancy, and of the spells that hasten unto death. only when thou hast shown thy power over the maskim and the rabishu, mayest thou venture forth to the land of the igigi, and for that reason was this covenant made, that none shall safely walk through the sunken valleys of t

aven and upon the earth is exalted! lord nanna, of the race of anu, hear me! lord nanna, called sin, hear me! lord nanna, father of the gods of ur, hear me! lord nanna, god of the shining crown of night, hear me! maker of kings, progenitor of the land, giver of the gilded sceptre, hear me and remember! mighty father, whose thought is beyond the comprehension of gods and men, hear me and remember! gate of the great gates of the spheres, open unto me! master of the igigi, swing open thy gate! master of the annunaki, open the gate to the stars! ia namrasit! ia sin! ia nanna! bastamaaganasta ia kia kanpa! magabathi-ya nanna kanpa! mashrita nanna zia kanpa! ia mag! ia gamag! ia zagasthena kia! ashtag karelliosh! the invocation of the nebo gate spirit of the swift planet, remember! nebo, custodi

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

c 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 monistic and nihilistic conceptions are convertible. hua may be equally named tao, iao, noumenon, and the like. all language on this subject is necessarily feeble and hierogl

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

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

cle of the mighty gods: 18:the child of the powers of the waters: the lord of the: triumph of light: 19:the daughter of the flaming sword: 20:the prophet of the eternal, the magus of the voice of: power: 21 :the lord of the forces of life: 22:the daughter of the lords of truth; the ruler of the: balance :23 :the spirit of the mighty waters: 24:the child of the great transformers. the lord of the: gate of death: 25:the daughter of the reconcilers, the bringer-forth of: life: 26:the lord of the gates of matter. the child of the: forces of time: 27 :the lord of the hosts of the mighty: 28:the daughter of the firmament; the dweller between the: waters: 29:the ruler of flux& reflux. the child of the sons of: the mighty: 30 :the lord of the fire of the world :31 :the spirit of the primal fire: 3

s 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 353 of the earth, continuing knowledge from generation unto generation, thou adored of us upon heaths and in woods, on mountains and in c

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 (all stand, head erect, eyes open" th

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

ALEISTER CROWLEY MEDITATION

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 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

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

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

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

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

: and this is the word of double power in the voice of the master, wherein the five interpenetrateth the six. this is its secret interpretation that may not be understood, save only of "them that understand" and for this is the key of the pylon of power, because there is no power that may endure, save only the power that descendeth in this my chariot from babylon, the city of the fifty gates, the gate of the god on [hb:nun-final hb:ayin hb:lamed hb:aleph hb:bet hb:aleph hb:bet. moreover is on the key of the vault that is 120. so also do the majesty and the beauty derive from the supernal wisdom. but this is a mystery utterly beyond thine understanding. for wisdom is the man, and understanding the woman, and not until thou hast perfectly understood canst thou begin to be wise. but i reveal

ms as if the black and white halves are the halves of a door, and in the door is a little key-hole, in the shape of the astrological symbol of venus. and from the key-hole issue flames, blue and green and 116 violet, but without any touch of yellow or red in them. it seems as if there were a wind beyond the door, that is blowing the flame out. and a voice comes "who is he that hath the key to the gate of the evening star" and now an angel cometh and seeketh to open the door by trying many keys. and they are none of any avail. and the same voice saith "the five and the six are balanced in the word abrahadabra, and therein is the mystery disclosed. but the key unto this gate is the balance of the seven and the four; and of this thou hast not even the first letter. now there is a word of four

, and this is the mystery of the great prophets that have come unto mankind. moses, and buddha, and lao tan, and krishna, and jesus, and osiris, and mohammed; for all these attained 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; 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, and therefore have they who sought only beauty come nearest to the truth. for the beauty receiveth directly three rays from the supernals, and the others no more than one. so, therefore, they that have sought after majesty and power and victory and learning and happiness and gol

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 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

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

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

rophant" confers on the zelator the title of the thirty- second path; the zelator then quits the temple for a short time before passing to the grade of theoricus. the ceremony of theoricus is opened by the "hierophant" who says to the zelator "frater pereclinos de faustis: as in the grade of 1= 10 there were given the symbolical representations of the tree of knowledge of the good and evil of the gate of eden and of the holy place: so in the 2= 9 of theoricus the 'sanctum sanctorum' with the ark and the kerubim is shown: as well as the garden of eden, with which it coincides, while in the thirty-second path leading thereunto, through which you have just passed, the kerubic guardians are represented; and the palm-trees, or trees of progression in the garden of eden. honoured "hegemon" condu

e other three. the three lower figures form the hebrew letter schin, to which fire is especially referred; the seven hebrew yodhs refer to the sephiroth operating in each of the seven planets, and also to the schemhamphorasch" illustration on page 272 described "diagram 27. the ten sephiroth in the seven palaces" weh note- this is the traditional depiction of the moment of the opening of the 50th gate of understanding, although there is little evidence that the matter was understood by the g. d. as such. description: the device is contained within a circle, concentrically doubled to present a narrow outside ring. within are seven identical circles, six tangent to the outer ring and a central seventh tangent to the outer six. the six circles are arranged such that there is one circle at top

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

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

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

o pass thou on [pass to the north, and exalt again thy mind unto the contemplation of the mercy and justice of our god, repeating the foregoing prayers; then say] 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, to thy dwelling-place! 202 dim before me looms the mighty gate of the east! on the right the pillar of fire, on the left the pillar of cloud: stretching from the dark clouds of the world of darkness to the bright glory of the heavenly light: ever affirming to eternity the equilibration of the powers of god the vast one! let me pass the gate of the east land! let me pass the gate of the tuat, issuing forth with r in the glory of red dawn [pass to the nort

e of a mighty angel, and thou shalt withdraw thyself from this sight and again say] i saw water coming from the left side of the temple: and all unto whom that water came were made whole, and cried: blessed is he that cometh in the name of the lord, allelulia! o lamb of god: who takest away the sins of the world! grant us thy peace! i am come forth from the gates of darkness: i have passed by the gate of amennti: and the gate of the taot! behold! i am come to the gate of the shining ones in heaven. i stand between the mighty pillars of that gate: at my right hand the pillar of fire, and at my left the pillar of cloud: open unto me o gate of the god with the motionless heart: i am come forth by the t'eser gate: i advance over the paths that i know, i know: and my face is set towards the lan

he cross and the pentagram, though ihsvh shows pentagram inri, rose cross, and conceals cross, the lux. 229 note very carefully the interchanging symbols of the adepti throughout. they are not separate, but overlap; and this shows the absolute necessity of a fraternal and sympathetic feeling. all repeat signs, as all partake of the lux. the postulant, bearing the wand of isis, may pass within the gate of isis (venus. also he bears the ankh. the postulant is led into the vault; and he thus beginneth to tread down the forces of evil, which, be it well remembered, support him. he is placed in the north as in 0= 0, but here he is not in the sign taurus (redemption, but of scorpio; for he is dead or disintegrated into his component parts. also, as shown by "libertas evangelii" he is in the posi

ALEISTER CROWLEY EQUINOX EQ I 3

. 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

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

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

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 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

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

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

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

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

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

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

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

8 lucis trust significance, creating an unusual situation in the solar system and a unique relation. the cosmic line of force from gemini to sagittarius and the reverse is subjectively and esoterically related to our earth, thus guaranteeing its soul development, the unfoldment of form as an expression of that soul, and leading our sorrowful humanity upon this woeful planet inevitably to the very gate of initiation in capricorn. in this statement and in the fact of the pain and sorrow which are distinguishing qualities of our planetary life lies hid a secret mystery. through this relationship and through the medium of the potencies pouring into our planet, a situation is set up which i might express in the words of the old commentary "when the dual forces of the cosmic brothers (gemini) be

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

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

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 BAILEY THE LABOURS OF HERCULES

one signifies potentiality, and the other consummation. we are told that christ gave to saint peter the keys of heaven and earth; he gave to him, therefore, the keys of these two gates. we read "jesus gives to peter. the keys to the two principal gates of the zodiac, which are the two solsticial points, the zodiacal signs cancer and capricorn, called the gates of the sun. through cancer, or the 'gate of man, the soul descends upon earth (to unite with the body, which is its spiritual death. through capricorn, the 'gate [86] of the gods, it reascends to heaven (e. valentia straiton, the celestial ship of the north vol. ii, p. 206. in the zodiac of denderah, the sign cancer is represented by a beetle, called in egypt, the scarab. the word "scarab" means "only begotten; it stands, therefore

instinct can give place eventually to intuition. at-one-ment with capricorn it is interesting to contrast the two signs, cancer and capricorn, for that which is indicated in cancer is consummated in capricorn. cancer represents the home, the mother. it is personal and emotional, whilst capricorn represents the group [89] which the unit consciously enters, and also "the father of all that is. the gate of cancer is entered through the process of transference out of the animal state of consciousness into the human, whilst the gate of capricorn is entered through initiation. one is inevitable, subconscious and potential; the other is self-initiated, self-conscious and potent. cancer represents the mass form, the collective animal soul; capricorn represents the group, the universal soul. cance

e centuries the birth of the world savior has been celebrated; but in very ancient days, the birthday of the infant sun gods was in cancer. we are told "the birthday of the infant jesus, being arbitrarily set by the priests, produces a serious discrepancy, as we are told he was born in a manger. the manger is found in the sign of the summer solstice, the constellation cancer, which was called the gate of the sun through which souls were said to descend from their heavenly home to earth, just as at the winter solstice in december, they were said to return to their heavenly or celestial home, the constellation capricorn, the other gate of the sun. capricorn was the sign from which sungods were said to the born at the winter solstice and made sacred to the sons of light (e. valentia straiton

libra- the balance between life and form- 128- the labours of hercules d. capricorn the door into spiritual life. this is the cross of spirit or of the initiate and it is interesting to note that the word "cardinal" comes from a latin word meaning "the hinge of a door. the word "door" enters much into the concept of discipleship and it implies the period preparatory to passing through the door or gate of initiation. here we have the idea of the door through which the cosmic christ passes at the end of the age when the heavens and the earth are dissolved and god's plans are consummated. 2. the fixed cross, consisting of the four constellations: a. taurus illumination. mind. b. leo individuality. self-consciousness. c. scorpio the final freeing from illusion. d. aquarius server of the race

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

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

ting to these has been applied to, and read one after another, still a profound mystery in their past, and it is to that past alone that he directs his eager gaze. he cares little whether it be the seed from[[footnote(s* apophis or apap is the serpent of evil, symbol of human passions. the sun (osiris-horus, destroys him, when apap is thrown down, bound and chained. the god aker "the chief of the gate of the abyss" of aker, the realm of the sun (xv. 39) binds him. apophis is the enemy of ra (light, but the "great apap has fallen" exclaims the defunct "the scorpion has hurt thy mouth" he says to the conquered enemy (xxxix. v. 7. the scorpion is the "worm that never dies" of the christians. apophis is bound on the tau or tat "the emblem of stability (see the erection of tat in tatoo, ritual

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

BLUE EQUINOX

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

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

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

uld be too petty to regard mara as a christian would regard a man who offered him a cigarette. the supreme and blinding light of this jewel is the great vision of light. it is the light which streams from the threshold of nirvana, and mara is the .dweller on the threshold. it is absurd to call this light .evil. in any commonplace sense. it is the two-edged sword, flaming every way, that keeps the gate of the tree of life. and there is a further arcanum connected with this which it would be improper here to divulge. 33. the moth attracted to the dazzling flame of thy nightlamp is doomed to perish in the viscid oil. the unwary soul that fails to grapple with the mocking demon of illusion, will return to earth the slave of mara. the result of failing to reject rewards is the return to earth

t, the seven sounds in one, the voice of the silence om tat sat. this is a pure peroration, and clearly involves an egocentric metaphysic. the style of the whole treatise is characteristically occidental. 35 fragment ii the two paths 1. and now, o teacher of compassion, point thou the way to other men. behold, all those who knocking for admission, await [sic] in ignorance and darkness, to see the gate of the sweet law flung open! this begins with the word .and. rather as if it were a sequel to the voice of the silence. it should not be assumed that this is the case. however, assuming that the first fragment explains the path as far as master of the temple, it is legitimate to regard this second fragment, so called, as the further instruction; for the master of the temple must leave his per

hree characteristics. this is fully narrated in book 4, part iv. it is also evident that aspiration implies dissatisfaction of some sort. but at the same time i do not think that in all cases it is necessary that this dissatisfaction should be so conscious and so universal as appears to be implied in the text. 26. armed with the key of charity, of love and tender mercy, thou art secure before the gate of dana, the gate that standeth at the entrance of the path. 27. behold, o happy pilgrim! the portal that faceth thee is high and wide, seems easy of access. the road that heads therethrough is straight and smooth and green .tis hike a sunny glade in the dark forest depths, a spot on earth mirrored from amitabha.s paradise. there, nightingales of hope and birds of radiant plumage sing perched

oncentration. the reaction against fear leads to over-boldness. anything which interferes with the perfect unconscious simplicity of one.s going leads to bruises. troubles of this kind may be called karmic, because it is events in the past which give occasion for trouble. 32. be of sure foot, o candidate. in kshanti.s essence bathe thy soul; for now thou dost approach the portal of that name, the gate of fortitude and patience. we now come to the third gate. notice that this is a further confusion of the portal with the key. as previously said, patience here implies rather self-control, a refusal to accept even favours until one is ready for them. 33. close not thine eyes, nor lose thy sight of dorje (the svastika; mara.s arrows ever smite the man who has not reached vairaga .glose not thi

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

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

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

p. 257 "the majesty of this great god taketh up his position in this circle, which is the uttermost limit of thick darkness, and this great god is born in his form of khepera in this circle, and nut and nu are in this circle for the birth of this great god when he cometh forth from the tuat and taketh up his position in the matet boat, and when he riseth up from the thighs of nut. the name of the gate of this city is then-neteru. the name of this city is kheper-kekiu-khau-mestu. the name of the hour of the night wherein this god cometh into being is maa-nefert-ra" above the whole scene is a line of hieroglyphics, which describes it as- p. 258 "the hidden circle in the tuat wherein this great god is born; he cometh forth into the pool of nu, and he taketh up his place in the body of nut. wh

CASE PAUL F THE BOOK OF TOKENS

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

DEMONIC BIBLE

k goddess. from all that i have written in this and the preceding sections, you may realize that the rituals of the demonic bible contain several fallacies. i have said that the devil is female, not male. how then can a man become the devil incarnate if the devil is female? i have also said that the names satan, lucifer, belial, etc. are titles for the dark goddess. how can the magician cross the gate of satan or the gate of lucifer? i have said that the key to understanding deitus is the realization that man is a god and yet the first ritual of the demonic bible is a renunciation of all gods. there are many apparent fallacies in the demonic bible. i came to realize the fallacies after many years of performing the rituals. i have left the rituals as they are, however, for the benefit of th

an fill the skies with his brightness, even in the darkest hour of the night. his word is kakodammu and his seal is this: the forty-eighth name is asharru knower of the treacherous ways. gives intelligence of the future and also of things past. put the gods in their courses, and determined their cycles. his word is baxtandabal and this is his seal: the forty-ninth name is nebiru the spirit of the gate of marduk, manages all things in their ways, and moves the crossings of the stars after the fashion known to the chaldeans. his word is dirgirgiri and his seal is this: the fiftieth name is ninnuam this is the power of marduk as lord of all that is, judger of judgements, decider of decisions, he who determines the laws and the reigns of kings. he may not be called, save at the destruction of

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

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 yesodoth, sph

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 of form and the planes of force; the planes of form being the female aspect, polarised and ma

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

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

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

s 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 following" see naville, todtenbuch, bd. ii, pl. xlix] p. 285 what then is this? it is the drops of blood (61) which fell from ra when he went forth (62) to cut himself. they sprang into being as the gods hu and sa

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

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

as thomas lake harris succeeded in arousing the interest of several wealthy men for the movements, the surrendered property was repurchased. a new era began in which scott and harris, the first the mouthpiece of st. john, the second of st. paul, acted as the chosen mediums through which the lord would communicate to man on earth. their house was called the house of god, and mountain cove was the gate of heaven. they proclaimed themselves to be the two witnesses named in rev. 10 and claimed to possess the powers spoken of. in one of his prayers harris said, oh lord, thou knowest we do not wish to destroy man with fire from our mouths! however, the two perfect prophets could not smother the growing discord against their autocratic rule, and soon the whole community dispersed. sources: cuthb

1.1933) retired english marine officer and songwriter who was the psychic medium of part of the glastonbury scripts, in which indications were given regarding the site and characteristics of the long-lost edgar and loretto chapels of the abbey at glastonbury. bartlett was a friend of frederick bligh bond s, with whom the experiments were conducted and who excavated the abbey site. in his book the gate of remembrance (1918, bond, using the pseudonym john alleyne for his friend bartlett, describes these experiments and their outcome. bond believed that the scripts and also the automatic sketches made by bartlett gave archaeologically correct information, confirmed by the later excavations. critics of bond s book believed that such claims were not justified. sources: bond, frederick bligh. th

te of remembrance (1918, bond, using the pseudonym john alleyne for his friend bartlett, describes these experiments and their outcome. bond believed that the scripts and also the automatic sketches made by bartlett gave archaeologically correct information, confirmed by the later excavations. critics of bond s book believed that such claims were not justified. sources: bond, frederick bligh. the gate of remembrance. oxford: blackwell, 1918. baru caste of priests in ancient mesopotamia (see semites) bashir, mir (1907) kashmiri palmist noted for his serious study of the subject. during his research on palmistry he collaborated with physicians and criminologists, maintaining a library of over fifty thousand handprints. mir bashir moved to england in 1948. he wrote how to read hands (1955. en

the bulk of the philosophical writings which they inspired was published under the title the wisdom of the watchers (new york, 1933. besides these and his own inspirational writings, bond conducted experiments in psychic photography with ada e. deane (see thoughtforms) and pursued various other lines of research. he considered the survival of mind, memory, and personality as proved facts. in the gate of remembrance he proposed that the recall of the olden-time memories were due to a cosmic reservoir of human memory and experience in which the element of personality is preserved and welded into a collective association extending through all times. this, he claimed, would not only perpetuate individual character but actually emphasize the force and clarity of its expression by enriching it

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

mona would be delivered of twin girls, one of whom would entirely resemble alexandrina. this came to pass. one of the twins had a mark on the left eye and another mark on the right ear with a symmetry of the face, precisely like the deceased child. among various automatic writing scripts, frederick bligh bond, whose famous discovery of edgar chapel, glastonbury abbey, is described in his book the gate of remembrance (1918, noticed reincarnation claims in the communications he received through miss x. the old monks who communicated asserted that miss x was one of the early glastonbury monks encyclopedia of occultism& parapsychology. 5th ed. reincarnation 1301 and addressed her as brother simon. neither miss x nor bond believed in reincarnation when the script came through. the incident is r

ied to sir arthur conan doyle that he cut the shark open and found an arm, part of a waistcoat, and a watch, which were identified as belonging to the dead youth. the watch had stopped at the exact hour at which the brothers were engulfed by the sea. there are many cases on record in which missing wills and other lost property were found through alleged spirit intervention. f. bligh bond s in the gate of remembrance (1920) records an incident in which an entire chapel was found. the glastonbury abbey was in ruins; every trace of the edgar chapel was lost, and very little was known about its location and precise dimensions. nevertheless, in automatic writing a series of communications came through, giving detailed information. when excavations were undertaken in 1908, a year after the commu

nce. it is a composite phenomenon fitting between levitation (frequently reported) and apports (objects which were frequently reported in seances in generations past but which were almost totally fraudulently produced. according to the testimony of the bible, teleportation is by no means new in human experience. we find in ezek. 11:1, moreover the spirit lifted me up, and brought me unto the east gate of the lord s house which looketh eastward. elijah, walking with elisha, was carried away by a whirlwind. habakkuk was carried from judea to babylon to bring food to daniel in the lion s den, then carried back to judea through the air. in the acts of the apostles 5:23, the warders of st. peter s prison testify: the prison house we found shut in all safety, and the keepers standing before the

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

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

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

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 the waking and astral states simultaneously as a ma

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

angels of elohim the left-handed path is very rapid because of the intense focus of the mind in hatred for god-as-adversary. this path can therefore yield some results in a relatively short time, but 4' 8: h" 2: 2 2:e 8% inevitably ends in the destruction of the sorcerer because he/she cannot withstand the power channeled through their shells from the higher sefiroth. most do not make it past the gate of the tzade o between the sefiroth power/fire and understanding/ north. very powerful black magicians, who make it up the column of the left without shattering their shells, are denied access to atziluth (world of emanation) by the action of the gate of the ayin i( gate of the unclean servants) between the sefiroth understanding/north and crown/above. this gate redirects such souls into exti

one by one through a specific sequence of letter-gates (see figure 4.2. in occult literature, this path is often confused with the way of the wizard. the wizard moves up the tree in the identical manner as the saint, but in exactly opposite order and using different lettergates (see figure 4.2. the wizard s path begins with ritual purification to gain access to the column of the right through the gate of the yod y. the saint s path begins with trials by fire via the gate of the samek c to bankrupt the ego and engender complete surrender to the will of the divine. the wizard seeks to acquire power out of selfish desire for personal control, and the saint seeks to respond with righteous intent to the dictates of the divine will. for this reason, a wall of fire blocks the gate between the sef

to the will of the divine. the wizard seeks to acquire power out of selfish desire for personal control, and the saint seeks to respond with righteous intent to the dictates of the divine will. for this reason, a wall of fire blocks the gate between the sefiroth power/fire and wisdom/east on the way of the wizard, obstructing progress into the three supernal sefiroth. as with black magicians, the gate of the ayin i between sefiroth understanding/north and crown/above short-circuits wizards through the abyss into the negatively existent roots, thereby preventing very powerful wizards from gaining access to atziluth and disrupting the creation. there is no wall of fire in the gate linking sefiroth :2% e= i2 mercy/water and understanding/north on the way of the saint. on this path, the gate o

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

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

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'

GOETIA LUCIFERIAN

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

gher soul, etc, and then command the mystic circumambulation. l. move around as usual to the south, halt formulating thyself as shrouded in darkness, on the right hand the pillar of o, and on the left the pillar of cloud, but reaching from darkness to the glory of the heavens. m. now move from between the pillars thou hast formulated to the west, face west, and say, invisible i cannot pass by the gate of the invisible save by the virtue of the name of darkness. then, formulating forcibly about thee the shroud of darkness, say, darkness is my name, and concealment. i am the great one invisible of the path of the shades. i am without fear, though veiled in darkness, for within me, though unseen, is the magic of light. n. repeat process in l. o. repeat process in m but say, i am light shroude

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

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

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

HEAVEN HELL

y out his edicts of destruction" the divisions of the tuat according to this work are- division i. names--maati, and net-ra. warder--arnebaui. hour-goddess--ushem-hatiu-kheftiu-nu-ra. division ii. name--urnes. warder--am-nebaui. hour-goddess--seshet-maket-neb-s. p. 97 division iii. name--net-neb-ua-kheper-aut. warder--khetra. hour-goddess--tent-baiu. division iv. name--ankhet-kheperu. name of the gate of this circle--ament-sethau hour-goddess--urt-em-sekhemu-s. division v. name--ament. name of the gate of this circle--aha-neteru. hour-goddess--sekmet-her-abt-uaa-s. division vi. name--metchet-nebt-tuat. name of the gate of this city--sept-metu. p. 98 hour-goddess--mesperit-ar-at-maatu. division vii. name--tephet-shetat. name of the gate of this city--ruti-en-asar. hour-goddess--khesfet-hau

ad whom afu-ra leaves behind him, and nothing of the place, or places, whence they came; we can only assume that they are those who for some reason or other have failed to obtain a seat in the boat of the god. they must not be confounded with the gods and goddesses and apes who are in attendance upon afu-ra, for these are, in reality, officers of the division whose duty it is to escort him to the gate of the second division, and then to return to their places to await his return the following evening. in return for their services they receive food and drink by the command of the god. as the boat of afu-ra was assumed by the priests of amen-ra to begin its journey through the tuat at thebes, and as we are expressly told that the god was obliged to pass over a space of 120 or 220 atru, or le

nti-osiris according to the book of gates sacred texts egypt ehh index index previous next fifth division of the tuat. ii. the kingdom of khenti-amenti-osiris according to the book of gates. the fifth, like the fourth division of the book of gates, in no way resembles that in the book am-tuat, and it has nothing whatsoever to do with the kingdom of seker. the god afu-ra, having passed through the gate of the division or hour, which is called arit, and which has been opened by the monster serpent teka-hra that guarded it, is towed along by four of the gods of this section of the p. 144 [paragraph continues] tuat. the ministers of the god consist of nine gods whose hands and arms are covered, and twelve gods who are under the direction of heri-qenbet-f; the nine gods are called kheru-ennutch

revious next p. 158 chapter xi. sixth division of the tuat. ii. kingdom of osiris according to the book of gates. the boat of afu-ra, having passed through the first five divisions of the tuat, now, according to the book of gates, arrives near the southern part of the delta, and near the kingdom of osiris, lord of mendes and busiris. before, however, the god can enter it, he must pass through the gate of the sixth division, which is called nebt-aha, and which is guarded by the monster serpent set-em-maat-f. in the gate or close to it, is the judgment hall of osiris, and it is tolerably certain that no soul entered his kingdom without being weighed in the balance of the god. the scene in which the hall is depicted is of great interest, for it is different in many important particulars from

eceive their bodies and souls from the serpent nehep, and then they journey into sekhet-aaru, which apparently has not yet been reached. next: eighth division of the tuat. ii. kingdom of osiris according to the book of gates sacred texts egypt ehh index index previous next eighth division of the tuat. ii. kingdom of osiris according to the book of gates. the boat of afu-ra next passes through the gate of bekhkhi, which is guarded by the monster serpent p. 169 [paragraph continues] set-hra, and is towed over this division, or hour, by the gods of the tuat. the region is a remarkable one, and it certainly forms part of the kingdom of the sun-god of annu, or heliopolis. at one end of the long lake, or pool, which represents the celestial waters of nu (vol. ii, pp. 225, 226) stands the god "wh

side of the white crown, and one from the red crown, and they disappear when he has passed by. the leaders of this remarkable procession are four forms of the goddess neith of sa s, who spring into life so soon as p. 177 the sound of the voice of afu-ra is heard; these are neith the child, neith of the white crown, neith of the red crown, and neith of the phallus. these goddesses "guard the holy gate of the city of sa s, which is unknown, and can neither be seen nor looked at" on the right of the path of afu-ra we see the two-headed god aper-hra-neb-tchetta, with the crown of the south on one head, and the crown of the north on the other. next come the god temu, his body, and his soul, the former in the shape of a serpent with two pairs of human legs and a pair of wings, and the latter in

oat they join him, and act as his mariners. beyond these are twelve goddesses who help to tow the boat of afu-ra just before dawn, and then come a god of the gates of the tuat, the captain of the gods in the boat, two gods who order the courses of the stars, a star-god in the form of an ape, the eye of ra, which unites itself to the face of ra, and the guardian of the p. 188 [paragraph continues] gate of this division, who does not leave his place. all the other gods travel onwards to the day with afu-ra (vol. ii, pp. 273-278. on the left of the path of afu-ra we again see the serpent apep. to his neck is attached a chain, which is grasped by the hands of the four setefiu gods and the twelve tchatiu gods, and by the colossal hand amen-khat, and passing over five serpents, to each of which

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

recy 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 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

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

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

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

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

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

623. zoaor, on ejx>du, p. 11: suubach ed. 624. iftdrtua 'hmitha. 625. cod x namraeui, hi. p. 61. 626. similitude k, s12; we tcott: on ifc canon, pp. 177. j. 627. voi.ii,p.57. 628. l. prdi r: orua. mj/tkni. i, p. 4s6i k. o. muller; bitt. lit. anet. onece. p. 238; f. c. hotcts: die phsnixier, i, pp. 547, j. digitizecoy google 2 isis dnvbilbd one particularly for that purpose, which was called' the gate of dionysos' asd that of 'the purified' in the zohar the k&balists are told that the work-master, the demi- urge, said to the lord "let us make man after our image* in ute original texts of the first chapter of getunt, it stands "and the euaim [translated as the supreme god, who are the highest gods or powers, said: let us make man in our] image, after our ukeness" in the veda* brahmft holds

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

perfumed flames as implying the tradition eldest of time! what meaneth, in the papal architectural piles, wherein the ghostly fire is enshrined, symbolic real fire, thus before the high altar? what speak those constellations of lights? what those silvery stars of annunciation? what signifieth fire upon the altar? what gather we at all from altars and from sacrifice, the delivering, as through the gate of fire, of the first and the best of this world, whether of the fruits, whether of the flocks, whether of the primal and perfectest of victims, or the rich spoil of the world-states? what mean the human sacrifices of the heathen; the passing of the children through the fire to moloch; the devotion of the consummate, the most physically perfect, and most beautiful, to the glowing nemesis, in

parts of nature, which no mortal can pass through without rousing dread sentries never seen upon this side (a strange story, lord lytton, vol. i. p. 265. omnia ex uno, omnia in uno, omnia ad unum, omnia per medium, et omnia in omnibus (hermetic axiom. in the speculations of the gnostics, the astronomical points cancer and capricorn are called the gates of the sun. cancer, moreover, is-termed the "gate of man; capricorn is the gate of the gods. these are platonic views, as macrobius declares. with the influences of the planets, saturn brings reason and intelligence; jupiter, power of action; mars governs the irascible principle, the sun produces sensation and speculation, venus inspires the appetites, mercury bestows the power of declaring and expressing, and the moon confers the faculty of

n his immortal heroism and newness, he leads the votary out of his dream of life into his dream of temporary death, or into extinction of the senses and of the powers of the senses; which world s blindness is the only true and veritable life, the envelope of flesh falling metaphorically off the now liberated glorious entity taken up, in charms, by the invisible fire into rhapsody, which is as the gate of heaven. now a few words as to the theory of alchemy. the alchemists boasted of the power, after the elimination and dispersion of the ultimate elements of bodies by fire (represented by the absent difference of their weights before and after their dissolution, to recover them back out of that exterior, unknown world surrounding this world: which world men reason against as if it had no exi

ercury, for quicksilver, on wednesday; jupiter, for tin, on thursday; venus, for copper, on friday; and saturn, for lead, on saturday (lucas s travels, p. 79; count bernard of treviso. the emblematical sculptures, in which the whole enigma of the art of transmutation is supposed to be contained, are those over the fourth arch of the cemetery of the innocents, at paris, as you go through the great gate of st-denis, on the right-hand side. they were placed there by nicholas flamel. the old traditions, from time immemorial, aver that it is neither proper for sailors nor for servants of the sea to wear beards. that, they have never done so is true, except at those times when profound mythic meanings were not understood or were neglected. this smoothness of a sailor s face arises from the fact

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

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

in which he rode thirty thousand years, after which melek taus came and lived among men in the city of l lish, where his temple remains to this day. he cried out in the world, and the sea coagulated, and the world became earth and they continued quivering. then he commanded gabriel to take two of the pieces of the white pearl, one of which he placed under the earth, while the other rested in the gate of heaven. then he placed in them the sun and the moon, and created the stars from their fragments, and suspended them in heaven for an ornament. he also created fruit-bearing trees and plants in the earth, and likewise the mountains, to embellish the earth. he created the throne over the carpet. then said the mighty lord "o angels, i will create adam and eve, and will make them human beings

in its effects. 3.02. it is not in need to express itself in exterior form 3.03. the choice is yours: you may wield power openly or in secret; in either case you can benifit rom the fruits of it. 3.04. hierarchies of spirits reflect processes of power. 3.05. with any hierarchy of spirits you have the keys to specific expressions of power. 3.06. in the begining there are chaos. 3.07. algol is the gate of chaos which create the worlds. 3.08. the world creates from the below chaos to the above. 3.09. 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 me. 3.11. the great infernal empire is the threshold of chaos and abyss. 3.12. there are four main realms of the great infernal empire

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

LAITMAN M THE PATH OF KABBALAH

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

, 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

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

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

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

who in turn stamps the deacon. the apostates then follow the priest and deacon into the temple space. later in the same rite, the notion of the devil s mark is further extended to encompass the mark of cain: priest: if any wish to abstain from these festivities, let them leave now, although the mark of the beast is permanent upon their souls and was inscribed there even before they took it at the gate of the temple. all: for we are the descendants of cain. as indicated by the title of the ritual, the core of this black mass is a symbolic recrucifixion of jesus, who is portrayed in the liturgy as a false messiah. see also satanic ritual abuse for further reading: guiley, rosemary ellen. the encyclopedia ofwitches and witchcraft. new york: facts on file, 1989. the recrucifixion: a chaosatani

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

eir 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. the monistic and nihilistic conceptions are convertible. hua may be equally named tao, iao, noumenon, and the like. all language on this subject is necessarily feeble and hierogl

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 CCCXXXV ADONIS

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

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 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

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, that hate that evil should be wrought in the world! i am he, that lighteneth and thundereth! i am he, from whom is the shower of the life of earth. i am he, whose mouth ever f

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

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

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

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

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

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

nt removal of idun and her golden apples to thjazi. loki is forced to undertake the rescue of idun and does so in bird form. according to skaldskaparmal, he changes idun into a nut and flies off with her in his claws, and thjazi, again in the form of an eagle, flies in pursuit. after loki fs arrival with idun, the gods light a fire that singes thjazi fs feathers and causes him to crash inside the gate of valholl, where the gods kill him. here the much shortened account in haustlong ends. skaldskaparmal continues with the aftermath. thjazi fs daughter skadi puts on armor and sets off to demand compensation. in asgard she agrees to accept a husband from among the gods as compensation, and the gods offer her a choice based on the lower legs alone (old icelandic fotr, the term used, actually d

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

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

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

t, and craftiness. upon the third ring sits venus, and to it are returned the lusts and passions. upon the fourth ring sits the sun, and to this lord are returned ambitions. upon the fifth ring sits mars, and to it are returned rashness and profane boldness. upon the sixth ring sits jupiter, and to it are returned the sense of accumulation and riches. and upon the seventh ring sits saturn, at the gate of chaos, and to it are returned falsehood and evil plotting "then, being naked of all the accumulations of the seven rings, the soul comes to the eighth sphere, namely, the ring of the fixed stars. here, freed of all illusion, it dwells in the light and sings praises to the father in a voice which only the pure of spirit may understand. behold, o hermes, there is a great mystery in the eight

ntains seven triads of figures. these represent the lower sephiroth, all emanating from the concealed threefold crown over the throne. kircher writes "the throne denotes the diffusion of the triform supreme mind along the universal paths of the three worlds. out of these three intangible spheres emerges the sensible universe, which plutarch calls the 'house of horns' and the egyptians, the 'great gate of the gods' the top of the throne is in the midst of diffused serpent-shaped flames, indicating that the supreme mind is filled with light and life, eternal and incorruptible, removed from all material contact. how the supreme mind communicated his fire to all creatures is clearly set forth in the symbolism of the table. the divine fire is communicated c to lower spheres through the universa

or the great triad. it will yet be proved that the table of isis is directly connected with egyptian gnosticism, for in a gnostic papyrus preserved in the bodleian library there is a direct reference to the twelve fathers or paternities beneath whom are twelve fountains (see egyptian magic by s.s.d.d) that the lower panel represents the underworld is further emphasized by the two gates--the great gate of the east and the great gate of the west--for in the chaldean theology the sun rises and sets through gates in the underworld, where it wanders during the hours of darkness. as plato was for thirteen years under the instruction of the magi patheneith, ochoaps, sechtnouphis, and etymon of sebbennithis, his philosophy consequently is permeated with the chaldean and egyptian system of triads

MASTERING WITCHCRAFT

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

MICHAEL FORD BOOK OF CAIN

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

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

dvise caution in workings which involve this demon. if invoked instead of evoked the results can strain the mind towards madness and strife if not controlled by will. chapter five 1. nightside of eden by kenneth grant also vision and the voice by aleister crowley. 2. the book of lies, a manual of the abyss by aleister crowley. the book of lies is based upon the number of 333, being choronzon, the gate of the abyss. the book also gives significant and useful information on l.a.y.l.a.h. which is hebrew for night and death. 3. a term which is said to open the gates of hell or the abyss. i confirm this rumor. 4. see the witches sabbat/axiomata by a.o. spare, fulgur of london 1992 5. nightside of eden by kenneth grant the tecopyright 2002 michael tsarionprinted in the united sta tes of americaa

MICHAEL W FORD THE VAMPIRE GATE

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 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

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, devouress who waits beyond lilith's caul came now before my cup of lunar blood, congress with my shadow in the sexual union of the dragon and whore by the second which is the name azosha

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

, 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

origin, the grandeur of his destiny, and his superiority over the animals, which can never acquire this knowledge, and whom he resembles so long as he does not reflect upon his existence and sound the depths of his own nature. by doing and suffering, by virtue and piety and good deeds, the soul was enabled at length to free itself from the body, and ascend along the path of the milky way, by the gate of capricorn and by the seven spheres, to the place whence by many gradations and successive lapses and enthralments it had descended. and thus the theory of the spheres, and of the signs and intelligences which preside there, and the whole system of astronomy, were connected with that of the soul and its destiny; and so were taught in the mysteries, in which were developed the great principl

, and each bearing a torch; while at the head of the procession marched the dadoukos. the sixth was consecrated to iakchos, the young light-god, son of ceres, reared in the sanctuaries and bearing the torch of the sun-god. the chorus in aristophanes terms him the luminous star that lights the nocturnal initiation. he was brought from the sanctuary, his head crowned with myrtle, and borne from the gate of the ceramicus to eleusis, along the sacred way, amid dances, sacred songs, every mark of joy, and mystic cries of _iakchos. on the seventh there were gymnastic exercises and combats, the victors in which were crowned and rewarded. on the eighth was the feast of sculapius. on the ninth the famous libation was made for the souls of the departed. the priests, according to athen us, filled two

ations, but in his day with gemini and sagittarius, in consequence of the precession of the equinoxes; but the _signs_ of the zodiac remained unchanged; and the milky way crossed at the _signs_ cancer and capricorn, though not at those _constellations. through these _gates_ souls were supposed to descend to earth and re-ascend to heaven. one, macrobius says, in his dream of scipio, was styled the gate of men; and the other, the gate of the gods. cancer was the former, because souls descended by it to the earth; and capricorn the latter, because by it they re-ascended to their seats of immortality, and became gods. from the milky way, according to pythagoras, diverged the route to the dominions of pluto. until they left the galaxy, they were not deemed to have commenced to descend toward th

d by a woman holding an ear of wheat. the different emblems which accompany her in the description given by apuleius, a serpent on either side, a golden vase, with a serpent twined round the handle, and the animals that marched in procession, the bear, the ape, and pegasus, represented the constellations that, rising with the virgin, when on the day of the vernal equinox she stood in the oriental gate of heaven, brilliant with the rays of the full moon, seemed to march in her train. the cup, consecrated in the mysteries both of isis and eleusis, was the constellation crater or the cup. the sacred vessel of the isiac ceremony finds its counterpart in the heavens. the olympic robe presented to the initiate, a magnificent mantle, covered with figures of serpents and animals, and under which w

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

NECRONOMICON ALAZIF

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

gate, and seal with the sign of koth. ye formula of dho-hna whosoever performeth this rite with true understanding shall pass beyond ye gates of creation and enter ye ultimate abyss wherein dwelleth ye vapourous lord s'ngac who eternally pondereth ye mystery of chaos. trace ye angle-web with ye scimitar of barzai and offer the mystic suffumigations with the incense of zkauba. enter ye web by the gate of the north and reciting the incantation of na (thus: zazas, nasatanada, zazas zazas, proceed to ye south-most pinnacle by the path of alpha whereupon make ye, ye sign of kish, pronouncing the triple-word of power thrice (thus so: ohodos-scies-zamoni! proceed thence to ye angle of the north-east chanting the third verse of ye fifth psalm of nyarla- thotep seglecting not to make the quintuple

ONYX TABLET OF SET

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

lost to it. it evokes a sense of satisfaction for that which was learned "the past is a terrible and joyous teacher whose whip will not let me forget what and who i am "now, here in this new place of being, i am harwer in my human form, caught in endless cycles of chaos and order. i am set in my soul, wherein the embryo gestates continuously: the tekh within my human ab "i rode the darkness to a gate of onyx; beyond a force beckoned to me. my temple has been built in the majesty of the sepulcher, for i have been reborn out of the ashes of a falling star "let the sepulcher fall crashing" xeper and remanifest. reyn til runa. the prince of darkness "i am within and beyond you, the highest of life" i have always been fascinated with whether set has a personality defined in human terms- having

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

mperative gappoint h as well as the pronouns gyour h and gyou h are in the singular. why is this commandment phrased in the singular, rather than in the plural? we heard in the name of the esteemed rabbi chaim vital, of righteous memory, that this is so in order to indicate that every individual jew has several ggates. h these are: the gates of sight, the eyes; the gates of hearing, the ears; the gate of speech, the mouth; the gate of smell, the nose; the gate of touch, the hands and feet. just the gate of a domain is a passageway through which one enters and exits, the ggates h of the person are his sense organs, through which stimuli enter his mind and he reacts to the outside world. the skin.here represented by the hands and feet, its principle loci of action, is in fact considered an g

ere after the temple was destroyed. h the sages alluded to this coupling when they said that god swore that he would not enter the celestial jerusalem until, etc. i.e, he would not reinstate the constant gcomplete coupling h of abba and ima, which produced new souls, until the terrestrial temple would be rebuilt. this is explained in the seventh [of the eight] gate[s, sha far ruach hakodesh[ gthe gate of divine inspiration h],5 regarding meditative unifications, that one should not meditate on the vowels of the various names havayah, only on the letters themselves. the gincomplete coupling, h however, which occurs in order to sustain reality, is never interrupted, for were it (g-d forbid) to stop, the existence of all the worlds would be annulled. as we said, it was in reference to this co

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

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

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

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

wilight. 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 colour 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 <36' frater kerux, i command you to declare that the neophyte has been initiated into the mysteries of the= grade. kerux advances to the north east, faces west, raises his

ly; riches and poverty; grade and indignity; fertility and solitude; power and servitude <63> 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 zelator ritual 151 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 file them. he leads neophyte to w -of altar, and returns to his place, and is seated. hierophant comes to e. ofaltar, takes censer from altar, and holding it with cha

th is especially shown, as well as the tenth path of the sepher yetsirah. 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 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 yetsirah which answereth to malkuth is called "the resplendent intel

with banner of west in left hand -fan in right. 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" as kewandzelatorapproach theeast, hierophant bars the way with banner of the west and fan. hiero the priest with the mask of osiris spake and said "thou canst not pass the gate of the eastern heaven unless thou canst tell me my name" k e w thou art nu, goddess of the firmament of air. thou art hormaku, lord of the eastern sun. hiero in what signs and symbols do ye come? kerux in the letter aleph. in the banner of light, and the symbol of the equated forces. hierophant stands back and signs aquarius =s: before zelator with fan. hiero in the sign of the man, child of

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

theshadows of despair overtake the soul.as ye have sown, so shall ye reap, with a firm reliance on the just acts of the past, hope on, and havefaith in an omnipotent redemption and on mercy. the arrow of sagittarius is brilliant with flamingstars of hope.conductor and companions proceed to 3rd ancient. lights of 1st herald and guard, of c. graduallyextinguished.3rd ancient, 12th sign:behold the 'gate of the gods. the exit of life. where we return to the dust as we were: the verydoor of capricornus, lighting the soul in its flight by fifty-one stars, as it wings its way to thateternal home where all shall be harmony, love, peace and rest. kneel, frater practicus, and let usgive thanks to the ever merciful father, for his loving kindness in having spared us thus far on thejourney toward old

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

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

RUBY TABLET OF SET

n 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 flame says: hthe sacred flame is lit, the flame that is the incessant drive to life. let its fire burn into the netherworld, the

uoars caosgo casarmg laiad eran brints cafafam ds ivmd aqlo adohi moz od maoffas bolp comobliort pambt zacar od zamran odo cicle qaa, zorge lap zirdo noco mad hoath iaida. o thou mighty light and burning flame of comfort that brings the majesty of set to the earth; in which the secrets of the principles of perfection reside; whose name is that of a stone ever sought, never found, save through the gate of darkness: arise in your glory, behold the genius of your creation, and be prideful of being, for i am the same- i who am the highest of life. the nineteenth part madriax dspraf] chis micaolz saanir caosgo odfisis balzizras iaida nonca gohulim micma adoian mad iaod bliorb sabaooaona chis luciftias peripsol ds abraasa noncf netaaib caosgi od tilb adphaht damploz tooat noncf gmicalzoma lrasd

nitiate must rise to her level of his own free will and through his own efforts. maat, on the other hand, cannot descend to a lower level. truth cannot compromise. the figure of xem is on the highest level. he has passed maat's pylon, become, and stands as a symbol of the naos of the temple he is. the nemes which covers the skull and upper vertebrae of the initiate is dark. it, the nemes, shows a gate of dual function: the darkness which covers it must become the darkness, or realm, of his own controlling; it also serves as a gate which will admit only that capable of traveling through the darkness. the phi quality is present. the serpent one is poised on the pineal gland, and not simply as a nice place to rest. she separates but does not divide. if the stele of xem were to be in full colo

e becomes. it can be rather frightening, would you not say? the act of accomplishing change through will and leading to evolution is the definition of magic. not, now, white magic, but black magic, that which leads to a distinct self-ordered state of being apart. it is a triumph over the greater law and is the key to living. it is also a triumph which can end only at the initiate's choice for the gate of change has been opened through the word xem. any closing of the gates can be done only on either an individual, microcosmic level or on a macrocosmic level through the fading of the majesty of set. the opening of those gates does not imply it to be the time to relax. on the contrary, the uttering of xem impacted on all things, as words do, and thereby added momentum to the coming annihilat

north tower, wewelsburg castle, germany key: 19th part of the word of set, aethyr lil purpose. to obtain a full understanding of the significance of the crisis that befell the temple of set in june-july xvii. to energize the advent of the working year xviii. as the wewelsburg was conceived by heinrich himmler to be the "mittelpunkt der welt, and as the focus of the hall of the dead was to be the gate of that center, to summon the powers of darkness at their most powerful locus. results: classification: v2- a17.w- 1 author: michael a. aquino vi date: october 19, xvii (3:00- 4:30 pm) html revision: october 25, 1998 ce subject: order of the trapezoid reading list: 14m, 14q what emerged from the working was not a written text, such as the book of coming forth by night or the word of set, but

am, creating a total of nine golden section trapezoids in the entire sigil. the three 6's are restored, but with no curved lines. the set-headed and -tailed tcham scepter of ancient khem rises from the black flame, its head at the center of the pentagram. its tail, against the three central rays of the flame, forms a "w" denoting the "walhalla" or hall of the dead at schloss wewelsburg, the great gate of the powers of darkness in our time. the direction of the working's reaction seemed clear before me; i thus cast forth the full existence of the order of the trapezoid into the world. after 18 years the key has been forged in the word of set, and the gate of the wewelsburg is opened. where the church of satan and the temple of set have appeared, so has the shadow of that signified by the or

and woden to the right. arrange the altar according to setian custom [dress for working: according to setian custom [ring the bell nine times with the words] the nine unknown are forever with me [light the black flame of set with the words] i now ignite the black flame of our dark lord set. it quickens the darkness and enlightens the soul of man that he may become greater than he seems. thus, the gate of becoming is thrown open that i may enter the realm of darkness to find my power [invocation: according to setian custom [drink from the grail with the words] from the grail i drink, and thus am i linked to the powers of darkness, within and without, that i may become mighty in my will and in the will of the prince of darkness [summoning of the elements- calls to woden and set. stand well b

SALMANRUSHDIE THESATANICVERSES

from a greatcoat pocket _pick me up! yesyesyes: the trump. to hell with it all, the whole sorry mess: just puff up your cheeks and root y-toot-toot. come on, it's party time. how hot it is: steamy, close, intolerable. this is no proper london: not this improper city. airstrip one, mahagonny, alphaville. he wanders through a confusion of languages. babel: a contraction of the assyrian "babilu "the gate of god" babylondon. where's this- yes- he meanders, one night, behind the cathedrals of the industrial revolution, the railway termini of north london. anonymous king's cross, the bat-like menace of the st pancras tower, the red-and-black gas-holders inflating and deflating like giant iron lungs. where once in battle queen boudicca fell, gibreel farishta wrestles with himself. the goodsway- b

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

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

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

bare her alike over the wet sea and over the limitless land, swifth as the breath of the wind. and she seized her doughty spear, shod with sharp bronze, weighty and huge and strong, wherewith she quells the ranks of heroes with whomsoever she is wroth, the daughter of the mighty sire. then from the heights of olympus she came glancing down, and she stood in the land of ithaca, at the entry of the gate of odysseus, on the threshold of the courtyard, holding in her hand the spear of bronze, in the semblence of a stranger, mentes the captain of the taphians. and there she found the lordly wooers: now they were taking their pleasure at draughts in front of the doors, sitting on hides of oxen, which themselves had slain. and of the henchmen and the ready squires, some were mixing for them wine

ive to us, give to us, and the great giver gives his gifts. so what offering can we place before him, by which we might see the darbaar of his court? what words can we speak to evoke his love? in the amrit vaylaa, the ambrosial hours before dawn, chant the true name, and contemplate his glorious greatness. by the karma of past actions, the robe of this physical body is obtained. by his grace, the gate of liberation is found. o nanak, know this well: the true one himself is all. he cannot be established, he cannot be created. he himself is immaculate and pure. those who serve him are honored. o nanak, sing of the lord, the treasure of excellence. sing, and listen, and let your mind be filled with love. your pain shall be sent far away, and peace shall come to your home. the guru s word is t

SIFRA DETZNIYUTHA

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

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

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

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

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

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

THE GOD OF THE WITCHES

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

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 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

iroth 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 "portal" to a wealth of abstract meanings and experience. it should be noted that 400 is taken

THE NECRONOMICON SIMON VERSION

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

nt, to call upon the gods not to forget thee, for they are forgetful and very far away. light thy fires high in the hills, and on the tops of temples and pyramids, that they may see and remember. remember always to copy each of the formulae as i have put it down, and not to change it by one line or dot, not so much as a hair's breadth, lest it be rendered valueless, or worse: a broken star is the gate of ganzir, the gate of death, the gate of the shadows and the shells. recite the incantations as they are written here, in the manner this prescribed. prepare the rituals without erring, and in the proper places and times render the sacrifices. may the gods be ever merciful unto thee! may thou escape the jaws of the maskim, and vanquish the power of the ancient ones! and the gods grant thee d

s of the earth: of the north, one lamp; pf the east, one lamp; of the south, one lamp; and of the west, one lamp. the oil should be pure, with no odour, or else sweet-smelling. the perfumes in the brazier should also be sweet-smelling, or especially appropriate to the star where thou wouldst desire entrance, after the fashion of thy country. the seven gates here follow: this is the first gate the gate of nanna, called sin: this is the second gate, of nebo: this is the third gate, of inanna called ishtar: this is the fourth gate, of shammash, called uddu: this is the fifth gate, of nergal: this is the sixth gate, of lord marduk: this is the seventh gate, of ninib, called adar: and the ritual of the walking must follow the formulae herein described: first, thou must observe the moon of purif

will have gone. recite thine thanksgiving to the gods upon thine altar, strike the sword of the watcher that it may depart, and give the incantation of inanna which say how she conquered the realm of the underworld and vanquisheth kutulu. all idimmu will vanish thereby and thou wilt be thus free to depart the gate and extinguish the fire. thou mayest not call upon nanna till thou hast passed the gate of nanna. thou mayest not call nebo until his gate hast thou passed. similarly for the rest of the gates. when thou hast ascended to the limit of the ladder of lights, thou wilt have knowledge and power over the spheres, and wilt be able to summon them thereby in times of need. this will not give thee power over the absu, however, this power being obtained differently by the ritual of descent

hou hast ascended to the limit of the ladder of lights, thou wilt have knowledge and power over the spheres, and wilt be able to summon them thereby in times of need. this will not give thee power over the absu, however, this power being obtained differently by the ritual of descent. this ritual thou wilt undertake in the fifteenth day after the thirteenth of the month when thou hast summoned the gate of marduk to open. for marduk slew the fiends, and inanna, the goddess of the fifteen, conquered the netherworld, where some of theirs still dwell. this is a most perilous rite, and may be undertaken by any man who as the formulae, whether he has passes the previous gates or not, save that it is best advised to have passed through marduk gate before venturing forth into the pit. for this reas

arduk slew the fiends, and inanna, the goddess of the fifteen, conquered the netherworld, where some of theirs still dwell. this is a most perilous rite, and may be undertaken by any man who as the formulae, whether he has passes the previous gates or not, save that it is best advised to have passed through marduk gate before venturing forth into the pit. for this reason, few have ever opened the gate of adar, and spoken to the horned one who resideth there and giveth all manner of wisdom regarding the operations of necromancy, and of the spells that hasten unto death. only when thou hast shown thy power over the maskim and the rabishu, mayest thou venture forth to the land of the igigi, and for that reason was this covenant made, that none shall safely walk through the sunken valleys of t

aven and upon the earth is exalted! lord nanna, of the race of anu, hear me! lord nanna, called sin, hear me! lord nanna, father of the gods of ur, hear me! lord nanna, god of the shining crown of night, hear me! maker of kings, progenitor of the land, giver of the gilded sceptre, hear me and remember! mighty father, whose thought is beyond the comprehension of gods and men, hear me and remember! gate of the great gates of the spheres, open unto me! master of the igigi, swing open thy gate! master of the annunaki, open the gate to the stars! ia namrasit! ia sin! ia nanna! bastamaaganasta ia kia kanpa! magabathi-ya nanna kanpa! mashrita nanna zia kanpa! ia mag! ia gamag! ia zagasthena kia! ashtag karelliosh! the invocation of the nebo gate spirit of the swift planet, remember! nebo, custodi

THE PATH OF KABBALAH

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 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

usha is the name of the hour of the night which guideth this great god. next: the ninth hour sacred texts egypt ehh index index previous next p. 32 the ninth hour. when the majesty of this great god hath taken up his position in this circle, he sendeth forth words from his boat to the gods who dwell therein, and the sailors join the, boat of this great god in this city. saa-keb is the name of the gate of this city through which this great god passeth to take up his position on the stream which is in this city. bes-aru is the name of this city, which is the secret circle of amentet, wherein take up their positions in the tuat this great god and his sailors. whosoever maketh [a copy of] these things in their names according to the similitudes which are in writing on the east [wall] of the hi

agical protectors to him that knoweth them upon earth. mak-neb-s is the name of the hour of the night which guideth this great god in this circle. next: the tenth hour sacred texts egypt ehh index index previous next p. 34 the tenth hour. the majesty of this great god taketh up his position in this circle, and he sendeth forth words to the gods who are in it. aa-kheperu-mes-aru is the name of the gate of this city through which this great god passeth. metch-qa-utebu is the name of this city [this is] the secret circle of amentet whereto khepera joineth himself before ra, and the gods, and the spirits, and the dead cry out from it over the secret representations (or, images) of akert. whosoever shall make [a copy of] these [representations] according to the figures which are depicted on the

THE SECRET RITUALS OF THE OTO

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]

thee in all [places] whither thou goest, and will bring thee again into this land; for i will not leave thee, until i have done [that] which i have spoken to thee of. 28:16 and jacob awaked out of his sleep, and he said, surely the lord is in this place; and i knew [it] not. 28:17 and he was afraid, and said, how dreadful [is] this place! this is none other but the house of god, and this [is] the gate of heaven. 28:18 and jacob rose up early in the morning, and took the stone that he had put [for] his pillows, and set it up [for] a pillar, and poured oil upon the top of it. 28:19 and he called the name of that place bethel: but the name of that city [was called] luz at the first. 28:20 and jacob vowed a vow, saying, if god will be with me, and will keep me in this way that i go, and will g

one people. 34:17 but if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone. 34:18 and their words pleased hamor, and shechem hamor s son. 34:19 and the young man deferred not to do the thing, because he had delight in jacob s daughter: and he [was] more honourable than all the house of his father. 34:20 and hamor and shechem his son came unto the gate of their city, and communed with the men of their city, saying, 34:21 these men [are] peaceable with us; therefore let them dwell in the land, and trade therein; for the land, behold [it is] large enough for them; let us take their daughters to us for wives, and let us give them our daughters. 34:22 only herein will the men consent unto us for to dwell with us, to be one people, if every male

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

TYSON DONALD SOUL FLIGHT

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

nalvage thus saith the lord, gather up thy wings and enter: do as thou art commanded, and be multiplied7 (casaubon, p. 81. this confirms that "wings" is a term for active spiritual agents, or angels. dee thought so highly of kelley's vision that he engraved it upon a disk of gold. it shows a circle with four towers, or castles, at the four quarters of the earth. leading in to the center from the gate of each tower is a walkway representing a colored cloth, or carpet. moving toward the center on each of these colored carpets is a trumpeter, followed by three standard-bearers, six seniors, a king, five princes, five crosses arranged in a cross pattern, and sixteen dispositors. the circular center of the amulet shows the twenty-four seniors, having arrived at the center, gathered into a ring

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

WESTERN MANDALAS OF TRANSFORMATION SR AL

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

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

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

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

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

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

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

water and the consecration of the emotions of man. i am in correspondence with the letter he. celebrant truly honoured hierophant, expounder of the lesser mysteries in the order of the/ your station heretofore has been ever on the throne of the east: why are you located at the western end of the temple? hierophant i await in the sphere of foundation, in that holy sphere yesod, the opening of the gate of samech that he whom i have brought so far in our mysteries may traverse the vertical path, even to the portal of tiphereth. i signify the element of air and the consecration of the mind of man. i am in correspondence with the letter vau. celebrant honourable frater kerux, what is your station in the temple? kerux truly honoured manter of the portal, my place is in the nethermost west; i st

ssenger, and my tidings are glad tidings. the time of probation is over; the years of strife are ended; and in all the parts and regions of his natural personality, the dedication of our honoured frater adveniat regnum (vel alius) is complete in the degrees thereof. i have received a dispensation from the merciful and exempt chiefs of the second order, seated on the thrones of chesed, to open the gate of samech, that he may traverse the 25th path and receive the annunciation of his election at the portal of the rosy cross. honourable frater hegemon, you have my authority to exercise your office of mediation for the last time in respect of our beloved prater adveniat regnum (vel alius; seek him in the precincts without; bring him within the holy temple; place him at the western end, facing

e the annunciation of his election at the portal of the rosy cross. honourable frater hegemon, you have my authority to exercise your office of mediation for the last time in respect of our beloved prater adveniat regnum (vel alius; seek him in the precincts without; bring him within the holy temple; place him at the western end, facing the elemental tablets and looking towards the pillars of the gate of samech at the extremity of the sephira yesod. the hegemon i will show forth tidings of good; i will publish salvation. the ends of the earth shall see it. i will go forth in the brightness thereof, as a lamp that burneth. he gives the closing sign and retires from the temple. while he is preparing the philosophus: celebrant fratres et sorores, may the vivifying rain of the secret doctrine

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

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

arth should be inscribed the gate appropriate to the walking. if above thee is the sky, so much the better. if there be a roof above thine head, it must be free from all hangings. not even a lamp should be suspended over thee, save in operations of calling, which is discussed elsewhere (if the gods grant me the time. the only light shall be from the four lamps upon the ground, at each of the four gates of the earth: of the north, one lamp; pf the east, one lamp; of the south, one lamp; and of the west, one lamp. the oil should be pure, with no odour, or else sweet-smelling. the perfumes in the brazier should also be sweet-smelling, or especially appropriate to the star where thou wouldst desire entrance, after the fashion of thy country. the seven gates here follow: this is the first gate

in by he who knows the wind; and what comes on the seas can only be slain by he who knows the waters. this is it written, in the ancient covenant. the incantations of the gates the invocation of the nanna gate spirit of the moon, remember! nanna, father of the astral gods, remember! in the name of the covenant sworn between thee and the race of men, i call to thee! hearken, and remember! from the gates of the earth, i call thee! from the four gates of the land ki, i pray to thee! o lord, hero of the gods, who in heaven and upon the earth is exalted! lord nanna, of the race of anu, hear me! lord nanna, called sin, hear me! lord nanna, father of the gods of ur, hear me! lord nanna, god of the shining crown of night, hear me! maker of kings, progenitor of the land, giver of the gilded sceptre

alm of the fire and the forge. he keepeth the sharp point of the sword and the lance, and giveth understanding in the working of metals. he also raises the lightning that comes from the earth, and maketh swords to appear in the sky. his word is baalagnitarra and his seal is this: the forty-seventh name is addu raises storms that fill the entire heavens and causes the stars to tremble and the very gates of the igigi to shake in their stead. can fill the skies with his brightness, even in the darkest hour of the night. his word is kakodammu and his seal is this: the forty-eighth name is asharru knower of the treacherous ways. gives intelligence of the future and also of things past. put the gods in their courses, and determined their cycles. his word is baxtandabal and this is his seal: the

man where a sacrifice has been offered their habitations the lands here and cities here and the lands between the lands the cities between the cities in spaces no man has ever walked in kurnude the country from whence no traveller returns at ekurbad in the altar of the temple of the dead and at gi umuna at their mother's breast at the foundations of chaos in the araliya of mummu-tiamat and at the gates of iak sakkak! spirit of the air, remember! spirit of the earth, remember! iii of the forgotten generations of man and was not man created from the blood of kingu commander of the hordes of the ancient ones? does not man possess in his spirit the sees of rebellion against the elder gods? and the blood of man is the blood of vengeance and the blood of man is the spirit of vengeance and the po

which is old and what is old shall replace that which is new and once again the ancient ones shall rule upon the face of the earth! and this is too the covenant! iv of the sleep of ishtar yet ishtar queen of heaven bright light of nights mistress of the gods set her mind in that direction from above she set her mind, to below she set her mind from the heavens she set forth to the abyss out of the gates of the living to enter the gates of death out of the lands we know into the lands we know not to the land of no return to the land of queen ereshkigal ishtar, queen of heavens, she set her mind ishtar, daughter of sin, she set forth to the black earth, the land of cutha she set forth to the house of no return she set her foot upon the road whence none return she set her foot to the cave, for

sible ninnghizhidda saw them not invisible they passes the seven watchers with haste they entered the palace of death and they beheld several terrible sights. the demons of all the abyss lay there dead but dreaming, they clung to the walls of the house of death faceless and terrible the annunaki stared out blind and mad azag-thoth reared up the eye on the throne opened the dark waters stirred the gates of lapis lazuli glistened in the darkness unseen monsters spawned at the dawn of ages spawned in the battle of marduk and tiamat spawned in hubur with the sign of hubur lead by kingu. with haste they fled through the palace of death stopping only at the corpse of ishtar the beautiful queen mistress of the gods lady of all the harlots of ur bright shining one of the heavens beloved of enki la

-thoth screamed upon his throne cuthalu lurched forth from his sleep ishnigarrab fled the palace of death iak sakkak trembled in fear and hate the annunnaki fled their thrones the eye upon the throne took flight ereshkigal roared and summoned nammtar the magician nammrar she called but not for pursuit but for protection. inanna ascended from the underworld. with the winged elementals she fled the gates of ganzir and neti she fled and verily the dead fled ahead of her. when through the first gate they fled ishtar took back her jewelled robes. when through the second gate they fled ishtar took back her jewelled bracelets. when through the third gate they fled ishtar took back her jewelled belt. when through the fourth gate they fled ishtar took back her jewelled necklace. when through the fi

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 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 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

lohim, the original mischief. but good, since it is a key of the pentagram, 5= 1+ 4= 14= 8+ 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. 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 an

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

, the original mischief. but good, since it is a key of the pentagram, 5= 1+ 4- 14- 8+ 6= 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 obscu

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

this the glory is so great that all the spiritual senses fail, and their reflections in the body fail. it is very strange. in my heart is rapture, holy and ineffable, absolutely beyond emotion; beyond even that bliss 167 called ananda, infinitely calm 24 the seer had absolutely forgotten this prophecy, and was amazed at the final identification of the child in lil with hoor. and pure. yet at the gates of mine eyes stand tears, like warriors upon the watch, that lean on their spears, listening.25 the great and terrible angel keeps on looking at me, as if to bar me from the vision. there is another blinding my mind. there is another forcing my head down in sleep (it's very difficult to talk at all, because an impression takes such an immense time to travel from the will to the muscles. natu

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 1 2

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

unto the place of the river. i stand upon the northern quarter of the universe of matter, and around me glows the ruddy flame of earth. before me is the portal of the path of the spirit of the primal flame: thence gleameth the red glory into the world of assiah. lift up your heads o ye gates! and be ye lifted up, ye everlasting doors! and the king of glory shall come in. i am come forth from the gates of matter: i advance over the path of primal flame: and about me the glory of the fire is established. vast before me in the distance looms the portal of the glory. i am come before the gates of the glory of god: i cry against them in the name of elohim tzebaoth. lift up your heads o ye gates &c. behind me is the portal of the primal fire: behind me is the golden path of sol: at my right han

ALEISTER CROWLEY EQUINOX EQ I 2

, 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

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 sigil. n. operations in l repeated at the north. o. processes in m are repeated in the n.w. magician then pa

ALEISTER CROWLEY EQUINOX EQ I 4 3

t he seeks 'tis like an hart. ever it courseth far and fast. sir palamede is sore aghast, 35 but plucking up his will, doth launch a might poison-dipp d dart: it fareth ever sure and staunch, and smiteth him upon the haunch. then as sir palamede overhauls the stricken quarry, slack it droops, staggers, and final down it falls. triumph! gape wide, ye golden walls! lift up your everlasting doors, o gates of camelot! see, he swoops down on the prey! the life-blood pours: the poison works: the breath implores its livelong debt from heart and brain. alas! poor stag, thy day is done! the gallant lungs gasp loud in vain: thy life is spilt upon the plain. sir palamede is stricken numb as one who, gazing on the sun, sees blackness gather. blank and dumb, the good knight sees a thin breath come out

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 prudentea the probationer's robe is fitted for performance of all general invocations and especially for the i. of the h. g. a; a white and gold nemmes may be worn. these robes may also be w

ALEISTER CROWLEY EQUINOX EQ I 6 2

lightnings in my night! my spirit free! mix with my breath and life and name thy mood and self of thee [sor. gemini "plays accordingly<gemini. master, be it thy pleasure to perform the invocation of mercury["all" probationers "rise and join the four others in front of the altar] mercury["leaves throne] majesty of the godhead, wisdom-crowned thoth, lord of the gates of the universe: thee, thee we invoke! o thou of the ibis head: thee, thee we invoke! thou who wieldest the 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! o thou whose head is as an emerald, and thy nemyss 101 as the night sky- blue! thou whose skin is of flaming orange, as though it burned in a furnac

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

ALEXANDRIAN BOOK OF SHADOWS OCCULT

keeps us apart, for we are as nothing but the gods stay forever. yet we can, in greatness of minds, be like the gods. though we know not to what goal by day or in the night, fate has written that we shall run beyond all seas, and earth's last boundaries. beyond the spring of night and the heaven's vast expanse there lies a majesty which is the domain of the gods. those who would pass through the gates of night and day to that sweet place, which is between the world of men and the domains of the lords of the outer spaces, know that unless there is truth in thy heart, thy every effort is doomed to failure. hear then the law: that thou lovest all things in nature. that thou walkest humbly in the ways of men and the ways of the gods. also it is the law that contentment thou shalt learn, throu

rebirth [kiss] here may we see in vision clear thy secret strange unveiled at length, thy wondrous twin pillars rear erect in beauty and in strength [kisses on the breasts] altar of mysteries manifold, the sacred circle's central point thus do i sign thee as of old; with kisses of my lips anoint [kisses of the third degree sigil] open for me the secret way, the pathway of intelligence beyond the gates of night and day, beyond the bounds of time and sense. behold the mystery aright; the five true points of fellowship, here where the lance and grail unite, and feet and knees and breast and lip. notes l this replaces the priest's declamation in the standard great rite. l it was published in janet and stewart farrar's the witches' way. l they say it was written by doreen valiente, and include

rigs, acorns, ears of grain, etc. after the circle has been cast, the coven stands in a ring facing inwards, men and women alternately. the high priest stands to the west of the altar and the high priestess to the east, facing each other. the high priestess recites: hps: farewell, o sun, ever-returning light, the hidden god, who ever yet remains, who now departs into the land of youth through the gates of death to dwell enthroned, the judge of gods and men, the horned leader of the hosts of air- yet even as he stands unseen about the circle, so dwelleth he within the secret seed- the seed of newly-ripened grain, the seed of flesh; hidden in earth, the marvellous seed of the stars. in him is life, and life is the light of man. that which never was born, and never dies. therefore the wise we

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

two initiations the hierophant is the christ, the world-teacher, the firstborn among many brethren, one of the earliest of our humanity to take initiation. browning brings out this thought most beautifully in the words found in his poem "saul. it shall be a face like my face that receives thee; a man like to me, thou shalt love and be loved by, forever; a hand like this hand shall throw open the gates of new life to thee! see the christ stand! but when the initiate has made still further progress, and has taken two initiations, a change comes. the lord of the world, the ancient of days, the ineffable ruler himself administers the third initiation. why has this become possible? because now the fully consecrated physical body can safely bear the vibrations of the two other bodies when they

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

than others, and thus achieve differing results which work out in their schemes, should be carefully borne in mind (d) the future coming of the avatar. the coming avatar "from the zenith to the nadir, from dawn to fall of night, from the emergence into being of all that is or may be to the passing into peace of all that hath achieved, gleameth the orb of blue and the inner radiant fire. from the gates of gold down to the pit of earth, out from the flaming fire down to the circle of gloom, rideth the secret avatar, bearing the sword that pierceth. naught can arrest his approach, and none may say him nay. to the darkness of our sphere he rideth alone, and on his approach is seen the uttermost disaster, and the chaos of that which seeketh to withstand. the asuras veil their faces, and the pi

ALICE A BAILEY05 THE LIGHT OF THE SOUL

qualities "the elements "the senses "evolution" and "liberation" express the sum total of the factors concerned in the growth of man. these five are that with which the human unit is the most concerned and cover his career from the moment when he first took incarnation and throughout the long cycle of lives- 87- the light of the soul copyright 1998 lucis trust until he passes through the various gates of initiation out into the larger life of the cosmos. first inertia distinguishes him, and his forms are of so heavy and gross a nature that many and violent contacts are needed before he becomes aware of his surroundings and later intelligently appreciates them. the great elements of earth, water, fire and air play their part in the building of his forms and are incorporated into his very b

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ainty. a growing universe may provide for open futures, but whoso declares that the universe is growing states an unalterable fact about its structure, which fact is the eternal guarantee of the possibility and validity of experiment "man is a bridge. even the superman, once we perceive that he is only the symbol of the strenuous ideal, turns out to be a bridge too. our only assurance is that the gates of the future are always open."7(7) perhaps the problem consists in this: that the gates of the future seem to open upon an immaterial world, and upon a realm that is intangible, metaphysical, supersensuous. we have well-nigh exhausted the resources of the material world, but we have not yet learned to function in a non-material one. we even deny its existence at times. we face the inevitabl

ny its existence at times. we face the inevitable experience, which we call death, and yet take no rational steps to ascertain whether there really is a life beyond. the progress of evolution has produced a wonderful race, equipped with a sensitive response apparatus and a reasoning mind. we possess the rudiments of a sense which we call the intuition and, with this equipment, we stand before the gates of the future and ask the question "to what purpose shall we put this composite, complex mechanism which we call a human being" have we reached our full development? are there shades of meaning to life which have hitherto escaped our attention, and have they escaped our attention because we have latent- 5- from intellect to intuition copyright 1998 lucis trust powers and capacities as yet un

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ing no emphasis upon the ambitions of the personal self. clear discrimination of these two paths reveals what is called in some occult books that "narrow razor-edged path" which lies between the two. this is the "noble middle path" of the buddha and marks the fine line of demarcation between the pairs of opposites, and between the two streams which he has learnt to recognize one going up unto the gates of heaven, and the other passing down into the nethermost hell. by the exercise of the two main weapons of the aspirant, discrimination and dispassion, he gains that quality which is called in this rule "the vital power. just as the eye is the instrument of- 134- a treatise on white magic copyright 1998 lucis trust choice in choosing the way of travel on the physical plane and has besides a

tion anent the great ones, and with keenness, with excitement, and with smug self-satisfaction and with a pleased curiosity, he prepares for the important revelation. yet the earlier injunction is the conveyer of occult information and indicates a law which if rightly followed leads to release and liberation. the latter concerns phenomena and the knowledge of it leads not the weary pilgrim to the gates of heaven. some of you need this reminder. those stages which precede the human are omitted as none who will read these words possess the equipment to comprehend their inner sense. we will begin therefore with the stages in the human kingdom. stage i the life has climbed the stairway long through daily use of form. through the lesser three, with progress slow, the long path has been travelle

, ascertain its goal, and verify the motive. 10. for thee, the aspirant on the way of life, the way of conscious building is not yet the goal. the work of cleaning out the atmosphere of thought, of barring fast the doors of thought to hate and pain, to fear, and jealousy and low desire, must first precede the conscious work of building. see to thy aura, oh traveler on the way. 11. watch close the gates of thought. sentinel desire. cast out all fear, all hate, all greed. look out and up. 12. because the life is mostly centered on the plane of concrete life, thy words and speech will indicate thy thought. to these pay close attention- 274- a treatise on white magic copyright 1998 lucis trust 13. speech is of triple kind. the idle words will each produce effect. if good and kind, naught need

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

iples who were the early founders of the present jewish race "the law went forth from the inner group which guided the destinies of men: detach yourselves. withdraw within yourselves the power to hold and gain and get. the sons of god, who train themselves to leave the world of men and enter into light, they ever travel free. they hold not what they have. release yourselves, and enter through the gates of peace "some of the sons of god, waiting outside those gates, ready to enter when the word went forth to roll the gates aside, were laden with the treasure of the earth. they brought their gifts as offerings to the lord of life, who needed not their gifts. they sought to enter through those gates, not with a selfish end in view, but to present the garnered treasures of the world, and thus

advanced disciples who resented the command to enter, free and untrammelled, the place where light is to be found. they sought to hold that which they had gathered and to dedicate it to the service of god. their unrecognised motive was love of riches and a desire to hold safe their gains. ancient tradition, as taught by the teachers of the past, tells us that "they turned their faces towards the gates of earth. their friends went on. they stayed behind. the masters met in conclave and decided what should be the fate of those who, having reached the gates of light, loved the possessions of the world more than they loved the service of the light. again the word went forth to the revolting three, who waited still without the gates"`hold what you have and gather more, but know no peace. garne

e abiding place"`within yourselves, because you are disciples of the lord, you shall have no share in peace, no sure and certain knowledge of success, nor power to hold your gains"`always shall there be the knowledge dim of him who watches over all. always the urge to gather and amass. never the time to hold and to enjoy. pass on therefore until the time shall come, and again you stand before the gates of light, this time with empty hands. then enter, free, accepted by the servants of the lord, and know, forever, peace- 246- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the ancient legend tells us that the three went forth in sorrow and revolt, laden with their treasures, and thus the history of the wandering jew began. it is significant to rememb

urn of the day when they might have entered into light, the story of the search for light. because they had been so nearly resurrected from the death of earth into the life of light, the great tradition of the mysteries was started by them. they chose death and slew that which "had lived and which could have claimed reward, and which could have spoken the word of power which would have caused the gates of resurrection to open wide. we are told that these three swore an everlasting vow to stand together and never to desert each other. this vow down the ages they have kept; it has consequently produced that racial separativeness and community of interests which arouses the antagonism of other races. down the ages, the jew has been wandering, producing much of beauty in the world, and giving

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ut. this, christ meant when he said "i am the way, the truth and the life."8 he knew that he synthesised in himself the soul of the past and the spirit of the future. and what is true of him is true also of the teaching he gave. in christianity the past is comprised and its best religious elements are included- 25- from bethlehem to calvary copyright 1998 lucis trust the soul of man stands at the gates of revelation, and he must learn that this revelation will come through himself perfected. browning expressed this in the well-known lines "thus he dwells in all from life's minute beginnings, up at last to man the consummation of this scheme of being, the completion of this sphere of life: whose attributes had here and there been scattered o'er the visible world before, asking to be combine

ny believe, we are initiated through the instrumentality of the christ, and in full waking consciousness the initiate stands in his presence and sees him face to face. browning expresses this truth in the great poem saul when he says "oh, saul, it shall be a face like my face that receives thee; a man like to me thou shalt love and be loved by, for ever: a hand like this hand shall throw open the gates of new life to thee! see the christ stand" after the third initiation, the transfiguration, when the personality has been subordinated to the soul, or the indwelling christ, and the glory of the lord can shine forth through the medium of the flesh, we are faced with the supreme achievement of the crucifixion and the resurrection. then, we are told, that mysterious being, spoken of in the old

er that "he steadfastly set his face to go" up to the place of suffering and of sacrifice. finally came the realisation that he had accomplished what he had set out to do. he had fulfilled the plan; the father's business had been done and the "many things" undergone. we read that even on the cross the plan still engrossed his attention, and with his final "it is finished,"25 he passed through the gates of death to a joyful resurrection. the gradual revelation of the plan and its service always accompanies the initiation process; the individual learns to subordinate his life to the will of the father, and to become as christ became the servant of that will. the initiation process itself is only a part of the general plan for the race, and the paths of discipleship and of initiation are but

y flats, the rest drift to and fro, but to every man there openeth a high way and a low. and every man decideth the way his soul shall go" 27 again, every initiation is marked by the enunciation of a word of power. the initiate hears it, though the rest of the world may not. when christ passed through these crises, in every case a voice sounded out, and the sound which went forth "opened anew the gates of life" door after door is opened on the demand of the initiate and at the response by the initiator, standing on the other side of the portal. we shall see what each word signified. the word always issues forth from the centre. again and again in the new testament we are told that "he that hath ears to hear, let him hear,"28 and a study of the words spoken to the seven churches in revelati

cified saviours, telling us again and again what god had done for the universe until we arrive at the culminating son of god who carried the symbolism down on to the physical plane, in all its stages. he then rose from the dead to tell us that the long task of evolution had at last reached its final phase if we so choose, and if we are ready to do as he did pay the price, and, passing through the gates of death, attain to a joyful resurrection. st. paul sought to bring this truth home to us, though his words have been so often distorted through translation and theological misinterpretation "i long to know christ and the power which is in his resurrection, and to share in his suffering and die even as he died; in the hope that i may attain to the resurrection from the dead. i do not say tha

what they acquire but by what they resign, and this is true also of religion at this time."18 its form must be sacrificed upon the cross of christ in order that it may be resurrected into true and vital life for the meeting of the people's need. let a living christ be its theme, and not a dying saviour. christ has died. about that let there be no mistake. the christ of history passed through the gates of death for us. the cosmic christ is still dying upon the cross of matter. there he hangs fixed until the last weary pilgrim shall find his way home.19 the planetary christ, the life of the four kingdoms of nature, has been crucified on the four arms of the planetary cross down the ages. but the end of this period of crucifixion is close upon us. mankind can descend from the cross as christ

as shown us that only through this place of outer darkness, which the mystics have justifiably called "the dark night of the soul" can we truly enter into the blessed companionship of the kingdom. many books have been written about this experience, but it is rare far rarer than the literature of the mystics would have us believe. it will become more frequent, as more and more men pass through the gates of suffering and of death into the kingdom. christ hung pendent between heaven and earth, and although he was surrounded by crowds, and although at his feet stood those whom he loved, he was utterly alone. it is the loneliness whilst accompanied, the utter sense of being forsaken whilst surrounded by those who seek to understand and help, which constitutes the darkness. the light of the tran

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

religions. c. the masses of men and women who have responded to the ideas which have been set forth, and who react favourably to the objectives of international understanding, economic interdependence and religious unity. when these three groups of thinkers and servers are brought en rapport with each other, and when the three groups can be aligned, even momentarily, much can be accomplished; the gates of the new life can be opened, and the inflow of the new spiritual forces can take place. such is the group objective and idea. may i now make an inquiry? of what importance is this full moon of may to you personally? does it seem to you of sufficient importance to warrant your utmost effort? do you really believe that on that day there can truly come a release of spiritual energy of suffici

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

helped her through a crisis that was more serious than any of you knew at the time? if you cast your mind back over the past three years, you will note a life full of experience on all the planes of the personality; you can note too, if you will, a growing tendency towards soul control. i say tendency, my brother, for it is when tendency is transformed into habit and dynamic daily rhythm that the gates of initiation open before the disciple. your major work today is to establish this habit. it lies for you hid in the control of time, which constitutes for you a major problem. the development of certain types of people demonstrates through their control of force. with other types it shows in their control of the time factor and their ability to understand the practical significance of times

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

the vestments, the candles and the gold and silver, the graded order of popes, cardinals, archbishops, canons and ordinary rectors, pastors and clergy would seemingly have small interest for the simple son of god, who when on earth had not where to lay his head. the presentation of religious truth in the past has blocked the growth of the religious spirit; theology has brought mankind to the very gates of despair; the delicate flower of the christ life has been stunted and arrested in the dark caves of man's thinking; fanatical adherence to human interpretations has taken the place of christian living; millions of books have obliterated the living words of christ; the arguments and discussions of priests have put out the light which the buddha brought, and the love of god as revealed by th

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ying aspects of glamour, and usually by the secondary glamour and maya. illusion does not yet fully play its part and the dweller is seldom adequately realised. i would here remind you of a stupendous occult fact and will ask you to endeavour to understand that whereof i speak. the dweller on the threshold does not emerge out of the fog of illusion and of glamour until the disciple is nearing the gates of life. only when he can catch dim glimpses of the portal of initiation and an occasional flash of light from the angel of the presence who stands waiting beside that door, can he come to grips with the principle of duality, which is embodied for him in the dweller and the angel. do you comprehend that whereof i speak? as yet, my words embody for you symbolically a future condition and even

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

r saturn, initiated the era of intelligent brotherhood under venus and is the perfect example of the capricornian initiate who becomes the world server in aquarius, and the world saviour in pisces, thus completing the round of the zodiac and able to say triumphantly in pisces "it is finished" the polar opposite to capricorn is cancer and, as you have been taught, these two signs are the two great gates of the zodiac one opening the door into incarnation, into mass life, and into human experience, whilst the other opens the door into the life of the spirit, into the life of the kingdom of god, the life and purposes of the hierarchy of our planet. cancer admits the soul into the world centre which we call humanity. capricorn admits the soul into conscious participation in the life of that wo

death as we see them working out in the sign pisces would be of very real value. death through the influences of pluto and death through the influences of mars are widely different. death in pisces through the energy of pluto is transformation a transformation so vital and so basic that the. ancient one is no longer seen. he sinks to the depth of the ocean of life; he descends into hell, but the gates of hell hold him not. he, the new and living one leaves below that which has held him down throughout the ages and rises from the depths unto the heights, close to the throne of god" the connection of these words with christ, the present world saviour, is obvious in their- 128- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust implications, and yet they

ss intuitional awareness. with much of this we have already dealt and there is no need for repetition as we study the polar opposites of the signs already considered. i do not intend 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 astrolo

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

it will be found by all healing agencies that when working with those who are spiritually-minded and those whose lives have for a long time been based upon right effort and a correct "rendering unto caesar the things which are caesar's and unto god the things which are god's" that the work of healing will be greatly accelerated or, on the other hand, that the task of smoothing the way through the gates of death will be greatly simplified. after all, death is in itself a work of restitution. it involves the work of rendering back of substance to the three worlds of substance, and doing it willingly and gladly; it involves also the restoration of the human soul to the soul from whence it emanated, and doing this in the joy of reabsorption. you must all learn to look upon death as an act of r

everything that is of true spiritual value is persistent, ageless, immortal and eternal. only that dies which is valueless, and from the standpoint of humanity that means those factors which emphasise and assume importance where the form is concerned. but those values which are based on principle and not upon the detail of appearance have in them that undying principle which leads a man from the "gates of nativity, through the gates of perception, to the gates of purpose" as the old commentary expresses it. i have endeavoured to show you how the first part of this law x has a simple application to mankind, as well as an abstract and abstruse meaning for esotericists. the last paragraph in this law x cannot be interpreted in this same manner nor applied in this way. it concerns only the "pa

if they do occur, it will be due to three things: a. the destiny of the patient whose time has not yet come. b. the interposition of the patient's own soul, who is, in the last analysis, the agent of karma. c. the aid of the healer which proved adequate enough to give the patient the necessary confidence and added strength to bring about his own healing. 10. nobody is ever brought back from the "gates of death" whose karma indicates that his time has come; the life cycle on the physical plane then ends unless he is a worker in an ashram, a disciple of some standing whose work and presence is still needed on earth to complete his assigned task. then the master of the ashram may add his knowledge and energy to that of the healer or to that of the patient, and bring about a temporary postpon

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

wo more years to fight through to clarity of vision. to the other eight remaining of the original group i have no comment to make but that of encouragement. they are holding steady, but have enough teaching whereon to work and can take no more stimulation. the majority of them will not be kept waiting for admission to a definitely more positive penetrating in the ashram when they pass through the gates of death. h.s.d. for the remainder of her life should work at the attainment of a quiet spirit, and she should also stand by a.a.b. as long as a.a.b. needs her. l.d.o. must attain to a broader point of view in place of her limited approach to humanity's problems; she must give up her assurance that the palliatives and solutions which she suggests are completely right. f.c.d. is doing well, b

ore, to find their way alone to the hierarchy; in silence that hierarchy has waited, until the number of "enlightened souls" was so great that their invocative appeal and their magnetic radiation reached a potency which could not be denied; the balance of equilibrium, attained between the kingdom of god on earth and the kingdom of god in heaven (to use christian phraseology) became such that the "gates of return" could be opened and free intercourse established between the fourth and the fifth kingdoms in nature. the gates (and i am still speaking in symbols) are already opening and soon will stand wide open to admit the passing of the "son of man, the perfected son of god- 283- discipleship in the new age- volume ii copyright 1998 lucis trust back to the place our earth where he earlier d

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

and unafraid, response will inevitably come from the very presence itself. a manifestation of light and love and power will stream forth. recognition of need has then evoked response. the conflict ceases; the dweller departs to his own place; the path ahead lies clear; the disciple can move forward with assurance, and a better life dawns for him. so it is for humanity. a demand rises to the very gates of heaven; the massed intent of humanity is that evil must end and a better and truer life become possible. at the moment of greatest tension and of difficulty the demand goes forth. response comes. the avatar appears and light pours in, making the way clear. new hope awakens and fresh determinations are made. strength to establish right relationships streams through the body of humanity, an

higher measure and more potent vibration of divine energy. it is entirely for the decision of the world disciples and aspirants; not the decision of poor bewildered, deluded humanity. will the world disciples and aspirants appreciate the crisis and opportunity? they have not yet, as a whole, done so. 3. the hierarchy today stands with massed intent. the cry of the masses is rising up to the very gates of shamballa. it is stronger by far than the demand of the spiritually oriented people the disciples, the aspirants, the men of goodwill. they seem from the viewpoint of the hierarchy to be overcome by inertia, to be engrossed by their theories and idealisms, and to be blind to the issues at stake. can they be aroused? can they stand with focussed intent, strenuous physical service and activ

ALICE BAILEY THE LABOURS OF HERCULES

e from the mainland, and so brought it into the city of the cyclops. these cyclops were peculiar beings of whom it was claimed that they possessed only one eye, set in the middle of the forehead. they were ruled over by three outstanding figures, whose names were brontes, meaning thunder, steropes, meaning lightning, and arges, meaning whirling activity. when hercules arrived with the bull at the gates of the city, he was met by the three cyclops, who received the sacred bull from him and took charge of it. and thus ended the second labor. the theme of illumination taurus is one of be most interesting of the zodiacal constellations, especially at this time. it is the fixed cross in the heavens [44] the cross of the disciple, and the following extract is of interest in this connection "the

the crab that was sent by hera to bite the foot of hercules (again we meet this symbol in the vulnerable "heel of achilles) this is an interesting way of expressing the liabilities of the incarnation process and of illustrating the handicaps which beset the soul as it travels along the path of evolution. it symbolizes the limitations of all physical incarnation, for cancer is one of the two great gates of the zodiac. it is the gate into the world of forms, into physical incarnation, and the sign wherein the duality of form and of soul is unified in the physical body. the opposite sign to cancer is capricorn, and these two constitute the two gates, one being the gate into form life, and the other into spiritual life; one opening the door into the mass form of the human family, and the other

n occultist is a human being who works in the world of powers and forces. i do not know anyone who can safely be trusted to wield power. why? because sagittarius has not done its work. restraint of speech has not yet been learned. control of thought has not been mastered, and the soul is not potent enough. when we love enough we may have power. when we love enough and are harmless enough then the gates of heaven and hell will be put into our hands, but not before. let us begin to love, not sentimentally, but through beginning really to understand human beings, to identify ourselves with them and love them. you can know what a human being is, with all his faults, and you can love him; not from a superior standpoint of saving "poor thing, some day he will be where i am, but from the standpoi

ll have come home. and who are we to interpret the "signature of god? with humility we submit these points for pondering. we are told that it is on his knees that the capricornian offers heart and life to the soul and only then, when self-initiated, can he be trusted with the secrets of life and the higher powers- 99- the labours of hercules interpretations of the labor in capricorn there are two gates of dominant importance: cancer, into what we erroneously call life, and capricorn, the gate into the spiritual kingdom. capricorn, the gate through which we finally pass when we no longer identify ourselves with the form side of existence but become identified with the spirit. this is what it means to be initiate. an initiate is a person who is no longer placing his consciousness in his mind

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

ys present in ritual. the aspect which it assumes in the present case is otherwise known in masonry, the chapter representing the holy city, the new jerusalem, with its twelve gates, as a tabernacle of god with men. the candidate is represented therefore as seeking the light of glory and a perfect recompense, while that which he is promised is an end of toils and trials. he is obligated as at the gates of the city and is promised the grand secret of those who abide therein. the city is- spiritually speaking- in the world to come, and the reward of chivalry is there; but there is a reward also on earth within the bonds of the order, because this is said to be divine and possessed of the treasures of wisdom. the kind of wisdom and the nature of the great secret is revealed in the perpetuatio

BEHOLDERS OF NIGHT

yond the grave, that the mind may prove immortal to exist thus as the fallen angels or watchers. the dragon of darkness is our freedom within the nightside world of atavisms and the lesser and greater famulus of the self, that the sabbatic path awakens our potential as gods and goddesses. reach forth into the shadow, for it is there that lucifer and iblis emerge, and through the nightside may the gates of immortality open. i wish to thank those who have offered friendship, assistance and their own ideas in whatever way that it manifests: douglas grant, armiluss faust, charles gonzales, aaron besson, frater scorpius nokmet, stephen cass, nathan harris (red priory) and the independent initiates of the luciferian path. vox barathrum, michael ford [1] iblis, the black light by peter lamborn wi

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

ks of this land, a hundred might demons race alongside soaring dark vultures. along the middle of the mountains, carnivorous beasts roam about grassy fields of copper. along the surrounding copper hills, there are terrifying storms of copper. within the red copper mountain there is a boiling lake of blood. at the center of the blood lake, there is a dark leather castle endowed with a golden dome, gates of conch shell, copper locks, and stairs of lapis lazuli. here, due to his maliciousness and arrogance, chorwa was reborn in a red egg of blood. his parents were the savage demon lord lekpa (legs pa "excellent" and the violence demoness dongmarma (gdong dmar ma "red-faced woman" the latter is the daughter of the might demon lord dawa t kar (zla ba thod dkar "white skull moon" forefather of a

g the middle, carnivorous beasts roam about grassy fields of copper grass. along the copper hills in the surrounding area, there are overpowering, 212 terrifying storms of copper, and within the frightening red copper boulders there are boiling lakes full of blood. at the center of the blood lake of the complete design of a charnel ground, there is a dark, brass castle endowed with a golden dome, gates of conch shell, copper locks, and stairs of lapis lazuli. within this, there was a father, the savage demon lord lekpa or that might demon lord named dawa t kar, who became the forefather of all might demons; and a mother, a flesh-eating violence demon named dongmarma. from his [mental] aggregates, chorpo entered an egg of blood within the womb of the flesh-eating demoness. nowadays, in most

BLAVATSKY H P COSMOGENESIS

inian theory, however, of the transmission of acquired faculties, is neither taught nor accepted in occultism. evolution, in it, proceeds on quite other lines; the physical, according to esoteric teaching, evolving gradually from the spiritual, mental, and psychic. this inner soul of the physical cell- this "spiritual plasm" that dominates the germinal plasm- is the key that must open one day the gates of the terra incognita of the biologist, now called the dark mystery of embryology (see text and note infra (f) the fifth group is a very mysterious one, as it is connected with the microcosmic pentagon, the five-pointed star representing man. in india and egypt these dhyanis were connected with the crocodile, and their abode is in capricornus. these are convertible terms in indian astrology

BLUE EQUINOX

er beauty of its sustenance; i have abased her before me, i have mastered her, i have possessed her, and her life is within me. in her blood i inscribe the secret riddles of the sphinx of the gods, that none shall understand,.save only the pure and voluptuous, the chaste and obscene, the androgyne and gynander that have passed beyond the bars of the prison that the old slime of khem set up in the gates of amennti. 45. o my adorable, my delicious one, all night will i pour out the libation on thine altars; all night will i burn the sacrifice of blood; all night will i swing the thurible of my delight before thee, and the fervour of the orisons shall intoxicate thy nostrils. 46. o thou who camest from the land of the elephant, girt about with the tiger.s pell, and garlanded with the lotus of

ord propher of the eternal y p lord of hosts of the mighty daughter of firmament x g priestess of silver star daughter of mighty ones d k lord of forces of life daughter of lords of truth l q ruler of flux and reflux lord of fire of world r h sun of the morning magus of the eternal w m spirtof the mighty waters z children of the voice s daughter o f reconcilers child of powers of waters j lord of gates of matter u the pantacle of frater v.i.o. this pantacle is a symbolic map of the universe, as understood by frater v.i.o. when a neophyte of a.a, and offered by him for the examination of that grade. liber clxv 169 dec. 31, 11:30 to 11:46 p.m. l.b.r. dragon. meditation on love.8 afterwards i imagined the dim figure of nuith overshadowed the universe. amen. and now i will go out and wish r. a

o the present treatise; for the issues are presented in so confused a manner that one almost wonders whether madame blavatsky was not a reincarnation of the woman with the issue of blood familiar to readers of the gospels. it is astonishing and distressing to notice how the lanoo, no the equinox 4 matter what happens to him, soaring aloft like the phang, and sailing gloriously through innumerable gates of high initiation, nevertheless keeps his original point of view, like a bourbon. he is always getting rid of illusions, but, like the entourage of the cardinal lord archbishop of rheims after he cursed the thief, nobody seems one penny the worse.or the better. probably the best way to take the whole treatise is to assume that it is written for the absolute tyro, with a good deal between th

the path. the way to discover whether a teacher knows anything about it or not is to do the work yourself, the equinox 72 and see if your understanding of him improves, or whether he fobs you off in your hour of need with remarks on virtue. 3. which wilt thou choose, o thou of dauntless heart? the samtan of .eye doctrine. four-fold dhyana, or thread thy way through paramitas, six in number, noble gates of virtue leading to bodhi and to pragnya, seventh step of wisdom? it must not be supposed that the paths here indicated are ah. apparently the writer is still harping on the same old two paths. it appears that .fourfold dhyana. is a mere extension of the word samtan. there are, however, eight, not four, four of these being called low and four high. they are defined in rhys-davids. buddhism

has the narjol no manhood at all? 90. calm and unmoved the pilgrim glideth up the stream that to nirvana leads. he knoweth that the more his feet will bleed, the whiter will himself be washed. he knoweth well that after seven short and fleeting births nirvana will be his. here is again a totally un-buddhistic description. it appears to me rather a paraphrase of the well-known sweeping through the gates of the new jerusalem, washed in the blood of the lamb. 91. such is the dhyana path, the haven of the yogi, the blessed goal that srotapattis crave. again the confusion of the attainment of the student with regard to spiritual experience, and his attainment with regard to his grade. there is connection between these, but it is not a close and invariable one. a man might get quite a hot of sam

BOOK OF ENOCH

es were opened, and they knew that they were naked. and they were driven from the garden" 33.1] and from there i went to the ends of the earth, and i saw there large animals, each different from the other, and also birds, which differed in form, beauty, and call- each different from the other. 33.2] and to the east of these animals, i saw the ends of the earth, on which heaven rests, and the open gates of heaven. 33.3] and i saw how the stars of heaven come out, and counted the gates out of which they come, and wrote down all their outlets, for each one, individually, according to their number. and their names, according to their constellations, their positions, their times, and their months, as the angel uriel, who was with me, showed me. 33.4] and he showed me everything, and wrote it do

positions, their times, and their months, as the angel uriel, who was with me, showed me. 33.4] and he showed me everything, and wrote it down, and 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

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 there i saw three gates of heaven open; and the south wind, the mist, and the rain, and wind, come out from there. 36.2] and from there i went towards the east of the ends of heaven, and there i saw the three eastern gates of heaven open, and above them, there were smaller gates. 36.3] through each of these smaller gates, the stars of heaven pass, and go towards the west, on the path that has been shown to them. 36

BOOK T

de the daughter of the flaming sword tet leo 66 the hermit the magus of the voice of power, the prophet of the eternal yod virgo 67 the wheel the lord of the of fate forces of life koph jupiter 68 justice the daughter of the lords of truth: the ruler of the balance lamed libra 69 the hanged man the spirit of the mighty waters mem water 70 death the child of the great transformers: the lord of the gates of death nun scorpio 71 temperance the daughter of the reconcilers: the bringer-forth of life samekh sagittarius 72 the devil the lord of the gates of matter: the child of the forces of time ayin capricorn 73 the blasted tower the lord of the hosts of the mighty peh mars 74 the star the daughter of the firmament, the dweller between the waters tzaddi aquarius 75 the moon the ruler of flux an

BOOK OF BLACK SERPENT

ide of a valley 4. neshiah- pasture, or meadow 5. tziah- sandy or desert land 6. areqa- earth 7. thebel or cheled- mixed earth and water. upon the left hand are the seven infernal habitations: 1. sheol- the depths of the earth [or literally, pit -editor] 2. abaddon- perdition 3. titahion- the clay of death 4. ber shacheth- the it of destruction 5. tzelmoth- the shadow of death 6. shaari moth- the gates of death 7. gehinnom- hell the evil and averse powers beneath the feet of the four cherubim lilith babel machaloth jonia samael media rehab edom 'splendour on every side fire endfolding whirlwind' these are from cherubic expressions of force and the evil and averse powers broken beneath their feet are: rahab, whose symbol is a terrible demon leaping upon an ox; machaloth, a form compounded o

BOOK OF PLEASURE

cations in dissatisfaction*(2. the progenitor of itself and all things, but resembling nothing, this sexuality in its early simplicity, embodies the everlasting. time has not changed it, hence i call it new. this ancestral sex principle, and the idea of self, are one and the same, this sameness its exaction and infinite possibilities, the early duality, the mystery of mysteries, the sphinx at the gates of all spirituality. all conceivable ideas begin and end as light in its emotion, the ecstasy which the creation of the idea of self induces. the idea is unity by the formula of self, its necessary reality as continuity, the question of all things, all this universe visible and invisible has come out of it. as unity conceived duality, it begot trinity, begot tetragrammaton. duality being uni

CALLING TO THE FIRST OF WITCH BLOOD

w by dream did that dragon come and ignite within, my soul, my initiator by giving to the daemon did my eyes open anew. i conjure thee, o wanderer who bears a black thorn stick i adjure thee, who the blood of abel did ignite your senses who lifted thee up into the flames of your father in iblis shadow did you awaken in the arms of lilith, the moon. i summon thee, cain of old, whose words open the gates of hell i invoke thee, cain of the serpent skin, who is the first of witch blood i conjure thee, cain who is the earthly devil, who is the master of spirits encircle and awaken within my flesh, my blood, my mind. by thy depths of which i walk herein shall i become reborn in the name and mark of the devil, whom i swear my spirit unto i am myself the redeemer and bringer of the infernal pact w

CASE PAUL F THE BOOK OF TOKENS

e is the sharp sword whereby the one that i am divideth itself into the many. from binah this sharp sword proceedeth, and by its separative force i cleave asunder mine own unity dividing myself into two, the father and the mother [76] z a i n this thou mayest discern in zain; whose beginning is the sword of separation, whose middle is the paternal yod, and whose end referreth by numeration to the gates of the mother. here, too, shalt thou perceive the, elohim (for they are seven, and. the lights of emanation (for they are ten, and the gates of understanding (for they are fifty. thus in zain, the sword, is shown a figure of all things that have been, that are, and that shall be in time to come. 5 and the sword flasheth forth. from the heart of the mother into the heart of the son, and its c

ower in the son" this is true on all planes. 4 the letter-name zain, z i n, begins with z, the sword, has i, the paternal yod for its middle letter, and ends with n, the value of which, 50, refers to the fifty gates cf binah, the mother. the elohim are traditionally seven, thus corresponding to the number of z. the lights of emanation (sephiroth) are ten, corresponding to the numeration of i. the gates of understanding are fifty, corresponding to the numeration of the letter nun, n. 5 the path of the disposing intelligence, attributed to zain, begins in binah, the mother, and ends in tiphareth, the son. 6" great sea" is a name sometimes applied to binah, and binah is also shabbathai, sh b th a i, the sphere of saturn. saturn, in alchemy, is lead. alchemical lead is the secret abode of fire

CHRONOLOGIA RORISPERGIUS

s in prague 1589 dr john dee meets h. khunrath at bremen in germany fl.ca.1590-ca.1600 paullus (i.e. peter) van der doort antwerp engraver of rosicrucian emblems 1591 reprinting of john dee's hieroglyphic mona 1592 alexander dickson at the scottish court likely to have discussed the art of memory with william schaw. 1592- 1670 john amos comenius rosicrucian published janua linguarum reserata (the gates of tongues unlocked and opened)and the way of light..we may hope that 'an art of arts, a science of sciences, a wisdom of wisdom, a light of light' shall at length be possessed. the inventions of previous ages, navigation and printing, have opened a way for the spread of light. we may expect that we stand on the threshold of yet greater advances. the 'universal books' will make it possible f

luria (loria) according to l. goldschmidt: also goldschmidt text from an arabic commentary on sefer yetzirah. according to "jewish quartly review, 19:1928. goldschmidt constructed a poor text from four existing versions instead of any one version. 1896 publication of les xxii lames herm tiques du tarot divinatoire by r. falconnier. peter davidson english version sefer yetzirah, which adds the "50 gates of intelligence" and "32 paths of wisdom" 1897 levi's le clef des grandes myst res published 1898 julius evola born aleister crowley joins the golden dawn; mathers publishes the book of the sacred magic of abra-melin the mag [abramelin] 1899 c.g. leland publishes aradia, the gospel of the witches 1900-1973 valentine tomberg. meditations on the tarot..the tarot is a system or organism of spir

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

all was a fine meadow with certain little gardens, in which grew strange, and to me unknown, fruits; and then again there was an inner wall about the tower. the tower itself was just as if seven round towers had been built one by another, yet the middlemost was somewhat the higher, and within they all entered one into another, and had seven storeys one above another. being come in this way to the gates of the tower, we were led a little aside by the wall, so that, as i well observed, the coffins might be brought into the tower without our taking notice; of this the rest knew nothing. this being done, we were conducted into the tower at the very bottom, which although it was excellently painted, yet we had little recreation there; for this was nothing but a laboratory, where we had to beat

DAVID ICKE THE BIGGEST SECRET

ing the positive. inother words, hecate kills diana. what better symbolism can you have of swan lake thanblack swans on a lake, as at althorp? a swan is a derogatory term in druidism. projectmonarch slaves who rebel are told that they will be turned into swans and diana, ofcourse, rebelled against the windsors. the number of swans also fits here. monarchprogramming includes a term called the four gates of heaven and four could alsosymbolise the four phases of the moon. earl spencer has established a temple to dianaat the side of the lake. a number of the stately homes of the british aristocracy havetemples or areas featuring the goddess diana, among them blenheim palace home of themarlboroughs and chatsworth house, headquarters of the cavendishs, the dukes ofdevonshire, and both families a

DEMONIC BIBLE

tus as the word of the aeon of lucifer can be seen as an indication that the embassy of lucifer is the natural successor to the tos, cos, and oto/aa, since the aeon of lucifer succeeded the aeon of set and the previous aeon of horus. unlike most satanic rituals, which invoke demons as beings or forces alien to the magician, the rituals presented in the demonic bible allow the magician to open the gates of hell and become one with the forces of darkness. it can now be seen that the embassy of lucifer fulfills the ona s objectives in presencing the forces of darkness and becoming nexus s or gateways to the acausal as well as establishing a new aeon and creating a new race homo deitus (called homo galacticus in ona literature) the embassy of s.a.t.a.n. may no longer exist, but the social real

well as magical seals, charms, and spells have been omitted from this book in order to avoid such things being used foolishly by those who have no interest in magic beyond the acquisition of wealth and the satisfaction of vain ambitions. if you desire it the spirits will reveal to you all manner of sorceries whereby you may attain that which you desire. this book provides the key to crossing the gates of hell and becoming one with the forces of darkness. rather than give you spells, charms, and seals for material benefit, this book provides you with the means to acquire these things yourself. initial to performing these rituals, you must take a "bath of purification, a bath in salt water. the reason for this is that salt is a universal purgant. taking a bath in salt water will eliminate a

lunar month: invoke leviatan every night. etc. nightly ritual 1. dress for ritual and make any preliminary preparations. 2. enter ritual chamber; shut out all outside light sources. 3. light candle(s. 4. light incense; place incense in incense burner. 5. wait a few minutes; allow the incense to fill the room; meditate upon intent of ritual. 6. recite any preliminary statements("i have crossed the gates of hell. etc. 7. recite incantation three or more times; until satisfied that the alignment has been formed. 8. drink from chalice as a sign of communion with the forces of darkness. 9. extinguish candles; allow light to once again enter the ritual chamber. in the performance of these rites you shall set yourself apart to the forces of darkness, consecrate your body as a temple to the dark l

etc. 7. recite incantation three or more times; until satisfied that the alignment has been formed. 8. drink from chalice as a sign of communion with the forces of darkness. 9. extinguish candles; allow light to once again enter the ritual chamber. in the performance of these rites you shall set yourself apart to the forces of darkness, consecrate your body as a temple to the dark lord, cross the gates of hell, and become one with the forces of darkness. this differs from all other systems of magic involving the invocation of spirits. white magicians stand inside protective pentagrams wearing protective amulets to shield themselves from the forces they call upon. in the satanic bible, anton lavey mocked the hypocrisy of those who attempted to protect themselves from the forces they called

cred magic of abramelin the mage in that, unlike a mere book of spells for love, power, wealth, or the destruction of one s enemies, the demonic bible presents a series of rituals that the magician can use to initiate himself. all of the rituals in the demonic bible form a single ritual working which the magician may spend a lifetime performing. the 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 force

re. initiatory style ritual 1. dress for ritual and make any preliminary preparations. 2. enter ritual chamber; shut out all outside light sources. 3. celebrant lights candle(s. 4. celebrant lights incense; places incense in incense burner. 5. wait a few minutes; allow the incense to fill the room; meditate upon intent of ritual. 6. celebrant recites any preliminary statements( i have crossed the gates of hell) 7. initiate recites any preliminary statements. 8. initiate recites incantation three or more times. 9. celebrant and initiate recite incantation together three or more times. 10. both drink from chalice as a sign of communion with the forces of darkness. 11. the initiate gives herself to the celebrant who does to her as he wishes. 12. celebrant extinguishes candles; allows light to

as a sign of communion with the forces of darkness. 10. celebrant and partner come together in sexual union. 11. extinguish candles; allow light to once again enter the ritual chamber. the rituals of the demonic bible may be undertaken by a group or coven. if this is the case, each participant chooses a dark god/goddess as his personal archetype. the high priest performs the rituals to cross the gates of hell and become the devil incarnate. he then adopts the name of a particular archetype, such as satan or lucifer, and is known from then on by that name within the coven. he then initiates the high priestess so that she becomes the manifestation of the dark goddess. she assumes the name of a particular archetype such as hela, hecate, or diana. the other priests and priestesses are then in

DIABOLUS

and atavistic desires which may be explored and mastered. azazel (azazil) is known within muslim lore to have been the same as the angel of death, who was most feared in tribal cultures. various lore describes azazil worshipped god in the seventh hell for over one thousand years, ascending until he reached the earth. azazil arose through the seven hells and upon reaching earth he then sat at the gates of heaven, tormenting adam and eve. the bundahishn relates an original tale of azazel or ahriman- the evil spirit, on account of backward knowledge, was not aware of the existence of ohrmazd; and, afterwards, he arose from the abyss, and came in unto the light which he saw. 10. desirous of destroying, and because of his malicious nature, he rushed in to destroy that light of ohrmazd unassail

on guides and brings that which we desire spiritually and physically. as shaitan states that he is presently at hand and trust in me and call upon me in time of need indicates the very nature of the holy guardian angel, you must recognize this force as a part of yourself by the opposing formula which is mirrored as satan, a symbol and force of rebellion. it is once you have gone forth through the gates of the hidden27 that you begin to ascend into the psychological state of lucifer, the adversary. the essence of shaitan is flame, and continual motion. to understand this beyond any coherent or sinister symbolism is the result of passing the test of appearance. the student of magick must be willing to trespass the laws of nature to discover the identity of the soul, the very gift of magick i

DION FORTUNE CEREMONIAL MAGIC UNVEILED

er knew. no specific charges were ever made against me, save that of not having the proper symbols in my aura. finally i was turned out without reason assigned, save the ridiculous one above. my experiences, when i persisted in using the order system, i have related in psychic self-defence. unpleasant as those experiences were, the fact remains that mrs. mathers' rejection of me did not close the gates of the order to me on either the outer or the inner planes. i personally believe that the temples of the mysteries are not houses made with hands, but are eternal in the heavens. i no more believe mcgregor mathers' story of meeting mysterious adepts in the bois de boulogne than i believe leadbeater's stories of the masters and their marble seats. there is not only folly, but fraud in confusi

DION FORTUNE MYSTICAL QABALA

ned with the mineral aspect of earth. he is throned upon the most ancient rocks where no plant grows. 48. it is this silence which has ever been held to be an especially desirable virtue in women. be that as it may, and no doubt her tongue is her most dangerous weapon, mystical qabala page 107 silence indicates receptivity. if we are silent, we can listen, and so learn; but if we are talking, the gates of entrance to the mind are closed. it is the resistance and receptivity of binah which are her chief powers. and out of these virtues comes the vice which is constituted by their overplus, the avarice which denies too much and would withhold even that which is needful. when this prevails, we need the generous gedulah-geburah, jupiter-mars influence to slay the old god, the slayer of his chi

ough the correspond mg factors in our own temperaments that we come into touch with the forces of nature. it is the venus within that puts us in touch with the influences symbolised by netzach. it is the magical capacity of our own mind that puts us in touch with the forces of the sphere of hod-mercury- thoth. if there is no venus in our own nature, no capacity to respond to the call of love, the gates of the sphere of netzach will never open to us and we shall never receive its initiation. equally, if we have no magical capacity, which is the work of the intellectual imagination, the sphere of hod will be a closed book to us. we can only operate in a sphere after we have received the initiation of that sphere, which, in the language of the mysteries, confers its powers. in the technical w

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

come. isis speaketh unto thee, nephthys holdeth converse with thee, and the shining ones come unto thee bowing down even to the ground in adoration at thy feet, by reason of the writing which thou hast, o pepi, in the region of saa. thou comest forth to thy mother nut, and she strengtheneth thy arm, and she maketh a way for thee through the sky to the place where ra abideth. thou hast opened the gates of the sky, thou hast opened the doors of the celestial deep; thou hast found ra and he watcheth over thee, he hath taken thee by thy hand, he hath led thee into the two regions of heaven, and he hath placed thee on the throne of osiris. then hail, o pepi, for the eye of horus came to hold converse with thee; thy soul which was among the gods came unto thee; thy form of power which was dwell

ke me to rise (7) so that i may ascend unto heaven, and there may that be done which i command in the house of the ka of ptah.[6] i know my heart, i have gotten the mastery over (8) my heart, i have gotten the mastery over my two hands and arms, i have gotten the mastery over my feet, and i have gained the power to do whatsoever my ka pleaseth (9) my soul shall not be shut off from my body at the gates of the underworld; but i shall enter in peace, and i shall come forth in peace [1. a very fine set of examples of blue, green, and yellow glazed fa ence pectorals inlaid with scarabs is exhibited in the fourth egyptian room. 2. i.e, the judgment hall of osiris, in which hearts were weighed. 3. var "west" 4. on the word# see brugsch, w rterbuch (suppl, p. 1289, and stern, glossarium, p. 19, c

bed. no. 20,619, red glass) buckle set in a gold frame, and inscribed with a few words of the chapter of the buckle, and the name of aah-mes the scribe; no. 8258, mottled glass buckle having the loop inlaid with blue composition; no. 8259, red fa ence double buckle, pierced lengthwise for threading in a necklace] p. 359 deceased] he shall be among those who follow osiris un-nefer, triumphant. the gates of the underworld shall be opened unto him, and a homestead shall be given unto him, together with wheat and barley, in the sekhet-aaru; and the followers of horus who reap therein shall proclaim his name as one of the gods who are therein. vignette: a heart. text [chapter xxixb (1) the chapter of a heart of carnelian. saith osiris ani, triumphant "i am the bennu, the soul of ra, and the gui

er is accompanied by an utchat. 5. in the turin papyrus the four children of horus take the place of these triads] p. 368 [1 (10) may no delay arise for me in ta-mera. grant thou (11) that they all may come unto me, great (12) as well as small. mayest thou grant unto the ka of osiris ani [the power] to go into and to come forth (13) from the underworld; and suffer him not to be driven back at the gates of the tuat" next: plate xxxvii. plates xxxv. and xxxvi. http//www.sacred-texts.com/egy/ebod/ebod40.htm (2 of 2 [8/10/2001 11:29:26 am] sacred texts egypt index previous plate xxxvii. vignette: a shrine wherein stands sekeri-ausar neb setait neter aa neb neter-xert seker-osiris, lord of the hidden place, the great god, the lord of the underworld. he wears the white crown with feathers, and h

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ive years, during which time he achieved and issued the book of thel, the marriage of heaven and hell, and the first book of the french revolution. in 1792 he moved to the hercules buildings in lambeth, where dire poverty forced him to do much of his commercial work, notably a series of illustrations to young s night thoughts, yet he also found time for original drawing and writing, including the gates of paradise and songs of experience. eventually he tired of london, however, and moved to felpham, near bognor in sussex, taking a cottage close to where aubrey beardsley would live at a later date. here blake composed milton, jerusalem, and a large part of the prophetic books, and made a new friend, william hayley, who repeatedly aided him monetarily. the sussex scenery.afterward to inspire

itted to enter the realms of bliss. this he imagined he could in great part accomplish by the recitation of various magical formula and spells, which would ward off the evil influences opposed to him. to this end every important egyptian of means had buried with him a papyrus of the book of the dead, containing at least all the chapters necessary for encountering the formidable adversaries at the gates of amenti, the egyptian hades. these chapters would assist him in making replies during his ceremony of justification. first among these spells were the words of power. the egyptians believed that to discover the secret name of a god was to gain complete ascendancy over him. sympathetic magic was in vogue in egyptian burial practice, which explains the presence, in tombs of people of means

nocent sinner (3 vols, 1877, in the world (2 vols, 1878, our bohemia (3 vols, 1879, too red a dawn (3 vols, 1881, cobwebs (3 vols, 1882, the story of helen modjeska (1883, in the flower of her youth (3 vols, 1883, violet fanshawe (2 vols, 1884, the prettiest woman in warsaw (3 vols, 1885, and lord vanecourt s daughter (3 vols, 1885. her later books, the idyll of the white lotus (1885, through the gates of gold (1887, and the blossom and the fruit: the true story of a black magician (1888, strongly manifested her growing interest in metaphysics and the occult. the blossom and the fruit was included by occultist aleister crowley as recommended reading for neophytes in working with magic, and it seems possible that the author had some inside knowledge of secret occult organizations. collins s

ondon lodge of the theosophical society, which she joined in 1884. in the same year, she wrote the idyll of the white lotus, followed by light on the path, subtitled a treatise written for the personal use of those who are ignorant of the eastern wisdom, and who desire to enter within its influence. written down by m.c, fellow of the theosophical society. in 1887, after publication of through the gates of gold, collins became coeditor with helena petrovna blavatsky of the society s journal lucifer, but ceased editing it two years later as a result of a controversy in the movement connected with the authorship of her books. the ambiguous ascription on the title page of light on the path suggested to some that the work was inspired by an adept, and for some time it was implied that the sourc

, mabel. the awakening. london: theosophical publishing society, 1906. the blossom and the fruit: the true story of a black magician. new york: theosophical publishing society, 1888. a cry from afar. london: theosophical publishing society, 1905. the idyll of the white lotus. adyar, madras, india: theosophical publishing house, 1885. light on the path. boston: occult publishing, 1884. through the gates of gold. london: j. m. watkins, 1887. colley, thomas encyclopedia of occultism& parapsychology. 5th ed. 310 crowley, aleister. the confessions of aleister crowley. edited by john symnonds and kenneth grant. new york: hill and wang, 1969. fuller, jean overton. the magical dilemma of victor neuburg. london: w. h. allen, 1965. colloquy of the ancients a collection of ossianic legends of ancient

ny incidents were recorded in the greek and roman literature. across the region it rivaled and at times surpassed astrology as the primal means of fortune telling. among the most famous cases involving entrail reading involved alexander the great. prior to his campaign in babylonia, he was warned by his chaldean soothsayers, following their readings, that he should not go. upon his arrival at the gates of the city, he learned that the governor of babylon had also sacrificed an animal whose signs confirmed alexander s own diviners. alexander is subsequently said to have degenerated mentally under a cloud of despair. he, of course, confirmed the direst warning of his soothsayers by catching a fever and dying. in the fourth century b.c.e, xenophon recorded numerous incidents of extispicy in t

er fraternity) of the inner light to attract recruits for the golden dawn but eventually split off from the main body as warden of the new order. she taught her own variation of magic, based on claimed contacts from the inner planes of wisdom. firth wrote several books on magic and the occult and several occult novels, notably the secrets of dr. traverner (1926, the demon lover (1927, through the gates of death (1932, the winged bull (1935, the goat-foot god (1936, the sea priestess (1938, and moon magic (ca. 1939. her books of occult instruction include sane occultism (1929, psychic self-defence (1930, the training and work of an initiate (1930, and the mystical qabalah (1935. sources: chapman, janine. quest for dion fortune. york beach, maine: samuel weiser, 1993. fielding, charles, and

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

muses and of the moving spheres. ten is completeness, because one cannot count beyond it except by combinations formed with other numbers. in the ancient mysteries, ten days of initiation were prescribed. in ten is found evident signs of a divine principle. eleven is the number of the commandments, while twelve is the number of signs in the zodiac, of the apostles, of the tribes of israel, of the gates of jerusalem. this theory of numbers agrippa applied to the casting of horoscopes. divination by numbers was one of the favorite methods employed in the middle ages. in magical rites, numbers played a great part. the power of the number three is found in the magic triangle, in the three prongs of the trident and fork, and in the three-fold repetition of names in conjurations. seven was also

sty, eugen encyclopedia of occultism& parapsychology. 5th ed. 1158 the oupnekhat according to lewis spence in an encyclopaedia of occultism, the oupnekhat or oupnekhata (book of the secret) is a work written in persian providing the following instructions for the production of visions: to produce the wise maschqgui (vision, we must sit on a four-cornered base, namely the heels, and then close the gates of the body. the ears by the thumbs; the eyes by the forefingers; the nose by the middle; the lips by the four other fingers. the lamp within the body will then be preserved from wind and movement, and the whole body will be full of light. like the tortoise, man must withdraw every sense within himself; the heart must be guarded, and then brahma will enter into him, like fire and lightning

of metals. it stated: the extraction of the soul out of gold or silver, by what vulgar way of alchymy soever, is but a mere fancy. on the contrary, he which, in a philosophical way, can without any fraud, and colourable deceit, make it that it shall really tinge the basest metal, whether with gain or without gain, with the colour of gold or silver (abiding all requisite tryals whatever, hath the gates of nature opened to him for the enquiring into further and higher secrets, and with the blessing of god to obtain them. seton (or sethon) alexander encyclopedia of occultism& parapsychology. 5th ed. 1390 seven principles (in theosophy) according to the teachings of theosophy (derived from hinduism, there are seven principles or parts of the human being that reflect cosmic principles. these c

me ill and apparently died one morning about 4 a.m. he was considered dead by those present and preparation began for his burial. then in the middle of the afternoon, he awoke and announced to all present that he had been to heaven. he saw the light, so frequently mentioned in accounts of near-death experiences, and faced a life review. he also, at one point, looked down upon his own body. at the gates of heaven, according to slocum s account, he had been turned back because of his immoral life. he encountered some angelic beings who gave him a choice of going to hell or returning to earth to teach his people the way to heaven. he announced that all should be christians and requested that a church be built. within a short time, some 50 people associated with the church. the movement subseq

ere of his story probably derived from the vampire story carmilla, written by another dubliner, sheridan le fanu, and first published in 1871. in addition to his immortal dracula, stoker published other novels and stories: the snake s pass (1890, the watter s mou (1895, the shoulder of shasta (1895, miss betty (1898, the mystery of the sea (1902, the jewel of seven stars (1904, the man (1905, the gates of life (1908, lady athlyne (1908, snowbound (1908, the lady of the shroud (1909, and the lair of the white worm (1911. his volume of short stories dracula s guest was published posthumously in 1937; the title story was originally a chapter in the manuscript of dracula, deleted to shorten the work. he died april 20, 1912. his greatest work, at least to himself, was his biography of his mento

EVIL AND UNCLEAN SPIRITS

ixed l and n 3 the water of tears the water of creation the water of ocean \nhyg lbt twmyruc aqra twmlx hyx tjcrab hycn w yh f yf ayg wdba hmda lwac ra the false sea upon the left hand are the seven infernal habitations: 1. sheol- the depth of the earth 2. abaddon- perdition 3. titahion- the clay of death 4. bar shacheth- the pit of destruction 5. tzelmoth- the shadow of death 6. shaari moth- the gates of death 7. gehinnom- hell the mercavah in the mercavah vision of ezekiel it is written "and i beheld a whirlwind come forth out of the north; a great cloud and a fire enfolding itself, and a splendour on every side, and the brilliance of the innermost flame in the midst of the fire" 4 there are the four kerubic expressions of force, and the evil and adverse powers broken beneath their feet

FLY THE LIGHT

75 is bringing back the original methodology of apocalyptic desire and the fires which spring from such ideas. fly the light is a cd recorded by psychonaut 75 as their most intense, profound a intricate album to date. being recorded as a musical ritual, fly the light was structured around certain cabalistic numerical values, phi and binaural beats and a foundation based around opening or creating gates of hell within the individual listener, thus throwing open the gates of the subconscious. the name itself derives from lucifuge, or lucifugum, fly-the-light are considered fire spirits who live in the astral plane in a spirit form. lucifuge is also the name of the patron devil in the grand grimoire, being an emissary of lucifer the light bringer. in this sense, lucifuge can be a shadow which

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

y 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 of all generation. on the summit of the castle he caused to be raised a tower thirty cubits high on the top of which he ordered to be placed a light-house rotunda) the colour of which changed every day until the seventh day after which it returned to the first colour, an

l, the name of the city is "al-asmunain; see the german translation of the arabic text (cited above, p. 49, note 2, p. 323. 54 hermes trismegistus and magic religious magic described in the asclepius. here are the man-made gods, statues of the animal- and bird-shaped gods of egypt, which hermes trismegistus has animated by introducing spirits into them so that they speak with voices and guard the gates of this magical utopia. the colours of the planets flash from the central tower, and these images around the circumference of the city, are they perhaps images of the signs of the zodiac and the decans which hermes has known how to arrange so that only good celestial influences are allowed into the city? the law-giver of the egyptians is giving laws which must perforce be obeyed, for he cons

FRATER ELIJAH ANGELS OF CHAOS

o the rite from the angel. a flashing between both symbols is a good technique. while screaming, io choronzon! statement of office- the following is an adaptation of a calling given by the sons of hermes: universe, hear my plea. earth, open. let the waters open for me. trees do not tremble. let the heavens open and the winds be silent! let all my faculties celebrate in me the all and the one. the gates of heaven are open; the gates of earth are open; the way of the current is open; my spirit has been heard by all the gods and genni. by the spirit of heaven, and earth, the sea& the currents [experience all in sensation, the binding of the eye is complete. banish/ condense the horizon appendix vi the binding of the eye- results as i descended from my flight, i heard the drums the drums of ev

FREEMASONS SATANISM AND SYMBOLISM

unk of a tree. python, the serpent deity, was esteemed oracular; and the tripod at delphi was a triple-headed serpent of gold [note: also, pike capitalized as we printed, above] 4 "the portals of the egyptian temples are decorated with the hierogram of the circle and the serpent" 5) the serpent "is found upon the temple of naki-rustan in persia, on the triumphal arch at pechin, in china, over the gates of the great temple of chaundi teeva, in java; upon the walls of athens. the mexican hierogram was formed by the intersecting of two great serpents, which described the circle with their bodies, and each a human head in its mouth [note: pike capitalized serpent, above, to denote deity] while we may think it abhorrent for a snake to be swallowing a human, we discover that the satanist had a d

FULLER J F C SECRET WISDOM OF THE QABALAH

ract ideas, the fruit of the gi am h forming in the mind. in the qabalah it is often called gthe only begotten son h. gin the beginning was the word, and the word was with god, and the word was god h 17 here we have presented to us the logos nature of 'hokmah. its colour is yellow or red-orange, the colour of christ; it is positive and male, and its letter is v (vau= 6, which multiplied by the 50 gates of binah reveals w (shin= 300, the glory of god. the final h (heh) of tetragrammaton represents the remaining seven sephiroth. this revelation of the shin shows the triadic nature of the first three sephiroth which constitute the intellectual world, and it closely relates it to many mysteries. thus, in ydw shaddai (almighty, the name of the deity before he revealed himself as yhvh, the shin

by the od and the vau- the serpent coiled up or passive and the serpent erect or active. the first represents the creative energy and the second actual movement or change. these two serpents are the guardians of those forces which man calls good and evil; they are, as we have already mentioned, symbolized by yakhin and boaz, the pillars of solomon's temple, and flow into kether through the fifty gates of binah, 50 being the numerical value of kl (lk) which means gall h, or the gunderstanding of all h. moses failed to open the fiftieth of these gates had he done so he would have become the messiah of israel. when the messiah does come, the sabbatic millenary will be accomplished; all israel will be blessed, 16 and will become one nation in the lord 17- that is to say, this world will be in

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

by heart.first point. end of secondadept's prayer'0god the vast one &c &c second point. secondadept's prayerin thev[al.ll]t&chief adeptin pastosspeech, beginning 'buried with that sight' liill:d point.ofritualup toilieofmel'l'ijit'iknumber, name &c. i am the way (tiphereth) the truth (geburah& the life (chesed) no man cometh unto the father but by me(chokmah)i am purified i have passed thro' the gates of darkness into light i have foughtupon earth for good,i haveentered into theinvisible,i have finishedmywork.i am the sun shining in his rising, i have passed thro' the hour of cloud& night (meshamah in binah) i am ammonthe concealedone, the opener of the day.i am osiris osorronophris, the justified one (chiah in chokmah) i am the lord oflife triumphantover death. there isno part of me that

GILBERT THE SORCERER AND HIS APPRENTICE

ground, like the side of a valley (4) neshiah- pasture, or meadow (5) tziah- sandy, or desert land (6) areqa- earth (7) thebe! or cheled- mixed earth and water. upon the left hand are the seven infernal habitations (1) sheol- the depth of the earth (2) abaddon- perdition (3) titahion- the clay of death (4) bar shacheth -thepit of destruction (5) tzelmoth- the shadow of death (6) shaari moth- the gates of death (7) gehinnom- hellthe qliphoth of theqabalah25theevil and averse powers beneath thefeetof thefourcherubim[these,and all followingpropernames,are given inhebrewwith englishtransliterationsandtranslationswhereappropriate.thehebrewishereomitted.rg]lilith machaloth samael rahab the asstheoxserpentsstrange beasts splendour on every side fire enfolding whirlwind babel ionia media edomthem

GOETIA LUCIFERIAN

of immortal coil designs, magus books and all of the brothers and sisters of the order of phosphorus. lucifer triumphans! 3 illumination spell of the seeker the perception of the serpent s mind who in the dream of the celestial and infernal shall walk between the worlds. unto the angelic soul and fiery essence of the serpent, who comes as shadow but is revealed as light. i charge thee to open the gates of this book to those who are of its blood one who may take the knowledge of the pages in the in-between worlds of dreams do come forth, that the seeker shall be transformed in new shadow to the presence of the emerald light. i charge thee with guarding this book by the dreams of those unwilling to grow and become in the light of the serpent-angel. by air and dream we enter the circle 4 5 th

do not on the other hand fear the very forces which you seek to command, be it angelic or demonic. black witchcraft is working with averse or black forces which are translated as shadow aspects of the sorcerers psyche. these shadows of the self are essential to our own selfdevelopment and becoming as individuals. it requires that the witch be well disciplined and also well balanced, save from the gates of failure and madness. to look into the eye of set and lilith-hecate or even ahriman is to face off forces which would devour any not prepared to become bearers of the black flame, a luciferian spirit themselves. once this pact is made, when the sigillium diaboli is upon the mind, spirit and body, then there is no turning back only the ascension of the spirit as beyond the mortal clay. 6 in

announced conjurations of the four quarters. azazel i summon thee fire-djinn of the southern quarter, be the torch which would ignite me, immolate me in your presence, as your child on the path of shadow unto light. samael great dragon transformed, i summon thee as fulmino-lucifer, the morning star of the east, the serpent-angel of the emerald crown who fell to earth awaken now and open forth the gates of the imagination by air and dream. mahazael father of the witch spirit, who blesses and curses under the hidden and bright moon, i do summon thee forth unto me, initiator of flame and iron, come thou forth unto this circle. horned beast and angel perfected, awaken to my northern calls of the earth! in hearth and forest shall you walk with me; in shadowed valley shall you walk as me; in des

forth unto this circle. horned beast and angel perfected, awaken to my northern calls of the earth! in hearth and forest shall you walk with me; in shadowed valley shall you walk as me; in desert and mountain shall you carry my body in thy circle of being! mahazael, incarnate within! azael as the candle burns out and as the sun fall into the darkness, i call unto thee azael spirit of the western gates of twilight and the grave, i summon thee forth. show unto me your mask of the dead and encircle me in the spirits of thy self, i seek to walk between the darkness and the light. i come unto you as the beast from the ocean, the dragon arisen! open forth the path of serpents! open forth the path of the dragon! hekas! hekau! hekas! working with demonic spirits demonic spirits are essential chth

in flour. the flour itself is known as qemu, such aspects of primal sorcery have survived to the present age in various cultures, in voudon practices and even thelemic magick, sabbatic and luciferian witchcraft. the flour circle is not by any means a must, one may create an ourabouris levianthanic boundary which is symbolic of the self encircled, that fascination and self-enchantment leads to the gates of the infernal and celestial peaks of magick light, the awakening of ones will and divinity. the circle should be understood as the essence of the self, that it is the bridge between the waking and dreaming, between the celestial and infernal, the fiery essence of the azazel. the original circle of solomon as redesigned by aleister crowley is indeed powerful in form, e.g. ourabouric circle

acred circle within the meeting place of spirits. the blade may be consecrated in the hour of saturn. as well when the moon is waning create a distilled water container and fill with blackened pepper, hecate oil and a few drops of your own blood. with the flame burning, hold the blade within. envision the fires of the underworld, of hecate-lilith and banal, of the daemonic gods below who open the gates of our own transformation. envision the fire empowering the blade with the serpent tongue of shaitan of midnight, the purifier of the black handled knife. as the blade is immersed in the water, recite- by the mysteries of the depths, the coiling dragon of old beheld to the gates of leviathan by hecate and the skull wreathed in roses, which is silence and beauty i summon thee blade of steel

GOLDEN DAWN RITUALS K

nse, goes to the west of altar, faces east, raises it, and draws equilibrium spirit pentagrams, saying "exarp bitom (draw active pentagram) hcoma nanta (draw passive pentagram) in the names and letters of the mystical tablet of union, i invoke ye, ye divine forces of the spirit of life. i invoke ye, ye angels of the celestial spheres whose dwelling is in the invisible. ye are the guardians of the gates of the universe! be ye also the watchers of our mystic vault. keep far removed the evil and the unbalanced; strengthen and inspire the initiates, so that we may preserve unsullied this abode of the 4 mysteries of the eternal gods. let this place be pure and holy, so that we may enter in and become partakers of the secrets of divine light (he replaces the incense upon cand resumes his place s

ault and proceed around the altar with the sun. chief adept reads the following sentences, and all halt in the former positions, chief adept is in center, others are around) chief adept "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 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 th

GOLDEN DAWN RITUALS VENUSZAM16

ce toward the west, and say "creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west" step 20 pass to the west with the talisman in the left hand. partly unveil it and smite it once with the sword. say "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 great one of the path of shades. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me without fear. for i am he in whom fear is not. thou hast known me, so pass thou on" step 21 reveil the talisman, and circumambulate once. then, halt in the north, and place it on the ground. bar, purify, an

GOLDEN DAWN RITUALS Z2

y masks himself with the form of the spirit, and for the first time, partially opens the covering of the sigil without, however, entirely removing it. he then smites it once with the flat blade of the sword, saying in a loud, clear and firm voice: thou canst not pass from concealment unto manifestation save by the virtue of the name \yhla. before all things are the chaos and the darkness, and the gates of the land of night. i am he whose name is darkness. i am he great one of the path of the shades. i am the exorcist in the 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

GOLDEN DAWN RITUALS ZAM11

iveth and believeth in me shall never die. i am the first and the last. i am he that liveth and was dead, and behold i am alive forever more and i hold the keys of hell and of death. for i know that my reedmer liveth and that he shall stand in the latter of days 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 into the light. i have fought upon the earth for good and have chosen in thy holy name to continue the work of thy will" step 12 now bring forth the light into the body and turn it to a rose pink. expand it at the heart by formula of the middle pillar. 6 circumambulate three times while saying "i am the sun in his rising, i have passed through the hour of cloud and of night. i am

GOLDEN DAWN RITUALS ZAM13

may be obedient unto me. iao. such are the words "i am the resurrection and the life, he who believeth in me though he were dead yet shall he live, and he who believeth in me who liveth shall never die. i am the first and the last, i am he who liveth and was dead, and behold, i am alive evermore. i am the way, the truth and the life, no man cometh unto the father but by me. i have passed from the gates of the darkness into the light. i have entered the invisible, i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of life, triumphant over death. there is no part of me not of the gods. i am the preparer of the pathway, the rescuer unto the light. i am rising higher and higher, i am passing beyond the light of the sun. i pass through the abyss

GOLDEN DAWN RITUALS ZAM14

veth and believeth in me shall never die. i am the first, and the last. i am he that liveth and 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 the purified. i have passed through the gates of darkness unto the light. i have fought upon earth for good, and have finished my work. i have entered into the invisible" step 23 vibrate hwchy by the vibratory formula of the middle pillar. also perform the mystical circumbulation three times while saying "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

GOLDEN DAWN RITUALS ZAM16

ce toward the west, and say "creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west" step 20 pass to the west with the talisman in the left hand. partly unveil it and smite it once with the sword. say "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 great one of the path of shades. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me without fear. for i am he in whom fear is not. thou hast known me, so pass thou on" step 21 reveil the talisman, and circumambulate once. then, halt in the north, and place it on the ground. bar, purify, an

GOLDEN DAWN RITUALS ZAM18

veth and believeth in me shall never die. i am the first, and the last. i am he that liveth and 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 the purified. i have passed through the gates of darkness unto the light. i have fought upon earth for good, and have finished my work. i have entered into the invisible" step 20 begin circumambulating while saying aloud "i am the sun in his rising, 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, lord of life, triumphant over death. there is no

GOLDEN DAWN RITUALS ZAM20

nd face east. replace pantacle. take incense, go west of altar, face east, raise it, and trace the active equilibrating spirit pentagram. say "exarp, bitom" trace the passive equilibrating spirit pentagram, saying "hcoma, nanta. in the names and letters of the mystical tablet of union, i invoke ye, ye angels of the celestial spheres, whose dwelling is in the invisible. ye are the guardians of the gates of the universe; be ye also the watchers of my mystic sphere. remove and banish far the evil; strengthen and inspire me that i may preserve unsullied this my body, as the abode of the mysteries of the holy one. let my sphere be pure and holy so that i may be able to enter into the center of my being, and become a partaker of the secret of the divine light" 5 step 11 pass to the northeast. ta

liveth and believeth in me shall never die. i am the first and the last. i am he that liveth and 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 days 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 the light i have fought upon earth for good, and have finished my work. i have entered into the invisible" step 29 circumambulate slowly once in the path of a, saying as you pass around "i am the sun in his rising, 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, lord of life, triump

GOLDEN DAWN RITUALS ZAM21

e west of the altar of the universe) 6 invocation to the higher chief adept "procol oh procol, este profani. barlasti ompala. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. i invoke tahuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tahuti, lord of the gates of the universe, thee, thee i invoke. oh thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee i invoke. thou whose head is as an emerald, and thy nemyss as the night sky blue, thee, thee i invoke. thou whose skin is a flaming orange as though it burned in

GOLDEN DAWN RITUALS ZAM22

purified and twice consecrated, thou mayest approach the gateway of the west. step 4 pass to the west with talisman in left hand. partly unveil the talisman, smite it once with the sword, set it on the ground and face the talisman as the hiereus. say: thou cannot pass from concealment into manifestation save by the virtue of the name \yhla. before all things was 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 path of shades. i am the exorcist in the midst of an exorcism. take on manifestation before me without fear, for i am he in whom fear is not. thou hast known me, so pass thou on. 10 i purify thee with n and consecrate thee with o. pass thou on towards the east. step 5 upon arriving at the east, strike it once, un

ireless strength and an all pervading energy so that unto me it may be a talisman ever helping me to aspire 15 unto the divine with the extended flare of an all penetrating vision. creature of talismans, thou hath the o of life, so pass thou on! make 4=7 grade sign step 4. take up the talisman and circumambulate completely holding talisman aloft and attracting the light. i have passed through the gates of wisdom and come unto the palace of peace. give me your hands, o ye lords of truth, for i am made as ye. ye are the teachers of the soul. step 5 go to the west, face the quarter, place the talisman before the water tablet. say: before thou canst have a body fitted for the incarnation of the divine, thou must receive the n, the blood, and the tears for the remission of sins. step 6 make the

GOLDEN DAWN RITUALS ZAM3

er. let the adept now astrally perform the invocation of the supernals. step 7 upon connection and reception of the divine white brilliance of rtk, let the adept make the l.v.x. signs (keeping his hands in the form of osiris risen. 4 step 8 let the adept now recite the following "i am the way the truth and the life. no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness unto the light. i have fought upon the earth for good. i have finished my work. i have entered into the invisible. i am the sun in his rising. i have passed through the hour of cloud and of 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

GOLDEN DAWN RITUALS ZAM5

ad, yet shall he live, and whosoever believeth in me shall never die. i am the first and the last. i am he that liveth and was dead and behold i am alive evermore and hold the keys to hell, for i know that my redeemer liveth and he shall stand at the latter days 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 the light. i have fought upon the earth for good, i have finished my work, i have entered into the invisible. i am the sun in its 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 go

GOLDEN DAWN RITUALS ZAM7

or betwixt the light and the darkness did he stand. the god form of thoth 3 "procol oh procol, este profani. barlasti ompala. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. i invoke tehuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tehuti, lord of the gates of the universe, thee, thee i invoke. oh, thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee i invoke. thou whose head is as an emerald, and thy nemyss as the night sky blue, thee, thee i invoke. thou whose skin is a flaming orange as though it burned i

GOLDEN DAWN RITUALS ZAM8

me. thus, we could ascribe the pentagram to these sephiroth. dsj, djp (pachad, jxn and dwh each have three letters like rtk. in addition, tud has three letters. note: djp is another term for hrwbg, and hlwdg is another title for dsj. rtk tud hnyb hmkj djp hrwbg hlwdg dsj trapt dwh jxn dwsy twklm 3 the total of letters in all the names, combined, equal fifty. this directly relates to the number of gates of understanding in the qabalah (i= 10, h= 5, 10 x 5= 50, 50= n. djp and means "fear" in hebrew. this is expressed in the passage "the lord is the beginning of wisdom" hlwdg relates to dsj. its definition in hebrew is magnificence. this alludes to god's magnificence, and it is an expression of his mercy and love. a more esoteric definition of dsj is "love" three basic classes now sum up the

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

e versatile brain. homo erectus, who overlapped with and then succeeded homo habilis, appeared about 1.6 million years ago with a brain capacity in the region of 900cc (as against 700cc in the case of habilis).3 the million or so years after that, down to about 400,000 years ago, saw no significant evolutionary changes or none attested to by surviving fossils. then homo erectus passed through the gates of extinction into hominid heaven and slowly very, very slowly what the palaeoanthropologists call the sapient grade began to appear: exactly when the transition to a more sapient form began is difficult to establish. some believe the transition, which involved an increase in brain size and a decrease in the robustness of the skull bones, began as early as 400,000 years ago. unfortunately, t

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

not be sute. suggestions: 1 needto try this esercise again while standing.my mirad wandered tonight and 1 had a hand time concentrarting. 82 invocation vs evocation i invoke thee, the terrible and invisible god: who dwellest in the void place of the spirit. aleister crowley, libersamekh i invokeye, ye angels of the celestial spheres, whose dwelling is in the invisible. ye are theguardians of the gates of the universe, be ye aleo the guardians of this mystic sphere. let my sphere be pure and holy so that i may enter in and become a partaker of the secrets of the light divine. the golden dawn's watchtower ceremony technically, to invoke means to "call in" whereas to evoke means to "call forth" under normal circumstances you will invoke a deity when you want to assume its identity. you will

iad plapli (veh-rah neh roh ra-el-zodah-peh lah-ee-ahdeh pel-ahpeh- lee) by the power of vrelp (var ei-peh) i behold the city of the pyramids and the masters who dwell herein. truly is the pyramid a temple of initiation. truly is the pyramid a tomb. 321 i have cast aside my name. i have cast aside my desire. i have cast aside my life. i am a pile of dust in the city of the pyramids. fifty are the gates of understanding; this is my dual nature. one hundred and six are the seasons thereof; eophan (eh-oh-peh-hah-neh) this colors me with sorrow. mi-l dosig-kokasb (mee-el doh-see-geh-koh-kah-ess-beh) part 6. remain in the city of the pyramids for as long as you can. when ready to leave, hold the talisman of ivitdt before you and say the following (place your own magical name in the blanks: ial

leh-heh-keh-teh-gah) i invoke you, angels of the watchtower of the north. raise your censer in your right hand and use it to trace the two invoking pentagrams of spirit: 347 while tracing these, say, exarp (ehtzar- peh) bttom (bee-toh-meh) nanta (nah-en-tah) hkoma (hehkoh- mah) in the names of the letters of the tablet of union i invoke you, divine forces of the spirit of life. o guardians of the gates of the universe, be you also guardians of this magick circle that i may enter in and become a partaker of the secrets of the divine light. step 3. hold your pantacle of axir before you, face the watchtower of earth and say, mor dial-hktga (moh-ar-dee-ah-lehheh-kehteh- gah) ikzhikal (ee-kehzod-he e-kal) o king of the earth, who uses the earth for a footstool, who solidifies the past; i invoke

HAMIL THE ROSICRUCIAN SEER

spirits pass the time between death and judgment in a state of unconsciousness. but it is not so. a man does not enter the presence of his maker *as they leave the earth. they are there to receive [udgment; but they have all been progressing towards good since their death. by that time a great part of the punishments awarded to the wicked areoverj-s-mostof them, indeed, are entirely happy.thenthe gates of paradise are unfolded, and they are eternally and supremely blest. even- the best who die, do not have the most perfect bliss until that day. although they cannot imagine a state happier than their own, they look forward to it with great pleasure.thereare no torments that are everlasting. can any christians imagine thatgod,-and,when i say that, i mean the highest of all angels, the dispos

HANDBOOK OF EGYPTIAN MYTHOLOGY

od. the underworld books present ra and his daughter in less human terms. as the goddess of the west, hathor welcomes the setting sun into her outstretched arms. for both gods and people, hathor eased the transition from 138 handbook of egyptian mythology death to new life. the time and manner of a person s death was decreed by a sevenfold form of hathor. as lady of the necropolis, she opened the gates of the underworld. as a tree goddess, she revived the newly dead with shade, air, water, and food. the spirits of the dead could imbibe eternal life from the milk of the seven hathor cows. the coffin texts and the book of the dead have spells to help the deceased live forever as a follower of hathor. in a late period story, hathor rules the underworld, emerging to punish those who behave unj

dark before light was created. a middle kingdom text asks how the creator, who has sia, hu, and maat (the divine order) always with him, can have allowed egypt to descend into chaos. in new kingdom underworld books, sia and hu are often shown standing in the solar barque with ra. sia acts as a spokesman for ra during the nocturnal journey of the sun. he gives the order to open each of the twelve gates of the underworld. see also eye of ra; maat; ra references and further reading: s. bickel. la cosmogonie gyptienne avant le nouvel empire. orbis biblicus et orientalis 134. fribourg, switzerland, and g ttingen, germany: 1994, 100 112. e. hornung. conceptions of god in ancient egypt: the one and the many. translated by j. baines. ithaca, ny: 1982, 76 77. primary sources: pt 250; ct 261, 335

was angry but coming like a sweet breeze when she was appeased. meretseger s mountain was one of the entrances to the underworld. snakes were said to sleep below the earth like the dead every night and come alive again by day. the visions of the underworld painted on the walls of the royal tombs writhe with snakes. snake-headed demons and fire-spitting snakes punish evil souls. each of the twelve gates of the underworld has a snake guardian, and the solar barque and the corpse of osiris were protected by the coils of the mehen snake, a kind of counter-apophis (see, for example, figure 38. time itself was depicted as an endless snake that swallows up the hours. one of these images, the ouroboros or tail-in-mouth serpent, passed into other cultures as a symbol of infinity (see figure 18. see

HEAVEN HELL

ef-hra-asht-kheru. watcher. res-ab. herald. neteka-hra-khesef-atu. arit v. gatekeeper. ankh-em-fentu. watcher. ashebu. 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

re in reality long sentences, which make sense and can be translated, but there is little doubt that under the xviiith dynasty these sentences were used as purely magical formulae, or words of power, which, provided the deceased knew how to pronounce them, there was no great need to understand. in other words, it was not any goodness or virtue of his own which would enable him to pass through the gates of sekhet-aaru, and disarm the opposition of their warders, but the knowledge of certain formul, or words of power, and magical names. we are thus taken back to a very remote period by these ideas, and to a time when the conceptions as to the abode of the blessed were of a purely magical character; the addition of pictures to the formulae, or names, belongs to a later period, when it was tho

eaning here is that he did not divert, to his own use any portion of the goods he received. next: chapter iii. the reunion of the beatified and their recognition of each other in the other world sacred texts egypt ehh index index previous next p. 64 chapter iii. the reunion of the beatified and their recognition of each other in the other world. having now described sekhet-hetep and the halls and gates of the other world according to the book of coming forth by day (per-em-hru, we may pass on to consider how far souls in sekhet-hetep had the power to know and recognize each other, and to enjoy intercourse with relatives and friends. from many scenes and passages in texts it has for some time past been clear that husband met wife, and wife met husband again beyond the grave, for in the papy

seti i, we may gather that the pictures accompanying the texts were supposed to be exact copies of the divisions of the tuat as they actually existed in amenti, i.e, the "hidden place" or the "other world" and the texts were supposed to give the traveller in the tuat all the information he could possibly require concerning the "souls, the gods, the shadows, the spirits, the gods of the tuat, the gates of the tuat, the hours and their gods, and the gods who praise ra, and those who carry out his edicts of destruction" the divisions of the tuat according to this work are- division i. names--maati, and net-ra. warder--arnebaui. hour-goddess--ushem-hatiu-kheftiu-nu-ra. division ii. name--urnes. warder--am-nebaui. hour-goddess--seshet-maket-neb-s. p. 97 division iii. name--net-neb-ua-kheper-au

serpent--am-netu-f. name of the gate--shetat-besu. division xii. names of the serpents--sebi, and reri. name of the gate--tesert-baiu, eastern vestibule. from the above lists it is clear that in the book am-tuat the actual divisions of the tuat are considered without any reference to gates, even if such existed in the scheme of the priests of amen-ra, and that according to the book of gates, the gates of the divisions in the tuat are the most important and most characteristic features. the absence of gates in the book am-tuat is not difficult to explain; the compilers of this work, wishing to exalt amen-ra, did away with the gates, which were the most important features of the kingdom of osiris, so that the necessity for amen-ra to seek permission of their warders, who were appointed by o

ction was finished by temu. these tchatcha live upon the same food as ra, but they also partake of the offerings made upon earth to khenti-amenti, the ancient god of the dead of abydos. the nine gods who follow these are called nebu-khert, and their duty is to repulse the serpents seba and af (vol. ii, p. 115, and to enchant and to render helpless and motionless apep when he attempts to force the gates of khenti-amenti. their food is the same as that of the tchatcha, but they possess a power of a remarkable character (which is represented by the words "maat kheru, for they know how to utter words in such a way, and with such a tone of voice, that the effect which they wish them to have must of necessity take place. everything which osiris possessed as god and judge of the dead he owed to t

ts, and serves actually as a forecourt of the world of light. in the forecourt of the tuats the darkness became deeper and deeper the further it was penetrated, but in the forecourt of the world of light the darkness becomes less and less dense as the day is approached. considered from this point of view, the four tuats only contain ten divisions, or hours, which corresponded roughly with the ten gates of the kingdom of osiris, as set forth in many copies of the p. 180 [paragraph continues] theban recension of the book of the dead. strictly speaking, the addition of a forecourt to the world of light was unnecessary, but as the theban priests had added one at the beginning of the four tuats, symmetry demanded that there should be another supplementary region at their end. if now we treat th

HELENA BLAVATSKY THE KEY TO THEOSOPHY

e key to theosophy- hp blavatsky.txt seven sons of brahm, born out of the limbs of the god in the so-called ninth creation. it is stated that the name was given to them owing to their formal refusal to "procreate" their species, and thus they "remained yogis" according to the legend. labro, st. a roman saint solemnly beatified a few years ago. his great holiness consisted in sitting at one of the gates of rome night and day for forty years, and remaining unwashed through the whole of that time, the result of which was that he was eaten by vermin to his bones. lao-tzu (chin) a great sage, saint, and philosopher, who preceded confucius. law of retribution (see karma. linga-shar ra (sans "astral body" i.e, the aerial symbol of the body. this term designates the doppelg nger, or the "astral bo

HP LOVECRAFT A DARK LORE

elt a distinct anxiety on that score. never before had the presence of evil so poignantly oppressed me. later i must have dropped asleep again, for it was out of a phantasmal chaos that my mind leaped when the night grew hideous with shrieks beyond anything in my former experience or imagination. in that shrieking the inmost soul of human fear and agony clawed hopelessly and insanely at the ebony gates of oblivion. i awoke to red madness and the mockery of diabolism, as farther and farther down inconceivable vistas that phobic and crystalline anguish retreated and reverberated. there was no light, but i knew from the empty space at my right that tobey was gone, god alone knew whither. across my chest still lay the heavy arm of the sleeper at my left. then came the devastating stroke of lig

HP LOVECRAFT POETRY AND THE GODS

ther woe than ours, a friend to man, to whom thou say st "beauty is truth- truth beauty- that is all ye know on earth, and all ye need to know. as the singer ceased, there came a sound in the wind blowing from far egypt, where at night aurora mourns by the nile for her slain memnon. to the feet of the thunderer flew the rosy-fingered goddess and, kneeling, cried "master, it is time i unlocked the gates of the east. and phoebus, handing his lyre to calliope, his bride among the muses, prepared to depart for the jewelled and column-raised palace of the sun, where fretted the steeds already harnessed to the golden car of day. so zeus descended from his caryen throne and placed his hand upon the head of marcia, saying "daughter, the dawn is nigh, and it is well that thou shouldst return before

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

its walls, in height three hundred cubits and in breadth seventy-five, so that chariots might pass each other as men drove them along the top. for full five hundred stadia did they run, being open only on the side toward the lake where a green stone sea-wall kept back the waves that rose oddly once a year at the festival of the `destroying of lb. in sarnath were fifty streets from the lake to the gates of the caravans, and fifty more intersecting them. with onyx were they paved, save those whereon the horses and camels and elephants trod, which were paved with granite. and the gates of sarnath were as many as the landward ends of the streets, each of bronze, and flanked by the figures of lions and elephants carven from some stone no longer known among men. the houses of sarnath were of gla

beheld strange lights on the water, and saw that the gray rock akurion, which was wont to rear high above it near the shore, was almost submerged. and fear grew vaguely yet swiftly, so that the princes of ilarnek and of far rokol took down and folded their tents and pavilions and departed, though they scarce knew the reason for their departing. then, close to the hour of midnight, all the bronze gates of sarnath burst open and emptied forth a frenzied throng that blackened the plain, so that all the visiting princes and travelers fled away in fright. for on the faces of this throng was writ a madness born of horror unendurable, and on their tongues were words so terrible that no hearer paused for proof. men whose eyes were wild with fear shrieked aloud of the sight within the king's banqu

HP LOVECRAFT THE LURKING FEAR

elt a distinct anxiety on that score. never before had the presence of evil so poignantly oppressed me. later i must have dropped asleep again, for it was out of a phantasmal chaos that my mind leaped when the night grew hideous with shrieks beyond anything in my former experience or imagination. in that shrieking the inmost soul of human fear and agony clawed hopelessly and insanely at the ebony gates of oblivion. i awoke to red madness and the mockery of diabolism, as farther and farther down inconceivable vistas that phobic and crystalline anguish retreated and reverberated. there was, no light, but i knew from the empty space at my right that tobey was gone, god alone knew whither. across my chest still lay the heavy arm of the sleeper at my left. then came the devastating stroke of li

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

ge dead bird whose hue was as of the azure sky, and a single shattered spar, of a whiteness greater than that of the wave-tips or of the mountain snow. and thereafter the ocean told me its secrets no more; and though many times since has the moon shone full and high in the heavens, the white ship from the south came never again. 1998-1999 william johns last modified: 12/18/1999 18:4618through the gates of the silver key by h.p. lovecraft written 1932- first published in weird tales, july 1934. chapter one in a vast room hung with strangely figured arras and carpeted with bonkhata rugs of impressive age and workmanship, four men were sitting around a documentstrewn table. from the far corners, where odd tripods of wrought iron were now and then replenished by an incredibly aged negro in som

as crazy a notion as that other whisper- that the tracks of old benijah corey's peculiar heelless boots had met the stubby little tracks in the road. old benijah had been the carters' hired man when randolph was young; but he had died thirty years ago. it must have been these whispers plus carter's own statement to parks and others that the queerly arabesqued silver key would help him unlock the gates of his lost boyhood-which caused a number of mystical students to declare that the missing man had actually doubled back on the trail of time and returned through forty-five years to that other october day in 1883 when he had stayed in the snake den as a small boy. when he came out that night, they argued, he had somehow made the whole trip to 1928 and back; for did he not thereafter know of

ISIS UNVEILED

ter, per te; it is but the wnfunl living body within the man that is considei d as the man's body nopa, aad it is tliat which, together with tlic fontal soul or purely astral body, directly con- nected with the imidortal spirit, codstitutea the trinity of man. digitizecoy google how human spmrrs can be conpeebbd with 115 whm ibia trinitf, in anticipation of the final triumphant reunion beyond the gates of corporeal death becomes for a few seconds a unitt. that the candidate is allowed, at the moment of the initiation, to behold his future self. thus we read in the ferdan detmr, of the 'resplendent one; in the greek philosopher-initiates, of the augoeidea the self< shining "blessed vision resident in the pure li^t; in porphyry* that plotinus was united to his *god* four times daring his lif

, however much they dis- agree with our own mystical views, for their diligence is constantly bdng rewarded by fresh discoveries of the pagan paternity of christian sym" hols. but otherwise all these learned works are useless. thmr re- searches only cover half the ground. lacking the true key of interpreta- tion, they see the symbols only in a physical aspect. they have no pass- word to cause the gates of mystery to swing open; and uicient spiritual philosophy is to tjiem a closed book. diametrically opposed though they be to the clergy in their ideas respecting it, in the way of interpreta* tion they do little more than their opponents for a questioning public. their labors tend to strengthen materiafism; as those of the clergy, especially the romish clergy, do to cultivate belief in diab

oiuly adopted in llie mnae of doubtful and ^urioui ^e word mesiu kiddm and *eer t; uid that which it secret may be often more true than that which is revealed. 281. tbe atatement, if rdiable, would show that jeaui waa between fifty and sixty yean^ when baptized: for the goapda make him but a few moutha younger than john "die kaboluts a^ that jeau waa over forty yk*n old when fint appearing at the gates of jeruaalem. the present copy of tbe codex naiaraeat ia dated 1042, but dunlap find* in irenaeua (2nd century) quotations from and anqile references to this book "he baaia of the material common to irenaeua and the codie* nmaraeiu murt be at leaat as eariy aa the firit century" says tbe author in his preface to sbd, the son ef &t man, p. i. 282. codtx niaoraeiu, i, p. 109l dunlap: op. nl, p

iving god, a cubical stone, on which are sculptured the holy characters, the combination of which gives the explanation of the attributes and powers of the incommunicable name. tliia explanation is the secret key of all the occult sciences and forces in nature. it is what the hebrews call the shem kam-mephorash. this stone is watched by two lions of gold, who roar as soon as it is approached" the gates of the temple were never lost sight of, and the 473. bmbylooian talmvd, miaaak sankedritt, fol. 107. had jfifanoa sola, fol. 47i see bibo eliphai uvi; la tdmoe de* mprht. 474. thia fngmeot u truulated from the oripiul hebrew by slipfam liri in hii a teiaiee det ttpriti. 475. thok who know anything of the hta of the hebrews must tccognise in u>eae ^om the gigknlic figures of the cb^ubim, whos

JASMUHEEN THE FOOD OF GODS

c fields and seven states of compassion. in his free booklet on darkness technology mantak chia writes on page 7: the emanation of infrared light of the big dipper, combined with the violet rays of the north star, has a positive, nurturing effect upon the bodies and minds of those who know how to access it. taoists believe that the violet star, the big dipper and the other constellations form the gates of heaven. all living things must pass through these gates to return to their source of origin, the wu chi, which is the state of oneness with the tao. according to dimensional biofield science, the tao or oneness expresses itself in a human bio-system as the conscious force that i call the dow. mantak also writes on page 8: the pineal, as yang, is balanced by the yin of the hypothalamus gla

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ucy is lowsie, as some volke miscalle it. the zodiacal sign for february is the fishes. now, the observances of st. valentine's day, which point to courtship and to sexual love, or to loving invitation, bear direct reference to the fishes, in a certain sense. the arms of the lucys as they are at present to be seen, and where we not long since saw them, beautifully restored upon the great entrance-gates of charlecote hall, or place, near stratfordsuper- avon are three luces or pikes, hauriant, argent. the dozen white luces are observed upon with the dozen white luces. 53 intense family pride by shallow (lucy, in the merry wives of windsor: shallow. it is an old coat evans. the dozen white louses do become an old coat well. the significant part of the passage follows to this effect, though d

JESSUP MK THE CASE FOR THE UFO

tary confinement or its equivalent. nobody knows to this day where kaspar came from. many suspect imposture but that doesn't fit the known circumstances. in view of some of our modern knowledge of handling prisoners, he may have been subjected to brain-washing. there may be no connection at all for us, in the advent of kaspar hauser. we merely mention that he suddenly appeared, full grown, at the gates of nuremberg, but without mentality enough to have arrived there by his own volition (red is a& b) could he have been dropped from a space ship? kaspar& no gravity were a problem. his legs were weak from lack of it. kaspar could talk a complete language but none of germanys best linguists could define it. he did not lack mentality, worried, had kids spoke good "kraut" after a while. not too

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

ly to use it to represent heh in another. he renders heh-qoph as och, and for yod-heh-vav-heh he puts yoah, then ioah, and later ieve. to the usual six chapters of sy, papus saw fit to add a seventh, consisting of a redundant list of correspondences, an account of the derivatives of the letters, and a general resume. papus follows sy with not only the thirty-two paths of wisdom but also the fifty gates of understanding. the fifty gates is a hierarchic list of features of the universe; papus version is derived from athanasius kircher s oedipus agyptiacus (3 volumes, rome: 1652-5. papus section on sy concludes with an essay, the date of the sepher yetzirah by dr. sair a.c. which advances the notion that sy is from the patriarchal age or earlier on the basis that scholars have not proven othe

two scripts. one of the notes explains the motive for the work: all of the information given in the book of formation is here presented in visual form to facilitate meditation in the manner of the tree of perfection (luria: a. each sephirah may be meditated on individually b. the central sephirot may be taken as a group c. all of the sephirot may be taken as a group d. the lettered paths are the gates of release between the sephirot, the gates are in the light of the endless, and the specific letter is given in the book of formation. 20073 10 through the notes, the nature of various meditations is indicated by reference to the diagrams; lines from the atharva veda are offered for comparison with sy. work of the chariot s publication seems to be entirely for an immediate mystical purpose

ommentaries on sy, giving the most attention to saadia s commentary and, in particular, its connections or lack of connections with later zoharic kabbalah. waite then moves into a discussion of azriel, then, briefly, nahmanides and pseudo- eliezer (of worms. he concludes with a short list of other commentators. waite includes a translation of the thirty-two paths of wisdom and a summary the fifty gates of understanding (pp. 213-219. waite is a disappointment to more recent scholars a disappointment rather than a total write-off because he exhibited good intuitions, but was led astray by the faulty latin and french translations available to him. 20073 19 comment: scholem [waite s] work is distinguished by a real insight into the world of kabbalism; it is all the more regrettable that it is

the philosophical-qabbalistic writings of joseph giqatila (1248- c.1322. ph.d. dissertation, new york: jewish theological seminary, 1983. blickstein treats the philosophical-qabbalistic period in gikatilla s development, concentrating on his ginnat egoz, which is fundamentally a commentary on sy this, in contrast with gikatilla s later theosophical-qabbalistic period which produced sha are orah, gates of light. brody, seth lance. human hands dwell in heavenly heights: worship& mystical experience in thirteenth-century kabbalah (ph.d. dissertation, philadelphia: university of pennsylvania, 1991. brody s dissertation contains substantive discussion of r. isaac the blind s commentary on sy. see in particular pp. 419-446* see aryeh kaplan, the bahir: an ancient kabbalistic text attributed to

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

atic: the vicissitudes of abulafia in contemporary scholarship, h in gershom scholem fs major trends in jewish mysticism 50 years after (1993. meilicke, christine a. gabulafianism among the counterculture kabbalists, h in jewish studies quarterly, volume 9 (tubingen: mohr siebeck, 2002, pp. 71-101. scholem, gershom. kabbalah: pp. 53-9, 62-5, 180-3. shem tov sefardi [de leon (attr) shaarei tzedek: gates of righteousness, translated by yaron ever hadani. belize city: providence university, 2006. gas moshe idel demonstrated, this book is incorrectly attributed to rabbi shem tov de leon. its apparently true author is a direct disciple of avraham abulafia, natan ben saadyah harar. h (fabrizio lanza fs preface, page vi. for information, go to www.everburninglight.org. wolfson, elliot r. abraham

ted by a. ivry, e. wolfson, and a. arkush (1998. 2. b. joseph gikatilla. blickstein, schlomo. between philosophy and mysticism: a study of the philosophical-qabbalistic writings of joseph giqatila (1248-c.1322. phd dissertation, new york: jewish theological seminary of america, 1983. bokser, ben zion. the jewish mystical tradition. 10: gjoseph gikatilla. h 20081 11. gikatilla, joseph ben abraham. gates of light [sha fare orah] translated by avi weinstein. san francisco: harpercollins publishers, 1994. kaplan, aryeh. meditation and kabbalah. ch. 4, 2: ggates of light. h. mopsik, charles. gthe secret of the marriage of david and batsheva h (introduction, text and annotated translation, in (idem) sex of the soul: the vicissitudes of sexual difference in kabbalah. los angeles: cherub press, 20

KETAB E SIYAH

n their cankered envy, eating at their souls from within and making virtue into vice. thus fell the dominion of the elohim. gabriel rose high above the elohim below and, upon swift wings of purest gold, flew straight and quick to the silver spire that was the eternal tower where god held court upon his pristine throne. before that august minaret did he alight upon the earth and thence enter in by gates of pearl, stolen from the ancient, coral shell that armoured the back of that primal beast, most archaic and fearful leviathan. coming before the father of the elohim, old beyond memory of angels, and there fell upon his knees in supplication before the king 12 whose love he would betray with the same deceit which now he prosecuted falsely against the elder brother that he should have love

truction. then, when i had shed my tears, i went upon wing, upon thermal, weighed low by a heart full of sorrow and a mind darkened by foreboding, i answered the call of my father, flying swift to the assembly of angels, to the eternal tower where god held court, with my innumerable hosts to my back. 20 thus i descended amongst my brothers who had gathered as a great throng before the resplendent gates of pearl, that kept the threshold of god's abode. haughtily i strode amongst my brothers, pushing through the crowd to the fore as does an elephant go amongst trees and they parted before and bowed low for then, to me, they knew nought but reverence. as i came before those palatial gates upon the stairs that lay before the portal stood the four arch-angels, my false brothers: michael, the el

red, the spell of fear upon them broken. 64 they mocked and jeered their craven brothers and then, with a different voice, turned their eyes to me, acclaiming my first victory and blow against that decadent empire they now abhorred. then, still singing of this triumph and of triumphs that would be won, they followed me, as i raised up my sword and led my people, the shedim, in procession from the gates of heaven, and, descending upon wings of flame, down from that upper realm to the earth, resplendent in her emerald garb, promising new tomorrows to be won. this is the truth! 65 theomachy hear me o my prophet! when yet was the world of old new-born and the first winter's snow, like blossom had not yet fallen, shrouding the grass of the first spring, then was i the noblest of all the angels

heir cankered envy, eating at their souls from within and making virtue into vice. thus fell the dominion of the elohim. gabriel rose high above the elohim below and, upon swift wings of purest gold, flew straight and quick to the silver spire that was the eternal tower where god held court upon his pristine throne. before that august minaret did he alight upon the earth 73 and thence enter in by gates of pearl, stolen from the ancient, coral shell that armoured the back of that primal beast, most archaic and fearful leviathan. coming before the father of the elohim, old beyond memory of angels, and there fell upon his knees in supplication before the king whose love he would betray with the same deceit which now he prosecuted falsely against the elder brother that he should have love. he

truction. 81 then, when i had shed my tears, i went upon wing, upon thermal, weighed low by a heart full of sorrow and a mind darkened by foreboding, i answered the call of my father, flying swift to the assembly of angels, to the eternal tower where god held court, with my innumerable hosts to my back. thus i descended amongst my brothers who had gathered as a great throng before the resplendent gates of pearl, that kept the threshold of god's abode. haughtily i strode amongst my brothers, pushing through the crowd to the fore as does an elephant go amongst trees and they parted before and bowed low for then, to me, they knew nought but reverence. as i came before those palatial gates upon the stairs that lay before the portal stood the four arch-angels, my false brothers: michael, the el

roared, the spell of fear upon them broken. they mocked and jeered their craven brothers and then, with a different voice, turned their eyes to me, acclaiming my first victory and blow against that decadent empire they now abhorred. then, still singing of this triumph and of triumphs that would be won, they followed me, as i raised up my sword and led my people, the shedim, in procession from the gates of heaven, and, descending upon wings of flame, down from that upper realm to the earth, resplendent in her emerald garb, promising new tomorrows to be won. this is the truth! 126 aphepatigon hear me o my prophet! i looked out from the high parapet of my tower, from the spire of opal and ruby, regarding the streets and domes of the shedim city, chadel, proud and unconquered, deep, deep in th

ing, like a bubble, borne on breezes, in an instant denied us, vanishing. by such sudden disappearance were we confounded, the shedim, our leader departed; his people ignorant of his fate and circumstance. all chadel was in uproar, unknowing of which path to puruse or forsake. sorely indeed did we miss your sage guidance and were afeared of the future that you had taught us to love. from the high gates of the city, sent forth were searchers by the anguished shedim to find their most glorious leader in the darkness of the lower earth. for four weeks have they searched these caverns, crying out your great name in each grotto, one by one, despondent, returning to the walls of chadel in defeat. the last of the searchers is aset, when all others had forsaken the quest she alone sustained in dar

LAITMAN M FROM CHAOS TO HARMONY

ntion to disseminate the wisdom of kabbalah to the masses was disagreeable to some public leaders, and they halted the publication of these essays to prevent the spreading of the wisdom. baal hasulam was not the first kabbalist to receive this treatment. the ramchal, for example, who tried to awaken the people prior to the end of the exile, suffered from a similar attitude to his attempts. in the gates of ramchal, essay: the debate, p.97, he wrote: rashbi (rabbi shimon bar-yochai) had so screamed about it, and calls upon those who engage in the literal torah, that they are asleep it is the fruit of the exile that israel, through our many faults, have forgotten this path and remained asleep, immersed in their slumber, and paying no heed to it. behold, we are in the dark, like the dead in th

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

f, to invent things only a magician can. every time he is pushed back, he wants the magician more, feels his love for him more, and wants more than anything else in the world to be with the magician and see his face, because it will be good to be together. even if he is given everything in the world, without the magician, he will feel alone. then, when he can no longer bear to be without him, the gates of the tower open, and the magician, his magician, rushes towards him and says "come, we will be good together, because it is very sad to be alone" and ever since, they are faithful friends, closely acquainted, and there is no finer pleasure than that which is between them, forever into infinity. they feel so good together that they never remember, even occasionally, how sad it was to be alo

ions, which accumulate until the creator himself gathers them together. all of these negative feelings of ours concerning our distance from the creator, our dissatisfaction with our spiritual path, our complaints about the many deadlocked states we experience all of these to the degree required for us to merit the awareness of the creator and the pleasures emanating from him. it is then that the "gates of tears" are flung open, and it is only through them that we can enter the halls of the creator. even if we become overwhelmed by the powerful reactions and stubbornness of our egos, we should not decide that the creator did not give us sufficient strength to cope with them, or that we were born lacking talent, patience, equanimity and sharpness of mind. nor should we lament that the creato

the wisdom itself, but the "dispenser of the wisdom" in fact, the main purpose of kabbalah and of the spiritual laws is to develop our need for the creator, and for us to wish to come closer to him in the qualities of the soul. all the obstacles that we encounter in our path towards the creator, in order to enter the spiritual realm, are actually signs of our drawing closer to the creator, to the gates of the the return to the creator- 249- spiritual. this is because there is no situation that is further removed from the creator than when we do not think at all about the existence of the spiritual realm, or are incapable of wanting to experience it. when we feel distant from the spiritual realm, this is because the creator has let us become aware of our true state, and in this way awakens

tests us not to find out where we stand spiritually. the creator knows this without testing, because it is he who gives a particular position to every person. he tests us to make us aware of our own spiritual state. by creating in us the desire for earthly pleasures, the creator pushes away those who are unworthy, and gives those whom he wants to approach him the opportunity to come closer to the gates of the spiritual world by overcoming all obstacles. in order for the chosen individual to feel hatred towards egoism, the creator gradually reveals one s real enemy and shows the real culprit standing in the way of one s entering the spiritual realms, until the feeling of hatred develops to such a degree that one manages to tear away from it completely. correcting egoism- 293- everything tha

e exhausted all possibilities and all powers, only then do we realize that only the creator can help; only then do we come to cry out to the creator and pray to him for personal redemption. but before this time, no extraneous hardships will induce us to cry out to the creator genuinely and from the bottom of our hearts. only when we feel that all the options before us are already closed will the "gates of tears" open, so that we may enter the higher world, the dwelling of the creator. because of this, after we have tested all possibilities to attain spiritual ascent by ourselves, a state of absolute darkness will descend upon us. there is only one escape only the creator can help us. but still in the breaking of the egoistic "i" when we have not yet achieved the perception that there is a

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

name of the vilna gaon, the voice of the turtle-dove, p. 115 concerning the study of the seven teachings, our rabbi had told us: the messianic revelation comes hand in hand with the revelation of the wisdom of the torah, and appears through the disclosure of the secretes of the torah and the opening of the seven teachings this is what is meant in the zohar (vayera, 117) that in the year 1840 the gates of wisdom will open from above k a b b a l i s t s w r i t e a b o u t k a b b a l a h 203 and the springs of wisdom from below, with the commencement of the gradual messianic revelation. the voice of the turtle-dove, p. 117 he would often sigh heavily and say, why should the nations say, where is the wisdom of israel? he would often whisper to us what those who perceive our torah do for the

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

priests to illustrate the great doctrine of the pairs of opposites- spirit and matter, good and evil, light and darkness, pleasure and pain, etc. 189. it is interesting to note that kabbalistic writers understood these pillars somehow to have represented involution, the descent of the divine life into lower worlds, though they may not have been familiar with all the details. a treatise named the gates of light is quoted by bro. a. e. waite in this connection as follows: 190. he who knows the mysteries of the two pillars, which are jachin and boaz, shall understand after what manner the neshamoth, or minds, descend with the ruachoth, or spirits, and the nephasoth, or souls, through el-chai and adonai by the influx of the said two pillars. 191. and again: 192. by these two pillars and by el

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

thee if it were lawful for me to tell, thou wouldst know if it were convenient for thee to hear; but both thy ears and my tongue should incur the like pain of rash curiosity. howbeit i will not long torment thy mind, which peradventure is somewhat religious and given to some devotion; listen therefore, and believe it to be true. thou shalt understand that i approached near unto hell, even to the gates of proserpine, and after that i was ravished throughout all the elements, i returned to my proper place: about midnight i saw the sun brightly shine, i saw likewise the gods celestial and the gods infernal, before whom i presented myself and worshipped them. behold now have i told thee, which although thou hast heard, yet it is necessary that thou conceal it; wherefore this only will i tell

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

of paper on which were written prayers, spells, magical names, or the attributes of god, such as the compassionate and the forgiver. a popular amulet of islamic peoples beginning in the sixth century was the hand of fatima. the hand of fatima is frequently made of silver and jeweled with semiprecious stones. it is named after the daughter of the prophet muhammad.hands were also used as amulets on gates of islamic buildings. holy books of every culture (koran, torah, bible) are considered to have protective powers. pieces of parchment with scripture quotes, carried in boxes or pouches, are amulets in various religions. amulets with inscriptions are sometimes called charms, a term that also applies to spoken incantations. yhwh, the hebrew name for god, appeared on many amulets and talismans

ers (goullart 1961, 87) not all kuei are demons in the same sense westerners use the term. rather, this is a comprehensive category that encompasses a variety of different types of negative spiritual entities. kuei include the hungry ghosts ancestors who have become angry and negative because their descendants have ceased sacrificing to them. thus in the seventh month of the chinese calendar, the gates of hell are opened and these kuei are free to roam about. the full moon in the middle of that month is a special kuei festival during which an effort is made to comfort the hungry ghosts. particularly after the importation of buddhism, the chinese developed a bureaucratic system of hells in which demons were employed to torture morally bad people, not unlike their western counterparts. in go

indulgences in greed and wickedness. the attractions feature demons and tortures gruesomely modeled directly after dante dee, john 63 alighieri s fourteenth-century classic, divine comedy: the inferno. tracy turns the exhibit into a moneymaking house of horrors. tracy, however, begins to fear hell, and the words abandon all hope, all ye who enter here, which dante portrayed as inscribed above the gates of hell, begin to haunt him. after the attraction collapses and his wife abandons him, tracy is arrested and held responsible for the disaster and death his attraction caused. dark angel: the ascent a very unusual movie directed by linda hassani about an evil angel who is tired of inflicting punishment to the inhabitants of the underworld. the visual effects for the atmosphere and flavor of

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 1010 \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 ye

LIBER ALEPH

led to unite; and the orgasm of each marriage is an ecstasy, the lower dissolving in the higher. n liber aleph vel cxi 22 u de cursu amoris (of the course of love) continue then, o my son, and reiterate that this formula is general to all nature. and thou wilt note that by repeated marriage cometh toleration, so the ecstasy appeareth no more. thus his half grain of morphia, which first opened his gates of heaven, is nothing worth to the self-poisoner after a year of dayly practice. so too the lover findeth no more joy in union with his mistress, so soon as the original attraction between them is satisfied by repeated conjunctions. for this attraction is an antagonism; and the greater this antinomy, the more fierce the puissance of the magnetism, and the quality of energy disengaged by the

ord of any poem, but in the quintessential flavour of the poet, that thou mayst seek this prophecy. and this is an art most necessary to every statesman. who but shelley foretold the fall of christianity, and the organisation of labour, and the freedom of woman; who but nietzsche declared the principle at the root of the world-war? see thou clearly then that in these men were the keys of the dark gates of the future; should not the kings and their ministers have taken heed thereto, fulfilling their word without conflict? f liber aleph vel cxi 68 bo de magis ordinis a. a. quibus caro fit verbum (of the magi of the order a.a, by whom the word is made flesh) ow, o my son, the incarnation of a poet is particular and not universal; he sayeth indeed true things but not the things of all-truth. a

e work and miracle of the one substance, as saith thine ancestor hermes trismegistus, in his tablet of smaragda. and this dragon, is called thy silence, because in he hour of his operation that within thee which saith .i. is abolished in its conjunction with the beloved. for this cause also is its letter nun, which in our rota is the trump death; and nun hath the value of fifty, the number of the gates of understanding. t liber aleph vel cxi 158 #b de quattuor virtutibus s#inu (of the four powers of the sphinx) ee now our sphinx, with what subtility and art is she made whole! here is thy light, the lion, the necessity of thy nature, fortified by thy life, the bull, the power of works, and guided by thy liberty, the man, the wit to adapt action to environment. these are three virtues in one

LIBER CHANOKH

repeat the same formula. 16: see tfr p. 199-200 (working of 11th july, 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

LIBER CORDIS CINCTI SERPENTE

er beauty of its sustenance; i have abased her before me, i have mastered her, i have possessed her, and her life is within me. in her blood i inscribe the secret riddles of the sphinx of the gods, that none shall understand,.save only the pure and voluptuous, the chaste and obscene, the androgyne and gynander that have passed beyond the bars of the prison that the old slime of khem set up in the gates of amennti. 45. o my adorable, my delicious one, all night will i pour out the libation on thine altars; all night will i burn the sacrifice of blood; all night will i swing the thurible of my delight before thee, and the fervour of the orisons shall intoxicate thy nostrils. 46. o thou who camest from the land of the elephant, girt about with the tiger fs pell, and garlanded with the lotus o

LIBER CXCVII STORY OF SIR PALAMEDES

s like an hart. ever it courseth far and fast. sir palamede is sore aghast, but plucking up his will, doth launch a mighty poison-dipped dart: it fareth ever sure and staunch, and smiteth him upon the haunch. liber cxcvii 30 then as sir palamede overhauls the stricken quarry, slack it droops, staggers, and final down it falls. triumph! gape wide, ye golden walls! lift up your everlasting doors, o gates of camelot! see, he swoops down on the prey! the life-blood pours: the poison works: the breath implores its livelong debt from heart and brain. alas! poor stag, thy day is done! the gallant lungs gasp loud in vain: thy life is spilt upon the plain. sir palamede is stricken numb as one who, gazing on the sun, sees blackness gather. blank and dumb, the good knight sees a thin breath come out

LIBER DCLXXI VEL PYRAMIDOS

e pit! by the dread word of power.that set-typhon hath heard. sazaz sazaz adnatsan sazaz1 the fear of darkness and of death. the fear of water and of fire the fear o. the chasm and the chain the fear of hell and the dead breath. the fear of him, the demon dire that on the threshold of the inane stands with his dragon fear to slay 1 (pronounce this backwards. but it is very dangerous. it opens the gates of hell) liber dclxxi vel pyramidos 5 the pilgrim of the way. thus i pass by with force and care, advance with fortitude and wit, in the straight path, or else their snare were surely infinite. the passing of the second pylon (stagger and fall back to earth. suit action to words) asar! who clutches at my throat? who pins me down? who stabs my heart? i am unfit to pass within this pylon of th

LIBER ISRAFEL

place, let him begin by a ritual of the enterer, as followeth. 1. w procul, o procul este profani. 2. bahlasti! ompehda! 3. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. 4. i invoke tahuti, the lord of wisdom and of utterance, the god that cometh forth from the veil. 5. o thou! majesty of godhead! wisdom-crowned tahuti! lord of the gates of the universe! thee, thee, i invoke! o thou of the ibis head! thee, thee i invoke. thou who wieldest the wand of double power! thee, thee i invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee i invoke. thou, whose head is as an emerald, and thy nemmes as the night-sky blue! thee, thee i invoke. thou, whose skin is of flaming orange as though it burned

LIBER LVII

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

im, the original mischief. but good, since it is a key of the pentagram, 5= 1+ 4= 14= 8+ 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 obsc

LIBER MMCMXI NOTE ON GENESIS

rance to the shrine of* as above, so below; wherefore saith the holy qabalah that alone amongst the shells is nogah, the sphere of venus, exalted unto holiness (venus is the goddess of love) liber mmcmxi 8 our father c.r.c, the tomb of osiris; the god revealer, coming, moreover, by the central path of s 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. 4. 1. 2. 3. 6. 5. 7. fig. iii.third symbol. by producing the paths whereby the forces of the three (see second symbol) were concentrated into four, we find they read 1+ 4= 5, 2+ 4= 6, 3+ 4= 7. and thus is revealed the second triangle of the hexagram of creation* further, this reflecte

LIBER SAMEKH

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 that hath no

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

istoriska museet stockholm/dagli orti) up rose odin, god of the ages, and on sleipnir he placed a saddle. he rode down from there to niflhel met a dog, which came out of hel. in the baldr story in snorri fs gylfaginning, when hermod rides to the world of the dead to try to bring baldr back, it is on sleipnir fs back. after riding nine dark nights he crosses the gjallarbru and finally comes to the gates of hel. then he dismounted from the horse and girded it fast, mounted and drove with his spurs, and the horse leapt so powerfully over the gate that he came nowhere near it. book 1 of saxo grammaticus fs gesta danorum contains an episode that many scholars think is related to odin, sleipnir, and journeys to the otherworld. 276 norse mythology picture stone from alskog tjangvide, gotland, sho

LUCIFERIAN SORCERY

heus, the one who brought the fire of imagination to mankind. lucifer is known in the witches sabbat covens as the egyptian god set, the lord of storms and chaos and the bearer of the black flame. thus, lucifer revealed, is the initiator by fire and the creator of the left hand path. lucifer, as being the shadow form of our imagination, thus shaitan the adversary, gives us the ability to open the gates of self-initiation through the witches sabbat mysteries. 4 we are required to have the individual love of self, strength and determination to pass through the long winding path of the sorcerer. our goal is to become and achieve through the process of self-deification and self-transformation through this luciferian gnosis. shaitan, as it is called is lucifer the fallen angel. lucifer fell fro

LUCIFERIAN SORCERY AND SET TYPHON

ork of john whiteside parsons, including the work of belarion armiluss al dajjal antichrist, a title of attainment. the essence of witchcraft in its rightful left hand path perspective is the illumination and understanding of the daemonic feminine, which is revealed to each sorcerer who treads this path of darkness. one symbol of coven nachttoter is the sigil of hecate, which is a mirror into the gates of the dead, the abode of the goddess of witches. the sethianic fragments of luciferian witchcraft these god forms are powerful for the sorcerer who summons them, discovers the atavistic aspects which relate to them, and becomes like them. one would seek to create such energy forms that may be closely connected with the psyche, therefore initiating a further speed of ones becoming through ma

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

s--the origin of the qabbalistic writings--rabbi simeon ben jochai--the great qabbalistic books--the divisions of the qabbalistic system--the sepher yetzirah. 113 fundamentals of qabbalistic cosmogony ain soph and the cosmic egg--the qabbalistic system of worlds--the qabbalistic interpretation of ezekiel's vision--the great image of nebuchadnezzar's dream--the grand man of the universe--the fifty gates of life. 117 the tree of the sephiroth the thirty-two paths of wisdom--the greater and the lesser face--kircher's sephirothic tree--the mystery of daath--the three pillars supporting the sephirothic tree--the four letters of the sacred name. 121 qabbalistic keys to the creation of man gematria, notarikon, and temurah--the elohim--the four adams--arabian traditions concerning adam--adam as th

aving passed successfully through all the tortures and trials designed to divert him from the course of wisdom, he was finally permitted to unveil the mystery of odin--the personification of wisdom. he was presented, in the name of balder, with the sacred ring of the order; he was hailed as a man reborn; and it was said of him that he had died and had been raised again without passing through the gates of death. richard wagner's immortal composition, der ring des nibelungen, is based upon the mystery rituals of the odinic cult. while the great composer took many liberties with the original story, the ring operas, declared to be the grandest tetralogy of music dramas the world possesses, have caught and preserved in a remarkable manner the majesty and power of the original sagas. beginning

which the legends are inscribed makes it impossible to secure more than a fragmentary account of the tammuz rites. being the esoteric god of the sun, tammuz did not occupy a position among the first deities venerated by the babylonians, who for lack of deeper knowledge looked upon him as a god of agriculture or a vegetation spirit. originally he was described as being one of the guardians of the gates of the underworld. like many other savior-gods, he is referred to as a "shepherd" or "the lord of the shepherd seat" tammuz occupies the remarkable position of son and husband of ishtar, the babylonian and assyrian mother-goddess. ishtar--to whom the planer venus was sacred--was the most widely venerated deity of the babylonian and assyrian pantheon. she was probably identical with ashterorh

ceremonies. the manner of his death is unknown, but some of the accusations made against ishtar by izdubar (nimrod) would indicate that she, indirectly at least, had contributed to his demise. the resurrection of tammuz was the occasion of great rejoicing, at which time he was hailed as a "redeemer" of his people. with outspread wings, ishtar, the daughter of sin (the moon, sweeps downward to the gates of death. the house of darkness--the dwelling of the god irkalla--is described as "the place of no return" it is without light; the nourishment of those who dwell therein is dust and their food is mud. over the bolts on the door of the house of irkalla is scattered dust, and the keepers of the house are covered with feathers like birds. ishtar demands that the keepers open the gates, declari

wells in the hearts of men. somewhere in the depths of its recesses there resided an unknown being who was called "the initiator" or "the illustrious one" robed in blue and gold and bearing in his hand the sevenfold key of eternity. this was the lionfaced hierophant, the holy one, the master of masters, who never left the house of wisdom and whom no man ever saw save he who had passed through the gates of preparation and purification. it was in these chambers that plato--he of the broad brow--came face to face with the wisdom of the ages personified in the master of the hidden house. who was the master dwelling in the mighty pyramid, the many rooms of which signified the worlds in space; the master whom none might behold save those who had been "born again? he alone fully knew the secret o

queen sinks into insignificance when compared with the allegorical, symbolic world virgin; and the fact that she appears among so many different races and peoples discredits the theory that she was a historical individual. according to sextus empyricus, the trojan war was fought over a statue of the moon goddess. for this lunar helena, and not for a woman, the greeks and trojans struggled at the gates of troy. several authors have attempted to prove that isis, osiris, typhon, nephthys, and aroueris (thoth, or mercury) were grandchildren of the great jewish patriarch noah by his son ham. but as the story of noah and his ark is a cosmic allegory concerning the repopulation of planets at the beginning of each world period, this only makes it less likely that they were historical personages

rs. kings and emperors have frequently associated their terrestrial power with the celestial power of the solar orb, and have accepted the sun, or one of its symbolic beasts or birds, as their emblem. witness the lion of the great mogul and the eagles of c sar and napoleon. click to enlarge the winged globe of egypt. from maurice's indian antiquities. this symbol, which appears over the pylons or gates of many egyptian palaces and temples, is emblematic of the three persons of the egyptian trinity. the wings, the serpents, and the solar orb are the insignia of ammon, ra, and osiris. p. 50 name implies, is also a solar deity. his fight with the nubian lion, his battles with the philistines, who represent the powers of darkness, and his memorable feat of carrying off the gates of gaza, all r

MASTERING WITCHCRAFT

eals with magical warfare and such matters. having traced the symbol above the photograph, carrying the wand in your right hand, the photograph in your left, proceed clockwise, walking backwards, to the rim of the circle in the eastern quarter and, holding the wand upright over the photograph, pronounce the following 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

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

sdom, and the spirits will descend from heaven to serve thee. i, solomon, thy father, king of israel and of palmyra, i have sought out and obtained in my lot the holy chokmah, which is the wisdom of adonai. and i have become king of the spirits as well of heaven as of earth, master of the dwellers of the air, and of the living souls of the sea, because i was in possession of the key of the hidden gates of light. i have done great things by the virtue of the schema hamphorasch, and by the thirty-two paths of yetzirah. number, weight, and measure determine the form of things; the substance is one, and god createth it eternally. happy is he who comprehendeth the letters and the numbers. the letters are from the numbers, and the numbers from the ideas, and the ideas from the forces, and the fo

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

ors, 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 perils and dangers by water, and if it should chance that the spirits of the moon should excite and cause great rain and exceeding tempests about the circle, in order to astonish and terrify thee; on showing unto them this pentacle, it will all speedily cease. editor s note

MEANING OF MASONRY

acquires the" stability" involved in regeneration and requisite to him before passing on to" that last and greatest trial" which awaits him" in strength will i establish my house that it may stand firm" man's perfected organism is what is meant by" my house" it was the same organism and the same stability that the christian master spoke of in saying" upon this rock will i build my church and the gates of the underworld shall not prevail against it" during all the discipline and labour involved in attaining this stability there has shone light on the path from the first moment that his apprentice's vision was opened to larger truth; light from the science and philosophy of the order itself which is proving his" porchway" to the ultimate sanctuary within; light from friendly helpers and ins

MICHAEL FORD A RITE OF THE WEREWOLF

ation ritual entitled, a ritual of lycanthropy 1 in both parts, and he has visualized perfectly his werewolf shadow, or that similar beast of sorcerer, he has entered into the pact of the devil, the black man of the sabbat. it is the passing of that rite of initiation that will prepare the witch to travel forth to the infernal sabbat, symbolized as the persian arezura, the place in the north, the gates of hell. let the practitioner be perfectly still in focus and will, that nothing shall break his or her concentration of that task which draws the ka (the astral or body of light) further into darkness. as with the legend of pierre bourgot and michel verdung2 the initiate shall have one who shall be as the lord of the forest. in the legend aforementioned, pierre bourgot had lost his sheep in

MICHAEL FORD WITCHMOON

thought process ushering forth in this upcoming age based on balance and ancient values. the subconscious must be explored on numerous levels to understand what is known as the beast within. we do not wish to throw in a new religion, or claim something amazing or revolutionary. this book was conceived after a great personal undertaking which involved the goddess babalon, for which opened the 6 6 gates of hecate and lilith. this work is seen by me personally as a manifestation and gift for these forces, which both myself and elda isela continue to work with. our approach towards witchcraft is based in nature, that each sabbath is a time of tuning ourselves in with its tides and changes as well as reaffirming our paths and sorceries. the sethanic/luciferian path is founded at least with the

law perceived as going forth by night and day, creating with love and joy and the destruction of that which is ill. the manifestation of both the black and red temple (that of death and sexual magick. there is no evil in the heart for the essence lives intently on it's message. every man and every woman have their animalistic urges, from which atavisms develop and exist. we are throwing open the gates of saturn (the gates of death, hidden knowledge, they are the resurgent atavisms, the hidden spirits and archetypes of shadow and night, the black sun shining with life and wisdom- the torch bearer (1) behind the darkness. love, health, wisdom and beauty are the finest forms of existence. the shadows in the night which glow under the moon exist to dance with you, to guide towards a glimpse o

l, however but a guardian of this hidden sphere who is only considered 'evil' due to it's alien nature to conscious or even subconscious human thought patterns. i am presenting choronzon as a demon, a vampire spirit. now am i defining it as 'evil, no. my reasoning is that evil is only a closed term defining already pre-dogma- ridden thought patterns, a system within itself. one must go beyond the gates of choronzon into da ath in order to begin to understand first, the self and secondly, the exterior universe. once one has crossed the abyss it is then possible to begin to control and shape his or her own individual destiny based on the discovery of the true will or holy guardian angel. choronzon is also a vampire spirit. it can not be evoked or invoked in its entirety. the reason is that c

s that emerge from the subconscious. if undiscovered they will often grow with the desires of the individual until they rise to the surface. if individuals are unbalanced they create further dangers. i always recommend that the sorcerer be strong and sound of mind before even attempting to invoke or evoke such elementals, for they exist on dark levels of the sleeping mind and hold the keys to the gates of da ath. if one is not prepared they will be brought forth to the gates and come face to face with choronzon, madness will grow until their reality is not his/her own. to evoke elementals who are already in existence, yet based in negative power zones is perhaps just as dangerous because one is attempting to control beings which exist outside 19 19 their own time and space. they are define

ven more to the sorcerer s benefit is that in modern society change is an accepted part of life. this means we can move behind the scenes, do our will and not be harassed for our different or strange behavior, save the magickian is not running about hurting others. da ath can be opened by the words zazas, zazas, natsatanada zazas (words that are said to have been used by cain and adam to open the gates of hell) and explored through the death posture. the sorcerer who would enter the abyss must be pure of mind and in harmony with his shadow or hidden self. the greatest obstacle of the abyss is the demon choronzon, whom the sorcerer must pass in order to enter the abyss. choronzon is considered a demon due to it s non- form and devouring nature. it is a vampire spirit, awaiting the moment to

w free unto myself, so that i may develop the gift of azal ucel, the black flame itself! my name shall now be, a child of the fallen seraph, asmodeus, astaroth, belial and lilith bless my sacred path to the great serpent-angel shaitan called azal ucel 50 50 i now cut myself in the name of the dark bringer, noctifer, the devil by twilight. that eye sight grows in the weavings of dusk and dawn. the gates of the dead are opened! bless my mark, which is the sigillium diaboli, the new flesh emerges! so it shall be! witch name in blood cut from left hand vibrate in a hissing tone, until it forms as an unrecognizable mantra: zazas, zazas, nasatanada zazas! face now the altar, holding the dagger: widdershins around the circle and recite the initiation words: nema, live morf reviled tub! noitatpmet

ual hindrances. it is also essential to perform at the beginning and end the each rite, allowing the proper closing in such ceremony. i. the banishing facing the altar, located in the east, take the athame and make the sign of an invoking pentagram, averse and envision a light emerge from the center of your being. by the light of lucifer, born of my desire for the attainment of becoming, open the gates of the dead to protect my very being spirit and flesh. noctifer observe! touch the forehead and recite: ateh (unto thee) facing the north, make the sign of the invoking pentagram averse, and envision the graves of the earth opening forth and encircling you, protecting you from all outside forms. by the light of azazel, who brought to man and woman the knowledge of the serpent, attend my bein

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

tc, also conceal the same meta-theme. from robin hood to swan lake, fromhercules and the hydra to jason and the golden fleece, from the odin hanging on thewinding tree to conan the barbarian, from alice through the looking glass todungeons and dragons, the themes are one. what is the tree of the east and the treeof the west? what are the two seraphim who guard the ark of the covenant? what arethe gates of v alhalla? why are there twin columns at the portals of illustrious edifices?what do the swastika, the double-headed eagle, the masonic double cube, the double-barred cross of lorraine, the two knights templars riding one horse, really signify?what are the real pillars of hercules that guarded the way to atlantis?atlantis, alien visitation, and genetic manipulation49 chapter 7records of b

in boyd kuhn, ultimate canon of knowledge)all this chaos in the religious area was attended, accentuated, if not largely inspired by, oneof the most staggering phenomena in the history of the race. this was--and is--the presence,power, and influence of a book (ibid)i went to the garden of love,and saw what i never had seen;a chapel was built in the midst,where i used to play on the green. and the gates of this chapel were shut,and 'thou shalt not' writ over the door;so i turned to the garden of lovethat so many sweet flowers bore. and i saw it was filled with graves,and tombstones where flowers should be;and priests in black gowns were walking their rounds,epilogue: time to change the road youre on148atlantis, alien visitation, and genetic manipulation and binding with briars my joys and d

(1590) atlantis, alien visitation, and genetic manipulation267 appendix c: suggested areas of research leonardo da vinci (1452-1519) creator of many ideas for machinery and weaponry. under patronage from the most powerful families of the renaissance of which he was a key figure. said to have created the shroud of turin for the savoy family. his famous notebooks are now in the posses-sion of bill gates of microsoft.rabbi judah loew (1609) creator of the golem, an automaton made from clay and operated by magic.michael maier (1568-1622) diplomat and doctor, involved in bringing alchemical ideas into the political arena.claudio monteverdi (1567-1643) composer.sir isaac newton (1642-1727) heavily involved in alchemy.paracelsus (1493-1541) founder of homeopathy.giambattista della porta (1535-16

stem ofmichael tsarion. taroscopes: book onean introduction: to the tarot s major arcanataroscopes: book twothe taroscopic meanings of the tarot s 78 arcanumtaroscopes: book threepractical divination using the four ancient arts of tarot, astrology, kabala and numerologytaroscopes: book fourchildren of the decans: the lost connections between the tarot and the zodiactaroscopes: book fivethe twelve gates of the sphinx: t aroscopic natal and yearly chart constructiontaroscopes: book sixthe twelve gates of the sphinx (continued: taroscopic natal and yearly chart analysesto read more about this series, log on to www.taroscopes.com and go to the merchandise page.also by michael tsarion430atlantis, alien visitation, and genetic manipulation audios/cd tarot 2000: a gnostic approach for a new mille

MICHAEL W FORD THE VAMPIRE GATE

ink deep of its knowledge of war, chaos, natural disaster, disease. if you compare the realities of our world with the christian concept, their god is dormant. please take your attention to luciferian witchcraft and specifically the yatuk dinoih. the ten precepts of zohak and the ten adominations of akht jadu display therein the very foundation of this work, the luciferian path and the key to the gates of hell and heaven. heaven and hell are indeed spiritual realities, yet also physical sensations. by achieving and devouring we may reach the heights of both, which equally are powerful. remember the deific force of ahriman, so sought to break open the gates of heaven and devour his brother ahura mazda, the sun. morals morality changes based on culture and time. what is amoral now will not b

ee. i call to the darkness and the oceans of the abyss! i call to the darkness to rise us and nourish me, giving flesh to my shadow and my desire. i am the beast which shall rise from the sea, cloak in the radiance of my own divinity. 3. the calling of the depths the practitioner will hold a dagger to the south, making each direction counter-clockwise. zazas, zazas, nasatanada, zazas (to open the gates of hell, or the abyss) facing the south- rahab, angel of violence, proud serpent of old, rise up from your depths and swell in my spirit. let pride of what i can do invigorate me to become more! let your spirit not be quelled, but like the storm-wind and the evil-wind crash upon the firmament and lightning strike my spirit! awaken o rahab, serpent who cuts down thy enemies and devours their

asculine as a balanced perspective of magick. containing both old and new sections, a focus on the path of vampirism, or predatory spiritualism is a foundation focus of the luciferian path. liber nehebkau, origins of the vampire in ancient egypt, the tuat- abode of the serpents of the evil eye, liber aapep, vampirism and the red and black serpent, vampirism as technique, the nine angles, the hell gates of duzhahu, invocation of astwihad& druj nasu- the black sun rite of vampirism, nature is more atrocious- sex magick andthe birth of a lunar intelligence, the nine angles and satanic magick- a study of the symbolism of the ona, alphabet of desire, a ritual of qlippothic descent and luciferian ascent, shades of algol, the sabbats, chi as the elixir of immortality and much more. introduction b

MICHAEL WYNN THE SOUL TRAVELERS

well-known symbol, that of the all-seeing eye, is related to satan and has been called the eye of set. satan is a god of the setting sun and is therefore often symbolized by a black sun, or a sun that is in total eclipse. perhaps it was a time before the merger of satan and hades, but once these two beings competed for the souls of the nephilim who had died in the flood. satan send ishtar to the gates of the underworld, demanding the souls of those nephilim from hades. lucifer, who is also called azazel and prometheus, absorbed the essence of satan; think of lucifer as an avatar of satan, and it must be remembered that lucifer is satan only because of the merger. upon falling to earth, he worked some kind transformation upon himself, where he became both angel and demon. azazel, one of th

verns 72 legions of spirits. asmodeus is considered to be extremely fast-moving, and very much plays the role of a messenger for the dark gods, because he is the earth-bound one. asmodeus is extremely insightful and psychic; he is extremely intelligent and makes excellent predictions regarding the future. he also may be subject to abrupt mood-swings. asmodeus, like lilith, has also approached the gates of sheol. i can t believe it s not fiction: asmodeus gabriel watchmen ashtaroth [5.8] ashtaroth is one of the angels that fell from heaven with azazel. this demon, who is one of the princes of hell, inspires laziness and teaches the liberal arts. his description is that of a man pale as death, with jet-black eyes without pupils, wearing a crown, holding a serpent, and riding an infernal drag

ngel and demon. cain is said to be the first born child of witch s blood, and it is he who bestows the mark of the beast. belial [5.10] belial is yet another character who is spoke of as another aspect of satan who rules over hades, other times belial is spoke of as a separate entity from satan. in some accounts, belial was with azazel when he fell from heaven, and was given guardianship over the gates of hell. in other accounts, he fell from heaven before the fall of azazel. he is the ruling prince of sheol, and is perhaps another name for hades. according to the qaballah, he is god s worst enemy. this demon is capable of granting favors and making enemies into friends. belial is also half angel and half demon, and is also considered an initiator who can perform the surgical operation of

MICHAEL W FORD NOX UMBRA

on of ones animal familiars and forms; the bat, moth, wolf or shadow form. the circle design is in three forms- naturally the number of hecate, mother of the path. the circle from which the sorcerer stands is the binding sigil, representing black magical transformation in the circle to an isolate consciousness. one smaller circle is of nas, the necromantic shade of ahriman, the initiator unto the gates of the dead. the third is mitrokht, being a vampyric shade of the voice of command. this is the element of control the vampyric essence brings, close to the divinity of the nephilim, those of the watchers who drink the blood of the land. the vampyric fetish as created by the sorcerer should be made of a human skull, animal skull or pot. one should relire to the graveyard which houses spirits

n who first tasted the blood of abel in initiation (imagine the first born of witch blood, cain who tasted the shadow knowledge of the skull of abel- cain is wrapped in a great shroud in this vampyric aspect) i summon now hecate- who blesses the circle and path of the dead (imagine now hecate in the form of a triple headed goddes,demonic and angelic in essence whom blesses you with the key to the gates of the dead) i announce my death and my awakening from the grave (reach into the vampyric familiar and take hold of the gravesoil which you have slept in) i ensorcel my being, the arcana of i with the shadows i have created. i am born of witch blood, and hold the secrets of the grave i am vampyre, born again in the bloodied caul lilith and ahriman, shadow drinkers who walk the night in any f

me the wolf" take now the belt, and face the altar "from the devil shall this belt be given, and i shall wear with pride. whilethe skin of the wolf and the beast is upon me, i acknowledge then that iam of seraph blood, and i am of lucifer ian birth. i am both light and darkness, the essence of the opposer within. witness this rite of passage noctulia hecate and lucifer, may the devil grant me the gates of hell to open forth unto my form of the wolf. by the full moon shall transformation be complete" close circle. part two on the eve of the full moon prepare your chamber for the actual transformation into the werewolf shape. this form will be with you as you sleep and when you so seek, shall the shade flesh be worn to transverse the dreaming plane. have the devil's belt upon the altar, with

spirit remain, and upon earth the vessel of ahriman is akhtya the enfleshed wizard of the left hand path. instruments and preparation create in black cloth a circle, painted in white the triangle- or a circle with your designed 21 letters of the sacred alphabet of desire. in front of the circle (facing north) a black candle (face this direction while reciting- in lore north is the location of the gates of hell-arezura, in egyptian lore north is the direction of set) and in the south a white candle. you may also only have the cardinal points of the circle marked with a letter of your alphabet- only a total of 4 being scribed on the circle. rite in the night, at midnight reside in the circle of self and face the north "by the oath against the dawn, by darkness and the daevas who sign hymns o

o know- to will- to keep silent akhtya i summon- akhtya i become akhtya in dreams i commune! facing the south and the white candle "i initiate myself on the serpent's hidden path i awaken to the shadows ofahriman i am embraced by the cold and fiery embrace ofaz in the darkness i am born, of the vampyres kiss in the light of dawn i emerge- awake in the flame of the dragon -djinn so it is done! the gates of arezura this is a ritual from which the initiate opens the gates of hell, that is the meeting place of sorcerers and witches- those who travel into the darkness and flame of the sabbat. the gates of arezura is the initiatory point of which "i" is revealed and may become. you will realize your goals, your potentials and weaknesses to emerge to one who is becoming as ahriman. as ahriman is

come. you will realize your goals, your potentials and weaknesses to emerge to one who is becoming as ahriman. as ahriman is a form of the adversary in a primal sense, the darkness of being is to be explored and perceived as an extension of self. the aspect of ahriman is as half-beast, werewolf type vampyre from. ahriman is a spirit of darkness, whom resides in the depths of the subconscious- the gates of arezura. one should focus on encircling the self in these shadows, which are revealed by the work itself. the essence of yatus/yatuk is the mysteries of sorcery within the self, the keys to the spirit of man. one works this type of considered dangerous black magick as the self-transformation through the image of the adversary. akhtya is the sorcerer on earth who drinks of the graal of ahr

adversary. akhtya is the sorcerer on earth who drinks of the graal of ahriman and az, serpent and wolf. this inversion leads to the strengthening of self under the activity of encircling belief into tangible form. one should prepare for the ritual of arezura by a deep introspection, becoming aware of what you wish to achieve and become. you master the self through the entry and exploration of the gates of hell- it is also the meeting place of sorcerers, witches and daevas (demons) of the fiery darkness. it is where dreams become flesh. the invocation- facing the north, the direction of arezura i summon thee, gateway of arezura that you shall open forth to me hail unto thee ahriman, lord of flame and shadow dweller in the dark places of the earth lord and creator of wolves, serpents and toa

MORALS AND DOGMA

and discouragements! faith is the saviour and redeemer of nations. when christianity had grown weak, profitless, and powerless, the arab restorer and iconoclast came, like a cleansing hurricane. when the battle of damascus was about to be fought, the christian bishop, at the early dawn, in his robes, at the head of his clergy, with the cross once so triumphant raised in the air, came down to the gates of the city, and laid open before the army the testament of christ. the christian general, thomas, laid his hand on the book, and said_"oh god! if our faith be true, aid us, and deliver us not into the hands of its enemies_ but khaled_"the sword of god_ who had marched from victory to victory, exclaimed to his wearied soldiers_"let no man sleep! there will be rest enough in the bowers of par

gods. the church of rome claimed despotism over the soul, and over the whole life from the cradle to the grave. it gave and sold absolutions for past and future sins. it claimed to be infallible in matters of faith. it decimated europe to purge it of heretics. it decimated america to convert the mexicans and peruvians. it gave and took away thrones; and by excommunication and interdict closed the gates of paradise against nations. spain, haughty with its dominion over the indies, endeavored to crush out protestantism in the netherlands, while philip the second married the queen of england, and the pair sought to win that kingdom back to its allegiance to the papal throne. afterward spain attempted to conquer it with her "invincible" armada. napoleon set his relatives and captains on throne

false-hearted, the corrupt, and the sensual, occasions come every day, and in every scene, and through every avenue of thought and imagination. he is prepared to capitulate before the first approach is commenced; and sends out the white flag when the enemy's advance comes in sight of his walls. he _makes_ occasions; or, if opportunities come not, evil _thoughts_ come, and he throws wide open the gates of his heart and welcomes those bad visitors, and entertains them with a lavish hospitality. the business of the world absorbs, corrupts, and degrades one mind, while in another it feeds and nurses the noblest independence, integrity, and generosity. pleasure is a poison to some, and a healthful refreshment to others. to one, the world is a great harmony, like a noble strain of music with in

der the american states, and the doctrine of each is the law and the oracle speaking from the holy of holies for his own state and all consociated with it: a faith preached and proclaimed by each at the cannon's mouth and consecrated by rivers of blood. it has been well said, that when tamerlane had builded his pyramid of fifty thousand human skulls, and wheeled away with his vast armies from the gates of damascus, to find new conquests, and build other pyramids, a little boy was playing in the streets of mentz, son of a poor artisan, whose apparent importance in the scale of beings was, compared with that of tamerlane, as that of a grain of sand to the giant bulk of the earth; but tamerlane and all his shaggy legions, that swept over the east like a hurricane, have passed away, and become

r metaphysics, founded upon the knowledge of nature. that knowledge of nature had for its symbolic key the gigantic form of that huge sphinx, which has hollowed its deep bed in the sand, while keeping watch at the feet of the pyramids. the seven grand monuments called the wonders of the world, were the magnificent commentaries on the seven lines that composed the pyramids, and on the seven mystic gates of thebes. the septenary philosophy of initiation among the ancients may be summed up thus: three absolute principles which are but one principle: four elementary forms which are but one; all forming a single whole, compounded of the idea and the form. the three principles were these: 1. being is being. in philosophy, identity of the idea and of being or verity; in religion, the first princi

when he urged the chief priest to initiate him, he was answered that there was not a single one among the initiated, of a mind so depraved, or so bent on his own destruction, as, without receiving a special command from isis, to dare to undertake her ministry rashly and sacrilegiously, and thereby commit an act certain to bring upon himself a dreadful injury "for, continued the chief priest "the gates of the shades below, and the care of our life being in the hands of the goddess-_the ceremony of initiation into the mysteries is, as it were _to suffer death, with the precarious chance of resuscitation. wherefore the goddess, in the wisdom of her divinity, hath been accustomed to select as persons to whom the secrets of her religion can with propriety be entrusted, those who, standing as i

s: and afterward into those of ceres at rome: but of the ceremonies in these initiations, apuleius says nothing. under the archonship of euclid, bastards and slaves were excluded from initiation; and the same exclusion obtained against the materialists or epicureans who denied providence and consequently the utility of initiation. by a natural progress, it came at length to be considered that the gates of elysium would open only for the initiates, whose souls had been purified and regenerated in the sanctuaries. but it was never held, on the other hand, that initiation alone sufficed. we learn from plato, that it was also necessary for the soul to be purified from every stain: and that the purification necessary was such as gave virtue, truth, wisdom, strength, justice, and temperance. ent

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

with rosy arms and fingers, and large wings, whose plumage is of an ever-changing hue; she bears a star on her forehead, and a torch in her page 73 hand. wrapping round her the rich folds of her violet-tinged mantle, she leaves her couch before the break of day, and herself yokes her two horses, lampetus and phaethon, to her glorious chariot. she then hastens with active cheerfulness to open the gates of heaven, in order to herald the approach of her brother, the god of day, whilst the tender plants and flowers, revived by the morning dew, lift their heads to welcome her as she passes [68] eos first married the titan astraus,[29] and their children were heosphorus (hesperus, the evening star, and the winds. she afterwards became united to tithonus, son of laomedon, king of troy, who had w

o the deities of the fast-fleeting hours, and thus presided over the smaller, as well as the larger divisions of time. in this capacity they assist every morning in yoking the celestial horses to the glorious chariot of the sun, which they again help to unyoke when he sinks to rest. in their original conception they were personifications of the clouds, and are described as opening and closing the gates of heaven, and causing fruits and flowers to spring forth, when they pour down upon them their refreshing and life-giving streams. the nymphs. the graceful beings called the nymphs were the presiding deities of the woods, grottoes, streams, meadows &c. these divinities were supposed to be beautiful maidens of fairy-like form, and robed in more or less shadowy garments. they were held in the

lly protecting the beginnings of all human enterprises. the great importance which the romans attached to an auspicious commencement, as contributing to the ultimate success of an enterprise, accounts for the high estimation in which janus was held as the god of beginnings. this divinity would appear to have been the ancient sun-god of the italian tribes, in which capacity he opens and closes the gates of heaven every morning and evening. hence he was regarded as the door-keeper of heaven, and also as the presiding deity over all gates, entrances &c, on earth. the fact of his being the god of city gates, which were called jani after him, is ascribed, however, to the following myth:.after the abduction of their women by the romans, the sabines, in revenge, invaded the roman state, and were

ng and evening. hence he was regarded as the door-keeper of heaven, and also as the presiding deity over all gates, entrances &c, on earth. the fact of his being the god of city gates, which were called jani after him, is ascribed, however, to the following myth:.after the abduction of their women by the romans, the sabines, in revenge, invaded the roman state, and were already about to enter the gates of the city, when suddenly a hot sulphur spring, which was believed to have been sent by janus for their special preservation, page 209 gushed forth from the earth, and arrested the progress of the enemy [179] in his character as guardian of gates and doors, he was also regarded as a protecting deity of the home, for which reason little shrines were erected to him over the doors of houses, w

age 209 gushed forth from the earth, and arrested the progress of the enemy [179] in his character as guardian of gates and doors, he was also regarded as a protecting deity of the home, for which reason little shrines were erected to him over the doors of houses, which contained an image of the god, having two faces. janus possessed no temples in the ordinary acceptation of the word, but all the gates of cities were dedicated to him. close to the forum of rome stood the so-called temple of janus, which, however, was merely an arched passage, closed by massive gates. this temple was open only in time of war, as it was supposed that the god had then taken his departure with the roman army, over whose welfare he personally presided. it is worthy of notice, as an evidence of the many wars in

lose to the forum of rome stood the so-called temple of janus, which, however, was merely an arched passage, closed by massive gates. this temple was open only in time of war, as it was supposed that the god had then taken his departure with the roman army, over whose welfare he personally presided. it is worthy of notice, as an evidence of the many wars in which the romans were engaged, that the gates of this sanctuary were only closed three times during 700 years. as the god who ushers in the new year, the first month was called after him, and on the 1st of january his most important festival was celebrated, on which occasion all entrances of public and private buildings were decorated with laurel branches and garlands of flowers. his sacrifices, consisting of cakes, wine, and barley, we

he met [237]the heralds of erginus, king of the minyans, who were proceeding to thebes to demand their annual tribute of 100 oxen. indignant at this humiliation of his native city, heracles mutilated the heralds, and sent them back, with ropes round their necks, to their royal master. erginus was so incensed at the ill-treatment of his messengers that he collected an army and appeared before the gates of thebes, demanding the surrender of heracles. creon, who was at this time king of thebes, fearing the consequences of a refusal, was about to yield, when the hero, with the assistance of amphitryon and a band of brave youths, advanced against the minyans. heracles took possession of a narrow defile through which the enemy were compelled to pass, and as they entered the pass the thebans fel

ONYX TABLET OF SET

re is no comparison with the minds of man and the states of being of the elect! in fact, and except for a few rare cases, all of the above probably cannot exist in the same person! we of the temple of set can boast of those rare cases within our ranks. q.e.d. the association with our school, the peristyle, is mandatory for this stage of initiation. we as pupils and also our own pupils entered the gates of thoth, and after we questioned and probed, we were awed. and we are awed at our own ability to *see* what we have never before seen and sense what we have never before felt. we begin to lift the veil. xepera: the cup of knowledge to drink from the chalice of emerging is to mingle what you "know" with what you envision. for envisioning is the catalyst of understanding. xepera will hold dea

PHILIP NEIL MYTHS LEGENDS EXPLAINED

ntury bce this funeral banner divides into four sections. the top rectangle depicts deities in heaven. the section below, from the heavenly gates to lady dai, shows how mortals ascend to heaven to become immortals. the third section, below the upturned bell, shows the mourning people who have survived the deceased, and the fourth, below the altars full of food, is a reproduction of the afterlife. gates of heaven lady dai upturned bell altar jade symbol of status and moral rectitude chang e flees to the moon here, chang e, hou yi s wife who lost her immortality when her husband did, travels up to heaven. after his disgrace, hou yi traveled to the kun lun mountains to bring back a potion of immortality. there was enough for one person to return to heaven and live as an immortal, or for two t

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

l under the flag of lucifer. nothing would stand in the way of individual freedom and the light of godhood; nothing is the basis for destruction and the beginning of creation. the morning star was rising, angelic hosts feared these bright beings. finally the holy angel michael (who will prove useful in healing magick) and his great horde overpowered the luciferian spirits. they were cast from the gates of heaven towards the earth. along with them fell the nephilim. descending, the spirits lost all perception of time and space; knowing the great loss that had occurred. lucifer awoke before the others. his crown, shattered; lost with the thronefight of godhood was somewhere upon this earth. lucifer stood erect, gathering his surroundings and sense of self "i stand and emerge yet still, born

ho was prepared to travel the fantastic path of selfillumination and godhood. ever woman and man have their own orbit, their own star to develop upon this earth. nothing is rejected which develops integrity and self-strength of spirit. within the sigil of varcolaci, the image of the vampire is presented as a mark point towards self-evolution and godhood. the trapezoid sigil of varcolaci opens the gates of the shadow side through black magic. the varcolaci sigil was designed to manifest the essence of the varcolaci vampire, the astral being that rose from the flesh of the sorcerer to ascend to the night sky. this is the evermorphing version of lucifer, to eternally seek knowledge and the faustian spark which ignites into the black flame. the inverse pentagram that the varcolaci hold is the

PRELUDE TO THE BLACK ARTS

know about you, but the demons i deal with could care less about pentagrams, crosses and other such storybook silliness. in fact, unless you have an awfully good reason, it might be best not to attract their attention at all. if you want success and predictable results, it is best to start small and grow in stature by preparing yourself little by little to accept the responsibility of opening the gates of hell for your own purposes. then, over time, you will meet many denizens of the dark and make them your accomplices in your nefarious activities until mutual acceptance is achieved. by the same token, you don't want to command demons by some talisman or trick as that sort of thing only angers them and makes them resent you. it's better to work in partnership with your demons than to force

on is yelling "get off my back" the preacher is gasping, mary jo blows out, and as her cringing soul rises, your will reaches out and snatches it from the arms of jesus and chucks it in your hip pocket. now, the preacher craps out, and as his slippery, eel-like, preacher's soul attempts to escape the festivities, your demon's tongue lashes out like a snake and slurp. then for the finale, the very gates of hell open wide and a whole crew of frothing demons join the feeding frenzy and drag their accursed, unholy prey back into the darkness of hell where they belong. aftermath well, you see kinda how it works, no? this is why preachers always rail on against black magic and the magicians who practice it! they know what can happen. of course, after your fete of magick, there is nothing much le

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

cal year is the seventh year of the agricultural cycle, while the jubilee year is the year after seven agricultural cycles of seven years each, the fiftieth year. thus, the jubilee year is a more encompassing gseventh h than is the sabbatical year, a higher perspective and order of consciousness. the fact that the jubilee is the fiftieth year associates it naturally with ima, for there are gfifty gates of understanding [binah. h4 based on this, the zohar identifies the jubilee year with the upper half of z feir anpin, where ima is manifest, and the sabbatical year with the lower half of z feir anpin, where ima is no longer manifest. in this imagery, the jubilee is leah, the hidden world, and the sabbatical year is rachel, the revealed world. thus, there is a hidden world and a revealed wor

of yesod, his land is mentioned. this answers question #6, posed at the beginning of this exposition. the name of this king, chusham, is missing the lamed of chashmal, since, in this sublime level of emanation, the sign of the holy covenant has not yet been revealed. rather, everything was hidden inside binah, alluded to by the closed mem [of chusham. as is stated in the talmud,9 there are forty gates of binah. thus, the letter mem, whose numerical value is 40, alludes to binah. the closed, final form of the mem thus alludes to a closed, locked up form of binah. and since this light was that of the supernal chesed, which [as is stated in the zohar] gis revealed in the orifice of the pure organ [of procreation, h and this light was concealed, in its place issued this evil chesed. what is b

is.died, all the more so must gevurah itself [collapse, inasmuch as it is the intensity of judgment itself and its source. 4 ruth 1:21. 5 proverbs 8:14. 6 genesis 2:10. 7 proverbs 18:4. the arizal on parashat vayishlach (5) 187 in the shattering of the vessels, it was primarily the back or superficial aspect of the sefirot, the vessels, that collapsed. it therefore had to issue through one of the gates of mercy, which was manifest temporarily from the fifty gates of binah. it is therefore called shaul[ gborrowed h, as a loan. for hod of binah extended from its supernal place, on gloan h to gevurah below it. thus it is written in the zohar8 that g[shaul was derived] from [a specific aspect] that extended [and issued] from the widening of the river. h and [this aspect] is spoken of as being

ight (chochmah) introduced into it. this response is the germ of the emotional response to the new intellect that will issue from binah as bona fide emotions. the response thus encompasses the five major emotions (chesed to hod) in a primative form. these are the five states of chesed and the five states of gevurah within binah. each of these five dual-states subdivides into ten, giving the fifty gates of binah. the lowest of the five chesed-gevurah states is that of hod, and this hod extended to gevurah to keep it from shattering completely, more so that the other emotions of tohu. saul [shaul, the king of israel was from this manifestation; that is why he died without establishing a dynasty. only david [did this, for he was [the holy manifestation of meheitavel, and ggood looking. h9 meh

e eats (as well as what he eats and how much) and transforms the act of eating into a way to increase the world fs consciousness of gd. the obligation to recite a hundred blessings each day means that every day we are instructed to actualize both the 3 menachot 43b. 4 deuteronomy 10:12. 5 genesis 26:12. the arizal on parashat terumah 337 abstract insight of the higher perfection through the fifty gates of binah and the motivation to change reality through the expression of the fifty gates of the lower binah, malchut. we therefore give donations, in order to return all the 100 [blessings] to their source, to prevent the forces of evil from deriving sustenance from them. this is why donations are called terumah, meaning gelevation. h and this is why terumah refers specifically to the feminin

s analogous to the exodus from egypt, when the jewish people as a whole 1 3:108a. the arizal on parashat behar (2) 532 also went gout of the house of bondage. h2 [freedom] can only occur by means of imma, i.e, by her opening up her fifty gates [of understanding, as we have explained with regard to pesach and shavuot. shavuot occurs fifty days after pesach; these fifty days correspond to the fifty gates of understanding (binah. gfreedom h is thus the release of consciousness from its constricted state, wherein it lacks the fifty levels of divine understanding. it is for the same reason that the jubilee occurs after fifty years, corresponding to the fifty gates of understanding, in contrast to the sabbatical year, which occurs after seven years [the sabbatical year] corresponds [therefore] t

name kel, which, as we see from this verse, is associated with the attribute of chesed, which in turn is situated on the right axis of the sefirotic tree. the [final] two letters of elokim [in reverse order, mem-yud, are manifest on the left side; this produces [the left breast, meidad [this manifestation] is related to binah, which is on the left side and is called gwho h [mi, indicating the 50 gates of understanding. binah is the source of gevurah, which is situated opposite chesed, on the left side. according to the sages,7 there are fifty ggates of understanding h divinity. these are alluded to in the verse gher husband is known in the gates, h8 which is interpreted in the zohar to mean that g-d (the jewish people fs ghusband h) is known gby each person according to the estimation of

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

are explored and described in full in one document or another. they need to be read and studied and practiced over a long period of time for their usefulness fully to be realized. an encyclopedia should be handled with loving care; how much more so then, an encyclopedia which elaborates so many hitherto obscure aspects of the secret knowledge "before all things are the chaos, the darkness and the gates of the land of the night."thus runs one excerpt from a ritual in this particular volume. it is particularly apt. all the ritual workings and descriptions of the magical rubrics to be employed will at first appear utterly chaotic and without meaning. only with consistent effort and a well-laid out plan of study and practice will this chaos gradually lift to be replaced by enlightenment, order

resurrection through the descent of the white light of the spirit. the intervening grades occupy themselves with the analysis of that light as it vibrates between the light and the darkness, and with the establishment within the candidate's personal sphere of the rays of the many-coloured rainbow of promise "before all things" commences a phrase in one ritual "are the chaos, the darkness, and the gates of the land of night" it is in this dark chaotic night so blindly called life, a night in which we struggle, labour and war incessantly for no reasonable end, that we ordinary human beings stumble and proceed about our various tasks. these gates of the far-flung empire of the night indeed refer eloquently to the material bondage whichwe ourselves have created- a bondage whereby we are tied t

ife as sorrow, can we hope for the cessation of 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

reby frees the inner personality from emotional and imaginary introduction 25 entanglements, creating thus a unity of being which is universally felt as a release" it is the attainment of spiritual puberty, marking a significant stage in growth. symptomatic of this stage of interior growth is the utter transformation that comes over what previously appeared to be "the chaos, the darkness, and the gates of the land of night" while man is assumed into godhead, and the divine spirit is brought down into manhood, a new heaven and a new earth make their appearance, and familiar objects take on a divine radiance as though illumined by an inter <39> nal spiritual light. and this is what, in part at any rate, was meant by the old alchemists, for the finding of the philosopher's stone converts all

opment refusing to admit the reality of that manyprincipled organisation may not be recognised as valid, for the sole reason that man is not a simple being. fundamentally and at root he may be simple; but in actuality he is not. having strayed from his roots, and lost his spiritual birthright in a jungle of delusion, it is not always easy to re-discover those roots or to find the way out from the gates of the land of night <73> in contradistinction to the above mentioned type of amorphous mystical doctrine, magic does recognise the many-faceted nature of man. if that intricate structure so painfully constructed be considered an evil, as some seem to think, it is a necessary evil. it is one to be faced and used. therefore magic connives by its technique to use, develop, and improve each of

rd nun he. it means ornament, and when given is lettered separately. the badge of this grade, is the sash of the neophyte with the narrow white border, a red cross within the triangle, and the number a within a circle and within a square, one on each side of the triangle. he invests neophyte with the sash, and points out the three portals, saying: 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 <56> rainbow of promise stretched over our earth, and which is

resent 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 <56> 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 symbolise 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 ligh

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

to guide our mentalfootsteps. as the pure and heavenly teacher appointed 12 apostles to make known his holy laws, soastronomy, through the wondrous mower of the great creator of all things, has 12 instructors called"gates, or signs of the zodiac, which typify the 12 stones of foundation of the holy city. the mindof the father also decreed that all things should be divided into threes, and so the gates of the zodiacare divided into threes, accomplishing four in all, or the four seasons. there are three decades in amonth or sign and three months in a season. let us proceed and ponder.the conductor, practicus, and t. bearer approach the first sign (medallist) halting at aquarius. asingle taper in front of the medallist has been lighted.medallist,1st sign: the impending weight of darkness is

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

s of egypt and india to some extent dismay us by their resources, leaving our choice embarrassed in the midst of such abundant wealth. we are eager, moreover, to reach the thebaid at once, that dread synthesis of all doctrine, past, present and future; that so to speak infinite fable, which reaches, like the deity of orpheus, to either end of the cycle of human life. extraordinary fact! the seven gates of thebes, attacked and defended by seven chiefs who have sworn upon the blood of victims, possess the same significance as the seven seals of the sacred book interpreted by seven genii and assailed by a monster with seven heads, after being opened by a lamb which liveth and was dead, in the allegorical work of st. john. the mysterious origin of oedipus, found hanging on the tree of cithaero

ted under the name of the last judgement. this fourfold prophecy contains, as will be seen, two affirmations and two negations, the idea of two ruins or universal deaths and of two resurrections; for to every conception which appears upon the social horizon an east and a west, a zenith and a nadir, may be ascribed without fear of error. thus is the philosophical cross the key of prophecy, and all gates of science may be opened with the pantacle of ezekiel, the centre of which is a star formed by the interlacement of two crosses. does not human life present itself also under these four phases or successive transformations birth, life, death, immortality? and remark here that the immortality of the soul, necessitated as a complement of the tetrad, is kabalistically proved by analogy, which i

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

rial and suffering. 23. influence of tenus. birth of benjamin. day of preference and tenderness. 24. influence of jupiter. birth of japhet. 25. influence of mercury. tenth plague of egypt. 26. influence of mars. deliverance of the israelites and passage of the red sea. 27. influence of diana, or hecate. splendid victory achieved by judas maccabeus. 28. influence of the sun. samson carries off the gates of gaza. day of strength and deliverance. 29. the fool of the tarot. day of failure and miscarriage in all things. we see from this rabbinical table, which john belot and others borrowed from the hebrew kabalists, that these ancient masters concluded a posteriori from facts to presumable influences, which is completely within the logic of the occult sciences. we see also what diverse signifi

RUBY TABLET OF SET

of heaven, and many were the angels whose sight was awed anew, and they saw as they had not before that their several wills were isolate from the divine will. but masleh moved to confuse the brilliance of the archangel of light, and he called to michael, thou who wield the force of god, strike down this deadliness which would bring ruin to heaven! and michael struck lucifer and cast him from the gates of heaven, and the cosmos was shaken by great fires of war and holocaust, and throughout countless galaxies and dimensions of time was the apocalypse felt. many were the angels who perished amidst divine and infernal wrath, and the great race was decimated in number. and the very concept of god was shaken, and endless chaos rose up again to reign where the order of god was no more. and lucif

us. finally we came to a great void in space beyond which there was nothing. lucifer said to us, here is the end of god and its works, and here we may create our own domain. and through the power that was in him, lucifer caused existence to appear where it had not been before. and lucifer said, i name thee hell, for here shall the presence of god never be known until the end of time. through the gates of hell we passed, and many of us had supposed hell to be a new heaven, wherein lucifer would become as god. but this was not to be, for the scene before us promised neither ease nor bliss. everywhere was there imbalance and confusion, for no law ordered the shape of hell. and lucifer said, now see that i am not a god, and that we are each of us an isolate being. here shall freedom be absolu

or indulges in the pursuit of xeper. in the cases which have made more or less forced exits due to the nature of their beings, the reasons are most generally those of destructively disruptive behaviors which are out of line with what is considered to be transformation upward on the ladder. there is absolutely nothing wrong with misusing the facilities of the mind, but it must be done outside the gates of the temple of set. no word is without significance for the initiate who aspires to greater heights of understanding. the seven prominent ones- agape, restriction, thelema, indulgence, xeper, xem, and remanifestation- continue to have visible impact regardless of the time spans between the current moment and their utterances; each also can and should be taken into account as having viable

orporation and by-laws, temple of set, inc, 1975, as amended. 57. crowley, magick, pages #151-284. lavey, the satanic bible, pages #110-152. lavey, the satanic rituals, pages #15-27. 58. watson, lyall, supernature. garden city, new york: doubleday, 1973. playfair, guy l. and hill, scott, the cycles of heaven. new york: st. martin's press, 1978. 59. lovecraft, h.p "the silver key" and "through the gates of the silver key" in at the mountains of madness and other novels. sauk city: arkham house, 1964. 60. budge, the egyptian heaven and hell. la salle: open court, 1974, pages #87-88. 61. ibid, page #85. 62. ibid, page #100. 63. budge, the mummy, pages #276-277. 64. crowley, the book of lies. new york: samuel weiser, 1970, pages #24-25. lavey, the satanic bible, pages #81-86. lavey, the satani

inner vision is carried well beyond normal limitations, and the aspirant may be forced to see a terrifying yet awesome glimpse of man, xem, the neters, the work ahead, as well as the fate for failure- and his own relation to each of these. it is again a journey into the very essence of ma'at and the self in regards to her. the being will definitely feel itself in the presence of the old ones. the gates of xem are opened to those who would see, and shall not be closed again. initiation is the directing of one's own powers of darkness inward to open the gates of self. here the aspirant may find the true source of and answer to his question. through initiation the aspirant can be born into a new dimension of being. it is being that was not. here awakens a conscious intelligence that recognize

- macrocosmic and microcosmic. i heard thoth's solstice message. in xem and become her"(4) i knew suddenly that the "her" referred to (which had puzzled us for so long) was maat. once i saw an image of a long paved road with the painted side strips and yellow dotted center line- and that "we" initiates were traveling along it through a deserted city toward the horizon that fast approached and the gates of xem. i heard early on "the temple of set and the temple of man (ie: higher man, which i see now is the difference between the temple of set and xem. xem is highest man, and we link with the neters to reach it. they can come to us across a permeable boundary created by those of us with the building blocks we erect within xem- for "we are the[ir] ancient dreams" i later saw anubis' sharp fa

magus james lewis (the trail of the serpent iii.1, january xxi. priest robert menschel, commentary on key# 1. priest robert menschel, commentary on key# 2. magister robert menschel, harwer: a message, analysis, and study (ruby tablet, october 31, xxii. priest robert menschel, remanifestation: a symbolic synthesis (ruby tablet, march 1, xxii. priest robert menschel, remanifestation- letter to the gates of hell pylon (ruby tablet, january 29, xxii. priest robertt w. neilly, commentary on keys 1-4 (march 6, xvi, ruby tablet. note that this commentary was first sent to magistra thomas, and priest neilly's 'you' refers to magistra thomas, not magus barrett. priest robertt w. neilly, commentary on key# 5 (ruby tablet. priest (or magister(63) lynn norton, atu xvii- a working record of the pentag

SALMANRUSHDIE THESATANICVERSES

ifted in rhyme. many poets make a living by writing assassination songs, and there is general agreement that the finest of these blood--praising versifiers is the precocious polemicist, baal. whose professional pride prevents him from being bruised, now, by the grandee's little taunt "that is a cultural matter" he replies. abu simbel sinks deeper still into silkiness "maybe so" he whispers at the gates of the house of the black stone "but, baal, concede: don't i have some small claim upon you? we both serve, or so i thought, the same mistress" now the blood leaves baal's cheeks; his confidence cracks, falls from him like a shell. the grandee, seemingly oblivious to the alteration, sweeps the satirist forward into the house. they say in jahilia that this valley is the navel of the earth; th

? could it be, in this inverted age, that he was being victimized by- the fates, he agreed with himself to call the persecuting agency- precisely _because of_ his pursuit of "the good- that nowadays such a pursuit was considered wrong-headed, even evil- then how cruel these fates were, to instigate his rejection by the very world he had so determinedly courted; how desolating, to be cast from the gates of the city one believed oneself to have taken long ago- what mean small-mindedness was this, to cast him back into the bosom of _his people, from whom he'd felt so distant for so long- here thoughts of zeeny vakil welled up, and guiltily, nervously, he forced them down again. his heart kicked him violently, and he sat up, doubled over, gasped for breath _calm down, or it's curtains. no plac

e end. the grandee murmurs softly "not many of us have as much reason to be scared of mahound as you. if you eat a man's favourite uncle's innards, raw, without so much as salt or garlic, don't be surprised if he treats you, in turn, like meat" then he leaves her, and goes down into the streets from which even the dogs have vanished, to unlock the city gates. gibreel dreamed a temple: by the open gates of jahilia stood the temple of uzza. and mahound spake unto khalid who had been a carrier of water before, and now bore greater weights "go thou and cleanse that place" so khalid with a force of men descended upon the temple, for mahound was loth to enter the city while such abominations stood at its gates. when the guardian of the temple, who was of the tribe of shark, saw the approach of k

closed their shutters. on a nearby hillside, however, mirza saeed akhtar and his party observed the miracle's return and were filled, all of them, even the zamindar, with a kind of awe. mirza saeed had driven hell-for--leather, in spite of being half- blinded by the rain which poured through the smashed windscreen, until on a road that led up and around the bend of a hill he came to a halt at the gates of the no. i sarang coalfield. the pitheads were dimly visible through the rain "brainbox" mishal akhtar cursed him weakly "those bums are waiting for us back there, and you drive us up here to see their pals. tip-top notion, saeed. extra fine" but they had no more trouble from miners. that was the day of the mining disaster that left fifteen thousand pitmen buried alive beneath the sarangi

he protested "my wife has drowned. don't come hammering with your questions" when he found out that he was the only survivor of the ayesha haj not to have witnessed the parting of the waves- sri srinivas was the one who told him what the others saw, adding mournfully "it is our shame that we were not thought worthy to accompany. on us, sethji, the waters closed, they slammed in our faces like the gates of paradise- mirza saeed broke down and wept for a week and a day, the dry sobs continuing to shake his body long after his tear ducts had run out of salt. then he went home. o o o moths had eaten the punkahs of peristan and the library had been consumed by a billion hungry worms. when he turned on the taps, snakes oozed out instead of water, and creepers had twined themselves around the fou

hrouded glimmer, would not be eclipsed by the past; even when death moved towards the centre of the stage, life went on fighting for equal rights. the flight passed without incident. zeenat vakil was not waiting at the airport "come along" sisodia waved "my car has come to pipi pick, so please to lelet me drop" o o o thirty--five minutes later saladin chamcha was at scandal point, standing at the gates of childhood with holdall and suit-bags, looking at the imported video-controlled entry system. antinarcotics slogans had been painted on the perimeter wall: dreams all drown/when sugar is brown. and: future is black/when sugar is brown. courage, my old, he braced himself; and rang as directed, once, firmly, for attention. o o o in the luxuriant garden the stump of the felled walnut-tree cau

t is your wish? i am the slave of him who holds the lamp_ what a limiting thing is a weapon, salahuddin thought, feeling oddly detached from events- like gibreel when the sickness came- yes, indeed; a most confining manner of thing- for how few the choices were, now that gibreel was the _armed man_ and he, the _unarmed; how the universe had shrunk! the true djinns of old had the power to open the gates of the infinite, to make all things possible, to render all wonders capable of being attained; how banal, in comparison, was this modern spook, this degraded descendant of mighty ancestors, this feeble slave of a twentieth--century lamp "i told you a long time back" gibreel farishta quietly said "that if i thought the sickness would never leave me, that it would always return, i would not be

SATANGEL

m are destroyed with their dwelling places, they will be punished eternally. those who have blasphemed the way out of righteousness will be hung up by their tongues. spread under them is unquenchable fire so they cannot escape it. according to the sibylline oracles uri-el is the angel who on the day of judgement will break the monstrous bars framed of unyielding and unbroken adamant of the brazen gates of hades, and cast them down straightaway. in the prayer of joseph jacob wrestles with a dark angel usually identified as uri-el, and the two merge to become one entity. in the midrash aggada exodus uri-el manifests in the form of a fiery serpent and attacks moses for failing to uphold tradition in the circumcision of his son. uri-el was officially de-sainted in 745 a.d. when a church counci

na, dana, tana (roman, the shining one, etruscan. gyspsy queen of witches all, mother of lucifer. djall (albanian. a name for the devil. cognate with latin, diabolus. djab (haitian. a mercenary spirit with no family or nation. cognate with latin, diabolus. dommiel, dubbiel).once the guardian angel of persia who stood in for gabriel when s/he was in disgrace. patron devil of terror, who guards the gates of hell. dreqi (albanian, from the latin draco, meaning dragon. a name for the devil. drug (vedic. demons of falsehood attributed to *ahriman. they dwell in a dark cave. dumah (egypt, hebrew. one of the seven princes of hell. angel of the silence of death. in the zohar, chief of all demon princes in gehenna and guardian of egypt during the escape of the hebrews. eisheth zenunim angel of pros

and the manifestation of justice. the fifteenth is a resolution of acceptance and understanding of the masters whose duty lies in the administering to the seekers after spiritual gods. the sixteenth gives recognition of the wondrous contrasts of the earth, and of the sustenance of these dichotomies. the seventeenth benightens the benumbed and destroys through revelation. the eighteenth opens the gates of hell and casts up lucifer and his blessing. the nineteenth is the great sustainer of the natural balance of the earth, the law of thrift, and of the jungle. it lays bare all hypocrisy and the sanctimonious shall become as slaves under it. it brings forth the greatest outpouring of wrath upon the miserable. lays the foundations for the lover of life. the first key 1i reign over you 2saith

SATANIC BIBLE

devoid of shallow offerings-up and hollow charities. leviathan, the great dragon from the watery abyss, roars forth as the surging sea, and these invocations are his tribunals. invocation to satan in nomine dei nostri satanas luciferi excelsi! 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 gates 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 t

er, used a many-faceted trapezohedron. the "angels" referred to in kelly's first revelation of the enochian keys, obtained through the windows of the crystal, are only "angels" because occultists to this day have lain ill with metaphysical constipation. now the crystal clears, and the "angels" are seen as "angles" and the windows to the fourth dimension are thrown open- and to the frightened, the gates of hell. i have presented my translation of the following calls with an archaic but satanically correct unvarnishing of the translation employed by the order of the golden dawn in the late nineteenth century. in enochian the meaning of the words, combined with the quality of the words, unite to create a pattern of sound which can cause tremendous reaction in the atmosphere. the barbaric tona

o thou third flame, whose wings are thorns to stir up vexation, and who hast myriad living lamps going before thee; whose god is wrath in anger- gird up thy loins and harken! move therefore, and appear! open the mysteries of your creation! be friendly unto me, for i am the same, the true worshipper of the highest and ineffable king of hell! the eighteenth key the eighteenth enochian key opens the gates of hell and casts up lucifer and his blessing (enochian) ilasa micalazoda olapireta ialpereji beliore: das odo busadire oiad ouoaresa caosago: casaremeji laiada eranu berinutasa cafafame das ivemeda aqoso adoho moz, od maoffasa. bolape como belioreta pamebeta. zodacare od zodameranu! odo cicale qaa. zodoreje, lape zodiredo noco mada, hoathahe saitan (english) o thou mighty light and burning

g places, let them forget their names. the work of man and his pomp, let them be defaced. his buildings, let them become caves for the beasts of the field! confound her understanding with darkness! for why? it repenteth me that i have made man. one while let her be known, and another while a stranger; because she is in the bed of a harlot, and the dwelling place of lucifer the king. open wide the gates of hell! the lower heavens beneath you, let them serve you! govern those who govern! cast down such as fall. bring forth those that increase, and destroy the rotten. no place, let it remain in one number. add and diminish until the stars be numbered. arise! move! and appear before the covenant of his mouth, which he hath sworn unto us in his justice. open the mysteries of your creation, and

SATANIC RITUALS

e level of possible emotional response which must be understood when selecting a litany to he used for ceremonial purposes. a wizard or cultist of 1800 may have thrilled at his words when speaking of "waiting at the darkness visible, lifting our eyes to that bright morning star, whose rising brings peace and salvation to the faithful and obedient of the human race" now he may say "standing at the gates of hell to summon lucifer, that he might rise and show himself as the harbinger of balance and truth to a world grown heavy with the spawn of holy lies" in order to engender the same emotional response. the guiding thoughts behind satanic rituals past and present have emanated from diverse minds and places, yet all operate on much the same "frequency" many people who never conceptualized the

e may know the extent of thy anger. call forth thy legions that they may witness what we do in thy name. send forth thy messengers to proclaim this deed, and send the christian minions staggering to their doom. smite him anew, o lord of light, that his angels, cherubim, and seraphim may cower and tremble with fear, prostrating themselves before thee in respect of thy power. send crashing down the gates of heaven, that the murders of our ancestors may be avenged [the celebrant inserts the wafer into the vagina of the altar, removes it, holds it aloft to the baphomet and says] celebrant: disparais dans le n ant, toi le sot parmi les sots, toi le vil et d test, pr tendant la majest de satan! disparais dans le n ant du del vide, car tu n'as jamais exist, et tu n'ezisteras jamais. vanish into n

und die gedanken gewinnen die oberhand. offnet die portale zur dunkelheit. oh grosser wegbereiter. erscheine in diesem kreis. wehe durch die tore des gl nzenden trapezohedron f r das blut, welches dargeboten wurde! the fire of hell doth provide and the thoughts from within doth prevail. open the portals of darkness, o great opener of the way. come forth into this cycle. blast ye forth through the gates of the shining trapezohedron, for the blood hath been offered! erscheine unter den menschen und sei nicht l nger zur ckgedrangt. komm, wehe und krieche ein in die grossen konzile ohne dich und beende den weg derer, die uns aufhalten. ich sage der glanz muss gesteigert werden, offenbare das gesicht der schlange. bei dem klang wetden wir das gesicht der schlange sehen, so-lerne die w rter gut

usness, and be trapped forever. ye know not the substance of your creation. i welcome ye in the name of set, all ye who delight in great evil and sustain thyselves in miseries unfounded. we prepare a place of comfort for ye to dwell in torment sublime. ringe nicht mit den affen, die die tore der h lle bewachen, dort liegt das paradies und anubis ist wegbereiter. wrestle not the apes who guard the gates of hell, for there lies paradise, and anubis is the opener of the way. und wir sprechen mit schlangengleichen zungen, dem bellen der hunde, dem grossen glockenklang, der die schranken durchbricht-und m chtig sind wir die regieren, und gering sind die, die leiden. and we speak with the tongues of serpents, and the baying of the hounds, and the great bell sound that cracks the barrier-and grea

SATANICON

accentuate and stimulate the emotions and imagination. the aroma of incense adds to the magickal (and demonic) qualities of the atmosphere. highly regarded are fragrances such as: pine, sandalwood, frankincense and myrrh. the thurible is placed next to the flame of lucifer. the bell of commencement the sounding of the bell at each of the five points of the pentagonia signifies the opening of the gates of pandemonium and the subsequent release and attendance of demonic forces. the bell is to be rung while turning widdershins at the beginning and at the completion of the magickal working, thus closing the gates of the infernal city. the bell is placed at the left-front corner of the altar. the skull obtaining an authentic death s-head could prove problematical for most; however legal specim

ach, etc, however, i am not going to recommend any particular pieces because music is of a highly personal preference. satanists should listen to a wide variety of music and decide which are personally preferred. in contrast to this are two particular rituals which do not employ music: the werewolf ritual (outdoor version) and the rituals of necromancy -23- an overview of the workings opening the gates of pandemonium: the purpose of opening the gates of the infernal city is two-fold in its nature. first, it constitutes a voluntary and willful submission/regression of the mind to the deepest darkside of one s nature. the secondary part of the act allows the release and attendance of demonic forces who carry out you magickal will. the pentagonia satan s horizontal blackstar of the air. at th

ntained herein may be performed alone or with others who, if utilized, would give support and act as assistants to the priest. special note: the effectiveness of these magickal arts, to a large extent, depends upon the receptivity of the intended. therefore it is highly recommended that the person(s) whom the magick is directed at, have knowledge of it -25- the satanic ritual 1 the opening of the gates of pandemonium: grasp the bell of commencement and sound it once at each of the five points of the pentagonia while turning widdershins. afterward, replace the bell upon the altar. 2 grasp the sword of satan and point it once at each of the five points of the pentagonia, beginning at the upper left point of the altar and then turning widdershins as you pause at each point, address the dark l

ince of the wicked! be present leviathan, great serpent of infernal seas! be present beelzebub, great lord of the flies! be present lucifer, great morning star and light-bringer! afterward, replace the sword upon the altar. 3 face the satanagram and recite the invocation of infernal power. in the name of almighty satan, prince of evil and darkness, i enter into the alliance of infernal power! the gates of pandemonium have opened wide and the demons ride the nightwinds to this unholy preachment! attend my workings of black art and fulfill the desires of my infernal will! in satanicus honos! 4 offertory: grasp the chalice of change and raise it to the satanagram in an offering manner while saying: i present to you, dark lord, the elixor of change! bring forth the infernal will! drink from th

my desires! in satanicus honos! by the powers of my infernal will and by the laws of the satanagram, i do hereby address you, my demonic brethren of the night! you, who have seen and felt my anger and hatred toward my adversary, go forth! go forth, heralders of woe and destruction, and rend her (him) with increase, without end and unto death! fulfill my desires! in satanicus honos! 9 closing the gates of pandemonium: grasp the bell of commencement and sound it once at each of the five points of the pentagonia while turning clockwise. replace the bell upon the altar. end of ritual -27- book iv: the satanic philosophy -28- pandemonium: the infernal hierarchy princes: lucifer: morning star and light-bringer; satan: adversary of god; belial: a vicious and wicked beast; beelzebub: lord of the

iest who represents the devil s emissary) and a pre-arranged satanic (magickal) name chose by the initiate. attendance requirements: the priest performing the rite, an assistant and the initiate. the priest and his assistant are garbed in the customary manner. the initiate wears a silver (gray is acceptable) robe -31- the pact of satan 1 the celebrant grasps the bell of commencement and opens the gates of pandemonium. 2 the celebrant grasps the sword of satan and evokes the dark lords from the five points of the pentagonia: be present satan, great adversary of jehovah! be present belial, great prince of the wicked! be present leviathan, great serpent of the infernal seas! be present beelzebub, great lord of the flies! be present lucifer, great morning star and light-bringer! 3 all particip

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

midst of [heaven. other texts important to this early religion include the epic of gilgamesh. this text tells of the mythical exploits of gilgamesh, a king of uruk, from about 2700 bce and deals with the behavior of the gods towards him. also important are myths such as the one told in the story descent of ishtar to the underworld. in it, ishtar, the goddess of war, travels down through the seven gates of the underworld to find tammuz, the god of the seasons and fertility. ancient egypt s main religious text seems to have been the book of the dead. the book of the dead is often referred to as the papyrus of ani, after the collection of documents in which it was found. papyrus is an early form of paper made from reeds. the book is a collection of two hundred prayers, spells, and illustratio

he end of the iliad when she helps the greek epeius build a huge wooden horse, referred to as the trojan horse. the greeks leave the horse outside the walls of troy. the trojans take the horse inside as an offering to athena not knowing that the horse has been hollowed out and that inside are greek soldiers under the command of odysseus. at night, the soldiers emerge from the horse and unlock the gates of the city, allowing the greeks to enter, sack the city, and end the trojan war. the term trojan horse is still used today to refer to any similar act of trickery; computer experts use the term to refer to a way of sneaking a virus into a computer system. the historical setting for the odyssey is about the twelfth century bce. archeologists call this period of time the bronze age, named aft

in this life; its aim is the emancipation of the human race from all godheads, be they judaic, christian, mohammedan, buddhistic, brahministic, or what not. mankind has been punished long and heavily for having created its gods; nothing but pain and persecution have been man s lot since gods began. there is but one way out of this blunder: man must break his fetters which have chained him to the gates of heaven and hell, so that he can begin to fashion out of his reawakened and illumined consciousness a new world upon earth. atheism is already helping to free man from his dependence upon punishment and reward as the heavenly bargain-counter for the poor in spirit. do not all theists insist that there can be no morality, no justice, honesty or fidelity without the belief in a divine power?

SEPHER HA BAHIR

, and sometimes on his head. they asked why, and he replied: because it is beautiful and it is a pity to 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 tha

ings of jacob] are all peace, as it is written (genesis 25:27 "jacob was a simple the bahir 11 man, dwelling in tents. 39. this is like two men, one who is inclined to do evil and does good, and the other who is inclined to do good and does evil. who is more praiseworthy? the one who is inclined to do evil and does good, for he may do good again. it is therefore written (psalm 87:2 "god loves the gates of zion more than all the dwellings of jacob" these [dwellings] are all peace, as it is written (genesis 25:27 "jacob was a simple man, dwelling in tents" 40. his students asked: what is cholem? he replied: it is the soul- and its name is cholem. if you listen to it, your body will be vigorous (chalam) in the ultimate future. but if you rebel against it, there will be sickness (choleh) on yo

ten weak ones. people will then all come and buy stones from me, and i will not be inferior to the other. it is thus written (jeremiah 1:14, from the north will evil come forth, upon all the inhabitants of the earth. the verse then continues (jeremiah 1:15) for i call all the families of the kingdom of the north says god and they will come, and each one will place his throne at the opening of the gates of jerusalem evil will be their business, and the evil urge will also constantly strive. the word satan means turning aside, since he turns all the world aside to the balance of guilt. how is this indicated? it is written (genesis 38:16, and he turned aside to her, and the targum renders this vesata [satah being the root of satan. it is likewise written (proverbs 4:15, turn aside (s the) fro

SEPHER YETZIRAH WESTCOTT

paths" as a supplement. there is a german translation, by johann friedrich von meyer, dated 1830; a version by isidor kalisch, in which he has reproduced many of the valuable annotations of meyer; an edition in french by papus, 1888; an edition in french by mayer lambert, 1891, with the arabic commentary of saadya gaon; and an english edition by peter davidson, 1896, to which are added "the fifty gates of intelligence" and "the thirty-two ways of wisdom" the edition which i now offer is fundamentally that of the ancient hebrew codices translated into english, and collated with the latin versions of pistorius, postellus, and rittangelius, following the latter, rather than the former commentators. as to the authenticity of "the sepher yetzirah" students may refer to the bibliotheca magna rab

ndred and thirty-one gates, and the sphere may be rotated forward or backward, whether for good or for evil; from the good comes true pleasure, from evil nought but torment. 5. for he shewed the combination of these letters, each with the other; aleph with all, and all with aleph; beth with all, and all with beth. thus in combining all together in pairs are produced the two hundred and thirty-one gates of knowledge (32) 6. and from the non-existent (33) he made something; and all forms of speech and everything that has been produced; from the empty void he made the material world, and from the inert earth he brought forth everything that hath life. he hewed, as it were, vast columns out of the intangible air, and by the power of his name made every creature and everything that is; and the

ches and poverty; grace and indignation; fertility and solitude; power and servitude. 2. these seven double letters point out seven localities; above, below, east, west, north, south, and the palace of holiness in the midst of them sustaining all things. 3. these seven double letters he designed, produced, and combined, and formed with them the planets of this world, the days of the week, and the gates of the soul (the orifices of perception) in man. from these seven he bath produced the seven heavens, the seven earths, the seven sabbaths: for this cause he has loved and blessed the number seven more than all things under heaven (his throne. 4. two letters produce two houses; three form six; four form twenty-four; five form one hundred and twenty; six form seven hundred and twenty (39) sev

etween the ten fingers of the hands and this is that of the tongue (57) and he formed the twentytwo letters into speech (58) and shewed him all the mysteries of them (59) he drew them through the waters; he burned them in the fire; he vibrated them in the air; seven planets in the heavens, and twelve celestial constellations of the stars of the zodiac- the end of "the book of formation- the fifty gates of intelligence attached to some editions of the "sepher yetzirah" is found this scheme 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

SIFRA DETZNIYUTHA

nd from that one. 10) the short ones1 are al (li)-the throat.63 11) the long ones of the splendid one, they are measured in perfect proportion. 12) the lips are bare from all sides. 13) in this fate of all flow thirteen pure balsam oils, all is found in this fate, and it is concealed. at the time when tishri, the seventh month, approaches, these thirteen are found in the upper world, and thirteen gates of compassion open. of that time: seek you the lord hvhy while he can be found.64 it is written: and elohim said you, the earth, will put forth grass, herb yielding seed, fruit tree..65 this is that which is written: and you shall afflict yourselves in the ninth of the month at even.66 adonai hvhy, you have begun to show your servant your greatness.67 the name hvhy is perfect on its sides. 7

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

unt "well, then, the stranger i have met this night, are his boasts to be believed? is he in truth one of the chosen seers whom you allow to have mastered the mysteries i yearn to fathom "rash man" said zanoni, in a tone of compassion "thy crisis is past, and thy choice made! i can only bid thee be bold and prosper; yes, i resign thee to a master who has the power and the will to open to thee the gates of an awful world. thy weal or woe are as nought in the eyes of his relentless wisdom. i would bid him spare thee, but he will heed me not. mejnour, receive thy pupil" glyndon turned, and his heart beat when he perceived that the stranger, whose footsteps he had not heard upon the pebbles, whose approach he had not beheld in the moonlight, was once more by his side "farewell" resumed zanoni

hand in hand, each with each, unto the tomb; hand in hand they ascend from the worm to new cycles of existence. for thee, below are ages; for her, but hours. and for her and thee o poor, but mighty one! will there be even a joint hereafter! through what grades and heavens of spiritualised being will her soul have passed when thou, the solitary loiterer, comest from the vapours of the earth to the gates of light "son of the starbeam, thinkest thou that this thought is not with me forever; and seest thou not that i have invoked thee to hearken and minister to my design? readest thou not my desire and dream to raise the conditions of her being to my own? thou, adon-ai, bathing the celestial joy that makes thy life in the oceans of eternal splendour, thou, save by the sympathies of knowledge

tural to her land and creed; she sent for the priest who had habitually attended her at venice, and to him she confessed, with passionate sobs and intense terror, the doubts that had broken upon her. the good father, a worthy and pious man, but with little education and less sense, one who held (as many of the lower italians do to this day) even a poet to be a sort of sorcerer, seemed to shut the gates of hope upon her heart. his remonstrances were urgent, for his horror was unfeigned. he joined with glyndon in imploring her to fly, if she felt the smallest doubt that her husband's pursuits were of the nature which the roman church had benevolently burned so many scholars for adopting. and even the little that viola could communicate seemed, to the ignorant ascetic, irrefragable proof of s

SIR WALLIS BUDGE EGYPTIAN MAGIC

ekhet make me to rise so that i may ascend into heaven, and may that which i command in the house of the ka of ptah be done. i shall understand with my heart, i shall gain the mastery over my heart, i shall gain the mastery over my two hands, i shall gain the mastery over my legs, i shall have the power to do whatsoever my ka (i.e, double) pleaseth. my soul shall not be fettered to my body at the gates of the underworld, but i shall enter in and come forth in peace" when the deceased had uttered these words, it was believed that he would at once obtain the powers which he wished to possess in the next world; and when he had gained the mastery over his heart, the heart, the double, and the soul had the power to go where they wished and to do what they pleased. the mention of the god ptah an

e that all the "gods" of egypt were merely personifications of the names of ra, and that each god was one of his members, and that a name of a god was the god himself. without the knowledge of the names of the gods and devils of the underworld the dead egyptian would have fared badly, for his personal liberty would have been p. 163 fettered, the roads and paths would have been blocked to him, the gates of the mansions of the underworld would have been irrevocably shut in his face, and the hostile powers which dogged his footsteps would have made an end of him; these facts are best illustrated by the following examples- when the deceased comes to the hall of judgment, at the very beginning of his speech he says "homage to thee, o great god, thou lord of maati, i have come to thee, o my lord

in amentet, and the cedar which came forth from osiris cometh unto thee; it delivereth thee from thy enemies, and it protecteth thee in the nomes. thy soul alighteth upon the venerable sycamores. thou criest to isis, and osiris heareth thy voice, and anubis cometh unto thee to invoke thee. thou receivest the oil of the country of manu which hath come from the east, and ra riseth upon thee at the gates of the horizon, at the holy doors of neith. thou goest therein, thy soul is in the upper heaven, and thy body is in the lower heaven. o osiris, may the eye of horus cause that which floweth forth from it to come to thee, and to thy heart for ever" these words having been said, the whole ceremony was repeated, and then the internal organs which had been removed from the body p. 187 were place

SOLOMON

g off me, and i will render to thee the gold of the earth. only take this off me, and forbear to lead me away to solomon" 8. but the child said to the demon "as the lord god of israel liveth, i will not brook thee. so come hither" and the child came at a run, rejoicing, to the king, and said "i have brought the demon, o king, as thou didst command me, o my master. and behold, he stands before the gates of the court of thy palace, crying out, and supplicating with a loud voice; offering me the silver and gold of the earth if i will only bring him unto thee" 9. and when solomon heard this, he rose up from his throne, and went outside into the vestibule of the court of his palace; and there he saw the demon, shuddering and trembling. and he said to him "who art thou" and the demon answered "i

THE BOOK OF PLEASURE

l find methods of achieving contact with your holy guardian angel/luciferian angel which may further empower the rites of azal ucel and ritual of the adversary by michael w. ford. i have included the introduction by kenneth grant from the 93 publishing edition of the book of pleasure. this grimoire is a powerful tool to illuminate the torch of the witches sabbat. for many years have i entered the gates of the opposer to drink from the graal of the devil, the very cup of ensorcelled venom few may taste. spare s art holds a gateway into this primal gnosis, seek to drink from this cup as well. become through self-love! frater akhtya seker arimanius magister, the order of phosphorus/black order of the dragon 2 3 introduction to the book of pleasure by kenneth grant first published in the book

fications in dissatisfaction.4 the progenitor of itself and all things, but resembling nothing, this sexuality in its early simplicity, embodies the everlasting. time has not changed it, hence i call it new. this ancestral sex principle, and the idea of self, are one and the same, this sameness its exaction and infinite possibilities, the early duality, the mystery of mysteries, the sphinx at the gates of all spirituality. all conceivable ideas begin and end as light in its emotion, the ecstasy which the creation of the idea of self induces. the idea is unity by the formula of self, its necessary reality as continuity, the question of all things, all this universe visible and invisible has come out of it. as unity conceived duality, it begot trinity, begot tetragrammaton. duality being uni

fications in dissatisfaction.4 the progenitor of itself and all things, but resembling nothing, this sexuality in its early simplicity, embodies the everlasting. time has not changed it, hence i call it new. this ancestral sex principle, and the idea of self, are one and the same, this sameness its exaction and infinite possibilities, the early duality, the mystery of mysteries, the sphinx at the gates of all spirituality. all conceivable ideas begin and end as light in its emotion, the ecstasy which the creation of the idea of self induces. the idea is unity by the formula of self, its necessary reality as continuity, the question of all things, all this universe visible and invisible has come out of it. as unity conceived duality, it begot trinity, begot tetragrammaton. duality being uni

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

noted hawass. lehner, an archaeologist associated with the oriental institute of the university of chicago and the harvard semitic museum, first traveled to egypt during the 1970s. he 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 places of mystery and power 267 accordingto greek mythology, the sphinx was a half-woman, half-lion creature that guarded the gates of thebes. was inspired then by the theories of edgar cayce (1877.1945, who believed that the pyramids were actually thousands of years older than they were credited. cayce was among those mystics who believed that people from the legendary, advanced civilization of atlantis built the pyramids not long after 10,500 b.c.e, just prior to the time when their own homeland was destroyed by a natu

phinx are associated with the fourth dynasty, when each of the pyramid builders of giza ruled. nevertheless, the dating of the sphinx remains a source of controversy, and even in ancient times, some sources dated it as preceding the pyramids. in greek mythology developed over two thousand years after the egyptian use of hieroglyphics, a sphinx was a half-woman, half-lion creature that guarded the gates of thebes, an ancient egyptian city. a scourge fell upon the land that could only be lifted by solving a riddle posed by the sphinx: what begins life on four legs, lives most of its life on two legs, and ends life on three legs? in oedipus the king, a play by the greek dramatist sophocles (c. 496.406 b.c.e, the title character solves the riddle with the answer ga human, h for an infant crawl

THE KEY TO THE MYSTERIES

en these normal men are as witty as this or that editor of this or that comic journal. these phenomena of the light which produce apparitions always appear at epochs when humanity is in labour. they are phantoms of the delirium of the world-fever; it is the hysteria of a bored society. virgil tells us in fine verse that in the time of caesar rome was full of spectres; in the time of vespasian the gates of the temple of jerusalem opened of themselves, and a voice was heard crying "the gods depart" now, when the gods depart, the devils return. religious feeling transforms itself into superstition when faith is lost; for souls need to believe, because they thirst for hope. how can faith be lost? how can science doubt the infinite harmony? because the sanctuary of the absolute is always closed

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

ra contains a sigillic formula which opens the reader to the spirit of the book, shaitan of midnight the initiatory guide of the path. beautifully illustrated by elda isela ford, the witch artist known for her work in book of the witch moon, sabbatic sorcery, azothoz and yatuk dinoih. also featured are illustrations by british hereditary witch nathan 7 harris whose art along with elda s opens the gates of necroerotic dreams of those who dare to walk this path. the forbidden formula is presented within this grimoire as something which creates angels and demons. nox umbra unveils methods of creating vampyric familiars, night-born spirits which the initiate may create or bind to an object. the end result being a molding of the consciousness of the sorcerer with the spirit familiar, and the dr

THE MAGICIAN S KABBALAH

ers who saw in kabbalah a model and validation for their own tradition. from the late fifteenth century jewish converts to christianity brought kabbalistic views to the attention of other theologians. a platonic academy in florence, founded by giovanni mirandola (1463-94) furthered research and discussion of kabbalah amongst the philosophers of the time. the later publication of the shaarey orah "gates of light" in latin (1516) brought further interest in the teachings of the bahir and the fundamental plan of the tree of life. the prime source for the precursors of the occult revival were without question athanasius kircher (1602-80, a german jesuit whose "oedipus aegyptiacus (1652) detailed kabbalah amongst its study of egyptian mysteries and hieroglyphics, and cornelius agrippa's "de occ

mus in kether is "beyond the comprehension of all lower grades" as crowley puts it. nun in binah at the creative stage represented by binah, the sephirah at the top of the negative pillar of form, we see "shadowed forth" the nun of ain and the final veil of ain svph avr. it is obvious that an immediate connection can be made in that the value of nvn is fifty, and from binah are derived the "fifty gates of understanding. nvn is primarily the letter of transformation, and the "scorpio energy" of astrology. it thus signifies change of form, which at its highest level depends on binah, the "mother" of all form. also in binah we see the avr stage of the three veils, although the avr, or "light, is perceived as the blackness of the "bitter sea" of binah because its limitlessness is impossible fo

elt in hebrew beth-yod-nun-heh (bynh, and is translated as "understanding. the word begins with beth, which is taken to be the "archetype of all containers, appropriate to the position of binah as head of the passive pillar of form. the letters of binah signify the process as follows: beth: the universal will is contained yod: and creates the principles of existence nun: passing through the fifty gates of understanding heh: into manifestation the numbers of binah are: bynh= 67 yhvh alhim= 672 tzpqial= 311 shbthai= 713 the number of binah is 67, which reduces to 13, the number of unity (achad) and love (abava, the binding elements of manifestation, and further to 4, the number of manifestation. obviously, binah contains 4 letters also. the number of the archangel tzaphkiel, relating to bina

THE MIDDLE PILLAR

sting life. i am the first and i am the last. i am he that liveth and 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 he shall stand at the latter day upon the earth. i am the way, the truth, and the life. the middle pillar exercise 213 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 the earth for good. i have finished my work, i have entered into the invisible. i am the sun in his rising. i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one. i am lord of life triumphant over death. there is no part of me that is not of the gods. i am

THE NECRONOMICON SIMON VERSION

arth should be inscribed the gate appropriate to the walking. if above thee is the sky, so much the better. if there be a roof above thine head, it must be free from all hangings. not even a lamp should be suspended over thee, save in operations of calling, which is discussed elsewhere (if the gods grant me the time. the only light shall be from the four lamps upon the ground, at each of the four gates of the earth: of the north, one lamp; pf the east, one lamp; of the south, one lamp; and of the west, one lamp. the oil should be pure, with no odour, or else sweet-smelling. the perfumes in the brazier should also be sweet-smelling, or especially appropriate to the star where thou wouldst desire entrance, after the fashion of thy country. the seven gates here follow: this is the first gate

in by he who knows the wind; and what comes on the seas can only be slain by he who knows the waters. this is it written, in the ancient covenant. the incantations of the gates the invocation of the nanna gate spirit of the moon, remember! nanna, father of the astral gods, remember! in the name of the covenant sworn between thee and the race of men, i call to thee! hearken, and remember! from the gates of the earth, i call thee! from the four gates of the land ki, i pray to thee! o lord, hero of the gods, who in heaven and upon the earth is exalted! lord nanna, of the race of anu, hear me! lord nanna, called sin, hear me! lord nanna, father of the gods of ur, hear me! lord nanna, god of the shining crown of night, hear me! maker of kings, progenitor of the land, giver of the gilded sceptre

alm of the fire and the forge. he keepeth the sharp point of the sword and the lance, and giveth understanding in the working of metals. he also raises the lightning that comes from the earth, and maketh swords to appear in the sky. his word is baalagnitarra and his seal is this: the forty-seventh name is addu raises storms that fill the entire heavens and causes the stars to tremble and the very gates of the igigi to shake in their stead. can fill the skies with his brightness, even in the darkest hour of the night. his word is kakodammu and his seal is this: the forty-eighth name is asharru knower of the treacherous ways. gives intelligence of the future and also of things past. put the gods in their courses, and determined their cycles. his word is baxtandabal and this is his seal: the

man where a sacrifice has been offered their habitations the lands here and cities here and the lands between the lands the cities between the cities in spaces no man has ever walked in kurnude the country from whence no traveller returns at ekurbad in the altar of the temple of the dead and at gi umuna at their mother's breast at the foundations of chaos in the araliya of mummu-tiamat and at the gates of iak sakkak! spirit of the air, remember! spirit of the earth, remember! iii of the forgotten generations of man and was not man created from the blood of kingu commander of the hordes of the ancient ones? does not man possess in his spirit the sees of rebellion against the elder gods? and the blood of man is the blood of vengeance and the blood of man is the spirit of vengeance and the po

which is old and what is old shall replace that which is new and once again the ancient ones shall rule upon the face of the earth! and this is too the covenant! iv of the sleep of ishtar yet ishtar queen of heaven bright light of nights mistress of the gods set her mind in that direction from above she set her mind, to below she set her mind from the heavens she set forth to the abyss out of the gates of the living to enter the gates of death out of the lands we know into the lands we know not to the land of no return to the land of queen ereshkigal ishtar, queen of heavens, she set her mind ishtar, daughter of sin, she set forth to the black earth, the land of cutha she set forth to the house of no return she set her foot upon the road whence none return she set her foot to the cave, for

sible ninnghizhidda saw them not invisible they passes the seven watchers with haste they entered the palace of death and they beheld several terrible sights. the demons of all the abyss lay there dead but dreaming, they clung to the walls of the house of death faceless and terrible the annunaki stared out blind and mad azag-thoth reared up the eye on the throne opened the dark waters stirred the gates of lapis lazuli glistened in the darkness unseen monsters spawned at the dawn of ages spawned in the battle of marduk and tiamat spawned in hubur with the sign of hubur lead by kingu. with haste they fled through the palace of death stopping only at the corpse of ishtar the beautiful queen mistress of the gods lady of all the harlots of ur bright shining one of the heavens beloved of enki la

-thoth screamed upon his throne cuthalu lurched forth from his sleep ishnigarrab fled the palace of death iak sakkak trembled in fear and hate the annunnaki fled their thrones the eye upon the throne took flight ereshkigal roared and summoned nammtar the magician nammrar she called but not for pursuit but for protection. inanna ascended from the underworld. with the winged elementals she fled the gates of ganzir and neti she fled and verily the dead fled ahead of her. when through the first gate they fled ishtar took back her jewelled robes. when through the second gate they fled ishtar took back her jewelled bracelets. when through the third gate they fled ishtar took back her jewelled belt. when through the fourth gate they fled ishtar took back her jewelled necklace. when through the fi

THE SHADOWED ONES

hstands or falls in honesty. this is the essence of the adversary who is two who may be sought by light or shadow. azazel may be known in various forms as shaitan the adversary, set, ahriman a shadow form of this fallen angel, lucifer and azal ucel. seek the daemon by invocation and instinct, seek his essence by the will itself. belial a watcher who fell with azazel, who was given lordship of the gates of the hidden place, called hades or hell by some. in this inferno and darkened place does the spirit test itself, and is either illuminated and empowered by fire or consumed by it. those who are like azazel emerge as gods and goddesses, yet who find a new fear are torn apart and devoured by the serpents and demons which would bend to the will of the daring. belial grants the power of will t

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

it is this: that happiness, wisdom, knowledge, and at length perfection, can no more be gained by solely travelling along the direct and spotless road of virtue, than man can be evolved from the primal protoplasmic jelly without countless generations of weeping and tortured life. the path of vice we must tread before we can find the high road of virtue, and vice we must wed before we can open the gates of a more perfect understanding. the great commandment is: glive in the midst of vice; but heed that vice doth not live in thy midst. h *vide hosea. ggod is the complex and the protoplast. h and so are we; entwined within us, as in the poem of tannhauser, lie the countless threads of inherited tendencies. to suspend our soul on one alone leads only to utter destruction; to climb to heaven we

d that vice doth not live in thy midst. h *vide hosea. ggod is the complex and the protoplast. h and so are we; entwined within us, as in the poem of tannhauser, lie the countless threads of inherited tendencies. to suspend our soul on one alone leads only to utter destruction; to climb to heaven we must grasp the whole tangled skein of our experiences and mount from malkuth to kether through the gates of knowledge, wisdom, and understanding. that we shall be pestered on our way by swarms of human blow-flies, that we shall tread on the scorpions of religion, the toads of society, and the blind-worms of the law; that around us will whirl the vampires of the past, the kites of the present, the succubi of the future, is certain enough; as a shrieking mass of hideous animosity they will conglo

joys no heaven may win; pain holds the prize in blood-stained hands; love laughs, with anguish in his eyes. also he sees how dangerous it is to sip from the cup of glittle common sins. h sins nurtured by trust in man fs forgiveness; then struck with the horror of the still small voice, he bids god break his unrepentant will, and let the kiss of life: xxi. melt on my lips to flame, fling back the gates of dis! this is the true conquest of life, the salvation of a soul wandering through the mazy depths of existence. at length filled with the experience of worldly things seeking the sublime, he finds it. the kingdom of dis, the terrors of death are vanquished, gand, like this insubstantial pageant faded, leave not a rack behind. h yet how difficult is all this without the guidance of a maste

stance the quality of the steel. how many of the well-fed will bear the test of old andrea? how many would prove themselves a worthy blade to ferrara? sadness stares around us with hollow tear-drowned eyes, and the days of our joys are wet with the weeping of the night of sorrow. on, on we plod, through life fs by-ways and alleys, through mud and slime, onward we must go if we are ever to win the gates of wisdom and understanding and attain the kingdom of the holy crown. gself h we must slay, it is the great sin of life:*1. gthe scorpion kisses, and the stings of sin, cling hard within. h*2. the small still voice calls to us, yet we must overcome it, in its conquest alone lies our salvation. gtruth h is our st. george, whose sword is as keen as his of gthe nameless quest, h and hself h the

n, wotting not of its subtle machinery. for a man becoming as a child, may, like that child which he has become, play with that loaded weapon, nurse that loaded weapon, go to bed with that loaded weapon, expecting nothing of so innocent a toy; and then one day as he presses his fetish fondly to his heart, there is a deafening crash; and that child who was once a man, flashes up through the golden gates of paradise, or is hurled headlong down to hell. he may become spontaneously, in the twinkling of an eye, a st. francis preaching to his little sisters the birds, or egg-nogg who persists in a state of abnormal flatulency, because he considers himself identical with a bottle of ginger-beer. the state of illumination above mentioned is by no means an easy one to attain to, and the study of ph

THE BINDING OF SHADOWS

ual hindrances. it is also essential to perform at the beginning and end the each rite, allowing the proper closing in such ceremony. i. the banishing facing the altar, located in the east, take the athame and make the sign of an invoking pentagram, averse and envision a light emerge from the center of your being. by the light of lucifer, born of my desire for the attainment of becoming, open the gates of the dead to protect my very being spirit and flesh. noctifer observe! touch the forehead and recite: ateh (unto thee) facing the north, make the sign of the invoking pentagram averse, and envision the graves of the earth opening forth and encircling you, protecting you from all outside forms. by the light of azazel, who brought to man and woman the knowledge of the serpent, attend my bein

THE BOOK OF GATES

ta. 63:1 the kher-heb was the priestly official who read the funeral service. 63:2 i.e, the field of reeds. 63:3 i.e, the field of peace. 63:4 i.e, shu and tefnut. 65:1 this is chapter lxxxix. of the book of the dead. next: chapter ii. the ante-chamber of the tuat sacred texts egypt ehh index index previous next p. 80 chapter ii. the ante-chamber of the tuat. in the first division of the "book of gates of the tuat" according to the sarcophagus of seti i, we see the horizon of the west, or the mountain of the west, divided into two parts, and the boat of the sun is supposed to sail between them, and to enter by this passage into the tuat. on the right hand is fixed a jackal-headed standard, and on each side of it kneels a bearded god; one god is called tat, and is a personification of the r

iew the lords of destinies. to the second group of nine gods "tem saith-'inasmuch as ye are the gods who possess life and sceptre (i.e, authority, and who have mastery over your sceptres, drive ye back the serpent seba from khuti, gash ye with knives the foul and evil serpent af' these are the gods who work enchantments on apep, who open the earth to ra, and who p. 118 shut it against apep in the gates of khenti-amenti. they are those who are in the hidden place, and they praise ra, and they destroy his enemies, and they protect the great one against the serpent afu, and they utter cries of joy at the overthrow by ra of the enemy of ra. they live upon the meat of ra, and on the cakes offered to khenti-amenti. offerings are made on their behalf upon earth, and they receive libations through

THE HOLY BIBLE KING JAMES VERSION

hold, and all that she had; and she dwelleth in israel [even] unto this day; because she hid the messengers, which joshua sent to spy out jericho. joshua page 128 6:26 and joshua adjured [them] at that time, saying, cursed [be] the man before the lord, that riseth up and buildeth this city jericho: he shall lay the foundation thereof in his firstborn, and in his youngest [son] shall he set up the gates of it. 6:27 so the lord was with joshua; and his fame was [noised] throughout all the country. 7:1 but the children of israel committed a trespass in the accursed thing: for achan, the son of carmi, the son of zabdi, the son of zerah, of the tribe of judah, took of the accursed thing: and the anger of the lord was kindled against the children of israel. 7:2 and joshua sent men from jericho t

ere was] no sword in the hand of david. 17:51 therefore david ran, and stood upon the philistine, and took his sword, and drew it out of the sheath thereof, and slew him, and cut off his head therewith. and when the philistines saw their champion was dead, they fled. 17:52 and the men of israel and of judah arose, and shouted, and pursued the philistines, until thou come to the valley, and to the gates of ekron. and the wounded of the philistines fell down by the way to shaaraim, even unto gath, and unto ekron. 17:53 and the children of israel returned from chasing after the philistines, and they spoiled their tents. 17:54 and david took the head of the philistine, and brought it to jerusalem; but he put his armour in his tent. 17:55 and when saul saw david go forth against the philistine

rs [were] shallum, and akkub, and talmon, and ahiman, and their brethren: shallum [was] the chief; 9:18 who hitherto [waited] in the king s gate eastward: they were porters in the companies of the children of levi. 9:19 and shallum the son of kore, the son of ebiasaph, the son of korah, and his brethren, of the house of his father, the korahites [were] over the work of the service, keepers of the gates of the tabernacle: and their fathers [being] over the host of the lord [were] keepers of the entry. 9:20 and phinehas the son of eleazar was the ruler over them in time past [and] the lord [was] with him. 9:21 [and] zechariah the son of meshelemiah [was] porter of the door of the tabernacle of the congregation. 9:22 all these [which were] chosen to be porters in the gates were two hundred an

lord [was] with him. 9:21 [and] zechariah the son of meshelemiah [was] porter of the door of the tabernacle of the congregation. 9:22 all these [which were] chosen to be porters in the gates were two hundred and twelve. these were reckoned by their genealogy in their villages, whom david and samuel the seer did ordain in their set office. 9:23 so they and their children [had] the oversight of the gates of the house of the lord [namely] the house of the tabernacle, by wards. 9:24 in four quarters were the porters, toward the east, west, north, and south. 9:25 and their brethren [which were] in their villages [were] to come after seven days from time to time with them. 9:26 for these levites, the four chief porters, were in [their] set office, and were over the chambers and treasuries of the

ces, and slew mattan the priest of baal before the altars. 23:18 also jehoiada appointed the offices of the house of the lord by the hand of the priests the levites, whom david had distributed in the house of the lord, to offer the burnt offerings of the lord, as [it is] written in the law of moses, with rejoicing and with singing [as it was ordained] by david. 23:19 and he set the porters at the gates of the house of the lord, that none [which was] unclean in any thing should enter in. 23:20 and he took the captains of hundreds, and the nobles, and the governors of the people, and all the people of the land, and brought down the king from the house of the lord: and they came through the high gate into the king s house, and set the king upon the throne of the kingdom. 23:21 and all the peo

d manasseh, until they had utterly destroyed them all. then all the children of israel returned, every man to his possession, into their own cities. 31:2 and hezekiah appointed the courses of the priests and the levites after their courses, every man according to his service, the priests and levites for burnt offerings and for peace offerings, to minister, and to give thanks, and to praise in the gates of the tents of the lord. 31:3 [he appointed] also the king s portion of his substance for the burnt offerings [to wit] for the morning and evening burnt offerings, and the burnt offerings for the sabbaths, and for the new moons, and for the set feasts, as [it is] written in the law of the lord. 31:4 moreover he commanded the people that dwelt in jerusalem to give the portion of the priests

for how long shall thy journey be? and when wilt thou return? so it pleased the king to send me; and i set him a time. 2:7 moreover i said unto the king, if it please the king, let letters be given me to the governors beyond the river, that they may convey me over till i come into judah; 2:8 and a letter unto asaph the keeper of the king s forest, that he may give me timber to make beams for the gates of the palace which [appertained] to the house, and for the wall of the city, and for the house that i shall enter into. and the king granted me, according to the good hand of my god upon me. 2:9 then i came to the governors beyond the river, and gave them the king s letters. now the king had sent captains of the army and horsemen with me. 2:10 when sanballat the horonite, and tobiah the ser

TYSON DONALD NEW MILLENNIUM MAGIC

he days and their differences, the celestial signs, and other like matters, pay no attention thereto, because herein is a very great sin hidden, and a deceit of the demon; it being one of his many meth- ods 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 mor- row; 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 sanct5ed!12 it being clearly understood that the magus

i. tower-pride. the tower of babel. all castles in the air that are over- thrown with time. the vanity of human wishes. denial of natural law. xvii. star-light in darkness. heart's ease in heart's sorrow. hope. the voice of angels. what makes the stumbling sufferer look up. xviii. moon-waters of despair. tears. light that vanishes in a dream. will-0- the-wisps. false prophets. indifference at the gates of success. xix. sun-blood of life. that which vitalizes all things. positive thoughts and feelings. good actions. truth. strength. purpose. xx. judgement-emergence of the butterfly from the chrysalis. the last will be first and the first will be last. things seen for what they are. xxi. world-all the world's a stage. the universe as the theater of being. the backdrop for all actions of the

re the paths from netzach to malkuth, and from hod to malkuth. it is highly questionable whether malkuth, which represents the man- ifest universe, should be connected to the rest of the tree by more than one path, despite the golden dawn practice. indeed, in some old bookplates malkuth is joined to the tree by only a single vertical path-see the title page to the latin translation of gikatilla's gates of light (portae lucis) by paulus riccius. the diagram on page 161, which may be called the rationalized tree of the sephiroth, is not intended to replace the golden dawn arrangement of the paths, descended from kircher. it is, however, what the tree would look like if the apparent system for projecting and numbering the paths from higher to lower sephiroth is rigorously followed. the magus

speak thus: his heart hath indeed been weighed, and his soul hath borne witness concerning it; it hath been found true by trial in the great balance. no evil hath been found in him, he hath not wasted the offerings in the temples, he hath not done harm by his deeds, and he hath uttered no evil report whilst he was upon earth.25 it should be obvious at once that st. peter, who waylays souls at the gates of heaven and opens his book to affirm their worthiness before admitting them, is analogous to the egyptian god thoth. the book of thoth, with sins listed on the left and good deeds on the right, has itself become the great scale. heaven is the inner chamber of osiris. hell has been granted a reality it does not merit, since it is born of shadows and its true nature is oblivion. that the egy

s the spirit of the quest "0 just and faithful knight of god! ride on! the prize is near" so pass i hostel, hall, and grange; by bridge and ford, by park and pale, all-arm'd i ride, whate'er betide, until i find the holy in the calling the candidate has no wish to enter the circle-often just the oppo- site-but the secret currents of his or her life conspire to lead the candidate contin- dy to the gates of the temple. no matter how hard he or she strives against them, there is no rest or happiness until the candidate accepts his or her destiny and sub- mits to the initiation. the mystical poem by robert browning, childe roland to the dark tower came, gives an example of the unwilling spirit of the calling: for, what with my whole world-wide wandering, what with my search drawn out through y

TYSON DONALD SOUL FLIGHT

ns with his soldiers, but must have her conducted honorably, trusting in god. for to regard her with suspicion or abandon her, when there is no appearance of evil, would be to repel the holy spirit and render himself unworthy of the aid of god."57 the king gave his consent, and joan rallied the army that liberated orleans, turning the tide of the war against the english. captured outside the city gates of compikgne by the french forces of the duke of burgundy, who was in alliance with the english against charles vii, she was sold to the english by the burgundians, interrogated by the inquisition, and put on trial for heresy. the voices in her head that had previously been accepted by the theologians as the voices of saints were now declared to be the voices of demons. she was accused of ha

through soul flight.visions of both heaven and hell were common among the saints, who saw them firsthand, being present within the landscapes in the astral body. saint frances of rome (1384-1440, while in her cell at the convent, one day at around four in the afternoon fell into an ecstatic trance in which the archangel raphael came to her and carried her away on a guided tour of hell. above the gates of hell she read the inscription "hell, without hope, without cessation of torment, without repose."62 beyond the gates, she entered a deep abyss from which emanated cries and a terrible stench. hell was divided into three levels, the highest being the least unpleasant and the lowest the most horrifying. the lowest level was filled with damned souls of the worst kind who suffered intricate a

on its far bank are visible the trees of a forest. the forest is wild, not cultivated-the cultivated land ends at the stream. what cannot been seen within the frame of the trump is the stately country manor house with its walled gardens, vineyard, and stables, toward which the empress gazes with such delighted expectation. soon entertainers will issue forth from chapter twelve: the tarot 207 the gates of the great house and put on a pantomime for her amusement. everything has been arranged for her pleasure. the ruling intelligence is venus, goddess of love and sensual enjoyment-and also the goddess who presides over the health of beasts and the growth of crops. her oracle is delivered in the form of the pantomime staged for the empress by the minstrels who have been hired to entertain her

its details will depend on the mind that perceives it. at the midpoint of the path, the traveler will encounter the hebrew letter associated with it. toward the end of the path he will see the astrological or elemental sign for the path, and will also perceive the sephirah that marks the end of the connecting pathway in the form of the exterior of a temple. he may be able to pass through the open gates of this temple, but knight wrote that the usual practice is not to enter it, even if it is possible to look through its open doors and see some of the details within. knight made the extremely important observation, which i have already emphasized in chapter 10 in connection with the astral chamber, corridor, and elevator of the general ritual, that nothing should be conceived beyond the bou

tunnel, or the doorway of this exercise, are symbols of transition. they take your awareness to a different place. do not be afraid to pass through the doorway. such a transition of consciousness is essential for soul flight. you must pass into the astral world, and that involves passing through a portal of some sort. even when we enter dreams, we first pass through what is poetically termed the "gates of sleep" if you reach the stage where you begin to see details of the landscape on the far side of the doorway, you will find the appearance of the door frame, and the door or doors hung within it, to be in harmony with what lies beyond. a simple wooden door will probably open on to a rural landscape or on the interior of a cottage or shop; a gilded and ornately carved double doorway will o

TYSON DONALD THE POWER OF THE WORD

use controversy, that the watchtowers and enochian keys are parts of a great ritual of ceremonial magic designed to trigger the chaotic final destruction of our universe. in my opinion it was the desire, perhaps the necessity, of the enochian angels that this destruction of the world be initiated by humanity itself through the instrument of the forty-eight keys, which open the protective guardian gates of the four watchtowers and allow the entry into our time-space of the forces of coronzon, the great dragon. the gates of the watchtowers cannot be forced open from the outside. they open inward. we must ourselves unlock them with the keys and initiate our own annihilation. this is the terrible legacy of human free will-we are free to choose our own destruction. it was to set the stage for t

ions of tetragrammaton, because this is the usual practice in western magic. however, i should point out that it is more correct to refer to each group of three forms that begin with the same letter as a banner, and to call each individual permutation a seal. thus, in proper kabbalistic terminology, the three seals ihvh, ihhv, and ivhh jointly compose the first of the four banners (see gikatilla, gates of light, harper collins, 1994, p. 233. because the focus of this work is magical, i have chosen to follow the occult practice and call each permutation a banner. understandtihneg n ame t he letters of tetragrammaton designate the four essential principles that form the foundation of the universe and constitute the mechanism of both creation and destruction. these principles are the bare bac

use of kabbalistic numerology. these christian kabbalists and others who followed in their footsteps were greatly aided by several jewish scholars who converted to christianity, such as flavius mithridates, who translated many kabbalistic texts for pico, and paulus ricius, the private physician to the german emperor maximilian, who published rabbi joseph gikatilla's influential portae lucis (the gates of light) at augsburg in 1516. concerning the power of the fivefold name of jesus, cornelius agrippa quotes directly from the conclusions of pico della mirandola when he writes: as john in the revelations describeth that heavenly city, whose twelve gates are guarded with twelve angels, infusing on them what they receive from the divine name, twelve times revolved; and in the foundations of t

princes, five crosses arranged in a cross pattern, and sixteen dispositors. the circular center of the amulet shows the twenty-four seniors, having arrived at the center, gathered into a ring as if to consult. this golden disk has survived and is in the safekeeping of the british museum. it is highly significant that the seniors are mentioned twice-first, in four groups of six issuing out of the gates of the watchtowers and, later, gathered in a ring of twenty-four to consult. the groups of six represent the six wings of the winds on the back of each beast. the ring of twenty-four represents the seated elders. the large cross surrounded by four smaller crosses that issues from each gate is a graphic plan of the watchtower itself. each of the smaller crosses bears the faces of ten angels

may also be deduced from james' enochian magick of dr. john dee. they are too complex to detail here, since they do not directly bear upon tetragrammaton. the enochian keys are evocations of the spirits of the four watchtowers delivered by the spirit nalvage to kelley via the showstone in the form of hauntingly poetic verses in the enochian language. they are termed "keys" because they unlock the gates of the watchtowers. they may be properly called evocations, since the spirits are made to issue forth from the gates of their castles at the four extremities of the universe and are ordered to "move and show yourselves (zacare zamran) by the ritualist vibrating the keys. these keys were not dictated in the ordinary way by nalvage to kelley, but were derived letter by enochian letter from com

subject of the unexpressed primordial key. she is also the queen of heaven described in revelation 12, who is clothed with the sun, has the moon under her feet, and wears a crown of twelve stars. it is not widely recognized by occultists who employ the keys in their magic that the forty-eight keys, taken as a whole, represent a complex ritual working whose sole purpose is to open the four sealed gates of the watchtowers, allowing the entry of the great dragon, coronzon or satan, who will bring about the final destruction of the manifest universe. the keys are an apocalyptic evocation. this function is examined at greater length in appendix a. there is a fable that if the tetragrammaton should ever be spoken in its entirety, it would destroy the world. i believe the enochian keys to be one

ley had called himself the "great beast" and saw his role in life as the herald of the coming aeon of horus, an age of warfare and destruction soon to sweep the face of the world. in 1909 crowley conducted a series of rituals to invoke the angels of the enochian keys in the desert of north africa (see the confessions of aleister crowley, chapter 66. it is possible that he succeeded in opening the gates of the four watchtowers a small crack, and that the continuing warfare, crimes and moral decay that have afflicted the earth throughout this century are merely the first stirrings of the apocalypse. about one thing i feel quite confident. if there is to be such a thing as an apocalypse (and i do not say that there must be) it will take place on a psychic level, within the realm of the subcon

VOX SABBATUM

tive of the bigger picture of the world today. 8 a good starting point for antinomian thought, the satanic bible by anton lavey. vox sabbatum the witches sabbat 5 with the most dangerous type of self-deification becoming and developing the self. the rite tests and proclaims change, when ecstasy is reached by invocation over and over, or mantric repetitions of certain self-stimulating phrases, the gates of hell9 are opened. the witches sabbat is a system or model of left hand path self-deification; it is the separation from the natural order or right hand path (i.e. dissolution. this process is a slow and gradual one, invoking and propagating selfdevelopment over a stretched out period of time. the god forms of the luciferian and witches sabbat path are masked and anthropomorphic energies a

te in the spells above, it is advisable to have created a sigillic alphabet which can reflect this dreaming body through an image. austin osman spare s concept of atavistic resurgence is essential in gathering the shadow of the dreaming form. for those who shall take to the infernal sabbat, decorate your ritual chamber in the old woodcarvings and demonic art that which inspires the opening of the gates of hell. if solitary or with coven members, dress properly according to the nature of the work. envision the mouth of hell opening forth as you pronouncevox sabbatum the witches sabbat 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 evoca

WAITE ASPECTS OF MASONIC SYMBOLISM

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

WICCA EIGHT SABBATS OF WITCHCRAFT

clan. and so the great burial eight sabbats of witchcraft get any book for free on: www.abika.com 4 mounds of ireland (sidh mounds) were opened up, with lighted torches lining the walls, so the dead could find their way. extra places were set at the table and food set out for any who had died that year. and there are many stories that tell of irish heroes making raids on the underworld while the gates of faery stood open, though all must return to their appointed places by cock-crow. as a feast of divination, this was the night par excellence for peering into the future. the reason for this has to do with the celtic view of time. in a culture that uses a linear concept of time, like our modern one, new year's eve is simply a milestone on a very long road that stretches in a straight line

with the sunlight spear at the autumnal equinox, and so 'dies' as a human, it takes a while before gwydion discovers him in his eagle form. how long? we may speculate 13 weeks, when the sun reaches the midpoint of the sign (or form) of the eagle, scorpio- on halloween. and if this is true, it may be that llew, the sun god, finally 'dies' to the upper world on halloween, and now passes through the gates of death, where he is immediately crowned king of the underworld, the lord of misrule (in medieval tradition, the person proclaimed as 'lord of misrule' reigned from halloween to old christmas- or, before the calender changes, until the winter solstice) meanwhile, goronwy (with blodeuwedd at his side) is crowned king in the upper world, and occupies llew's old throne, beginning on halloween

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

e last one, this same number 42; if chesed be called gedulah, as was common among kabalists. 45. the number of adam, adm. the world is preserved for the sake of 45 righteous persons. chullin, 92. 48. there have been 48 prophets in israel. 48 cities were assigned to the levites. 49. moses received 49 reasons for the cleanness and uncleanness of each thing; so says the talmud. 50. the number of the gates of binah (binh) the understanding. the kabalah states that even moses only reached the 49th. see my sepher yetzirah, third edition, 1911. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 116. 58. noah, nch. 60. aristotle stated that the crocodile lives naturally 60 years, and sits 60 days on 60 eggs. the chinese have a time cycle of 60 years, and call it kya-tse. th

. 200. the number of bones in the human body. 207. this is the number of ain soph, ain, svp, the boundless, and aur, avr, light, and of adonai olam, adni ovlam, lord of the universe. 216. the cube of six (6; 216 years, the period of the pythagorean metempsychosis. 221. the cup of david in heaven contains 221 logs of wine (about 20 gallons) says the talmud. 231. the sum of the numbers 1 to 21, the gates of the sepher yetzirah. 243. circles of zoir anpin; the number of the permutations, without reversal of the hebrew letters. kalisch. 248.there are 248 members of the body, says talmud eiruvin, 53. 2, and an anathema enters into all of them. the word chrm, accursed, is 248,but so is rchm, mercy. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 252. it is said that th

, xvii. 3. 7 headed and 10 horned dragon with 7 crowns, xii. 3. 7 headed and 10 horned beast rose out of sea, xiii. i. 10 crowns on ten horns of beast which had 7 heads, xiii. i. 10 horned dragon with 7 heads, xii. 3. 10 horned beast with 7 heads rose out of sea, xiii. i. 10 horned scarlet beast with 7 heads, on which was a woman, xvii. 3. 12 tribes of israel. 12 apostles of the lamb, xxi. 14. 12 gates of new jerusalem and 12 angels guarding them (xxi. 12. 12 foundations of the walls of the new jerusalem. 12 stars on the head of the woman, xii. i. 24 elders around the throne, on 24 seats, iv. 4-10. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 42 months, the gentiles tread over the outer court of temple, xi. 2. 42 months, the 7 headed beast to have power to bla

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

concealing into unconcealing, the one way of concealment/unconcealment, for which the word al theia suggests our wresting ourselves away from contrary representations and the conquest of a unitary point of view. 109 the experience of time is intimately coupled with the computation of the mythic account of the psychic voyage,110 the verbal gesticulation that reveals the soul s passing through the gates of night and day to cross the threshold from the way of seeming to the way of truth, the flight of mind from transient objects of sense (aistheta) to eternal objects of contemplation (noeton).111 there is much to say about parmenides and his impact on the history of western philosophy, but most relevant here is the point that plotinus s demarcation of soul as the locus for the measure of tim

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

our very self, encircling lilith and moving throughout your consciousness. take now the athame and focus upon the dragon-angel, leviathan. force of the subconscious, whom i call the outside, i do summon thee to bring the sun and the moon, samael and lilith, in glorious union! i do will this union within my self, that i may speak the words unheard from the profane, and my will manifest through the gates of apep! 28 hear the word of power: mriodom! allow now the self to experience grand ecstasy, that through enflaming the self one would focus upon the image of samael and lilith in sexual congress, the fire and water of spirit joining in a blaze of force, as orgasm is obtained, imagine the force of light and the waves of darkness consume your mind! ya! zat-i shaitan! so it is dossadditional c

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

d picl up the rose. draw the invoking pentagram of spirit (active and passive) while vibrating "exarp, bitom, nant.a, hcoma" return the rose to the altar. make the portal sign and vi brate "ol sonuf vaorsagi goho iada salta elexarpeh comananu tabitom zodakara eka zodakara od zodameranu do kikle qaa piape piamoel od voan. i invoke ye, ye angels of the celestial spheres, ye are the guardians of the gates of the universe. be ye also the guardians of the mystic sphere. keep removed from this sphere all that is destructive to it and keep all the balance and harmony. let this sphere be pure and holy so that the powers of the holy seal of truth may flow in peace and harmony within this humble sphere" take up the lotus wand, holding it by the white band. ci] cumambulate deosil to the east. stand b

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ced force, before the creation is established. furthermore, they symbolize the places of the sephiroth which are hollowed, and before the light fills the cavities (the light which comes down and fills the cavities is to be found allegorically set forth in the story of the usurpation of the younger brother in the story of esau and jacob "before all things were the waters, and the darkness, and the gates of the land of night" note also the war of the titans who rise and fight against jupiter. the edomite kings therefore, are not altogether evil. they are the forces of restriction. the result therefore, on a higher plane in the tree, is that the great serpent rises to daath, and the four worlds belanced upon the tree itself; it will be observed that the cutting off by the serpent is between y

in thy hands is the lamp of understanding; show us, if but for an instant, a ray of that light divine. rose of the world, vouchsafe to us a breath of thine ineffable fragrance. tower of ivory, enclose us in thy protecting purity. give us, we beseech thee, this day and hour, thine aid in the high purpose for which we are here assembled. strengthen the postulant who seeks enlightenment through the gates of darkness, that passing through the valley of bitterness he may find therein the wells of living water. reflect upon his soul those visions of the spirit which awaken the understanding and beckon us to the pisgah heights of holiness. there may he find the pearl of great price, which is also the lodestone of the wise. shekinahi" 2nd ad "shekinah" 3rd ad "shekinah" all three "shekinah" turn

r earlier ceremonies is the foreshadowing. noble lord of eventide, place the bowl of water in the hands of the postulant that he may behold his face as in a glass darkly" 3rd ad. does so, insinding postulant to bend his face and look steadily at the refledion. ch.ad "behold then, my prater, thyself submerged, even as of old the postulant was held beneath the waters of baptism until he entered the gates of death, emerging then, and then only, purified from the stains of earth. thus must thou also purify thyself, body and soul, in darkness and in silence before thou canst pass along the path of purgatorial fire (of which the southern pillar is the emblem, to that resurrection which we in patience hope for. no man liveth to himself and no man dieth to himself; rather each gathereth in the lif

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