Michael Wynn's Occult Reference Library
GENESIS

Return to Occult Library Index

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

e leviathan- job 3:8 s.h. hooke, in his excellent middle eastern mythology, tells us that the leviathan mentioned in job, and elsewhere in the old testament, is the hebrew name given to the serpent tiamat, and reveals that there was in existence either a cult, or scattered individuals, who worshipped or called up the serpent of the sea, or abyss. indeed, the hebrew word for abyss that is found in genesis 1:2 is, hooke tells us, tehom, which the majority of scholars take to be a survival of the name of the chaos-dragon tiamat or leviathan that is identified closely with kutulu or cthulhu within the pages are mentioned independently of each other, indicating that somehow kutulu is the male counterpart of tiamat, similar to absu. this monster is well known to cult worship all over the world

ALEISTER CROWLEY LIBER 777

ew more universal; sectarianism has drawn false distinctions between identical gods for polemical purposes. thus, where shall we put isis, favouring nymph of corn as she was? as the type of motherhood? as the moon? as the great goddess earth? as nature? as the cosmic egg from which all nature sprang? for as time and place have changed, so she is all of these! what of jehovah, that testy senior of genesis, that lawgiver of leviticus, that phallus of the depopulated slaves of the egyptians, that jealous king-god of the times of the kings, that more spiritual conception of the captivity, only invented when all temporal hope was lost, that medi val battleground of cross-chopped logic, that being stripped of all his attributes and assimilated to parabrahman and the absolute of the philosopher?

istorical egyptian deity but is mentioned in cap. iii of the book of the law and is said to combine hoor-par-kraat (horus the child) and ra-hoor-khuit (ra-horus of the two horizons. line 6: on was not an egyptian deity but a transliteration into hebrew( a or wa) of the name of the egyptian solar cult-centre called heliopolis by the greeks. the confusion arose through a misreading by freemasons of genesis xli, 45 and 50 where joseph married asenath daughter of poti-phera priest of on. on spelt u as a formula is another matter entirely; see col. clxxxvii. hrumachis is probably a variant spelling of harmachis (hor-maku, said by budge (gods of the egyptians vol. i p. 470) to be the greek name for heru-khuti, horus of the two horizons, who represented the sun from sunrise to sunset. line 13: ch

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ey are eternal, omnipotent, omnipresent and so on; and thus their "wills" are immutable and absolute> it is the masculine plural of a feminine noun, but its nature is principally feminine<form, manifestation. the masculine siva, or tao, is always a concealed force> it is a perfect hieroglyph of the number 5. this should be studied in "a note on genesis (equinox i, ii. the elements are all represented, as in tetragrammaton, but there is no development from one into the others. they are, as it were, thrown together- untamed, only sympathising by virtue of their wild and stormy but elastically resistless energy. the central letter is "he- the letter of breath- and represents spirit. the first letter "aleph" is the natural letter of air, and

life. equinox vii, p. 105 "liber cmxxxiv. the cactus" an elaborate study of the psychological effects produced by "anhalonium lewinii (mescal buttons, compiled from the actual records of some hundreds of experiments. unpublished "liber dcccclxiii. the treasure house of images" a superb collection of litanies appropriate to the signs of the zodiac. equinox iii, supplement "liber mmccmxi. a note on genesis" a model of qabalistic ratiocination. specially adapted to gana yoga "liber mcclxiv. the greek qabalah" a complete dictionary of all sacred and important words and phrases given in the books of the gnosis and other important writings both in the greek and the coptic. unpublished. 228 appendix ii. one star in sight. thy feet in mire, thine head in murk, o man, how piteous thy plight, the do

ALEISTER CROWLEY THE QABALAH

hich is the numeration of the word jycm, messiah.4 thus also the passage, gen. xviii. 2 hclc hnhw, 3 i.e. the kaballah unveiled. as scholem (major trends in jewish mysticism) and others have pointed out, the three tracts translated by mathers are actually fairly minor in the scheme of the zohar (a reasonably complete english translation of which occupies five quarto volumes) t.s. 4 the quote from genesis, in jacob s blessing to judah, is generally taken as the earliest reference to the messiah. other meanings of 358 are discussed later in this article t.s. liber lviii 7 vehenna shalisha, and lo, three men, equals in numerical value laprw layrbg lakym wla, elo mikhael gabriel ve-raphael, these are michael, gabriel and raphael; for each phrase= 701. i think these instances will suffice to ma

specially as many other will be found in the course of the ensuing work. notariqon is derived from the latin word notarius, a shorthand writer. of notariqon there are two forms. in the first every letter of a word is taken for the initial or abbreviation of another word, so that from the letters of a word a sentence may be formed. thus every letter of the word tycarb, berashith, the first word in genesis, is made the initial of a word, and we obtain hrwt larcy wlbqyc \yhla har tycarb, be-rashith rahi elohim sheyequebelo israel torah, in the beginning the elohim saw that israel would accept the law. in this connection i may give six very interesting specimens of notariqon formed from this same word tycarb by solom meir ben moses, a jewish qabalist, who embraced the christian faith in 1665

emale. now, for some reason or other best known to themselves, the translators of the bible have crowded out of existence and smothered up every reference to the fact that the deity is both masculine and feminine. they have translated a feminine plural by a masculine singular in the case of the word elohim. they have, however, left an inadvertent admission of their knowledge that it was plural in genesis i, 26: and the elohim said: let us make man. again (v. 27, how could adam be made in the image of the elohim, male and female, unless the elohim were male and female also? the world elohim is a plural formed from the feminine singular hla, eloh, by adding \y to the word. but in as much as \y is usually the termination of the masculine plural, and is here added to a feminine noun, it gives

ed by crowley from the present article t.s. 12 given the timescales involved it is prima faci far more likely that the early qabalists (such as the author of the sepher yetzirah) were influenced by pythagorean number mysticism t.s. liber lviii 11 now, we find that before the deity conformed himself thus i.e, as male and female that the worlds of the universe could not subsist, or, in the words of genesis (i, 2) the earth was formless and void. these prior worlds are considered to be symbolized by the kings that reigned in the land of edom, before there reigned a king over the children of israel ,13 and they are therefore spoken of in the qabalah as the edomite kings. this will be found fully explained in various parts of this work. we now come to the consideration of the first sephira, or

tive mother,15 who is eternally conjoined with ba, the father, for the maintenance of the universe in order. therefore she is the most evident form in which can know the father, and therefore is she worthy of all honour. she is the supernal mother, co-equal with chokmah, and the great feminine form of god, the elohim,16 in whose image man and woman are created, according to the teaching of the 13 genesis xxxvi, 31; i chronicles, i, 43. 14 in fact, zero can be and has been defined. but at the time mathers was writing the philosophy of mathematics was in its infancy t.s. 15 because of the insertion of the yod, representing the generative powers t.s. 16 this is misleading; the elohim are androgynous as has been repeatedly explained t.s. liber lviii 12 qabalah, equal before god. woman is equal

ng to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \yhla ynb, beni elohim, the sons of the gods (genesis vi, 4. the number 9. these two produced dwsy, yesod, the foundation or basis, represented by yj la, the mighty living one, and ydc, shaddai: and among the angels by \yca, aishim, the flames (psalms civ, 4, yielding the third trinity of the sephiroth. the number 10. from this ninth sephira came the tenth and last, thus completing the decad of the numbers. it is called twklm, malkuth, the ki

ALEISTER CROWLEY THE SWORD OF SONG

the fact decline to make the smallest pact with your creative deity, 720 and say: the christhood-soul in me, risen of late, is now quite clear even of the smallest taint of earth. supplanting god, the man has birth( new birth you ll call the same, i fear) 725 transcends the ordinary sphere and flies in the direction x (there lies the fourth dimension) vex my soul no more with mistranslations from genesis to revelations, 730 but leave me with the flaming star,75 jeheshua (see thou zohar!)76 and thus our formidable pigeon-77 lamb-and-old-gentleman religion fizzles in smoke, and i am found 735 attacking nothing. here s the ground, pistols, and coffee three in one (alas, o rabbi schimeon) but never a duellist no son, no father, and (to please us most) 740 decency pleads no holy ghost! all vani

s with annihilation. follow the lead of france, freedom s enlightened nation! off! sacredotal stealth of faith and fraud and gnosis! come, drink me: here s thy health, arterio-sclerosis* let me die in a ditch, damnably drunk, or lipping a punk, or in bed with a bitch! i was ever a hog; muck? i am one with it! let me die like a dog; die, and be done with it! 616. a lizard.71 a short account of the genesis of these poems seems not out of place here. the design of an elaborate parody on* the hardening of the arteries, which is the predisposing cause of senile decay; thus taken as the one positive assurance of death. the sword of song 62 browning to be called ascension day and pentecost was conceived (and resolved upon) on friday, november 15, 1901. on that day i left ceylon, where i had been

forces g, s, and m (god, satan, and man. then m is also the resultant of g, s, and -x. so that we can regard either of our forces as supreme, and there is no reason for worshipping one rather that the other. all are finite. this argument the christians clearly see: hence the development of god from the petty 1902 tycarb an essay in ontology with some remarks on ceremonial magic tycarb 74 joss of genesis to the intangible, but selfcontradictory spectre of to-day. but if g be infinite, the other forces can have no possible effect on it. as whewell says, in the strange accident by which he anticipates the metre of in memoriam: no force on earth, however great, can stretch a cord, however fine, into a horizontal line that shall be absolutely straight. the definition of god as infinite therefo

in the hope of transcending them. unfortunately, he is as one who, a hundred years ago, should have declared any knowledge of the chemistry of the fixed stars impossible. to invent new methods, and to revolutionise the functions of the senses by training or otherwise is the routine work of to-morrow.1 but, alas! he goes even further. similarly we seek by the study of cerebral disease to trace the genesis of the phenomena which are supposed by some physicists who have strayed into biological fields to justify them in announcing the discovery of telepathy and a belief in ghosts. to talk of cerebral disease as the characteristic of one who merely differs from you (and that because he has more knowledge than yourself) is itself a symptom familiar to alienists (i may say i hold no brief for pro

nment abode in that land, and when it heard that there was a bhikkhu living in a tree, and that the village folk brought him rice and onions and gramophones, it saw that it must not be. and little perdu r abu heard them talk; and learnt the great secret of impermanence, and of sorrow, and the mystery of unsubstantiality. and the government evicted the bhikkhu; and set guard, quite like the end of genesis iii, and cut down the tree, and all the nats perished. jehjaour heard and trembled. perdu r abu was only three years old. viii. it really seemed as if fate was against him. poor jehjaour! in despair he cried to his partner, o ganesha, in the world of gods only we shall be safe. let him be born as a flute-girl before indra s throne! difficult is the task, replied the alarmed deity, but i wi

ALEISTER CROWLEY EQ I 1

ly opposed to and use such scathing words against the present- day rationalist6 when we attack him. for we see he is doing for darwin, huxley, and spencer what the early christian did for jesus, peter, and paul; and that is, that he, having already idealised them, is now in the act of apotheosising them. soon, if left unattacked, will "their" word become the word, and in the place of the "book of genesis" shall we have the "origin of species" and in the place of the christian accepting as truth the word of jesus shall we have the rationalist accepting as truth the word of darwin. but what of the true man of science? say you; those doubting men who silently work in their laboratories, accepting no theory, however wonderful it may be, until theory has given birth to fact. we agree- but what

ALEISTER CROWLEY EQ I 5

ink these instance will suffice to make clear the nature of gematria. notariqon is derived from the latin word notarius, a shorthand writer. of notariqon there are two forms. in the first every letter of a word is taken from the initial or abbreviation of another word, so that from the letters of a word a sentence may be formed. thus every letter of the word brashith, berashith, the first word in genesis, is made the initial of a word, and we obtain brashith rah alhim shiqblv ishral thvrh, berashith rahi elohim sheyequebelo israel torah "in the beginning elohim saw that israel would accept the law" in this connection i may give six very interesting specimens of notariqon formed from this same word brashith by solomon meir ben moses, a jewish qabalist, who embraced the christian faith in 16

, for some reason or other best known to themselves, the translators of the bible have carefully crowded out of existence and smothered up every reference to the fact that the deity is both masculine and feminine. they have translated a feminine plural by a masculine singular in the case of the word elohim. they have, however, left an inadvertent admission of their knowledge that it was plural in genesis iv, 26 "and elohim said: let us make man" again (v. 27, who could adam be made in the image of elohim, male and female, unless the elohim were male and female also? the word elohim is a plural formed from the feminine singular alh, eloh, by adding im to word. but inasmuch as im is usually a termination of the masculine plural and is here added to a feminine noun, it gives to the word elohi

culine. but the word rvch, ruach, spirit, is feminine, as appears from the following passage of the sepher yetzirah "achth rvch alhim chiim, achath (feminine, not achad, masculine) ruach elohim chimm: one is she the spirit of the elohim of life" now, we find that before he deity conformed himself thus "i.e, as male and female- that the worlds of the universe could not subsist, or, in the words of genesis "the earth was formless and void" these prior worlds are considered to be symbolised by the "kings who reigned in edom before there reigned a king in israel" and they are therefore spoken of in the qabalah as the "edomite kings" this will be found fully explained in various parts of this work. we now come to the consideration of the first sephira, or the number one, the monad of pythagoras

b:heh hb:yod weh note: sic. should be: hb:heh hb:yod hb:heh hb:aleph and hb:heh hb:vau hb:heh hb:yod, macroprosopus and microprosopus. now these feminine letters hb:heh conceal the "three mothers" of the alphabet, hb:aleph, hb:mem, and hb:shin. replace these, and we get hb:aleph hb:vau hb:mem hb:yod hb:shin hb:aleph, which adds up to 358, the number alike of hb:shin hb:chet hb:nun, the serpent of genesis, and the messiah. we thus look for redeeming power in iao, and for the masculine aspect of that poser. now we will see how that power works. we have a curious dictionary, which was made by a very learned man, in which the numbers 1 to 10,000 fill the left hand column, in order, and opposite them are written all the sacred or important words which add up to each number. we take this book, a

hich it has been my privilege to be asked to explain. it has been impossible to do more than place in the hands of any intelligent person the keys which will permit him to unlock the many beautiful chambers of holiness in these palaces and gardens of beauty and pleasure. of the results of the method we possess one flawless gem, already printed in the equinox (vol i, no) ii. pp. 163-185 "a note on genesis" by v. h. fra. i. a. from this pleasant, orthodox, and-so-they-all-lived-happy-ever-after view let us turn for a moment to the critical aspect. let us demolish in turn the qabalistic methods of exegesis; and then, if we can, discover a true basis upon which to erect an abiding temple of truth. 1. gematria. the number 777 affords a good example of the legitimate and illegitimate deductions

these methods they are hardly pertinent to the pure numerical qabalah, and we therefore deal gently with them. the attributions are given in "777. thus hb:aleph in the yetziratic world is "air" by tarot "the fool" and by signification "an ox" thus we have the famous i.n.r.i= hb:yod, hb:nun, hb:resh, hb:yod= virgo, scorpio, sun, virgo; the virgin, the evil serpent, the sun, suggesting the story of genesis ii. and of the gospel. the initials of the egyptian names isis, apophis, osiris, which correspond, give in their turn the ineffable name iao; thus we say that the ineffable is concealed in and revealed by the birth, death, and resurrection of christ; and further the sings of mourning of the mother, triumph of the destroyer, and rising of the son, give by shape the letters l.u.x, lux, which

ALEISTER CROWLEY EQ I 5

non 138 is peace. there is no sense in my words or in my thoughts "faces half-formed arose" this is the meaning of that passage; they are attempts to interpret chaos, but chaos is peace. cosmos is the war of the rose and the cross. that was "a half-formed face" that i said then. all images are useless. blackness, blackness intolerable, before the beginning of the light. this is the first verse of genesis. holy art thou, chaos, chaos, eternity, all contradictions in terms! oh, blue! blue! blue! whose reflection in the abyss is called the great one of the night of time; between ye vibrateth the lord of the forces of matter. o nox, nox qui celas infamiam infandi nefandi, deo solo sit laus qui dedit signum non scribendum. laus virgini cuius stuprum tradit salutem. o night, that givest suck fro

ALEISTER CROWLEY EQUINOX EQ I 2

mpkin, marshall, hamilton, kent& co.ltd. contents page editorial 1 liber o 11 the herb dangerous (part ii) the psychology of hashish. by oliver haddo 31 reviews 90, 104, 385 the garden of janus. by aleister crowley 91 the dream circean. by marital nay 105 the lost shepherd. by victor b. neuburg 131 a handbook of geomancy 137 the organ in king's chapel, cambridge, by g. h. s. pinsent 162 a note on genesis 163 the five adorations. by dost achiha khan 186 illusion d'amoureux. by francis bendick 187 the opium-smoker 191 postcards to probationers. by aleister crowley 196 the wild ass. by alys cusack 201 the sphinx at gizeh. by lord dunsany 205 the priestess of panormita. by elaine carr 209 the temple of solomon the king (book ii) 217 amongst the mermaids. by norman roe 335 ave adonai. by aleist

ion-shout and brings strange whispering and rushing of strange wings battling, and furtive secrets of command. down from the height and up from the abyss are swept dominion, power, angel, throne, for unimaginable ends, and hiss, and fall. the heralds trumpet; they are gone. tread softly 'tis in god's house thou hast been- and fearfully 'tis god that thou hast seen. g. h. s. pinsent. 162 a note on genesis from the paper written by the v.h. fra. i.a. 5 degree= 6 square 163 a. a. publication in class c. issued by order: d.d.s. 7 degree= 4 square praemonstrator o.s.v. 6 degree= 5 square imperator n.s.f. 5 degree= 6 square chancellarius 164 a note on genesis prefatory note the following essay is one of the most remarkable studies in the hebrew qabalah known to me. its venerable author was an ad

initial of which mystery-name is hb:shin= 300. and in the grecian tongue it is written "in the beginning was the word &c, which is lambda omicron gamma omicron sigma (lambda= 30. but the best of all the examples is found in the holy tetragram yod-heh-vau-heh. for we may regard this venerable name as typical of the father and the mother, and so divided into vau-heh and yod-heh<genesis v. 1, 2 :bet-resh-aleph aleph-lamed-heh-yod-memfinal aleph-daletmemfinal bet-dalet-mem-vau-taw aleph-lamed-heh-yod-memfinal ayin-shin-heh aleph-taw-vau qof-bet-resh vau-nun-qof-bet-heh bet-resh-aleph-memfinal "and the elohim created mankind: in the likeness of the elohim created they them: male and female created they them" now if adam be in the similitude of the elohim: and are male and f

al numeric value of the verse is dalet-taw-nun-tet= 4459, of which the key is 22, the number of the paths from hb:aleph to hb:taw; and the key of 22 is 4, the tetractys and the threshold of the universe. now to proceed to what i have termed the time process, the first word of the law then is bet-resh-aleph-shin-yod-taw. now in the hebrew scriptures the first word of a book is also its title. thus genesis is called by the rabbins "b'rasheth" or "in the beginning" wherefore we may regard this word as not the first word- albeit that is shadowed forth therein- but as the seal and title and key of the whole book. holding this in mind, let us proceed to analyse it. the number of its letters is six, the seal of creation, and their total numeric value is 2911. 2911= 13= death, the transformer<
ALEISTER CROWLEY EQUINOX EQ I 3 3

od, but an excellent one at that. put that in your pipes and smoke it, ye baptist bible-bangers_ but we forget, you do not smoke, in fact you do nothing which is pleasant; you spend your whole lives in looking for the devil in the most unlikely places, and declare that the only remedy against his craft and his cunning is total immersion in tonic-water and pine-apple syrup. f. an interpretation of genesis. by theodore powys. this is a most mystical interpretation of the most beautiful of the books of the old testament. it consists of a dialogue between the lawgiver of israel and zetetes, who is not exactly the disciple, but rather the interpreter of the master's words. thus it commences "the law-giver of israel "in the beginning the truth created the heaven and the earth "zetetes "the life

ALEISTER CROWLEY EQUINOX EQ I 3

ician can only exercise omnipotence in inverse proportion to his material interest; the alchemist makes so much the more gold as he is the more resigned to privations, and the more esteems that poverty which protects the secrets of the "magnum" 139 "opus" only the adept whose heart is passionless will dispose of the love and hate of those whom he would make instruments of his science; the myth of genesis is eternally true, and god permits the tree of science to be approached only by those men who are sufficiently strong and self-denying not to covet its fruits. ye, therefore, who seek in science a means to satisfy your passions, pause in this fatal way; you will find nothing but madness or death. this is the meaning of the vulgar tradition that the devil ends sooner or later by strangling

ALEISTER CROWLEY EQUINOX EQ I 4 2

o-day is father of to-morrow, to-morrow hath a son that 257 shall beget the day succeeding" with increasing rapidity they sang in this way, day by day, the genealogy of a thousand years, and i traced on the successive generations, without a break in one link, until the rush of their procession reached a rapidity so awful as fully to typify eternity itself; and still i fled on through that burning genesis of cycles. i feel that i do not convey my meaning, but may no one else ever understand it better. withered like a leaf in the breath of an oven, after millions of years i felt myself tossed upon the iron floor. the fiends had departed, the cradle was gone. i stood alone, staring into immense and empty spaces. presently i found that i was in a colossal square, as of some european city, alon

ting little volume, as complete as can be expected for 146 pages. duff, d. d, does not understand qabalah. we can assure him it is not a "fancied philosophy wherein everything was in reality brand new" as zunz 335 says. he does not understand it, but he is not alone in this. few understand the qabalah; and therefore few talk sense about the pentateuch. we recommend duff, d. d, to study "a note on genesis" in vol. i, no. 2, the equinox, after which if he still considers it "fancied" we shall be ready to discuss it with him. b. rashith. the sacred sports of siva. printed at the hindu mission press. annas 8. the editor in his preface does not see the objection to gods and especially to siva holding sports, neither do we. but you must play square, even if you are a god; it is not cricket to sl

ALEISTER CROWLEY EQUINOX EQ I 4

roached the atman the less did it appear to him to resemble what he had been 138 taught to expect. indeed its translation into worldly comments was a matter of education, so it came about that he discovered that the great attainment "per se" was identical in all systems irrespective of the symbol may sought it under. thus yahweh as a clay phallus in a band-box was as much a reality to the jews of genesis as brahman in brahma-loka was to the aryas of vedic india; that the vision of moses when he beheld god as a burning bush is similar to the vision of the fire-flashing courser of he chaldean oracles; and that nibb na the non-existent is little removed, if at all, from the christian heaven with its harps, halos and hovering angels. and the reason is, that the man who does attain to any of th

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

one aspect as yet predominant, that of the intelligence, with the second aspect of love-wisdom just beginning to make its presence felt, and with the highest aspect of spiritual will as yet purely embryonic. we have, nearly all of us, been brought up in the belief in what is called "the fall of man" there are few these days who believe the story of the fall as it is given in the third chapter of genesis, and we most of us credit it as having an allegorical interpretation. what is the occult truth underlying this curious story? simply that the truth about the fall of the spirit into matter is conveyed by means of a picture to the infant mentality of man. the process of the converging of these lines is a twofold one. you have the descent into matter of the entity, of the central life, and t

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

lar system, the logoic ring-pass-not. this is the macrocosm. 155 77: s. d, ii, 257. 156 78: bible. ezekiel, 1:15:21- 800- a treatise on cosmic fire copyright 1998 lucis trust 157 80: the sin of the mindless. see s. d, ii, 195, 201. this sin has to do with the period of the separation of the sexes in the early third rootrace, the lemurian. the same historical fact is hinted at also in the bible in genesis vi, 2:4 "they (the sexes) had already separated before the ray of divine reason had enlightened the dark region of their hitherto slumbering minds, and had sinned. that is to say, they had committed evil unconsciously by producing an effect which was unnatural" see also s. d, ii, 721, 728. 158 81: the present round, which is the fourth, is the one in which desire, or response to contact an

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

til he has contacted an aspect of the truth hitherto unformulated by man. then, having through the use of his intuition entered into a new realm of thought, he takes the knowledge there discovered and formulates it in such way by theory, principle, experiment and mechanical contrivance that it becomes the possession of the group, and in due time is understood and utilized by the world. but in its genesis it has been mystical work and based on a mystical intuition. it might be noted here that three great discoveries are imminent and during the next two generations will revolutionize modern thought and life. one is already sensed and is the subject of experiment and investigation, the releasing of the- 192- a treatise on white magic copyright 1998 lucis trust energy of the atom. this will co

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

(with an equally potent purifying effect, which will demonstrate later. it will then be possible for the hierarchy, the church of christ hitherto- 65- the reappearance of the christ copyright 1998 lucis trust invisible, to externalise itself and to function openly upon the physical plane. this will indicate a return to the situation which existed in atlantean days when (to use biblical symbology, genesis chaps. 2 and 3) god himself walked among men; he talked with them and there was no barrier between the kingdom of men and the kingdom of god. divinity was then present in physical form and the members of the spiritual hierarchy were openly guiding and directing the affairs of humanity as far as man's innate freedom permitted. now, in the immediate future, and on a higher turn of the spiral

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

y of nations and tribes. the "struggle for existence" and the "survival of the fittest" reigned supreme from the moment that kosmos manifested into being. hence: a. the incessant fights of the gods in all the old scriptures. b. the war in heaven of the ancient mythologies (s.d. i. 223) 2. behind this veil. of astrological symbols, there were the occult mysteries of anthropography and the primeval genesis of man (s.d. i. 250) 3. astrology existed before astronomy (s.d. iii. 325) 4. astrolatry or the adoration of the heavenly host is the natural result of only half- revealed astrology. hence, divine astrology for the initiates; superstitious astrolatry for the profane (s.d. iii. 337) 5. primitive astrology is as far above modern astrology as the guides (the planets and the zodiacal signs) ar

ALICE BAILEY THE LABOURS OF HERCULES

eagle, is the bird out of time- 88- the labours of hercules and space and as hercules struggles with the hydra he looks up, sees the eagle, and is reminded that he has come forth into incarnation and will fly back from whence he came. there are three constellations connected with this sign which are tremendously interesting. first, there is serpens, the serpent of illusion, the serpent we meet in genesis, which deluded eve. the second one is ophiuchus, the man who wrestles with the serpent. the ancient zodiac portrays the serpent in the hands of this man. he seizes it with both hands and treads on its heart, which is the red star of desire. as he does this, he looks towards the constellation that we saw in libra, the crown. so we have personality, symbolized by ophiuchus, struggling [154]

AN INTRO TO STUDY OF THE KABALAH

perhaps this book is from the pen of some obscure jew, or half pagan chaldee or babylonian. not at all: jewish critics have all assigned it to solomon, who was the king of the jews at the time of their heyday of glory; surely if the immortality of the soul were the essence of the judaism of the people, solomon could not have so grossly denied it. go back, however, to the narrative of creation in genesis, and the same story is found; the animals are made from the dust, man is made from the dust, and eve is made from adam, and each has breathed into the form, the "nephesh chiah--the breath of life, vitality; but there is no hint that adam received a ray of the supernal mind, which was to dwell there for a time, to gain experience, to receive retribution, and then enter another stage of prog

of interpretation by which a name or word having a certain numerical value was deemed to have a relation with some other words having the same number; thus certain numbers became representative of several ideas, and were considered to be interpretative one of the other. for example, messiah spelled, mshich, numbered 358, and so does the phrase iba shilh, shiloh shall come; and so this passage in genesis 49 v. 10, was considered to be a prophesy of the messiah: note that nachash, nchsh, the serpent of moses, is also 358. the letter shin, sh, 300, became an emblem of divinity by corresponding with ruach elohim, ruch alhim, the spirit of the living god. notaricon, or abbreviation, is of two forms; one word is formed from the initial and final letters of one or more words; or the letters of o

an; the world produced is the existing universe of which we have cognizance. the universe is called the "garment of god: this lower world is a copy of the divine world, everything here has its prototype above (zohar ii. 20) some kabalistic treatises speak of earlier worlds created before the conjunction of the divine king and queen; these perished in the void; these lost worlds are referred to in genesis 36, v. 31-40, as "the kings of edom who reigned before israel" they are said to have perished one after the other; these worlds were convulsed and were no more known. having considered the divine emanations, and the origin of the universe, i must refer to the spiritual beings of the four worlds. in the first purest and highest world of atziluth there dwell only the primary ten sephiroth of

ion by which they also might fall, but yet may rise to regain a share of man's lost estate and finally to rise up through the sephiroth to a reunion with the divine essence. remember that the sephirotic crown was first, then came chokmah, a masculine potency, and then binah, a feminine one; from their union arose the created universe of angels, men and earth: but 'as above so below' so we have in genesis a man formed, then succeeds a woman, and from them all others. in the" commentary on the creation of genesis" still allegorical like genesis itself, it is stated "there is in heaven a treasury called gup, guph, and all the souls which were created in the beginning, and hereafter to come into this world, the holy one placed therein: out of this treasury the holy one furnishes children in th

pharisees in the time of josephus; and this dogma was held by many jews up to the ninth century of our era. the caraite jews have accepted it ever since the seventh century. st. jerome says it was a doctrine of the early christian church taught only to a select few believers, and origen was of opinion that without transmigration, the incidents of the struggle between esau and jacob before birth, genesis 25, v. 22, and the reference to jeremiah in the mother's womb could not be explained, jer. i. 5. the kabalah then teaches that the egos have come out from the spirit fountain, suffer incarnation again and again until experience and perfection have been attained, and ultimately rejoin the divine source: zohar i. 145, 168; ii. 97. now what is it that dwells for a time in this 'coat of skin"

esis 25, v. 22, and the reference to jeremiah in the mother's womb could not be explained, jer. i. 5. the kabalah then teaches that the egos have come out from the spirit fountain, suffer incarnation again and again until experience and perfection have been attained, and ultimately rejoin the divine source: zohar i. 145, 168; ii. 97. now what is it that dwells for a time in this 'coat of skin" as genesis in chapter 3, v. 21, calls it, this so-called material body? it is a divine spark, composed of several elements derived from the symbolic four parts of jehovah, and from three worlds, and these are seated in the fourth world of effects, the material universe. now it is no doubt true that in the several kabalistic schools, the numbers and names of these essences vary, but the basal idea rem

BALANONES TEMPLE OF SET FAQ

block of a personal methodology based upon knowledge, intuition, learning and change as a result of the preceding. the results of xeper are manifestations into the world of ideas, art, science and culture. for the individual the results of xeper become a metaphysical departure point for developing a bond with the prince of darkness by creating a matrix of linked ideas whose path leads towards the genesis of self being. you'll find another comment or two concerning xeper in the ref document. 2.2 initiation- what do those necklaces and medallions mean? the temple of set is an initiatory organization, dedicated to the initiation and growth of its members. that dedication to initiation, to the philosophy of xeper, and to set, is represented by our primary symbol, the pentagram of set (a point

BLACK SERPENT1

igions to observe their religious beliefs- is apparently becoming more and more problematic to some. a new trend within the american christian spiritual experience is a movement that is being called "dominionism" it is sometimes called "christian reconstructionism" and appears to have grown out of conservative presbyterianism during the early 1970's. dominionist beliefs are evidently derived from genesis 1:26 of the old testament "then god said 'let us make man in our image, in our likeness and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth and over all the creatures that move along the ground (niv) 12 dominionist theologians believe that it is their responsibility, as christians, to bring the entire world- all countries, societies

BLAVATSKY H P ANTHROPOGENESIS

hidden the flower of next summer, was developed in the capsule of its parent flower; the parent may be but slightly different, but it still differs from its future progeny. the antediluvian ancestors of the present elephant and lizard were, perhaps, the mammoth and the plesiosaurus; why should not the progenitors of our human race have been the "giants" of the vedas, the voluspa, and the book of genesis? while it is positively absurd to believe the "transformation of species" to have taken place according to some of the more materialistic views of the evolutionists, it is but natural to think that each genus, beginning with the molluscs and ending with man, had modified its own primordial and distinctive forms "isis unveiled" vol. i, p. 153[[vol. 2, page 1] preliminary notes- on the archa

irect antagonism to modern science as well as to current religious dogmas: it teaches (a) the simultaneous evolution of seven human groups on seven different portions of our globe (b) the birth of the astral, before the physical body: the former being a model for the latter; and (c) that man, in this round, preceded every mammalian- the anthropoids included- in the animal kingdom[[footnote(s* see genesis ch. ii, v. 19. adam is formed in verse 7, and in verse 19 it is said "out of the ground the lord god formed every beast of the field, and every fowl of the air; and brought them unto adam to see what he would call them" thus man was created before the animals; for the animals mentioned in chapter i. are the signs of the zodiac, while the man "male and female" is not man, but the host of th

xual[[footnote(s[[footnote continued from previous page] is esoterically a septenary which represents seven men, or rather groups of men. for the first adam- the kadmon- is the synthesis of the ten sephiroth. of these, the upper triad remains in the archetypal world as the future "trinity" while the seven lower sephiroth create the manifested material world; and this septenate is the second adam. genesis, and the mysteries upon which it was fabricated, came from egypt. the "god" of the 1st chapter of genesis is the logos, and the "lord god" of the 2nd chapter the creative elohim- the lower powers* thus saith pymander "this is the mystery that to this day was hidden. nature being mingled with the heavenly man (elohim, or dhyanis, brought forth a wonder. seven men, all males and females (her

ons of even our modern theologians, men supposed to be intellectual and learned! in the "theological and philosophical works of hermes trismegistus, christian) neoplatonist" a work compiled by john david chambers, of oriel college, oxford, the translator wonders "for whom these seven men are intended" he solves the difficulty by concluding that, as "the original pattern man (adam kadmon of ch. i. genesis) was masculine-feminine, the seven may signify the succeeding patriarchs named in genesis (p. 9. a truly theological way of cutting the gordian knot[[vol. 2, page] 3 the lemnos-born kabiri (potentially; the latter in the androgynes; these again in the sexual, the later third race (for further explanation, vide infra. were the tablets less mutilated, they would be found to contain word for

achian deluge. it has become undeniable of late that the jews, who obtained their primitive ideas about creation from moses, who had them from[[footnote(s* as it is now asserted that the chaldean tablets, which give the allegorical description of creation, the fall, and the flood, even to the legend of the tower of babel, were written "before the time of moses (see g. smith's "chaldean account of genesis" p. 86, how can the pentateuch be called a revelation? it is simply another version of the same story[[vol. 2, page] 4 the secret doctrine. the egyptians, compiled their genesis and first cosmogonic traditions- when these were rewritten by ezra and others- from the chaldeo-akkadian account. it is, therefore, sufficient to examine the babylonian and assyrian cuneiform and other inscriptions

or adami* but also the creation of seven adams or roots of men, born of mother earth, physically, and of the divine fire of the progenitors, spiritually or astrally. the assyriologists, ignorant of the esoteric teachings, could hardly be expected to pay any greater attention to the mysterious and ever-recurring number seven on the babylonian cylinders, than they paid to it on finding the same in genesis and the bible. yet the number of the ancestral spirits and their seven groups of human progeny are there, notwithstanding the dilapidated condition of the fragments, as plainly as they are to be found in "pymander" and in the "book of the concealed mystery" of the kabala. in the latter adam kadmon is the sephirothal tree, as also the "tree of the knowledge of good and evil" and that "tree"

BLAVATSKY H P COSMOGENESIS

nd; for who has ever even heard of the book of dzyan? the writer, therefore, is fully prepared to take all the responsibility for what is contained in this work, and even to face the charge of having invented the whole of it. that it has many shortcomings she is fully aware; all that she claims for it is that, romantic as it may seem to many, its logical coherence and consistency entitle this new genesis to rank, at any rate, on a level with the "working hypotheses" so freely accepted by modern science. further, it claims consideration, not by reason of any appeal to dogmatic authority, but because it closely adheres to nature, and follows the laws of uniformity and analogy. the aim of this work may be thus stated: to show that nature is not "a fortuitous concurrence of atoms" and to assig

ncient thought in modern dress. 579 all-potential unity. 583 the "seventh" in chemistry. 585- xiii. the modern nebular theory. 588 forces are emanations. 591 what is the nebula. 595- xiv. forces- modes of motion or intelligences. 601 the vital principle. 603 occult and physical science. 605- xv. gods, monads, and atoms. 610 the gods of the ancients- the monads. 613 the monad and the duad. 617 the genesis of the elements. 621 hermes and huxley. 625 the teaching of leibnitz. 627 the monads according to occultism. 632- xvi. cyclic evolution and karma. 634 karmic cycles and universal ethics. 637 destiny and karma. 639 karma-nemesis. 643- xvii. the zodiac and its antiquity. 647 the jewish patriarchs and the signs of the zodiac. 651 zodiacal cycles. 656 hindu astronomy. 661- xviii. summary of th

fifth century, and syncellus, vice-patriarch of constantinople (eighth century, both denounce him as the most daring and desperate forger. is it likely, then, that he dealt more tenderly with the chaldean records, which were already menacing the new religion, so rashly accepted[[footnote(s* found out and proven only now, through the discoveries made by george smith (vide his "chaldean account of genesis, and which, thanks to this armenian forger, have misled all the civilized nations for over 1,500 years into accepting jewish derivations for direct divine revelation* bunsen's "egypt's place in history" vol. i. p. 200[[vol. 1, page] xxvii introductory. so that, with the exception of these more than doubtful fragments, the entire chaldean sacred literature has disappeared from the eyes of t

later rosicrucian[[footnote(s* we are told by the western mathematicians and some american kabalists, that in the kabala also "the value of the jehovah name is that of the diameter of a circle" add to this the fact that jehovah is the third sephiroth, binah, a feminine word, and you have the key to the mystery. by certain kabalistic transformations this name, androgynous in the first chapters of genesis, becomes in its transformations entirely masculine, cainite and phallic. the fact of choosing a deity among the pagan gods and making of it a special national god, to call upon it as the "one living god" the "god of gods" and then proclaim this worship monotheistic, does not change it into the one principle whose "unity admits not of multiplication, change, or form" especially in the case

t himself with his sacrilegious hand out of the material he found in his own small brain-fabric, and forced it upon mankind as a direct revelation from the one unrevealed space* the occultist[[footnote(s* see manu's account of brahma separating his body into male and female, the latter the female vach, in whom he creates viraj, and compare this with the esotericism of chapters ii, iii, and iv. of genesis* occultism is indeed in the air at the close of this our century. among many other works recently published, we would recommend one especially to students of theoretical occultism who would not venture beyond the realm of our special human plane. it is called "new aspects of life and religion" by henry pratt, m.d. it is full of esoteric dogmas and philosophy, the latter rather limited, in

is one- are the indian, the mazdean, and the egyptian. then comes the chaldean, the outcome of these- entirely lost to the world now, except in its disfigured sabeanism as at present rendered by the archaeologists; then, passing over a number of religions that will be mentioned later, comes the jewish, esoterically, as in the kabala, following in the line of babylonian magism; exoterically, as in genesis and the pentateuch, a collection of allegorical legends. read by the light of the zohar, the initial four chapters of genesis are the fragment[[footnote(s[[footnote continued from previous page] known causeless cause" is the oldest dogma in occultism, millenniums earlier than the pater-aether of the greeks and latins. so are the "force and matter, as potencies of space, inseparable, and th

BLUE EQUINOX

ti summ. a complete dictionary of the correspondences of all magical elements, re-printed with extensive additions, making it the only standard comprehensive book of reference ever published. it is to the language of occultism what webstar or murray is to the english language. liber lxvii. the sword of song. a critical study of various philosophies. an account of buddhism. liber mmcmxi. a note on genesis. a model of qabalistic ratiocination. this course is especially adapted to the task of this grade, the attainment of gnana yoga. course vi the philosophus will be examined in the following books: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber dcccxiii. vel ararita sub figur

y. by walter f. prince, ph.d, and james h. hyslop, ph.d. proceedings of the american society for psychical research, vols. ix, x, xi. 1915; 1916; 1917. three volumes here is a nice little piece of reading for the occult student.some two thousand pages, weighing lord knows how many pounds! and it contains some stuff. volumes i and ii are by dr. prince, and deal with the psychology of the case, its genesis and cure; volume iii is by hyslop, and takes it up.as we might have supposed.from the .spiritualistic. point of view, and endeavours to prove that the various personalities are not such at all, in reality, but probably .spirits. who are .obsessing. the poor girl, and causing all the reviews 287 disturbance. shades of witchcraft and the new testament.here is a joyous revival, in the twentie

BOOK OF ENOCH

first heard about the book of enoch a few years ago, while i was researching into end of days prophesies. when i finally managed to get hold of a copy, i discovered that it was a very strange and unusual book. the first time i read it i was skeptical and somewhat puzzled; i wondered who would have written an odd book like this. i knew that enoch (hanokh in hebrew, was very favourably mentioned in genesis, and i discovered that enoch s book describes the exodus and moses very favourably (although not by name. so my first theory was that it might have been written around the same time as the torah, perhaps around 1400 bc. however, after several readings i could find no plausible theories. the prophecy of the animals is extremely precisely written and obviously refers to events well after mos

randson lamech was born, but before noah was born. noah is only named in the section that methuselah wrote (see section 10 at 107.3, and of course in his own section (section 11, the book of noah. so, there may still have been 40- 80 years left before the flood, at the time when enoch wrote his book. there is a long gap between the time of the flood and the time when moses gave praise to enoch in genesis. genesis dates from around 1400 bc, and forms part of the torah (the first five books of the bible. in genesis, there is enoch's family; as named by him in this book, and a quick recap of some of enoch's story. it seems likely therefore, that copies of the book of enoch survived into egyptian times, 3500 bc, and was known to moses around 2,000 years later. moses presumably took a copy of t

n all the days of their life, and they will not die of wrath or anger. but they will complete the number of the days of their life. and their life will grow in peace, and the years of their joy will increase in gladness and eternal peace; all the days of their life. 3) rebels among the watchers (pages 15-17) this is the story of the fallen angels. the beginning, 6.1-2, is virtually identical with genesis 6.1-2. in enoch's book, we get their names and many other details. at 6.6, enoch explains the naming of mount hermon- in hebrew it means curses. the mountain that he was actually referring to is possibly somewhere near lake van in turkey. it is common for translators to update names rather than use phonetics, so the few names that appear, mainly mountains and rivers, can t be relied upon a

the birth, written as though a reply from enoch himself. methuselah claims he went and spoke to enoch, but i suspect that this is just a device, in order to give enough authority to the message, so that lamech can be reassured. the naming of noah at 107.3 is interesting, since it links the name to the word comfort. noah still sounds like the hebrew word for comfort, and a similar story is told at genesis 5:29. 106.1] and after those days my son methuselah chose a wife for his son lamech and she became pregnant by him and bore a son. 106.2] and his body was white like snow, and red like the flower of a rose, and the hair of his head was white like wool. and his eyes were beautiful and when he opened his eyes he made the whole house bright, like the sun, so that the whole house was exception

erent eras would assume they new the names. when i read this, i think it obviously refers to jesus, but many ages had a chosen one. the number of righteousness (47.4, that is reached, may refer to the twelve times twelve thousand predicted to survive in the biblical book of revelations. sheol is mentioned at 51.1, it is the name for hell used in early times and it is also mentioned in the book of genesis and book of job, it means the grave- but more than just a hole in the ground. the mountains leap like rams at 51.4, this phrase also occurs in the bible (psalms 114.4& 6. there is a rare mentioning of place names at 56.5- parthia and medes- these were ancient kingdoms in the iran\iraq area. this is the area where enoch probably lived but it is difficult to know whether he originally used t

BOOK OF JASHAR

sraelite "book of jashar" is that the author might have drawn on some ancient manuscripts and traditions; but he also mixed in many other cultural strands from the rich and complex world in which he lived. whatever its sources may be, the jashar apocryphon offers us an alternative and strangely contemporary view of the traditional creation story. although the story of jashar never exactly follows genesis, it also never diverges very far from genesis. it seems that this text was intended to be read in counterpoint to genesis. when we read it this way, we may find that the challenge of reconciling related but distinct perspectives on creation can help us, as by triangulation, to understand more aspects of this profound mystery than we could from any one mythic perspective. in the same way, t

me defensive and distracted when we find god included as a character in a story. we assume that an author is demanding that we should believe a story if he has written god into it, so we prepare to be force-fed some dogma, and we become unable to appreciate the story as a work of fiction. these expectations must be dropped before we can appreciate this manuscript. it is written in counterpoint to genesis, and so we must suppose that the author wants us to read it as fiction, not as dogma. indeed, the manuscript may prompt us to ask whether a taboo on using god as a literary character might in some ways limit and weaken our modern fictional literature. but why should anyone use god as a character in a story, if it puts readers on their guard and evokes images of the doctrines that launched

en these two needs: the need to be together and the need to be separate. but the story of the jinn is not necessarily our own story. we are a part of a second story that begins when god calls for another story, after the story of the jinn has come to a happy ending. although we do not know what god's first word was, god's later words lead us to guess that it was a call for a story. so here, as in genesis, the first beginning of the universe is apparently derived from an aesthetic imperative "let there be light" in genesis becomes "let there be a story" in jashar. to understand what god wants in the universe, we just need to understand what makes a good story. as the history of the universe is surveyed next, there is a progressive focusing and narrowing of scope. galaxies are introduced as

agment of a vast cosmos. here the cycle of life and death develops again, but its potential is unfulfilled until the appearance of intelligent beings. thus, the beginnings of human life on earth are portrayed as a long-awaited event for which god has prepared a vast stage in both time and space. so we find ourselves following a tribe of hominids who live along the nile river (the "great river" in genesis is the euphrates, but the author of jashar obviously uses "the great river" to mean the nile instead) the image of these four individuals, at the borderline between animal and human, is sharpened for the modern reader by the fact that "flo" and "faben" are names that jane goodall used for wild chimpanzees that she studied in gombe. the name "human" is of course just a retranslation of "ada

s contrast between this spark and the original explosion that was called forth by god's first word. after creation, god's interventions are shifted in scale from cosmic to microscopic, as will be confirmed by the promise to noah. eve and human are ready to accept this gift of fire, and they immediately begin learning to use it, but their companions faben and flo are not ready and they flee. as in genesis, flaming swords mark the division between animal innocence and human sophistication, but here the direction of the swords is reversed. in genesis, the angels wield flaming swords to drive adam and eve away from the garden of eden. here, however, the flaming swords drive faben, flo, and the other animals away from the newly created domain of humanity. the word "wilderness" first appears at

lectromagnetic radiation sent by humans into outer space, and it could have been observed by intelligent extraterrestrial life, if there were any nearby in the galaxy; but there are no such observers. the first human couple is utterly alone, in the middle of the vast stage that god has made for them. so they come together by their fire and, in doing so, they begin the first human family. 2. as in genesis, the second son abel is favored because of the meat that he brings, but his sacrifice to god here becomes dinner for his mother and her youngest son. human's crippled arm creates a power vacuum and an apparent absence of authority that causes the sibling rivalry between cain and abel to escalate into a mortal struggle. like the european powers of 1914, cain and abel find themselves in a de

CASE PAUL F THE BOOK OF TOKENS

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

2 mem is the murmuring of this great sea of life: and by the addition of its letters, m i m, revealeth the number ninety, which representeth the operation of yesod through the ten lights of emanation. consider this well, o israel, for as yesod is the foundation of existence. so are the waters the substance of that foundation. from water do all forms have their beginning, even as it is declared in genesis [121] t h e b o o k of t o k e n s 3 remember, also, that i, the lord, make myself manifest in a fourfold manner, and then consider what is the meaning of the letter mem with respect to its numbering as forty. here thou shalt see the figure of the four-fold elemental division of my nature, working through the ten sephiroth. all this is held in the primal water. that element of creative pot

erpent of temptation is nachash, n ch sh, whose name is the number 358, the number of the name messiah. m sh i ch. 4 "the time of the decree" is moade, m v o d, and the number of this word is 120, the same as that of the letter [142] c o m m e n t on s a m e k h name, samekh, s m k. 120 is also the symbolic hebrew number of the perfected life of man" his days shall be an hundred and twenty years; genesis 6: 3. this number is also prominent in rosicrucianism, as the result of the continuous multiplication of the first five digits: 1 x 2 x 3 x 4 x 5 "strengthening, in the next section of the meditation, is mawkheen, m k i n, which also adds to 120 "the plenitude of my great name in the abode of wisdom" is a typical qabalistic passage. the divine name attributed to chokmah, wisdom, is jah, i

CHRONOLOGIA RORISPERGIUS

etween medieval ecstatic kabbalah and hesychast practice. 204-270 ce plotinus, neoplatonic philosopher and mystic (born in egypt) c.210 clement of alexandria stromata book 6 chap.4 describes sacred ceremonial procession of egyptian priests carrying the 42 books of hermes(emanation of re) 215-220: origen (185-253/4, then catechist for the christian community of alexandria, preaches his homilies on genesis along with a lot of other works 216 to 276- life of mani, the illuminator, who founded manicheism, based on ideas from judaism, christianity, zoroasterism, gnosticism, etc. 244-261 mani sent a mission to egypt under adda and patteg reaching as far as alexandria and another mission was led by ammo penetrating to the far north-east of the empire, to parthia and marv and beyond where he found

vat. 3413. 1200-1271 hortulanus 1201-1259 bartholomaeus anglicus 1202 d. joachim of fiore "hic abbas floris caelestis gratiae roris, here lies the abbot of the flower of the dew of heavenly grace" 1204-5 influential pseudo-joachim's 'de semine scriturarum' assigns centuries to the letters of the alphabet. 1205 alexander neckham "de naturis rerum" exegesis of the coherence between the beginning of genesis in hebrew and the 1st verse of john's gospel. 1206- 1227 genghis khan 1207-1273 jalal al-din rumi (muslim mystic poet from turkey) d. 1209 pierre roger de mirepoix. cathar troubadour. d. 1209 ruzbihan baqli of shiraz persian sufi. kitab-e 'abhar al-'ashiqin( le jasmin des fideles d'amour)dialectic of poetic love which precedes the sufi poet hafiz and resonates with the fedele d'amore. 1209

COLLIER IRENE CHINESE MYTHOLOGY

nly in later centuries, with the introduction of buddhist and taoist pantheons that most primary gods and goddesses are totally human in appearance.3 professor anne birrell of the university of cambridge finds similarities in the creation of people in other cultures: most etiological [origin] myths of the creation of humankind narrate that the substance from which humans were made was dust, as in genesis [part of the bible, or else earth, or dirt or clay. in this myth of n kua [nuwa, humans are made from the materials of yellow earth and mud.4 professor birrell adds: a second worldwide motif is that of social stratification. in the n kua [nuwa] myth humans are polarized into rich aristocrats made from yellow earth and poor commoners made from mud.5 30 3 fushi teaches the people introductio

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

be able to know, remember, and do, will beggar belief from today's perspective. it is possible that these genetic events are described symbolically in the tale of adam and eve and the term 'the fall of man. you can also find many references in the ancient texts and legends to 'gods' coming from the skies to control humanity 12..and the truth shall set you free and impregnate women. in the bible, genesis 6:4 says that "the sons of god came in to the daughters of men, and they bore children to them. the term 'sons of god (which is common to almost all ancient religions) referred, i am sure, to the extraterrestrials. we hear of how god or the gods created humanity 'in their own image. i outline a number of these ancient themes in the robots' rebellion. the offspring of these extraterrestrial

, and they bore children to them. the term 'sons of god (which is common to almost all ancient religions) referred, i am sure, to the extraterrestrials. we hear of how god or the gods created humanity 'in their own image. i outline a number of these ancient themes in the robots' rebellion. the offspring of these extraterrestrial/human liaisons looked very different from the rest of the people. as genesis 6:4 puts it in the good news bible "in those days, and even later, there were giants on the earth who were descendants of human women and the heavenly beings. they were the great heroes and famous men of long ago. the reason this-world-is-all-there-is science has been unable to find the missing links in human genetic evolution is because there aren't any. the sudden changes in the human fo

beginning of what they are going to do. soon they will be able to do anything they want! let us go down and mix up their language so they will not understand one another' so the lord scattered them all over the earth, and they stopped building the city. the city was called babylon, because there the lord mixed up the language of all the people, and from there he scattered them all over the earth" genesis, 11:1-9 christianity sees those people in a highly negative light when, i believe, it was actually the other way around. they were rebelling against the control. after atlantis, other civilisations began to emerge from the reincarnation of atlantean consciousness. the knowledge they passed on through the generations, and extraterrestrial intervention, was both positive and negative. there

DAVID ICKE CHILDREN OF THE MATRIX

ecies on the earth alone, it would be more amazing if there were not reptilians of a humanoid and intelligent variety. these "gods" interbred with each other and the more primitive earth people and these unions are recorded in endless ancient accounts. these were the sons of god who interbred with the daughters of men to seed the hybrid race, the nefilim, as described in the old testament book of genesis. the most important interbreeding was between the reptilians and the blond-haired, blue-eyed, nordic peoples, both of extraterrestrial origin, as an alliance was formed between factions of these races. the union produced what has been called the aryan or "noble" race- the "master race" of the nazis. this is the fusion of the nordic and reptilian dna (the genetic m xxii children of the matr

w york, 1952, worlds in collision (pocket books simon& shuster, new york, 1950, earth in upheaval (dell publishing co. new york, 1955. these are available through the david icke website 53 quoted in our haunted planet, p 80, from the book, worlds in collision 54 see the zecharia sitchin books, the 12th planet, stairway to heaven, the lost realms, when time began, the wars of the gods and men, and genesis revisited (avon books, new york. it is worth remembering, however, that for whatever reason, sitchin will simply not accept the existence of a reptilian or serpent race, despite the scale of evidence 55 the great pyramid mystery 56 our haunted planet, pp 132 and 133 57 ibid 58 the great pyramid mystery 59 ibid 60 the translations of zecharia sitchin 61 the great pyramid mystery 62 genesis

tions for long to see that much of the biblical old testament is simply an edited rewrite of these sumerian stories. the tablets talk of how king sargon was floated on a river in a basket of rushes, as i mentioned earlier. the bible tells this same story of "moses. the tablets describe a place called e.din("the abode of the righteous ones. the bible speaks of eden the garden of "god. the story of genesis is a summary of the same basic story that is told in the sumerian tablets in far more detail. interestingly, many of the terms translated into the english version of the old testament as "god" come from words that actually mean gods, plural, and the sumerians said the founders of their civilisation were a race of beings that came to this planet from elsewhere in the 68 t blood brothers 69

environment in ways that were only confirmed in the 20th century. they describe how these beings, later called "gods, the anunnaki, created a culture of great advancement and technology that was destroyed by earth catastrophes and flood. the story of the great flood is told at length in the tablets. the sumerian flood hero, urnapishtim, was replaced by the name, noah, when the much later texts of genesis were compiled from the sumerian records. if these anunnaki or "gods" were indeed so advanced and able to fly, as all these various ancient stories either symbolise or openly confirm, it would be a further explanation for why there could have been a global society during the pre-flood 70 children of the matrix golden age and how the same building methods were used across the world by appare

and the "gods. included in the term "human" are the white or nordic race, which are also, originally, of extraterrestrial origin. yet again, this is a constantly repeated theme in every part of the world and can be seen in the old testament narrative, taken from the sumerian, of the sons of god (properly translated, the sons of the gods) who interbred with humanity and created a hybrid bloodline. genesis recounts "when men began to increase in number on the earth and daughters were born to them, the sons of god [the gods] saw that the daughters of men were beautiful, and they married any of them they chose..the nefilim were on the earth in those days- and also afterwards- when the sons of god [the gods] went to the daughters of men and had children by them. they were the heroes of old, the

ude tales of red-haired giants who acted like vampires, and the giant nefilim were associated with cannibalism and blood drinking- just like the illuminati bloodlines are today. most accounts say that these giants were unfriendly, even hostile, to the rest of the population. often associated with these giants are strange craft that sound very much like the "flying saucers" of modern ufo accounts. genesis tells us that the sons of the gods married the daughters of men before the flood, as well as afterwards and numbers calls the nephilim, the sons of anak, or descendants of the anakim (anunnaki).10 hero worship according to zecharia sitchin, who has written many books on the sumerian tablets, the term "men of renown" in the genesis passage should read, from its sumerian origin "men of the s

DAVID ICKE THE BIGGEST SECRET

merian name forhuman was lu, the root meaning of which is worker or servant, and it was also used toimply domesticated animals. this is what the human race has been ever since. theanunnaki have been overtly and now covertly ruling the planet for thousands of years.the mistranslation of the bible and symbolic language taken literally has devastated theoriginal meaning and given us a fantasy story. genesis and exodus were written by thehebrew priestly class, the levites, after they were taken to babylon from around 586bc. babylon was in the former lands of sumer and so the babylonians, and thereforethe levites, knew the sumerian stories and accounts. it was from these recordsoverwhelmingly, that the levites compiled genesis and exodus. the source is obvious.the sumerian tablets speak of e.di

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

t on the river and brought upby a royal family. exodus speaks of moses being found as a baby floating in a basketon the river by a royal princess and how he was brought up by the egyptian royalfamily. the list of such coincidences goes on and on.the old testament is a classic example of the religious recycling which has spawnedall the religions. so when you are looking for the original meaning of genesis and thestory of adam you have to go back to the sumerian accounts to see how the story hasbeen doctored. genesis says that god (the gods) created the first man, adam, out ofdust from the ground and then used a rib of adam to create eve, the first woman.zecharia sitchin points out that the translation of dust from the ground comes from thehebrew word tit (sorry mother) and this itself is de

le facts, it is astonishing howsuch nonsense could become conventional truth in the first place.22 before thisincredible cataclysm, and/or one of the others, the earth had a uniform tropical climate,as fossilised plants have shown. this would have been changed not only by the arrivalof the ice on the surface, but also by the destruction of a canopy of water vapour aroundthe earth, as described in genesis and other ancient texts. this canopy would haveensured a uniform tropical climate everywhere, but suddenly it was gone.the dramatic change in temperature at the poles would have collided with thewarm air and caused devastating winds, exactly as described by chinese folklore.the physicists said that the pressures created by the orbits of v enus around theearth would have produced a 10,000 f

religions (health research, p0 box850, pomeroy, wa, usa 99347, first published 1882, p 10.2the information about the anunnaki and the sumerian t ablets comes from the zecharia sitchinseries of books collectively known as the earth chronicles. individually they are called the12th planet, the stairway to heaven, the wars of gods and men, the lost realms, andwhen time began. another sitchin work is genesis revisited. they are published by avonbooks, 1350 avenue of the americas, new york.3genesis revisited, p 22.4ibid, p 161.5ibid, p 198.6ibid, p 199.7ibid.8ibid, p 200.9for a comprehensive documentation of these global legends and the scientific support forthem, see the excellent book by d. s. allen and j. b. delair called when the earth nearly died(gateway books, wellow, bath, england, 1995

ived in the same area, depict their gods as very human. thischange, and the crossbreeding programme in the caucasus region, are fundamentallyconnected, im sure. the anunnaki-human crossbreed elite was described by thesumerians and there are many other accounts of the interbreeding of extraterrestrialsand humans, or the gods and sky people interbreeding with humanity. this is mostfamously noted in genesis where it says:when men began to increase in number on the earth and daughters were born tothem, the sons of god saw that the daughters of men were beautiful, and they married any40of them they chose. the nefilim were on the earth in those days -and also afterwards -when the sons of god went to the daughters of men and had children by them. they werethe heroes of old, men of renown.genesis

DION FORTUNE PSYCHIC SELF DEFENSE

there are many cases on record of whole nunneries being attacked by the devil, who visited their members. george moore, in his exceedingly interesting study of convent life, sister theresa, gives an account of an outbreak of "counterparts" among the younger nuns, in which they formed liaisons with angelic lovers, who were supposed to be the souls of those who were drowned in the flood. we read in genesis and in the book of enoch that the sons of god mated with the daughters of men, and the demonic race was the result. the folk-lore of every country contains instances of the mating of humans with elementals, usually with disastrous consequences. classical literature is full of stories of the visits of gods and goddesses to human kind. what shall we say of all such stories? is there any elem

the psychic, however, is of the opinion that there is something in the old belief, and that the lustful imaginings of men's hearts (and women's too, for that matter) do indeed produce artificial elementals according to the method described in a previous chapter, and that these elementals are something more than subjective images, and have an objective etheric existence and play their part in the genesis of certain experiences. for instance, a person may have dreams and phantasies of a lascivious nature, and these may give rise to their characteristic thought-forms; these thought-forms, now existing independently of the mind that originally conceived them, and being in the aura of that person, give him suggestion just as any other thought-forms projected telepathically from the mind of ano

DONALDTYSON CORONZON

l. however, man's pure essence was perfect, and continues to be perfect. the garden of eden is described in metaphorical terms, as a "garden of felicity" having been induced to sin by coronzon in a manner not described by gabriel, man is driven into the "earth which was covered with brambles" part of the curse of this expulsion, not explicitly mentioned in the corresponding section of the book of genesis, is the loss of the holy language of the angels. the revelation of gabriel that man spoke this angelic language in the garden explains how, as described in genesis, adam was able to accurately name all the beasts and birds, and through the magic power of their true names, to command them. perhaps the greatest consequence of the deceit of coronzon that resulted in man's expulsion was the lo

and its power and authority, and of course because they are winged. they are mentioned as a group in the book of enoch in connection with the fallen watchers who sin with the daughters of man, where these four archangels are primary servants and agents of god's judgement. it is clear from the words of gabriel to john dee that coronzon is to be regarded as synonymous with the serpent described in genesis. this serpent is almost always treated as the same as fallen lucifer, later to be known as satan, the archangel who led a rebellion in heaven, and for this crime was cast down by god into an abyss or pit. curiously, in gabriel's account of the fall of man, adam's name is not used, and eve is not mentioned in any way. we might regard gabriel's references to man as signifying mankind or the

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

s is exactly what happened. god lied. the serpent told the truth. it was this obvious, but strangely, seldom acknowledged, truth, that led the gnostics, who began as serpent worshippers, to present the serpent in the garden as the savior of mankind, the benevolent being who began the process by which mankind would be restored to their rightful status as gods. the gnostics viewed the hebrew god of genesis as a kind of malicious evil demon who had kept man in a state of ignorance in the prison of the garden so that man would not realize his own innate divinity, and at the same moment recognize that he was superior to his spiteful master. how we regard coronzon thus depends on how we regard the serpent of genesis. if we are good, unquestioning christians and jews, we will look upon this serpe

ere was war in heaven: michael and his angels fought against the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven. and the great dragon was cast out, that old serpent, called the devil, and satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him (revelation 12:7-9. the serpent of genesis is identified as the devil or satan. moreover, the serpent is said to be a dragon. this is not as strange as might first appear. in past times, dragons and serpents were often confused together- a great snake such as a python was called a dragon by the romans, for example. dragons were sometimes called "worms" in ancient anglo-saxon literature. another important point to gather from the qu

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ompany of the gods, tmu, shu, tefnut, seb, nut, osiris, isis, set and nephthys.[6] the abode of the blessed in heaven was called[7] annu, and it was asserted that the souls of [1 annu, the metropolis of the thirteenth nome of lower egypt; see brugsch, dict. g og, p. 41; de roug, g ographie ancienne de la basse- gypte, p. 81; and am lineau, la g ographie de gypte a l' poque copte, p. 287. annu is, genesis xli, 45, genesis xli, 50# ezekiel xxx, 17; and beth shemesh# 4:11 jeremiah xliii, 13; and the heliopolis of the greek writers (h?liou'polis, strabo, xvii, 1, 27, 28; herodotus, ii, 3; diodorus, i, 57, 4. 2. maspero, unas, ii. 591, 592; and compare pepi i, ii. 690, 691. 3. see line 596. 4. 5. maspero, pepi i, 1. 465, 466. 6. the pyramid of pepi ii, 1. 665. 7. in reading egyptian religious t

s had associated with the amenta of the book of the dead. annu, the heliopolis of the greeks (herodotus, ii, 3, 7, 8, 9, 59, 93; strabo, xvii, i, 27 ff, and the capital of the thirteenth nome of lower egypt [1. see am lineau, la g ographie de l' gypte, l' poque copte, p. 155. 2. see brugsch, dict. g og, p. 227. 3. see maspero, tudes de mythologie, t. i, p. 345] p. cxxxiv the hebrews called it on (genesis xli, 45, 50; xlvi, 20, aven (ezekiel xxx, 17, and b th-shemesh (jeremiah xliii, 13; this last name is an exact translation of the egyptian per ra "house of the sun" which was also a designation of annu. the copts have preserved the oldest name of the city under the form.[1] a coptic bishop of this place was present at the council of ephesus. the city of annu seems to have become associated

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

l my servant in the light and by the light. be my breath by the word; and i will command the spirits of this atmosphere, and will bridle the horses of the sun by the will of my heart, the thought of my mind, and the winking of my eye. i exercise thee, creature of air by the pentagram, and in the name of the tetragram, in which are firm will and true faith. amen, selah; so be it. so mote it be. 2. genesis, ii, 7 "and the lord god formed man (adam, spore of the ground (adoux, and breathed into his face the breath (nasama or inspiration) of lives; and he was a living soul" job, xxxii, 8 "there is a spirit (ruah) in man, and the inspiration (nasama) of the almighty maketh intelligent" 3. an evergreen plant of the genus vinca, having a blue or purple blossom. 4. in this salt be wisdom, and may

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

iety by the epic poetry of john milton. the medieval development of angelology was passed on to occultists and a description of the angelic orders became integral to magic and in the practices of magical rituals. angels and giants another leading belief, not so much interwoven with the popular theology, was that of angels intercourse with women, producing the race of giants. the idea derived from genesis 4:2, in the adoption of which the christian fathers followed the opinion of ancient jewish interpreters, philo-judaeus, and josephus. a particular account of the circumstances is given in the book of enoch, which makes the angels.uriel, gabriel, and michael.the chief instruments in the subjugation of the adulterers and their formidable offspring. the classic writers have perpetuated simila

ve; the apparition of a sick person, or one in some other grave crisis could also be regarded as the soul, which at such times was absent from the body. there is a widely diffused opinion that ghosts are of a filmy, unsubstantial nature, a belief also present in the earliest speculations concerning apparitions. at a very early period (as, for example, in the early chapters of the biblical book of genesis) we find spirit and breath identified with each other.an identification continued in the latin spiritus and the greek pneuma, as well as appearing in other languages. it is possible that the breath, which in some climates readily condenses in cold air to a white mist, might be regarded as the stuff that ghosts are made of. the misty nature of the ghost may also have resulted from an early

erformance of elaborate ceremonial rites.was known all over the world. these rituals are still performed today. ancient and modern ideas concerning apparitions the belief in apparitions was very common in the ancient middle east. the early hebrews attributed them to angels, demons, and the souls of the dead, as is shown in the numerous scriptural instances of apparitions. dreams (see, for example genesis 41) were regarded as apparitions if the predictions made in them were fulfilled, or if the dream-figure revealed anything unknown to the dreamer which afterwards proved to be true. that the hebrews believed in the possibility of the souls of the dead returning is evident from the tale of the witch of endor (i samuel 28. in this connection, french biblical scholar augustin calmet wrote in h

he subconscious before death and on the spirit after death. how long the efforts as a result of such a compact may continue we cannot tell. it is usually fulfilled shortly after death, but in some cases after years. the living party to the compact may not be sufficiently sensitive to be successfully impressed and others may see a phantom of the departed much sooner than the party in question. the genesis of apparitions if one accepts a paranormal explanation of apparitions, the primary question then becomes, are apparitions objective, produced in space, or are they subjectively seen as the result of a telepathic impact from the agent? the answer is a qualified one.the subjective nature of the apparition being often unquestionable. the medium helene smith wrote to theodore flournoy in 1926

ciety in jerusalem. he conducted research on paranormal metal bending and eventually came to believe that it is possible. sources: berendt, heinz c. a new israeli metal-bender (with film. in research in parapsychology, 1982. edited by william roll, john beloff, and rhea w. white. metuchen, n.j: scarecrow press, 1983. parapsychology: the world beyond our five senses. n.p, 1966. bereschit universal genesis, one of the two parts into which the kabala was divided by the rabbis; also the name of the first book of the hebrew bible, meaning in the beginning. berger, arthur seymour (1920) american attorney who in 1970 became active in the field of death education and the investigation and teaching of psychic phenomena. in 1978 he taught courses in death and dying and parapsychology for the psychic

basically found in the visible material world, argued that everything visible is but the shadow of a corresponding spiritual reality. ultimately, he believed the nature of the connection with the spiritual world is most easily realized through a knowledge of the correspondences found in the bible. swedenborg devoted a considerable part of his life to writing a 12-volume commentary on the books of genesis and exodus (arcana coelestia (1905.10) and several volumes on the book of revelation (apocalypse revealed (1970. encyclopedia of occultism& parapsychology. 5th ed. correspondences, doctrine of 339 in his last book, the true christian religion, originally published in 1770.71, he detailed his method of interpreting the bible spiritually. while on cursory examination it appears similar to al

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

1) and his other texts were largely ignored or ridiculed until later archaeological discoveries provided more solid evidence in support of massey s themes. he died on october 12, 1907. sources: massey, gerald. ancient egypt. 2 vols. london, 1907. reprint, new york: samuel weiser, 1970. a book of the beginnings. 2 vols. london, 1881. reprint, new hyde park, n.y: university books, 1974. the natural genesis. 2 vols. london: n.p, 1883. mass of st. secaire a form of black mass originating in the basque countryside, possibly in medieval times. it was a travesty of a christian mass and was celebrated in a ruined church. the intention was not to worship the devil but to direct currents of malevolent spite against a victim. it may have had its origin in ancient folklore practices. sources: rhodes

ers, robert e. l. eros and evil: the sexual psychopathology of witchcraft. new york: julian press, 1962. forbidden sexual behavior and morality. new york: julian press, 1962. the homosexual revolution: a challenging expose of the social and political directions of a minority group. new york: julian press, 1962. mastiphal the name given to the prince of demons in an apocryphal book entitled little genesis, which was quoted by the greek monk and historian cedrenus (eleventh century. material for thought journal concerned with eastern and western teachings regarding the inner search for self. address: far west editions, p.o. box 27901-113, san francisco, ca 94127. online orders are available at http//www.material4thought.com. sources: material for thought. http//www.material4thought.com. marc

ufologie-studien. among the people who learned of the meier claims were lou zinstagg and timothy good, who were working on a biography of george adamski, the original 1950s contactee. they brought copies of the meier pictures to the united states and gave them to contactee enthusiast wendelle stevens. stevens visited meier in october of 1977, and after investigating his claims, created a company, genesis iii productions limited, to market the photos and related stories. in 1979, a coffee-table book, ufo. contact from the pleiades, volume one, made the world aware of his claims. additional books and several videos subsequently appeared. as controversy swelled around meier, with most ufologists rejecting his contactee claims, in 1981 kal k. kroff published the results of his investigation, t

e followed with a second book, spaceships from the pleiades, in 1990. among the most damaging discoveries concerned some pictures supposedly taken from space by meier that turned out to be nasa photos. more people, however, read writer gary kinder s generally favorable book, light years. stevens and his associates have remained staunch supporters of meier and have continued to distribute the many genesis iii publications through the 1990s. stevens has edited a multivolume series of meier s contact notes. the semjase silver star center was opened as an american counterpart to the meier organization in europe. the meier material freely circulated through the new age movement, with new age bookstores being a major means of distributing it. the impact of this material is visibly demonstrated i

f distributing it. the impact of this material is visibly demonstrated in the prominence given the pleiades in channeling material. beginning in the late 1980s, a host of new age channelers have regularly received messages from entities identifying themselves as pleiadians. sources: elders, lee j, brit nilsson-elders, and thomas k. welch. ufo. contact from the pleiades, volume one. phoenix, ariz: genesis iii productions, 1979. ufo .contact from the pleiades, volume two. phoenix, ariz: genesis iii productions, 1983. kinder, gary. light years: an investigation into the extraterrestrial experiences of eduard meier. new york: atlantic monthly, 1987. kroff, kal k. spaceships of the pleiades: the billy meier story. amherst, n.y: prometheus press, 1995. meier, c(arl) a(lfred) encyclopedia of occu

the new age. edited by robert basil. buffalo, n.y: prometheus press, 1988. paganism, magic, and witchcraft. new york: garland publishing, 1982. paschal beverly randolph: america s pioneer occultist. in le defi magique. edited by jean-baptiste martin and franciose laplantine. lyon, france: presses universitaires de lyon, 1994. the revival of astrology in the united states. in religious movements: genesis, exodus, and numbers. edited by rodney stark. new york: paragon house publishers, 1985. toward a history of magical religion in the united states. listening 9, no. 3 (autumn 1974: 112.33. melton, j. gordon, jerome clark, and aidan kelly. new age encyclopedia. detroit: gale research, 1990. melton, j. gordon, and james r. lewis, eds. perspectives on the new age. albany, n.y: state unversity

EVERBURNING LAMPS

me that would need no attention would have tended to idolatry, to which the israelites were ever prone. the chaldeans and persians used to maintain a perpetual fire in the temples. certain scholars have considered that the "window" mentioned as placed in the ark of noah was not such, as during a period of prolonged cloud and storm a window should not light such a chamber. in the hebrew version of genesis, cap. 6, v. 16, the word is tzer, which means "something transparent" and is to be compared with the similar word zer, always translated "splendour" or "light" hence they suggest that this tzer, or zer, was some form of ever burning light, or "the universal spirit fixed in a transparent body" similar to the mysterious urim and thummim. alchemy and its successor, chemistry, are said to have

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

muda triangle the three points of the bermuda tr i a n g l e are florida, bermuda, and pu e rto rico. in modern legend, the triangle is more than an arbitrary geometric shape; its three points comprise the boundaries of a passage into a mysterious othe rworld. in the bermuda triangle, the laws of n a t u re are suspended, and ships, planes, and people disappear without a trace. a key event in the genesis of the legend was a real-life tragedy off the coast of florida on december 5, 1945. that afternoon, five avenger torpedo bombers flew out of the naval air station at fort lauderdale. flight 19, consisting of fourteen men (thirteen of them students in the last stage of training, headed on an eastern course toward the bahamas, intending to participate in a practice bombing at hens and chicke

n of phony claims of contact with them. since then meier has experienced approximately four contacts a year with ptaah, who is semjase s father. he claims more than 250 contacts with pleiadians, in general, since 1975. see also: adamski, george; contactees; semjase further reading elders, lee j, brit nilsson-elders, and thomas k. welch, 1979. ufo. contact from the pleiades, volume i. phoenix, az: genesis iii productions, 1983. ufo. contact from the pleiades, volume ii. phoenix, az: genesis iii productions. figu los angeles study group, n.d. the official billy meier web page. http//www.billymeier. com/index-alt.html. kinder, gary, 1987. light years: an investigation into the extraterrestrial experiences of eduard meier. new york: atlantic monthly press. korff, kal k, 1995. spaceships of the

iminary investigation re- port the report of an ongoing contact. tucson, az: self-published, 1989. ufo. contact from the pleiades: a supplementary investigation report the report of an ongoing contact. tucson, az: self-published. 168 meier, eduard billy stevens, wendelle c, ed, 1988. message from the pleiades: the contact notes of eduard billy meier, volume i. phoenix, az: wendelle c. stevens and genesis iii publishing, ed, 1990. message from the pleiades: the contact notes of eduard billy meier, volume ii. phoenix, az: wendelle c. stevens and genesis iii publishing, ed, 1994. message from the pleiades: the contact notes of eduard billy meier, volume iii. phoenix, az: wendelle c. stevens and genesis iii publishing. winters, randolph, 1994. the pleiadian mission: a time of awareness. atwood

elling deros (deranged and vicious) and teros (virtuous but overwhelmed, warring remnants of an ancient earthly race and possessors of advanced technologies, were featured prominently in the popular science-fiction pulp amazing sto- ries between 1944 and 1948. amazing s editor, ray palmer, promoted shaver s stories for the next three decades, and shaver continued to tell them until his death. the genesis of the episode was a letter the h e re t o f o re obscure sh a ver wrote to am a z i n g i n 1943. the letter purported to be a re p ro d u ction of an ancient alphabet from lemuria, a lost continent said to have sunk into the pa c i fic ocean some twe l ve thousand years ago (in re a l- shaver mystery 223 i t y, lemuria is a nineteenth-century inve n t i o n. palmer published it in am a z

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ula along such ancient merchant routes. the arm of historical certainty as yet does not reach very far back in human history, but more and more information is coming to light that confirms worldwide sea travel by ancient chinese, mediterranean, and indonesian cultures long before the relatively recent discoveries made by western europeans. in the lech lecha section of torah b reshith (the book of genesis, named b reshith after its first word tysarb, several generations of abraham s children by keturah and a number of his concubines are listed. abraham divided up the branches of his family, giving them gifts and sending those children by his concubines east to the east country. 36 one interpretation of this passage holds that east country refers to an area in syria or jordan. another theory

ziel the great) e the qur an, the song of allah transmitted through master mohammed e the peshitta (gospels, including the gospel of thomas) describing the life and teachings of master yeshuvah, and the revelation of john e the etz hachayyim (tree of life) dictated by rabbi yitza aq luria to chayyim vital( the five component books of the torah (hrvt) are conventionally known outside of judaism as genesis, exodus, leviticus, numbers, and deuteronomy. in this book, the five books of the torah shall be named according to their traditional titles. hence, the first book is called torah b reshith( in the beginning or by the first. the second book is called torah shmoth (names. the third, fourth, and fifth books are respectively titled torah vayiqra( and he called, torah b midbar( in the wilderne

a matter of course, the three columns of the tree and their respective sefiroth are said to emanate from or be anchored in the substratum of the unmanifest, undifferentiated negatively existent roots. the central column emanates from the negatively existent roots through a single point in the uppermost sefirah, called crown in the zohar and above in the sefer yetzirah. in the initial event at the genesis of the universe, the unmanifest light of the endless enters the tzimtzum (circular contraction) through that point in the supernal world of atziluth (emanation, triggering a quantum fluctuation that generates the big bang and subsequent inflation of the universe. it then descends through the successive three worlds, thereby manifesting the complete tree. the central column is called the li

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

es and processes the egyptians drew down the powers of the cosmos into the statues of their gods. this treatise has come down to us through the latin translation formerly attributed to apuleius of madaura.2 the pimander (the first of the treatises in the corpus hermeticum, the collection of fifteen hermetic dialogues3) gives an account of the creation of the world which is in parts reminiscent of genesis. other treatises describe the ascent of the soul through the spheres of the planets to the divine realms above them, or give ecstatic descriptions of a process of regeneration by which the soul casts off the chains which bind it to the material world and becomes filled with divine powers and virtues. in the first volume of his work, la revelation d'hermes tristne'giste, 4 festugiere has an

augustine raised a question which was to be much debated concerning the relative dates of moses and hermes. was hermes slightly later than moses, though much earlier than the greeks, as augustine said? was he contemporary with moses, or earlier than moses? all these views were to be held by later hermetists and magi. the need to date him in relation to moses was stimulated by the affinities with genesis which must strike every reader of the hermetic pimander. from other early christian writers, more about hermes trismegistus could be learned,1 particularly from clement of alexandria, who, in his striking description of the procession of the egyptian priests, says that the singer at the head of the procession carried two books of music and hymns by hermes; the horoscopus carried four books

f nature which is not good for all are parts of god. the following accounts of the contents of the five hermetic writings chosen are partly analysis, partly direct quotation.21 have made many omissions and have sometimes slightly rearranged the order. there is a good deal of diffuseness and repetition in these works, and i have tried to give their main gist as briefly as possible (i) the egyptian genesis. pimander. corpus hermeticum v; partly optimist and partly dualist gnosis) 1 festugiere, i, p. 84; ii, pp. x-xi (classification of the individual hermetica as optimist or pessimist in note to p. xi. 2 they are in the nature of precis, with some direct quotation, and the reader must be warned not to use them as complete translations. in making them, i have had before me festugiere's french

smissed by pimander "after having been invested with powers and instructed in the nature of the all and the supreme vision" he begins to preach to the people urging them to leave their errors and to take part in immortality. and trismegistus "engraved within himself the benefit of pimander".1 ficino, in his commentary on this treatise, is immensely struck by remarkable resemblances to the book of genesis "here mercurius is seen to be treating of the mosaic mysteries, he begins, and then goes on to make obvious comparisons. moses saw a darkness over the face of the abyss and the spirit of god brooding over the waters: mercurius sees a darkness and the word of god warming the humid nature. moses announced the creation by the powerful word of god. mercurius actually states that that shining w

vangelical, ix, 27, 6. artapanus was a hellenised jew; see festugiere, i, pp. 70, 384. 26 ficino's "pimander" and the "asclepius" megistus "by some means or other searched into almost all truth" and "often described the excellence and the majesty of the word, calling him "son of god, not only in the pimander, but also in the asckpius. thus an odour of sanctity surrounds the author of the egyptian genesis, who is so like moses, who prophesies christianity, and who teaches a devout way of life in loving devotion to god the father. nevertheless it is most obvious that there are, as ficino significantly fails to point out, radical differences of many kinds between the mosaic genesis and the egyptian genesis. particularly do they differ most profoundly in their account of the nature of man and

nity, and who teaches a devout way of life in loving devotion to god the father. nevertheless it is most obvious that there are, as ficino significantly fails to point out, radical differences of many kinds between the mosaic genesis and the egyptian genesis. particularly do they differ most profoundly in their account of the nature of man and the character of his fall. it is true that the mosaic genesis, like the egyptian genesis, says that man was made in the image of god and was given dominion over all creatures, but it is never said in the mosaic genesis that this meant that adam was created as a divine being, having the divine creative power. not even when adam walked with god in the garden of eden before the fall is this said of him. when adam, tempted by eve and the serpent, wished

FRATER ELIJAH ANGELS OF CHAOS

ritten upon the sword (denoting future prophecy as well as a method of use. the babbler is mentioned which is chrnzn. this chapter takes the tone of another and not chrnzn. it is something altogether different. vehicles are used for transport. keys open things up. a snake figure coils it s way around the edges of the page, it s head is a giant eye. the first few pages of this chapter also dictate genesis. ii/2b: the 1 realizes itself (we are above the abyss here. it thrusts forward into the void. it knows not, and in doing so what it must do. a reference to set is given. set being an intelligence of/in the outer. this an example in this case for modeling and identification/ use. the picture resembles a thing moving forward. ii/3a: a word. another word is given. this is not to replace (as n

FULLER J F C SECRET WISDOM OF THE QABALAH

in and throwing-out within itself; it therefore symbolizes the centripetal and centrifugal energies of creation, which through their rhythm constitute the infinite light out of which the universe is made; this light has been called the idealized blood of the universe. this trinity of primal causes- the ayin, the ain soph, and the ain soph aur- is concealed in the first three verses of the book of genesis: the creation out of god, since everything in gthe heavens and the earth h comes from the no-thing; the spirit of god; and the light which emanated from god's spiritual voice (the totality of the 22 letters) or words- hlet there be light h. the graspable beginning is light; all before it or, so to say, behind or beyond it, is impenetrable mystery- an absolute darkness to the mind. from the

germ of the idea of the sephiroth, or media between the highest and lowest worlds. 12 historically interesting as these general origins are, philosophically the most important correspondences are those connected with the sephirah 'hokmah; for in many places in the old testament and in the new, especially in the works of st. paul and st. john, is wisdom described as the creative power. the book of genesis opens with the words gin the beginning h, which in hebrew are rendered by the word b'raishith, which by many qabalists is spelt be'raishith, which means gthrough wisdom h, or through the word or principle which expresses wisdom- namely the logos of philo and st. john. a similar idea is found in the chaldaic word memrah, in the vach of the rig veda, honover of the zend avesta, and in the bo

f his three-fold constitution. like the body of man, the tree of life is itself divided horizontally into four planes (see plate iv on page 31) and vertically by three trunks or pillars (see plate iv on page 32. the central pillar- known as harmony, or mildness, or sometimes as the perfect pillar, consisting of kether, tiphereth, yesod, and malkuth- is the tree of life as mentioned in the book of genesis. the right-hand pillar- that of 'hokmah 'hesed, and netza'h- is active, male, and positive, and is called the pillar of mercy, whilst that of binah, pahad, and hod is passive, female, and negative, and is called the pillar of justice. these two pillars constitute the tree of the knowledge of good and evil, because they are made up of unbalanced forces which can only find equilibrium in the

hvh rideth upon a swift cloud and shall come into mitsraim [egypt. h and so the holy, blessed be he! rules mitsraim. 25 this world is seemingly the abode of tetragrammaton. such are the four worlds. in the simple sephirotic scheme the first is referred to kether 'hokmah, and binah; the second to 'hesed, pahad, and tiphereth; the third to netzah, hod, and yesod; and the fourth to malkuth. also, in genesis i, glet there be light h refers to the atziluthic world; gelohim saw the light, that it was good h refers to the briatic world; gelohim divided the light from the darkness h refers to the yetziratic world; and gelohim called the light day, and the darkness he called night h refers to the assiatic world. thus the whole process of creation is the evolution of light: from an absolute quality

, art thou loth to take thy place? h it replied: gseeing that thou hast placed me at the head of tob (good, how can i associate with the resh, the initial of ra e (evil? h god thereupon said to it: ggo to thy place, as thou hast need of the resh. for man, whom i am about to create, will be composed of you both, but thou wilt be on his right whilst the other will be on his left. h 3 in the book of genesis this duality in man is hidden in the words glet us make man in our image h, that is in light; gafter our likeness h (simulacrum or shadow, that is in darkness, which is the garment of light. the purpose of evil is to stimulate goodness. c..the holy one inflicts suffering on the righteous in this world in order that they may merit the world to come. but he who is weak of soul and strong of

symbols of the former, the harmony, and the to be formed. all energy must have resistance, all light must have darkness, all projecture or emanation, a hollow or excavation to receive efflux. affirmation supposes a negation; if the first androgene had not been separated into male and female, the result would have been entire sterility, as was the result as to the seven kings of edom described in genesis and the qabbalah; and the balance not existing, the forms did not and could not exist, and the emanation of the existences could not proceed and be manifest. 9 sympathy and antipathy governed by harmony is the secret not only of the spiritual but of the moral and physical worlds. the letters od, heh, and vau are their symbols, and together they form yhv (gnostic lao, the ineffable name. th

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

blematical of the active male energy, or the continuation of existence.[9 [9] ancient faiths embodied in ancient names, vol. ii, p. 448. within the legends underlying the jewish religion, it will be remembered that the tree appears mysteriously connected with the beginning of life and is interwoven with the first ideas of human action and experience. the literal sense, however, of the allegory in genesis concerning the woman, the tree, and the serpent, and its meaning as generally accepted by laymen and the uneducated among the priesthood, has little in common with its true significance as understood by the initiated. in vedic times, the home tree was worshipped as a god, and to the exhilarating properties in its juice was ascribed that subtle quality which was regarded as the life-giving

s use of the following argument "the holy spirit also is not silent in the psalms on the sacrament of this thing, when he makes mention of the lord's cup, and says 'thy intoxicating cup how excellent it is' now the cup which intoxicates is assuredly mingled with wine, for water cannot intoxicate anybody. and the cup of the lord in such wise inebriates, as noe also was intoxicated drinking wine in genesis. for because christ bore us all, in that he also bore our sins, we see that in the water is understood the people, but in the wine is showed the blood of christ. thus, therefore, in consecrating the cup of the lord, water alone cannot be offered, even as wine alone cannot be offered. for if anyone offer wine only, the blood of christ is dissociated from us; but if the water be alone, the p

ibed divine honors. this tree is said to have its regular priests, services, rites, and festivals, and is as zealously worshipped as are the gods of any other country. we are not informed as to whether the jewish tree of life was borrowed from the chaldeans or the egyptians, but, as the significance is the same in all countries, it is of little consequence which furnished a copy for the writer in genesis. in dr. inman's ancient faiths, is a drawing from the original, by colonel coombs, of the "temptation" or of the ancient tree-and-serpent myth in genesis. this drawing, in which it is observed that the jewish idea of woman as tempter is reversed, was copied from the inner walls of a cave in southern india. the picture is said to be a faithful representation of the version of the story as a

though comprehending both elements of the deity, was nevertheless female in signification. sir william jones observes that om means oracle--matrix or womb.[27] upon this subject godfrey higgins, quoting from drummond, remarks [27] see anacalypsis, book iii, ch. ii "the word om or am in the hebrew not only signifies might, strength, power, firmness, solidity, truth, but it means also mother, as in genesis ii, 24, and love, whence the latin amo, mamma. if the word be taken to mean strength, then amon will mean (the first syllable being in regimine) the temple of the strength of the generative or creative power, or the temple of the mighty procreative power. if the word am means mother, then a still more recondite idea will be implied, viz: the mother generative power, or the maternal generat

dark skinned, had long hair, hence not a negress. the most ancient statue of ceres was black, and pausanias says that at a place called melangea in arcadia there was a black venus. in the netherlands only a few years ago, was a church dedicated to a black goddess. the virgin of the sphere who treads on the head of the serpent represents universal womanhood. she is the virgin of the first book of genesis and mother of all the earth. she represents not only creative power but perceptive wisdom. although this goddess is usually seen with the lotus in her hand, she sometimes carries ripe corn or wheat. the mother of gotama buddha was called mai or maya, after the month in which the earth is arrayed in her most beautiful attire. maya is the parent of universal nature. according to davis, the m

tion of mai, the hindoo queen of heaven. in process of time, as the world became more and more masculinized, so important did it become that the male should occupy the more exalted place in the deity, that even the great mother of the gods, as we have seen, is represented as male. the androgynous or plural form of the ancient phoenician god aleim, the creator referred to in the opening chapter of genesis, is clearly apparent. this god, speaking to his counterpart, wisdom, the female energy, says "let us make man in our own image, in our own likeness" and accordingly males and females are produced. by those whose duty it has been in the past to prove that the deity here represented is composed only of the masculine attributes, we are given to understand that god was really "speaking to hims

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ffidavitof1857 was sworn. waite himself says only that it was made 'at the instanceofmy paternal grandfather, that theremightbe some recordofmy nativity from a family point of view, and in caseoflegal difficulties on either sideofthe atlantic. more significantly he suggests that if oneofhis american relatives had wished to helphimfinancially'itwas desirable to smooth his path as regards my lawful genesis and identity'(sly,p. 13. this the affidavit couldnotdo, for although there is no questionthatthechild wasarthuredward waite,thedocumentgives16a.e.waite-magicianofmanyparts_himneither namenorsex.norcould it make him legitimate.theonly contemporary evidence thatemmalovell, waite's mother, ever married captain waite is an entry in reuben walworth'shydegenealogyof1864.2there, charles frederick

ooks, fairy tales, adventure stories and the poetry of mrs hemans,butduring his adolescenceitbecame catholic in a. very broad sense:from thefundamentalphilosophyof balmes, a spanish theologian after the 'scholastic manner, tohamiltonand stuart-mill; from .the ascetic writersofthe latinchurchto the last issueofthe nationalreformer,or the last pamphlet of bradlaugh: from an antiquated commentary on genesis,throughpye and hitchcock on geology,withsomething from theconnectionofthephysicalsciences,a little from thepluralityofworlds,and more from pleasant old brewster, so forward to the works of charlesdarwinand the first criticisms ofmivart-thusran the bizarre circleof[my] serious reading.theeffect wasthathe 'read himself speedilyintoreligious chaos',9order, however, rapidly supervened and from

GILBERT THE MAGICAL MASON

at length before the martial prowess of the romans, who, having conquered, took great pains to destroy the arts and sciences of the egypt they had overrun and subdued; for they seem to have had a wholesome fear of the magical arts, which, as tradition had informed them, flourished in the nile valley; which same tradition is also familiar to english people through our acquaintance with the book of genesis, whose reputed author was taught in egypt all the science and arts he possessed, even as the bible itself tells us, although the orthodox are apt to slur over this assertion of the old testament narrative.ourpresent world has taken almost no notice of the rosicrucian philosophy, nor until the last twenty years of any mysticism, and when it does condescend to stoop from its utilitarian and

flame that would need no attention would have tended to idolatry, to which the israelites were ever prone.thechaldeans and persians used to maintain a perpetual fire in the temples. certain scholars have considered that the 'window' mentioned as placed in the ark of noah was not such, as during a period of prolonged cloud and storm a window would not light such a chamber. in the hebrew version of genesis, chap. 6, v. 16, the word istzer,which means 'something transparent, and is to be compared with the similar wordzer,always translated 'splend255 our' or 'light, hence they suggest that thistzer,orzer,was some form of ever burning light, or 'the universal spirit fixed in a transparent body, similarto the mysterious urim and thummin. alchemy and its successor, chemistry, are said to have ori

hem from promiscuous distribution. a glance at the doctrines of the kabalah may be most suitably commenced with the consideration of the ideas of the divine. i must premise that although these kabalists were hebrews- teachers of the pentateuchallaws and dogmas to the people as an exoteric religion- yet their esoteric conception of godhead has nothing, or next to nothing, in common with the god of genesis or part of the old testament.thesupreme being of the kabalah is found to be demonstrated after two manners; at one time the inconceivable eternal power proce255 eding by successive emanations into a more and more conceiv255 able existence; formulating his attributes into conceptions of wisdom, beauty, power, mercy and governance; exhibiting these attributes first in a supernal universality

ccessive stages of entities of this type pass along the ages through a descending scale, offering the individual every variety of experience, and then along an ascending scale of re255 development until human perfection is attained, and ultimate reunion with the divine is the result of the purified soul having completed its pilgrimage. in thecommentaryonthecreationofgenesis,still allegorical like genesis itself, it is stated:thereis in heaven a treasury called guph, and all the souls which were created in the beginning, and hereafter to come into this world, god placed therein: out of this treasury god furnishes children in the womb with souls.a further commentary in symbolic language narrates how the power, perceiving a child's body to be in formation, sends for a suitable ego to inhabit

doctrine to the theosophic scheme of reincarnation-karma as god relentlessly compelling the individual ego to a new earth-life. the kabalah then teaches that the egos have come out from the spirit fountain, suffer incarnation again and again until experience and perfection have been attained, and ultimately rejoin the divine source. now what is it that dwells for a time in this 'coat of skin' as genesis calls it, this so-called material body? it is a divine spark, composed of several elements derived from the symbolic four parts of jehovah, and from three worlds, and those are seated in the fourth world of effects, the material universe. now, it is no doubt true that in the several kabalistic schools, the numbers and names of these essences vary, but the basic idea remains the same: just

entalpha, or emblem of health, the pythagorean emblem, is the five-pointed masonic star, five is the hebrew he, a female potency according to the kabbalah, and may be either the superior he, the mother idea, or the lower he, the bride of god, the church, the kingdom, these two together constitute the elohim, a feminine plural noun, constantly used as a title for creative power in the narrative of genesis in chapter one, and up to the end of verse four of chapter two, where the jehovist narrative commences.itis a curious coincidence that the acacia referring to the burial ofh.a.,and which the fellow crafts dressed in white, carried in their hands as emblems of their innocence, is the same word as the greekq.kq.kld.which means innocence; it was also an emblem of immortality.theinsistance on

GILBERT THE SORCERER AND HIS APPRENTICE

s 'ancient 'ancient of the ancient.ones 'ancient of days, etc.,aretitles applied to god in his innermost and most concealed forms; and the term 'ancient ofdays' is used in several passages in the bible. this term 'ancieiit of days' is said, kabalistically, to refer to godbeforethe creation, anditsmeaning is 'ancientbefore(or anterior to) the days of creation; which daysofcreation, mentioned in225.genesis. areofcourse not the. simple day and nightorthis insignificant little solar systemofours, whichisbut a mere spot intheshore1essocean of the universe. the term,-elders (or ancient ones) is also usedin.the fourth chapter of the apocalypseofst john, describing the twenty-four thrones before the throne of the majesty divine. the word 'antient',as usedinthe time of shakespeare, meant20 the sorc

ph resh shintaua bgd hvzcht i kl mnsoptzqrshthv\0>-l::cttl/)ttlt:igj:>gthetarot57leaves, for eight is the first cubical number.theace of cups is of egyptian origin, which can be more easily seen in the spanish tarot.thefigure, like an inverted m on its front, is all that remains of the egyptian twin serpents which originally decorated it.itrepresents the waters of creation in the first chapter of genesis.itis the symbol of the power which receives and modifies.theace of swords isasword surmounted by a crown, from which depend on either side an olive and a palm branch, symbolic of mercy and severity; around it are six hebrew yods, recalling the six days of the mosaic creation.itis the symbol of that justice which maintains the world in order, the equilibrium of mercy and severity. the ace o

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

f creator of the swedenborgian rite it is dom antoine joseph pernety (1716 1796. at the age of fifty pernety left the benedictine order and settled at avignon where he redirected his alchemical enthusiasm into masonic channels and allegedly created a rite hermetique that reflected his interests. from 2[2] swedenborg s principal theological works are arcana coekstia, his commentary on the books of genesis and exodus, published at london between 1749 and 1756; and vera chrisriana religio, his principal dogmatic work, published at amsterdam in 1771. all of his works have been translated into english. the most noticeable differences between swedenborg s system and most other expositions of christian theology are over the doctrines of the trinity and vicarious atonement. swedenborg also denied

GLOBAL FREEMASONRY

began their emigration from egypt. later, pharaoh attacked the israelites, but god saved them through a further miracle he performed through moses. but, it is in the qur'an that we find the most accurate account of the exodus from egypt, because the torah underwent much textual corruption after it was originally revealed to moses. an important proof of this is that in the five books of the torah genesis, exodus, leviticus, numbers and deuteronomy there are many contradictions. the fact that the book of 5x deuteronomy ends with an account of the death and burial of moses is indisputable proof that this portion would have to have been added after moses' death. in the qur'an, in the account of the exodus of the israelites from egypt, as in all other stories related in it, there is not the sl

GNOSTIC HANDBOOK

d has continued today through christian puritanism and some new age gnostic derivatives, heaven s gate ufo cult is a prime example. to understand the nature of the demiurge and hence the true gnostic position on the world and matter we need to provide a background on some of the myths involved. there are many traditions and explanations of how this occurred, ranging from the fall of sophia to the genesis tale. for the valentinians the primal error occurred after a long process of hierarchical expansion, the unoriginate originator expanded into manifestation and hierarchies on hierarchies took form. each hierarchy manifested a further hierarchy until, finally, the last emanation, sophia was created. sophia, being the last creation, did not understand the nature of what had occurred, in her

terial world. even among the gnostics there are many variations in interpretations of the fall. some traditions see the creator as the divine will or sophia, others see the creator as the demiurge and hence evil. some have two yahwehs, a true light lord and a false substitute. some sects refute the whole old testament saying it is the work of the false yahweh, while others even see the serpent in genesis as a premonition of the savior. for a more modern twist, one science fiction writer (with a penchant for occultism and a strange adaptation of psychology) outlined the gnostic myth in a more technological form. millions of years ago in the spiritual dimensions, a spirit entity decided he wanted more power than was his due, he created a sequence of mind traps or games. these games or traps

hat the title demiurge is usually applied. saturn is also sophia and through ialdaboath matter is created and yet we may ask why was it a sin for sophia to want to know or understand the divine will? it seems clear that this supposed error was actually the process by which sophia (and with her mankind) could enter matter and achieve an understanding of the divine will. this model is duplicated in genesis where the serpent tempts eve and eve is seen to fall, yet in reality eve begins a necessary journey into the material world, symbolized by putting on coats of skin and being dispelled from the garden. the entry into matter was hence painful but necessary. so while saturn/sophia may have caused the material world and its suffering and pain, it is through realizing that this world is only a

hey may be other races within our universe, assuredly so, but it does seem that the majority of ufo sightings and experience reflect our own fears, terrors, needs and desires and hence have a archonic origin. the world is the work of lowly powers which though they may mediately be descended from him do not know the true god and obstruct the knowledge of him in the cosmos over which they rule. the genesis of these lower powers, the archons, and in general that of all of the orders of being outside god, including the world itself, is the main theme of gnostic speculation..the universe, the domain of the archons is like a vast prison whose innermost dungeon is the earth, the scene of mans life. around and above it the cosmic spheres are ranged like concentric enclosing shells. most frequently

00-3,000 bce, which tilak calls the orion period, that the vedic hymns and sacrificial system were evolved. other texts evolve between 3,000 and 1,400 when the memory of the original homeland is dim. this theory is all the more challenging when associated with the latest research in dating the sphinx and early egyptian culture. the work of john west (serpent in the sky, bauval& hancock (keeper of genesis, fingerprints of the gods, the orion mystery) and others have significantly pushed back the dating of the foundation of egypt, maybe to even as early as 10,500 bce. the latest dating of the sphinx has a major effect on how we evaluate history. from geological research by prof. robert schloch of boston university, it has been conclusively proven that the sphinx shows signs of major erosion

he best examples of this is the image of the serpent. the serpent was a sacred symbol of the israelite tradition, throughout the old testament it is also used as a symbol of wisdom. moses uses a serpent to heal the people of israel, in gematria the serpent has the same numerical as the christ and is seen as a type of jesus. yet, at the same time, the serpent is cursed in the priestly rendition of genesis and seen as a symbol of evil. and the lord said unto moses, make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live numbers 21:8 the serpent clearly is the symbol of gnosis, wisdom and the earliest traditions. again, while we can see remnants of the gnostic faith in the myths and legends of genesis, we

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

which was gnostic theurgy page 35 at least logical and consistent; evil and pain are inherent in this world because the world is the creation of the evil one. the byzantine commonwealth, page 122. obolensky. the world is the work of lowly powers which though they may mediately be descended from him do not know the true god and obstruct the knowledge of him in the cosmos over which they rule. the genesis of these lower powers, the archons (rulers, and in general that of all of the orders of being outside god, including the world physical itself, is the main theme of gnostic speculation. the universe, the domain of the archons is like a vast prison whose innermost dungeon is the earth, the scene of mans life. around and above it the cosmic spheres are ranged like concentric enclosing shells

rsonas, and assist in the process of breaking free to become what we really are. this transformation is never easy. to go beyond everything that exists in the lower worlds takes a special awareness, a special will and that is what being a gnostic is all about. real integration is a complete existential disappearance from this entire nature field, by confluence with another life-spirit, and by the genesis of another existence adapted to this other life-spirit. this is the purpose of the gnosis! unmasking, j.van rijckenborgh, 1958. x gnostic theurgy page 60 the mind is central to the spiritual system that we know as gnosis. indeed, the word gnosis, in some sense, means knowledge and hence emphasises the importance of the intellectual path within the esoteric tradition. when we contemplate ou

en as a sequence of energy receptors an distributors, the term chakra literally means wheel of energy. the size of the chakra tends to be from two to six inches varying according to the degree of spiritual development. each of these centres is related to a state of consciousness and a colour. the states of consciousness can also be discovered by a esoteric reading of the seven days of creation in genesis the four attributes of the churches the four attributes of each church help us to appreciate the unique nature of each of the energy centres. these centres are central to the process of transforming the electromagnetic field of the gnostic from the dialectic to the static. the kundalini or serpent power based in the lowest centre is energised in such a way that the serpent seed (the taint

es of this buddhist sect are esoteric in nature and have much in common with the secret techniques used within the celestial path of the gnostic tradition. this tradition is also found reflected in the secret chariot or merkeva mysticism of the kabbalistic tradition. seven days of re-creation another tradition which expresses this process of re-creation is found hidden within the creation tale of genesis. emanuel swedenborg, the great swedish mystic, taught that hidden with the seven days of creation was a description of our regeneration. though he did not relate these to the chakras, if we link them together we can gain a picture of the spiritual regeneration that takes place in the gnostic life. the key however is to realise that since man is being re-created through the seven days of cr

he deserts and it formed the secret core of their faith. as time progressed and israel became a political force in its own right, the esoteric teachings were passed by secret brotherhoods such as the qadesh. this lineage of the esoteric wisdom is sometimes known as the sethian tradition, both the essenes and gnostics emphasised this unique designation. it was used in the sense of the genealogy of genesis, where seth was the replacement for murdered abel and he represented the pure wisdom. cain, on other hand, represented a fallen lineage, he was considered a tool of the demiurge- an archon in flesh. this conflict is important because it forms the very foundation of our understanding of the origins of the kabbalah. in ancient israel we have the sethian form of kabbalah, the ariosophic myste

the alphabet has secret and occult power, is the basis for the gnostic use of words and numbers. sacred alphabets are not seen as social or communication systems, but as vehicles for spiritual power. the ancient hebrews believed that there was such power inherent in the twenty two hebrew letters that the very universe was formed through their use. the concept of the logos, the divine word and the genesis creation story is based on fiat lux- he spoke and there was light. in the hebrew traditions what he spoke was the letters of the hebrew alphabet. the hebrew alphabet is a system of twenty two letters which is said to form the bridge between the invisible spirit (ain) and the sephira of the tree of life. each gnostic theurgy page 104 of the letters can be related to colours, sounds, images

GOLDEN DAWN RITUALS A

tion and invocation the adept must now pass an examination on [h. the adept must now pass an examination on assigned ritual work [h1. reading list for z.a.m *1. astral projection, ritual magick and alchemy by francis king *2. fama fraternitas (provided *3. confessio (provided) 4. the middle pillar by israel regardie 5. the gospel of john- new testament 6. the book of revelations- new testament 7. genesis- old testament 8. ezekiel- old testament 9. the philosopher's stone- by israel regardie 10. catenea- by homeri 11. lexicon of alchemy- by rulandus 12. philosophy of natural magic- by agrippa 13. egyptian magic- by florence farr 14. the kabbalah unveiled- by s.l. mathers 8 15. zanoni- bulwer lytton 16. history- sword of wisdom- by ithell colquhon it is not required that the z.a.m. read each

GOLDEN DAWN RITUALS F

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

ave found that keeping a special box for the rose cross lamen is appropriate. some have even found that coating the box with rose oil gives it a rosy smell, and thus, enlivens and invokes even deeper into the mind the importance and power of the rose cross. let the adept, therefore, never forget to kiss the rose cross lamen upon placing it upon him or herself and upon removing it. 9 biblical text genesis 2:11-14 king james version "the name of the first is pison: that is it which compasseth the whole land of havilah, where there is gold; and the gold of that land is good: there is bdellium and the onyx stone. and the name of the second river is gihon: the same is it that compasseth the whole land of ethiopia. and the name of the third river is hiddekel: that is it which goeth toward the ea

GOLDEN DAWN RITUALS U3

e higher will, i.e, the lower genius, shall descend into the royal habitation, so that the higher will and the lower will shall be as one, and the higher genius shall descend into the kether of man, bringing with him the tremendous illumination of his angelic nature. and the man shall become what is said of enoch "and chanokh (enoch) made himself to walk with god and he was not, for god took him (genesis, 5:24" u2 u4 then also this shall thou know, that the nephesch of the man shall become as the genius of the evil persona, so that the evil persona itself shall be as the power of the divine in the qlippoth as it is said "wither shall i go from thy spirit, or wither from thy presence shall i flee? if i ascend up to heaven, thou art there. if i make my bed in hell, behold thou art there (ps

GOLDEN DAWN RITUALS ZAM8

gram would be for specific or concentration of energies, as well as sealing. you should remember that at times in magical workings, both of them may be employed, but the hexagon always initiates the whirl. we call the hexagram the signet star of the macrocosm. it is the sign of the macrocosm, the greater or outer world. the six angles easily represent the six-day period of creation as depicted in genesis, while its synthesis can be akin to the seventh day, a period of rest. this is summed up by its hexagonal center. 10 let us divert a moment to the subject of the unicursal hexagram. for years, it was thought by followers of aleister crowley that he had invented this particular hexagram. after studies of early order documents, it was determined that the unicursal hexagram was used by early

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

s which he brought to life. at first all went well but after a time the giants began to fight among themselves and refused to work. viracocha decided that he must destroy them. some he turned back into stone. the rest he overwhelmed with a great flood.3 very similar notions were, of course, found in other, quite unconnected, sources, such as the jewish old testament. in chapter six of the book of genesis, for example, which describes the hebrew god s displeasure with his creation and his decision to destroy it, i had long been intrigued by one of the few descriptive statements made about the forgotten era before the flood. according to the enigmatic language of that statement, there were giants in the earth in those days .4 could the giants buried in the biblical sands of the middle east b

ther molina in his relacion de las fabulas y ritos de los yngas: in the life of manco capac, who was the first inca, and from whom they began to 1 jos de acosta, the natural and moral history of the indies, book i, chapter four, in south american mythology, p. 61. 2 ibid, p. 82. 3 d. gifford and j. sibbick, warriors, gods and spirits from south american mythology, eurobook limited, 1983, p. 54. 4 genesis 6:4. graham hancock fingerprints of the gods 62 boast themselves children of the sun and from whom they derived their idolatrous worship of the sun, they had an ample account of the deluge. they say that in it perished all races of men and created things insomuch that the waters rose above the highest mountain peaks in the world. no living thing survived except a man and a woman who remain

due to unrecorded pre-colombian contacts between the cultures of the middle east and the new world, but there was one way to explain the similarities and the differences in a single theory. suppose that the two versions of the legend had evolved separately for several thousands of years, but prior to that both had descended from the same remotely ancient ancestor? remnants here s what the book of genesis says about the tower that reached to heaven: throughout the earth men spoke the same language, with the same vocabulary. now as they moved eastwards they found a plain in the land of shinar, where they settled. there they said to one another, come, let us make bricks and bake them in the fire. for stone they used bricks and for mortar they used bitumen. come, they said, let us build oursel

al evidence seems to have been ignored by historians and archaeologists, who do not believe that any civilization capable of building a pyramid could have existed in mexico at such an early date. it is worth noting, however, that byron cummings, the american archaeologist who originally excavated the site for the national geographical society, was convinced by clearly demarcated stratification 19 genesis 11:1-9. 20 reported in maps of the ancient sea kings, p. 199. see also the god-kings and the titans, p. 54, and mysteries of the mexican pyramids, p. 207. graham hancock fingerprints of the gods 120 layers above and below the pyramid (laid down both before and after the volcanic eruption) that it was the oldest temple yet uncovered on the american continent. he went further than the geolog

f the tree of the knowledge of good and evil, the lord god said, behold, the man has become as one of us, to know good and evil. now, lest he put forth his hand and take also of the tree of life and eat and live for ever [let us] send him forth from the garden of eden. 5 the popol vuh is accepted by scholars as a great reservoir of 1 popol vuh, p. 167. 2 ibid, pp. 168-9. 3 ibid, p. 169. 4 ibid. 5 genesis, 4:22-4 graham hancock fingerprints of the gods 159 uncontaminated, pre-colombian tradition.6 it is therefore puzzling to find such similarities between these traditions and those recorded in the genesis story. moreover, like so many of the other old world/new world links we have identified, the character of the similarities is not suggestive of any kind of direct influence of one region o

is not precisely the ability adam and eve acquired after eating the forbidden fruit, which grew on the branches of the tree of the knowledge of good and evil? finally, just as adam and eve were driven out of the garden, so were the four first men of the popol vuh deprived of their ability to see far. thereafter their eyes were covered and they could only see what was close. both the popol vuh and genesis therefore tell the story of mankind s fall from grace. in both cases, this state of grace was closely associated with knowledge, and the reader is left in no doubt that the knowledge in question was so remarkable that it conferred godlike powers on those who possessed it. the bible, adopting a dark and muttering tone of voice, calls it the knowledge of good and evil and has nothing further

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

15. 520. 533, jeter un sort' maleficium super jactare' lex sal. 22, 4; zouber legen, to lay a spell, walth. 115, 32. 116, 23-5. the swed jjiisa to conjure is, i think, for t^jusa, on. kiosa, choose, spy (gramm. 4, 848, pick, eligere sortem; but also the' vala' the wise woman and enchantress, is one that' wales' or chooses, a valkyrja. one species of divination was performed with the drinking-cup (genesis 44, 5. from the lat. caucus (for scyphus) are supposed to have sprung cauculator, capitul. an. 789, 63 capit. 1, 62. 6, 373, and coclearius, ib. 18 capit. 5, 69, and from these the ohg. concajari scenicus, magicus, gl. mons. 377, gougulari, troj. 7411' suochen an den swarzen buochen' martina 20' nii ler etz in sin.^wurzez huoch, daz ime der hellemor hat gegebcn' walth. 33, 7. black art, bl

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

e that the latin language has no word of its own for giant, but must borrow the greek gigas, titan, cyclops; yet italy has indigenous folk-tales of campanian giants. 2 the biblical view adopted in the mid. ages traced the giants to cain, or at least to mixture with his family: gigantes, quales propter iracundiam dei per filios seth dejiliabus cain narrat scriptura procreates, pertz 2, 755. for in genesis 6, 4 it is said: gigantes autem erant super terram in diebus illis; postquam enim ingressi sunt filii dei ad filias hominum, illfeque genuerunt, isti sunt potentes a seculo viri famosi. the same view appears in caedm. 76. 77; in beow. 213 grendel s descent is derived from caines cynne, on whom god avenged the murder of abel: thence sprang all the nntydras (neg. of tudor proles, therefore m

, or first arose out of the collision of this with christian teaching, and is to be regarded as a fuller development of the adamic dogma. if adam was interpreted to mean clay, it was but taking a step farther to explain, more precisely, that the flesh only was borrowed from earth, but the bones from stones, and the hair from grass. it is almost unscriptural, the way in which the mhgr. poetizer of genesis (fundgr. 2, 15) launches out into such minutiee: f duo got zeinitzen stucchen den man zesamene wolte rucchen, duo nam er, sosich wane, einen leim zahe (glutinous lime, da er wolte daz daz lit zesamene solte (wished the limbs to come together, streich des unterzuisken (smeared it between, daz si zesamene mohten haften (stick. denselben letten (clay) tet er ze adaren (made into veins, uber i

HANDBOOK OF EGYPTIAN MYTHOLOGY

phite theology, see mt in appendix: primary sources; for the discussion of its date, see f. junge, mdaik 29 (1973: 195 204; and h. schl gl, der gott ta-tenen, orbis biblicus et orientalis 29 (freiburg and g ttingen, 1980. 74. this papyrus is now in the british museum, london (pbm 10188. for a full translation, see appendix: primary sources. for a commentary on the creation myths, see j. p. allen, genesis in egypt: the philosophy of ancient egyptian creation accounts, 2d ed, yale egyptological studies 2 (san antonio, tx, 1995, 27 30. 75. this inscription is mentioned by the neo-platonist philosopher iamblichus in his book mysteries of egypt, written around 300 ce. the major temples and royal tombs of sais now lie beneath a marshy area that has not been fully excavated. 76. see appendix: pri

ng from tears wept by the creator because of the anger against him, tears that caused a temporary state of blindness. this may be a reference to the rage of the sole eye when she discovers that the creator has grown a new eye in her absence. the creator s blindness implies a temporary loss of his power of creative insight or perception (sia. humanity is the imperfect product of rage and misery: a genesis suited to the rebellious role humanity plays in mythical history. one hymn to the creator states that humanity came forth from the two divine eyes, which are the sun and the moon.16 in the account of creation in the bremner-rhind papyrus, people originate in the tears wept by the creator on the return of shu and tefnut. it is not clear whether these are tears of joy at the reunion with his

ons. they might be thought of as rowing or towing the sun boat or even defending it against the forces of chaos. the vignette to book of the dead spell 39 shows a dead person taking on seth s role of spearing the apophis serpent. in death, everyone could be a cosmic hero in the perpetual struggle that was the central feature of egyptian myth. notes 1. the translation is by james p. allen from his genesis in egypt: the philosophy of ancient egyptian creation accounts, 2d ed, yale egyptological studies 2 (san antonio, tx, 1995. for other important surveys of egyptian creation myths, see s. bickel, la cosmogonie gyptienne avant le nouvel empire, orbis biblicus et orientalis 134 (freiburg and g ttingen, 1994; and m. bilolo, les cosmo-th ologies philosophiques d heliopolis et hermopolis, the th

m. bilolo, les cosmo-th ologies philosophiques d heliopolis et hermopolis, the thought of ancient egypt and nubia, vol. 2 (kinshasa and munich, 1986. 2. unattributed quotations are the author s translations from egyptian texts listed in appendix: primary sources. 3. such a temporal framework is seen, for instance, in the account of the creation of the world in seven days described in the book of genesis. for ancient creation myths in general, see the chapter chaos and cosmogony in m. r. wright, cosmology in antiquity (london and new york, 1995. 4. this is one of the reasons why ptah precedes ra in some lists of gods who ruled the world. although the imagery of the primeval mound is drawn from the inundation, the land is said to rise rather than the waters to fall. the rising of the mound

the egyptians were fond of etymological explanations for the nature of deities. these explanations are often false in linguistic terms, but they can provide information on religious ideas. 10. writers on egyptian myth refer to the eye of ra as the eye goddess or as the solar eye (the sun disk) in distinction to the lunar eye (the moon disk. 11. for this interpretation, see chapter iiic in allen, genesis in egypt. 12. in representations of solar deities, this cobra is shown in front of or coiled round the sun disk. the uraeus cobra formed part of many egyptian royal headdresses. 13. confusingly, in spite of the story of the sole eye searching for shu and tefnut, the eye is quite often identified as tefnut. the role of a deity is often defined by the pair or group of which he or she forms a

the fierce and gentle daughters of the creator. 14. for a comprehensive discussion of the place of maat in egyptian culture, see the chapter the concept of maat in erik hornung, idea into image: essays on ancient egyptian thought, trans. elizabeth bredeck (princeton, 1992; or j. assmann, ma at: gerechtigkeit und unsterblichkeit im alten gypten (munich, 1990. 15. the translation is that of allen, genesis in egypt, 25 26. for other translations of the egyptian terms neheh and djet, see time and eternity in hornung, idea into image. these two forms of time are occasionally shown as deities supporting the sky. 16. the hymn, from papyrus cairo 58032, is translated in john l. foster, hymns, prayers, and songs: an anthology of ancient egyptian lyric poetry, ed. susan tower hollis (atlanta, ga, 1

HELENA BLAVATSKY THE KEY TO THEOSOPHY

such a statement? a. they are ready at hand. christ is alleged to have said "love each other" page 23 the key to theosophy- hp blavatsky.txt and "love your enemies" for if ye love them (only) which love you, what reward (or merit) have ye? do not even the publicans the same? and if you salute your brethren only, what do ye more than others? do not even publicans so? these are christ's words. but genesis says "cursed be canaan, a servant of servants shall he be unto his brethren" and, therefore, christian but biblical people prefer the law of moses to christ's law of love. they base upon the old testament, which panders to all their passions, their laws of conquest, annexation, and tyranny over races which they call inferior. what crimes have been committed on the strength of this infernal

of servants shall he be unto his brethren" and, therefore, christian but biblical people prefer the law of moses to christ's law of love. they base upon the old testament, which panders to all their passions, their laws of conquest, annexation, and tyranny over races which they call inferior. what crimes have been committed on the strength of this infernal (if taken in its dead letter) passage in genesis, history alone gives us an idea, however inadequate. at the close of the middle ages slavery, under the power of moral forces, had mainly disappeared from europe; but two momentous events occurred which overbore the moral power working in european society and let loose a swarm of curses upon the earth such as mankind had scarcely ever known. one of these events was the first voyaging to a

th a spirit and soul? whence these? a. from the universal soul. certainly not bestowed by a personal god. whence the moist element in the jelly-fish? from the ocean which surrounds it, in which it lives and breathes and has its being, and whither it returns when dissolved. q. so you reject the teaching that soul is given, or breathed into man, by god? a. we are obliged to. the "soul" spoken of in genesis is, as therein stated, the "living soul" or nephesh (the vital, animal soul) with which god (we say "nature" and immutable law) endows man like every animal. is not at all the thinking soul or mind; least of all is it the immortal spirit. q. well, let us put it otherwise: is it god who endows man with a human rational soul and immortal spirit? a. again, in the way you put the question, we

e personality itself, can it? and such consciousness, as i already told you, survives only throughout devachan, after which it is reabsorbed, first, in the individual, and then in the universal consciousness. better enquire of your theologians how it is that they have so sorely jumbled up the jewish scriptures. read the bible, if you would have a good proof that the writers of the pentateuch, and genesis especially, never regarded nephesh, that which god breathes into adam, as the immortal soul. here are some instances "and god created every nephesh (life) that moveth" meaning animals; and it is said "and man became a nephesh (living soul, which shows that the word nephesh was indifferently applied to immortal man and to mortal beast "and surely your blood of your nepheshim (lives) will i

the occultists and theosophists believe thoroughly in the doctrine of evolution as given out by kapila and manu, they are emanationists rather than evolutionists. the doctrine of emanation was at one time universal. it was taught by the alexandrian, as well as by the indian philosophers, by the egyptian, the chaldean, and hellenic hierophants, and also by the hebrews (in their cabala, and even in genesis. for it is only owing to deliberate mistranslation that the hebrew word asdt was translated "angels" from the septuagint, while it means emanations, aeons, just as with the gnostics. indeed, in deuteronomy the word asdt or ashdt is translated as "fiery law" whilst the correct rendering of the passage should be "from his right went (not a fiery law, but) a fire according to law" viz, that t

established above fate, viz, to god and the demiurgos: neither employing matter, nor assuming any other things besides, except the observation of a sensible time. already some are beginning to recognize the existence of subtle powers and influences in nature, in which they have hitherto known nought. but, as dr. carter blake truly remarks: the nineteenth century is not that which has observed the genesis of new, nor the completion of old, methods of thought -to which mr. bonwick adds, that: if the ancients knew but little of our mode of investigation into the secrets of nature, we know still less of their mode of research. magic, black (see above. sorcery, abuse of powers. magic, ceremonial magic, according to cabalistic rites worked out, as alleged by the rosicrucians and other mystics, b

ISIS UNVEILED

t were resorted to. the universal doctrine of emanations, adopted from time immemwial by the greatest schools which taught the kabalistic, alexandrian, and oriental philosophers, gives the k^ to that panic among the christian fathers. that spirit of jesuitism and clerical craft, which prompted farkhurst, many centuries later, to suppress in his h^rrew lexicon the true meaning of the first word of genesis, originated in those days of war against the expiring neo-platonic and eclectic school. the fathers had decided to pervert the meaning of the word daimon" and tbey dreaded above all to have the esoteric and true meaning of the word rasit unveiled to the multitudes; for if once the true sense of this sentence, as well as that of the hebrew word ludt (translated in the septuagint 'angels' wh

t; but that paul never considered christ more than a man "full of the spirit of god" is but too evident "in the arche was the logot, and the logos was adnate to the theos" wisdom, the first emanation of ain-soph; the protogonos, the hy- postasis; the adam kadmoq of the kabalist; the brahm& of the hindfl; the logos of plato; and the "beginning" of st. john are all the rasit, n'^vkh, of the book of genesis. if rightly interpreted it overturns, as we have remarked, the whole elaborate system of christian theology, for it proves that behind the cretuixe deity there was a hioheb god, a planner, an architect; and that the former was but his executive agent a dmple poweb! they [the christiana] persecuted the gnostics, murdered the philo- sophers, and burned the kabalists and the masons; and when

all claims to be considered divine revdaiion. here is the problem, which we quote from the bible the word of the god of truth "and i appeared unto abraham, unto isaac, and unto jacob, by the name of god almighty, but by my name jehovah was i not known to them (exodus, vi, 3, spake god unto moses. a very startling bit of information that, when, before arriving at the book of exodus, we are told in genesis (xxii, 14) that "abraham called the name of that place" where the patriarch had been preparing to cut the throat of his beloved son "jehovah-jireh (jehovah sees. which is the inspired text? both cannot be which the spurious one? 376. kircber: oedip. aegt/pt. iii. v, p. 203. digitizecoy google 108 isis unveiled now if both abraham and moses had not belonged to the same holy group, we mi^t p

art from some deductions original with several of the most important founders of the various branches of gnosticism, was not new. passing through the chaldaean kabalistic tradition, it gathered its materials ia the hermetic books, and pursuing its flight still farther back for its metaphysical specu- lations, we find it floundering among the tenets of manu, and the earliest hindfl ante-sacerdotal genesis. many of our eminent antiquarians trace the gnostic philosophies right back to buddhism, which does not impair 377. tertulliu: adt. more iii, viii, iq. 378. 8ttp. rd, part u, vii; iren: agmtut htnaua. ill, ii, 2; cf. iii. sii. 12. 379. sup. rel, loe. eil. digitizecoy google the indian, chaldaean. and ophite trinities 169 in the least either their or our arguments. we repeat, bwldkitm i ntt

the limits of the seven spheres, and ^orified the supreme father, him that ia above ilda-baoth. hence the latter, full of jealousy, cast down his eyes upon the lowest stratum of matter, and begot a potency in the form of a serpent, whom they [ophites] call his son. eve, obeying him as the son of god, was persuaded to eat of the tree of knowledge" it is a self-evident fact that the serpent of the genesis, who appears suddenly and without any preliminary introduction, must have been the antitype of the persian arch-devs, whose head is askmog, the "two- footed serpent of lies" if the bii -serpent had been deprived of his limbs before he had tempted woman unto sin, why should god specify as a punishment that he ^ould go "upon bis belly? nobody supposes that he walked upon the extremity of his

es of chorene says that sim was called zeruan; and sim is shem" in hebrew, his name writes utd, shem a sign. as^ria is held b; the ethnologists to be the land of shem, and egypt called that of ham. shem, in the tenth chapter of gmeaia is made the father of all the children of eber, of elam (oulam or eilam, and ash- ur (assur or assyria. the nephilim, or fallen men, gebers, mighty men spoken of in genesis (vi, 4, come from oijam 'men of shem' even ophir, which is evidently to be sought for in the india of the days of hiram, is made a descendant of shem. the records are purposely mixed up to make them st into the frame of the mosaic bible. but genesis, from its first verse down to the last, has naught to do with the 'chosen people; it belongs to the world's history. its appropriation by the

JASMUHEEN THE FOOD OF GODS

e or less an unchangeable factor, the expression of the disease can vary depending upon our lifestyle, mental status and our environmental factors. also with the availability of genetic engineering, cloning techniques etc. many of the genetic diseases will be altered and will become preventable, controllable or even curable in our near future. but still the genetic factor is very important in the genesis of a disease. meditation+ prayer+ programming+ vegetarian diet+ exercise+ service+ time in silence in nature+ devotional songs/ mantras= access to the divine nutrition channel divine nutrition: the madonna frequency& the food of gods with jasmuheen 120 similarly, environmental factors can bring diseases. simply speaking, people living in crowded or polluted areas have a higher likelihood o

ctious diseases or diseases related to improper nutrition. they can also modify genetic expression of a disease, e.g. by change of weather or shifting from a humid place to a dry place can alter asthma, even in a genetically prone person. science has also now firmly accepted and established that mental status, attitude and personality can contribute significantly in the acquiring of health or the genesis of diseases. apart from this there are several other unknown causes, not yet clearly understood to science. for example the role of the belief system, the role of blessings and curses, power of meditation and yoga etc. all of which are still not properly understood but we suspect may have an impact on genesis of diseases. broadly speaking modifiable factors in prevention or treatment of di

everal approaches. science offers modern medicine (conventionally known as allopathy) but there are equally famous ayurveda, homeopathy, chinese medicine, acupuncture, aromatherapy, yunani and several other pathies. naturopathy offers only treatment at the lap of nature and is drug free. from a holistic viewpoint all these pathies are complimentary and really none can be a complete answer. as the genesis of disease is multi-factorial the answer to the problem should also be multimodal. each human being is different, each person has a different prakriti (disposition) and each has a different genetic code; hence we need to take account of these individual factors too. no generalization can therefore be done in therapy related comments. many times it is wiser to join two or more complimentary

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

nity; but the points of the spikes (spicce, or thorns) are gathered upwards in the centre. in fig. 5 there are still the three nails; but a suggestive similarity to be remarked in this figure is a disposition resembling the crux-ansata an incessant symbol, always reappearing in egyptian sculptures and hieroglyphics. there is also a likeness to the mysterious letter tau. the whole first chapter of genesis is said to be contained in this latter emblem this magnificent, all-including tau. three bent spikes, or nails, are unmistakably the same symbol that belus often holds in his extended hand on the babylonian cylinders, afterwards discovered by the jewish cabalists in the points of the letter shin, and by the mediaeval mystics in the three nails of the cross. the gnostics and their remains

sumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench (1 kings xviii. 38. and if we go back long before the times of moses, as early as abraham s days, we meet with an instance of the same sort: it came to pass that when the sun went down, and it was dark, behold a smoking furnace and a burning lamp, that passed between these pieces (genesis xv. 17. the first appearances of god, then, being in glory or, which is the same thing, in light or fire and he showing his acceptance of sacrifices in so many instances by consuming them with fire, hence it was that the eastern people, and particularly the persians, fell into the worship of fire itself, or rather they conceived fire to be the symbol of god s presence, and they worshipped

ivision produced by fire; metron is ten (or measures or spaces numbered as ten. the whole word means, and the entire object bearing this name means, the original ten measures or parts of the fiery ecliptic or solar wheel, or the ten original signs of the zodiac. therefore the pyramids are commemorative altars raised to the divinity fire. the ophites are said to have maintained that the serpent of genesis was the logoj, and the saviour. the logos was divine wisdom, and was the bhudda, or buddha, of india. the brazen serpent was called logoj, or the word, by the chaldee paraphrast (basnage, lib. iv. ch. xxv) it is very certain that, in ancient times, the serpent was an object of adoration in almost all nations. the serpentworshippers seem to have placed at the head, or nearly at the head, of

atic sculpture and architecture all over the world. this does not admit of denial. its character and purpose are, however, wholly misunderstood. not only is the worship of the serpent found everywhere, but it everywhere occupies an important station; and the farther back we go, the more universally it is found, and the more important it appears to have been considered. the destroyer or serpent of genesis is correctly the renovator or preserver. in genesis there is a tree of knowledge and a tree of life. here we have the origin of the ophites, or oriental emblematical serpent-worshippers, to account for whom, and for whose apparently absurd object of adoration, our antiquaries have been so uwich perplexed. they worshipped the saviour- regenerator under the strangest (but the sublimest) aspe

or round, and the upright and ver- fig. 82. mudros of phoenicia (dr. hyde) fig. 83. mahody of elephanta (capt. pyke) fig. 84. muidhr of inismurry. fig. 85. pillar-stone, hill of tara. tical, or "phallic' shape, as indicated in the diagrams on pp. 222, 223. these forms, in their infinite variety, are the parents of all architecture. 218 the rosicrucians. the zodiac itself is, in certain senses, a genesis, or history of creation. the twelve signs may be interpreted as the twelve acts of the divine drama. some of the fig. 86. fig. 87. fig. 88. brixworth church, northhamptonsh, supposed circa 670. tower in dover castle, circa 400. turret at the east end of st. peter s church, oxford, circa, 1180. mosques in the east are surmounted with twelve minarets, and the number twelve occurs frequently

ic countenance, which the orientals assign to a veiled prophet, similar to the mysterious personage in lalla rookh. gorgoneion. chapter the twenty-sixth. presence of the rosicrucians in heathen and christian architecture. question may here arise whether two corresponding pillars, or columns, in the white tower, london, do not very ingeniously conceal, masonically, the mythic formula of the moasic genesis, male and female created he them &c. refer to the following pages, figs. 119, 120. 1. tor, or hammer of thor, t(au. 2. corinthian volutes, or ram s horns. the crescent moon and star is a plantagenet badge. it is also the badge of the sultan of turkey. also, with a fig. 121. fig. 122. egypt, persia; sect of ali difference, it displays the insignia of egypt. the flag of egypt is the ensign o

K AMBER THE BASICS OF MAGICK

cult philosophy here, and certainly an important part of the tradition is the idea (and terms) microcosm and macrocosm. the greater universe, known as the *macrocosm, includes everything that exists. it corresponds with the *microcosm, or tiny universe, ie. man- who is thought of as a miniature replica of the macrocosm (whole universe. this basic magical relationship is demonstrated in the bible (genesis 1.27, where god is the macrocosm; and in the writing of trismegistus("as above so below. since man is in the image of god (universe) it follows that god is in the image of man (in other words, man and the god/universe match each other. the magician, as a microcosm is thus connected with the macrocosm. there is an intimate relationship of energies between you and everything else. the univer

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

lem: kabbalah and counter-history, cambridge: harvard university press, 1979: p. 89) suares, carlo. the sepher yetsira, including the original astrology according to the qabala and its zodiac. french original: editions du mont-blanc, 1968. english translation: boulder: shambhala publications, 1976. suares book on sy is one in a series on what he considers the three great cabalistic works [namely] genesis, the song of songs and sepher yetsira. suares does not believe kabbalah to be mysticism, stating, qabala is a science and the sepher yetsira is a precise and accurate treatise on the structure of cosmic energy, written in a hidden code. suares thesis rests on the belief that each hebrew letter denotes not only a letter, but also a proof, a symbol and even a miracle revealing its forgotten

di, in aries (new series, vol. 1, no. 2 (leiden: brill, 2001. saadia gaon s commentary on sy, tafsir kitab al-mubadi, referred to so often, has still not been published english. the promising but misleading title, rabbi saadiah gaon s commentary on the book of creation, annotated and translated by michael linetsky (northvale: jason aronson inc, 2002) offers a translation of saadia s commentary on genesis (perushe rav se adya ga on li-ve-reshit: bereshith to vayetze* some excerpts of saadia s commentary are posted on the internet by scott thompson and dominique marson at www.wbenjamin.org/saadia.html* michael linetsky kindly wrote to me (january 17, 2007 [m]any years back i prepared a fully annotated translation into english of rabbi saadiah gaon's commentary on the book of formation. the p

n and dominique marson at www.wbenjamin.org/saadia.html* michael linetsky kindly wrote to me (january 17, 2007 [m]any years back i prepared a fully annotated translation into english of rabbi saadiah gaon's commentary on the book of formation. the publisher confused the titles of this work and my other one [given notice above] which was the annotated translation of the [commentary on the] book of genesis. by the time they got to working on the book of formation, the publisher was sold and thus this work never saw light [my brackets dk* at a connected site, sefer yetzirah biography compiled by scott thompson, at http//www.wbenjamin.org/biblio_yetzirah.html, there is a list of commentaries on sy, commencing with isaac ben solomon israeli in the tenth century and concluding with aryeh kaplan

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

xcerpts from r. ezra ben solomon fs perush eal shir ha-shirim and a letter to r. abraham on god fs garments.in english. brody, seth. commentary on the song of songs= perush eal shir ha-shirim. kalamazoo: western michigan university, 1999. along with r. ezra fs commentary are the ghidden midrash to the book of lamentations h from the zohar hadash and r. bahya ben asher of sargossa fs commentary on genesis 1:1-2 (composed 1291. 20081 6. gavarin, martelle. grabbi ezra ben solomon of gerona, h part 1, in kabbalah (newsletter) vol. 1, no. 2 (jerusalem: winter, 1985-6; part 2: gannotated bibliography: source texts and criticism, h in kabbalah (newsletter) vol. 2, no. 3 (spring 1986 [on-line at http//queensu.ca/jewishstudies/kabbalah.html. green, arthur. gthe song of songs in early jewish mystici

is ultimately based on the hebrew bible, the beginning, really, is the tanakh, parts of which are more gmystical h than others. more important to our line of inquiry is that certain themes were developed more than others for a variety of mystical purposes. by talmudic times, two branches of the mysteries were well known and defined: the work of creation, i.e. developments of the first chapters of genesis, and the work of the chariot, developments of ezekiel and, to a lesser extent, isaiah. a. apocalyptic, wisdom literature, pseudepigrapha radicalizations of bible themes appeared in the intertestamental apocalypses, which, when grouped together with a somewhat irregular splay of wisdom literature, psalms, testaments, prayers, and other material, are referred to as the pseudepigrapha. two fi

r and the mystic circles at languedoc does not match the facts. to begin with, the bahir is itself a compilation, with sources and references to earlier material, which immediately begins our search into the time before its appearance.13 20081 27 b. to investigate jewish mysticism, how is one to begin at the beginning? the documentary evidence is sprawling, yet incomplete. we cannot commence with genesis 1:1 and travel a nice straight line to kabbalah today. however, to set a broad stage for subsequent mystical endeavor, a fine first book is cosmos, chaos and the world to come: the ancient roots of apocalyptic faith, by norman cohn (new haven: yale university press, 1993, the second part of which charts the primal swirlings of the path which eventually leads to jewish (and christian) mysti

KETAB E SIYAH

cifer mentioned within contestor ego omni audienti verba prophetiae libri huius si quis adposuerit ad haec adponet luciferius super illum plagas scriptas in libro isto for i testify unto every man that heareth the words of the prophecy of this book, if any man shall add unto these things, lucifer shall add unto him the plagues that are written in this book verbum luciferius the words of lucifer i genesis the beginning 388 quomodo cecidisti de caelo lucifer qui mane oriebaris how art thou fallen from heaven, o lucifer, star of the morning! ego luciferius misi angelum meum testificari vobis haec ego sum stella splendida et matutina i lucifer have sent mine angel to testify unto you these things. i am the bright morning star. ii a w alpha omega ego primus et ego novissimus et absque me non es

LAITMAN M FROM CHAOS TO HARMONY

anity was centered around ancient babylon, and that is where the first outbreak of egoism occurred. as a result, people began to want to dominate nature and the world, and to exploit everything to their own benefit. this outbreak of egoism was allegorically described as the building of the tower of babel: come, let us 158 from chaos to harmony build us a city, and a tower, with its top in heaven (genesis, 11:4. however, the babylonians plot failed because it is impossible to satisfy the ego directly. as their egos grew, it separated them from one another. previously, the people of babel had lived as one people. but now, when the ego began to speak in them, they stopped understanding each other. this moment is described as the evolution of different languages. thus, hatred drew them apart

LAITMAN M THE KABBALAH EXPERIENCE

instead of work, and furthermore, they want to eradicate the questions from their faith and receive signs and omens above nature, and for that they are heavily punished. that is because since the sin of the first man, the lord has presented a correction for that sin by uniting havayah and elokim, as i have explained. that is the meaning of the words: in the sweat of thy face shalt thou eat bread (genesis 3, 19. it is natural that what one attains with great efforts, one finds hard to say that it is a gift from the creator. thus, there is room for one to make an effort to completely believe in private providence, and decide that even without these efforts, one would still achieve all that. by that that sin is sweetened. m e o r t h e c r e at o r? q: how do you reconcile the contradiction b

that a person goes through in each degree. only by going from situations of the left line (uncorrected) to situations of the right line (the force of the creator) and then to the state of the middle line (the correction of the left by the power of the right- is there an ascent to the next degree. man himself, while feeling the desires of his nature, gives himself the name, gentile. as the book of genesis writes: the first man, once created, began to name the objects and attributes of the world around him. along a person s spiritual ascent, he becomes corrected and names the attributes of his inner world. he calls himself pharaoh, gentile, moses and so on. when a person feels his negative desires to receive, he names them nations of the world. the particular situations where his nature is t

b b a l a h 377 he, at the request of malchut (man, builds a bond with her v contact and coupling v through his sefira of yesod. w h at i s a s o u l? q: what is that spiritual object called a soul? a: the zohar writes about the relationships between all five partzufim of the world of atzilut, which is the world that governs reality. it says: therefore shall a man leave his father and his mother (genesis 2, 24, meaning the soul will become independent from its mother and father, attain completeness and independent coupling with malchut, to unite with the creator, and create new partzufim v corrected souls. a soul is the partzuf of malchut of the world of atzilut. zeir anpin, the creator, is her husband. the partzuf of abba ve ima v hochma and bina v provide the soul with everything it need

LAITMAN M THE PATH OF KABBALAH

nnecessary to change the desire to enjoy. the only thing that must be changed is the intention of that desire. the directing of the desire must be changed. this is called the correction of the desire, and it is our goal and the only purpose for our being in this world, the lowest of all worlds (states of being. one can either work for the creator or for self; there is no in-between. 320 part six: genesis c h a p t e r 6 .1 t h e s e v e n da y s o f c r e at i o n it is written, in the beginning god created the heaven and the earth. now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of god hovered over the face of the waters. and god said 'let there be light' and there was light. and god saw the light, that it was good; and god divided the light

now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of god hovered over the face of the waters. and god said 'let there be light' and there was light. and god saw the light, that it was good; and god divided the light from the darkness. and god called the light day, and the darkness he called night. and there was evening and there was morning, one day (genesis 1:1-5. this is how the book of genesis begins. every one of us, when hearing these verses, is moved in some way. over the years, we have been exposed to various interpretations of the verses of the torah on a literal level. however, we rarely settle for such simplified interpretations that leave many questions open. we want to analyze the torah scientifically, logically. what does the tora

pper world and the sensation of the complete and sublime reality before the others. but even during the process of correction, if we go through it consciously, through our own efforts, we will feel it as a creative process, as a romantic desire, and not as perpetual beating and torment. the first day of creation and god saw the light, that it was good; and god divided the light from the darkness (genesis 1:4. in the process of creation, we must equalize ourselves with the acts of the creator. hence, our first act should be dividing our thoughts between good (heaven) and bad (earth. this process is called the recognition of evil, meaning the understanding of what is evil. one begins to analyze which of his properties belongs to spirituality and which to corporeality, using kabbalah books an

ection that the collective soul experiences. the fifth day of creation and god said 'let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven' and god created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and god saw that it was good (genesis 1:20-21. when the attribute of bestowal water joins the attribute of reception earth it gives the attribute of reception many forms of reception. these different forms are the parts of creation that were made on the fifth day. pa r t s i x: g e n e s i s 325 the sixth day of creation and god said 'let us make man in our image, after our likeness; and let them have dominion over the fish of

n earth it gives the attribute of reception many forms of reception. these different forms are the parts of creation that were made on the fifth day. pa r t s i x: g e n e s i s 325 the sixth day of creation and god said 'let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth (genesis 1:26. what does it mean to create man in our image after our likeness? it is said in the torah (genesis 1:27: in the image of god created he him. image (tzelem) is a part of bina that descends from it into the soul and gives it the properties of the creator. in other words, partzuf bina is the mechanism of providence in charge of all the souls that need correction. in order to correct malc

at we must do and how. that is the mission of the image, the aiding mechanism of bina. this mechanism clothes our souls and produces all the necessary corrections. that is why it is said that through this image, man is created within us. the seventh day of creation and the heaven and the earth were finished, and all the host of them. and on the seventh day god finished his work which he had made (genesis 2:1-2. our work revolves around the acquisition of the trait of bina. one corrects oneself through these properties and thus ascends higher. adam performed these corrections six times within him. these corrections are named: hesed, gevura, tifferet, netzah, hod and yesod. these gradual corrections are referred to as six days or the 6,000 years of creation. malchut, the last sefira, is unab

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

o adjacent sides of any flat stone to find out whether they are at right angles to each other. in freemasonry when the candidate is now asked, gwhat is a square? h he replies: git is an angle of ninety degrees or the fourth part of a circle. h this is obviously not a correct description of a square, but only of one corner of a square. 230. the square which lies on the v.s.l. has quite a different genesis, and a different reason for its existence, from the implement which is worn by the r.w.m. it was originally a mathematical square, but it has lost its full shape, and is now represented only by one corner of the square. it is usually considered identical with the carpenter fs or mason fs tool of that name, which is worn by the r.w.m. as the symbol of his office, but the two ideas are in re

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

ormation of modern satanist religion. i was, furthermore, encouraged to shift my emphasis to the work of earlier literary figures ultimately responsible for fashioning the positive image of the devil that lavey later adopted for his church of satan. after reflecting on these objections, however, i concluded that despite his heavy dependence on prior thinkers lavey was directly responsible for the genesis of modern satanism as a serious religious (as opposed to a purely literary) movement. furthermore, however one might criticize and depreciate it, the satanic bible is still the single most influential document shaping the contemporary satanist movement. whether lavey was a religious virtuoso or a misanthropic huckster, and whether the satanic bible was an inspired document or a poorly edit

nce of their good or evil deeds. eventually there will be a final battle (a zoroastrian armageddon) between good and evil in which it is anticipated that ahriman and his hosts will be defeated. the earth will then be renewed, evil people will be destroyed, and the righteous resurrected. one of the points on which zoroastrianism differs from the other monotheisms is in its conceptualization of the genesis of satan. mainstream judaism, christianity, and islam all view satan as a fallen angel who was cast out of heaven, either for disobeying god or for rebelling against god. by way of contrast, ahriman is believed to be very much on par with ahura mazda. they even created the world together, which explains why the world is such a mixture of good and bad. later thinkers speculated that the two

erted that demons would float in the air until the day of judgment in the form of incubi (male demons) and succubi (female demons. like other medieval thinkers, aquinas believed that demons could seduce human beings, particularly in the dream state. he further speculated that should a succubi conceive after having intercourse with a man, the result would be a giant, like the nephilim mentioned in genesis 6:4. aquinas also perceived dark forces at work behind many cases of dream divination. he distinguished between lawful dreams proceeding from natural causes or divine revelation and dreams proceeding from demons: but if divination of this kind arises from a revelation by demons with whom there is an agreement either openly because they have been invoked to this end, or implicitly because a

78. membership into the order is by invitation only. the teachings of the order still rely heavily on the writings of the barcynskis. see also magic and magical groups for further reading: melton, j. gordon. encyclopedia of american religion. 5th ed. detroit, mi: gale research, 1996. azazel azazel was one of the chieftains of the 200 fallen angels who, according to the book of enoch (mentioned in genesis 6:2 4, came to earth to mate with mortal women. azazel, it is said, taught humanity how to fashion such things as weapons and, for women, cosmetics (encouraging vanity. he is mentioned by name in the book of leviticus, where he appears to have been some sort of a desert creature to whom the ancient israelites dedicated their scapegoats containing the sins of the nation: aaron shall cast lo

s creations (fortean picture library) 44 charleroi case from the thinking of spare and kenneth grant (the latter was responsible for disseminating spare s writings, the esoteric order of dagon emerged in 1980. this group conjured the dark demons created by h. p. lovecraft. a more significant new group to grow out of the chaos base was thee temple ov psychick youth, founded in 1981 by the musician genesis p-orridge. see also crowley, aleister ;magic and magical groups for further reading: baddeley, gavin. lucifer rising: sin, devil worship and rock n roll. london: plexus, 1999. grant, kenneth. images and oracles of austin osman spare. london:muller, 1975. spare, austin osman. the focus of life: the mutterings of aaos. london:morland press, 1921. charleroi case the so-called monster from cha

d guy who is going to rescue satan s unwilling fianc e is arnold schwarzenegger, and arnold s opponent, who is the devil himself, shows up on earth in the body of an investment banker an appropriate profession, considering the demise of most ordinary people s portfolios over the past couple of years, though it s still hard to top satan s profession in devil s advocate. enoch enoch is mentioned in genesis as the father of methuselah, the longest lived of the long-lived descendants of adam. in a pattern that was typical of the so-called intertestamental period, several books (none ever accepted as canonical) were composed in the name of enoch. these works, especially the book of enoch, are extremely important for the angel lore they contain. the enochian magic 81 book of enoch is sometimes r

LIBER 777

ew more universal; sectarianism has drawn false distinctions between identical gods for polemical purposes. thus, where shall we put isis, favouring nymph of corn as she was? as the type of motherhood? as the moon? as the great goddess earth? as nature? as the cosmic egg from which all nature sprang? for as time and place have changed, so she is all of these! what of jehovah, that testy senior of genesis, that lawgiver of leviticus, that phallus of the depopulated slaves of the egyptians, that jealous king-god of the times of the kings, that more spiritual conception of the captivity, only invented when all temporal hope was lost, that medi val battleground of cross-chopped logic, that being stripped of all his attributes and assimilated to parabrahman and the absolute of the philosopher?

istorical egyptian deity but is mentioned in cap. iii of the book of the law and is said to combine hoor-par-kraat (horus the child) and ra-hoor-khuit (ra-horus of the two horizons. line 6: on was not an egyptian deity but a transliteration into hebrew( a or wa) of the name of the egyptian solar cult-centre called heliopolis by the greeks. the confusion arose through a misreading by freemasons of genesis xli, 45 and 50 where joseph married asenath daughter of poti-phera priest of on. on spelt u as a formula is another matter entirely; see col. clxxxvii. hrumachis is probably a variant spelling of harmachis (hor-maku, said by budge (gods of the egyptians vol. i p. 470) to be the greek name for heru-khuti, horus of the two horizons, who represented the sun from sunrise to sunset. line 13: ch

LIBER LVII

specially as many other will be found in the course of the ensuing work. notariqon is derived from the latin word notarius, a shorthand writer. of notariqon there are two forms. in the first every letter of a word is taken for the initial or abbreviation of another word, so that from the letters of a word a sentence may be formed. thus every letter of the word tycarb, berashith, the first word in genesis, is made the initial of a word, and we obtain hrwt larcy wlbqyc \yhla har tycarb, be-rashith rahi elohim sheyequebelo israel torah .in the beginning the elohim saw that israel would accept the law. in this connection i may give six very interesting specimens of notariqon formed from this same word tycarb by solom meir ben moses, a jewish qabalist, who embraced the christian faith in 1665

all worship. the fifth is, hwrcat owcy dltc rjba hywar hlwtb, betulah raviah abachar shethaled yeshuah thrashroah .i will choose a virgin worthy to bring forth jesus, and ye shall call her blessed. the sixth is, wlksy owcy ypwgc rttsa \ypxr tgwob, beaugoth ratzephim assattar shegopi yeshuah thakelo .i will hide mayself in cake (baked with) coals, for ye shall eat jesus, my body. 4 [the quote from genesis, in jacob.s blessing to judah, is generally taken as the earliest reference to the messiah. other meanings of 358 are discussed later in this article. t.s] on the qabalah 7 the qabalistical importance of these sentences as bearing upon the doctrines of christianity can hardly be overrated. the second form of notariqon is the exact reverse of the first. by this the initial or finals or both

date of earliest known qabalistic texts (ignoring mythology: 4th or 5th century c.e. who derived from whom, mr. mathers. t.s] on the qabalah 11 reference to the fact that the deity is both masculine and feminine. they have translated a feminine plural by a masculine singular in the case of the word elohim. they have, however, left an inadvertent admission of their knowledge that it was plural in genesis i, 26 .and the elohim said: let us make man. again (v. 27, how could adam be made in the image of the elohim, male and female, unless the elohim were male and female also? the world elohim is a plural formed from the feminine singular hla, eloh, by adding \y to the word. but in as much as \y is usually the termination of the masculine plural, and is here added to a feminine noun, it gives

asculine. but the word jwr, ruach, spirit, is feminine, as appears from the following passage of the sepher yetzirah \yyj \yhla rwr tja, achath (feminine, not achad, masculine) ruach elohim chayyim .one is is she the spirit of the elohim of life. now, we find that before the deity conformed himself thus.i.e, as male and female.that the worlds of the universe could not subsist, or, in the words of genesis (i, 2 .the earth was formless and void. these prior worlds are considered to be symbolized by the .kings that reigned in the land of edom, before there reigned a king over the children of israel.,13 and they are therefore spoken of in the qabalah as the .edomite kings. this will be found fully explained in various parts of this work. we now come to the consideration of the first sephira, o

ng to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \yhla ynb, beni elohim, the sons of the gods (genesis vi, 4. the number 9. these two produced dwsy, yesod, the foundation or basis, represented by yj la, the mighty living one, and ydc, shaddai: and among the angels by \yca, aishim, the flames (psalms civ, 4, yielding the third trinity of the sephiroth. the number 10. from this ninth sephira came the tenth and last, thus completing the decad of the numbers. it is called twklm, malkuth, the ki

rtain primordial worlds created, but these could not subsist, as the equilibrium of balance was not yet perfect, and they were convulsed by the unbalanced force, and destroyed.22 these primordial worlds are called the .kings of ancient time. and the .kings of edom who reigned before the monarchs of israel. in this sense, edom is the world of unbalanced force, and israel is the balanced sephiroth (genesis xxxvi, 31. this important fact, that worlds were created and destroyed prior to the present creation, is again and again reiterated in the zohar. now the sephiroth are also called the world of emanations, or the atziluthic world, or archetypal world, twlyxa \lwo, olahm atziluth; and this world gave birth to three other worlds, each containing a repetition of the sephiroth, but in a descend

LIBER LXVII THE SWORD OF SONG

leave the fact decline to make the smallest pact with your creative deity, and say: the christhood-soul in me, risen of late, is now quite clear even of the smallest taint of earth. supplanting god, the man has birth(.new birth. you.ll call the same, i fear) transcends the ordinary sphere and flies in the direction .x (there lies the fourth dimension) vex my soul no more with mistranslations from genesis to revelations, but leave me with the flaming star,75 jeheshua (see thou zohar!)76 and thus our formidable pigeon-77 lamb-and-old-gentleman religion fizzles in smoke, and i am found attacking nothing. here.s the ground, pistols, and coffee.three in one (alas, o rabbi schimeon) but never a duellist.no son, no father, and (to please us most) decency pleads.no holy ghost! all vanish at the to

s with annihilation. follow the lead of france, freedom.s enlightened nation! off! sacredotal stealth of faith and fraud and gnosis! come, drink me: here.s thy health, arterio-sclerosis* let me die in a ditch, damnably drunk, or lipping a punk, or in bed with a bitch! i was ever a hog; muck? i am one with it! let me die like a dog; die, and be done with it! 616. a lizard.71.a short account of the genesis of these poems seems not out of place here. the design of an elaborate parody on* the hardening of the arteries, which is the pre-disposing cause of senile decay; thus taken as the one positive assurance of death. notes 59 browning to be called .ascension day and pentecost. was conceived (and resolved upon) on friday, november 15, 1901. on that day i left ceylon, where i had been for sever

ment abode in that land, and when it heard that there was a bhikkhu living in a tree, and that the village folk brought him rice and onions and gramophones, it saw that it must not be .and little perdu. r abu heard them talk; and learnt the great secret of impermanence, and of sorrow, and the mystery of unsubstantiality .and the government evicted the bhikkhu; and set guard, quite like the end of genesis iii, and cut down the tree, and all the nats perished .jehjaour heard and trembled. perdu. r abu was only three years old. viii .it really seemed as if fate was against him. poor jehjaour! in despair he cried to his partner .o ganesha, in the world of gods only we shall be safe. let him be born as a flute-girl before indra.s throne .difficult is the task. replied the alarmed deity .but i w

remainder. let x, the purpose of the universe, be the resultant of the forces g, s, and m (god, satan, and man. then m is also the resultant of g, s, and -x. so that we can regard either of our forces as supreme, and there is no reason for worshipping one rather that the other. all are finite. this argument the christians clearly see: hence the development of god from the petty tycarb 92 joss of genesis to the intangible, but selfcontradictory spectre of to-day. but if g be infinite, the other forces can have no possible effect on it. as whewell says, in the strange accident by which he anticipates the metre of in memoriam .no force on earth, however great, can stretch a cord, however fine, into a horizontal line that shall be absolutely straight. the definition of god as infinite therefo

n the hope of transcending them. unfortunately, he is as one who, a hundred years ago, should have declared any knowledge of the chemistry of the fixed stars impossible. to invent new methods, and to revolutionise the functions of the senses by training or other-wise is the routine work of to-morrow.1 but, alas! he goes even further .similarly we seek by the study of cerebral disease to trace the genesis of the phenomena which are supposed by some physicists who have strayed into biological fields to justify them in announcing the .discovery. of .telepathy. and a belief in ghosts. to talk of cerebral disease as the characteristic of one who merely differs from you (and that because he has more knowledge than yourself) is itself a symptom familiar to alienists (i may say i hold no brief for

LIBER MMCMXI NOTE ON GENESIS

be studied in regardie (ed) the golden dawn and the complete golden dawn system of magic. the most significant change in the divination method is that in the golden dawn version one counted 5 rather than 11 for aces; also, the g.d. paper instructed selection of the significator based on the appearance of the querent (c) ordo templi orientis this e-text last revised 25.08.2olliber mmcmxi a note on genesis from the paper written by the v.h. fra. i.a. 5 =68 (allan bennett) a a publication in class c issued by order: d.d.s. 7 =48 pramonstrator o.s.v. 6 =58 imperator n.s.f. 5 =68 cancellarius 1 prefatory note the following essay is one of the most remarkable studies in the hebrew qabalah known to me. its venerable author was an adept familiar with many systems of symbolism, and able to harmonis

t the simple division into two is the method of multiplication of the am.ba, the lowest, simplest, and most [chaldaan oracles, fragment 64 in westcott and cory. here used in its true meaning of .the marshalling forth by number. qabalah, hlbq, by tarot .the mystery shown forth in balanced disposition by command. hidden behind my magic veil of shows, i am not seen at all.name not my name. a note on genesis 5 absolute form of physical life that we know. the dual power of nature is the great mother of the worlds. again, to draw an analogy from the material world, consider the moon, our mother. behold in her the typic representative of the powers of the two. light and darkness, flux and reflux, ebb and flow.these are her manifested powers in nature.where also she binds the great waters to her w

nd to go further we must resort to the twin sister of the science of number.which, indeed, is but number made flesh: geometry, or absolute symbolism. even as it was spoken by the holy pythagoras .god geometrises. let us behold the work of his fingers! one father incomprehensible one son incomprehensible 1. 2. 3. a m c one mother incomprehensible. fig. i..the trinity unmanifest* for it is written (genesis 1: 27:\da arb jbqnw rkz wta arb \yhla \lxb wmlxb \dah-ta \yhla arb .and the elohim created mankind: in the likeness of the elohim created they them: male and female created they them. now if adam be in the similitude of the elohim: and are male and female, then must the elohim be also male and female. now in the first of these mysterious three verses in exodus xiv. wherein the divided name

number 91, which is also the number of ynda hyhw, wherefore by gematria .tetragrammaton our lord. is the angel of the elohim of the divided name. therefore is the tetragrammaton symbolic of the manifested presence of the elohim; and if the elohim be male and female, so also must be the tetragram. also is the number of ma (also 91) by aiq bekar 1+4+5= 10.the perfection of the sephiroth. a note on genesis 7 one father eternal. one son eternal. 4. 1. 2. 3. one mother eternal. fig. ii..the trinity in manifestation in both of these symbols the all-including circle represents the underlying idea of the number 0: the infinite: para-brahman: the ain soph. in the first is shown the mystic trinity before manifestation; as it were unlimited, unbound, and unbounded, inoperative because of its diffusi

ed the b of the measureless heavens: and their reflection formed the c of the measureless waters. and thus was formulated one eternal hexad: and this is the number of the dawning creation. but herein is the fall, that there were only six numbers, so that for the seventh was 5 repeated. hence 1+2+3+4+5+6+5= 26= hwhy. assiah; tetragrammaton as the elemental limitation, the jealous god..p. a note on genesis 9 one thing is significant, indeed. let us take the primal three and convert those numbers into colours. so we get a, the father, the yellow ray of the dawning sun of creation; m, the mother, the blue ray of the great primaval waters; c, the son, the red ray: the ruach elohim* symbol of the red fire of god, which brooded (v. 2) upon the face of the waters: or like the red glory that lights

e will was heard in the night of time. the total numeric value of the verse is fntd= 4459, of which the key is 22, the number of the paths from a to t; and the key of 22 is 4, the tetractys and the threshold of the universe. now to proceed to what i have termed the time process, the first word of the law then is tycarb. now in the hebrew scriptures the first word of a book is also its title. thus genesis a note on genesis 13 is called by the rabbins .b.rasheth. or .in the beginning. wherefore we may regard this word as not the first word.albeit that is shadowed forth therein.but as the seal and title and key of the whole book. holding this in mind, let us proceed to analyse it. the number of its letters is six, the seal of creation, and their total numeric value is 2911. 2911= 13= death, t

LIBER SAMEKH

ech by the hierophant consisting of extracts and paraphrases from the oracles, on gno longer is visible unto thee c the earth abideth not h; it is not in the westcott edition. 32 crowley, tannhauser, act iv, scene ii. emphasis added in mtp. 33 g c we fll tear your soul apart h. the lead cenobite in hellraiser. 34 c until the angel finally gets sick of playing nice and knees him in the groin. vide genesis xxxii, 25. 35 yes, aleister. 36 the allusion is probably to ii corinthians xii, 12. endnotes 55 liber viii 37 a crowley ritual of this title (also known as ritual cxx) has been published as facsimile ms, and transcripts thereof posted on the internet, although the ritual in question does not contain a clear description of the temple, aside from the fact that it contains a ten and a half fo

LUCIFERIAN SORCERY AND SET TYPHON

ophis) were many, a few examples are: nak, sabau, apophis, suti, baba, smy, hemhemti, pakerbeth, saatet-ta, qerneru, tutu, nesht, hau-hra, iubani, amam, sebaent- seba, khak-ab, khan-ru,uai sau, beteshu, kharubu the four times wicked the smaiu and mesu betshet were the children of rebellion, those who were shape shifters and cult members who venerated the serpent as their god. as it was written in genesis the serpent was subtle than any beast and refers to the cunning and mindful approach it had towards anything done. the material associated with set-typhon is iron, called often the bone of typho. it was by this strength in which set held dominion over all at some point in time, his forms many and his will and hunger to exist was greater than the efforts of his enemies to destroy him. set i

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

postulates that the creator, the designer, is in fact a giant flying spaghetti monster. in the view of id supporters, god created all life-forms pretty much as they exist today, and these life-forms did not evolve did not change over time in any appreciable way because they are irreducibly complex. the fixed nature of living species is already claimed and inferred in the first book of the bible, genesis. the principle of the unchanging nature of living species (they are called kinds in the bible) created by god as in genesis is called creationism. thus, id recognizes limited hereditary variation within a kind, as allowed by genesis, but rejects the idea that species can evolve into other species because this concept violates the biblical precept that kinds were fixed by god once and for a

first told a long time ago. in that light, id supporters know very well that not a shred of geological or meteorological evidence supports the idea that the entire surface of our 4 evolution and religious creation myths planet could have been under water as recently as a few thousand years ago. even though we have not seen or heard this ourselves, we suspect that id supporters may also know that genesis in all likelihood evolved derived from the older sumerian epic of gilgamesh, which already incorporated a great flood and the survival of just two human beings who later repopulated earth. likewise, no serious scientist today believes that the whole universe was created in exactly six days and that this creation took place 6,000 years in the past. further, no archaeologist accepts the bibl

se, as well as the appearance of humans, took place. this distinguishes id from old-style creationism. also, proponents of id no longer invoke the concept of a young earth intentionally created to look old and thus fool naive scientists, or claims that human footprints were found in texas running side by side with dinosaur tracks. in this sense, id has veered away from a literal interpretation of genesis but has kept intact the concept of god the creator of unchangeable species. needless to say, mixing biblical concepts with seemingly scientific ones squarely clashes with scientific evolution, where god plays no obvious or immediate role and where species do change over time. but there is more. in its attacks against mainstream science, id tries to make the case that non-id scientists cann

, is natural process, and its view of this process is very much in conflict with teleology-oriented id thinking. creationism and intelligent design 17 the final parts of this chapter move to discussion of religion, broadly speaking, in relation to questions of evolution. we begin with discussion of origin myths in general what are they? are they universal? and how similar is the creation story in genesis to origin myths in countless other cultures? creation myths and mythology all cultures of the world have origin myths, or religious stories of how the world, life, and especially human life, or the existence of a particular people, came to be. collected from around the world, these stories constitute rich oral traditions and creative human expressions. they are a form of verbal art, someti

m this came all later abenakis. like the trees from which the wood came, these people were rooted in earth and (like trees when blown by the wind) could dance gracefully. to haviland, this mythological sanction of a unity in all life, symbolized in the necessary origin of humans from living wood, is related to the abenaki s special respect for all nature and other animals. the creation account in genesis also reflects a view of humans in relation to nature, one quite different from that of the abenaki. here humans are apart from and dominant over nature. god said of humans, let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth (genesis 1:26, king james version. fi

commanded the hyena to never return to earth since he knew the hyena would only cause harm if he did so. one night, however, the hyena escaped and descended down the rope. nearing earth, the hyena cut the rope and the portion of rope above the cut spiraled back to heaven. the link between heaven and earth was gone, and from that time all those who grew old had to die on earth. the origin story in genesis also accounts for various aspects of life. here we have an explanation for why women suffer in childbirth. as a result of eve partaking of the forbidden fruit, god said, i will greatly multiply your pain in childbearing; in pain you shall bring forth children (genesis 3:16. we also find an explanation for why man must till the soil, for adam also disobeyed god s command. god said to adam

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ndelband's history of philosophy; perry's present philosophical tendencies; hamilton's lectures on metaphysics and logic; and durant's the story of philosophy) having thus traced the more or less sequential development of philosophic speculation from thales to james and bergson, it is now in order to direct the reader's attention to the elements leading to and the circumstances attendant upon the genesis of philosophic thinking. although the hellenes proved themselves peculiarly responsive to the disciplines of philosophy, this science of sciences should not be considered indigenous to them "although some of the grecians" writes thomas stanley "have challenged to their nation the original of philosophy, yet the more learned of them have acknowledged it [to be] derived from the east" the ma

s disorganizing all nature, send a messenger to the underworld and demand her release. the mistress of hades is forced to comply, and the water of life is poured over ishtar. thus cured of the infirmities inflicted on her, she retraces her way upward through the seven gates, at each of which she is reinvested with the article of apparel which the guardians had removed (see the chaldean account of genesis) no record exists that ishtar secured the water of life which would have wrought the resurrection of tammuz. the myth of ishtar symbolizes the descent of the human spirit through the seven worlds, or spheres of the sacred planets, until finally, deprived of its spiritual adornments, it incarnates in the physical body- hades--where the mistress of that body heaps every form of sorrow and mi

is revelation that he began his ministry, teaching to all who would listen the secrets of the invisible universe as they had been unfolded to him. the vision is the most: famous of all the hermetic fragments, and contains an exposition of hermetic cosmogony and the secret sciences of the egyptians regarding the culture and unfoldment of the human soul. for some time it was erroneously called "the genesis of enoch" but that mistake has now been rectified. at hand while preparing the following interpretation of the symbolic philosophy concealed within the vision of hermes the present author has had these reference works: the divine pymander of hermes mercurius trismegistus (london, 1650, translated out of the arabic and greek by dr. everard; hermetica (oxford, 1924, edited by walter scott; h

orthodox sphinx of egypt is masculine in front and feminine behind. so is the image of sut-typhon, a type of horn and tail, male in front and female behind. the pharaohs, who wore the tail of the lioness or cow behind them, were male in front and female behind. like the gods they included the dual totality of being in one person, born of the mother, but of both sexes as the child (see the natural genesis) most investigators have ridiculed the sphinx and, without even deigning to investigate the great colossus, have turned their attention to the more overwhelming mystery of the pyramid. the pyramid mysteries the word pyramid is popularly supposed to be derived from p r, fire, thus signifying that it is the symbolic representation of the one divine flame, the life of every creature. john tay

piter ammon. if the witch of endor could invoke the shade of samuel, who in turn gave prophecies to saul, could not a priestess of apollo call up the specter of her liege to foretell the destiny of greece? the most famous oracles of antiquity were those of delphi, dodona, trophonius, and latona, of which the talking oak trees of dodona were the oldest. though it is impossible to trace back to the genesis of the theory of oracular prophecy, it is known that many of the caves and fissures set aside by the greeks as oracles were sacred long before the rise of greek culture. the oracle of apollo at delphi remains one of the unsolved mysteries of the ancients. alexander wilder derives the name delphi from delphos, the womb. this name was chosen by the greeks be cause of the shape of the cavern

ghter of ra" elizabeth goldsmith, in her treatise on sex symbolism, states that the scorpions were a "symbol of selk, the egyptian goddess of writing, and also [were] revered by the babylonians and assyrians as guardians of the gateway of the sun. seven scorpions were said to have accompanied isis when she searched for the remains of osiris scattered by set (typhon. in his chaldean account of the genesis, george smith, copying from the cuneiform cylinders, in describing the wanderings of the hero izdubar (nimrod, throws some light on the scorpion god who guards the sun. the tablet which he translated is not perfect, but the meaning is fairly clear* who each day guard the rising sun. their crown was at the lattice of heaven, under hell their feet were placed [the spinal column. the scorpion

MASTERING WITCHCRAFT

d his followers, according to old lore, in defiance of their masters, elected to descend upon the earth countless eons ago, for the purpose of educating and civilizing primitive man as he then existed. whether it was part of their original plan or merely a side issue, these angelic beings "sons of god" or "watchers of the heavens" as they were entitled, elected to mate with womankind. the book of genesis briefly records the legend thus: and it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, that the sons of god saw the daughters of men that they were fair, and they took wives of all which they chose. however, the ancient book of noah written several hundred years before the birth of christ is more explicit. and the angels, the children

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

g of the spirits, and if there are one or two spirits only, it will be the same; and having obtained all his desire, he shall thus license them to depart: the license to depart in the name of adonai, the eternal and everlasting one, let each of you return unto his place; be there peace between us and you, and be ye ready to come when ye are called. after this he should recite the first chapter of genesis, berashith bara elohim, in the beginning &c. this being done, let them all in order quit the circle, one after the other, the master first. furthermore let them bathe their faces with the exorcised water, as will be hereafter told, and then let them take their ordinary raiment and go about their business. take notice and observe carefully that this last conjuration is of so great importanc

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

gure 37. the sixth pentacle of the sun. it serveth excellently for the operation of invisibility, when correctly made. editor s note. in the center is the mystical letter yod, in the celestial alphabet. the three letters in the "passing of the river" writing, in the angles of the triangle, form the great name shaddai. the words in the same characters round its three sides are, in my opinion, from genesis i. 1 "in the beginning the elohim created, etc; but the characters are sadly mangled in the mss. the versicle is from psalms lxix. 23, and cxxxv. 16 "let their eyes be darkened that they see not; and make their loins continually to shake. they have eyes and see not" figures 34 and 35. the key of solomon page 72 figure 38. the seventh and last pentacle of the sun. if any be by chance impris

on thine arm, for love is strong as death" figure 41. the third pentacle of venus. this, if it be only shown unto any person, serveth to attract love. its angel monachiel should be invoked in the day and hour of venus, at one o clock or at eight. editor s note. the following names are written within the figure: ihvh, adonai, ruach, achides, aegalmiel, monachiel, and degaliel. the versicle is from genesis i. 28 "and the elohim blessed them, and the elohim said unto them, be ye fruitful, and multiply, and replenish the earth, and subdue it" figure 42. the fourth pentacle of venus. it is of great power, since it compels the spirits of venus to obey, and to force on the instant any person thou wishest to come unto thee. editor s note. at the four angles of the figure are the four letters of th

urth pentacle of venus. it is of great power, since it compels the spirits of venus to obey, and to force on the instant any person thou wishest to come unto thee. editor s note. at the four angles of the figure are the four letters of the name ihvh. the other letters form the names of spirits of venus, e.g: schii, eli, ayib, figures 39 and 40. the key of solomon page 74 etc. the versicle is from genesis ii. 23, 24 "this is bone of my bones, and flesh of my flesh. and they two were one flesh" figure 43. the fifth and last pentacle of venus. when it is only showed unto any person soever, it inciteth and exciteth wonderfully unto love. editor s note. around the central square are the names elohim, el gebil, and two other names which i cannot decipher, and have, therefore, given them as they

the moon. this is wonderfully good, and serveth excellently to excite and cause heavy rains, if it be engraved upon a plate of silver; and if it he placed under water, as long as it remaineth there, there will be rain. it should be engraved, drawn, or written in the day and hour of the moon. editor s note. the pentacle is composed of mystical characters of the moon, surrounded by a versicle from genesis vii. 11, 12 "all the fountains of the great deep were broken up. and the rain was upon the earth" figures 51 and 52. the holy pentacles page 79 figures 53 and up7kh /hvvhu .h\ 2i 6rorprq goetia compiled and translated by s.l. macgregor mathers editing and additional material by aleister crowley 3uhidfh this translation of the first book of the lemegeton which is now for the first time made

MEANING OF MASONRY

ystem of secret, oral tradition of the hebrews, a strong element of which has been introduced into our masonic system. from them, too, also issued many fraternities and orders, such, for instance, as the great o rders of chivalry and of the rosicrucians, and the school of spiritual alchemy. lastly, from them too also issued, in the seventeenth century, modern speculative freemasonry. to trace the genesis of the movement, which came into activity some 250 years ago (our rituals and ceremonies having been compiled round about the year 1700, is beyond the purpose of my present remarks. it may merely be stated that the movement itself incorporated the slender ritual and the elementary symbolism that, for centuries previously, had been employed in connection with the medieval building guilds, b

a holy temple in the lord" the material of this mystical temple was the souls of men, at once the living stones, the fellow craftsmen and collaborators with the divine purpose. but in the course of the construction of this ideal temple, something happened that wrecked the scheme and delayed the fulfilment indefinitely. this was the fall of man; the conspiracy of the craftsmen. turn to the book of genesis, you will find the same subject related in the allegory of adam and eve. they were intended, as you know, for perfection and happiness, but their creator's project became nullified by their disobedience to certain conditions imposed upon them. i will ask you to observe that their offence was precisely that committed by our masonic conspirators. they had been forbidden to eat of the tree of

aid in these pages the full significance of the apron will now be perceived and may be summarized thus- 1. the apron is the symbol of the corporeal vesture and condition of the soul (not so much of the temporal physical body, as of its permanent invisible corporeity which will survive the death of the mortal part. 2. the soul fabricates its own body or" apron" by its own desires and thoughts (see genesis iii, 7" they made themselves aprons) and as these are pure or impure so will that body be correspondingly transparent and white, or dense and opaque. 3. the investiture of the candidate with the apron in each degree by the senior warden as the master's delegate for that purpose is meant to inculcate this truth; for the senior warden represents the soul which, in accordance with its own spi

ht in supplying evidence of the close correspondences in various unrelated systems and in demonstrating how ancient and universal such and such ideas, symbols and p ractices have been. but they do not go so far as to explain the reason for this antiquity and universality, and it is this point which it will be well to clear up at the outset, since it furnishes the clue to the entire problem of the genesis, the history, and the reason for the existence of masonry. if research and reflection be pushed far enough it becomes clear that the universality and uniformity referred to are due to the fact that at one time, long back in the world's past, there existed or was implanted in the minds of the whole human family--which was doubtless much smaller and more concentrated then than now--a proto-e

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

cast down, the old serpent, he that is called the devil and satan,the deceiver of the whole world, he was cast down to earth and his angels were cast downwith him (revelation) and it came to pass, when men began to multiply on the face of the earth, and daughterswere born unto them, that the sons of god saw the daughters of men that they were fair; andthey took them wives of all that they chose (genesis, chapter 6-8) there are several key hypotheses and theories that seek to account for the presence ofthese beings. let us explore a few of the most provocative yet cogent ones. in the bible and other scriptures, we readabout these fallen angels and theirsojourn on earth; for in ancient days, theirarrival and activities were not concealed asthey are now. there were giants in the earth in tho

ative yet cogent ones. in the bible and other scriptures, we readabout these fallen angels and theirsojourn on earth; for in ancient days, theirarrival and activities were not concealed asthey are now. there were giants in the earth in those days;and also after that, when the sons of godcame in unto the daughters of men, and theybear children to themthe mighty men whichwere of old, men of renown (genesis, chap-ter 6-8) they come from a far country, from the end ofheaven (isaiah 13:3)who are these that fly in a cloud, as the dovesto their windows (isaiah 9:8) lucifers fall by gustave dorefrom the end of heaven4atlantis, alien visitation, and genetic manipulation atlantis, alien visitation, and genetic manipulation5 chapter 2earth s first delugego and cut off tiamat s life, and let the winds

an thatwhich has been expounded from the pulpit.then eve looked up to heaven and saw a shining chariot come drawn by four gleamingangels whose glory no one born of woman could express nor look on their face and angelswent before the chariot (book of ezekiel)and it came to pass that when the sun went down and it was dark behold a smoking furnace,and a burning lamp that passed between those pieces (genesis 15:17)and when the living creatures went, the wheels went by them: and when the living creatureswere lifted up from the earth, the wheels were lifted up (ezekiel 1:19)whithersoever the spirit was to go they went, thither was their spirit to go; and the wheelswere lifted up over against them: for the spirit of the living creature was in the wheels.(ezekiel 1:20..and the pillar of the cloud

tion of the indigenous earth inhabitants. such a practicewas known to be a cardinal sin, and so, originally, normal sexual intercourse wasattempted with unsatisfactory results: and it came to pass, when men began to multiply on the face of the earth, and daughterswere born unto them, that the sons of god saw the daughters of men that they were fair; andthey took them wives of all that they chose (genesis 6-8) and the daughters of cain with whom the angels had companied conceived, but they wereunable to bring forth their children, and they died. and of the children who were in theirwombs some died, and some came forth, having split open the bellies of their mothers theycame forth by their navels (the ethiopian kebra nagast) extraterrestrials visit neighboring planets and galaxies, but they

ly repulsed by theover-population of the earth (see the works of prof. l. a.waddell. rebellion broke out on atlantis, possibly due to a falling out between factions of theoppressors, with one group, as a result, taking sides with the humans. some say that asmall group of alien priests took pity on the earth and sought to restore the naturalrule, or close to the original condition (see david woods genesis, a first book ofrevelation. others contend that it occurred due to the intervention of galactic forcesthat sought to eradicate the bent ones from this planet, or at least restrict their cor-rupting operations. whatever the actual truth, it appears the rebels decided that itwould be futile to go into the individual colonies throughout the earth to depose theatlantean demigods. better to str

was the center of all that was elevated and good is erroneous, beingfounded less on fact and more on wishful thinking. lemuria and homo atlantis26atlantis, alien visitation, and genetic manipulation on atlantis genetic experiments were begun on indigenous earth humans with theequipment that was brought from the alien planet of origin: and god said: let us make man in our image, after our likeness(genesis 1:26) the race that they subsequently created, the sons of the serpents, possessed thedna of their alien fathers, as well as that of the indigenous earth people, the homosapiens (in the bible, the correct translation of create is build) these geneticallycreated offspring were made to serve the needs of their creators in the garden ofedinu or eden. they are homo atlantis. the original pre-v

MICHAEL WYNN THE SOUL TRAVELERS

pearance was in the book of enoch. the book of enoch is considered an apocryphal text, which means that it did not receive entry into the bible. the book of enoch s exclusion from the canon (bible) is truly a tragedy, and the fact that christians opinion regarding this text is largely unchanged makes for an even greater tragedy. the book of enoch is essentially the first 6 chapters of the bible s genesis expanded into an entire book; it does not, in any way, relate information that is contradictory to the bible. in the book of enoch, azazel is described as being among the leaders of 200 angels, also called watchers, who came down to the garden of eden; the text is unambiguous about the serpent from the garden of eden being in fact a group. the bible, albeit a bit more subtly, also makes it

s said to be the most ancient of god s enemies, long before the fall of lucifer, and she spawned a race of wicked giants and demons. in babylonian legend, tiamat was called the monster of chaos, and waged war against the gods. finally marduk defeated tiamat, split her in two, and used her flesh to create the world. this battle between the angels and the older gods goes unmentioned in the biblical genesis account, but remains in the greek tradition. according to greek mythology zeus, along with his brothers poseidon and hades, defeated the older gods, called the titans, and banished them to tartarus (the greek underworld. these titans, who were the offspring of gaia (tiamat, once ruled the earth; their brutish nature corrupting and spoiling the planet. this race even attempted to make slave

the earth from space, killing this race of terrible beasts, and casting their souls to tartarus. it is important to bare in mind that there were 2 wars, or en-masse desertions, in heaven. the first between the angels--michael wynn's "the soul travelers" 77 and the spawn of tiamat, and the second heavenly conflict was between satan s angels and jehovah s angels. the only trace of this event in the genesis account is subtle, and easily over-looked. in genesis 1:28 we read: and god blessed them, and god said unto them, be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. replenish the earth is certainly interesting wording for a universe that was supp

ghteous brother abel, so one day while out in the field, cain murdered able. the lord, enraged at what cain has done, drives cain away from his parents and places a mark upon him so that people who cross his path do not slay him. i have always thought that the standard christian interpretation of this story was wrong; just listen to the wording. here s the lord speaking to cain after his crime in genesis 4:11 and now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy--michael wynn's "the soul travelers" 85 hand; when thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth. and cain said unto the lord, my punishment is greater than i can bear. behold, thou hast driven

MORALS AND DOGMA

e et osiride "but the better and diviner nature consists of three--that which exists within the intellect only, and matter, and that which proceeds from these, which the greeks call kosmos; of which three, plato is wont to call the intelligible, the 'idea, exemplar, and father; matter 'the mother, the nurse, and the place and receptacle of generation; and the issue of these two 'the offspring and genesis" the kosmos "a word signifying equally _beauty_ and _order, or the universe itself" you will not fail to notice that beauty is symbolized by the junior warden in the south. plutarch continues to say that the egyptians compared the universal nature to what they called the most beautiful and perfect triangle, as plato does, in that nuptial diagram, as it is termed, which he has introduced in

brew, and [hebrew, iahaveh, adona, and agla. above the first is written in latin _formatio, above, the second _reformatio, and above the third _transformatio. so creation is ascribed to the father, redemption or reformation to the son, and sanctification or transformation to the holy spirit, answering unto the mathematical laws of action, reaction, and equilibrium. iahaveh is also, in effect, the genesis or formation of dogma, by the elementary signification of the four letters of the sacred tetragram; adona is the realization of this dogma in the human form, in the visible lord, who is the son of god or the perfect man; and agla (formed of the initials of the four words _ath gebur laula m adona) expresses the synthesis of the whole dogma and the totality of the kabalistic science, clearly

te creation of the universe by the supreme god; the origin, object, and filial extinction of evil; the relations between the intellectual and material worlds, and between god and man; and the creation, fall, redemption, and restoration to his first estate, of man. the jewish doctrine, differing in this from all the other oriental creeds, and even from the alohayistic legend with which the book of genesis commences, attributed the creation to the immediate action of the supreme being. the theosophists of the other eastern peoples interposed more than one intermediary between god and the world. to place between them but a single being, to suppose for the production of the world but a single intermediary, was, in their eyes, to lower the supreme majesty. the interval between god, who is perfe

ght_ and _life. the primitive thought, creating the inferior deities, a succession of intelligences, the iynges of zoroaster, his _amshaspands _izeds, and _ferouers, the _ideas_ of plato, the _aions_ of the gnostics, the _angels_ of the jews, the _nous, the _demiourgos, the divine reason, the _powers_ or _forces_ of philo, and the alohayim, forces or superior gods of the ancient legend with which genesis begins--to these and other intermediaries the creation was owing. no restraints were laid on the fancy and the imagination. the veriest abstractions became existences and realities. the attributes of god, personified, became powers, spirits, intelligences. god was the _light of light _divine fire, the _abstract intellectuality, the _root_ or _germ_ of the universe _simon magus, founder of

ter, the _ainsoph_ of the kabalah, the _nous_ of platonism and philonism, and the _sophia_ or _demiourgos_ of the gnostics. and all these creeds, while admitting these different manifestations of the supreme being, held that his identity was immutable and permanent. that was plato's distinction between the being always the same [greek: t] and the perpetual flow of things incessantly changing, the genesis. the belief in dualism in some shape, was universal. those who held that everything emanated from god, aspired to god, and re-entered into god, believed that, among those emanations were two adverse principles, of light and darkness, good and evil. this prevailed in central asia and in syria; while in egypt it assumed the form of greek speculation. in the former, a second intellectual prin

the spiritual regeneration of man was typified in the mysteries by the second birth of dionusos as offspring of the highest; and the agents and symbols of that regeneration were the elements that affected nature's periodical purification--the air, indicated by the mystic fan or winnow; the fire, signified by the torch; and the baptismal water, for water is not only cleanser of all things, but the genesis or source of all. these notions, clothed in ritual, suggested the soul's reformation and training, the moral purity formally proclaimed at eleusis. he only was invited to approach, who was "of clean hands and ingenuous speech, free from all pollution, and with a clear conscience "happy the man" say the initiated in euripides and aristophanes "who purifies his life, and who reverently conse

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ough the entire lombard era and that continuity exists between these associations and the corporations of the middle ages.10 the importance attached by the rotharis and liutprand laws to the magistri comacini allow us to believe that the lombards permitted* these authentic documents are well known to legal historians but are apparently unknown to historians of freemasonry such as knoop and jones (genesis of freemasonry, quator coronati lodge no. 2076, 1978, 60-61. in their opinion, the word comacinus does not derive at all from como, but from the english co-mason! this logic reveals how circumspect the use of earlier works can be. for more on the comacins, see m. salmi, maestri comacini e maestri lombardi palladio: 1938. the collegia and the barbarian invasions 27 these professional groups

ories of aristotle; when arab works spread throughout the university of paris. it was also the time when marsilio ficino, perceiving the philosophical continuity connecting the systems of zoroaster, hermes, orpheus, pythagoras, and plato, developed them further with the assistance of the kabbalah and christian philosophy. meanwhile his colleague, pico della mirandola was kabbalistically analyzing genesis and declaring that no science proved christ's divinity better than magic. another renaissance scholar, pietro pomponazzi, was denying, in the name of aristotle, the immortality of the soul, or the immortality of consciousness; and was establishing that everything occurs in the world through generation, in accordance with necessary laws; and was daring to found a morality that was based on

n france, which fought for catholic interests during the wars of religion that wracked france in the sixteenth century. 224 from the art of building to the art of thinking the time of their writing stretches from 1696 to 1730, but it seems obvious that they are simply transcribing a traditional ritual whose origin reaches back far into the past, although we are not able to precisely identify this genesis. the fact that this operative ritual is so old can be supported on the one hand by crosschecking the texts against the contents of the statutes and old charges, which are greater in number and which date back to the fourteenth century, and on the other hand by comparing them to the customary rituals of other organizations, which, although different from those of freemasonry, shared the sam

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

his emotions only. the length and breadth of the contemplation, recedes and becomes concealed from consciousness. he is only left with what is called a "tamtzit (the final essential conclusion, which is the "therefore" that follows the contemplation. the recognition of the truth of the "therefore" is what causes the excitement and arousal of his heart (this is also the explanation of the verse in genesis "therefore a man shall leave his father and his mother etc. we explained earlier that "father and mother" refers to the intellectual faculties of chochmah and binah. the word "man ish" refers to zeir anpin, i.e. the emotions of the heart) an example is one who contemplates how g-d permeates and "fills" all worlds (memaleh kol almin. when his emotions towards g-d become aroused through this

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

the rotten apples in order to leave a bowl of good ones. rather, we must select out the good ones (which we may then place in another bowl, leaving a bowl of rotten ones. this is because separating the bad from the good is a weekday type of work, i.e, one of the types of work the characterized the six days of creation. as we see here, as the worlds were created, one after another, the coarsest 5 genesis 1:20. 6 literally: the refuse from the food. the arizal on parashat bereishit 15 refuse of the world of tohu was separated out of the entire mass of sparks (we could imagine the world as a spiritual fruit bowl, from which g-d removes all but the finest gapples, h placing the rotten ones in another bowl. the bowl of perfect fruit becomes the world of atzilut. the second bowl now contains on

keness, while the gman h of beriah contains only the image. even though it is stated in the zohar that gthe eimage f exists in the male, h this refers to the gimage h in z feir anpin of asiyah, and gthe elikeness f exists in the female h of asiyah. the terms gmale h and gfemale h usually refer to z feir anpin and nukva of atzilut, but in this case they refer to z feir anpin and nukva of asiyah. 1 genesis 1:26. the arizal on parashat bereishit (2) 22 nonetheless, all this occurred through ima of beriah [clothing the partzufim of] asiyah, and all of this is the feminine. thus, the question was solely regarding the gman h of asiyah. as was stated previously, the statement glet us make man in our image, after our likeness h was a question posed by ima of beriah to abba of beriah( gshall we mak

h therefore [in the context of this gman, h] it is said, g[behold, i have given you all the all plants that bear seeds that are upon all the earth] and all trees in which there is tree fruit that bears seeds, they shall be yours for eating. h4 meaning, even the tree of knowledge in the garden, for with this man there was no apprehension [that anything negative would happen by his eating of it. 2 genesis 1:27. 3 psalms 33:6. 4 genesis 1:29. the arizal on parashat bereishit (2) 23 the arizal now addresses the following question: we saw previously that the account of the first seven days of creation refer to the seven midot of the world of atzilut. why, then, does the torah discuss the creation of the gman h of beriah in its discussion of the sixth day of creation, which refers to yesod of a

each other. this coupling is what occurred (and occurs) on the seventh day, the sabbath. this is what is alluded to here [the zohar uses the expression] gwhen the sabbath enters c. h6 this [allegorically] refers to how the sabbath enters the act of coupling, like a bride enters the canopy. the arizal now returns to the discussion of the creation of the gman h of beriah and the gman h of asiyah. 5 genesis 1:31. 6 zohar chadash, midrash rut, 7 chambers of purgatory; midrash hane felam, bereishit, na faseh adam. the arizal on parashat bereishit (2) 24 the torah continues [after the account of the first sabbath] gthese are the generations of heaven and earth when they were created [on the day that g-d made earth and heaven. h7 it here informs us that when the gman h of beriah was created the g

hei is small indicates that it refers to a form of malchut that is selfless relative the rest of the context of this verse, i.e, malchut of atzilut. this occurred gon the day that g-d made earth and heaven. h note that in the account of creation, it says gthe heaven and the earth, h while in the account of the making, it says just gearth and heaven, h without the definite article [hei, because 7 genesis 2:4. 8 proverbs 12:4. the arizal on parashat bereishit (2) 25 in the creation the first hei is paramount, while the second [hei, referring to] the making, the doubled hei, which is not pronounced, is hidden. a hei at the end of a word is not pronounced (the exception to this is when it has a dot [known as a mapik] in it. this is true of the name havayah as much as it is true of any other w

be] rectified in the souls of cain and abel, abel rectifying the aspect of chochmah and cain the aspect of binah. all [the souls that originate in the left side] from binah downward, became gshells h [i.e, evil. in contrast, even the gevurah-aspects of [the right side, that] which descends from chochmah, did not become gshells, h although they did become their life-force. 1 eiruvin 18a, based on genesis 5:3. the arizal on parashat noach (2) 29 as we said previously, binah is the aspect of the intellect that exercises judgement and evaluates the insight of chochmah. therefore, it is essentially a judgmental force, and as such can serve as the source for unholy judgement and vengeance. therefore, when cain attempted to rectify [reality by offering his sacrifice] he made it worse instead. ca

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

t to do this he must descend into the lowest, even malkuth the earth, and be born of her (psalm 74 'thou breakest the heads of leviathan in pieces) and on the dragon heads were the names of the eight kings of edom and on his horns the names of the eleven dukes of edom, for daath having developed in the dragon a new head, the seven headed dragon with ten horns became eight headed and eleven homed (genesis, 36:31 to 43. chronicles 1: 43 to 54) note: the edomites were the descendants of esau who sold his birthright. their kings came to syrnbolise unlawful and chaotic forces. fifth knowledge lecture azoth is a word formed from the initial and final letters of the greek, latin and hebrew alphabets thus:-a and z, aleph and tau, alpha and omega. it is used with various meanings by different vzrit

ower genius, shall descend into the royal habitation, so that the higher will and the lower will shall be as one, and the higher genius shall descend into the kether of the man, bringing with him the tremendous illumination of his angelic nature. and the man shall become what is said of enoch "and fifth knowledge lecture 107 chanokh made himself to walk with god, and he was not, for god took him (genesis, v. v. 24) then also this shalt thou know, that the nephesch of the man shall become as the genius of the evil persona, so that the evil persona itself shall be as the power of the divine in the qlippoth, as it is said "whither shall i go from thy spirit, or whither from thy presence shall i flee? if i ascend up to heaven, thou art there. if i make my bed in hell, behold thou art there (ps

, so the rose cross lamen 315 to influence this emblem that it may be mighty for all good so that through the glorious sphere of shemesh they may bestow upon it such power that in wearing it, i may at length lose and so find myself in that ineffable light which i most humbly seek" raise the hands and eyes to heaven during the prayer, and lowering them as you finish it. 19. repeat these words from genesis "and a river, nahar, went forth out of eden to water the garden, and from thence it was parted and came into four heads" 20. describe over the white porlion the invoking hewgrams of the planets,.as if standing upon it, repeating the necessary names, holding the wand by the white part. 21. describe equilibriating penfagrams of spirit with words as laid. down. eheieh with exarp, bitom. hcoma

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

; they have exposed to profane eyes the sanctuary of antique initiation. they have gathered again and have shared the fruits of the tree of knowledge, so that they might become masters of the world. the judgement pronounced against them is higher and far older than the tribunal of pope or king: on the day that thou eatest thereof, thou shalt surely die, said god himself, as we read in the book of genesis. what then is taking place in the world, and why do priests and potentates tremble? what secret power threatens tiaras and crowns? a few bedlamites are roaming from land to land, concealing, as they say, the philosophical stone under their ragged vesture. they can change earth into gold, and they are without food or lodging! their brows are encircled by an aureole of glory and by a shadow

re was and there still is a potent and real magic; all that is said of it in legend is true after a certain manner, yet contrary to the common course of popular exaggeration it falls below the truth. there is indeed a formidable secret, the revelation of which has once already transformed the world, as testified in egyptian religious tradition, summarized symbolically by moses at the beginning of genesis. this secret constitutes the fatal science of good and evil, and the consequence of its revelation is death. moses depicts it under the figure of a tree which stands in the midst of the terrestrial paradise, is in proximity to the tree of life and is joined at the root thereto. at the foot of this tree is the source of the four mysterious rivers; it is guarded by the sword of fire and by t

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

he transcendent kabalah, and it is time that we should have recourse to this vast and hidden source of universal philosophy. the bible, with all its allegories, gives expression to the religious knowledge of the hebrews only in an incomplete and veiled manner. the book which we have mentioned, the hieratic characters of which we shall explain subsequently, that book which william postel names the genesis of enoch, existed certainly before moses and the prophets, whose doctrine, fundamentally identical with that of the ancient egyptians, had also its exotericism and its veils. when moses spoke to the people, says the sacred book allegorically, he placed a veil over his face, and he removed it when communing with god: this accounts for the alleged biblical absurdities which so exercised the

to finite intelligences, and dogma by its passage from the domain of ideas to that of forms, participates in two worlds and has inevitably two senses testifying in succession or the pillars of the temple 11 simultaneously, that is, to the spirit and the flesh. so are there two forces in the moral region, one which attacks and one which restrains and expiates. they are represented in the mythos of genesis by the typical personalities of cain and abel. abel oppresses cain by reason of his moral superiority; cain to get free immortalizes his brother by slaying him and becomes the victim of his own crime. cain could not suffer the life of abel, and the blood of abel suffers not the sleep of cain. in the gospel the type of cain is replaced by that of the prodigal son, whom his father forgives f

ercules of science, who exchanges his royal sceptre for the distaff of omphale, will soon experience the vengeance of dejanira, and nothing will be left for him but the pyre of mount oetna, in order to escape the devouring folds of the coat of nessus. sexual love is ever an illusion, for it is the result of an imaginary mirage. the astral light is the universal seducer, typified by the serpent of genesis' this subtle agent, ever active, ever vigorous, ever fruitful in alluring dreams and sensuous images; this force, which of itself is blind and subordinated to every will, whether for good or evil; this ever-renewing circulus of unbridled life, which produces vertigo in the imprudent; this corporeal spirit; this fiery body; this impalpable omnipresent ether; this monstrous seduction of natu

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

s a day, h says the book of job, gwhen the sons of god came to present them selves before the lord, and satan came also among them. and the lord said unto satan: ewhence comest thou? f then satan answered the lord, and said: efrom going to and fro in the earth, and from walking up and down in it. f h a gnostic gospel, discovered in the east by a learned traveller of our acquaintance, explains the genesis of light to the profit of lucifer, as follows: gself-conscious truth is living thought. truth is thought as it is in itself, and formulated thought is speech. when eternal thought desired a form, it said: elet there be light. f now, this thought which speaks is the word, and the word said: elet there be light, f because the word itself is the light of minds. the untreated 4 the ritual of t

ries. some, like the ophites, adored the demon under the figure of a serpent; others, like the cainites, justified the rebellion of the first angel and that of the first murderer. all those errors, all those shadows, all those monstrous idols of anarchy which india opposes in its symbols to the magical trimurti, have found priests and worshippers in christianity. the demon is mentioned nowhere in genesis; an allegorical serpent deceives our first parents. here is the common translation of the sacred text: gnow, the serpent was more subtle than any beast of the field which the lord god had made. h but this is what moses says: this signifies, according to the version of fabre d'olivet: gnow, original attraction (cupidity) was the entraining passion of all elementary life (the interior activi

ence in inverse proportion to his material interest; the 12 the ritual of transcendental magic alchemist makes so much the more gold as he is the more resigned to privations, and the more esteems that poverty which protects the secrets of the magnum opus. only the adept whose heart is passionless will dispose of the love and hate of those whom he would make instruments of his science. the myth of genesis is eternally true, and god permits the tree of knowledge to be approached only by those men who are sufficiently strong and self-denying not to covet its fruits: ye therefore who seek in science a means to satisfy your passions, pause in this fatal way: you will find nothing but madness or death. this is the meaning of the vulgar tradition that the devil ends sooner or later by strangling

the serpent's head and by the radiant angel who restrains and constrains the dragon with lance and heel. in this place let us affirm without evasion that the great magical agent. the double current of light, the living and astral fire of the earth. was represented by the serpent with the head of an ox, goat or dog, in ancient theogonies. it is the dual serpent of the caduceus, the old serpent of genesis, but it is also the brazen serpent of moses, twined about the tau, that is, the generating lingam. it is, moreover, the goat of the sabbath and the baphomet of the templars; it is the hyle of the gnostics; it is the double tail of the serpent which forms the legs of the solar cock of abraxas. in fine, it is the devil of m. eudes de mirville and is really that blind force which souls must o

teries or by their neglect and oblivion. the gnostic disclosures, for example, alienated the christian church from the high truths of the kabalah, which contains all secrets of transcendental theology. hence the blind, having become leaders of the blind, great obscurities, great lapses and deplorable scandals have followed. subsequently, the sacred books, of which the keys are all kabalistic from genesis to the apocalypse, have become so little intelligible to christians, that prudent pastors have judged it necessary to forbid them being read by the uninstructed among believers. taken literally and understood materially, such books could be only an inconceivable tissue of absurdities and scandals, as the school of voltaire has demonstrated but too well. it is the same with all the ancient

ation 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 dove which does, a new setting forth of the dogma of antagonism and balance. all these magnificent kabalistic allegories of genesis, which, taken literally and accepted as actual histories, merit even more derision and contempt than voltaire heaped upon them, become lumithe key of occultism 59 nous for the initiate, who still hails with enthusiasm and love the perpetuity of true doctrine and the universality of initiation, identical in all sanctuaries of the world. the five books of moses, the prophecy of ezekiel and t

RUBY TABLET OF SET

erial plane, has proven ineffectual in the understanding of intangible values (1) 4. sociobiologists suggest that genes determine the level of aggressiveness. this is not easy to accept on the light of scientific facts. genetic inheritance gives an individual full possibilities to develop into an aggressive person, but as was pointed out in the previous section, learning has a crucial role in the genesis of aggression. on the other hand, i consider it quite possible that we still have genetic imprints from the time when we "ran hunting, killed the prey, and felt satisfaction and pride because of it" 5. the last criterion is that following its instinct should be a primary sanction to an organism; an organism should strive after this form of behavior for its own sake, not in order to reach s

n the pythagorean school, they collected and delivered as proper to that sect. the sphinx: that certainly doesn't appear to be too complimentary to plato. yet the fact remains that the cosmological philosophy in the timaeus is indisputably pythagorean, yet is nowhere credited by plato to the pythagoreans or to pythagoras himself. what of the pythagoreans' political doctrines? the chimaera: in the genesis of plato's thought, alban d. winspear summarizes them succinctly, if less exhaustively than stanley:22 it is true that pythagoras himself seems to have held no elective office in any greek state. his function was rather to organize political clubs which busied themselves with practical political affairs and developed a general intellectual apologia for aristocratic rule [quoting iamblicus]

y. los angeles: philosophical research society, 1970 (photofacsimile of the ninth section of the 1687 edition, london. thorson, thomas l, plato: totalitarian or democrat? englewood cliffs, new jersey: prentice-hall, inc, 1963. tompkins, peter, secrets of the great pyramid. new york: harper and row, 1971. whitrow, g.j, the nature of time. london: thames and hudson ltd, 1972. winspear, alban d, the genesis of plato's thought. new york: s.a. russell, 1940. footnotes* xxiv: the original xii publication printed this word in greek type. 1. whitrow, g.j, the nature of time, pages 7-8. 2. russell, bertrand, a history of western philosophy, page 3. 3. stecchini, livio, notes on the relation of ancient measures to the great pyramid in tompkins, peter, secrets of the great pyramid, pages 287-382. 4

, the history of philosophy, page 494. 14. asimov, isaac, asimov's biographical encyclopaedia of science and technology, page 2. 15. stanley, op. cit, page 494. 16. plato, collected dialogues, page 1059. 17. stanley, op. cit, pages 494-495. 18. budge, sir e. a. wallis, egyptian language, pages 13-42. 19. stanley, op.cit, page 495. 20. ibid, page 496. 21. ibid, page 508. 22. winspear, alban d, the genesis of plato's thought, pages 81-82. 23. piankoff, alexandre (ed, the tomb of ramesses vi, page 321. 24 "taceo de philosophis, astronomis, astrologis, quorum scientia mortalibus uti lissima est et in tres partes scinditur%%greek. ad minores artes veniam" etc [a. hyeronomi, prologus galateatus, in bibl. saer] 25. proclus, quoted in christian, paul, histoire de la magie, du monde surnaturel et d

e no more, content with age and weary with infirmity. but man has fear and hope and phantasy and awe, and wistful yearnings and unsated loves, that strain beyond the limits of his life, and therefore gods and demons, heaven and hell: this man, the admirable, the pitiable. antiarchal gnosticism gnostic groups were not known, for the most part, for their adherence to convention. they evolved in the genesis of the roman empire when radicals and rebels proliferated, when old cults were revived, and new cults and religions sprang up overnight. among these unconventional cults, the antiarchal gnostics were the most irreverent and audacious. the term gnostic means knowledge. in the context of the gnostics, it refers to information about the afterlife and the transmundane world. the gnostics belie

the christian viewpoint. meanwhile, it can serve as a starting point for biblical study for those of us who need one] the existence of satan most of the world views satan as a stereotype. they perceive satan as a two-horned, redcolored, pointy-tailed devil. satan's existence is declared in the bible. satan, or some variation of his name, is mentioned in seven old testament books. these books are: genesis, 1 chronicles, job, psalms, isaiah, ezekiel, and zechariah. every new testament author refers to satan, and he is mentioned in 19 new testament books. looking at the numbers here, we find that 82% of the old testament books mention nothing about satan. and we discover that 30% of the new testament books mention nothing about satan. though this percent is actually 30/70, it is close enough

SABBATIC KABALA OF THE CROOKED PATH

110- 114. an interesting point is the use of the witches ladder, a vakra (crooked) ladder in the void. your instrument of empowerment in this cell is this ladder. without the ladder you will be stuck in the same point of the void. the spell using the witches ladder is a prominent gateway to accomplish the magical task the sorcerer will happen. jacobs vision of the ladder that went into heaven in genesis 28 is worthy of some consideration and also the importance of ladders in the kabbalistic universe. entering this ladder will lead the seeker on a journey of realization of the essence of the conjuration of the letters and its many possibilities. remember also that this journey is undertaken with the help of the horned one, the ox and his tool the goad. this should in itself compromise a wa

SAPPHIRE TABLE OF SET MAIN

ons from phenomena of the material universe. since it is just this capacity that is the essential characteristic of the self["cogito ergo sum, if you will, the (7=[4] is in effect invited to obliterate what it is that makes him a unique entity. theoretically he is "reconstituted by the gods in a perfect form- an ideal "self. herein lies the heart of the paradox, which is also the central theme of genesis iii. it is that an independent will, capable of perceiving itself in contrast to the material universe, cannot be a product of forces germane to that universe. the freedom of the will necessitates the ability of the will to move both with and against universal patterns [i.e "laws. the will is self-creating, self-sustaining, and self-improving. this is the basis for the formula of the aeon

SAPPHIRE TABLET OF SET

ons from phenomena of the material universe. since it is just this capacity that is the essential characteristic of the self["cogito ergo sum, if you will, the (7=[4] is in effect invited to obliterate what it is that makes him a unique entity. theoretically he is "reconstituted by the gods in a perfect form- an ideal "self. herein lies the heart of the paradox, which is also the central theme of genesis iii. it is that an independent will, capable of perceiving itself in contrast to the material universe, cannot be a product of forces germane to that universe. the freedom of the will necessitates the ability of the will to move both with and against universal patterns [i.e "laws. the will is self-creating, self-sustaining, and self-improving. this is the basis for the formula of the aeon

SATANGEL

and promptly expire, only to be recreated again the following day. the officially recognised doctrine of modern catholicism states that angels are purely immaterial spiritual beings. the grigori, the watchers the 10th choir according to the bishop of paris in the 13th century, there was once a tenth order of angels who succumbed to the flesh. such was a convenient way of explaining the events of genesis 6, where the grigori or watchers descend. since, according to official doctrine of the time, angels are sexless and unable to reproduce, such an explanation was required. early commentators claim that nine tenths of the watchers descended, although later these numbers were reversed when it was realised that such a claim gave considerably more force to the sons of darkness than to the sons

e and artemis, the romans knew her as luna. later, she is identified as a queen of hell. serguthy (grimorium verum. a subordinate spirit of satanachia. has power over wives and virgins, when the occasion is favourable. seth (hebrew, transgression. the third child of adam and eve, after the desasterous relationship of cain and abel. a curious parallel exists between the tale of the two brothers in genesis, and the mystery of set and osiris. seth, set, setech, sutech (egypt. who murders his brother osiris, lord of the desert, whose priests were all had red hair. equated with typhon by the greeks. a god of dark sorcery and homosexual mysteries, equated with satan. shax, shan, shaz, shass (goetia, 44th spirit. marquis commanding 30 legions. appears as a stock dove with a hoarse but subtle voic

SATANICON

solely the spirit of god. this irrational practice of xian worship is understandably confused because without their professed true knowledge, xian man does not know, nor does he understand the proper way to worship his mythological god. thus he continues to employ true xian creationism, violating inapplicable commandments supposedly mandated by his creation the false and imperceptible god. truly, genesis story of creation actually began when the first church, or man-made house of god was established (beginning with moses and the hebrew tradition in the thirteenth century bc; and jesus and xianity in the first century ad, thus ushering in the curse: the actual fall of man the wholesale loss of human integrity, freedom of thought and worship, and inherent strength; generations forever cursed

ium: 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 the beginning; the genesis of the rituals, the celebrant creates the great aura of evil by evoking the five angles of darkness with the bell of commencement and the sword of satan. the pentagonia: satan s blackstar of the air the invocation of infernal power the invocation formalizes the celebrant s alliance and regression to satanic dominion, and it further serves to inspire all who are present. whenever the invoca

SCHEM HA MEPHORESH

ver. psalm 106:1: 0 give thanks unto tetragrammaton, for he is good, for his mercy endureth forever. 69th angel name: rohael sign: cancer planet: mercury degree: 10-15 meaning: beholding all. psalm 16:5: tetragrammaton is the portion of my inheritance and my cup, thou maintainest my lot. 70th angel name: yebamaiah sign: cancer planet: mercury degree: 15-20 meaning: producing by his word. passage: genesis 1:1:21 in the beginning elohim created the substance of the heavens and the substance of the earth. 27 71st angel name: heyaiel sign: cancer planet: moon degree: 20-25 meaning: lord of the universe. psalm 108:30: i will give thanks unto tetragrammaton greatly with my mouth, and in the midst of many will i praise him. 72nd angel name: mevamiah sign: cancer planet: moon degree: 25-30 meaning

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

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

ny of the biblical truths that were being interpreted, even by the faithful, as myths and fictions that were important on a symbolic or poetic level, rather than as historical fact. for example, early scientists and religious critics began questioning stories such as the biblical account of the creation of the world. in 1650 an irish bishop named james ussher claimed that, based on the account in genesis, 14 world religions: almanac what is religion? earth was created on october 23, 4004 bce. by the nineteenth century, geology (the study of rocks and natural structures) had developed enough to show that earth was much older than the biblical creation story suggested. in 1859 naturalist charles darwin (1809 1882) published his influential work on the origin of species, which suggested that

superman would create new values and a new moral order. nietzsche wrote in thus spake [spoke] zarathustra, god is dead. by this he meant that the concept of god and religion had ceased to have an impact on the lives of humans. science advanced along many lines during the nineteenth century. british scientist charles darwin s work in evolution questioned the very nature of the biblical account of genesis, which states that god created the world in six days. many christians also believed, as stated by irish bishop, john ussher (1581 1656, that the creation described in genesis occurred in 4004 bce. discoveries in geology (the study of earth s history and its composition) pushed the age of earth back millions of years, further challenging christian concepts of creation. such discoveries serv

y became a skeptic regarding parts of christianity, including the existence of god. he was a materialist and a supporter of the revolutionary theories of geologist charles lyell (1797 1875. lyell suggested that the geological processes now seen on earth shaped the planet very slowly over the course of millions of years. so geological change was in opposition to the literal biblical description in genesis, in which god created the earth and all life on it in six days. huxley became a champion of charles darwin (1809 1892, who promoted natural selection as the way in which evolution works, both in print and from the speaker s platform. huxley largely agreed with darwin s theory that humans developed slowly over millions of years, evolving from simple life forms to increasingly complex ones t

the power and the glory, were strongly influenced by his catholicism. christianity has also had great influence in art and architecture. art in the middle ages was primarily religious in theme. italian painters michelangelo (1475 1564) and leonardo da vinci (1452 1519) made religious themes the subject of their most famous works. michelangelo is remembered for his famous paintings of scenes from genesis on the ceiling of the sistine chapel, part of the vatican (the head of the catholic world religions: almanac 147 christianity church) in rome. leonardo s fresco, or wall painting, in milan, italy, called the last supper is equally famous for its depiction of christ and his disciples. it was not until the sixteenth century that western painting began to move away from christian themes. arch

rom egypt. reform: one of the sects of judaism, generally used to refer to the less traditional branch of the faith. rosh hoshanah: the jewish new year. sephardic: term used to refer to jews of north africa, the middle east, spain, and portugal. talmud: traditions that explain and interpret the torah. tanakh: the chief jewish scripture; the hebrew bible. torah: the first five books of the tanakh: genesis, exodus, leviticus, numbers, and deuteronomy. yahweh: one of the names for god in the tanakh. yom kippur: the day of atonement. zionism: a movement that began in the nineteenth century to find a permanent home for jews. world religions: almanac 347 judaism ended in 70 ce when roman troops occupied the city, massacred the jews, and destroyed the temple. a second revolt took place in 132 ce

SEPHER HA BAHIR

n terrible majesty" another verse, however (psalm 18:12, states "he made darkness his hiding place" it is also written (psalm 97:2 "cloud and gloom surround him" this is an apparent contradiction. a third verse comes and reconciles the two. it is written (psalm 139:12 "even darkness is not dark to you. night shines like day- light and darkness are the same" 2. rabbi berachiah said: it is written (genesis 1:2 "the earth was chaos (tohu) and desolation (bohu. what is the meaning of the word "was" in this verse? this indicates that the chaos existed previously [and already was. what is chaos (tohu? something that confounds (taha) people. what is desolation (bohu? it is something that has substance. this is the reason that it is called bohu, that is, bo hu "it is in it" 3. why does the torah b

now that the torah is called a blessing? because it is written (deuteronomy 33:23 "the filling is god's blessing possessing the sea and the south" the sea is nothing other than the torah, as it is written( job 11:9 "it is wider than the sea" what is the meaning of the verse "the filling is god's blessing" this means that wherever we find the letter bet it indicates a blessing. it is thus written (genesis 1:1 "in the beginning (bereshit [god created the heaven and the earth" bereshit is bet reshit] the word "beginning (reshit) is nothing other than wisdom. it is thus written (psalm 111:10 "the beginning is wisdom, the fear of god" wisdom is a blessing. it is thus written "and god blessed solomon" it is furthermore written (i kings 5:26 "and god gave wisdom to solomon" this resembles a king

of water" the targum translates this "behold the earth is the south" 8. why did god add the letter heh to abraham's name, rather than any other letter? this was so that all parts of man's body should be worthy of life in the world to come, the bahir 5 which is likened to the sea. to the extent that we can express it, the structure was completed in abraham [regarding this structure] it is written (genesis 9:6 "for in the form of god, he made the man" the numerical value of abraham is 248, the number of parts in man's body. 9. what is the meaning of (deuteronomy 33:23"[the filling is god's blessing, the sea and the south] he shall inherit it (yirashah" it would have been sufficient if the verse said "inherit (rash [the sea and the south" but this comes to teach us that god must also be inclu

their hearts [that they should not find out the work that god has done from the beginning to the end" do not read ha-olam (the world, but he-elam (concealment. the torah said "i was first, so that i might be the head of the world" it is thus written "i was set up from eternity, from a head" you may think that the earth was before it. it is therefore written "before the earth" it is thus written (genesis 1:1 "in the beginning created god the heaven and the earth" what is the meaning of "created? he created everything that was needed for all things. and then god. only after that is it written "the heaven and the earth" 11. what is the meaning of the verse (ecclesiastes 7:14 "also one opposite the other was made by god" he created desolation (bohu) and placed it in peace, and he created chao

f the verse (isaiah 45:7 "he forms light and creates darkness" light has substance. therefore, the term "formation" is used with regard to it. darkness has no substance, and therefore, with regard to it, the term "creation" is used. it is similarly written (amos 4:12, he forms mountains and creates the wind" another explanation is this: light was actually brought into existence, as it is written (genesis 1:3 "and god said, let there be light" something cannot be brought into existence unless it is made. the term "formation" is therefore used. in the case of darkness, however, there was no making, only separation and setting aside. it is for this reason that the term "created (bara) is used. it has the same sense as in the expression "that person became well (hi-bria" 14. why is the letter

ed on all sides, but open in front. the aleph, however, is open from behind. this teaches us that the tail of the bet is open from behind. if not for this, man could not exist. likewise, if not for the bet on the tail of the aleph, the world could not exist. 16. rabbi rahumai said: illumination preceeded the world, since it is written (psalm 97:2 "cloud and gloom surround him" it is thus written (genesis 1:3 "and god said 'let there be light' and there was light" they said to him "before the creation of israel your son, will you then make him a crown" he replied yes. what does this resemble? a king yearned for a son. one day he found a beautiful, precious crown, and he said "this is fitting for my son's head" they said to him "are you then certain that your son will be worthy of this crown

SEPHER YETZIRAH WESTCOTT

eat storehouse of kabalistic teaching, have been translated into english by s. l. macgregor mathers, and the "sepher yetzirah" in an english translation is almost a necessary companion to these abstruse disquisitions: the two books indeed mutually explain each other. the "sepher yetzirah" although this name means "the book of formation" is not in any sense a narrative of creation, or a substitute genesis, but is an ancient and instructive philosophical treatise upon one aspect of the origin of the universe and mankind; an aspect at once archaic and essentially hebrew. the grouping of the processes of origin into an arrangement, at once alphabetic and numeral, is one only to be found in semitic authors. attention must be called to the essential peculiarity of the hebrew language, the inextr

ony, and that such universal concord could only arise from the rule of a supreme unity" according to isaac myer, in his quabbalah (p. 159, the "sepher yetzirah" was referred to in the writings of ibn gebirol of cordova, commonly called avicebron, who died in a.d. 1070. eliphas levi, the famous french occultist, thus wrote of the "sepher yetzirah" in his histoire de la magie, p. 54 "the zohar is a genesis of illumination, the sepher jezirah is a ladder formed of truths. therein are explained the thirty-two absolute signs of sounds, numbers and letters: each letter reproduces a number, an idea and a form; so that mathematics are capable of application to ideas and to forms not less rigorously than to numbers, by exact proportion and perfect correspondence. by the science of the sepher jezira

d "ineffbilis" not to be spoken of, from their sacred nature. 10. the classification of the hebrew letters into a triad, heptad and dodecad, runs through the whole philosophy of the kabalah. many ancient authors added intentional blinds, suds as forming the triad of a.m.t, ameth, truth; and of amn, amen. 11. the two covenants, by the word or spirit, and by the flesh, made by jehovah with abraham, genesis xvii. the covenant of circumcision was to be an outward and visible sign of the divine promise made to ahraham and his offspring. the hebrew word for circumcision is mulah, mulh: note that mlh is also synonymous with dbr, dabar--verbum or word. 12. rittangelius gives "replace the formative power upon his throne" postellus gives restore the device to its place" 13. abyss; the word is oumq f

it "spiritus deorum viventium" orthodoxy would translate these words "the spirit of the living god" 21. al chi h oulmim "the living god of ages; here the word god really is in the singular. 22. the voice, spirit and word are qul, ruch, dbr. a very notable hebrew expression of divinatory intuition was bath qul, the daughter of the voice. 23. formless and void. thu and bhu; these two words occur in genesis i. 2, and are translated "waste and void" 24. note the order in which the primordial elements were produced. first, spirit (query akasa, ether; then air, vayu; then water, apas, which condenses into solid elementary earth, prithivi; and lastly from the water he formed fire. 25. the first name is often written ophanim, the letters are aupnim; in the vision of ezekiel i. 16, the word occurs

ord otherwise is translated serpent, and in numbers xxi. 6, as "fiery serpents: also in verse 8 as "fiery serpent" when jehovah said "make thee a fiery serpent and set it upon a pole" kerubim. the hebrew words arc chivth h qdsh, holy animals: i have ventured to put kerubim, as the title of the other biblical form of holy mysterious animal, as given in 1 kings vi. 23 and exodus xxv. 18, and indeed genesis iii. 24. bible dictionaries generally give the word as cherubim, but in hebrew the initial letter is always k and not ch. 26. three. in the first edition i overlooked this word three; and putting and for as, made four classes of serving beings. 27. this is verse 4 of psalm civ. 28. here follow the permutations of the name ihv, which is the tetragrammaton--jehovah, without the second or fin

, water; and also shem, name; the name is ihvh, attributed to the elements. shma is in chaldee a name for the trinity (parkhurst. shmsh is the sun, and light, and a type of christ, the sun of righteousness. malachi iv. 2. 37. were produced. the hebrew word bra, is the root. three hebrew words are used in the bible to represent the idea of making, producing or creating. briah, briah, giving shape, genesis i. 1. oshih, ashiah, completing, genesis i. 31. itzirh, yetzirah, forming, genesis ii. 7. to these the kabalists add the word atzlh, with the meaning of "producing something manifest from the unmanifested" emanation shin aleph mem macrocosm primal fire spirit primal water universe heavens atmosphere the earth elements terrestrial fire air water man head chest belly year heat temperate cold

SET IN EGYPTIAN THEOLOGY

nce the sages of ancient egypt did not use an unrecognizable creature to represent any other major deity, we may guess that this is intentional, and points, like the tcham sceptre, to an esoteric meaning. references: budge, e.a. wallis. the gods of the egyptians. grant, kenneth. cults of the shadow. graves, robert. the white goddess. ions, veronica. egyptian mythology. massey, gerald. the natural genesis. russell, jeffrey burton. the devviset it straight! by denytenamun this article discusses set as portrayed in ancient egypt and as understood in the modern day temple of set. this was denytenamun's first article on set. every setian is sooner or later bound to form some sort of opinion on the entity whose name s/he has taken as a part of her/himself. whether set exists or not, and what sho

SETH IN THE MAGICKAL TEXTS

he noble son of adam and eve are fused."4 bleeker does not offer a shred of evidence for his assertion, but simply refers to j. doresse, the secret books of the egyptian gnostics (new york 1960, 1970 [paris 1958. what does the latter say? doresse's argument is complex, even confused. he argues that in gnosticism "the egyptian myths had undergone the same inversion as had the traditional values of genesis; the originally "good" god osiris, of whom seth was the enemy, became identified with sacla- ialdabaoth the wicked demiurge (p. 104, n. 93. by implication doresse appears to say that the egyptian seth now was seen as a positive figure. the author indeed wonders "whether, 1 the rediscovery of gnosticism, 2 vols, ed. b. layton, studies in the history of religion 41 (leiden 1980/81) 2.500. 2

SIR WALLIS BUDGE EGYPTIAN MAGIC

years, w. kennedy 18 months, j. kennedy 18 months, boland kennedy 6 months, michael kennedy 6 months. 207:1 originally published by prisse, monuments egyptiens, paris, 1817, pl. 24. 207:2 it is now preserved in the biblioteque nationale at paris; for a full description and translation of it see e. de rouge, etude sur une stele egyptienne, paris, 1858. 208:1 bekh khet "knower of things" 214:1 see genesis, chapters xi, xii. 215:1 see vyse, appendix, london, 1842, vol. iii, p. 114 ff. 215:2 see brugsch, egypt under the pharaohs, vol. ii, p. 259. 216:1 see catalogue of greek papyri, vol. i. p. 118. 216:2 a sketch of the god besa is given at the end of the papyrus. see the description of the "metternichstele" above, p. 147 ff. 219:1 for the text see leemans, monuments egyptiens, partie il, pll

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

tual reality is not something that the soul experiences as confined to itself. it is rather released from itself to take part in a cosmic event. the reality of the myths is enacted not within but outside the soul. platonic philosophy is closely related to greek myth, just as mysteriosophy is close to myth. once begotten, the gods were the objects of external religious devotion. the story of their genesis was kept as a secret belonging to the mysteries. we can hardly be surprised that it was considered dangerous to betray the mysteries, for it meant betraying the way the public divinities came into being. to those who understand it rightly this is salutary knowledge, but destructive to those who do not. chapter 4 myth and mysteriosophy the structures of myth the powers and beings that the i

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

istries "i was up all night before the radio interview today. it is very difficult to talk about this because of what i experienced as a child. it is also very dangerous, as people in the this group can be very dangerous and ruthless" said svali, 48, after a making a one-time appearance wednesday on greg szymanski's radio show, the investigative journal, on both the republic broadcasting(rbn) and genesis communications(gcn) radio networks. on the talk shows, svali gasped for breadth several times and was emotionally shaken when recalling how she was brainwashed as a young child and then how she was subjected to watching a young child being sacrificed at her illuminati induction ceremony at the vatican at age 12. her graphic description of the evil vatican ceremony is contained in part ii o

TECHNICIANS GUIDE TO THE LEFT HAND PATH

as vegas. end quote. a few comments- the probable initial manifestation of xeper was during the first intermediate period of ancient egypt. this was a period when the first libraries were being put together, but it was also a period of time in ancient egyptian literature that often reflected a "skepticism and lamentation about the meaning of life. this is significant in terms of understanding the genesis of the antinomian character found within the left hand path. it is one of the hallmarks of the antinomian character to create internal disorder of this type. however, functionally it is this type of internal disarray and personal questioning that results in a search for individuated truth. however, it is important to understand that this manifestation was of a different character than the

hin the context of self, of personal internal process and the energetic nonphysical environment of concepts, dreams, and ideas, are the retractive qualities of resonance. that which manifests without belongs to the extending force of resonance, and that which manifests within belongs squarely "to the retraction or pull of that force towards its source" one pushes away, the other pulls towards its genesis. it could be said then, that one of the major functions in the initiatory process is one of separation- separation in order to obtain synchronicity of the triadic nature of the self within the higher ordered relations to the aeonic resonance. once the magical self, the instinctive/emotional self and the intellectual self are separated and then synchronized via aeonic energies (school work

most important aspects being that through the process of harmonic counterparts one can effectively extend their will far beyond its direct source. it is here that the idea of a magical link begins to make complete sense as a technical aspect to consider within the magicans arsenal. element #3- synchronicity in order for resonance to occur, their must be an essential first oscillatory phenomena- a genesis. the universe is expanding and so it will contract. this is oscillation. your brain oscillates through electrical pulsation. when a receptor achieves resonance with its source, it is synchronous to the repetitive motions (oscillations) of that resonance. at the beginning of this essay when defining resonance, webster mentioned that when bodies are in tune they have an additive effect, but

into contact with that resonance and- have a harmonic empathy with it, will be affected. the resonance of the aeonic current is extended by the words of the aeon. this aeonic current (so-called) is representative of a continuously unfolding scheme of related ideas that form themself into a psychological perspective. particularly, this perspective will have as its point of focus the nature of mans genesis, and as it reflects the interests of the left hand path, the nature of the self consciousness humans share as their only true bond. we cannot suppose that these words can impact that which they do not come into contact with in some form or another. granted there is residual complementarism- ideas, approaches, techniques and methods rub off and go on down the line if they come into contact

irectly tuned into the resonant wave to the degree that they become a unison with it, they do share qualities that are inherent to the state of the object in question. the importance of the harmonic elements is the fact that individuals who fall into the proper timing of the ideas have available to them a direction. this direction- if followed and investigated- leads towards the primal source and genesis of their affinity. the aeonic resonance offers the freedom to choose the direction of the individual spiritual destiny. the synchronicity to resonate involves two aspects; a unison or direct resonant relationship, and a harmonic relationship. qualitative differences between these two aspects are contained within the degree of consciousness that one has regarding the idea form of the resona

nship- direct confrontation of the principle itself- is only through the harmonics created by the initial surge. harmonics are the paths to the source, if one follows the path they will find it. if they do find it, recognize it, and are prepared by way of their spiritual dissent, they have the opportunity and choice to will (by their relative activity) into the synchronicity to resonate with that genesis. proportional responses cannot be precisely described because they will all differ from one another. this difference is largely based upon the affinities and attributes of the person who seeks to step into phase with a more direct current of ideas. the closest description is that a harmonic response will reflect in itself the qualities of understanding inherent within the individual who is

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

onsider you, me, and everyone outside their own special preserve, as "profane, lewd, and unworthy" symbols as secrets to maintain their rotten and corrupt body of secrets, the illuminati leaders and groups employ symbols. the rites, ceremonies, hand signs, and grips of the illuminists are based on the science and art of symbolism. it is said that symbolism began as recorded in the bible's book of genesis when god put a "mark" or sign on cain who had slain his brother, abel. throughout human history, marks, signs, pictures, and hieroglyphs came to be used to convey words, ideas, concepts, and secrets "by symbols" wrote thomas carlyle in sartor resartus "is man guided and commanded, made happy made wretched. he everywhere finds himself surrounded with symbols, recognized as such or not recog

ing a gay man with a rainbow-colored triangle on his chest. the newspaper clipping "colored triangle has become badge of honor for gays" comes from the montreal, canada, gazette newspaper, june 28, 1992. 332 codex magica triangle on bible: at the inauguration of the first president of the united states, april 30, 1789, in new york city, a bible was provided by a masonic lodge nearby and opened to genesis chapters 49 and 50 where the familiar occult design of a circle inside a triangle just happens to be printed as an artist's illustration. george washington pressed his palm to the book as the oath was administered and then kissed it. a member of the lodge then marked the page for succeeding generations. the year 2005 marked the fifth time the tome has been lent for a presidential inaugurat

nd it is the "mallet or gavel of the grand masters of masonic lodges."16 sarah terry, a member of the masonic-aligned group, the eastern star, traces the gavel, or hammer, back to the hammer of the nordic sun god, thor, and says it is an emblem of power.17 if we realize that the illuminati's chief goal is the rebuilding of babylon in a desperate bid to undo what god did as recorded in the book of genesis, the significance of this bible verse relating to the prophesied destruction of babylon by god's might becomes clear: 568 codex magica a sound of battle is in the land, and of great destruction. how is the hammer of the whole earth cut asunder and broken. how is babylon become a desolation among the nations..the lord hath opened his armory, and hath brought forth the weapons of his indigna

in d. roosevelt and his ever watchful guardian, jewish financier bernard baruch (no wonder general eisenhower's west point yearbook called ike the "swedish jew) blood red- red stars, clenched fists 569 the color red but why the color red? could it have a relationship with the bible's identification of the whore of babylon as the woman in scarlet? also in the bible, we find that esau was born red (genesis 25:25, and god says "i have hated esau" the color red has a long and non-illustrious history of whoredom and violence. in pre-vedic india the people worshipped a primitive form of shiva as the "red god" and as "the howler" the god and planet mars was known by the ancients as the red god. in scandinavia, the major god, odin, had clothing, shield symbols and runes of red color. a hero viking

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

new york, macmillan, 1989. wilson, andrew, ed. world scripture: a comparative anthology of sacred texts. new york: paragon house, 1995. zaehner, r. c, ed. encyclopedia of the world s religions. new york: barnes& noble, 1997. islam in regard to the concept of a soul, islam envisions a human as a being of spirit and body. the creation of adam as described in the qur an (or koran) is reminiscent of genesis in the judeo-christian bible as the lord announces to the angels that he is going to create a human of clay and that he will breathe his spirit into him after he has given him form. and he originated the creation of man out of clay, then he fashioned his progeny of an extraction of mean water, then he shaped him, and breathed his spirit in him (qur an 32:8 9) t h e g a l e e n c y c l o p

ary of beliefs and religions. new york: larousse, 1994. sullivan, lawrence e, ed. death, afterlife, and the soul. new york: macmillan, 1989. wilson, andrew, ed. world scripture: a comparative anthology of sacred texts. new york: paragon house, 1995. judaism then the lord god formed man out of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being (genesis 2:7. in the second chapter of genesis, yahweh, the god of israel, shapes the form of adam from the clay, then breathes into him the breath of life, so that adam becomes nephesh, or a living soul. interestingly, yahweh also bestows the breath of life into the animals that flourished in the garden of eden, and they, too, are considered living souls. nephesh is closely associated with blood

body and is used temporarily as an instrument of consciousness. according to crookall, this soul body consists of matter but it is extremely subtle and may be described as superphysical. crookall perceived the physical body as animated by a semiphysical vehicle of vitality, which serves as a bridge between the physical body and the soul body. this, he believed, was the breath of life mentioned in genesis. in some people, he speculated especially (though not necessarily) saintly people, the soul body may be less confined to the physical flesh than it is in persons of a more physical or material nature, thus making it easier for the aesthetic to achieve out-ofbody experiences. among the hundreds of cases of neardeath and out-of-body experiences that crookall collected, he found numerous refe

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

racted and communicated with certain humans the smartest, the strongest, the most intellectually flexible. eventually, these select humans produced what might be called demigods, semidivine human beings, who, in turn, could relay instructions from higher intelligences. in effect, steiner may have presented another definition of the children of humans and the sons of god referred to in the book of genesis, the hybrids that the ancient hebrews named nephilim, which does, in fact, mean demigods, men of great renown. steiner went on to speculate that within the larger evolving human race were the descendents of those divine-human hybrid beings, men and women who are animated by higher ideals, who regard themselves as children of a divine, universal power. he also believed that within what he t

three at sunset, and four at night. jewish liturgy did not begin to achieve its fixed form until the centuries after the destruction of the second temple, and the prayer book did not appear in its classical form until the middle ages. but spontaneous prayers are found throughout the tanakh, the hebrew bible, and the old testament in the christian bible. to list only a few: the prayers of abraham (genesis 15:2 3, isaac (genesis 25:21 23, and hannah (1 samuel 1:9 13) petitioning god for an heir; moses prayers for plagues on the egyptians (exodus 8:12, for the red sea to part its waters (exodus 14:21, for a glimpse of god s glory (exodus 33:18, for aaron s forgiveness after his sin of making the gold calf (deuteronomy 9:20; samson s prayer for strength to bring the columns down t h e g a l e

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

oly spirit that animals and all god s creatures do inhabit heaven with us, then i could never believe otherwise, she writes. it was irrevocable! no matter what anyone else may argue, i cannot be shaken on this. as a student of the bible, kolb states that god created humans out of the ground, and he created animals out of the ground. the new american catholic bible uses for man clay of the ground (genesis 2:7) and the living bible says dust of the ground. in regard to the animals, the new american catholic bible states that they were formed out of the ground and the living bible states formed from the soil. kolb argues that since humans and animals came from the same substance, many bible scholars, including herself, believe that animals must therefore have a soul. the holy breath that god

d him for the purpose of correcting some error. his father s black overcoat had been passed on to john chaffin, so james traveled to yadkin county to examine the pocket to which the spirit had made reference. the two brothers found that the lining of the inside pocket had been sewn together, and when they cut the stitches, they found a roll of paper that bore the message: read the 27th chapter of genesis in my daddie s [sic] old bible. james p. chaffin was then convinced that the specter had spoken truthfully, and he brought witnesses with him to the home of his mother where, after some search, they located the dilapidated old bible in the top drawer of a dresser in an upstairs room. one of the witnesses found the will in a pocket that had been formed by folding two of the bible s pages to

refutable proof of skunk ape. tampa tribune, february 13, 2001 [online] http//news.tbo.com/news/mgacin7j 3jc.html. sanderson, ivan t. abominable snowmen: legend come to life. philadelphia: chilton, 1961. yeti tales of hairy monsters existing in the asian wilderness can be found in the writings of several venerable chinese scholars who linked these creatures to the time of the dragon, the presumed genesis of asian civilization. despite an occasional report by a european visitor to the region, the apelike creatures did not receive any sort of widespread notoriety until the beginning of the twentieth century. during an expedition into the himalayas in 1906, botanist h. j. elwes was astonished to glimpse a hairy figure racing across a field of snow below him. the scientific establishment dismi

n the yeti for more than a quarter of a century. although each russian province may have its own name for the mys- 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 mysterious creatures 67 an alleged yeti, or abominable snowman, on the 1952 issue of radar magazine (mary evans picture library) theyetis have been linked to the time of the dragon, the presumed genesis of asian civilization. terious giants of the mountain in dagestan, kaptar; in azerbaijan, mesheadam; in georgia, tkys-katsi; while the chechens, ingushes, kabardins, and balkars call it the almasti each startled eyewitness seems to describe the same strange beast. the chinese call the snowman yeren, and in 1977, 1980, and 1982, expeditions searching for the manbeast set out to track down t

th to the dream and to the one whom the lord gave the knowledge to interpret the dream. joseph and daniel were two israelites who attained high regard for their skill as dream interpreters. 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 mysteries of the mind 117 dreams, or night visions, might be auditory and present a direct message (as in job 33:15 17, genesis 20:3,6) or at other times be symbolic, requiring skilled interpretation. jacob had a dream of a ladder set up on earth, the top of it reaching to heaven. he beheld in this dream angels of god ascending and descending on the ladder with the lord standing above it, confirming the covenant of abraham to jacob (genesis 28:12. king solomon received both wisdom and warning in dreams (i kings 3:5

r projected from the physical body and was used, temporarily, as an instrument of consciousness. crookall perceived this soul body as consisting of matter, but it is extremely subtle and may be described as super-physical. in his view the physical body is animated by a semi-physical vehicle of vitality that bridges the physical body and the soul body and is the breath of life to which the book of genesis refers. crookall suggests that some projections involve the soul body only; others merely represent an extrusion of part of the vehicle of vitality; most are a combination of the two the soul body goes out accompanied by a tincture of substance from the vehicle. many individuals who have undergone out-of-body experiences have made mention of a kind of cord of silver color that seems to att

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

efore provided the intermediary between god and humankind. the science of alchemy was introduced to the western world at the beginning of the second century of the common era. it was, however, 200 years before the practice of the craft reached its zenith, concurrent with the persecutions of the pagans by the christians. zosimus of panapolis, self-appointed apologist of alchemy, cited a passage in genesis as the origin of the arcane art: gthe sons of god saw that the daughters of men were fair. h to this scriptural reference, zosimus added the tradition that in reward for their favors, the gsons of god, h who were believed to be fallen angels, endowed these women with the knowledge of how to make jewels, colorful garments, and perfumes with which to enhance their earthly charms. the seven p

raphael, sachiel, ansel, and cassiel, who could create various gems and guard the alchemist from attack by demons. however, members of the clergy were skeptical that the alchemists were truly calling upon angels, rather than demons in disguise, and they recalled the words of the church father tertullian (c. 155 or 160.after 220, who confirmed earlier beliefs that the gsons of god h referred to in genesis were evil perverts who bequeathed their wisdom to mortals with the sole intention of seducing them to mundane pleasures. while the hermetic was akin to the mystic, a great deal more came out of those smoky lab- 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 42 magic and sorcery alchemywas introduced to the western world in the second century c.e

sensationalism that prevented her from becoming a fellow of britain fs royal anthropological institute in 1926. in 1931, murray published the splendor that was egypt, a book centered on egyptology, her special field of interest. from 1953 to 1955, she served as president of britain fs folklore society. remarkably, in 1963, at the age of 100, murray published her autobiography, centenary, and the genesis of religion (1963. m delving deeper franck, irene m, and david m. brownstone. women fs world: a timeline of women in history. san francisco: harpercollins publishers, 1995. kass-simon, g, and patricia farnes. women of science: righting the record. bloomington: indiana university press, 1993. murray, margaret alice. the genesis of religion. new york: philosophical library, 1963. the god of

ess, 1967. villoldo, alberto, and stanley krippner. healing states: a journey into the world of spiritual healing and shamanism. new york: simon& schuster inc. fireside book, 1987. healing powers of the curandero what its followers term gneo-paganism, h a concept reviewed in another section. the old religion, that which in the middle ages came to be known as witchcraft, is thought to have had its genesis in the later paleolithic period, a time when early humans faced the elements and their environment with little more than their hands and a few crude tools of bone and stone to aid them in the struggle to survive. like the other creatures around them, stone age humans had to adapt themselves constantly to changes in the weather, climate, and food supply. having greater powers of perception

events. when the gods spoke directly to individuals in the symbolic language of dreams, the priests were there to interpret. in these and other ways, the will of the cosmic rulers was revealed to their earthbound subjects. the children of israel, even though they spurned the hordes of good and evil spirits recognized throughout the ancient world, practiced divination in several forms. the book of genesis records that laban, the father of rachel, who became the wife of isaac, possessed teraphim.instruments of divination whose oracles were held to be of the highest truth. although the practice of sorcery and divination was forbidden to the hebrews, the high priests of israel inquired of the lord regarding the future by means of the high priests f jeweled ephod and the urim and thummim. when

ismans& amulets of the world. new york: sterling publishers, 2000. pavitt, william thomas. the book of talismans, amulets, and zodiacal gems. new york: samuel weiser, 1970. rings the ring as a pledge can be traced back to great antiquity. gand pharaoh said unto joseph, esee i have set thee over all the land of egypt. f and pharaoh took off his ring from his hand, and put it upon joseph fs hand h (genesis 41:42. similar use of signet rings as symbols of respect and authority is mentioned in several parts of the bible, and it would appear that rings were commonly worn by persons of rank at that period, and that rings were bestowed upon others either as gifts or for the purpose of transferring authority. rings worn only as ornaments were common in early egypt, in greece, and even among less c

THE KEY TO THE MYSTERIES

inherent in the original substance; this substance attracts and repels, in coagulates itself and dissolves itself, with a constant harmony; it is double; it is androgynous; it embraces itself, and fertilizes itself, it struggles, triumphs, destroys, renews; but never abandons itself to inertia, because inertia, for it, would be death. it is this original substance to which the hieratic recital of genesis refers when the word of elohim creates light by commanding it to exist. the elohim said "let there be light" and there was light. this light, whose hebrew name is hb:aleph-vau-resh "aour" is the fluidic and living gold of the hermetic philosophy. its positive principle is their sulphur; its negative principle, their mercury; and its equilibrated principles form what they call their salt. o

he primitive sources of the teachings of moses, and that the gospel is no more than a transparent veil thrown upon the universal and natural mysteries of oriental initiation. a distinguished but little known man of learning, mr. p. lacour, in his book on the elohim or mosaic god, has thrown a great light on that question, and has rediscovered in the symbols of egypt all the allegorical figures of genesis. more recently, another courageous student of vast erudition, mr. vincent (de l'yonne, has published a treatise upon idolatry among both the ancients and the moderns, in which he raises the veil of universal mythology. we invite conscientious students to read these various 183 works, and we confine ourselves to the special study of the qabalah among the hebrews. the logos, or the word, bei

kh hb:nun hb:lamed hb:tet hb:chet hb:zain hb:vau hb:heh and hb:yod or hb:mem, divided into threes, reproduce the notion of the primitive triangle, with the interpretation, and under the influence, of each of the letters of the tetragram. one sees that the philosophy and the religious dogma of the qabalah are there indicated in a complete but veiled manner. let us now investigate the allegories of genesis "in the beginning (iod the unity of being) elohim, the equilibrated forces (jakin and boaz, created the heaven (spirit) and the earth (matter, or in other words, good and evil, affirmation and negation" thus begins the mosaic account of creation. then, when it comes to giving a place to man, and a sanctuary to his alliance with divinity, moses speaks of a garden, in the midst of which a si

erty. they save themselves by a proud unpopularity from the contamination of the vile multitude. if balzac had been during his life a man of a clique or of a party, he would not have remained after his death the great and universal genius of our epoch. the light illuminates neither things insensible nor closed eyes, or at least it only illuminates them for the profit of those who see. the word of genesis "let there be light" 261 is the cry of victory with which intelligence triumphs over darkness. this word is sublime in effect because it expresses simply the greatest and most marvellous thing in the world: the creation of intelligence by itself, when, calling its powers together, balancing its faculties, it says: i wish to immortalize myself with the sight of the eternal truth. let there

THE MAGICIAN S KABBALAH

division of the worlds, as within kabbalah, and mentioned by some kabbalistic authors as the supernal, moral and physical triangles (note that mathers termed these the intellectual, moral and material worlds, but dion fortune disagreed with his "misleading translations" and rephrased them as the supernal, ethical and astral triangles, see diagram 5. emanative systems are based on the concept of a genesis point which emits a series of hypostases or worlds, which are usually arranged in liner or circular patterns, or some combination, as in the tree of life, and then subdivided into hierarchies or orders of being. following from this core idea, the human being is then seen as a fragmented reflection of this source, to which it can attain by contemplation and transcendence of the less real. a

r workings are best effected in assiyah or with the elemental beings, and others more effective by working with the archangels or the correspondences of briah (c) the multiverse the concepts involved with the "many worlds" or "copenhagen interpretation" of quantum physics can be reconciled with the kabbalistic system through the nature of the four worlds and the description kabbalah gives through genesis. however, the basic idea of multiverses is not new, and exists in many other cosmologies. chapter three; ain soph aur kabbalah postulates that kether, the point from which expansion began through the sephiroth into existence, is in itself the malkuth of a "negative existence, a limitless "being" which contracted to a point in kether. kether itself is the malkuth of the absolutely unknowabl

s. goodwin 1852) uses the phrase "the headless one, or "the headless spirit, but the hebrew would be achd bain rash or achd bla rash, meaning "one without a head. this is likely to have been utilised by crowley in his re-naming of the rite as that of the "bornless" one, i.e. one without a beginning, as resh can mean "beginning" as well as "head, as in brashith "in the beginning, the first word of genesis. indeed, traditional kabbalah attributes the "b" to kether, and the "rashith" to chockmah, but it could also be seen that the beth refers to the ain soph aur, and hence the resh to kether, the yod to the sephiroth from binah to yesod, and the final tau to malkuth. the "kabbalistic diagrams of rosenroth" also refer to the "head which is not, or "the head of not, in aramaic risha dla. indeed

wo key points, the first on crossing the veil and attaining to the sephirah tiphareth, and the second on crossing the abyss and attaining to the sephirah binah. the following extensions can be drawn: will in malkuth: the way of nature, the "entelechy" of aristotle in the unfolding of blossoms and the formation of galaxies. the "selfish gene" or "blind watchmaker" aspect of nature in the unfolding genesis about us. will in yesod: the way of the personality, an understanding of the ego requirements, cultural conditioning and so forth. the development of purpose, aim, goal, valuation, motivation and intention through a discipline such as psychosynthesis. will in tiphareth: the way of the self. the individual will of the transcendent self in recognition of the lower sephiroth. also the "way of

to the final manifestation (tau. the cards to which the letters of malkuth are assigned in the "golden dawn" system and others are as follows; mem: the hanged man lamed: justice kaph: the wheel of fortune vau: the hierophant tau: the universe malkuth, the kingdom, thus begins, quite appropriately, with the hanged man, the card symbolic of initiation and sacrifice. this may be seen as the original genesis, the "big bang" where from nothing came everything. the card also reminds us that awareness is "drowned" in that flood, and "the light shineth in the darkness, but the darkness comprehendeth it not" the next card of the sequence is that of "justice, or as crowley retitled it "adjustment. the placement of this card on the tree connects it between geburah (discernment) and tiphareth (awarene

ourselves, are in a sense the "froth" on the wave of the universe, forever changing our manifestation, and yet always remaining part of the wave. our lives and deaths are like watching the patterns emerging and being re-absorbed on the surface of a wind-rippled lake. the ripples are our lives, the water is manifestation, and the wind is god moving across the waters; a process which did not end at genesis, but is part of the continual emergence of the universe and is still happening right here and now. this awareness of the "death" path is part of the result of the "vision of beauty" seen by the adeptus minor on attaining tiphareth. on the other side of tiphareth, we have the 26th path to which is attributed the "devil. the golden dawn accurately depicted this card as a "pan" image, who is

THE NECRONOMICON SIMON VERSION

e leviathan- job 3:8 s.h. hooke, in his excellent middle eastern mythology, tells us that the leviathan mentioned in job, and elsewhere in the old testament, is the hebrew name given to the serpent tiamat, and reveals that there was in existence either a cult, or scattered individuals, who worshipped or called up the serpent of the sea, or abyss. indeed, the hebrew word for abyss that is found in genesis 1:2 is, hooke tells us, tehom, which the majority of scholars take to be a survival of the name of the chaos-dragon tiamat or leviathan that is identified closely with kutulu or cthulhu within the pages are mentioned independently of each other, indicating that somehow kutulu is the male counterpart of tiamat, similar to absu. this monster is well known to cult worship all over the world

THE PATH OF KABBALAH

thing that must be changed is the intention of that desire. the aim of the utilization of the desire must be changed. the changing of the aim is called the correction of the desire, and it is our goal and the only purpose for our being in this world, the lowest of all worlds (meaning states of being. one can either work for the creator or for himself; there is no in-between. 235 of 273 part six: genesis 236 of 273 chapter 6.1 the seven days of creation general what does genesis speak of? in the beginning god created the heaven and the earth. now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of god hovered over the face of the waters. and god said 'let there be light' and there was light. and god saw the light, that it was good; and god divided

now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of god hovered over the face of the waters. and god said 'let there be light' and there was light. and god saw the light, that it was good; and god divided the light from the darkness. and god called the light day, and the darkness he called night. and there was evening and there was morning, one day (genesis 1, 1-5. this is how the book of genesis begins. every one of us, when hearing these verses, is moved in some way. over the years we have been exposed to various interpretations of the verses of the torah on the literal level. however, we rarely settle for such simplified interpretations that leave many questions open. we want to analyze the torah scientifically, logically. what does the to

pper world and the sensation of the complete and sublime reality before the others. but even during the process of correction, if we go through it consciously, through our own efforts, we will feel it as a creative process, as a romantic desire, and not as perpetual beating and torment. the first day of creation and god saw the light, that it was good; and god divided the light from the darkness (genesis 1, 4. in the process of creation, one must equalize himself with the operations of the creator. hence, the first operation one must perform is to divide his thoughts to good thoughts heaven, and bad thoughts earth. this process is called, the recognition of evil, meaning the understanding of what is evil. one begins to analyze which of his properties belongs to spirituality and which to co

ases of correction that the collective soul experiences. the fifth day and god said 'let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven' and god created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and god saw that it was good (genesis 1, 20-21. the zohar describes every day in creation as heichalot (halls. the heichalot are emptiness, desires. they are filled up gradually to the extent that the egoistic properties of the soul are corrected to altruism under the influence of the upper light. people that have been through a clinical death experience feel a certain measure of this upper light. afterwards they speak of a se

effect. for that reason we can see that adam who was created on the sixth day lived only a few hours before he sinned and fell to the lower world, and along the whole world fell along with him. the sixth day and god said 'let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth (genesis 1, 26. what does it mean to create, man in our image after our likeness? it is said in the torah (genesis 1, 27: in the image of god created he him. image (tzelem) is a part of bina that descends from it into the soul and gives it the properties of the creator. in other words, partzuf bina is the mechanism of providence in charge of all the souls that need correction. in order to correct m

what we must do and how. that is the mission of the image, the aiding mechanism of bina. this mechanism clothes our soul and produces all the necessary corrections. that is why it is said that through this image man is created within us. the seventh day 240 of 273 and the heaven and the earth were finished, and all the host of them. and on the seventh day god finished his work which he had made (genesis 2, 1-2. our work revolves around the acquisition of the trait of bina. one corrects himself through these properties and thus ascends higher. adam performed these corrections six times within him. these corrections are named: hesed, gevura, tifferet, netzah, hod and yesod. these gradual corrections are referred to as six days or the six thousand years of creation. malchut, the last sefira

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

or ought to think? no! the strong man and self-reliant is the true spiritual giant. i blame no weaklings, but decline to take their maunderings for mine.*2 *1. the temple of the holy ghost, vol. i, p. 170 *2. sword of song, ascension day, vol. ii, pp. 160, 161. we will now end the poet fs utter contempt for this worn-out old creed with the following: cvex my soul no more with mistranslations from genesis to revelations, but leave me with the flaming star jeheshua (see thou zohar) and thus our formidable pigeon- lamb-and-old-gentleman religion fizzles in smoke, and i am found attacking nothing c *sword of song, ascension day, vol. ii, p. 162. vi the chapter known as the cup in which chapter it is related how the cup held the hnew wine, h and how that wine is quaffed greedily by all; and how

nd garter h is concentrated the whole of the ethical philosophy of aleister crowley. it reads as follows: but. had it not been for the garter, i might never have seen the star. in it we find the sublime maxim, almost universal, which has been postulated by all the greatest ethical codes of the world. it is the moral prototype, the favashi of the zoroastrian, the tree of knowledge of babylonia and genesis, the light and darkness of isaiah, the yakheen and boaz of solomon, the unique athanor of the qabalist, the balance of hegel; the polarity of the worlds, the great centripetal and centrifugal forces, the harmony of the spheres, the path of the stars, the life of the universe. without vice there can be no virtue, without virtue there can be no vice. without the one, the other becomes absolu

f good, the scorpion of evil, the eaglewinged serpent of good and evil; and it is with this doctrine of good and evil that we shall now deal. as there was darkness before syhla formed the light, and as knowledge is the outcome of ignorance, so is also virtue the outcome of vice. eritis sicut deus, scientes bonum et malum. it was satan, the lucifer of milton, the devil of blake, and the serpent of genesis, who was the author of wisdom *cwdn same as hycm and the serpent said unto the woman, ye shall not surely die: for god doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil .gen. iii, 4, 5. it was only by casting off god, and breaking away from the essentially bestial quality of unreason, that man paradoxically assumed godh

ystical poems, gtoo wise to grieve, too happy to rejoice. h *the temple of the holy ghost, vol. i. p. 166. with one number, however, or rather with the primal symbol of all numbers. 0 (zero, we shall deal. in a slender pamphlet entitled gberashith, h aleister crowley ontologically asserts the absoluteness of the qabalstic zero* let us as shortly as possible now see how he arrives at this ultimate genesis *berashith, vol. ii, p. 236. the ancient hebrew qabalah was as closely connected with assyriology, as it was with babylonian and egyptian thought, hindu mythology, and the philosophy of the vedas and upanishads; its conception of the supreme god was ineffable, for he bore neither name nor attribute, being beyond the power of human conception. over the face of the whole world we find earnes

tibility, he is merely asserting an absolute unity, which in reality is a synonym of absolute nullity. 0=1, but he at once, to propitiate his reason, forsakes his god (ain soph. and sacrifices his only begotten son (unity) on the blood-stained altar of evolution, by ascribing to it a tendency to dividuality, thus barbarously immolating his sacred child by rendering him one with the divine fiat of genesis* gheaven and earth and the ten thousand things come from existence, but existence comes from non-existence. h gthe t a o begets unity, unity begets duality; duality begets trinity; and trinity begets the ten thousand things. h .lao-tze. berkeley, nearly two hundred years ago now, answered the scientists apparently for all time, by stating: g cit seems no less absurd to suppose a substance

THE HOLY BIBLE KING JAMES VERSION

1 2:09:30 pm] sroto_notes 11. for both a brief outline of tantrism and some details of kellner s possible indebtedness to the american occultist p. b. randolph see my sexuality, magic and perversion (london, spearman; new jersey, citadel press, 1972. file//c /documents%20as/ appearing of our lord jesus christ, to whom with the holy ghost, be all praise and thanksgiving. amen. old testament page 1 genesis the first book of moses, called genesis 1:1 in the beginning god created the heaven and the earth. 1:2 and the earth was without form, and void; and darkness [was] upon the face of the deep. and the spirit of god moved upon the face of the waters. 1:3 and god said, let there be light: and there was light. 1:4 and god saw the light, that [it was] good: and god divided the light from the dar

t: for in the day that thou eatest thereof thou shalt surely die. 2:18 and the lord god said [it is] not good that the man should be alone; i will make him an help meet for him. 2:19 and out of the ground the lord god formed every beast of the field, and every fowl of the air; and brought [them] unto adam to see what he would call them: and whatsoever adam called every living creature, that [was] genesis page 2 the name thereof. 2:20 and adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for adam there was not found an help meet for him. 2:21 and the lord god caused a deep sleep to fall upon adam and he slept: and he took one of his ribs, and closed up the flesh instead thereof; 2:22 and the rib, which the lord god had taken from man, made he a

handle the harp and organ. 4:22 and zillah, she also bare tubal- cain, an instructer of every artificer in brass and iron: and the sister of tubal-cain [was] naamah. 4:23 and lamech said unto his wives, adah and zillah, hear my voice; ye wives of lamech, hearken unto my speech: for i have slain a man to my wounding, and a young man to my hurt. 4:24 if cain shall be avenged sevenfold, truly page 3 genesis lamech seventy and sevenfold. 4:25 and adam knew his wife again; and she bare a son, and called his name seth: for god [said she] hath appointed me another seed instead of abel, whom cain slew. 4:26 and to seth, to him also there was born a son; and he called his name enos: then began men to call upon the name of the lord. 5:1 this [is] the book of the generations of adam. in the day that

nd the lord said unto noah, come thou and all thy house into the ark; for thee have i seen righteous before me in this generation. 7:2 of every clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that [are] not clean by two, the male and his female. 7:3 of fowls also of the air by sevens, the male and the female; to keep seed alive upon the face of all the earth. genesis page 4 7:4 for yet seven days, and i will cause it to rain upon the earth forty days and forty nights; and every living substance that i have made will i destroy from off the face of the earth. 7:5 and noah did according unto all that the lord commanded him. 7:6 and noah [was] six hundred years old when the flood of waters was upon the earth. 7:7 and noah went in, and his sons, and his wif

seed after you; 9:10 and with every living creature that [is] with you, of the fowl, of the cattle, and of every beast of the earth with you; from all that go out of the ark, to every beast of the earth. 9:11 and i will establish my covenant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth. 9:12 and page 5 genesis god said, this [is] the token of the covenant which i make between me and you and every living creature that [is] with you, for perpetual generations: 9:13 i do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. 9:14 and it shall come to pass, when i bring a cloud over the earth, that the bow shall be seen in the cloud: 9:15 and i will remember my

er: 11:15 and salah lived after he begat eber four hundred and three years, and begat sons and daughters. 11:16 and eber lived four and thirty years, and begat peleg: 11:17 and eber lived after he begat peleg four hundred and thirty years, and begat sons and daughters. 11:18 and peleg lived thirty years, and begat reu: 11:19 and peleg lived after he begat reu two hundred and nine years, and begat genesis page 6 sons and daughters. 11:20 and reu lived two and thirty years, and begat serug: 11:21 and reu lived after he begat serug two hundred and seven years, and begat sons and daughters. 11:22 and serug lived thirty years, and begat nahor: 11:23 and serug lived after he begat nahor two hundred years, and begat sons and daughters. 11:24 and nahor lived nine and twenty years, and begat terah:

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

er.3 it is, probably, for this reason, that sudden death, plagues, and epidemic diseases, are said by the poets to be sent by this god; who is, at the same time, described as the author of medicine, and all the arts employed to preserve life. these attributes are not joined merely because the destroyer and preserver were essentially the same; but because disease necessarily precedes 1 the word in genesis upon which it is founded, conveyed no such sense to the ancients; for the seventy translated it epoihse, which signifies formed, or fashioned. 2 hist. nat. lib. xxxiv. c. 8. many copies of it are still extant. winkleman has published one from a bronze of cardinal albani's. monum. antichi. inediti, plate xl. 3 the verb luw, from which apollo is derived, signifies in homer both to free and t

TYSON DONALD NEW MILLENNIUM MAGIC

yod is the primordial lightning. it is the sword from the mouth. it is the word. the first he is the primordial ocean into which the lightning strikes. it is all potency waiting to become. the vau is the boiling that issues from the waters. the second he is the solid rock that rises up from the storms of chaos, and the crawling things upon it. the magus will readily see that the first chapter of genesis is not a fairy tale, not an abstraction, but is the actual way life came into being out of the oceans at the dawn of time. yet the origin of life is not the truth hidden in the words, but is only a reflection of that truth. it is interesting to consider why the fourth letter of the tetragrammaton is a sec- ond he, and not a different letter as one might expect. this is because as each leve

in ancient times the elemental principles were represented by the emblems of four beasts whose natures embody the underlying essences of the elemental forces: 1) lion (fire; 2) eagle (water; 3) angel (air; 4) bull (earth. it would be difficult to trace the origin of these kerubic figures; they go back to ancient babylon, in whose ruins archaeologists have found their effigies, and doubtless their genesis is even earlier. they may have arisen not long after the human race began to favor agriculture over the nomadic lifestyle. on first look it appears that the eagle would be a more appropriate emblem for the element air than the angel, but upon deeper consideration this is not so self- evident. no one who has seen an eagle catch a fish could fail to connect it with water. water is the medium

k, shadow imitation of the military order that reigns within the army of the angels of heaven. in christian and jewish myth, the fallen angels were responsible for instructing humanity in all the arts and sciences that can be turned to evil. attracted by the beauty of mortal women, these fallen angels descended to the earth, where they dwelt with their human lovers and sired a race of heroes (see genesis 6:4. demons are not so much deliberately hurtful as they are chaotic and irra- tional. they act upon impulse and caprice, often violently, and induce by associa- tion base sensual urges and destructive outbursts in those who traffic with them. this usually does not occur through direct possession, but more subtly over an extended period of time, so that the magus who evokes demons on a reg

TYSON DONALD SOUL FLIGHT

, without warning and without explanation. the investigator into the strange, charles fort, who was a newspaper reporter by profession, collected a number of these more recent unexplained and inexplicable vanishings in his books. in addition to the patriarch enoch, who was believed to have been taken up to heaven by god while still alive and in the body so that he vanished utterly from the earth (genesis 5:24, there is the most famous of all such translations to a higher sphere, that of jesus after his crucifixion (mark 16:19. jesus is unique among them in that he died and came back to life in his body before that body was lifted alive into heaven. he is supposed to have predicted his ascent to heaven. the event had no eyewitnesses. this is generally true of fairy abductions and ufo abduct

TYSON DONALD THE POWER OF THE WORD

lse a word, its greatest force in magic is called forth only when it is shaped on the tongue and lips and animated by the living breath of the ba'al shem, or master of the name. in voicing the name aloud, the magician imitates the initial creative act of god, who used the power of his own name-his essential identity-to create both the universe (macrocosm) and man (microcosm. the opening verses of genesis reveal the way the macrocosm was made "in the beginning god created the heaven and the earth. and the earth was without form, and void; and darkness was upon the face of the deep. and the spirit of god moved upon the face of the waters (gen. 1:l-2. the word for "spirit" for the ancient hebrews (and indeed, for the greeks and romans) was the same as for "breath" what is meant by the words "

times around the golem reciting a different combination of hebrew letters. steam issued from the body and cooled it. hair grew from the head of the golem, and upon the tips of its fingers appeared fingernails. rabbi loew himself circled the body seven times sunwise, reciting yet another combination of letters. the three kabbalists stood together at the foot of the golem and recited the words from genesis 2:7-"and he breathed into his nostrils the breath 40 tetragrammaton of life, and the man became a living soul" the writer of the legend explains that, in the air of the breath, there must be found fire and water. the golem opened his eyes and rabbi loew ordered him to stand up. it is significant that, although the golem could see, hear, and understand, he "did not have the power of speech

er, zebulun, dan, and naphtali; deut. 27:13) to the two lower rows of stones, which relate to the thummim. there is also reason to suspect that these sets of tribes correspond with the names on the onyx stones on the shoulders of the high priest, in spite of exodus 28:lo. it is curious that the names of jacob's sons are assigned to the breastplate in a slightly different order than they appear in genesis 49:3-27, where their father blesses them on his deathbed. this blessing has great occult significance, because it provides a key to the nature of each son and therefore to the tribe he represents. there seems to be a veiled reference in this blessing to the twelve signs of the zodiac. for example, judah is said to be a lion, perhaps a reference to leo; simeon and levi are said to be fire w

of waters" the firmament is the vault of heaven, or heaven itself. the firmament of waters is the ninth sphere, called the crystalline, which was above the eighth sphere of the fixed stars and was thought to be composed of aether "some by that firmamentary division of the waters, have dreamt of a watery heaven above the stars (complete oxford english dictionary "firmamentary. the reference is to genesis 1:6-7. there is also something in alchemy called firmamental water, described as a liquid as pure as the firmament. kelley, who was an accomplished alchemist, would certainly have been familiar with this term, which was in common use in his day. again we find the familiar theme of judgment. the "mighty" angels of the fourth angle are "a torment to the wicked and a garland to the righteous"

en eight kings to serve him "and there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. and the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition (rev. 17:lo-1. this number may also be a dark mirror reference to the eighth biblical king, hadar, of whom no death is spoken (genesis 36:39. in the teachings of the kabbalah, hadar is considered to be the rectifier and giver of spiritual life to the seven mortal kings that preceded him. the wrath of the vials is said to be "for two times and a half" a seemingly inexplicable reference, save that it also occurs in revelation. the mother of the word of god, he who is the mounted version of the heavenly christ who rules all

WAITE ASPECTS OF MASONIC SYMBOLISM

uccessive experiences through which the candidate passed on the way of his inward progress from earthly to spiritual life, or from darkness to light. the ritual or book of the dead is a case in point. it has been for a long period regarded by scholarship as intimating the after- death experiences or adventures of the soul in the halls of judgment, and so forth; but there are traces already of the genesis of a new view, chiefly in the writing of mr. w. flinders petrie, according to which some parts at least of this great text are really a rite of initiation and advancement, through which candidates pass in this life. the book of the dead if i am putting this rather strongly as regards one important authority, it is at least true to say that he appears to discern the mystical side of the old

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

of tcheser and the period when the inscription was made, and when we consider this fact the choice by the editor of the legend of a famine which took place under the iiird dynasty to illustrate the power of khnemu seems inexplicable. of the famines which must have taken place in the dynastic period the inscriptions tell us nothing, but the story of the seven years' famine mentioned in the book of genesis shows that there is nothing improbable in a famine lasting so long in egypt. arab historians also mention several famines which lasted for seven years. that which took place in the years 1066-1072 nearly ruined the whole country. a cake of bread was sold for 15 dinanir (the dinar= 10s, a horse was sold for 20, a dog for 5, a cat for 3, and an egg for 1 dinar. when all the animals were eate

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

trabajo de la gran obra (el magnus opus. las seis puntas de la estrella, son masculinas. las seis hondas entradas que existen entre punta y punta, son femeninas. total: la estrella de salom n tiene doce rayos. seis masculinos, seis femeninos. la estrella de salom n es el s mbolo perfecto del sol central. en el sello de salom n se hallan resumidas todas las medidas zodiacales. 44 the entire sexual genesis of the zodiac is hidden in the seal of solomon. the inner relation that exists between the zodiac and the invincible central sun is found in the seal of solomon. the twelve rays of the brilliant star crystallize by means of alchemy in the twelve zodiacal constellations. when the student enters into the temple of the sphinx he studies the great book of nature, where all of the cosmic laws a

WESTERN MANDALAS OF TRANSFORMATION SR AL

manic magical work. modern advances in physics continue to give credibility to ancient beliefs, sometimes in amazing ways. one theory implies that in the origin of the universe, there may have been perfect symmetries: matter froze out of energy like ice crystals in a congealing body of water. the breaking of this absolute symmetry was the creation of the universe itself. this is called the vacuum genesis theory. out of nothingness could have come the spark of genesis. perhaps the darkness held the first original geometric forms, and matter was coaxed into releasing its endless complexity out of these primordial forms which are themselves unmoving and unchanging. these platonic ideal forms are not just a philosophical fancy of the past. numerous scientists today find themselves solidly in t

o mars is attributed the letter peh and also heh (5, to which is assigned aries, and the emperor. this path is called the "constituting intelligence" five is also the numeration of ad, mist or vapor, and in hebrew mysticism this refers to the dark cloud or vapor that constitutes the substance of primordial creation, figure 7-c: traditional figure 7-d: alternate and that hovered over the waters in genesis. the root word gab also equals five and refers to the vault or surface of heaven. the power of the constituting intelligence of mars is further reflected in the magical phrase in genesis "let there be" which has the numeration of twenty-five (ihi. this correspondence was noted as early as agrippa. we have noted that case used a different mars kamea than agrippa (see 7-a and 7-b. if we refe

ve spirit) also conceals the name of tiphareth (tpharth) minus the aleph. aleph is a very important letter, representing the initial life-power of creation. the name a-dam, we noted earlier, refers to the joining of this life-force with the blood of humanity, since dam in hebrew means blood. furthermore, aleph points to the inherent unity of god. we see this mystery hidden in the god-names of the genesis text, because aleph, which means one, is the fifteenth letter of genesis, and the divine name, jah, has a value of fifteen. it is also the twenty-sixth letter of genesis, and yod- heh-vav-heh has a value of twenty-six; it is the thirty-first letter, which is the value of the god-name al; and it is the eighty-sixth letter, which is the value of the name elohim. the sigil of tiriel, the inte

their archetypal meaning, to tarot keys, or even to affirmations is a simple one and can be utilized by anyone with just the information in figure 12-a. the value for daath is 474, which is also the numeration for the phrase "you shall know" which refers to knowledge itself, but it is used by the jewish kabbalist gutman locks in his excellent gematria of the bible (1985) to refer to the phrase in genesis 15: 13 "and you shall know for certain that your descendants shall be aliens in a land not their own" this refers to the time that the israelites would be in egypt, but in an esoteric sense, it can be taken for the mysterious alien territory of daath, about which we can only make strange guesses as to its real nature. it is interesting to note that gareth knight assigns the mundane chakra

WHO ARE THE DRACONIANS

underground systems, to other worlds, and even to other dimensions [the fifth dimension is most often identified] of this planet. aside from the ancient legends such as that of the cavern dwelling reptilian "nagas" of hindu tradition, the mayan serpent-god quetzalcoatl, the babylonian tales of "oannes- the amphibious humanoid from the sea, and the edenic account of the "serpent" race described in genesis chapter 3 [my personal favorite. are there any other hints that reptilian humanoids might have occupied the surface of the earth in prehistoric times? i have heard vague "legends" of ancient wars between humans and "other" creatures "of a different blood" that are whispered among the native peoples of south america, australia, and africa to name just a few, but i wanted to track down somet

received the "divine blood transfusion, but only once they have acknowledged their need. as for satan however, his vampirial nature and that of the dark spirits which he had assimilated went to work in the realm of eden to search for yet another "host" that the luciferian hive could, parasite-like, attach itself to. the "serpent" was the ideal candidate. the serpent was, according to the book of genesis, originally an upright-standing being with a semblance of free agency and sentience. if this were not the case then the creator would not have "judged" this "beast, much less cursed it to go about upon it's belly. this curse has been suffered by many of the reptilian sub-species, however there are apparently some of the more "alien" branches which have escaped this particular judgment "for

c ancestry that were colonized from the original lyran/solar federation that has been at war with the alpha draconians for ages. i.e. humans from zenatae andromeda, tau ceti, procyon, taygeta pleiades, alpha centauri, wolf 424, bernards star, and other colonial worlds, many of whom- as do the reptilians themselves- make the 'galactica' type claim that planet earth was once the ancestral planet of genesis for their 'ancient astronauts- branton) socially and culturally, greys and humans are very different [they] fear us because they know we are potentially powerful beings. however, they insist that they 'own' us: they say they created us (lie- branton) and therefore have the right to do what they will with us. beyond this original 'right' to interfere with us, they say they have additionally

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

r. if not, she will have to accept that one hundred of her children will die every day. the angels went after her, finally locating her in the sea, in the powerful waters in which the egyptians were destined to perish. they told her what god had said, and she did not want to return (alphabet of ben sira 23a-b) and god created the human species in god s own image. male and female created god them (genesis 1:27) 286 scottish gaelic poetry editor s note: this collection is from the book nuadh bardachd/ modern scottish gaelic poetry (you won t find it in the library) with collections from many authors with english translations. i have met and talked with these authors while in scotland. the heron by sorley maclean a pale yellow moon on the skyline, the heart o the soil without a throb of laugh

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ee from the zohar or book of splendour, viz, the siphra dtzenioutha, the idra rabba and the idra suta. many talmudic and kabalistic quotations may, however, be found in j. p. stehelin s rabbinical literature of 1748; in john allen s modern judaism, of 1816, and in works on the kabalah by adolph franck and christian ginsburg, while hershon has published hebraic lore in his talmudic miscellany, and genesis, according to the talmud. 8. the midrash ha zohar of d. h. joel, leipzig, 1849, narrates the relation between the kabalah and platonism, neo-platonism, greek philosophy and the zoroastrian doctrines of the parsees. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott perhaps the oldest extant kabalistic book is the sepher yetzirah, or book of formation, an english tra

value. when the sum of the numbers of the letters composing a word was the same as the sum of the letters of another word, however different, they perceived an analogy between them, and considered them to have a necessary connection. thus certain numbers got to be well known as meaning certain things; and not words only, but sentences were treated in this manner; thus, as an example referring to genesis xviii. v. 2, we find the words, and lo, three men, vehennah, shalisha, vhnh shlsh; this set down in numbers becomes 6, 5, 50, 5, 300, 30, 300, 5, which amount to 701. now the words, these are michael, gabriel and raphael, alu mikhael gabriel ve raphael, alu mikal gbrial v rpal converted are 1, 30, 6, 40, 10, 20, 1, 30, 3, 2, 200, 10, 1, 30, 6, 200, 80, 1, 30, also amounting to 701, and the

rds, these are michael, gabriel and raphael, alu mikhael gabriel ve raphael, alu mikal gbrial v rpal converted are 1, 30, 6, 40, 10, 20, 1, 30, 3, 2, 200, 10, 1, 30, 6, 200, 80, 1, 30, also amounting to 701, and the rabbis argued that numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott these two sets of three beings were identical. some christian kabalists point out that in genesis xlix. v. 10 we find yebah shiloh, yba shilh, shiloh shall come, which amount to 358. and that the word messiah, mshych is 40, 300, 10, 8 or 358. but so is also nachash, the serpent of moses, nchsh, 50, 8, 300. and i must remark that the claim to translate shilh, or, as some ancient hebrew mss. write it, shlh, by shiloh, in the sense of jesus christ, is farfetched. the word is simply rest

xxx. v. 12, and find that moses asks, who shall go up for us to heaven? the initials of the words of the sentence, my yolh lnu hshmymh, read my yeolah lenu hashemimha, form the word mylh or mylah, which means circumcision, and the final letters from the word jehovah, yhuh or ihvh, suggesting that jehovah pointed out the way, by circumcision, to heaven. again, the first six letters of the book of genesis, brashit, berasit, translated in the beginning, but more properly in wisdom, are the initials of the words brashit rah alhim shyqblu ishral turh, read berasit rauah elohim numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott shyequebelu israel torah, which mean in the beginning, god was that israel would accept the law. the famous rabbinic name of power, agla, is form

lain well the change of sound in the shin sh, from sh to s, but it is marked by a dot over the right or left tooth of the three teeth of the letter. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott a deep mystery is concealed in the genetic account of the conversion of the names of abram, abrm, into abraham, abrhm, and that of his wife, sarai, shri, into sarah, shrh, see genesis xvii. v. 5-15, on the occasion of the conception of isaac, ytzchq or yshchq, from the root shchq or tzchq, laugh, when sarah was 90 and abraham 100 years old. this was on the occasion of the covenant made by jehovah with abram and the institution of circumcision of males in token thereof. now here we have the addition of an h or 5, the essentially female letter, to the name of abraham, and

by jesus to fetch the ass s colt; two to make ready the passover; two disciples buried jesus; caleb and joshua were the two spies; two angels rescued lot; there were two witnesses of the resurrection and two of the ascension. 40. the book of revelation of st. john the divine speaks of two witnesses, two olive trees and two candlesticks. if a dream was dreamed two times it foretold a truth; as in genesis xli. judges vi, first book of kings, chapters ix. and xi. the animal kingdom shows all sexual generation to arise from pairs of contrasted beings, the male and female; the microscope now discovers to us the spermatozoon and the ovum, but the truth was known of old to phinumbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott losophers of india, egypt and the gnostics, in

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

synchronically. in the third chapter in this book, the first of the lectures, i explore the paradox of beginning: to begin, the beginning would have had to begin to be the beginning it is to be, but if this is so, then it would not be the beginning it must be if it is the beginning of what it is to be. the mystery of doubling is encoded semiotically in the opening letter of the first verse of the genesis narrative that begins torah, beit, the second letter of the hebrew alphabet, the cipher for number two. beginning is symbolized by beit, but before beit is alef, the mystery, pele,7 that points to the origin that precedes the beginning. the first, which is the head, is shrouded in the veil of the second, the twofold nature of secrecy that lies at the time-root; the two come to fruition by

spective to my own imaginal thinking about time will become apparent later. for the moment let us return to augustine and consider more carefully the context of his remark cited earlier. the reflections on time in book eleven of the confessions come directly after the a rmation of the christological doctrine of creation by the eternal logos. significantly, augustine s musing on the first verse in genesis, in the beginning god created heaven and earth, precedes the discourse on this creed. augustine notes that although he knew only latin and not hebrew, he would have understood the truth (veritas) of these words even in moses s own hebrew, for truth uses neither mouth nor tongue as instruments and utters no audible syllables, and thus it can be stripped of any particular linguistic attire.2

minine, the visibly invisible rendered invisibly visible from within the site of hiding, a blindness bestowed on the modest that visualizes time in its genealogical heterogeneity. 359 nicolas abraham expresses the matter in terms of the category of the transphenomenal, which he considers the special dimension that defines the field of psychoanalysis. time, he writes, is understood in its internal genesis; it is someone s time, of course, but it can only be perceived by someone else. 360 in contemplating the texture of time that may be mined from the works of kabbalistic theosophy, we may read backward from the psychological to the ontological a turnaround justified by the fact that the onto-theological standpoint of traditional kabbalah (to borrow heidegger s locution) precludes the possib

on, the gaon of vilna, i explored the intricate interweaving of temporality and textuality in kabbalistic theosophy: the emanation of the sefirot can be viewed concurrently as the narrative recitation of time and as the temporal inscription of narrative.162 it is precisely this hermeneutical assumption that underlies the kabbalistic perushei ma aseh bere shit, commentaries on the first chapter of genesis, which read the biblical text in a twofold sense, as a tale with both theogonic and cosmogonic applications in the words of nahmanides, ha-katuv yaggid ba-tahtonim we-yirmoz ba-elyonim, scripture speaks of lower matters and alludes to supernal matters. 163 i thus concur with idel s assessment that cordovero envisions time, zemannim, as pointing simultaneously to theosophical powers and to

y, origin comes to be in the course of an event, and it is thus fully clear only at the end of that which cannot begin. heidegger s notion of ursprung is elucidated by benjamin s comments in the ursprung des deutschen trauerspiels regarding the dialectic which is inherent in origin: 120 chapter three origin [ursprung, although an entirely historical category, has, nevertheless, nothing to do with genesis [entstehung. the term origin is not intended to describe the process by which the existent came into being, but rather to describe that which emerges from the process of becoming and disappearance. that which is original is never revealed in the named and manifest existence of the factual; its rhythm is apparent only to a dual insight. on the one hand, it needs to be recognized as a proces

e speed of light. time, then, is not simply the fourth dimension of space, nor is it evidently clear how time emerges continuously from a dimension of space according to the big bang theory of hartley-hawking. for a relatively lucid and nontechnical account, see davies, about time, pp. 188 192. 126. husserl, phenomenology of the consciousness, p. 88 (emphasis in original. 127. derrida, problem of genesis, p. 77, was critical of this very point: it is not clear how the becoming of this consciousness region can appear to itself. even less, how it can appear to itself as the same as that of the other regions. there is thus no answer given to the problem of time [as] posed in phenomenology of internal time consciousness: how to explain the fact that constituting and constituted coincide? for a

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

x b 173 appendix c the lotus wand 175 appendix d the lesser invoking/banishing ritual of the pentagram 177 appendix e the grade signs 179 appendix f the l.v.x. signs 181 appendix g the middle pillar exercise 185 appendix h sign and color correspondences 187 appendix i 189 viii ix preface if you believe the legends, enochian magic was originally delivered to man by enoch, the mysterious prophet of genesis. the enochian calls are reputed to be in the language of the angels, of which hebrew is said to be but a faint echo. the enochian tablets, according to the story, are the talismans from which all other magical sigils are descended. small wonder enochian magic is reputed to be the most powerful (and dangerous) blanch of the occult! enochian magic originated, of course, with a series of crys

owley. these condensed versions were further elaborated by regardie in his addendum to the concourse of the forces, published in the complete golden dawn system of magic. from campbell's diary notes, it is evident that one of the papers mathers wrote dealt with astral projection into the enochian aethyrs. the paper on the angels of the bonorum was referred to as "7 days of creation as outlined in genesis" this was mainly a combination of astral projection and talismanic work in which the holy seal was used in much the same manner as that employed by dee and kelley. with the crystal used as the pinnacle of the system, a thorough explanation was given of how each facet of the holy seal was tied to other systems. these later papers on enochian works were brought back to new zealand by campbel

um introduction this section on the angels of the bonorum, or the "heptarchia mystica" is one of the sections of mathers' enochian papers that were lost. i originally found a reference to this in campbell's papers in the form shown in figure 88, which he entitled "the 7 days of creation applied to the 7-branch candlestick" this tied the whole latter part of the system to the first seven verses of genesis. this system, however, started with a diagram called the "tabula collecta (figure 40, which went through at least three other subsystems before it reached its pinnacle as shown in the mathers figure. this chapter goes through each of these subsystems save one (which relates to the formation of the holy table, and shows the formation of the system and its remarkable ties with the golden daw

ach king and prince govern a whole day, but their main seats of power are still within their respective hours of the day, as designated to them in the following pages. the descriptions and powers of the kings and princes may at first appear somewhat archaic, and are arranged as dee transcribed them. the key to their functions is not planetary, but lies in the application of the biblical verses of genesis to the first seven days of creation. the seal of king camara is shown in figure 73. 109 sunday president: isr vice president: ave the seal of ave is shown in figure 74. king: bobogel figure 74 prince: bornogo the seal of bornogo is shown in figure 75. governors: bonefon over the hour of mars barnafa over the hour of jupiter bariges over the hour of mercury buscnab over the hour of saturn b

ture into perfections: the knowledge of metals. and generally the princely ministering to the right nobel and mighty king bobogel, in his government of distributing, giving and bestowing wisdom, science, true philosophy and true understanding of all learning grounded upon wisdom and of other very many his peculiar royal properties. and who sayst to me: what thou desirest in me shall be fulfilled" genesis vs. 3-5 "and god said 'let there be light' and there was light. god saw that the light was good, and he separated the light from the darkness. god called the light 'day' and the darkness he called `night' and there was evening, and there was morning-the first day" 111 monday president: stimcul vice president: ilemese the seal of ilemese is shown in figure 76. king: blvmaza prince: bralges

st, present and future" special power of the prince "behold i come, i will teach the names without numbers. the creatures subject unto me shall be known to you" note: in the dee manuscripts, camara and hagonel are given as king and prince of monday. they are, however, not associated with any given day, but govern the angels of the bonorura as a whole; hence they can appear at any time of the day. genesis, us. 6-8 "and god said 'first there shall be an expanse between the waters to separate water from water' so god made the expanse and separated the water under the expanse from the water above it. and it was so. god called the expanse 'sky' and there was evening, and there was morning-the 2nd day? 113 tuesday president: dmal vice president: liba the seal of liba is shown in figure 78. king:

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

give victory to which we will. hence the significance of the serpent "ye shall be as gods, knowing good and evil" but the knowledge of evil brought with it the descent into the qlippoth, and although malkuth is directly involved in the "fall" the sephiroth immediately above cannot be said to have actually entered into the knowledge of evil. therefore, in the allegorical account of the creation in genesis, it is said that man is checked from putting forth his hand to take of the tree of life, so as not to involve the higher sephiroth in the "fall" which (he being unbalanced in himself) would only have precipitated disaster. in the 4=7 diagram we find represented the fall and the consequent rise of the dragon, which in the 3=8 grade is represented coiled beneath malkuth in the kingdom of the

Return to Occult Library Index



Related Matches
abel abraham abyss adam age air ancient angel angels beast bible biblical birth blood cain chaos children christ christian church consciousness cosmic creation creator crowley darkness death degree deity demons devil divine doctrine dogma dragon earth east eden egypt egyptian elements elohim enoch esoteric eternal eve evil existence exodus fallen father female feminine fig fire five flesh flood force forces form forms formation gabriel garden genesis giants gnostic gnostics god gods greek heaven hebrew hebrews hermes history holy human humans humanity israel jehovah jesus jewish kabalistic kabalah kabbalah qabalah key king kings knowledge legend living london lord macrocosm magic magical male malkuth masculine material matter michael mind modern moon moses mother mysteries mystery mysterious myth myths natural nature noah order people physical planet plato pleiades power powers pyramid re reality red religion religions religious revelation ritual royal sacred satan sea secret secrets sephiroth sepher serpent set seven sin solomon sons soul souls spirit spirits spiritual square star states sumerian sun supreme symbol symbols symbolic tablets temple testament tetragrammaton three tiamat torah tradition tree trinity truth universal universe void water waters white wisdom women world worlds worship yesod yetzirah yod zodiac zohar


http://www.hollywoodinsiders.net
MWLibCreator Ver.2 By:Michael Wynn