Michael Wynn's Occult Reference Library
GENTILE,GENTILES

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ALEISTER CROWLEY SEPHER SEPHIROTH

2:25, 32) dyg narrative, subtle discourse hdgh that [one (ref. to )wh )whh to dream, rave hzh a fly bwbz sacrificed xbz to seethe, boil dwz to brighten, make joyful hdx a circle, orbit gwx good bw+ to give, place bhy 18 my favourite, my beloved ybh) hatred hby) the antique serpent)+x living yx (notariqon of yehi aur, 232 )w)y 19 an enemy byw) was black hyd eve: to manifest, show forth hwx nation; gentile ywg 20 yod: a hand dwy a name of god yy fraternity hwx) black liquid wyd it was hyh the breast; a vision; a prophet; to gaze hzx sin h)+h golden bwhz 21 the mystic number of tiphareth existence, being: the divine name of kether hyh) but, howbeit; certainly k) deep meditation gygh ah. alas! ywh purity, innocence wxz part of hwhy (see sepher yetzirah) why 22 with his hand wdyb by yodh dwyb h

ALEISTER CROWLEY EQUINOX EQ I 2 2

ne with anything like accuracy what the kabiri really were. the student will find more concerning these semi-mythical beings in strabo, diodorus and varro. d llinger says "this much is undoubted on the joint testimony of strabo and mnaseas; the gods whose initiation people received here (samothrace) were axieros "i.e, demeter; axiokersos "i.e, hades; and axiokersa "i.e, persephone- d llinger "the gentile and the jew" eng. edition, 1906, vol. i, pp. 172-186. 12 hence "odic" force; and "obi" or "obeah" witchcraft. illustration on page 271 approximated below_ hb:shin hb:taw hb:qof_ air_ tablet/ of air/ pan) tacle_ seals/ throne. lamps of east_ incense) black white banner of east_ salt salt_ spirit 7 heavens of assiah tablet_ of earth lamp_ 20# key_ of_ tarot_ 10 averse_ seats for altar sephir

ALEISTER CROWLEY EQUINOX EQ I 3

at the end of that time see what forms and colour and appearance the liquor hath taken: for there should now arise a certain softer flash in the liquid, and an elemental may be evoked to test the condition. when this softer flash is manifest, place the curcurbite into the balneum mariae to digest with a "very" gentle heat for seven days. place it then in balneum arenae to distil, beginning with a gentile, and ending with a strong, heat. distil thus till nothing more will come over, even with a most violent heat. preserve the fluid in a closely stoppered vial: it is an elixir for use according to the substance from which it was prepared. if from a thing medicinal, a medicine; if from a metal, for the purifying of metals; and herein shalt thou use thy judgment. the residuum thou shalt place

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

hey have held themselves separated off from all other peoples in the world. the result is that they are now evoking from the races among whom they are scattered a corresponding desire to force that very separation upon them. under the law, we draw forth from others what is actually present within ourselves, and to this law, races and nations are no exception. through the inter-relation of jew and gentile, of semitic and aryan, and through the solving of the jewish problem will the great heresy of separateness eventually be fought out- 351- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust it is not intended that the aryan race should be a psychic race. their goal is bringing the mind nature into prominence. this could not take place if the "drift" o

ALICE A BAILEY13 PROBLEMS OF HUMANITY

rent nations (beginning with the millions of children now demanding education today) will be taught truth, without bias or prejudice- 35- problems of humanity copyright 1998 lucis trust world democracy will take form when men everywhere are regarded in reality as equal; when boys and girls are taught that it does not matter whether a man is an asiatic, an american, a european, british, a jew or a gentile but only that each has an historical background which enables him to contribute something to the good of the whole, that the major requirement is an attitude of goodwill and a constant effort to foster right human relations. world unity will be a fact when the children of the world are taught that religious differences are largely a matter of birth; that if a man is born in italy, the prob

racteristics have become increasingly pronounced owing to the inevitable intermarriage during the past centuries and the emphasis laid by the orthodox jew in the past upon racial purity. the young and modern jew lays no emphasis upon this and has usually no objection to intermarriage with the gentiles, but this is only a late development which meets with no approval from the older generation. the gentile also objects in many cases. the jew is a good citizen, law-abiding, kindly and decent in his ways, anxious to play his part in community life and ready with his money when asked for it but he still remains apart. the ghetto tendency, as one might call it, can be seen spreading everywhere, particularly in the larger cities in the different countries. down the ages, the jews for measures of

eading everywhere, particularly in the larger cities in the different countries. down the ages, the jews for measures of protection and for communal happiness tended to herd together and to seek each other out, and the gentiles among whom they found themselves fostered this tendency; thus habits of association were formed which still control. added to this, and due to the separative action of the gentile world, restricted areas and cities began to appear in many countries in which no jew was permitted to reside or to purchase property or to settle. because of the aptitude of the jew to live off other people and to live within a nation, benefiting by its customs, culture and civilization but retaining a separate identity and not becoming a true part of the national life, the jew has ever be

on but retaining a separate identity and not becoming a true part of the national life, the jew has ever been subjected to persecution; as a race, he is nowhere liked and people are on guard against him and his methods. this general statement is often untrue where the individual jew is concerned. there are jews in every nation and locality who are deeply loved by all who know them, whether jew or gentile, who are respected by all around them, who are sought after and valued. these belong to the great spiritual aristocracy of humanity, and though they function in jewish bodies and bear jewish names, they join forces with men and women gathered out of all nations who belong to humanity and who have outgrown national and racial characteristics. these men and women are, as a group, the hope of

to establish retail shops where these rules are kept in a modern world where scientific methods are applied to purity in food. all these and other factors of less importance set the jew apart, and these he enforces no matter how obsolete they are or inconvenient to others. these factors demonstrate the complexity of the problem from the jewish angle and its irritating and frictional nature to the gentile. this irritating factor is something which the jew seldom if ever recognizes. the gentile today neither remembers nor cares that the jews were instrumental in having christ put to death (according to the new testament; he is more apt to remember that christ was a jew and to wonder why the jew was not the first to claim and love him. he remembers far more acutely jewish business methods, th

ng which the jew seldom if ever recognizes. the gentile today neither remembers nor cares that the jews were instrumental in having christ put to death (according to the new testament; he is more apt to remember that christ was a jew and to wonder why the jew was not the first to claim and love him. he remembers far more acutely jewish business methods, the fact that the jew, if orthodox, regards gentile food as impure for him and that the jew considers his citizenship as secondary to his racial obligations. he regards the jew as a follower of an obsolete religion; he intensely dislikes the cruel and jealous jehovah of the jews and looks upon the old testament as the history of a cruel and aggressive people apart from the psalms of david, which all men love. these are points to which the j

from the world in which he wants to live and be happy and in which he is the victim of an inheritance which could with profit be modernized- 58- problems of humanity copyright 1998 lucis trust nowhere is the emergence of a new world religion more greatly needed than in the case of the jew in the modern world. yet god has made all men equal; the jew is a man and a brother, and every right that the gentile owns is his also, inalienably and intrinsically his. this the gentile has forgotten and great is his responsibility for wrong doing and cruel action. the jew for ages has not been wanted by his gentile brother; he has been chased from place to place; constantly and ceaselessly the jew has been forced to move on or move out across the desert from egypt to the holy land, from there (centurie

only be solved on that inclusive basis. it concerns the interplay between people of different races but recognizing brotherhood in the human family; it evokes the whole problem of selfishness and unselfishness, of consideration and of justice, and these are factors which must condition all parties. the jew needs to recognize his share in bringing about the dislike which hounds him everywhere; the gentile must shoulder his responsibility for endless persecutions and pay the price of restitution. the jew has evoked and still evokes dislike, and for this there is absolutely no need. to sum up, the jew has set up an ancient pattern of living within other nations; as a citizen with all the rights of citizenship, he has built up a wall of taboos, of habits and of religious observances which sepa

ivilization, scattered as a minority in every nation, positing an international problem, possessed of great wealth and influence, claiming citizenship in every nation but retaining deliberately their racial identity, creating dissension among the nations, attempting in no way to meet harmoniously their complex problem on any large scale with due psychological understanding or consideration of the gentile environment to which they ceaselessly make appeal, proffering only material solutions and constant, almost abusive, demands for the gentile to shoulder the entire blame and end the difficulty. alongside of this, one must place the long and sorry story of the persecution of the jews by the gentiles widespread in the middle ages (if one goes no further back, sporadic in more modern times, bu

ng in the violent treatment of the jews during the world war. it was, however, a treatment not uniquely theirs but meted out also to poles, greeks and the helpless of many nations. this is a point which the jews today appear to forget. they have not been alone in their persecution. the jews constituted only twenty per cent of the dispersed persons in europe after the war. this same sorry story of gentile cruelty includes also the growing anti-semitism which can be seen even in countries which have been relatively free from it; there is a constant discrimination against the jew in business circles; restricted areas are increasing everywhere; the plight of jewish school children in the u.s.a, for instance, who are discriminated against, hooted at and abused, is shocking to contemplate. the s

d jews asylum. no nation wants to admit them in their hundreds. right thinking people in every nation are seeking and will continue to seek a solution, and one will be found. this problem child within the family of nations is a child of the one- 60- problems of humanity copyright 1998 lucis trust father and spiritually identified with all men everywhere. people know that there is "neither jew nor gentile, as st. paul expressed it (facing two thousand years ago the same sad problem, and men and women in both groups have constantly and increasingly proved the truth of this statement. such is the problem of the jewish minority, given with a frankness which will evoke much criticism, but given in this way in the hope that because it is prompted by love, the jews will shoulder their own respons

s which will evoke much criticism, but given in this way in the hope that because it is prompted by love, the jews will shoulder their own responsibilities, will cease crying aloud to the gentiles to solve the problem alone, and will begin to cooperate with a full sense of spiritual understanding and so aid the thousands of gentiles who earnestly want to help. there has never been a time when the gentile world has been more keen to do what is right by the jew or more anxious to solve this problem and make restitution for all he has suffered. changed inner attitudes are needed on both sides, but very largely on the side of the jews; there is evidence that these new attitudes are germinating, even if the finding of the right solution may take much time. there are jews who today are saying wh

eligion revelation recognition. they will not be accepted by the narrow-minded christian or believer of any faith. the day is dawning when all religions will be regarded as emanating from one great spiritual source; all will be seen as unitedly providing the one root out of which the universal world religion will inevitably emerge. then there will be neither christian nor heathen, neither jew nor gentile, but simply one great body of believers, gathered out of all the current religions. they will accept the same truths, not as theological concepts but as essential to spiritual living; they will stand together on the same platform of brotherhood and of human relations; they will recognize divine sonship and will seek unitedly to cooperate with the divine plan, as it is revealed to them by t

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

the 23rd psalm and the 91st psalm with a few others and about four chapters in the book of isaiah. all the rest was largely useless or undesirable, and much that was left fed the pride and nationalism of the people. that which stands between the orthodox jew and the mass of the gentiles are his religious taboos, for the jewish faith is largely a religion of "thou shalt not" that which conditions gentile thinking concerning the unorthodox and younger jew is his materialism, of which shylock is a symbol. as i write these words i am conscious of their inadequacy and lack of complete fairness and yet from the standpoint of a broad generalisation, they are absolutely true although from the standpoint of an individual jew they are in many, many cases grossly unfair. there is much in the jew and

velopment to be either very good or very bad. i was driving down fifth avenue a few years ago and the taxi driver turned to me and said "say, madam, have you ever known a nice jew" i replied that i surely had and that some of my closest friends were jews. he then inquired if i had ever known a bad jew and i replied that i had known lots of them. he then proceeded to ask if i had ever known a nice gentile and i naturally replied "of course. in fact, i think i am one myself" he next asked me if i had known some bad gentiles and i made the same reply "well, then you see, madam, what's left! just human beings" and that has been my experience everywhere. no matter what the race or nation, basically we are all alike. we have the same faults and failings, the same urges and aspirations, the same

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

y the many nations, from the time of the egyptians, have neither liked nor wanted them. it has always been the same down the centuries. yet there must be some reason, inherent in the people themselves, when the reaction is so general and universal. their approach to their direful problem has been one of supplication, or of distressed complaint, or of unhappy despair. their demand has been for the gentile nations to put the matter right, and many gentiles have attempted to do so. until, however, the jews themselves face up to the situation and admit that there may be for them the working out of the retributive aspect of the law of cause and effect, and until they endeavour to ascertain what it is in them, as a race, which has initiated their ancient and dire fate, this basic world issue wil

atter. in this solar system, the created world is intended to be the expression of the second aspect, of the love of god. this the jew has never grasped, for the love expressed in the old testament is the separative, possessive love of jehovah for a distinct unit within the fourth or human kingdom. st. paul summed up the attitude which humanity should assume in the words "there is neither jew nor gentile" the evil karma of the jew today is intended to end his isolation, to bring him to the point of relinquishing material goals, of renouncing a nationality that has a tendency to be somewhat parasitic within the boundaries of other nations, and to express inclusive love, instead of separative unhappiness. and what of the gentile attitude? it is absolutely necessary that the nations meet the

g anti-semitic feeling in the world is inexcusable in the sight of god and man. i refer not here to the abominable cruelties of the obsessed german people. behind that lies a history of atlantean relationships into which it is needless for me to enter because i could not prove to you the truth of my statements. i refer to the history of the past two thousand years and to the everyday behaviour of gentile people everywhere. there must be a definite- 159- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust effort upon the part of the nationals of every country to assimilate the jews, to inter-marry with them, and to refuse to recognise as barriers old habits of thought and ancient bad relations. men everywhere must regard it as a blot upon their national inte

rays- volume iv: esoteric healing copyright 1998 lucis trust effort upon the part of the nationals of every country to assimilate the jews, to inter-marry with them, and to refuse to recognise as barriers old habits of thought and ancient bad relations. men everywhere must regard it as a blot upon their national integrity if there is the appearance within their borders of the old duality jew and gentile. there is neither jew nor gentile; there is only humanity. this war (1914-1945) should be regarded as having brought to a conclusion the ancient enmity between jew and gentile, and the two groups have now the opportunity to originate a newer and happier measure of living and a truly cooperative relation on either side. the process of assimilation will be slow, for the situation is of so an

bodies certain disciples who will work with full intent at the changing of the situation. there are jews today, a few in number, who do not think in terms of being jews; who are not preoccupied with the jewish problem to the exclusion of all else, and who are endeavouring to fuse all people into one humanity, thus bridging the gap. again, i say, that the masters of the wisdom see neither jew nor gentile, but only souls and sons of god. in dealing with the subject of karma as a factor decisive and lasting in both disease and health one of the criticisms to which my approach is subjected is that i deal too much with generalities and that i give no specific and detailed analysis of particular diseases, particularly of the great basic diseases which today take such a toll of humanity and whic

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

system which will guarantee that the children of the different nations (beginning with the millions of children now demanding education) will be taught truth, without bias or prejudice. world democracy will take form when men everywhere are regarded in reality as equal; when boys and girls are taught that it does not matter whether a man is an asiatic, an american, a european, british, a jew or a gentile but only that each has an historical background and history which enables him to contribute something to the good of the whole, and that the major requirement is an attitude of goodwill and a constant effort to foster right human relations. world unity will be a fact when the children of the world are taught that religious differences are largely a matter of birth; that if a man is born in

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

facility, when he grasps, as a race, the significance and inevitability of the law of karma, and from a close study of the old testament and of the acts and deeds there claimed by him as his racial acts and deeds (conquest, terrorism and cruelty, realises that the law is working out and incidentally releasing him for a greater future. there must, at the same time, be a realisation by the jew and gentile of equal responsibility and equal liability for the present world difficulty. the two forces to which i have been referring must, therefore, be taken into account by all disciples as they seek to serve in this critical cycle; these two forces must also be taken into your calculations as you start this new group work or your wrong idealisms and thoughts may hinder the group work. you must r

BLAVATSKY H P ANTHROPOGENESIS

nto which the truth about the kabiri- the most mysterious gods of antiquity- was thrown by the wild and contradictory speculations of bishop cumberland, dr. shuckford, cudworth, vallancey, etc, etc, and finally by faber. nevertheless, all, from first to last, of these scholars had to come to a certain conclusion framed by the latter "we have no reason to think" he writes "that the idolatry of the gentile world was of a merely arbitrary contrivance; on the contrary, it seems to have been built, almost universally, upon a traditional remembrance of certain real events. these events i apprehend to be the destruction of[[vol. 2, page] 265 bailly and faber. the first (the fourth in esoteric teachings) race of mankind by the waters of the deluge (chap. i. p. 9. to this, faber adds "i am persuade

BLAVATSKY H P COSMOGENESIS

two contraries produce harmony, like the centripetal and centrifugal forces, which are necessary to each other- mutually inter-dependent "in order that both should live" if one is arrested, the action of the other will become immediately self-destructive. since the personification called satan has been amply analyzed from its triple aspect- in the old testament, christian theology and the ancient gentile attitude of thought- those who would learn more of it are referred to vol. ii. of isis unveiled, chap. x. see also several sections in book ii, part ii. of this work. the present subject is touched upon and fresh explanations attempted for a very good reason. before we can approach the evolution of physical and divine man, we have first to master the idea of cyclic evolution, to acquaint o

DAVID ICKE THE BIGGEST SECRET

resentatives of the priestlybloodlines of the reptilians and the babylonian brotherhood, who have no moreallegiance to the jewish people than did adolf hitler. to blame it on the jews is anonsense and exactly what the brotherhood want people to do because it createsenormous opportunities to divide and rule, the very foundation of their control. whathorrors this manipulation has caused for jew and gentile alike. it is the same with thejewish oral law called the mishnah, completed by the second century ad. israel shahak,a survivor of the belsen concentration camp, is one of the comparatively few peoplenow known as jews, who has had the courage to openly challenge and expose thetalmud. shahak, in his book jewish history, jewish religion, highlights the stunninglevel of racism on which the jew

comparatively few peoplenow known as jews, who has had the courage to openly challenge and expose thetalmud. shahak, in his book jewish history, jewish religion, highlights the stunninglevel of racism on which the jewish (levite, brotherhood) law is founded. he tells how87the extreme end of this faith, as represented by the orthodox rabbis today, makes it areligious offence to save the life of a gentile, unless there would be unpleasantconsequences for jews not doing so. the charging of interest on loans to a fellow jew isbanned, but by talmudic law they must charge a gentile as much interest as theypossibly can. it is demanded that jews must utter a curse every time they pass a gentilecemetery and that when they pass a gentile building they must ask god to destroy it.jews are forbidden t

s must utter a curse every time they pass a gentilecemetery and that when they pass a gentile building they must ask god to destroy it.jews are forbidden to defraud each other, but that law does not apply to the defraudingof gentiles. jewish prayers bless god for not making them gentiles and others ask thatchristians may perish immediately. a religious jew must not drink from a bottle of wineif a gentile has touched it since it was opened. the jewish writer, agnon, after beingawarded the nobel prize for literature, said on israeli radio: i am not forgetting that itis forbidden to praise gentiles, but here there is a special reason for doing so- that is,they awarded the prize to a jew.17 these are the laws of the belief system calledjewish which is constantly complaining about, and condemni

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

history, theology, and practice of christianity have been directly effected and shaped by dominant factions, resulting in the marginalization and suppression of the mystical element as being in opposition to accepted doctrine. as soon as paul entered the picture, a dichotomy arose among the early christian devotees between those coming from a traditional jewish background and the growing group of gentile christians. in this regard, it is interesting to consider the letter written by master yeshuvah s brother james, the leader of the jerusalem church, as an indicator of the opposition that emerged to some of paul s central teachings.19 3' 8: h" 2: 2 2:e 8% the diversity of perspectives of the early followers of master yeshuvah was later replaced by the monolithic homogeneity imposed by empe

y master yeshuvah s brother james, the leader of the jerusalem church, as an indicator of the opposition that emerged to some of paul s central teachings.19 3' 8: h" 2: 2 2:e 8% the diversity of perspectives of the early followers of master yeshuvah was later replaced by the monolithic homogeneity imposed by emperors to make christianity a uniform religion throughout their empires. as the pauline gentile faction grew in numbers and power, and the catholic church of rome assumed orthodox authority over christianity, it absorbed and codified mystical christianity in much the same way that rabbinical judaism assimilated and obscurated the mystical qabalah. the essential jewishness of early christianity was virtually wiped out by the massive revisionism of the pauline gentiles. we will have to

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

of the renaissance; this is how pico and bruno spell it. the nine chapters on bruno present him as a variation on the hermetic-cabalist tradition. this is so revolutionary that i have not been able to use much of the vast literature on bruno, save for biographical and documentary material and some other works which are acknowledged in the notes. i have used g. aquilecchia's revised edition of the gentile edition of bruno's italian dialogues, x preface and aquilecchia's edition of the two newly discovered latin works. the treatment of campanella as a sequel to bruno is new, though indebted to walker's analysis of campanella's magic and to the labours of l. firpo. the last two chapters emphasise the weakening of hermetic influence through the dating of the hermetica and its survival in esote

, asclepius, texte etabli par a. d. nock et traduit par a.-j. festugiere. vol. ill, fragments extraits de stobee, i-xxii, texte ctabli et traduit par a.-j. festugiere, vol. iv, fragments extraits de stobee, xxiii-xxix, texte etabli et traduit par a.-j. festugiere; fragments divers, texte etabli par a. d. nock et traduit par a.-j. festugiere. giordano bruno, dialoghi italiani, con note da giovanni gentile, terza edizione a cura di giovanni aquilecchia, florence, 1957 (one vol. documenti della vita di giordano bruno, a cura di vincenzo spampanato, florence, 1933. a.-j. festugiere, la revelation d'hermes trismegiste, paris, 1950-4 (four vols. marsilio ficino, opera omnia, bale, 1576 (two vols, consecutively paged. eugcnio garin, la cultura filosofica del rinascimento italiano, florence, 1961

ns a prophecy concerning the son of god. it was not only in the asclepius that the hermetic writers used the expression "son of god. at the beginning of pimander, which is the hermetic account of creation, the act of creation is said to be through a luminous word, who is the son of god.2 when discussing the son of god as the creative word, with quotations from the scriptures, lactantius brings in gentile confirmation, pointing out that the greeks speak of him as the logos, and also trismegistus. he was doubtless thinking of the passage on the creative word as the son of god in the pimander, and he adds that "trismegistus, who by some means or other searched into almost all truth, often described the excellence and the majesty of the word."3 indeed, lactantius regards hermes trismegistus as

that the greeks speak of him as the logos, and also trismegistus. he was doubtless thinking of the passage on the creative word as the son of god in the pimander, and he adds that "trismegistus, who by some means or other searched into almost all truth, often described the excellence and the majesty of the word."3 indeed, lactantius regards hermes trismegistus as one of the most important of the gentile seers and prophets who foresaw the coming of christianity, because he spoke of the son of god and of the word. in three passages of the institutes he cites trismegistus with the sibyls as testifying to the coming of christ.4 lactantius nowhere says anything against hermes trismegistus. he is always the most ancient and all-wise writer, the tenor of whose works is agreeable to christianity

, because he spoke of the son of god and of the word. in three passages of the institutes he cites trismegistus with the sibyls as testifying to the coming of christ.4 lactantius nowhere says anything against hermes trismegistus. he is always the most ancient and all-wise writer, the tenor of whose works is agreeable to christianity and whose mention of god the son places him with the sibyls as a gentile prophet. in 1 see c.h, ii, pp. 276-7. 2 see below, p. 23. 3 lactantius, div. inst, iv, xi; fletcher's translation, i, p. 226. 4 lactantius, div. inst, i, vi; iv, vi; viii, xviii; fletcher's translation, i, pp. 14-19; 220-2; 468-9. the sibylline oracles themselves were no more genuinely antique than the hermetica. forged sibylline prophecies of jewish origin appeared at some uncertain date

and the heart of egypt shall melt in the midst of her."2 augustine says nothing whatever about hermes' mention of the 1 de civ. dei, viii, xxiii, quoted in the english translation by john healey. the quotation is from romans, i, xxi. 2 isaiah, xix, i. 10 hermes trismegistus "son of god, and his whole treatment of the subject is perhaps, in part, a reply to lactantius' glorification of hermes as a gentile prophet. augustine's views on hermes naturally presented a difficulty for the many devout admirers of the hermetic writings in the renaissance. various courses were open to them. one was to affirm that the idolatrous passage in the asclepius was an interpolation made in the latin translation by the magician, apuleius, and was not in the lost greek original by hermes. this course was adopte

ut also the only true religion, which both judaism and christianity had obscured and corrupted. there is another passage on hermes trismegistus in the de civitate dei, widely separated from the one on the egyptian idolatry and in quite a different context. augustine is affirming the extreme antiquity of the hebrew tongue and that the hebrew prophets and patriarchs are much earlier than any of the gentile philosophers, and the wisdom of the patriarchs earlier than the egyptian wisdom. and what was their [the egyptian's] goodly wisdom, think you? truly nothing but astronomy, and such other sciences as rather seemed to exercise the wit than to elevate the knowledge. for as for morality, it stirred not in egypt until trismegistus' time, who was indeed long before the sages and philosophers of

he tourist, who enters the cathedral of siena is the portrait of hermes trismegistus on the famous mosaic pavement (frontispiece. on either side of hermes stand two sibyls, holding their prophecies of the coming of christianity, and behind these two are ranged the rest of the ten, all with their prophecies. obviously here we have hermes trismegistus with the sibyls, as in lactantius, as the great gentile prophet of christianity. the inscription under his feet dates the revered figure even earlier than augustine or lactantius had done, for it describes him as "hermes mercurius contemporaneous moyse. an oriental-looking figure wearing a turban and perhaps intended to be moses his "contemporary" stands in a deferential attitude, almost bowing, on hermes' right; and behind this figure is a gra

de nat. deor, i l l, 22; quoted by lactantius, div. inst, i, vi (fletcher's translation, i, p. 15. the quotation from cicero is made in a passage in which lactantius is putting hermes with the sibyls, so it could have been suggested to the designer of the mosaic by lactantius, not directly by cicero. 4 see r. h. cust, the pavement masters of siena, london, 1901, pp. 23, 31. hermes was known as a gentile prophet in the middle ages and this is not the earliest representation of him with the sibyls; but it is the first which shows him in his full renaissance glory. 43 ture, particularly the fragments preserved in the anthology of excerpts compiled by stobaeus.1 on the other hand there is the astrological, alchemical, and magical literature, much of which also went under the name of hermes tr

and when ficino dropping plato in order to translate the corpus hermeticum first found here a new revelation of the sanctity of hermes and a confirmation of lactantius' high opinion of him as the prophet of the "son of god, he felt authorised to adopt the lactantian view and tried to evade the augustinian warning. the presence of hermes trismegistus inside the duomo of siena in the character of a gentile prophet which lactantius had given him, is symptomatic of the success of this rehabilitation. we must not forget that the other prisci theologi, such as orpheus or zoroaster, were also magi, and also authorised by their antiquity revivals of forms of magic. yet hermes trismegistus is the most important of the prisci magi from the point of view of the incorporation of magic with philosophy

basis for it. by the time that the libri de vita were published, in 1489 hermes trismegistus would have been safely ensconced inside the duomo at siena, proudly displaying the quotation from his asclepius in which he prophesied the son of god, and being urged to take up again the egyptian laws and letters. lactantius has much to answer for, for it was his interpretation of trismegistus as a holy gentile prophet which ficino adopted, and which he thought that he found marvellously confirmed in the pimander. and it is this which may have encouraged him to take up magical religion, which he did not do, as we have seen, without much fear and trembling and anxious avoidance of demons. when hermes trismegistus entered the church, the history of magic became involved with the history of religion

, pico 84 pico della mirandola and cabalist magic firmly believed in this extreme antiquity of the cabalistic teachings as going right back to moses, as a secret doctrine which moses had imparted to some initiates who had handed it on, and which unfolded mysteries not fully explained by the patriarch in genesis. the cabala is not, i believe, ever called a prisca theologia for this term applied to gentile sources of ancient wisdom, and this was a more sacred wisdom, being hebrew wisdom. and since, for pico, cabala confirmed the truth of christianity, christian cabala was a hebrew-christian source of ancient wisdom, and one which he found it most valuable and instructive to compare with gentile ancient wisdoms, and above all with that of hermes trismegistus who particularly lent himself to p

ew york, 1948, pp. 346 ff. 93 pico della mirandola and cabalist magic silent invocations to be made merely by arranging or displaying hebrew words, letters, signs or signacula. amongst the eager activities which pico undertook for his total synthesis of all knowledge made at the age of twenty-four was the learning of hebrew which he seems to have known quite well, or at least much better than any gentile contemporary.1 he had a number of learned jewish friends, of some of whom we know the names elia del medigo, for example, and flavius mithridates. these and others supplied him with the necessary books and manuscripts, and he had probably read the hebrew scriptures in their original language, together with many commentaries, including cabalist commentaries and works. he seems to have had s

d by pinturicchio for alexander in the appartamento borgia in the vatican. these frescoes were studied by f. saxl,2 who pointed out that within an orthodox programme there are strange allusions. in the first room are twelve sibyls, uttering their prophecies of the coming of christ, and twelve hebrew prophets. i would suggest that lactantius and the siena pavement teach us to look for the greatest gentile prophet, hermes trismegistus, as likely to be present in the room of the sibyls, and i think he is there, as the prophetic figure with the zodiac (pi. 3) who ends the series of the planets, above the sibyls. in the next room are twelve prophets with the twelve apostles; the christianity foretold by hebrew and gentile prophets has arrived, represented by the apostles. in the following rooms

ng magus. the story is written in a cruel and glittering style, facetious and obscene, yet with the egyptian mysteries hidden within this ridiculous story of an ass. such a style might have appealed to a modern magician as his model. i am thinking, of course, of giordano bruno. ficino and pico had used prisca theologia and neoplatonism as the basis of a christian religious synthesis, in which all gentile philosophy pointed towards christianity. this theological or syncrctistic use of prisca theologia is quite independent of magic and it is highly developed in many french theological writers of the sixteenth century. pontus de tyard, bishop of chalons, is an extreme example of it: from the holy egyptian school. has descended to us the secret doctrine and salutary knowledge of the ternary nu

s the athens of germany, a true university."1 luther's university passed the severe test of a visit from the nolan with honours and he has nothing but good to say of it. he evidently liked the lutherans' dedication of the de lampade combinatoria, op. lat, ii (ii, pp. 230-1. quoted as translated by mclntyrc, giordano bruno, pp. 53-4. bruno did, however, have a friend at wittenberg, namely alberico gentile, the great jurist, whom he had known in england and who recommended him to the university docwnemi, pp. 85-6. 306 giordano bruno in germany very much better than the calvinist heretics of france or the puritan anglicans. unfortunately, whilst he was there a calvinist party gained the upper hand over the party which favoured him, and this was why he left, at least that is what he told the v

and the civil law, in italy and spain, whilst gaul and belgia are destroyed by wars of religion, and some regions in germany are most unhappy.3 in the spaccio he had emphasised the importance of a restoration of law in the reform of the heavens, but his strong interest, both here and in the prague dedication to the emperor, in the ius gentium, perhaps suggests an influence of his friend alberico gentile, the founder of international law,4 whom he had known in england and met again at wittenberg, where it was through gentile's introduction that he obtained his lectureship in the university. the rhetorical praises of the late julius take a particularly brunian turn when the speech starts to go through the northern and southern constellations into which the virtues of julius are mounting whi

. he died in 1614 and is buried in westminster abbey. the twelve huge volumes of the annates ecclesiastici of cesare baronius had appeared between 1588 and 1607; they were a counter reformation reply to the protestant view of church history.3 baronius used all the old romantic legends and the old sources with sincere enthusiasm and quite uncritically. in his first volume, he has a long section on gentile prophecy of the coming of christ, based on lactantius, whom he cites in the margin. the gentile prophets were, he states, following lactantius, mercurius trismegistus, hydaspes and the sibyls.4 this is all that he actually says about trismegistus, but in the lactantian context, with the sibyls, it implied the whole elaborate interpretation of the hermetic writings as gentile prophecy of th

rticle in the dictionary of national biography and mark pattison, isaac casaubon, oxford 1892 (second edition. 3 on baronius, see the article in the enciclopedia italiana; there is no modern monograph on this important counter reformation figure, one of the first disciples of st. philip neri, and confessor to clement viii from 1594 onwards, a crucial period. he died in 1607. 4 "erant hi (i.e. the gentile prophets) mercurius trismegistus, hydaspes, atque sibylla, with reference to lactantius i, 6, in the margin. c. baronius, annates ecclesiastici, edition of mainz, 1601, i, p. 10. 399 after hermes trismegistus was dated sacris et ecclesiasticis exercitationes xvi. it goes through baronius' text in order pointing out the errors in the first half of the first volume. casaubon intended to go t

margin. c. baronius, annates ecclesiastici, edition of mainz, 1601, i, p. 10. 399 after hermes trismegistus was dated sacris et ecclesiasticis exercitationes xvi. it goes through baronius' text in order pointing out the errors in the first half of the first volume. casaubon intended to go through the whole twelve volumes in this way, but was interrupted by death. when he comes to baronius on the gentile prophets, he expresses his deep suspicion of the genuineness of these writings.1 there is not a word, he says, about hermes trismegistus or about the sibylline oracles in plato, aristotle, or in any of the other main pagan authors.2 casaubon believes them to have been forged in early christian times to make the new doctrine palatable to the gentiles.3 the writings ascribed to trismegistus

s translation of the "definitiones. holding this little book in one's hand one realises, with a certain awe, that it represents the death of the hermes trismegistus of the renaissance, the imaginary egyptian priest who as the leader of the prisci theologi had exerted such a tremendous influence for so long. the uncritical baronius, who was no greek scholar, had repeated the old lactantian view of gentile prophecy, the view which, as we have seen, played such a large part in the christianising of hermes trismegistus. casaubon's allegation that the hermetica are christian forgeries shows what a strong hold the christian interpretation of them had taken. the christian influence in the writings seems to him so obvious that he accounts for it through his theory that they are christian forgeries

FULLER J F C SECRET WISDOM OF THE QABALAH

hosen people are the light of the world, a light which at present is mixed with darkness (the gentiles or children of esau. this darkness will vanish little by little; first israel will glook forth as the dawn h, next she will gbecome fair as the moon h, then gas clear as the sun h, and lastly gterrible as an army with banners h. such is the reformulation of yhvh. when this is accomplished, not a gentile will be left to pollute the earth; for israel will have become its messianic shin which will untie the tongue of god, and on the utterance of his name will the entire universe vanish into absolute light. such is the inner meaning of illuminism to the qabalist. illuminism and revolution. revolution means turning around. every twenty-four hours the earth completes a revolution from night to

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

that, like all other nations which have come in contact with the aryan and semitic races, the tendency has been toward monarchial government; nevertheless, with its practically free institutions, representing as they do, in a measure, the political system of the grandest and oldest civilizations of which we have any knowledge, it furnishes an illustration of the degree of progress possible under gentile organization, at the same time that it points to the source whence has proceeded the fierce democratic spirit observed among succeeding nations, notably the greeks. modern writers agree in ascribing to the touaricks, a people inhabiting the desert of sahara, a considerable degree of civilization. we are informed that in the sahara, which, by the way, is far less a barren waste than we have

atter, or that it was developed in and through it. the belief that something can be made from nothing was reserved for a later age. in the oldest semitic kosmogonies, we are assured that the self-conscious god who is manifested in the order of the universe, proceeded out of the great abyss, and out of unorganized, dark, primeval matter. during the earlier historic period, however, by both jew and gentile, the belief was entertained that spirit is material. it is the essence of fire--a substance akin to the galvanic or electric fluid. this masculine element, the manifestation of which is desire, or heat, and which was finally set up as an eternal, self-existent, creative force, or god, was originally regarded as a manifestation of matter, and as having no independent existence. in an earlie

sland of the blessed" this subject will, however, be referred to later in this work. when we closely examine the facts connected with the evolution of religion, there can be little doubt that the persians laid the foundation for that great moral and intellectual awakening which a century or two later is represented by confucious, gotama buddha, and pythagoras. from the persians, doubtless jew and gentile alike received the little leaven of spirituality which in later ages crept into their gross conception of a deity. by the persians, the hindoos, and other nations of the east, it was believed that the end of each cycle of six hundred years, at which time a new sun or savior was to come, would mark a new era of religious development. at the close of each of these cycles it was devoutly expe

ISIS UNVEILED

s to be exogamous. 60s. jenu man, mytk, or oodf digitizecoy google the raising of kalavati 241 there was but one apostle of jesus worthy of that oame, and thac was paul. however dis6gured were his epituet by dogmatic hands before being admitted into the canon, his conception of the great and divine figure of the philosopher who died for his idea can still be traced in his addresses to the various gentile nations. only he who would understand him better yet, must study the philonean logog reflecting now and then the hindfi sima oogos) of the mimdrud school. as to the other apostles, those whose names are prefixed to the goapelt we cannot well believe in their veracity when we find them attributing to their master miracles surrounded by cireumstances recorded, if not in the oldest books of i

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

t of human mortality into the last of all matter, overleaping the intermediate states; or the delivering over of the man-unit into the flame-soul, past all intervening spheres or stages of the purgatorial: the absolute doctrine of the bhudds, taught, even at this day, among the initiate all over the east. thus we see how classic practice and heathen teaching may be made to reconcile, how even the gentile and hebrew, the mythological and the (so-called) christian, doctrine harmonise in the general faith founded in magic. that magic is indeed possible is the moral of our book. we have seen that hercules was the myth of the electric principle. his pillars (calpe and abyla) are the dual upon which may be supposed to rest a world. they stood in the days when giants might really be imagined, ind

LAITMAN M THE KABBALAH EXPERIENCE

nguage itself has no meaning. knowledge can be conveyed in english, russian or any other language, even though the writers of the kabbalah wrote in aramaic, hebrew and some greek. there are also kabbalah books in arabic, and kabbalists in the middle ages wrote in ancient french. again, a language is only an outer dressing to help convey information. t h e s t u d y o f k a b b a l a h 93 q: can a gentile study kabbalah? a: anyone who is interested can study kabbalah. kabbalah books have been available for everyone s scrutiny for thousands of years. you can go into any store and purchase any book you want on kabbalah. no one will ask who you are. no secrets are taught in kabbalah. the wisdom of kabbalah is called the wisdom of the hidden, not because it is secret in and of itself, but becau

e books of kabbalah and all the knowledge t h e k a b b a l a h e x p e r i e n c e 94 about it accessible for everyone, all over the world. in principle, non-jews should come to kabbalah in masses only after the jews do, but if there are those among them who ve already ripened, they ll follow the same path as jews. after all, kabbalah is a method for connecting with the creator, who is unique. a gentile who walks toward the creator is called jewish, and a jew who doesn t is called a gentile. q: what is the best age to start studying kabbalah? a: there is no age limit for the study of kabbalah. i have a student who is eighty years old, and i have students who have just finished high school. when you study, there are no differences between age or origin. the soul doesn t make such discrimin

r within a body that answers to the name pharaoh with his earthly attributes? a: you are confused because you are discussing the object from outside, not from within it. the torah tells us only about the way we can attain the highest spiritual state. it never speaks about history. in the spiritual world, this history is not yet created. it is written by each soul, which goes through the states of gentile, pharaoh, and moses in each person. the torah is written for each person, and one must only refer to it as personal instructions. the soul can go through changes only within its existence in the physical body, and that is precisely the reason for its condition. all the parts of the collective soul must complete their corrections, from the lowest state to the highest, while dressed in this

the positive situations 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 situatio

s from idolatry to the land of israel (land v eretz and israel v from the words, yashar el, meaning directly to the creator. he went over from a state of worshiping idols to recognition of the existence of a higher power that controls everything, and identified himself with that power of his own free will. that is why he was designated hebrew (ivri v from the word over) and jew. the terms jew and gentile are completely different in spirituality from the meanings we are familiar with. anyone who did not exit this world to the spiritual world is called a gentile, and a person who crosses over to the spiritual world, is called a hebrew, or jew (from the hebrew word yehudi v yechudi, meaning unique and unified, because that person unites with the creator. s p i r i t ua l d i v i s i o n s t h

LAITMAN M THE PATH OF KABBALAH

the right line (bestowal, masculine part) and at other times they should follow the left line (reception, feminine part. all the names in the torah are names of spiritual attainments on the spiritual ladder. but in order to attain a certain name, you must play both the masculine and the feminine parts, meaning the right and left lines. for example, in the degrees of pharaoh, moses, israel, and a gentile, there is both a feminine and a masculine part. but each name can only be attained once and in a certain degree. man and woman are a union of zeir anpin and malchut of the world of atzilut. its essence and degree create different names and a higher spiritual degree. the male and female states are set in each of the 125 degrees. if that is the case, then how should men and women behave in t

iritual teacher in this generation? a spiritual teacher may be proficient in many fields science, religious laws and customs, education, etc. however, it is not enough to know what is written in the kabbalah books to become a spiritual guide. such a person can only understand the wisdom, and our sages warn us: wisdom in the gentiles, believe torah (light) in the gentiles, do not believe. the word gentile refers not to a non-jew, but to an egoist yet to be corrected. such a person may display impressive knowledge in kabbalah and boast about it before one s students, displaying knowledge with accurate citations from the texts, etc. this display of knowledge may at first lead beginners to consider this rabbi a spiritual person. this is because beginning students cannot see what spirituality i

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

doctrines, is usually permeated with that most dangerous form of ignorance, modernism, and is prone to regard the qabbalah either as an evil to be shunned like the plague or as a ridiculous superstition which has survived the black magic of the dark ages. yet without the key which the qabbalah supplies, the spiritual mysteries of both the old and the new testament must remain unsolved by jew and gentile alike. the sephirothic tree consists of ten globes of luminous splendor arranged in three vertical columns and connected by 22 channels or paths. the ten globes are called the sephiroth and to them are assigned the numbers i to 10. the three columns are called mercy (on the right, severity (on the left, and, between them, mildness, as the reconciling power. the columns may also be said to

ed by the early hebrews and maintains that the word represents the survival of a polytheistic stage of semitic thought. the jewish encyclopedia supports the latter assumption with the following concise statement "as far as epigraphic material, traditions, and folk-lore throw light on the question, the semites are shown to be of polytheistic leanings" various schools of philosophy, both jewish and gentile, have offered explanations erudite and otherwise of the identity of adam. in this primordial man the neo-platonists recognized the platonic idea of humanity--the archetype or pattern of the genus homo. philo jud us considered adam to represent the human mind, which could understand (and hence give names to) the creatures about it, but could not comprehend (and hence left nameless) the myst

MORALS AND DOGMA

tyre, has continued to increase in stature and influence, defying the angry waves of time and the storms of persecution. age has not weakened its wide foundations nor shattered its columns, nor marred the beauty of its harmonious proportions. where rude barbarians, in the time of solomon, peopled inhospitable howling wildernesses, in france and britain, and in that new world, not known to jew or gentile, until the glories of the orient had faded, that order has builded new temples, and teaches to its millions of initiates those lessons of peace, good-will, and toleration, of reliance on god and confidence in man, which it learned when hebrew and giblemite worked side by side on the slopes of lebanon, and the servant of jehovah and the ph nician worshipper of bel sat with the humble artisa

MOTTA MARCELO THE COMMENTARIES OF AL

eral traps were set to catch him in america. he resented this. aspirants must understand that orthodox qabalistic jewish orders resented crowley even more. the jews, considering themselves the chosen people, having succeeded, despite all persecutions, in imposing their tribal codes on western society, could not look with favour upon a messiah who not only committed the unpardonable crime of being gentile, but also tried to pass himself for irish, pooh poohed the ten commandments, and described the bible as by "several anonymous authors" however, what neither crowley nor the jews realized was that this verse of al has nothing to do with pogroms, enforced sterilization, or such other modern versions of doing-in- the -amalekites. mercy let be off: let chesed, mercy, be under control of tiphar

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

ul died. gand ba fal chanan ben achbor ruled in his place. ba fal chanan ben achbor died. gand hadar ruled in his place, and the name of his city was pa fu. and his wife fs name was meheitavel bat matreid bat mei zehav. h1 we continue now with this exposition. the first king [bela ben be for] personified da fat, which [issues forth] after binah. opposite [da fat, in the realm of evil, issued [the gentile prophet] balaam ben be for [as the sages state, it is written in the torah that] gthere arose no prophet in israel like moses, h2 but amongst the gentiles there did arise such a prophet, namely balaam.3 just as moses personified da fat on the side of holiness, so did balaam [personify da fat] on the side of evil, inasmuch as he personified strict judgment. bela (beit-lamed-ayin) and balaam

ersonified da fat on the side of holiness, so did balaam [personify da fat] on the side of evil, inasmuch as he personified strict judgment. bela (beit-lamed-ayin) and balaam (beit-lamed-ayin-mem) are spelled exactly the same, except for the final mem at the end of balaam. thus, they are considered to be the same person, or at least personifications of the same spiritual archetype. balaam was the gentile prophet hired by balak to curse the jews on the eve of their entry into the land of israel. he was granted prophecy.even though he misused this gift and was evil.so that the non-jews could not claim that had they, too, had a prophet like moses amongst their ranks, they would have accepted the torah and obeyed g-d fs word. moses personified the sefirah of da fat, subjective knowledge of g-d

ould later stand.3 this fact signifies that man was created with the potential for repentance, i.e, the ability to restore his consciousness to its intended divine orientation such that his true, individual, divine ego can be revealed. g-d took adam out [of the garden] when the sin [he and eve committed brought out] the injection of the [snake fs] poison. this was the intermingling of the seventy gentile nations with israel in eve fs womb. had the primordial sin not occurred, mankind would not have been divided into jew and gentile; adam and his progeny would all have had the status now held only by the jewish people. once pure divine consciousness. the original consciousness of adam and eve.had become diluted with self-consciousness, it became necessary to separate between the two. this

, through the line of adam fs seed that remained more-or-less true to its ideals. this continued until abraham, who by his actions, faith, and.perhaps most importantly.his dedication to perpetuating his vision in his progeny.internalized this consciousness and made it such an essential part of his being that g-d chose him and his offspring to be its conscious bearers for the rest of humanity. the gentile world is divided into seventy archetypal nations4; all present, future, and extinct nationalities, cultures, civilizations, etc, are derived from these seventy. this is why eve menstruated at that moment, giving birth to cain.who shed blood, and abel.whose blood was shed. this is the origin of woman fs menstrual blood, as it is written, gwhen a woman gives seed and gives birth to a boy, sh

ish people into exile in order to extricate it from there. 1 deuteronomy 16:1-3. 2 genesis 42:9, 12. 3 see isaiah 20:4; kohelet rabbah 1:4 (end; leviticus 18:3; sifra, acharei 18; vayikra rabbah 23:7; tana d fvei eliahu rabbah 7; sha far hayichud vehaemunah, introduction. 4 genesis 46:4. 5 2:37b. the arizal on parashat re feh (2) 738 there are seventy aspects of evil, corresponding to the seventy gentile nations, and the jews must be exiled through all of them in order gather all the souls from their number that fell into each particular form of evil. when they will finish gathering all the souls from amongst the seventy nations, it will be the time when gfeet touch feet, h mentioned in the zohar,6 and then the verse, gdeath will be swallowed up forever h7 will be fulfilled. each nation, o

ations its tail. when the head is on the ground, the tail rises 27 deuteronomy 30:3. 28 jeremiah 16:14-15. 29 jeremiah 30:7. 30 isaiah 59:19-20. 31 isaiah 25:8. 32 zohar 3:119b. the arizal on parashat re feh (2) 744 up and swats everyone in its way. the tail can rise only because the head is down, but even so, the head leads the tail and watches over it. similarly, when the jews are in exile, the gentile nations are in ascendancy, but even so, the world is nourished in the merit of the jews and the jews still function as the ones who are to lead the other nations in the proper direction. this is the meaning of our sages f statement that gwhoever distresses israel becomes a head. h33 see, egypt was ga house of slaves, h yet when the jews were in exile in egypt, egypt ruled the world. but af

day, because of all the evil they have done in turning to other gods. f h1 you already know what our sages said concerning the verse gand there did not arise in israel another prophet like moses h2.that in israel no such prophet arose [but there did arise a comparable prophet amongst the gentiles, i.e, balaam].3 according to the sages, g-d granted balaam the gift of prophecy in order to test the gentile nations. had they not had a prophet similar to moses, they could argue that they did not accept g-d fs sovereignty the way the jews did because they had no leader of the stature the jews did. g-d therefore gave them a prophet of similar stature to moses, but the gentile nations still did not take advantage of this, and chose instead to remain distant from g-d. both moses and balaam personi

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

s on doing so. some jewish laws made sense in purely practical terms, such as those dealing with hygiene and health in an agricultural community. despite the agreement of the council paul later had an argument with peter, an event sometimes referred to as the incident of antioch. paul believed that peter placed too much emphasis on jewish law, to the degree that peter refused to share a meal with gentile christians. perhaps because of this disagreement, paul set out on his second missionary journey, revisiting some of the towns that he had visited on his first journey. his travels took him through asia minor and into macedonia, where he established the first christian church in philippi. in this city he was imprisoned for theft because he supposedly exorcized, or drove out, a demon from a

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

d islamic world know that zionism is racism and resent the united states' blind support of israeli zionist aggression. fanatical zionism has also led to masonic excesses, talmudic evil, and cabalistic magic by satanic jews (photo: reuters) magical signs of the jewish cabala 431 blood ritual philip de vier for many years, in europe and russia, reports of cabalistic blood ritual sacrifices of young gentile girls and boys were commonplace. while many were hype and based on old wives' tales, apparently at least some accounts proved to be true, as documented in this revealing book. magical signs of the jewish cabala 433 some say the word and name of "fox" has hidden, cabalistic significance. numerologically, the letters fox in the english alphabet equal the sum of 666. jesus once called israel'

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

dead in judaism recall the scene in the seventh chapter of the book of daniel in which the ancient of days opens the books of life and passes judgment on the kingdoms of the earth, rather than on individuals. according to some circles of jewish thought, the actual day of judgment, yom hadin, the resurrection of the dead, will occur when the messiah comes. on that fateful day, both israel and the gentile nations will be summoned to the place of judgment by the blowing of the great shofar (ram s horn) to awaken the people from their spiritual slumber. elijah the prophet will return and set about the task of reconciling families who have become estranged. the day when the lord judges will be dark, very dark, without a ray of light (amos 5:20. those who have maintained righteous lives and kep

ransmigration of souls is also a universal belief in hasidism. according to alan unterman in his dictionary of jewish lore and legend (1994: transmigration gave a new meaning to many aspects of life. the deaths of young children were less tragic, since they were being punished for previous sins and would be reborn in a new life. proselytes to judaism were jewish souls which had been incarnated in gentile bodies [transmigration] also allowed for the gradual perfection of the individual souls through different lives. the zohar (hebrew for splendor, the main work of the kabbalah, describes the esoteric reality that lies behind everyday experience, and insists that the real meaning of the torah lies in its mystical secrets. although tradition declares rabbi simeon ben jochai (c. 80 c.e) as its

THE PATH OF KABBALAH

low the right line (bestowal, masculine part) and other times they should follow the left line (reception, feminine part. all the names in the torah are names of spiritual attainments in the spiritual ladder. but in order to attain a certain name, you must play both the masculine and the feminine parts, meaning the right and left lines. for example: in the degrees of pharaoh, moses, israel, and a gentile, there is both a feminine and a masculine part. but each name can only be attained once and in a certain degree. man and woman are a union of between zeir anpin and malchut of the world of atzilut. its essence and degree create different names and a higher spiritual degree. the male and female states are set in each of the 125 degrees. if that is the case, then how should men and women beh

that is why the eyes are the highest vessels of the partzuf and that is why it says that a bride whose eyes are beautiful needs no further examination, because the eyes are the highest degree of the guf (body) of the partzuf. the lowest and darkest part is malchut. it transfers light from itself to the eyes of the lower partzuf, which demonstrates the difference between the partzufim. q: who is a gentile and what does the name mean? a: as soon as one changes his fate, his progress in life and his correction system to a private one, he is called a jew. that is because he makes the unification with the superior spiritual force the basis of his life. a gentile or a jew are spiritual concepts. q: does one feel his soul rather than his physical body? a: the physical body is an illusion. one mus

l teacher in this incredulous generation? a spiritual teacher may be proficient in many fields, science, religious laws and customs, education etc. but it is not enough to know what is written in the kabbalah books to become a spiritual guide. such a person can only understand the wisdom, and our sages warn us: wisdom in the gentiles believe, torah (light) in the gentiles do not believe. the word gentile refers not to a non-jew, but to an egoist who hasn t been corrected yet. such a person may display impressive knowledge in kabbalah and boast about it before his students, displaying his knowledge with accurate citations from the texts etc. that display of knowledge may at first lead beginners to think that this rabbi is indeed a spiritual one, because beginning students cannot see what sp

world. the nations of the world were given seven mitzvot (precepts, while the jews were given 613 mitzvot. this refers to the physical performance of the mitzvot, meaning in the degree of the spiritual still. different people perform the mitzvot in different ways, depending on the number of corrections each soul must perform in this world. there are no prerogatives to one who was born a jew or a gentile. it is simply that one must perform more corrections, and the other less. men and women also have corrections to perform that correlate to the origin of their souls, but the inner pull toward the creator does not depend on one s gender. many believers and non-believers alike never ask a single question about creation, correction and the purpose of creation. these people haven t received a

THE HOLY BIBLE KING JAMES VERSION

gment of god; 2:6 who will render to every man according to his deeds: 2:7 to them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: 2:8 but unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, 2:9 tribulation and anguish, upon every soul of man that doeth evil, of the jew first, and also of the gentile; 2:10 but glory, honour, and peace, to every man that worketh good, to the jew first, and also to the gentile: 2:11 for there is no respect of persons with god. 2:12 for as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; 2:13 (for not the hearers of the law [are] just before god, but the doers of the law shall

TYSON DONALD THE POWER OF THE WORD

hat flowed through solomon's ring issued from the ineffable name of god inscribed into it, which solomon was able to employ during his early years for holy works because he lived according to the law of the torah. in the folktales and legends of solomon, he loses the ring after he has violated this law in some particular way. in one version, he loses the ring when he lusts after the daughter of a gentile king. in another, it is lost after he allows an idol to be erected within his palace to please his wife jerada. in another version, he loses it when his pride is tempted by ashmodai. solomon can only wield the authority of the name when he is in perfect harmony with it. at such a time, he becomes an expression of god's will upon the earth, fulfilling the purposes of god-in effect, an angel

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

set of letters, had the task of representing the monad. in numeration, note that the romans began with lines, i, ii, iii, iiii, and then followed the acute angle v for 5, then for ten this was doubled x, for fifty the angle was laid down and became l, for a hundred, two fifties, one inverted became c, for five hundred c and l became d. hermias, the christian philosopher, author of ridicule of the gentile philosophers, quotes from the pythagoreans. 35. the monad is the beginning of all things- arche ton panton he monas. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the figure of one signifies identity, equality, existence and preservation; it signifies living man alone among animals erect. on adding a head we make of it p, the sign of creative power (paternity

iroth exist on each plane, those of the higher planes being more sublime than those of the lowest. each world has a secret name and number. man displays 4 evil tendencies, one in opposition to each of these 4 worlds. an evil inclination, evil thoughts, evil words and evil actions (isaac myer. vulcan gave apollo and diana arrows on the 4th day of their nativity. this say, sir thomas browne, is the gentile equivalent to the creation of the sun and moon on the 4th day. 55. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the talmud lays down the law as to a woman s drinking, saying one cup of wine is good for her, two do her harm, three demoralize her, and the fourth converts her into a female animal. there are 4 persons who are little better than dead. the blind, th

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

allenges for the male jew was not to succumb to the attraction of christianity in either domain.249 nadab and abihu are exemplary of biblical figures with a pedigree no less impressive than being in the lineage of the high priest who were not able to overcome the sexual temptation of the other side. it is likely, then, that the meaning of their offering a strange fire was that they cohabited with gentile women.250 the point is drawn explicitly in the following passage. r. judah began to expound, and he said: it is the moment to do for the lord, for they have broken your torah (ps 119:126. it is the moment to do for the lord [et la asot la-yhwh. what is [the gist of] this? it has been established that et refers to the assembly of israel, which is called et, as it says, do not come at any mo

y was identified as the female aspect, the matrona, in the end is assimilated into part of the male organ, the yod, which is also inscribed in the name. by what means does the priest enter the shrine? through zo t, which is the yod, the sign of circumcision. with this we reach the point of perfect symmetry in the homiletical rhetoric exhibited by the zoharic author: nadab and abihu cohabited with gentile women and thereby placed the sign of the covenant in an unworthy place. from this transgression the high priest learns that he can only go into the shrine through the potency of zo t, the letter of the name inscripted on the flesh, the yod, the feminine dimension of the phallic potency, identified as ateret berit.259 exposure of the corona facilitates access to the sacred space in the sacr

re to attract them. three crucial points in the talmudic source may be clarified with the help of saul lieberman s analysis. 28 first, in all probability, the exegetical decoding of tau in ezekiel as referring to the last letter of the hebrew alphabet was enhanced by the phonetic a nity between tau and the greek theta, which was used as an abbreviation for thanatos (death) in capital sentences in gentile courts. second, the doubling of the mark may be explained by the fact that tau was almost identical in form with chi and in sound with theta. while the latter was deployed as a mark of execution, the former was a mark of the canceling of debts and, by extension, a sign of freedom from bondage. thus, the mark of liberty was placed on the foreheads of the righteous and the mark of death on t

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

d from the one quarter, life itself was to be reinvigorated from the other, 1 in a book that deals so much with heathenism, the meaning of the term ought not to be passed over. the greeks and romans had no special name for nations of another faith (for erepodo^oi, fiap^apoi were not used in that sense; but with the jews and christians of the n.t. are contrasted 'idvos, wvta, idvikol, lat. gentes, gentiles; ulphilas uses the pi. thiudos, and by preference in the gen. after a pronoun, thai thiudo, simrai thiudo (giiamm. 4, 441, 457, while thiudiskus translates idvikws gal. 2, 14. as it was mainly the greek religion that stood opposed to the judteo-christian, the word"exx.r;y also assumed the meaning iovikos, and we meet with (k\r)vik(ioi= i6vikoii, which the goth would still have rendered th

thiudiiilcos, as he does render "exxf^i/e? thiudos, john 7, 35. 12, 20. 1 cor. 1, 24. 12, 13; only in 1 cor. 1, 22 he prefers krekos. this "exx ;i/=gentills bears also the meaning of giant, which has developed itself out of more than one national name (hun, avar, tchudi; sc the hellenic walls came to be heathenish, gigantic (see ch. xviii. in old high german, notker still iises the pi. diete for gentiles (graff 5, 128. in the meanwhile pagus had expanded its narrow meaning of kw/xt; into the wider one of ager, campus, in which sense it still lives on in it. paese, fr. pays; while 2mganus began to push out gentilis, which was lapsing into the sense of nobilis. all the romance languages have their pagano, paycn &c, nay, it has penetrated into bohem. pohan, pol. poganin, lith. pagonas [but r

tui mortuis thura deferrent, medio e vulgo commoventur pueri duo in scandalum, nudutociue unus gladio alterum appetit trucidandum. the lioy runs to the saint's cell, and is saved. quarta autem die, cum gentilitas vellet iterum diis exhibere liljamina, the christian priests offer a fervent jirayer to the martyr, a violent thunderstorm arises, the heathens are terrified: kecedente autem tempestate, gentiles baptizati, statuas quas coluerant confringentes, in lacnm vico amnitjue proximum projecerunt. soon after this, the burgundians settled in tlie district. the statues broken d(n\n, crushed to powder, and tlimg into the lake, every bit the same as in that story of ratpert's. 112 gods. on the otiier hand, the vita bonifacii (pertz 2, 339, in describing the heathen reaction under king eedbod (

rlier times a simpler form of the name was current; we find in gobelinus persona (meibom 1, 235) the following account, which therefore reaches back beyond 1418: quodautem hera colebatur a saxonibus, videtur ex eo quod quidam vulgares recitant se audivisse ab antiquis, prout et ego audivi, quod inter festum nativitatis christ i ad festum epiphaniae domini doniina hera volat per aera, quoniam apud gentiles junoni aer deputabatur. et quod juno quandoque hera appellabatur et depingebatur cum tintinnabulis et alis, dicebant vulgares praedicto tempore: vrowe hera sen corrupto nomine vro here de vlughet, et credebant illam sibi conferre rerum temporalium abundantiam. have we here still extant the old ero "epa, hero meaning earth? and does "hpa belong to it? if the as. urce also contains the same

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

name for the enemy, owing to his ignorance of the history of the world, as the prince of the power of the air; that is, of the ruach, of the intellect; and we must never forget that what operated the conversion of st. paul was the vision on the road to damascus. it is particularly significant that he disappeared into the desert of arabia for three years before coming forward as the apostle to the gentiles. st. paul was a learned rabbi; he was the favourite pupil of the best expositor of the hebrew law, and in the single moment of his vision all his arguments were shattered at a single stroke! 10. we are not told that st. paul said anything at the time, but went quietly on his journey. that is the great lesson: not to discuss the results. those of you who possess a copy of 'the equinox of t

ALEISTER CROWLEY SEPHER SEPHIROTH

hlyk) thy god (deut. 4:24, 28:58) kyhl) a ship hyn) a trial, an experiment nwxb a wheel (the cognomen of shekinah) lglg miry nwy 67 binah: understanding hnyb zayin: a sword nyz a ship, fleet ynw) debased llz to embalm +nx 68 wise( ghe will understand that? h) nbyw to be wise mkx emptiness llx to pity sx lulav: a palm branch blwl life myyx 69 a manger, stable; an enclosure swb) myrtle sdh nations; gentiles myywg transgression, error, sin +s 70 hush, be silent hsh wine nyy night lyl the secret (ps. 25:14; see 353) dws adam and eve hwxw md) honest; so, thus, just so, such, so much nk 71 thy terror kmy) nothing; an apparition, image; idol lyl) silence; silent ml) lead, the metal of saturn; a plummet-line, level, water-level kn) vision nwzx a dove, pigeon hnwy a dove hwny plentitude, fulness; t

t #dqh xwr the nose *m+wx 624 the number of letters in the great table of enoch (not counting the black cross of union: 12 13 4 his covenant (ps. 25:14) wtyrbw liberty twryx 625 weasels and other terrible animals *myxw) 626 the qliphoth: shells, demons twpylq 628 light (spelt in full, vau )w; cf. 633 and 643 :r:w) blessings twkrb to be wise *mkx life *myyx 629 the great trumpet lwdg rpw# nations; gentiles *myywg 630 the holy spirit)#ydq )xwr seraphim, flaming ones: the angelic choir of geburah mypr# hairy ones; he-goats; demons myry# drill, coarse linen; a triad #l# adam and eve *hwxw md) thine eye( gis h written. see 160& i.r.q. 652 *kny( 631 concealed mystery )tw(yncd silence; silent *ml) 632 the world of foundations: the sphere of the elements (i.e. malkuth; see 564) twdwsy mlw( 633 lig

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

disappear. he must be taught also that partisanship is in no way a sign of spiritual development. he will not- 244- a treatise on white magic copyright 1998 lucis trust therefore use the words anti this or pro that. such terms automatically breed hatred and attack, and effort to resist change. they put the user on the defensive. every class of human beings is a group of brothers. catholics, jews, gentiles, occidentals and orientals are all the sons of god. as regards the future of this world group of which we have been speaking much depends upon two things. first, it is necessary for all those isolated disciples working in every country in the world, to become aware of one another and then to enter into telepathic rapport. this may seem to you to be a wonderful but impractical vision. i as

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

riority, and the attempt to deify a race. without humour and real understanding, one race is preparing to dictate terms to other races, by the weight of its thought and its achievements rather than by war. yet the ideal of a superman is a true ideal, and it needs upholding before the world. temporarily, it has been forgotten that the superman is the goal for all, and that asiatics, nordics, jews, gentiles, americans, and anglo-saxons, the africans and all other world races are children of the same father, fed from the same source of life, and saved by the same divine christ principle. therefore the superman has been and will be found emerging out of the ranks of every people, to find his way into the ranks of the spiritual hierarchy and the new group of world servers. in america, you have

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ther nationalities, however, helpless in the hands of a cruel fate, or not so helpless but organized by certain political groups for international and selfish ends. in the countries where anti-semitic feeling has been practically nonexistent for decades, antagonism is rising; in great britain its evil head can now be seen, and in the united states of america it is a mounting menace. it is for the gentiles to bring the cycle of persecutions to an end once and for all; it is for the jew to take those steps which will not arouse the dislike of the gentiles among whom he lives. the need of the jew at this time is for a solution of this ancient problem which has disturbed the peace of countries down the centuries. the responsibility of the non-jews, in the light of humanitarian demand, is vital

aware of this and are eagerly demanding that these persecutions end. the spiritual forces of the world and the spiritual leaders of humanity (both those working on the outer plane and those guiding from the inner side of the veil) are seeking a solution. the solution, however, will be found only when the jews themselves seek to find the way out and cease their present policy of demanding that the gentiles and christians make all the concessions, find the solution of the problem alone, and, unaided by the jews, bring the evil situation to an end. the jews voice loudly and constantly their demand for redress and help; they blame the non-jewish nations for their miseries; they fail always to recognize any conditions on their own side which could account for some of the general dislike with wh

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

re and learning and his wonderful assets and gifts along the line of the creative arts i still fail to see any immediate solution of their crucial and appalling problem. there are faults on both sides. i do not here refer to the faults or rather the evil criminality of the germans or the poles towards their jewish citizens. i refer to all those people who are for the jews and not against them. we gentiles have not yet found out what to do in order to liberate the jews from persecution a persecution that is many, many centuries old. the egyptians in the early phases of biblical history persecuted the jews, and persecution has been their record down the years. i hesitate to state my conclusions but am going to do so in the hope that it may help. it is only possible however very briefly to be

ting in your group or business organisation, it will not be long before his sisters and his nephews, his uncles and his aunts are in it too. but the jews have had to hang together in the face of centuries of persecution. it is claimed that the jew is strictly material, that the all-mighty dollar matters more to him than the ethical values and that he is quick and expert in taking advantage of the gentiles. but the jewish religion lays no emphasis upon immortality or upon the life after death, and this is true because i have discussed this problem with jewish theological students. why, therefore, should they not get the best out of life along material lines? let us eat and drink and get worldly goods for tomorrow we die. all this is understandable but does not make for good relations. as i

lst the orthodox jew regards himself as the chosen people. the german emphasises "racial purity" and so have the jews down the ages. the jew never seems assimilable. i have met jews in asia, in india and in europe as well as here and they remain jews, and in spite of their citizenship they are separate from the nation in which they dwell. i have not found it so in great britain or in holland. the gentiles have frequently treated the jews abominably, and many of us are heartsick about it and working hard to help. one handicap comes today from the jews themselves. personally, i have never yet found a jew who would admit that there might be faults or provocation on their side. they always take the position that they are the abused and that the whole problem could be solved by the christian ta

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

chy copyright 1998 lucis trust theologies, their narrow-minded emphasis and their ridiculous belief that they know what is in the mind of god may be offset, in order that the churches may eventually be the recipients of spiritual inspiration. 2. the gradual dissolution again if in any way possible of the orthodox jewish faith, with its obsolete teaching, its separative emphasis, its hatred of the gentiles and its failure to recognise the christ. in saying this i do not fail to recognise those jews throughout the world who acknowledge the evils and who are not orthodox in their thinking; they belong to the aristocracy of spiritual belief to which the hierarchy itself belongs. 3. preparation for a revelation which will inaugurate the new era and set the note for the new world religion. to th

BLAVATSKY H P ANTHROPOGENESIS

then and there (ibid v. 22- the church "of christ" less than any one else. the initiates alone understood the secret meaning of the term "father and the son" and knew that it referred to spirit and soul on the earth. for the teachings of christ were occult teachings, which could only be explained at the initiation. they were never intended for the masses, for jesus forbade the twelve to go to the gentiles and the samaritans (matt. x. 8, and repeated to his disciples that the "mysteries of heaven" were for them alone, not for the multitudes (mark iv. 11[[vol. 2, page] 232 the secret doctrine. and religions have committed equal errors in their misinterpretation of this tenet, which is one of the most profoundly philosophical and ideal conceptions of ancient thought. for they have both disfig

on three sides by blank walls and had its only aperture or door hung over with a curtain- also called the adytum- was common to all ancient nations. nevertheless, a great difference is found between the secret meanings of this symbolical place, in the esotericism of the pagans and that of later jews; though the symbology of it was originally identical throughout the ancient races and nations. the gentiles, by placing in the adytum a sarcophagus, or a tomb (taphos, and the solar-god to whom the temple was consecrated, held it, as pantheists, in the greatest veneration. they regarded it- in its esoteric meaning- as the symbol of resurrection, cosmic, solar (or diurnal, and human. it embraced the wide range of periodical and (in time) punctual, manvantaras, or the re-awakenings of kosmos, ear

day. we say it was the former; and that, therefore, the secret or esoteric worship of the jews was the same pantheism that the vedantin philosophers are reproached with to-day; jehovah was a substitute for purposes of an exoteric national faith, and had no importance or reality in the eyes of the erudite priests and philosophers- the sadducees, the[[footnote(s* whenever such analogies between the gentiles and the jews, and later the christians, were pointed out, it was the invariable custom of the latter to say that it was the work of the devil who forced the pagans to imitate the jews for the purpose of throwing a slur on the religion of the one, true living god. to this faber says very justly "some have imagined that the gentiles were servile copyists of the israelites, and that each poi

e great dragon tiamat, the sea serpent. its last stage of development was the great struggle of bel with the dragon- the devil! whence the christian idea that god cursed the devil? the god of the jews, whomsoever he was, forbids cursing satan. philo judaeus and josephus both state that the law (the pentateuch and the talmud) undeviatingly forbid one to curse the adversary, as also the gods of the gentiles "thou shalt not revile the gods" quoth the god of moses (exodus xxii. 28, for it is god who "hath divided (them) unto all nations (deut. iv. 19; and those who speak evil of[[vol. 2, page] 478 the secret doctrine "dignities (gods) are called "filthy dreamers" by jude (8. for even michael the archangel durst not bring against him (the devil) a railing accusation, but said "the lord rebuke t

le, et pour expliquer le mal originel, on profere contre manes l'hypothese d'une permission de l'unique tout puissant* the choice and policy were unfortunate, anyhow. either the personator of the lower god of abraham and jacob ought to have been made entirely distinct from the mystic "father" of jesus, or- the "fallen" angels should have been left unslandered by further fictions. every god of the gentiles is connected with, and closely related to[[footnote(s* after the polymorphic pantheism of some gnostics came the esoteric dualism of manes, who was accused of personifying evil and creating of the devil a god- rival of god himself. we do not see that the christian church has so much improved on that exoteric idea of the manicheans, for she calls god her king of light, and satan, the king

e(s* says the zohar "hanokh had a book which was one with the book of the generations of adam; this is the mystery of wisdom* noah is heir to the wisdom of enoch; in other words, the fifth is heir to the fourth race* vide isis unveiled, vol. i, p. 575, et seq[[vol. 2, page] 533 what enoch is, esoterically. confined to the secret colleges of the prophets, with the jews, and to the temples with the gentiles. interpreted with the help of merely the symbolical key, enoch is the type of the dual nature of man- spiritual and physical. hence he occupies the centre of the astronomical cross (given by eliphas levi from a secret work, which is a six-pointed star "the adonai" in the upper triangle is the eagle; in the left lower triangle stands the lion; in the right, the bull: while between the bull

and is- drowned. symbologists have discovered with dismay that their adopted deity was only a mask for many other gods, an euhemerized extinct planet, at best, the genius of the moon and saturn with the jews, of the sun and jupiter, with early christians; that the trinity was, in truth, only an astronomical triad- unless they accepted the more abstract and metaphysical meanings given to it by the gentiles- composed of the sun (the father, and the two planets mercury (the son) and venus (the holy ghost, sophia, the spirit of wisdom, love and truth, and lucifer, as christ, the bright and morning star; vide "revelation" ch. xxii, 15. because, if the father is the sun (the elder brother in the eastern inner philosophy, the nearest planet to it is mercury (hermes, budha, thot, the name of whose

cifixion by the mystic inventors of the system- the original elaboration and adoption of which dates back to the very establishment of the mysteries- is discovered in the geometrical symbols containing the history of the evolution of man. the hebrews, whose prophet moses was so learned in the esoteric wisdom of egypt, and who adopted their numerical system from the phoenicians, and later from the gentiles, from whom they borrowed most of their kabalistic mysticism, adapted, most ingeniously, the cosmic and anthropological symbols of the "heathen" nations to their peculiar secret records. if christian[[footnote(s* see moor's hindu pantheon, where wittoba's left foot bears the mark of the nail- on the figure of his idol[[vol. 2, page] 561 the meaning of the crucifixion. sacerdotalism has los

CHRONOLOGIA RORISPERGIUS

the hebrew letters 1468-1540 francesco giorgi 1470-1536 agostino giustiniani dominican applied qblh to biblical studies in his psalterium of 1516 1471-1528 albrecht d rer 1471 george ripley compound of alchemy. ficino s pimander published for the first time going through sixteen editions during the 16th century. ludovico lazzarelli de gentilium deorum imaginibus [on the images of the gods of the gentiles, codex vat. urb. 716. 1472 1539 symphorien champier (champerius or campegius) of lyons. liber de quadruplici vita. theologia asclepii hermetis trismegisti discipuli cum commentariis(contained lazarelli's latin translation of ch xvi-xviii)physician friend of lef vre d'etaples. 1476 george ripley medulla alchemiae 1477 thomas norton writes his ordinall 1477- 1558 valerianus, pierius giovann

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

tly these sexual discussions continue throughout the lives of bonesmen, although only at the initiation is it done from a coffin. when a student is initiated, he is given his skull and bones name. he becomes a 'knight' in the tradition of other secret societies like the knights of malta. the older knights in the s and b are called patriarchs, and those of us on the outside- the masses- are called gentiles, barbarians, and vandals. if you look at the period of the russian revolution to the end of the second world war alone, you can appreciate how the skull and bones has been a common theme throughout these years of conflict and manipulation. on the board of the morgan guaranty trust company which helped to fund the bolshevik revolution, maintain the soviet dictatorship, and fund both sides

DION FORTUNE PSYCHIC SELF DEFENSE

untrue. there are very few jews in the occult movement. it is true, however, that the qabalah, the traditional mysticism of the jewish race, is one of the principal sources of western occultism, and that any occultist working on that tradition must know at least enough hebrew to be able to transliterate hebrew script. the study of the modern mystical qabalah is almost exclusively in the hands of gentiles, and orthodox jewish scholars know little or nothing of its literature and nothing whatever of its mystical significance. no one has said harder things of the occult movement than i have, and if i thought that there were any organised system of evil influence, i should not hesitate to say so, for i have the integrity of the movement very much at heart; but i honestly do not believe that t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

occasional offices; and lastly, men in office as priests or bishops. the angel of the congregation among the jews was the chief of the synagogue. this later usage is also found in revelation 1 and 2, where the angel of the church is regularly addressed. today, the term is now limited to its principal meaning, and pertains only to the inhabitants of heaven. biblical angels mark, the apostle of the gentiles, speaks of the angels as ministering spirits, sent forth to minister for them who shall be heirs of salvation, in strict keeping with the import of the term itself. in mark 1:2, it is applied to john the baptist: behold i send my messenger (i.e, angel) before my face, and the word is the same( malak) in the corresponding prophecy of malachi. in hebrews 12: 22, 24, we read: ye have come to

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

used to justify the burning of witches. it should be stressed that aquinas s credulity was characteristic of his time, and his theses concerning the devil reflected the conclusions of theological dogmas of his day. nevertheless, his discussions were used by later and lesser individuals to justify the witchcraft delusion. the major works of aquinas include the summa theologica and the summa contra gentiles. his great intellectual and theological achievements have somewhat overshadowed the mystical side of his character, and it should be remembered that he ended his life as a contemplative mystic. he died march 7, 1274, in fossanova, italy. sources: st. thomas aquinas and his legacy. washington, d.c: catholic university of america, 1994. stockhammer, thomas. thomas aquinas dictionary. new yo

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

come to abolish but to fulfill. for truly i say to you, until heaven and earth pass away, not one letter, not one stroke of a letter, will pass from the law until all is accomplished. 18 but what began as a small jewish sect centered around a jewish messiah and understood in contemporary jewish terms, not greek or roman, came to be transformed into a major religion composed almost exclusively of gentiles. in the process of this transformation, the legacy of the jewish heritage upon which christianity was founded was largely modified and assimilated into the greek language and hellenistic worldview. as the new religion of christianity emerged estranged from its jewish roots, it developed in accordance with roman political organization and social conventions. when christians later brought c

all your soul, and with all your might. followed by, vuh-ahavta leh-re akha kamokha. and thou shall love your neighbor as your self. 24 but when one reads the stories of master yeshuvah s life and teachings as explicated in the four gospels of the conventional peshitta, it is no longer a jewish story that is found there, but preponderantly an admixture of theology developed almost exclusively by gentiles. master yeshuvah had come to reestablish and enliven the universal mystical spirituality that was always present in judaism, but had become largely forgotten and covered by the dross of worldliness and contortions of interpretation. but, his simple and clear message of the absolute unity of all existence, and spiritual awakening through unconditional love and surrender to the divine, was

tual awakening through unconditional love and surrender to the divine, was obscured almost immediately after the passing of his close disciples. a virtual divorce of christianity from its jewish roots ensued. fragmented communities of christians with different and competing views and agendas quickly crystallized, some composed largely of palestinian or hellenistic jewish christians, and others of gentiles from a wide variety of backgrounds whose only knowledge of ancient scripture came from the greek septuagint. starting about forty years after master yeshuvah appeared to pass from his physical body, a variety of narratives attributed to close disciples began to appear. in addition to the four accounts that were canonized by the emerging orthodoxy into the peshitta, the gospel of thomas, t

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

, celestial images would have their power from the "world" not from demons, being' de vita coelitus comparanda, 26 (ficino, pp. 57!-2- another important description of the hieratic magic which ficino knew well was proclus' de sacrificiis et magia which he translated (ficino, pp. 1928-9, and on which see festugiere, i, pp. 134-6; cf. also walker, pp. 36-7; garin, article cited, pp. 19-20. 2 contra gentiles, iii, civ-cvi. 3 cf. walker, p. 43. 67 ficino's natural magic something in the nature of shadows of ideas, intermediaries in the middle place between intellect and body, links in the chains by which the neoplatonic magus operates his magic and marries higher things to lower things. thus the magic of the asclepius, reinterpreted through plotinus, enters with ficino's de vita coelitus compa

play with the recommendation by doctors, particularly peter of abano, of the use of tahsmans in medicine. then, after some references to porphyry and plotinus, he comes to albertus magnus, described as professor of astrology and theology, who in his speculum astronomiae has distinguished between false and true use of tahsmans.1 next he again worries over what thomas aquinas has said in the contra gentiles, finally reaching a position which he imagines is near to that of thomas, namely that the tahsmans have their power mainly from the materials of which they are made, not from the images.2 yet if they are made under the influence of a harmony, similar to the celestial harmony, this excites their virtue. in short, by devious means, ficino has extracted his use of tahsmans from blame. i behe

the hebrew tongue are subjects for endless mystical meditations, and why, for the practical cabalist, they contain magical power. lactantius may have helped to cement the union between hermetism and christian cabalism on this point, for, after quoting from the psalm "by the word of god were the heavens made, and from st. john "in the beginning was the word, he adds that this is supported from the gentiles "for 85 pico della mirandoi.a and cabalist magic trismegistus, who by some means or other searched into almost all truth, often described the excellence and the majesty of the word, and he acknowledged "that there is an ineffable and sacred speech, the relation of which exceeds the measure of man's ability."1 the marrying together of hermetism and cabalism, of which pico was the instigato

FULLER J F C SECRET WISDOM OF THE QABALAH

orms of the holy king, the atteek, were prepared, it built worlds and made forms for their preservation, but the female principle was not joined yet with the male principle. therefore they could not exist until this was done. 9 until this balance was established adam qadmon could not appear and replace the adam belial of the unbalanced world and the averse tree of life from which the races of the gentiles are sprung. it would, therefore, appear that the reason for the creation of the kings of edom was to account for the world being peopled with races other than that of israel. adam qadmon. on several occasions already have we made mention of adam qadmon. he is called by various names, such as the primordial man, the archetypal man, microprosopos, the man of the east, the shadow of the invi

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

rrived at the conclusion that seth had occupied an important position in the deity down to the fourteenth century b.c "schelling had on mere speculative grounds been brought to lay down as a postulate that typhon, at some early period, had been considered by the egyptians as a beneficent and powerful god" wilkinson says that the character given to seth, who was called baal-seth and the god of the gentiles "is explained by his being the cause of evil" we are assured that formerly "sin the great serpent, or apophis the giant, was distinct from seth who was a deity and a part of the divine system. but after the recondite principles underlying sun-worship were lost or forgotten; when cold and darkness, or the sinking away of the sun's rays, which are necessary to the reappearance of light and

nds beside the christian church"[104 [104] forlong, rivers of life, vol. i, p. 219. the rites and ceremonies observed in the worship of baal-peor are not of a character to be described in these pages: it is perhaps sufficient to state that by them the fact is clearly established that profligacy, regulated and controlled by the priestly order as part and parcel of religion, was not confined to the gentiles; but, on the contrary, that the religious observances of the jews prior to the babylonian captivity were even more gross than were those of the assyrians or the hindoos. these impure faiths arose at a time when man as the sole creator of offspring became god, when the natural instincts of woman were subdued, and when passion as the highest expression of the divine force came to be worship

if not the actual identity of the religion of christ and that of the pagans in the second century is shown by various writers. the emperor hadrian writing to his friend servianus says "those who worship serapis are also christians; even those who style themselves the bishops of christ are devoted to serapis. there is but one god for them all; him do the christians, him do the jews, him do all the gentiles also worship" it has been said that the head of serapis supplied the first idea of the portrait of christ. before the figure of serapis, in his temple, used to stand isis, the celestial virgin, with the inscription "immaculate is our lady isis" in her hand she bore a sheaf of grain. as serapis, or pan, finally became christ, so isis, or the queen of heaven, became his mother, and to the l

to their own destruction. again elohim selected hercules, an uncircumcised prophet, and sent him to quell the disturbance caused by naas or edem and to release the father from their power "these are the twelve conflicts of hercules which he underwent, in order, from first to last, viz: lion, and hydra, and boar, and the others successively. for they say that these are the names of them among the gentiles, and they have been derived, with altered denomination, from the energy of the maternal angels. when he seemed to have vanquished his antagonists, omphale (now she is venus) clings to him and entices away hercules, and divests him of his power, viz: the commands of baruch which elohim issued. and in place of this power babel, or venus, envelops him in her own peculiar robe, that is, in th

GILBERT THE MAGICAL MASON

e neo-platonist theo. sophist who repeats the account given by josephus, and solinus who repeats pliny, and the christian authors eusebius..225.(d. 338) who reproduces philo, and epiphanius (d. 403)who!mention this sect. for many hundred years the history and doctrines ofthe,essenes were entirely unnoticed, and it is only in quite recent times (with one exception- theophilus gale in hiscourtofthe gentiles,1672) that writers have studied the original information and have overlain the subject with a heapofconjectural additions and vague opinions qualified by the purpose of their investigations.themodern commentators whose works may be read in english are neander, onchurch history,basnage,historyofthejews,de quincey, in hisessays,c. d. ginsburg,thefreemasonry and the essenes 235essenes,theirh

GILBERT THE SORCERER AND HIS APPRENTICE

and loyal friend:'ofhis scholarship it is not for me to speak, so far was it beyond my own, yet i know it was as frankly acknowledged by some competent authorities, as it was bitterly denied and depreciated by his opponents. i once showed some of his letters to me on the kabalah to my own first teacher in hebrew, a rabbi and an advanced kabalist, and he said 'that man is a true kabalist. very few gentiles know as much, you may follow him safely. when he arranged a temple of isis for the paris exhibition, an egyptologist whose name is world-famous said 'macgregor is a pharaoh come back. all my life i have studied the dry bones; he has made them live' these are but two examples out of many. yet there have been those who have said that his kabalah and egyptology were shallow and superficial

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

temple no. 1 (swedenborgian) also his eldest son.25[25] stuart, too, seems to have been a member, for beswick suggests to him 24[24] quoted in voorhis, op. cit, p. 225 25[25] beswick to stuart, 3 may 1871 that we can arrange for fall operations in relation to the ancient rite, and concludes his letter by stating that, our symbolic temples would bring in a goodly number from the ranks of the pure gentiles, and they would be so far superior to the symbolic lodges of the present day that we could get as many candidates as we choose to admit. as it turned out no candidates at all were admitted, for no further temples were established and menei temple passed away: we worked it as a common lodge ourselves, then left it in the hands of others, and from others made our grand lodge of the state of

GNOSTIC HANDBOOK

and the climax of it is when the sanctuary is transformed when the priest enters the innermost realm (the sacred seat. some references include daniel 8:14 and 9:25. the 2520 (7 times) prophecy focused the gnostic handbook page 67 on the loss of the ten tribes of israel to history and the description of their re-awakening to the gnosis started in 1844. this period is also known as the time of the gentiles and is referenced in leviticus 26 and under the guise of the prophecy of the seven times. 1844 as a trigger point for the heraldic cycle is also interesting as many religions view this as an important date, the adventists (and other protestant sects) of the period preached throughout american that jesus was returning and a great disappointment occurred due to a misunderstanding of this pr

i am well pleased" matthew 3:16,17 jesus was now in a position to transform the human situation, as a son of god (a being whose essence is in commune with the logos and whose actions embody the holy spirit, he now went about his task of redeeming israel. he was the messiah from the land of light come for his people. these twelve jesus sent out with the following instructions "do not go among the gentiles or enter any town of the samaritans, go rather to the lost sheep of israel. as you go, preach this message `the kingdom of heaven is near' he answered "i was sent only to the lost sheep of israel" matthew 10:5-7 matthew 15:24 jesus however had more to achieve than simply transmit the gnosis to israel, jesus had to initiate the current which would open the door to the mysteries. by being i

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

f the cross the jew was ever made to be an outcast and a persecuted victim of the ancient systems which merely used the sacred symbol to hide their real purposes. for, truly, the christian principles have naught in them to justify that which has been perpetrated in their name; but the same may be said of many other religious movements during their early stages. however, we wish to assure jews and gentiles, roman catholics, and protestants alike, that to the orientals.who belong to none of these four classifications.the rosy cross symbol is sacred, not as a religious symbol, but as a divine symbol, because it represents the true divinity of man and all nature. the origin of the cross is lost in antiquity.it is so old! perhaps the first use of it was in drawing lines from the four cardinal p

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ply the copyists and followers of the egyptian therapeutae (the healers. so it is in our day. we can show the line of descent of every christian religion, as of every, even the smallest, sect. the latter are the minor twigs or shoots grown on the larger branches; but shoots and branches spring from the same trunk-the wisdom-religion. to prove this was the aim of ammonius, who endeavored to induce gentiles and christians, jews and idolaters, to lay aside their contention and strife, remembering only that they were all in possession of the same truth under various vestments, and were all the children of a common mother. this is the aim of theosophy likewise. page 6 the key to theosophy- hp blavatsky.txt says mosheim of ammonius: conceiving that not only the philosophers of greece, but also a

IRISH WITCHCRAFT AND DEMONOLOGY

ge and offered sacrifice to demons, thought otherwise of p. 49 the sacrament of the body of christ than the catholic church teaches, saying that the same venerable sacrament is by no means to be worshipped; and also asserting that they are not bound to obey or believe the decrees, decretals, and apostolic mandates; in the meantime, consulting demons according to the rites of those sects among the gentiles and pagans, they despise the sacraments of the catholic church, and draw the faithful of christ after them by their superstitions" as no inquisitors of heresy have been appointed in ireland, he begs the king to give prompt assistance to the bishop and other prelates in their efforts to punish the aforesaid heretics. 1 if the above refer to the kyteler case it came rather late in the day;

ISIS UNVEILED

theology and science is beyond doubt. while forced to confess that" the grentiles bad possibly something dwine and true in their doctrines* he nevertheless declared that for their superstition, idolatry and pride they had "to be detested, and, unless they improved, to be punished by divine judgment" this furnishes the clew to ^e sub- sequent policy of the christian church, even to our day. if the gentiles did not choose to come into the church, all that was divine in their philo- sophy should go for naught, and the divine wrath of god shoi^d be visited upon their heads. what effect this produced is succinctly stated by draper "no one did more than this father to bring science and religion into antagonism; it was mainly he who diverted the bibk from its true office a guide to purity of life

herself upon that disciple must be re- garded as the most unverified and unverifiable of the assumptions of the catholic clergy. the erudite author of supernatural religion" assiduously endeavors to prove that by simon magus we must understand the apostle paul, whose epistles were secretly as well as openly calumniated by peter, and charged with containing "dyanditic learning" the apostle of the gentiles was brave, outspoken, sincere, and very learned; the apostle of circumcision, cowardly, cautious, insincere, and very ignorant. that paul had been partially at least, if not completely, initiated into the tfaeurgic mysteries, admits of little doubt. his language, the phraseology so peculiar to the greek philosophers, certain expressions used but by the initiates, are so many sure ear-mark

ink mysteries are wholly derived horn tbe foahmanical vedic rites, and the latter from the ante-vedic religioua mysteries primitive buddhist phikaopby. 183. it is needless to state that iht oorpd according to jolm was not written by john, but by k flatonist or a gnostic belonging to tbe neo-i^tonic si^iool. 184. the fact that peter persecuted tbe 'apoetle to tbe gentiles' under that name, does not necessarily imply that there was no simon magus individuady distinct from fau. it may have become a generic name of abuse. theodoret and chiysostom, tbe mtrliest and most prolific commentators on tbe gnosticism of those days, seem actually to make u simon a rival of paul, and to state that between them paswd frequent ir digitizecoy google 92 isis unveiled tablet

, and on the eastern shore of the dead sea, according to pliny and josephus' but in king's gnimfic* we find quoted another statement whidi says that the essenes had been established on the shores of the dead sea "for thousands of ages" before pliny's time* according to muiik the term 'galilean* is nearly synonymous with that of 'nazarene; furthermore, he shows the relations of the former with the gentiles as very intimate. the populace had proba- bly gradually adopted in their constant intercourse certain rites and modes of worship of the pagans; and the scorn with which the gali- leans were regarded by the orthodox jews is attributed by him to the same cause. their friendly relations had certainly led them, at a later period, to adopt the 'adonia' or the sacred rites over the body of the

as an idola- trous charge against the carpocratians that" they kept painted portraits, and even gold and aiher images, and in other materials, which they pre- tended to be portraits of jesus, and made by pilate after the likeness^ christ. these they keep in secret, along with i^thagoras, plato, and aristotle, and setting them all up together, they worship and offer sacrifices unto them after the gentiles' feahian" what would the pious epiphanius say were he to be resuscitated and to step into st. peter's cathedral at rome! ambrosius seems very much shocked at the idea that some persons fully credited the statement of lampridius that alexander severus had in his private diapd an image of christ among other great philosophers "that the pagans should have preserved the likeness of christ" be

octrine was a secret one, and deemed by the orthodox synagog heretical. josephos calls the esaenes heretics, saying "those admitted among the esaenes must swear to communicate their doctrines to no one any otherwise than as they received them, and equally to preserve the books belonging lo their sect, and the names of the angdt' the sadducees did not believe in angels, neither did the uninitiated gentiles, who umited th r olympus to gods and demi-gods, or 'spirits' alone the kabalists and theurgists held to that doctrine from time immemorial, and as a conse- quence so did puto, and fhilo judaeus after him, followed first by the gnostics, and then by the christians. thus if josephus never wrote the famous interpolation forged by busebius concerning jesus, on the other hand he has described

vilieatioo of the in- habitants of yarkand and kashgar "who seem virtuous and happy "gracious heavens" fervently exclaims the honest author, who him- self was once a universolist clergyman "grant to keep christian mis- sionaries auup from 'happy' and heathen tartary* from the earliest days of christianity, when paul upbraided the caurca of corinth for a crime "as is not so much as named among the gentiles that one should have his father's wife; and for their mak- ing a pretext of the 'lord's supper' for debauca and drunkenness (1 corinthiaiu, v, 1, the profession of the name of christ has ever been more a pretext than the evidence of holy feehng. however, a correct form of this verse is "everywhere the lewd practice among you is heard about, such a lewd practice as is nowhere among the hea

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

h. again, the middle of the ark was the place of prayer (and worship) made holy by the presence of adam s body. gregory, p. 121. and so soon as ever the day began to break, noah stood up towards the body of adam &c &c, and prayed (or worshipped. here was the origin of the eucharist, as the reader will clearly see farther on (see accompanying plate) the most ancient monuments of idolatry among the gentiles were consecrated pillars (lingas, or columns, which the jews were forbidden to erect as objects of divine homage and adoration. and yet a most extraordinary lines on the forehead, with ashes obtained if possible from the hearth, on which a consecrated fire is perpetually maintained* it may possibly seem strange, gregory says, that this orison should be daily said before the body of adam;

KETAB E SIYAH

e words that i shall speak. now is it that shalem kneels to rome but, by me, shall rome kneel to shalem, consecrated by my holy foot. this is the first of many signs that i shall show that men may turn from wickedness to god and thus may be redeemed. those that take not care of me, most wretched are they, for they but earn heaven's wrath. i am as a torch in the darkness and by my tongue shall the gentiles be made prostrate that they do due worship to the true god but also have i come for isaac's children for they are unheeding of the true law. thus am i sent from heaven to bestow upon the entire world this gift. if you would but kneel to god of his great vengeance shall you be saved and shall enjoy everlasting bliss" thus was born the child of gabriel, sired by love or hatred i know not bu

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

e see that the test is not to determine if we exert great physical or emotional strength, but rather to examine our inner state. do we retain the same joy regardless of whether we receive from the creator what we imagine is necessary for us, or not? kabbalah speaks of an individual as being like a whole world, since inside each of us is to be found everything around us: the universe, the nations, gentiles, the righteous people of the nations of the world, israel, the temple and even the creator himself the point that is in our hearts. in the first place, kabbalah teaches of our inner qualities, and then proceeds to the outer aspects that are considered consequences of the inner qualities, and thus are designated with respective names. in addition, the spiritual state of the inner qualities

LAITMAN M THE KABBALAH EXPERIENCE

ttributes 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 h e k a b b a l a h e x p e r i e n c e 278 shown have particular names of gentiles. positive appearances are generally named israel, from the hebrew words yashar el (heb. straight to god) that indicates that a person wants to go directly to the creator. the state named israel has some particular manifestations of its own, such as the children of israel, levy, priest etc. there is never a withdrawal, only progress, even when a person feels the opposite, as when one falls

LAITMAN M THE PATH OF KABBALAH

as well as all those who join them, must correct themselves first. that is not an indication that jews are higher quality than others. in fact, jews today are greater egoists than are members of any other nation. in a corrected state, israel is a corrected desire directed at the creator. israel is the name given to altruistic desires, meaning desires for bestowal (ge galgalta ve eynaim. the name gentiles, or nations of the world, is given to egoistic desires, or desires to receive (ahp awzen, hotem, peh. that is why it is said that israel, meaning ge, will be a minority. when the rest of the nations are corrected, the light of hochma will appear in each and every soul, as well as in the collective vessel of mankind. the nations of the world subconsciously feel their dependency on israel

ttained only by the desire for the correction of the desire. the human mind acts as an aid to carry out our egoistic desires. if we try to understand the torah only through the intellect, we will be able to perceive the science of it, but not the light. therefore, people who learn only about the practical laws of the torah and perform them mechanically, without correcting their hearts, are called gentiles. they have the knowledge, but not the light. the torah is the light of the creator that enters one s corrected vessels, while knowledge is a proficiency in what is written where and how. one can be proficient in the entire torah, know the entire talmud by heart, but still not have any real spiritual attainment. this phenomenon exists in the study of kabbalah, too: one can be proficient in

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

otle s de caelo, de generatione, and metheora, his works primarily consist of theological and philosophical treatises written in latin. these include the short treatise principles of nature, in which he discusses several philosophical subjects, from the distinction between essence and existence to the aristotelian dependence of abstracted universals on individual material things; the summa contra gentiles, four books in which he argues against nonbelievers and heretics; against the errors of the greeks, in which he expresses his opinion about the doctrinal points disputed by greek and latin christians; and the unfinished summa theologica, a three-part treatise on sacred doctrine that contains the principles of thomistic theology. the element that provides the summa with conceptual unity is

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

the devil was using this apparent miracle to ensnare the credulous and thereby lead their souls to perdition. on this subject the learned jesuit, athanasius kircher, usually dependable, exhibits a striking inconsistency. in his oedipus gyptiacus he writes "not a few of these ever-burning lamps have been found to be the devices of devils* and i take it that all the lamps found in the tombs of the gentiles dedicated to the worship of certain gods, were of this kind, not because they burned, or have been reported to burn, with a perpetual flame, but because probably the devil set them there, maliciously intending thereby to obtain fresh credence for a false worship" having admitted that dependable authorities defend the existence of the ever-burning lamps, and that even the devil lends himse

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

t on the sides of hills, by the illi.citadel literally, the city of the illi (see castille)cassa comes from the great illi tribe called cassiterides.village usually at the base of a hillnobili (nobles) those favored to contact the illinob hill common name for the place of the high ones.gentilli the class that became the contactees. gen, means race, indicating those who weredescended from the illi.gentiles name for those in contact with or descended from the illi.appendix b: book abstracts236atlantis, alien visitation, and genetic manipulation sybilline (sybil) virgin oraclesidylls (of the kings -tennysonidyllic beautiousideal ones greatest imageelite term used by the class of those who were chosen. privilegedallies one that serves with the illes.illustriousilluminedexcellentillustra tefili

MORALS AND DOGMA

e sun shall no more shine by day, nor the moon by night; but the lord shall be an everlasting light and splendor. his spirit and his word shall remain with men forever. the heavens shall vanish away like vapor, and the earth shall wax old like a garment, and they that dwell therein shall die; but my salvation shall be forever, and my righteousness shall not end; and there shall be light among the gentiles, and salvation unto the ends of the earth. the redeemed of the lord shall return, and everlasting joy be on their heads, and sorrow and mourning shall flee away _qu_ what is the symbol of the triple covenant _ans_ the triple triangle _qu_ of what else is it the symbol to us _ans_ of the trinity of attributes of the deity; and of the triple essence of man, the principle of life, the intell

the moment of celebrating its mysteries, was this "depart, ye profane! let the catechumens, and those who have not been admitted or initiated, go forth" archelaus, bishop of cascara in mesopotamia, who, in the year 278, conducted a controversy with the manich ans, said "these mysteries the church now communicates to him who has passed through the introductory degree. they are not explained to the gentiles at all; nor are they taught openly in the hearing of catechumens: but much that is spoken is in disguised terms, that the faithful([greek??st, who possess the knowledge, may be still more informed, and those who are not acquainted with it, may suffer no disadvantage" cyril, bishop of jerusalem, was born in the year 315, and died in 386, in his _catechesis_ he says "the lord spake in parab

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

lect is inherently this-world oriented. for this reason as well, non-jewish culture is inherently gsterile, h i.e, oriented towards diversion and stimulation rather than moral advancement or holiness. the [non-jewish] nefesh, in contrast issues directly from the evil nukva. this is the mystical meaning of the verse: galso the absence of da fat makes a nefesh that is not good. h10 the souls of the gentiles, which originate in the shells, which are called gevil h or gnot good, h are produced without the aid of da fat, which is why they also do not possess a ruach or neshamah. this is also the inner meaning of our sages f statement: git is forbidden to pity someone who possesses no da fat. h11 someone who possesses no da fat is rooted in the shells (which possess no da fat. if someone pities

ronomy 31:16-18. 2 deuteronomy 34:10. 3 bamidbar rabbah 14:20. 4 exodus 2:2. 5 numbers 24:16. the arizal on parashat vayeilech 812 indeed, moses f generation is called gthe generation of knowledge, h for their consciousness was defined by their of knowledge of g-d. counterbalancing them was the mixed multitude, whose consciousness was defined by evil knowledge. as we know, a gmixed multitude h of gentiles left egypt together with the jews. moses converted these converts to judaism on his own, without consulting g-d on this. oral tradition tells us that this multitude was in fact not ready for this spiritual leap, and caused much trouble during the forty-year trek in the desert. specifically, we see here that they did not make the change from worldly/self-oriented consciousness to divine co

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

opaque stone: our readers will have guessed already that we refer to the talmud. how strange is the destiny of the jews, those scapegoats, martyrs and saviours of the world, a people full of vitality, a bold and hardy race, which persecutions have preserved intact, because it has not yet accomplished its mission! do not our apostolical traditions declare that after the decline of faith among the gentiles salvation shall again come forth out of the house of jacob, and that then the crucified jew who is adored by the christians will give the empire of the world into the hands of god his father? on penetrating into the sanctuary of the kabalah one is seized with admiration in the presence of a doctrine so logical, so simple and at the same time so absolute. the essential union of ideas and s

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

own as paul or saint paul. paul was not one of the original apostles. in fact, he had been involved in persecutions (campaigns of mistreatment aimed at stopping the growth of a religion) directed against disciples of jesus. it was only long after the execution of jesus that paul had his conversion experience (or change of beliefs) and began his ministry. he was the first to begin preaching to the gentiles (those who were not jewish. through the writings and teachings of paul, christianity slowly began to separate itself from judaism. the new religion adapted many of the forms of worship of the older judaism, even incorporating its holy book, the tanakh, into its teachings. christians refer to the world religions: almanac 123 christianity tanakh as the old testament. at the same time christ

he aleinu. further, the jewish service can differ for orthodox, conservative, and reform jews, and it also differs for jews from the ashkenazic and sephardic traditions. while there are differences, however, the core of the service (blessings, praise of god, readings from the torah) remains the same. observances and pilgrimages jewish holidays can be confusing for non-jews (referred to by jews as gentiles) for two principal reasons. first, the date of jewish holidays is determined by the jewish calendar, so holidays fall on different days each year in the secular (nonreligious) calendar. second, jewish holidays can last for different lengths of time, depending on the tradition from which a particular jew or jewish family or congregation comes. while the jewish calendar contains a large num

to midafternoon, then resume in the evening. the liturgy (religious practice) that is followed is much more complex than that followed on other occasions and requires a special prayer book, the machzor. during the services jews confess their sins (in the plural, emphasizing communal responsibility for sin) and make vows for the future. hanukkah hanukkah, sometimes spelled chanukah, is regarded by gentiles as the jewish christmas, for it occurs during the christmas season in the west (the countries of europe and the americas, beginning the jewish holiday of hanukkah is also called the festival of lights. it is in remembrance of a jewish revolt that took back control of the temple in jerusalem. one candle is lit for each night of the festival, until all eight candles are burning. ap images

oliday of hanukkah is also called the festival of lights. it is in remembrance of a jewish revolt that took back control of the temple in jerusalem. one candle is lit for each night of the festival, until all eight candles are burning. ap images. world religions: almanac 363 judaism on the twenty-fifth day of the jewish month of kislev. while hanukkah is perhaps the most visible jewish holiday to gentiles, who often send hanukkah cards to jewish friends in place of christmas cards, jews do not regard it as a major holiday. hanukkah is also called the festival of lights. its significance in jewish history dates back to the rededication of the temple in the second century bce. antiochus iv (215 164 bce, who ruled syria from 175 to 164 bce, oppressed the jews in palestine and desecrated the t

ch a cultural as a religious matter. in many areas, particularly in larger cities, some jewish people can be recognized by their dress and head coverings. this is especially true for orthodox men, who dress in black and keep their heads covered. throughout the world, however, jews have been fully integrated into the surrounding culture and are often not recognizable by dress or daily observances. gentiles are likely to be roughly aware, though, of three prominent elements of jewish life: kosher food, wedding rituals, and the bar mitzvah for boys and bat mitzvah for girls. kosher kosher is the word commonly used to refer to the dietary laws of judaism, called kashrut. in the larger community kosher is often used to refer generally to jewish-style cooking. yet kosher does not refer to a styl

principles of faith are still followed by orthodox jews, who strictly follow religious laws and beliefs as traditionally held. commentary on the mishnah while the thirteen principles of faith are of major significance, maimonides s most important works, especially to talmudic scholars, are the commentary on the mishnah, the mishneh torah, and guide of the perplexed. writing the first the mishnah gentiles, or those who are not jews, can sometimes find the terms used to refer to jewish scripture and traditions confusing. the most important jewish scripture is the bible s old testament, which jews refer to as the tanakh( old testament is a term used by christians) the most essential part of the tanakh is the torah, the first five books in the tanakh: genesis, exodus, leviticus, numbers, and

ted spreading the gospel to others in this illuminated manuscript. saint paul was a jew who converted to believe in the teachings of jesus. public domain. world religions: biographies 305 saint paul he believed that the emphasis of the christian church should be the preaching of christ s words, not following jewish law. after considerable debate the council took a middle position, concluding that gentiles, or those not born jews, should follow some restrictions of jewish law but should not place great emphasis on doing so. some jewish laws made sense in purely practical terms, such as those dealing with hygiene and health in an agricultural community. despite the agreement of the council paul later had an argument with peter, an event sometimes referred to as the incident of antioch. paul

ough faith in christ. paul was a principal figure in the debate over jewish law and the extent to which followers of christ were obligated to obey it. while paul himself followed some elements of jewish law, he argued that salvation was to be achieved through faith in christ, not through the law. related to this issue was the question of whether christianity was intended just for jews or also for gentiles, many of whom at the time practiced polytheism, or the belief in more than one god. paul took the position that christianity provided a new path to god for gentiles, earning him the nickname apostle to the gentiles. paul also gave prominence to the holy spirit. he said that the holy spirit, a representation of god s divinity, became part of a person with crete rhodes cyprus m e d i t e r

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

for the consolation of israel, and the holy spirit was upon him. when the parents brought in the child jesus to do for him what the custom of the law required, simeon took him in his arms and praised god, saying: lord, as you have promised you now dismiss your servant in peace. for my eyes have seen your salvation, which you have prepared in the sight of all people, a light for revelation to the gentiles, and for glory to your people israel. tradition reports of the buddha that when he was a child of twelve he went missing, and was found again under a tree, surrounded by the poets and sages of the time. correspondingly we find in the gospel of luke: every year his parents went up to jerusalem for the feast of the passover. when he was twelve years old, they went up to the feast, according

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

hey are superior beings oh, so special and "hoity toity" as the saying goes. believing in their own inflated self-worth, they consider themselves members of a higher-level caste while categorizing the masses outside their group as like so many cattle or sheep even as "useless eaters" they look down on the inferior goyim such is the distorted view of the jewish illuminati who derogatorily refer to gentiles as the goyim (cattle. the late dr. israel shahak, professor at hebrew university in israel, a man i respected greatly, was a constant critic of such a deviant, superiority attitude. shahak noted that many zionist jews are unashamed advocates of human slavery: the israelis have resuscitated a book in spanish by jews dating from the 14th century which has been adopted for use as a manual of

religious instruction in israel's secondary schools. it explains why non-jews ought to be the slave of jews because jews are the elite of the human race. because of this they deserve to have slaves, and these slaves must be non-jews.10 this outrageous and imperious attitude does not take those of us by surprise who have studied the jewish talmud, the rabbis' holiest book. according to the talmud, gentiles are not even to be considered humans "the goyim (gentiles) are not men, but beasts (baba mezia fol. 1146. it should be further noted that the encyclopedia britannica says "the talmud is still the authoritative and practical guide of the great mass of the jews (from the 36 codex magica 9-volume german language translation of the babylonian talmud in the library of congress, washington, d.c

and lies the rabbinical doctrines and teachings of cabalism are based on a curious blending and mosaic of astrology, numerology, graphology, color magic, symbology, alchemy, pagan religion, and pure luciferianism. there are hand signs and body gestures, talismanic jewelry and clothing, hidden codes, and on and on. the end result is a confusing jumble of "man is god" theology (but only jewish man gentiles are inferior) and magical formulae, words of power, incantations and spells. heads of chickens are cropped off and blood sprinkled around "magic cords" of specific color are worn on the wrist as miracle-working bracelets; magic water is used to heal; magic symbols are objects of trance-like mediation; and mantralike chants are repeated over and over. the 22 letters of the hebrew alphabet

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ch detail. yonassan gershom, a neo-hasidic rabbi who lives in minnesota, tells in his book beyond the ashes: cases of reincarnation from the holocaust (1992) of hearing the terrible memories of concentration camps, gas chambers, barbed wire, swastikas, and the sadistic henchmen of nazi germany not from elderly jewish survivors of the holocaust, but from young people, many of them blonde, blueeyed gentiles of nordic descent, who were being forced to deal with what appeared to be past-life memories of having died as victims of hitler s final solution to the jewish problem. at the time he was writing his book, gershom stated that out of the hundreds of people who had told him their dreams, visions, regressions, or intuitions of having died as jews in the holocaust, two-thirds had been reborn

embers of that sect or cult were sharply divided in what it was that they believed. was jesus of nazareth a great prophet or was he truly the long-awaited messiah of the jews? the early christians had no established doctrines regarding the resurrection of their teacher from the dead or his alleged divinity. they were even uncertain if they should continue to follow the jewish religious laws. when gentiles were allowed to join the small jewish sect, the arguments concerning the true revelation of jesus the christ only escalated. eventually, as the christians solidified their beliefs, established their doctrines, became recognized as a church, and held councils to establish more rigid creeds and ecclesiasticisms, it became much easier to identify those men and women who were heretics and who

THE GOD OF THE WITCHES

order he was the enemy of the new religion and was therefore equated with the principle ofevil, in other words the devil. this conception, that a god other than that of the recorded must be evil, is not the god of the witchesintroduction4confined to christianity, or to the middle ages. st. paul, in the first epistle to the corinthians, expressed thesame opinion when he wrote "the things which the gentiles sacrifice, they sacrifice to devils and not togod. ye cannot drink the cup of the lord and the cup of devils; ye cannot be partakers of the lord's table andthe table of devils. the author of the book of revelation is equally definite when he calls the magnificentaltar of zeus at pergamos "the throne of satan "i know thy works and where thou dwellest, even wheresatan's throne is. in 1613 s

lord and the cup of devils; ye cannot be partakers of the lord's table andthe table of devils. the author of the book of revelation is equally definite when he calls the magnificentaltar of zeus at pergamos "the throne of satan "i know thy works and where thou dwellest, even wheresatan's throne is. in 1613 sebastian michaelis spoke with no uncertain voice "the gods of the turks andthe gods of the gentiles are all devils. in india, hindus, mahommedans and christians unite in calling thedeities of the aboriginal tribes "devils. the gentle peaceable yezidis of modern mesopotamia, whose god isincarnate in a peacock or a black snake, are stigmatised as "devil-worshippers" by their moslemfellow-countrymen. as late as the nineteenth century christian missionaries of every denomination, whowent ou

THE KEY TO THE MYSTERIES

ake our rest under your vine and under your fig-tree; for you will be once more the friend of the traveller, in memory of abraham, of tobias, and of the angels who visited them. and in memory of him who said "he who receiveth the least of these my little ones, receiveth me" for then you will no longer refuse an asylum in your 53 house and in your heart to your brother joseph, whom you sold to the gentiles. because he has become powerful in the land of egypt where you sought bread in the days of famine. and he has remembered his father jacob, and benjamin his young brother, and he pardons you your jealousy, and embraces you with tears. children of true believers, we will sing with you "there is no god but god, and mohammed is his prophet" say with the children of israel "there is no god but

THE MAGICIAN S KABBALAH

n apple. in the cosmology of kabbalah, these shells or "envelopes" were said to hold their abode beneath the world of assiah into which adam descended at the fall. much of the development of this idea was made by issac de loria (1534-1572) who in his commentary on the "book of concealment" added his own viewpoint to the original zoharic teachings. commenting on the formation of the nations of the gentiles, he said that the recrements, the evil and rejected parts of the edomite kings (who existed in the void before the world was formed) are the cortices or shells which compose the adverse adam belial, or the "shadow" side of humanity. when adam and eve partook of the forbidden fruit, their fall confounded the good and the evil of the cortices, and after this fall the nations of the world we

THE MARTINIST OPERATIVE GENERAL RITUAL

l unto whom thou hast entrusted the guidance of each of these nations, or countries, maintain them always on the path of peace, harmony and tolerance, and in respect of thy faithful elect. by ieshouah, our lord, amen. operator meditates for a moment and then prays for the entire human race: o almighty and eternal god, thou who hast used thine own son as the corner stone to bring together jews and gentiles as if linking two walls rising from two opposing foundations, and hast thus reunited these two opposing flocks under only one shepherd, the eternal repairer, o lord, knowing that one day the whole humanity shall render thee its pious tributes in thy holy city of above, do so that thy creatures may in the near future finally live united by the unbreakable ties of charity. never permit, o l

THE PATH OF KABBALAH

tic jews, as well as all those who join them, must correct themselves first. that is not an indication to the quality of the jews. on the contrary, the jews today, are greater egoists than any other nation. in a corrected state, israel is a corrected desire that is directed at the creator. israel is the name given to altruistic desires, meaning desires for bestowal (ge galgalta veeynaim. the name gentiles, or nations of the world, is given to egoistic desires, or desires to receive (ahp awzen, hotem, peh. that is why it is said that israel, meaning ge will be a minority. when the rest of the nations are corrected, the light of hochma will appear in each and every soul, as well as in the collective vessel of mankind. the nations of the world subconsciously feel their dependency on israel. t

y 190 of 273 the desire for the correction of the desire. the human mind serves as an aid to carry out our egoistic desires. if we try and understand the torah only through our intellect, we will be able to perceive the science of it, but not the light. therefore, people who learn only about the practical laws of the torah and perform them mechanically, without correcting their hearts, are called gentiles. they have the knowledge, but not the light. the torah is the light of the creator that enters one s corrected vessels, while the knowledge is a proficiency in what is written where and how. one can be proficient in the entire torah, know the entire talmud by heart, but still not have any real spiritual attainment. the phenomena exists in the study of kabbalah too: one can be proficient i

rigin of their souls, but the inner pull toward the creator does not depend on one s gender. many believers and non-believers alike never ask a single question about creation, correction and the purpose of creation. these people haven t received a desire for spiritual change from above and only perform the operations they were taught to perform mechanically. there are differences between jews and gentiles in the mechanical operations, just as there are differences between men and women and children under thirteen years of age, or older than thirteen. however, when one attains the spiritual world, he clearly sees that the only difference between people is that one wants spirituality, because the creator gave him that desire and because it is his time to grow spiritually, and the other has n

THE SECRET RITUALS OF THE OTO

sacrosanct and so secreted that even to the perfectly illuminated adepts of the viii they may not be disclosed, yet to them is due a full declaration of many mysteries almost surpassing speech. ii of the rites of blood it is said that there is a sect of the jewish brethren called chassidim whose practice is the sacrifice of man. thus preferably a child, but also an adult, is taken from among the gentiles, and ceremonially slain so that not a drop of blood is lost, lest the spirit of the victim, taking refuge in that drop, escape the exorcist. this blood is then consumed as a sacrament, or employed for talismanic purposes. for once the spirit of the slain one is sealed up into the spilt and gathered blood, it is multiplied in every part thereof, even as in the mass the body of christ is sa

THE HOLY BIBLE KING JAMES VERSION

:1 now these [are] the generations of the sons of noah, shem, ham, and japheth: and unto them were sons born after the flood. 10:2 the sons of japheth; gomer, and magog, and madai, and javan, and tubal, and meshech, and tiras. 10:3 and the sons of gomer; ashkenaz, and riphath, and togarmah. 10:4 and the sons of javan; elishah, and tarshish, kittim, and dodanim. 10:5 by these were the isles of the gentiles divided in their lands; every one after his tongue, after their families, in their nations. 10:6 and the sons of ham; cush, and mizraim, and phut, and canaan. 10:7 and the sons of cush; seba, and havilah, and sabtah, and raamah, and sabtechah: and the sons of raamah; sheba, and dedan. 10:8 and cush begat nimrod: he began to be a mighty one in the earth. 10:9 he was a mighty hunter before

dges 3:31 and after him was shamgar the son of anath, which slew of the philistines six hundred men with an ox goad: and he also delivered israel. 4:1 and the children of israel again did evil in the sight of the lord, when ehud was dead. 4:2 and the lord sold them into the hand of jabin king of canaan, that reigned in hazor; the captain of whose host [was] sisera, which dwelt in harosheth of the gentiles. 4:3 and the children of israel cried unto the lord: for he had nine hundred chariots of iron; and twenty years he mightily oppressed the children of israel. 4:4 and deborah, a prophetess, the wife of lapidoth, she judged israel at that time. 4:5 and she dwelt under the palm tree of deborah between ramah and bethel in mount ephraim: and the children of israel came up to her for judgment

of the children of hobab the father in law of moses, had severed himself from the kenites, and pitched his tent unto the plain of zaanaim, which [is] by kedesh. 4:12 and they shewed sisera that barak the son of abinoam was gone up to mount tabor. 4:13 and sisera gathered together all his chariots [even] nine hundred chariots of iron, and all the people that [were] with him, from harosheth of the gentiles unto the river of kishon. 4:14 and deborah said unto barak, up; for this [is] the day in which the lord hath delivered sisera into thine hand: is not the lord gone out before thee? so barak went down from mount tabor, and ten thousand men after him. 4:15 and the lord discomfited sisera, and all [his] chariots, and all [his] host, with the edge of the sword before barak; so that sisera lig

hine hand: is not the lord gone out before thee? so barak went down from mount tabor, and ten thousand men after him. 4:15 and the lord discomfited sisera, and all [his] chariots, and all [his] host, with the edge of the sword before barak; so that sisera lighted down off [his] chariot, and fled away on his feet. 4:16 but barak pursued after the chariots, and after the host, unto harosheth of the gentiles: and all the host of sisera fell upon the edge of the sword [and] there was not a man left. 4:17 howbeit sisera fled away on his feet to the tent of jael the wife of heber the kenite: for [there was] peace between jabin the king of hazor and the house of heber the kenite. 4:18 and jael went out to meet sisera, and said unto him, turn in, my lord, turn in to me; fear not. and when he had t

the ox. 11:8 and the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice den. 11:9 they shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the lord, as the waters cover the sea. 11:10 and in that day there shall be a root of jesse, which shall stand for an ensign of the people; to it shall the gentiles seek: and his rest shall be glorious. 11:11 and it shall come to pass in that day [that] the lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from assyria, and from egypt, and from pathros, and from cush, and from elam, and from shinar, and from hamath, and from the islands of the sea. 11:12 and he shall set up an ensign for the nati

41:28 for i beheld, and [there was] no man; even among them, and [there was] no counsellor, that, when i asked of them, could answer a word. 41:29 behold, they [are] all vanity; their works [are] nothing: their molten images [are] wind and confusion. 42:1 behold my servant, whom i uphold; mine elect [in whom] my soul delighteth; i have put my spirit upon him: he shall bring forth judgment to the gentiles. 42:2 he shall not cry, nor lift up, nor cause his voice to be heard in the street. 42:3 a bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. 42:4 he shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. 42:5 thus saith god the lord, he that created the heavens, and

s law. 42:5 thus saith god the lord, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein: 42:6 i the lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the gentiles; 42:7 to open the blind eyes, to bring out the prisoners from the prison [and] them that sit in darkness out of the prison house. 42:8 i [am] the lord: that [is] my name: and my glory will i not give to another, neither my praise to graven images. 42:9 behold, the former things are come to pass, and new things do i declare: before they spring forth i tell you of them. 42:10 sing unto the

d now, saith the lord that formed me from the womb [to be] his servant, to bring jacob again to him, though israel be not gathered, yet shall i be glorious in the eyes of the lord, and my god shall be my strength. 49:6 and he said, it is a light thing that thou shouldest be my servant to raise up the tribes of jacob, and to restore the preserved of israel: i will also give thee for a light to the gentiles, that thou mayest be my salvation unto the end of the earth. 49:7 thus saith the lord, the redeemer of israel [and] his holy one, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, kings shall see and arise, princes also shall worship, because of the lord that is faithful [and] the holy one of israel, and he shall choose thee. 49:8 thus saith the lord, in

n in thine ears, the place [is] too strait for me: give place to me that i may dwell. 49:21 then shalt thou say in thine heart, who hath begotten me these, seeing i have lost my children, and am desolate, a captive, and removing to and fro? and who hath brought up these? behold, i was left alone; these, where [had] they [been] 49:22 thus saith the lord god, behold, i will lift up mine hand to the gentiles, and set up my standard to the people: and they shall bring thy sons in [their] arms, and thy daughters shall be carried upon [their] shoulders. 49:23 and kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with [their] face toward the earth, and lick up the dust of thy feet; and thou shalt know that i [am] the lord: for they shall not be

oud, thou [that] didst not travail with child: for more [are] the children of the desolate than the children of the married wife, saith the lord. 54:2 enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes; 54:3 for thou shalt break forth on the right hand and on the left; and thy seed shall inherit the gentiles, and make the desolate cities to be inhabited. 54:4 fear not; for thou shalt not be ashamed: neither be isaiah page 440 thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more. 54:5 for thy maker [is] thine husband; the lord of hosts [is] his name; and thy redeemer the holy one of isra

out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed s seed, saith the lord, from henceforth and for ever. 60:1 arise, shine; for thy light is come, and the glory of the lord is risen upon thee. 60:2 for, behold, the darkness shall cover the earth, and gross darkness the people: but the lord shall arise upon thee, and his glory shall be seen upon thee. 60:3 and the gentiles shall come to thy light, and kings to the brightness of thy rising. 60:4 lift up thine eyes round about, and see: all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at [thy] side. 60:5 then thou shalt see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted

ght, and kings to the brightness of thy rising. 60:4 lift up thine eyes round about, and see: all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at [thy] side. 60:5 then thou shalt see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the gentiles shall come unto thee. 60:6 the multitude of camels shall cover thee, the dromedaries of midian and ephah; all they from sheba shall come: they shall bring gold and incense; and they shall shew forth the praises of the lord. 60:7 all the flocks of kedar shall be gathered together unto thee, the rams of nebaioth shall minister unto thee: they shall come up with acceptance on mine altar, and

me of the lord thy god, and to the holy one of israel, because he hath glorified thee. 60:10 and the sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath i smote thee, but in my favour have i had mercy on thee. 60:11 therefore thy gates shall be open continually; they shall not be shut day nor night; that [men] may bring unto thee the forces of the gentiles, and [that] their kings [may be] brought. 60:12 for the nation and kingdom that will not serve thee shall perish; yea [those] nations shall be utterly wasted. 60:13 the glory of lebanon shall come unto thee, the fir tree, the pine tree, and the box together, to beautify the place of my sanctuary; and i will make the place of my feet glorious. 60:14 the sons also of them that afflicted the

ed thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee, the city of the lord, the zion of the holy one of israel. 60:15 whereas thou hast been forsaken and hated, so that no man went through [thee] i will make thee an eternal excellency, a joy of many generations. 60:16 thou shalt also suck the milk of the gentiles, and shalt suck the breast of kings: and thou shalt know that i the lord [am] thy saviour and thy redeemer, the mighty one of jacob. 60:17 for brass i will bring gold, and for iron i will bring silver, and for wood brass, and for stones iron: i will also make thy officers peace, and thine exactors righteousness. 60:18 violence shall no more be heard in thy land, wasting nor destruction wi

l build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. 61:5 and strangers shall stand and feed your flocks, and the sons of the alien [shall be] your plowmen and your vinedressers. 61:6 but ye shall be named the priests of the lord [men] shall call you the ministers of our god: ye shall eat the riches of the gentiles, and in their glory shall ye boast yourselves. 61:7 for your shame [ye shall have] double; and [for] confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. 61:8 for i the lord love judgment, i hate robbery for burnt offering; and i will direct their work in truth, and i will make an everlasting covenant wit

s. 61:7 for your shame [ye shall have] double; and [for] confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. 61:8 for i the lord love judgment, i hate robbery for burnt offering; and i will direct their work in truth, and i will make an everlasting covenant with them. 61:9 and their seed shall be known among the gentiles, and their offspring among the people: all that see them shall acknowledge them, that they [are] the seed [which] the lord hath blessed. 61:10 i will greatly rejoice in the lord, my soul shall be joyful in my god; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh [himself] with ornaments, and as a bride adorne

bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the lord god will cause righteousness and praise to spring forth before all the nations. 62:1 for zion s sake will i not hold my peace, and for jerusalem s sake i will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp [that] burneth. 62:2 and the gentiles shall see thy page 443 isaiah righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the lord shall name. 62:3 thou shalt also be a crown of glory in the hand of the lord, and a royal diadem in the hand of thy god. 62:4 thou shalt no more be termed forsaken; neither shall thy land any more be termed desolate: but thou shalt be called hephzi-bah

b] saith thy god. 66:10 rejoice ye with jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: 66:11 that ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. 66:12 for thus saith the lord, behold, i will extend peace to her like a river, and the glory of the gentiles like a flowing stream: then shall ye suck, ye shall be borne upon [her] sides, and be dandled upon [her] knees. 66:13 as one whom his mother comforteth, so will i comfort you; and ye shall be comforted in jerusalem. 66:14 and when ye see [this] your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the lord shall be known toward his servants, and [his] indig

thoughts: it shall come, that i will gather all nations and tongues; and they shall come, and see my glory. 66:19 and i will set a sign among them, and i will send those that escape of them unto the nations [to] tarshish, pul, and lud, that draw the bow [to] tubal, and javan [to] the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the gentiles. 66:20 and they shall bring all your brethren [for] an offering unto the lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain jerusalem, saith the lord, as the children of israel bring an offering in a clean vessel into the house of the lord. 66:21 and i will also take of them for priests [and] for levites, saith

e of the evil of your doings. 4:5 declare ye in judah, and publish in jerusalem; and say, blow ye the trumpet in the land: cry, gather together, and say, assemble yourselves, and let us go into the defenced cities. 4:6 set up the standard toward zion: retire, stay not: for i will bring evil from the north, and a great destruction. 4:7 the lion is come up from his thicket, and the destroyer of the gentiles is on his way; he is gone forth from his place to make thy land desolate [and] thy cities shall be laid waste, without an inhabitant. 4:8 for this gird you with sackcloth, lament and howl: for the fierce anger of the lord is not turned back from us. 4:9 and it shall come to pass at that day, saith the lord [that] the heart of the king shall perish, and the heart of the princes; and the pr

healing for us? we looked for peace, and [there is] no good; and for the time of healing, and behold trouble! 14:20 we acknowledge, o lord, our wickedness [and] the iniquity of our fathers: for we have sinned against thee. 14:21 do not abhor [us] for thy name s sake, do not disgrace the throne of thy glory: remember, break not thy covenant with us. 14:22 are there [any] among the vanities of the gentiles that can cause rain? or can the heavens give showers [art] not thou he, o lord our god? therefore we will wait upon thee: for thou hast made all these [things] 15:1 then said the lord unto me, though moses and samuel stood before me [yet] my mind [could] not [be] toward this people: cast [them] out of my sight, and let them go forth. 15:2 and it shall come to pass, if they say unto thee

TURNER ROBERT ARBETEL OF MAGICK

or do any thing, wherein god is not thy counsellor. proverbs 11. he that walketh fraudulently, revealeth secrets: but he that is of a faithful spirit, concealeth the matter. arbatel of magick translated by robert turner, 1655 converted to acrobat format by benjamin rowe august, 1999 arbatel of magick: or, the spiritual wisdom of the ancients, as well wise-men of the people of god, as magi of the gentiles: for the illustration of the glory of god, and his love to mankinde. now first of all produced out of darkness into the light, against all caco-magicians, and contemners of the gifts of god; for the profit and delectation of all those, who do truely and piously love the creatures of god, and do use them with thanksgiving, to the honour of god, and profit of themselves and their neighbours

men in the world, plato, aristotle, hippocrates, galen, euclides, archimedes, hermes trismegistus the father secrets, with theophrastus, paracelsus; all which men had in themselves all the vertues of secrets. hitherto also are referred, homer, hesiod, orpheus, pytagoras; but these had not such gifts of secrets as the former. to this are referred, the nymphes, and sons of melusina, and gods of the gentiles, achilles, neas, hercules: also, cyrus, alexander the great, julius c sar, lucullus, sylla. marius. it is a canon, that every one know his own angel. and that he obey him according to the word of god; and let him beware of the snares of the evil angel, lest he be involved in the calamities of brute and marcus antonius. to this refer the book of jovianus pontanus of fortune, and his eutich

TYSON DONALD SOUL FLIGHT

of fairy. the accused witches characterized it as "a delicate large meadow, whereof you can see no end" and the enc:losed grounds of the meeting house possessed a gate painted with many colors. king james vi of scotland, who would later become james i of england, when writing about the connection between witchcraft and fairies, observed: 36 soul flight that fourth kinde of spirites, which by the gentiles was called diana, and her wandering court, and amongst vs was called the phairie (as i tould you) or our good neighboures, was one of the sortes of illusiones that was rifest in the time of papistrie: for although it was holden odious to prophesie by the deuill, yet whome these kinde of spirites carryed awaie, and informed, they were thought to be sonsiest and of best life. to speake of t

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

n: yet i say unto you, that even solomon in all his glory was not arrayed like one ofthese. but if god doth so clothe the grass of the field, which today is, and tomorrow is cast into the oven; shall he not much more clothe you, o ye of little faith? be not therefore anxious, saying, what shall we eat? or, what shall we drink? or, wherewithal shall we be clothed? for after all these things do the gentiles seek; for your heavenly father knoweth that ye have need of all these things. but seek ye first his kingdom, and his righteousness; and all these things shall be added unto you. be not therefore anxious for the morrow: for the morrow will be anxious for itself. sufficient unto the day is the evil thereof. selections from: matthew 5:1-16, 6:19-34. the authorized version (king james) of the

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

cain passed to jethro, his spirit into korah, and his body to an egyptian. yalkut reuben, 9. 18. 24. the soul of eve passed to sarah, to hannah the shunamite, and then to the widow of zarepta. the soul of numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott rahab passed to heber the kenite. the soul of jael passed to eli. some souls of pious jews pass into the persons of the gentiles, so that they shall plead for israel. some evil hebrew souls have passed into animals, as that of ishmael into the she-ass of balaam, and later into the ass of rabbi pinchas ben yair. the soul of a slanderer may be transmigrated into a stone, so as to become silent; and the soul of a murderer into water. emeh hemelech, 153. 1.2. there are three causes of dropsy, depending on diseases of t

senger from the gods to our race on earth. enoch the second 600 years. fo-hi, the third, to china in particular. brighou, a hindu prophet. zaratusht, zoroaster, the fifth, to persia. thoth, taautus, or hermes trismegistus, sent to the egyptians. amosis, or moses, the jewish law-giver, the seventh. lao tseu, a second to china, 600 b.c, the eighth. jesus the ninth, to the jews first and then to the gentiles. mohammed the tenth; he flourished about a.d. 600. chengiz khan the eleventh, a.d. 1200, conquered persia. who the special messenger of 1800 was, the author is ignorant. the secrets of the naros of the apocalypse and of the mediatorial sacrifice have been considered the secrets of the ancient mysteries. circumcision was possibly an outward sign of initiation in the earliest times. numbers

on, march, at agrae on the river ilyssus in honor of persephone or prosperine, daughter of ceres. candidates after reception became mystae. in the greater mysteries, they became epoptae. the ceremonies were called teletai, perfectings. they remained in use for 1800 years and were only ceased in the time of the emperor theodosius, a.d. 395. mention of 9 worthies is found in literature. they were 3 gentiles hector son of king priam, alexander the great and julius caesar. 3 jews joshua, david and judas maccabeus; 3 christians king arthur of britain, charlemagne and godfrey de bouillon# 93. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott chapter fourteen the decad, ten, 1 0. he decad, number ten, or panteleia, which meant all complete or fully accomplished, is the gr

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