Michael Wynn's Occult Reference Library
GOD,GODS

Return to Occult Library Index


BOOK OF BARUCH

as king of jada had made, 9 after that nabuchodonosor king of babylon had carried away jechonias, and the princes, and the captives, and the mighty men, and the people of the land, from jerusalem, and brought them unto babylon. 10 and they said, behold, we have sent you money to buy you burnt offerings, and sin offerings, and incense, and prepare ye manna, and offer upon the altar of the lord our god; 11 and pray for the life of nabuchodonosor king of babylon, and for the life of balthasar his son, that their days may be upon earth as the days of heaven: 12 and the lord will give us strength, and lighten our eyes, and we shall live under the shadow of nabuchodonosor king of babylon, and under the shadow of balthasar his son, and we shall serve them many days, and find favour in their sight

donosor king of babylon, and for the life of balthasar his son, that their days may be upon earth as the days of heaven: 12 and the lord will give us strength, and lighten our eyes, and we shall live under the shadow of nabuchodonosor king of babylon, and under the shadow of balthasar his son, and we shall serve them many days, and find favour in their sight. 13 pray for us also unto the lord our god, for we have sinned against the lord our god; and unto this day the fury of the lord and his wrath is not turned from us. 14 and ye shall read this book which we have sent unto you, to make confession in the house of the lord, upon the feasts and solemn days. 15 and ye shall say, to the lord our god belongeth righteousness, but unto us the confusion of faces, as it is come to pass this day, un

ye shall say, to the lord our god belongeth righteousness, but unto us the confusion of faces, as it is come to pass this day, unto them of juda, and to the inhabitants of jerusalem, 16 and to our kings, and to our princes, and to our priests, and to our prophets, and to our fathers: 17 for we have sinned before the lord, 18 and disobeyed him, and have not hearkened unto the voice of the lord our god, to walk in the commandments that he gave us openly: 19 since the day that the lord brought our forefathers out of the land of egypt, unto this present day, we have been disobedient unto the lord our god, and we have been negligent in not hearing his voice. 20 wherefore the evils cleaved unto us, and the curse, which the lord appointed by moses his servant at the time that he brought our fathe

ient unto the lord our god, and we have been negligent in not hearing his voice. 20 wherefore the evils cleaved unto us, and the curse, which the lord appointed by moses his servant at the time that he brought our fathers out of the land of egypt, to give us a land that floweth with milk and honey, like as it is to see this day. 21 nevertheless we have not hearkened unto the voice of the lord our god, according unto all the words of the prophets, whom he sent unto us: 22 but every man followed the imagination of his own wicked heart, to serve strange gods, and to do evil in the sight of the lord our god. chapter 2 herefore the lord hath made good his word, which he pronounced against us, and against our judges that judged israel, and against our kings, and against our princes, and against

en in the law of moses; 3 that a man should eat the flesh of his own son, and the flesh of his own daughter. 4 moreover he hath delivered them to be in subjection to all the kingdoms that are round about us, to be as a reproach and desolation among all the people round about, where the lord hath scattered them. 5 thus we were cast down, and not exalted, because we have sinned against the lord our god, and have not been obedient unto his voice. 6 to the lord our god appertaineth righteousness: but unto us and to our fathers open shame, as appeareth this day. 7 for all these plagues are come upon us, which the lord hath pronounced against us 8 yet have we not prayed before the lord, that we might turn every one from the imaginations of his wicked heart. 9 wherefore the lord watched over us f


0 0

your right hand as if to grip mine, but miss it intentionally. again, extend it and seize mine by the fingers only, allowing the tips of the thumbs to touch. it alludes to seeking for guidance in the darkness. although this grip is lesser used, the hand shake of this order is as follows (shows it) it alludes to the symbol of infinity in the eternal light of our order and the four lettered name of god. the grand word is har-par-krat and is whispered by alternate syllables from mouth to ear. it is the title of the egyptian god of silence and should ever remind you of the strict silence you have sworn to maintain. the password is_ which will be periodically changed at each equinox so that a member who has resigned, demitted, or been expelled from the order may be in ignorance of the existing

are the door posts of the gateways of hidden wisdom. like yin and yang, they are symbols of opposite twin powers. on these are painted certain hieroglyphics from the 17th and the 125th chapters of the book of the dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out-pouring and in-pouring of the heart of god. the lamps that burn, though with a veiled light upon their summits, show the pathway to hidden knowledge, unlike the pathway of nature which is a continual undulation, the winding to and fro of the serpent which is the straight and narrow way between them. it was because of this that i passed between them, when you came to the light, and it was because of this that you were placed between the

of a species of ceremonial ritual for the use of the soul after death, to enable him to unite himself to the body of osiris the redeemer, thenceforth in the ritual is he no longer called the soul but he is called the 'osiris' of whom he is a member "i am the vine, ye are the branches' said the christ of the new testament 'i am a member of the body of osiris' said the purified and justified son of god. such is the subject of the great egyptian ritual, purified by suffering, strengthened by opposition. nor is the 'ritual of the dead' a work of comparatively recent times, for the great egyptologists birch and bunsen assert that its origin is anterior to menes, and belongs probably to the pre-menite dynasty of abydos, between 3100 and 4500 b.c. and it implies that at that period the system of

f the trojan war, and the circumstances of its possessing a written commentary, even at this early date shows that much greater antiquity of the actual text. the especial title of the 17th chapter is 'the book of the egyptian faith' and its subject is a sort of hymn of the osirified soul, which may be partially and succinctly reproduced as follows: the words of the departed spirit, osiris- son of god i am temu, the setting sun- i am the only being in the firmament. 38 i am ra, the rising sun, i have passed from the gate of death unto life. the sun's power beginneth again, after he hath set he riseth again (so doth the justified spirit of man) i am the great god, begotten of himself. i can never be turned back by the elementary powers: i am the morning, i know the gate (i ever rise again in

e turned back by the elementary powers: i am the morning, i know the gate (i ever rise again into existence; i know the pathway through death unto life) the father of the spirit, the eternal soul of the sun, he hath examined and he hath proved me; he hath found that i fought on earth the battle of the good gods as he, my father, lord of the invisible world, hath ordered me to do. i know the great god who existeth in the invisible. i am the great phoenix which is in annu, the former of my life and my being am i. the symbols on the columns, beginning at the top of the one with black figures on a white ground, are mystical representations of the various paragraphs of the 17th chapter. they show: the symbols of temu, the setting sun, the past and the future. the adoration of temu in the west


0 0 INITIATION CEREMONY

n the following manner advance your left foot about six inches touching mine, side to side and toe to heel now extend your right hand as if to grip mine, but miss it intentionally; again extend it and seize mine by the fingers only. it alludes to the seeking for guidance in darkness. the grand word is har-par-krat whispered by alternate syllables mouth to ear thus. it is the title of the egyptian god of silence and should ever remind you of the strict silence you have sworn to maintain. the password is (blank) which will be periodically changed at each equinox so that a member who has resigned, demitted, or been expelled from the order, may be in ignorance of the existing password. i now place you between the two pillars of hermes and solomon in the symbolical gateway of occult science. hi

staff of the kerux. east of the double cubical altar of created things, art the pillars of hermes and of solomon. on these are painted certain hieroglyphics from the 17th and the 125th chapters of the book of the dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out-pouring and in-pouring of the heart of god. the lamps that burn, though with a veiled light, upon their summits show that the pathway to hidden knowledge, unlike the pathway of nature- which is a continual undulation, the winding hither and thither of the serpent- is the straight and narrow way between them. it was because of this that i passed between them, when you came to the light, and it was because of this that you were placed be


1 10 INITIATION CEREMONY

rits of earth, adore adonai! hiero: returns sword to hiereus and takes mitre-headed sceptre from hegemon and makes cross in the air, saying: hiero: in the names and letters of the great northern quadrangle, spirits of earth, adore adonai! hiero: returns sceptre to hegemon, and takes cup from stolistes, making cross, and sprinkling thrice to north, saying: hiero: in the three great secret names of god, borne upon the banners of the north- emor dial hectega- spirits of earth, adore adonai! hiero: returns cup to stolistes and takes censer from dadouchos, and making three forward swings, says: hiero: in the name of ic zod heh chal, great king of the north, spirits of earth adore adonai! hiero: returns censer to dadouchos, and takes back sceptre from hiereus, returns to throne. all officers ret

aths leading to the three further grades, which with the zelator and the neophyte forms the first and lowest order of our fraternity. furthermore, they represent the paths which connect the tenth sephirah malkuth with the other sephiroth. the letters tau, qoph and shin make the word quesheth a bow, the reflection of the rainbow of promise stretched over our earth, and which is about the throne of god (hegemon points out the flaming sword, saying) heg: this drawing of the flaming sword of the kerubim, is a representation of the guardians of the gates of eden, just as the hiereus and hegemon symbolize the two paths of the tree of the knowledge of good and of evil. hiereus: in this grade, the red cross is placed within the white triangle upon the altar, and it is thus the symbol of the banner

it is the third or great northern quadrangle or earth tablet, and it is one of the four great tablets of the elements said to have been given to enoch by the great angel ave. it is divided within itself into four lesser angles. the mystic letters upon it form various divine and angelic names, in what our tradition calls the angelic secret language. from it are drawn the three holy secret names of god emor dial hectega which are borne upon the banners of the north, and there are also numberless names of angels, archangels, and spirits ruling the element of earth. kerux: comes forward retrieves fylfot cross from altar and hands it to hierophant. hiero: the hermetic cross, which is also called fylfot, hammer of thor, and swastika, is formed of 17 squares out of a square of 25 lesser squares

of which the basal one is malkuth, the realization of the rest upon the material plane, behind which the others are 'concealed. for were this double cube raised in the air immediately above your head, you would but see the single square forming the lowest side, the others from their position being concealed from you. just so, behind the material universe, lies the concealed form of the majesty of god. the altar of incense was overlaid with gold to represent the highest degree of purity, but the altar before you is black to represent the terrestrial earth. learn then, to separate the pure from the impure, and refine the gold of the spirit from the black dragon, the corruptible body. upon the cubical altar, were fire, water, and. incense three mother letters of the hebrew alphabet; aleph, me


18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

es for subjects of baptism, by curtains, peals of bells (see suppl, the lighting of tapers and the burning of incense- it was also a wise or politic measure to preserve many heathen sites and temples by simply turning them, when suitable, into christian ones, and assigning to them anotlier and equally sacred meaning. tlie heathen gods even, though represented as feeble in comparison with the true god, were not always pictured as powerless in themselves; they were perverted into hostile malignant powers, into demons, sorcerers and giants, who had to be put down, l)ut were nevertheless credited with a certain mischievous activity and influence. here and there a heathen tradition or a superstitious custom lived on by merely changing the names, and applying to christ, mary and the saints what

polluting the sacred spring, and the image-breaking calvinists long after them, thought only of the idolatry that was practised by such means (see suppl. as those pioneers' purggod is near us everywhere, and consecrates for us every country, from which the fixing of our gaze beyond the alps would alienate us. probably some sects and parties, non-conformity here and there among the heathen themselves, nay, in individual minds a precocious elevation of sentiment and morals, came half-way to meet the introduction of christianity, as afterwards its purification (see suppl. i

ations that obeyed it, yet it bore within itself a germ of disorganisation and disruption, which, even without the intervention of christian teaching, would have shattered and dissolved it^ i liken heathenism to a strange plant whose brilliant fragrant blossom we regard with wonder; christianity to the crop of nourishing grain that covers wide expanses. to the heathen too was germinating the true god, who to the christians had matured into fruit. at the time when christianity began to press forward, many of the heathen seem to have entertained the notion, which the missionaries did all in their power to resist, of combining the new doctrine with their ancient faith, and even of fusing them into one. of norsemen as well as of anglo-saxons we are told, that some believed at the same time in

and the saints, from elves to angels. heathen festivals and customs were transformed into christian, spots which heathenism had already consecrated were sometimes retained for churches and courts of justice. the popular religion of the catholics, particularly in the adoration of saints, includes a good many and often graceful and pleasing relics of paganism (see suppl. 7. the evident deposit from god-myths, which is found to this day in various folk-tales, nursery-tales, games, saws, curses, illunderstood names of days and months, and idiomatic phrases. 8. the undeniable intermixture of the old religious doctrine with the system of law; for the latter, even after the adoption of^ conf. our' donner! hammer' the sei-v' lele! lado' the lat' pol! aedepol! me herole! me castor! medius^lidius &c

ect is, faithfully and simply to collect what the distortions early introduced by the nations themselves, and afterwards the scorn and aversion of christians have left remaining of heathenism; and to enlist fellow-labourers in the slow task of securing a more solid store of facts, without which a general view of the substance and worth of our mythology is not to be attained (see suppl. chapter il god. in all teutonic tongues the supreme being has always with one consent been called by the general name god. the dialectic varieties are: goth. gu, a.s, o.s, o. fris. god, o.h.g. cot, 0. norse gocf; swed. dan. gud, m.h.g. got, m.l.g. god; and here there is a grammatical remark to make. though all the dialects, even the norse, use the word as masculine (hence in o.h.g. the ace. sing, cotan; i do


3 8 INITIATION CEREMONY

ith the sign of the eagle in the air before it. hiero: in the name of gabriel, the great archangel of water, and in the sign of the eagle, spirits of water adore your creator (making the cross with cup of water) in the names and letters of the great western quadrangle revealed unto enoch by the angel ave, spirits of water adore your creator (holding cup on high) in the three great secret names of god, borne on the banners of the west, empeh arsol gaiol, spirits of water adore your creator. in the name of pa agiosel great king of the west, spirits of water adore your creator. hiero: replaces cup and returns to place. all face east. hiero: in the name of elohim tzabaoth i declare this temple opened in the grade of practicus. hiero (knocks 1, 3, 1, 3) hiereus (knocks 1, 3, 1, 3) heg (knocks 1

of fire. the second head is gihon the river of waters, flowing into chesed. the third is hiddekel the river of air flowing into tiphareth. and the fourth river which receiveth the virtue of the other three is euphrates which floweth down upon malkuth, the earth. this river going forth out of eden is the river of the apocalypse, of waters of life, clear as crystal, proceeding out of the throne of god and the lamb on either side of which was the tree of life bearing 12 manner of fruit. and thus do the rivers of eden form the cross, and on that cross the great adam the son who was to rule the nations with a rod of iron is extended from tiphareth and his arms stretch out to gedulah and geburah, and in malkuth is eve, the completion of all, the mother of all, and above the universe she support

lement of water and therefore, the great watch tower or terrestrial tablet of the west forms one of its principal emblems (hierophant goes to west in front of water tablet followed by theoricus) it is known as the second or great western quadrangle, or tablet of water, and it is one of the four great tablets delivered unto enoch by the great angel ave. from it are drawn the 3 holy secret names of god empeh arsel gaiol which are borne upon the banners of the west. and numberless divine and angelic names which appertain unto the element of water. the meaning of the tablet of earth and air were explained to you in the preceding grades. hiero: theor: proceed to east. hierophant indicates cross and triangle on the altar. hiero: the cross above the triangle represents the power of the spirit of


4 7 INITIATION CEREMONY

rewith the sign leo in the air before it. hiero: in the name of michael the great archangel of fire, and in the sign of the lion, spirits of fire, adore your creator (making with incense the sign of cross) in the names and letters of the great southern quadrangle, revealed unto enoch by the angel ave, spirits of fire, adore your creator (holding incense on high) in the three great secret names of god, borne on the banners of the south, oip teea pedoce spirits of fire, adore your creator. in the name of edelperna, great king of the south, spirits of fire adore your creator. hiero: replaces incense and returns to place. all face east. hiero: in the name of tetragrammaton tzabaoth, i declare the temple opened in the grade of philosophus. hiero (knocks 3, 3, 1) hiereus (knocks 3, 3, 1) heg (kn

voice of thy thunder was in the heavens, the lightnings lightened the world, the earth trembled and shook. thy way is in the sea, and thy path is in the great waters, and thy footsteps are not known. heg: leads practicus round and halts at dais as before. ascends dais and takes red lamp in his hand. heg: o lord i have heard thy speech and was afraid. the voice of the lord is upon the waters; the god of glory thundered, the lord is upon many waters. the voice of the lord is powerful, the voice of the lord is full of majesty. the voice of the lord breaketh the cedars, yea, the lord breaketh the cedars of lebanon. the voice of the lord divideth the flames of fire. the voice of the lord shaketh the wilderness, yea, the lord shaketh the wilderness of kadesh. heg: places candidate in a seat in

pecially referred unto the element of fire and therefore the great watch tower or terrestrial tablet of the south forms one of its principal emblems. hiero: pract: move to the south. hiero: it is known as the fourth or great southern quadrangle, or tablet of fire and it is one of the four great tablets delivered unto enoch by the great angel ave. from it are drawn the 3 great holy secret names of god oip teea pdoce which are borne upon the banners of the south, and the numberless divine and angelic names which appertain unto the element of fire. the meaning of the other tablets have been already explained to you. hiero: pract: move to the altar. hiero: the triangle surmounting the cross upon the altar, represents the fire of the spirit surmounting the cross of life and of the waters of ede


A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

pells tend to work best when there is a genuine need, generated by real emotion and linked to determination on a practical level. the rules of magick magick is not beyond or above life, but a natural though special part of your world. it is about not leaving fate, your fate, to any guru or deity, but shaping it with your own innate power, the power that emanates from some higher being, goddess or god, energy source, what you will- the divine spark within us all. there are no absolutes in magick, there is only what works for you and enhances your innate wisdom and spirituality. you should use this book as you would any other diy guide and adapt its suggestions to suit what is right for you. choose whatever you feel are the most appropriate herbs, crystals or even entire rituals for your spe

tic, or attracting, magick- in the form of dances, chants and cave paintings of animals- to attract the herds of animals that provided for the needs of the group, and to bring fertility to humans and animals alike. hunters would re-enact the successful outcome of a hunt and would carry these energies into the everyday world. offerings were made to the mistress of the herds and later to the horned god, who was depicted wearing horns or antlers to display his sovereignty over the herds. animal bones would be buried so that they, like humankind, would enjoy rebirth from the earth mother's womb. where hunter-gatherers today continue the unbroken tradition that stretches back thousands of years- for example, among the lapps in the far north of scandinavia and the inuits- these rites continue, l

re depicted on the lower walls. only his feet are human and he possesses the large, round eyes of an owl, the antlers and ears of a stag, the front paws of a lion or bear, the genitals of a wild cat and the tail of a horse or wolf. by the neolithic period, which began around 7500 bc and lasted until about 5500 bc, the huntergatherer culture had given way to the development of agriculture, and the god evolved into the sonconsort of the earth mother. he was the god of vegetation, corn, winter and death, who offered himself as a sacrifice each year with the cutting down of the corn, and was reborn at the mid-winter solstice, as the sun god. the neolithic period also saw the development of shrines to the triple goddess who became associated with the three phases of the moon: waxing, full and w

witches, especially women. the religious emphasis on the sin of eve and the belief in the inferiority of women had existed since the time of st paul, but with the rise of an organised male medical profession, women healers who had acted as herbalists and midwives became a threat. this was not least because their skills ensured less painful childbirth, which was considered contrary to the curse of god that the daughters of eve should bear children in sorrow. so midwives were a prime target for the new persecutions and were often accused of sacrificing babies to the devil. given the high rate of infant mortality, this allegation was hard to refute, and a grieving mother might easily blame the midwife for the death of her infant. at a time of appropriation of common land and the enclosure of

appointing heinrich kramer and jakob sprenger as inquisitors against witchcraft and heresy. these two clerics wrote the malleus maleficarum, the notorious hammer of the witches, which described in lurid detail the tortures that could be used to obtain confessions from suspected witches. in it, they adopted the policy that it was better to kill an innocent person who would be rewarded in heaven by god than to allow a guilty person to remain unpunished. this book became the best-seller of its time and was quoted to justify the atrocities practised against witches in mainland europe and scandinavia. although torture to obtain a confession was not permitted in england except by royal assent, many inquisitors were very cruel even to young victims, who would eventually confess in the hope of hav


ABRAMELIN1

rior valour. however, abraham the jew grudgingly admits that the sacred magic may be attained by a virgin, while at the same time dissuading any one from teaching it to her! the numerous advanced female occult students of the present day are the best answer to this. but notwithstanding the forementioned shortcomings, his advice on the manner of using magical power, when acquired, to the honour of god, the welfare and relief of our neighbour, and for the benefit of the whole animate creation, is worthy of the highest respect; and no one can peruse it without feeling that his highest wish was to act up to his belief. his counsel, however, of a retired life after attaining magical power by his system (i do not speak of the retirement during the six months preparation for the same) is not born

which he employed this child-clairvoyant, the documents of the trial give the following information: this child had to kneel before a small table, on which a vessel of water and some lighted candles were placed. he then instructed the boy to look into the vessel of water, and so commenced his conjurations; he next laid his hand on the head of the child, and in this position addressed a prayer to god for a successful issue of the experiment. the child now became clairvoyant, and said at first that he saw something white; then that he saw visions, an angel, etc. again the documents say, that he worked through the usual ceremonies, and that all was wonderfully corroborated through the appearance of the angel. cagliostro is also said at milan to have availed himself of the services of an orph

ly dispose himself for the space of many days to such a mystery, and to conserve himself during the time chaste, abstinent, and to abstract himself as much as he can from all manner of foreign and secular business; likewise he should observe fasting, as much as shall seem convenient to him, and let him daily, between sun rising and setting, being clothed in pure white linen, seven times call upon god, and make a deprecation unto the angels to be called and invocated, according to the rule which we have before taught. now the number of days of fasting and preparation is commonly one month, i.e, the time of a whole lunation. now, in the cabala, we generally prepare ourselves forty days before. now concerning the place, it must be chosen clean, pure, close, quiet, free from all manner of nois

yer in all these consecrations. then open the lamen and pray before the altar upon your knees; and then an invocation may be made as follows: an invocation of the good spirits. in the name of the blessed and holy trinity, i do desire ye, strong and mighty angels (here name the spirit or spirits you would have appear, that if it be the divine will of him who is called tetragrammaton, etc, the holy god, the father, that ye take upon ye some shape as best becometh your celestial nature, and appear to us visibly here in this place, and answer our demands, in as far as we shall not transgress the bounds of the divine mercy and goodness, by requesting unlawful knowledge; but that thou wilt graciously shew us what things are most profitable for us to know and do, to the glory and honour of his di

place being chosen pure, clean, and covered everywhere with clean and white linen, on the lord's-day in the new of the moon, let him enter into that place clothed with white linen; let him exorcise the place, bless it, and make a circle therein with a consecrated coal; let there be written in the outer part of the circle the names of the angels; in the inner part thereof write the mighty names of god; and let be placed within the circle, at the four parts of the world,9 the vessels for the perfumes. then being washed and fasting, let him enter the place, and pray towards the east this whole psalm: blessed are the undefiled in the way, etc. psalm cix. 7 probably an error for hexagram or hexangle. 8 probably an error for pentagrams, or pentangles. 9 ie, the cardinal points, or quarters. intr


ABRAMELIN2

tthe sacred magic of abramelin the mage book ii translated by s.l. mac gregor mathers the sacred magic of abramelin the mage book ii this adobe acrobat edition contains the complete and unaltered text of the corresponding sections in the second (1900) edition published by john m. watkins, london. prepared and typeset by benjamin rowe, december 16, 1998. 41 the second book of the holy magic, which god gave unto moses, aaron, david, solomon, and other saints, patriarchs and prophets; which teacheth the true divine wisdom. bequeathed by abraham unto lamech his son. translated from the hebrew. 1458. the sacred magic 42 the second book of the sacred magic. prologue. he wisdom of the lord is an inexhaustible fountain, neither hath there ever been a man born who could penetrate its veritable orig

austible fountain, neither hath there ever been a man born who could penetrate its veritable origin and foundation. the sages and holy fathers have drunk long draughts thereof, and have been fully satisfied therewith. but with all this, not one among them hath been able to comprehend or know the radical principles, because the creator of all things reserveth that unto himself; and, like a jealous god, he hath indeed wished that we should enjoy the fruit thereof, but he hath not wished to permit us to touch either the tree or its root. it is then not only proper, but further also we are compelled to conform ourselves unto the will of the lord, walking in that path, by the which also our predecessors went, without seeking out through a vain curiosity how it is that god reigneth and governeth

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

ary effect, such is only produced by impious and diabolical pacts and conjurations, the which form of science ought to be called sorcery. finally, let us conclude that from the divine mystery are derived these three kinds of qabalah, viz: the mixed qabalah, and the true wisdom, and the (true) magic. we will, therefore, show forth this last, and the manner of becoming its possessors in the name of god and of his celestial court! of abramelin the mage 45 the second chapter. what we should consider before undertaking this operation. e6 have already said what is the science which i7 am to teach you, that is to say, that it is neither in any way human nor diabolical, but (that it is) the true and divine wisdom and magic, which has been handed down by our predecessors unto their successors as a

essors unto their successors as a hereditary treasure. in like manner as i myself at present, so even should ye think, before entering into this matter,8 and before taking possession of so great a treasure, how much this gift is sublime and precious, and how vile and base are ye yourselves who be about to receive it. this is wherefore i say unto ye that the beginning of this wisdom is the fear of god and of justice. these be the tables of the law, the qabalah, and the magic; they should serve unto ye for a rule. it is necessary that ye should begin to attach yourselves unto the very beginning, if ye truly do wish to have the veritable wisdom; and thus shall ye walk in the right path, and be able to work; all the which is contained in this book, and all the which is therein prescribed. for


ABRAMELIN3

mage: book three translated by s.l. macgregor mathers this adobe acrobat edition contains the complete and unaltered text and illustrations of the corresponding sections in the second (1900) edition published by john m. watkins, london. prepared and typeset by benjamin rowe, april 27, 1999. text set in adobe garamond. illustrations set in book antiqua. 120 the third book of the holy magic, which god gave unto moses, aaron, david, solomon, and other saints, patriarchs and prophets; which teacheth the true divine wisdom. bequeathed by abraham unto lamech his son. translated from the hebrew. b e f i. the sacred magick 121 the third book of the sacred magic (the prologue) e who shall have faithfully observed that which hath been taught unto him, and shall have with a good will obeyed the comm

o moses, aaron, david, solomon, and other saints, patriarchs and prophets; which teacheth the true divine wisdom. bequeathed by abraham unto lamech his son. translated from the hebrew. b e f i. the sacred magick 121 the third book of the sacred magic (the prologue) e who shall have faithfully observed that which hath been taught unto him, and shall have with a good will obeyed the commandments of god, let him, i say, be certain that this veritable and loyal wisdom shall be accorded unto him; and also that the perfidious belial can do no otherwise than become his slave, together with all his pestiferous generation. however i pray the true god who governeth, ruleth over, and maintaineth all that he hath created; that thou, o lamech, my son, or whomsoever he may be unto whom thou shalt have g

nto him; and also that the perfidious belial can do no otherwise than become his slave, together with all his pestiferous generation. however i pray the true god who governeth, ruleth over, and maintaineth all that he hath created; that thou, o lamech, my son, or whomsoever he may be unto whom thou shalt have granted this sacred operation, mayest work it out, having always before thee the fear of god, and in no way use it for evil, because god the eternal hath wished herein to leave us our free will, but woe unto him who shall abuse his divine grace. yet i say not but that if an enemy should attempt thy life, that it is permissible unto thee if necessary to destroy him; but in any other case lay not thine hand unto the sword, but use gentler methods. be kind and affable unto every one. one

say not but that if an enemy should attempt thy life, that it is permissible unto thee if necessary to destroy him; but in any other case lay not thine hand unto the sword, but use gentler methods. be kind and affable unto every one. one may also serve a friend without harm unto oneself. david and king solomon could have destroyed their enemies in an instant, but they did not so; in imitation of god himself who chastiseth not unless he is outraged. if thou shalt perfectly observe these rules, all the following symbols and an infinitude of others will be granted unto thee by thy holy guardian angel; thou thus living for the honour and glory of the true and only god, for thine own good, and that of thy neighbour. let the fear of god be ever before the eyes and the heart of him who shall pos

thee by thy holy guardian angel; thou thus living for the honour and glory of the true and only god, for thine own good, and that of thy neighbour. let the fear of god be ever before the eyes and the heart of him who shall possess this divine wisdom and sacred magic. of abramelin the mage 122 the first chapter. o know all manner of things past and future, which be not however directly opposed to god, and to his most holy will( b) to know all things past and future in general( c) to know things appertaining unto the future( d) to know things appertaining unto the future( e) things to happen in war( f) things past and forgotten( g) tribulations to come( h) things propitious to come( i) things past regarding enemies( j) to know the signs of tempests( b a) to know the secrets of war( b b) to


ADDTLS

file counting from either the left or the right; while the linea spiritus sancti be always the seventh line of letters from the top. the great cross provideth us with numerous angelic and divine names. these names be of supreme spiritual importance and should always be treated by the adept with the greatest respect and reverence. it is upon the great cross that the three secret and holy names of god do existeth. these three names are found specifically on the linea spiritus sancti. the linea spiritus sancti is comprised of 12 letters. these 12 letters are divided into the three names of 3, 4, and 5 letters and are read from left to right. sample from tablet of b 5 three secret holy names of god on each tablet: a oro ibah aozpi c mph arsl gaiol b mor dial hctga d oip teaa pdoce these s

d oip teaa pdoce these secret and holy names answer to iao, and are conceived to be born as sacred ensigns upon thy banners of the great king of its respective quarter. eight letters compriseth the name of the great king and the tracing of the kings name forms a spiral or a whirl in the center of the great cross. the adept shall understand that in thy workings when the 3 secret and holy names of god are invoked it is accepted that the great king is also implied. thou mayest invoke the great king specifically through the tracing of the whirls and the vibration of the name. let the adept always proceed with the specific invocation of the king with great care, for the king is a force great and terrible. the names of the great kings are: a bataivah c raagiosl b iczhcal d edlprna example o

nvocation of the king with great care, for the king is a force great and terrible. the names of the great kings are: a bataivah c raagiosl b iczhcal d edlprna example of king only whirl 6 the six seniors there are a total of 24 seniors on the four watchtower tablets. thou shall approach the seniors with due solemnity and respect, for they are also the 24 elders who kneel before the throne of god. they are spiritual forces and their squares are painted white. six seniors occupy each tablet. thou shall obtain their names by counting from the sixth and seventh squares of the linea spiritus sancti. thou shall include these squares in the ascertaining of the names and readeth outward along the three lines of the cross to the edge of the tablet. each name of the senior is comprised of seven

rs occupy each tablet. thou shall obtain their names by counting from the sixth and seventh squares of the linea spiritus sancti. thou shall include these squares in the ascertaining of the names and readeth outward along the three lines of the cross to the edge of the tablet. each name of the senior is comprised of seven letters which correspond to the seven flaming torches (the seven spirits of god.(the understanding of this magical principal is beyond the scope of z.a.m. example from the holy tablet of a 7 k y jh b l allocations of the six seniors thou shall take note of the overlapping letters on the central squares. the n is used to invoke both the king of eight letters and the six seniors of seven letters. these seniors and king are attributed to the wanderers and the a respectively

is used to invoke both the king of eight letters and the six seniors of seven letters. these seniors and king are attributed to the wanderers and the a respectively. thou shall use all six hexagrams to invoke the king. thou shall note that these rules (the positional attributions of the planets to the seniors on the tablets) are constant and the same on each tablet. thus, the three holy names of god, the name of the great king and the six seniors are extracted from the great cross and always painted in black lettering on white background. lesser angles thou shall note that the great cross divideth the tablet into four sections. these four sections are referred to as the four sub-elements or lesser angles. likened to the top point of the pentagram, the great cross acts as the spiritual age


ADEPTUS MINOR INITIATION

hird adept and hodos. all face east and kneel) second "from thine hand oh lord, cometh all good. the characters of nature with thy fingers thou hast traced, but none can read them unless he hath been taught in thy school. therefore, even as servants look unto the hands of their masters and handmaidens unto their mistresses, even so our eyes look unto thee, for thou alone art our help. o lord, our god, who should not extol thee? who should not praise thee "all is from thee, all belongeth unto thee. either thy love or thy anger all must again re-enter. nothing canst thou lose, for all must tend unto thy honor and majesty. thou art lord alone, and there is none beside thee. thou dost what thou wilt with thy mighty arm, and none can escape from thee. thou alone helpest in their necessity the h

y arm, and none can escape from thee. thou alone helpest in their necessity the humble, the meek-hearted and the poor, who submit themselves unto thee; and whosoever humbleth himself in dust and 11 ashes before thee, unto such a one thou art propitious. who should not praise thee, then, o lord of the universe, unto whom there is none like and whose dwelling is in heaven, and in every virtuous and god-fearing heart "o god the vast one, thou art in all things. o nature, thou self from nothing, for what else can i call thee? in myself i am nothing. in thee i am self, and exist in thy self-hood from nothing. live thou in me, and bring me unto that self which is in thee. amen" second "let the hands of the aspirant be unbound (this is done, aspirant remains kneeling, and officers rise) third "th

ignorant, and that even the highest intellectual achievements are but as nothing in the sight of the lord of the universe, for he looketh at the heart. it is written 'when i consider the heavens, the work of thy fingers, the moon and stars which thou hast ordained, what is man that thou art mindful of him, or the son of man that thou visiteth him' and couldst thou even attain unto the height of a god upon this earth, how small and insignificant yet wouldst thou be in the presence of god the vast one" second "rise, then, o aspirant of the rose of ruby and the cross of gold. rise, glorified by suffering. rise, purified by humility (aspirant rises "despise not sadness, and hate not suffering, for they are the initiators of the heart; and the black robe of mourning which thou wearest is at onc

worked and studied at the writings and other knowledge which c.r.c. had brought with him, and by them was some of the magical language transcribed (which is that of the elemental tablets) and a dictionary thereof made; and the rituals and part of the book "m" were transcribed. for the true order of the rose cross descendeth into the depths, and ascendeth into the heights, even unto the throne of god himself, and includeth even archangels, angels and spirits "these four fraters also erected a building to serve for the temple and headquarters of their order, and called it the collegium ad spiritum sanctum, or the college of the holy spirit. this being now finished, and the work of establishing the order extremely heavy, and because they devoted much time to the healing of those sick and pos

the first order, and knew not when c.r. died, and save what they learned from frater a, the successor of d. of the second order and from their library after his death, knew little of the earlier and higher members, and of the founder, nor yet whether those of the second order were admitted to the wisdom of the highest members. the discovery then of the tomb wherein that highly illuminated man of god, our father c.r.c, was buried occurred as follows. after frater a. died in gallia narbonensi, there succeeded in his place frater n.n. he, while repairing a part of the building of the college of the holy spirit, endeavored to remove a brass memorial tablet which bore the names of certain brethren, and some other things. in this tablet was the head of a strong nail or bolt, so that when the ta


ALEE J BOOK OF AIWASS

cian is temporarily awakened to his holy guardian daemon. he feels invincible, godlike. the gifts of the gods the assumption of the godform requires focus, self-discipline, hours of concentration with no guarantee of immediate result. invariably, the initiate will ask if the effort is worth the fleeting insight that comes and goes in less than a minute. there is a benefit; a gift from the daemon (god) with whom you choose to resonate- you must ask for your gift once you've assumed godform. it is also important to know what gift the god offers. let's start from the top; satan (baphomet) grants any object you desire; gold coins, expensive clothes, furniture, rare antiques, a new car, exotic pet, etc. no need to be specific. babalon (isis) grants a protective amulet to be worn about the neck


ALEISTER CROWLEY EIGHT LECTURES ON YOGA

thods producing similar results are to be found in every country. the details vary, but the general structure is the same. because all bodies, and so all minds, have identical forms (6) yoga means union. in the mind of a pious person, the inferiority complex which accounts for his piety compels him to interpret this emancipation as union with the gaseous vertebrate whom he has invented and called god. on the cloudy vapour of his fears his imagination has thrown a vast distorted shadow of himself, and he is duly terrified; and the more he cringes before it, the more the spectre seems to stoop to crush him. people with these ideas will never get to anywhere but lunatic asylums and churches. it is because of this overwhelming miasma of fear that the whole subject of yoga has become obscure. a

his fact, and it is clear also that the satisfaction produces only a temporary relief, because the process expands indefinitely. the thirst increases with drinking. the only complete satisfaction conceivable would be the yoga of the atom with the entire universe. this fact is easily perceived, and has been constantly expressed in the mystical philosophies of the west; the only goal is 'union with god' of course, we only use the word 'god' because we have been brought up in superstition, and the higher philosophers both in the east and in the west have preferred to speak of union with the all or with the absolute. more superstitions (15) very well, then, there is no difficulty at all; since every thought in our being, every cell in our bodies, every electron and proton of our atoms, is noth

judica! tace! love is the law, love under will (part 3 of 8* yoga for yahoos. third lecture. niyama* do what thou wilt shall be the whole of the law. 1. the subject of my third lecture is niyama. niyama? h'm! the inadequacy of even th noblest attempts to translate these wretched sanskrit words is now about to be delightfully demonstrated. the nearest i can get to the meaning of niyama is 'virtue! god help us all! this means virtue in the original etymological sense of the word- the quality of manhood; that is, to all intents and purposes, the quality of godhead. but since we are translating yama 'control' we find that our two words have not at all the same relationship to each other that the words have in the original sanskrit; for the prefix 'ni' in sanskrit gives the meaning of turning e

. the moon represents the totality of the female part of us, the passive principle which is yet very different to that of venus, for the moon corresponds to the sun much as venus does to mars. she is more purely passive than venus, and although venus is so universal the moon is also universal in another sense. the moon is the highest and the lowest; the moon is the aspiration, the link of man and god; she is the supreme purity: isis the virgin, isis the virgin mother; but she comes right down at the other end of the scale, to be a symbol of the senses themselves, the mere instrument of the registration of phenomena, incapable of discrimination, incapable of choice. the niyama corresponding to her influence, the first of all, is that quality of aspiration, the positive purity which refuses

ma can be practised. you cannot dodge your karma. you have got to earn the right to devote yourself to yoga proper by arranging for that devotion to be a necessary stage in the fulfilment of your true will. in hindustan one is now allowed to become 'sanyasi- a recluse- until one has fulfilled one's duty to one's own environment- rendered to caesar the things which are caesar's before rendering to god the things which are god's. woe to that seven months' abortion who thinks to take advantage of the accidents of birth, and, mocking the call of duty, sneaks off to stare at a blank wall in china! yama and niyama are only the more critical stages of yoga because they cannot be translated in terms of a schoolboy curriculum. nor can schoolboy tricks adequately excuse the aspirant from the duties


ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

n identifying the mother with the tomb. this, then, is only the beginning and end of things, this "quartier macabre" beyond the north rampart with the mississippi on the other side. it is like the space between, our life which flows, and fertilizes as it flows, muddy and malarious as it may be, to empty itself into the warm bosom of the gulf stream, which (in our allegory) we may call the life of god. but our business is with the heart of things; we must go beyond the crude phenomena of nature if we are to dwell in the spirit. art is the soul of life and the old absinthe house is heart and soul of the old quarter of new orleans. for here was the headquarters of no common man--no less than a real pirate--of captain lafitte, who not only robbed his neighbors, but defended them against invasi

quick action, i am not surprised and disappointed that i do not drop dead upon the spot. but i can taste souls without the aid of absinthe; and besides, this is magic of absinthe! the spirit of the house has entered into it; it is an elixir, the masterpiece of an old alchemist, no common wine. and so, as i talk with the patron concerning the vanity of things, i perceive the secret of the heart of god himself; this, that everything, even the vilest thing, is so unutterably lovely that it is worthy of the devotion of a god for all eternity. what other excuse could he give man for making him? in substance, that is my answer to king solomon. ii. the barrier between divine and human things is frail but inviolable; the artist and the bourgeois are only divided by a point of view-"a hair divided

divided the false and true" i am watching the opalescence of my absinthe, and it leads me to ponder upon a certain very curious mystery, persistent in legend. we may call it the mystery of the rainbow. originally in the fantastic but significant legend of the hebrews, the rainbow is mentioned as the sign of salvation. the world has been purified by water, and was ready for the revelation of wine. god would never again destroy his work, but ultimately seal its perfection by a baptism of fire. now, in this analogue also falls the coat of many colors which was made for joseph, a legend which was regarded as so important that it was subsequently borrowed for the romance of jesus. the veil of the temple, too, was of many colors. we find, further east, that the manipura cakkra--the lotus of the

-slavery and boredom seem to complete his outlook on the world. there are species which survive because of the feeling of disgust inspired by them: one is reluctant to set the heel firmly upon them, however thick may be one's boots. but when they are recognized as utterly noxious to humanity--the more so that they ape its form--then courage must be found, or, rather, nausea must be swallowed. may god send us a saint george! iv. it is notorious that all genius is accompanied by vice. almost always this takes the form of sexual extravagance. it is to be observed that deficiency, as in the cases of carlyle and ruskin, is to be reckoned as extravagance. at least the word abnormalcy will fit all cases. farther, we see that in a very large number of great men there has also been indulgence in dr

ght of circumstance, wordsworth forced to sell his soul, while the enemy, in the persons of southey and moore, triumphantly holds sway. the poetically similar period in france is 1850 to 1870. hugo is in exile, and all his brethren are given to absinthe or to hashish or to opium. there is however another consideration more important. there are some men who possess the understanding of the city of god, and know not the keys; or, if they possess them, have not force to turn them in the wards. such men often seek to win heaven by forged credentials. just so a youth who desires love is too often deceived by simulacra, embraces lydia thinking her to be lalage. but the greatest men of all suffer neither the limitations of the former class nor the illusions of the latter. yet we find them equally


ALEISTER CROWLEY ACROSS THE GULF

sistrons, as if the laughter of the gods echoed the cries of the woman. by the bed stood the priest of horus with his heavy staff, the phoenix for its head, the prong for its foot. watchful he stood lest sebek should rise from the abyss. on the roof of the palace watched the three chief astrologers of pharaoh with their instruments, and four armed men from the corners of the tower announced each god as it rose. so these three men ached and sweated at their task; for they had become most anxious. all day my birth had been expected; but as toum drew to his setting their faces grew paler than the sky; for there was one dread moment in the night which all their art had failed to judge. the gods that watched over it were veiled. but it seemed unlikely that fate would so decide; yet so they fea

utterly faded. all that i can recall is the vision of the greatness of our city of thebai, and the severity of my life. for i lived on the back of a horse, even eating and drinking as i rode; for so it becometh a prince. also i was trained to lay about me with a sword, and in the use of the bow and the spear. for it was said that horus- or men tu, as we called him in thebai- was my father and my god. i shall speak late of that strange story of my begetting. at the end of seven years, however, so great and strong had i waxen that my father took me to the old astrologer that dwelt in the well to consult him. this i remember as if it were but yesterday. the journey down the great river with its slow days! the creaking benches and the sweat of the slaves are still in my ears and my nostrils

ore perplexed, for that never before had any boy been chosen priestess. for before the vows may be administered, the proofs of virginity are sought; and, as it seemed, this part of the ritual must be suppressed or glossed over. then said the high priest "let it be that we examine the first woman that he shall touch with his hand, and she shall suffice" now when i heard this, i thought to test the god; and, spying in the crowd, i beheld in loose robes with flushed face and wanton eyes, a certain courtesan well-known in the city, and i touched her. then those of the priests that hated me were glad, for they wished to reject me; and taking aside into the hall of trial that woman, made the enquiry. then with robes rent they came running forth, crying out against the veiled one; for they found

buried in thy water; to live in purity and service; to love in beauty and truth; to guard the veil from the profane; to die before the veil- and then came the awful penalty of failure. i dare not recall half of it; yet in it were these words: let her be torn by the phallus of set, and let her bowels be devoured by apep; let her be prostituted to the lust of besz, and let her face be eaten by the god. it is not good to write his name. then they loosed me, and i lay smiling in the pool. they lifted me up and brought me to the feet of the goddess, so that i might kiss them. and as i kissed them such a thrill ran through me that i thought myself rapt away into the heaven of amoun, or even as asi when hoor and hoor-pa-kraat, cleaving her womb, sprang armed to life. then they stripped me of my

ne herself that came the breath of change. on this wise. in the seventh equinox after my initiation into her mystery the high priestess was found to fail; at her invocation the veil no longer glittered as was its wont. for this they deemed her impure, and resorted to many ceremonies, but without avail. at last in despair she went to the temple of set, and gave herself as a victim to that dreadful god. now all men were much disturbed at this, and it was not known at all of them what they should do. now it must be remembered that the ceremonies are always performed by a single priestess alone before the goddess, save only at the initiations. the others also had found themselves rejected of her; and when they learnt of the terrible end of the high priestess, they became fearful. some few, ind


ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

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

call him by that name and number by which he would become famous (after the reference in the book of revelation "the beast 666, was his mother, and he eventually took this appellation to heart. he changed his name to aleister crowley while still at cambridge, and by that name, plus "666, he would never be long out of print, or out of newspapers. for he believed himself to be the incarnation of a god, an ancient one, the vehicle of a new age of man's history, the aeon of horus, displacing the old age of osiris. in 1904, he had received a message, from what lovecraft might have called "out of space, that contained the formula for a new world order, a new system of philosophy, science, art and religion, but this new order had to begin with the fundamental part, and common denominator, of all

bout by the "patient" himself) as opposed to the passive depth analysis of the jungian adepts, lovecraft's cthulhu mythos was meant for entertainment. scholars, of course, are able to find higher, ulterior motives in lovecraft's writings, as can be done with any manifestation of art. lovecraft depicted a kind of christian myth of the struggle between opposing forces of light and darkness, between god and satan, in the cthulhu mythos. some critics may complain that this smacks more of the manichaen heresy than it does of genuine christian dogma; yet, as a priest and former monk, i believe it is fair to say that this dogma is unfortunately very far removed from the majority of the faithful to be of much consequence. the idea of a war against satan, and of the entities of good and evil having

n people, among us, who are devotees of the ancient ones, and who try to open the gate, so that this evidently repulsive organisation may once again rule the earth. chief among these is cthulhu, typified as a sea monster, dwelling in the great deep, a sort of primeval ocean; a being that lovecraft collaborator august derleth wrongly calls a "water elemental. there is also azazoth, the blind idiot god of chaos, yog sothot, azathoth's partner in chaos, shub niggurath, the "goat with a thousand young, and others. they appear at various times throughout the stories of the cthulhu mythos in frightening forms, which test the strength and resourcefulness of the protagonists in their attempts to put the hellish things back to whence they came. there is an overriding sense of primitive dear and cos

ow how the editor found relationships to be valid and even startling. azatot is frequently mentioned in the grim pages of the cthulhu mythos, and appears in the necronomicon as azag-thoth, a combination of two words, the first sumerian and the second coptic, which gives us a clue as to its identity. azag in sumerian means "enchanter" or "magician; thoth in coptic is the name given to the egyptian god of magick and wisdom, tahuti, who was evoked by both the golden dawn and by crowley himself (and known to the greeks as hermes, from whence we get "hermetic. azag-thoth is, therefore, a lord of magicians, but of the "black" magicians, or the sorcerers of the "other side. there is a seeming reference to shub niggurath in the necronomicon, in the name of a sumerian deity, the "answerer of prayer


ALEISTER CROWLEY BOOK OF LIES

y but of many other traditions blazed upon my spiritual vision. from that moment the o.t.o. assumed its proper importance in my mind. i understood that i held in my hands the key to the future progress of humanity" the commentary was written by crowley probably around 1921. the student will find it very helpful for the light it throws on many of its passages.(1) the ante primal triad which is not-god nothing is. nothing becomes. book of lies get any book for free on: www.abika.com 9 nothing is not. the first triad which is god i am. i utter the word. i hear the word. the abyss the word is broken up. there is knowledge. knowledge is relation. these fragments are creation. the broken manifests light (2) the second triad which is god god the father and mother is concealed in generation. god i

get any book for free on: www.abika.com 9 nothing is not. the first triad which is god i am. i utter the word. i hear the word. the abyss the word is broken up. there is knowledge. knowledge is relation. these fragments are creation. the broken manifests light (2) the second triad which is god god the father and mother is concealed in generation. god is concealed in the whirling energy of nature. god is manifest in gathering: harmony: consideration: the mirror of the sun and of the heart. the third triad bearing: preparing. wavering: flowing: flashing. stability: begetting. the tenth emanation the world [10] commentary (the chapter that is not a chapter) this chapter, numbered 0, corresponds to the negative, which is before kether in the qabalistic system. the notes of interrogation and ex

qabalah, and constitutes a sort of quintessential comment upon that system. those familiar with that system will recognise kether, chokmah, binah, in the first triad; daath, in the abyss; chesed, geburah, tiphareth, in the second triad; netzach, hod and yesod in the third triad, and malkuth in the tenth emanation. it will be noticed that this cosmogony is very complete; the manifestation even of god does not appear until tiphareth; and the universe itself not until malkuth. the chapter many therefore be considered as the most complete treatise on existence ever written. note (2) the unbroken, absorbing all, is called darkness [11] 1 kappa-epsilon-phi-alpha-lambda alpha the sabbath of the goat o! the heart of n.o.x. the night of pan. pi-alpha-nu: duality: energy: death. death: begetting: t

t statement, an adumbration of the most daring thesis in this book- father and son are not really two, but one; their unity being the holy ghost, the semen; the human form is a non-essential accretion of this quintessence. so far the chapter has followed the sephiroth from kether to chesed, and chesed is united to the supernal triad by virtue of its phallic nature; for not only is amoun a phallic god, and jupiter the father of all, but 4 is daleth, venus, and chesed refers to water, from which venus sprang, and which is the symbol of the mother in the tetragrammaton. see chapter 0 "god the father and mother is concealed in generation. but chesed, in the lower sense, is conjoined to microprosopus. it is the true link between the greater book of lies get any book for free on: www.abika.com 2

ght, owing to the nature of his doctrine. the reference to their "living not" is to be found in liber 418. the word "perdurabo" means "i will endure unto the end. the allusion is explained in the note. siddartha, or gotama, was the name of the last budda. krishna was the principal incarnation of the indian vishnu, the preserver, the principal expounder of vedantism. tahuti, or thoth, the egyptian god of wisdom. mosheh, moses, the founder of the hebrew system. dionysus, probably an ecstatic from the east. mahmud, mohammed. all these were men; their godhead is the result of mythopoeia. notes (5) masters of the temple, whose grade has the mystic number 6= 1+ 2+ 3 (6) these are not eight, as apparent; for lao-tzu counts as 0 (7) the legend of "christ" is only a corruption and perversion of oth


ALEISTER CROWLEY BOOK OF THE LAW

shall bring the glory of the stars into the hearts of men. i,16: for he is ever a sun, and she a moon. but to him is the winged secret flame, and to her the stooping starlight. i,17: but ye are not so chosen. i,18: burn upon their brows, o splendrous serpent! i,19: o azure-lidded woman, bend upon them! i,20: the key of the rituals is in the secret word which i have given unto him. i,21: with the god& the adorer i am nothing: they do not see me. they are as upon the earth; i am heaven, and there is no other god than me, and my lord hadit. i,22: now, therefore, i am known to ye by my name nuit, and to him by a secret name which i will give him when at last he knoweth me. since i am infinite space, and the infinite stars thereof, do ye also thus. bind nothing! let there be no difference made

tion, leave the second unattacked. but thou hast all in the clear light, and some, though not all, in the dark. i,57: invoke me under my stars! love is the law, love under will. nor let the fools mistake love; for there are love and love. there is the dove, and there is the serpent. choose ye well! he, my prophet, hath chosen, knowing the law of the fortress, and the great mystery of the house of god. all these old letters of my book are aright; but* is not the star. this also is secret: my prophet shall reveal it to the wise* in ms, the symbol found here is usually interpreted as the hebrew letter tzaddi. i,58: i give unimaginable joys on earth: certainty, not faith, while in life, upon death; peace unutterable, rest, ecstasy; nor do i demand aught in sacrifice. i,59: my incense is of res

re not of me; for there is a further secret. ii,16: i am the empress& the hierophant. thus eleven, as my bride is eleven. ii,17: hear me, ye people of sighing! the sorrows of pain and regret are left to the dead and the dying, the folk that not know me as yet. ii,18: these are dead, these fellows; they feel not. we are not for the poor and sad: the lords of the earth are our kinsfolk. ii,19: is a god to live in a dog? no! but the highest are of us. they shall rejoice, our chosen: who sorroweth is not of us. ii,20: beauty and strength, leaping laughter and delicious languor, force and fire, are of us. ii,21: we have nothing with the outcast and the unfit: let them die in their misery. for they feel not. compassion is the vice of kings: stamp down the wretched& the weak: this is the law of t

nake. ii,22: i am the snake that giveth knowledge& delight and bright glory, and stir the hearts of men with drunkenness. to worship me take wine and strange drugs whereof i will tell my prophet& be drunk thereof! they shall not harm ye at all. it is a lie, this folly against self. the exposure of innocence is a lie. be strong, o man! lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for this. ii,23: i am alone: there is no god where i am. ii,24: behold! these be grave mysteries; for there are also of my friends who be hermits. now think not to find them in the forest or on the mountain; but in beds of purple, caressed by magnificent beasts of women with large limbs, and fire and light in their eyes, and masses of flaming hair about them; there shall ye fin

e man; and the name of thy house 418. ii,79: the end of the hiding of hadit; and blessing& worship to the prophet of the lovely star! chapter iii iii,1: abrahadabra! the reward of ra hoor khut. iii,2: there is division hither homeward; there is a word not known. spelling is defunct; all is not aught. beware! hold! raise the spell of ra-hoor-khuit! iii,3: now let it be first understood that i am a god of war and of vengeance. i shall deal hardly with them. iii,4: choose ye an island! iii,5: fortify it! iii,6: dung it about with enginery of war! iii,7: i will give you a war-engine. iii,8: with it ye shall smite the peoples; and none shall stand before you. iii,9: lurk! withdraw! upon them! this is the law of the battle of conquest: thus shall my worship be about my secret house. iii,10: get


ALEISTER CROWLEY DUTY

udes all things soever: its discovery is initiation (the travelling inwards) and as its nature is to move continually, it must be understood not as static, but as dynamic, not as a noun but as a verb. 3. develop in due harmony and proportion every faculty which you possess "wisdom says: be strong "but exceed! exceed "be strong, o man, lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for this" 4. contemplate your own nature. consider every element thereof both separately and in duty get any book for free on: www.abika.com 3 relation to all the rest as to judge accurately the true purpose of the totality of your being. 5. find the formula of this purpose, or "true will, in an expression as simple as possible. leave to understand clearly how best to manipulat

s no dread hereafter. there is no dissolution and eternal ecstacy in the kisses of nu "now rejoice! now come in our splendour and rapture! come in our passionate peace& write sweet words for the kings "thrill with the joy of life& death! ah! thy death shall be lovely: whose seeth it shall be glad. thy death shall be the seal of the promise of our agelong love. come! lift up thy heart& rejoice "is god to live in a dog? no! but the highest are of us. they shall rejoice: who sorroweth is not of use. beauty and strength, leaping laughter and delicious langour, force and fire, are of us" b. your duty to other individual men and women 1 "love is the law, love under will" unite yourself passionately with every other form of consciousness, thus destroying the sense of seperateness from the whole


ALEISTER CROWLEY LIBER 777

us design to remedy. every new sect aggravates the situation. especially the americans, grossly and crapulously ignorant as they are of the rudiments of human language, seize like mongrel curs upon the putrid bones of their decaying monkey-jabber, and gnaw and tear them with fierce growls and howls. the mental prostitute, mrs. eddy (for example, having invented the idea which ordinary people call god, christened it mind, and then by affirming a set of propositions about mind, which are only true of god, set all hysterical, dyspeptic, crazy amurrka by the ears. personally, i don t object to people discussing the properties of four-sided triangles; but i draw the line when they use a well-known word, such as pig, or mental healer, or dung-heap, to denote the object of their paranoiac fetishi

, which are only true of god, set all hysterical, dyspeptic, crazy amurrka by the ears. personally, i don t object to people discussing the properties of four-sided triangles; but i draw the line when they use a well-known word, such as pig, or mental healer, or dung-heap, to denote the object of their paranoiac fetishism. even among serious philosophers the confusion is very great. such terms as god, the absolute, spirit, have dozens of connotations, according to the time and place of the dispute and the beliefs of the disputants. time enough that these definitions and their inter-relation should be crystallised, even at the expense of accepted philosophical accuracy. 2. the principal sources of our tables have been the philosophers and traditional systems referred to above, as also, amon

, where shall we put isis, favouring nymph of corn as she was? as the type of motherhood? as the moon? as the great goddess earth? as nature? as the cosmic egg from which all nature sprang? for as time and place have changed, so she is all of these! what of jehovah, that testy senior of genesis, that lawgiver of leviticus, that phallus of the depopulated slaves of the egyptians, that jealous king-god of the times of the kings, that more spiritual conception of the captivity, only invented when all temporal hope was lost, that medi val battleground of cross-chopped logic, that being stripped of all his attributes and assimilated to parabrahman and the absolute of the philosopher? satan, again, who in job is merely attorney-general and prosecutes for the crown, acquires in time all the obloq

eing stripped of all his attributes and assimilated to parabrahman and the absolute of the philosopher? satan, again, who in job is merely attorney-general and prosecutes for the crown, acquires in time all the obloquy attaching to that functionary in the eyes of the criminal classes, and becomes a slanderer. does any one really think that any angel is such a fool as to try to gull the omniscient god into injustice to his saints? then, on the other hand, what of moloch, that form of jehovah denounced by those who did not draw huge profit from his rites? what of the savage and morose jesus of the evangelicals, cut by their petty malice from the gentle jesus of the italian children? how shall we identify the thaumaturgic chauvinist of matthew with the metaphysical logos of john? in short, wh

ffm metatron cdqh twyj chaioth ha-qadosh holy living creatures ynda 2 layxr ratziel \ynpwa auphanim wheels nyda 3 layqpx tzaphkiel \ylara aralim active ones, thrones dyna 4 layqdx tzadkiel \ylmcj chashmalim brilliant ones dnya 5 lamk kamael \yprc seraphim fiery serpents ndya 6 lapr raphael \yklm malakim kings aynd 7 laynah haniel \yhla elohim gods yand 8 lakim mikael \yhla ynb beni elohim sons of god anid 9 layrbg gabriel \ybrk kerubim angels of elements nayd 10 wpldns( wrffm) sandalphon (metatron \yca ashim flames ynad nyad ynda la ciii* the ten divisions of the body of god. civ. the ten earths in seven palaces. cv. english of col. civ. 0. 1 skull 2 right brain 3 left brain ra aretz earth (dry) 4 right arm hmda adamah red earth 5 left arm ayg gia undulating ground 6 the whole body from th


ALEISTER CROWLEY LIBER CHANOKH

ere part of the furniture of the holy table, as shown in plate i, opposite.2 other appurtenances of this table will be described hereafter. ii other pantacles were obtained in a similar manner. here (plate ii) is the principal one,3 which, carved in wax, was placed upon the top of the table. on four others stood the feet of the table.4 note first the holy sevenfold table containing seven names of god which not even the angels are able to pronounce 2 8 1 these names are seen written without the heptagram within the heptagon. by reading these obliquely are obtained names of angels called (1) fili bonitatis or filiol lucis. e me ese iana akele azdobn stimcul (2) fili lucis. i ih ilr dmal heeoa beigia stimcul [these are given attributions to the metals of the planets in this order: sol, luna

orner water of air, the lefthand bottom corner earth of air, the remaining corner fire of air. each of these lesser tablets contains a calvary cross of ten squares, which governs it. plates v, vi, and vii. are similar for the other elements. this is the way in which the names are drawn from the great tablets [examples taken from water tablet] 1. linea spiritus sancti gives the three holy names of god of 3, 4 and 5 letters respectively. mph. arsl. gaiol 2. a whorl around the centre of the tablet gives the name of the great elemental king, raagiosl [similarly for air bataivah, for earth iczhhcal, for fire edlprnaa. 3. the 3 lines of the central cross of father, son, and holy ghost give the names of 6 seniors [thus the 4 tablets hold 24 elders, as stated in the apocalypse] they are drawn of s

h of water) atapa (fire of water) 5. above the bar of the calvary cross remain in each case four squares. these are allotted to the kerubim, who must next be invoked.9 they aretdim dimt imtd mtdi, being metatheses of there four letters. the initial determines the file governed; e.g. tdim governs the file which reads t(o)ilvr. these angels are most mighty and benevolent. they are ruled by names of god formed by prefixing the appropriate letter from the black-cross to their own names. 6. beneath the bar of the calvary cross remain 16 squares not yet accounted for. here, beneath the presidency of the kerubim, rule four mighty and benevolent angels ingm laoc vssn rvoi 7. trilateral names of demons or elementals are to be formed from these 16 squares, uting the two letters on either side of the

re: das zodonurenusagi cab: erem iadanahe. pilahe farezodem zodenurezoda adana gono iadpiel das home-tohe soba ipame lu ipamis: das sobolo5 vep zodomeda poamal, od bogipa aai ta piape piamoel od vaoan! 6 zodacare, eca, od zodameranu! odo cicale qaa; zodoreje, lape zodiredo noco mada, hoathahe i a i d a! 86 words in this enochian call [invokes the whole tablet of spirit] i reign over ye, saith the god of justice, in power exalted above the firmament of wrath, in whose hands the sun is as a sword, and the moon as a through thrusting fire: who measureth your garments in the midst of my vestures, and trussed you together as the palms of my hands. whose seats i garnished with the fire of gathering, and beautified your garments with admiration. to whom i made a law to govern the holy ones, and d

moreover you lifted up your voices and sware obedience and faith to him that liveth and triumpheth: whose beginning is not, nor end cannot be: which shineth as a flame in the midst of your palaces, and reigneth amongst you as the balance of righteousness and truth! move therefore, and shew yourselves! open the mysteries of your creation! be friendly unto me, for i am the servant of the same your god: the true worshipper of the highest! 169 words in this english call. the second key adagita vau-pa-ahe zodonugonu fa-a-ipe salada! vi-i-vau el! sobame ial-pereji i-zoda-zodazod pi-adapehe casarema aberameji ta ta-labo paracaleda qo-ta lores-el-qo turebesa ooge balatohe! giui cahisa lusada oreri od micalapape cahisa bia ozodonugonu! lape noanu tarofe coresa tage o-quo maninu ia-i-don. torezodu!


ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

f the light, o man! my man! come careering out of the night of pan! io pan! io pan! io pan! come over the sea from sicily and from arcady! roaming as bacchus, with fauns and pards and nymphs and satyrs for thy guards, on a milk-white ass, come over the sea to me, to me, come with apollo in bridal dress (shepherdess and pythoness) come with artemis, silken shod, and wash thy white thigh, beautiful god, in the moon of the woods, on the marble mount, the dimpled dawn of the amber fount! dip the purple of passionate prayer in the crimson shrine, the scarlet snare, the soul that startles in eyes of blue v to watch thy wantonness weeping through the tangled grove, the gnarled bole of the living tree that is spirit and soul and body and brain- come over the sea (io pan! io pan) devil or god, to m

le my body, weary of empty clasp, strong as a lion and sharp as an asp- come, o come! i am numb with the lonely lust of devildom. thrust the sword through the galling fetter, all-devourer, all-begetter; give me the sign of the open eye, and the token erect of thorny thigh, and the word of madness and mystery, o pan! io pan! io pan! io pan pan! pan pan! pan, i am a man: do as thou wilt, as a great god can, o pan! io pan! io pan! io pan pan! i am awake in the grip of the snake. the eagle slashes with beak and claw; the gods withdraw: the great beasts come, io pan! i am borne to death on the horn of the unicorn. i am pan! io pan! io pan pan! pan! vi i am thy mate, i am thy man, goat of thy flock, i am gold, i am god, flesh to thy bone, flower to thy rod. with hoofs of steel i race on the rock

pointed figure on the forehead- presumably the radiant eye of horus of the a. a, but the rendition is too poor in detail. there is a cross pendant over the heart. the ten panels are numbered in black in the lower left corner. the panels are identified by two columns of numbered captions, 1 to 6 to the left and 7 to 10 to the right. the description is bottom to top and left to right "1. earth: the god set fighting" frontal figure. rt. foot pointed to the fore and angled slightly outward with weight on ball of foot. lf. heel almost touching rt. heel and foot pointed left. arms form a diagonal with body, right above head and in line with left at waist height. hands palmer and open with fingers outstretched and together. head erect "2. air: the god shu supporting the sky" frontal. heels togeth

al "unreal, and "infinite" expressions (12) man is ignorant of the nature of his own being and powers. even his idea of his limitations is based on experience of the past, and every step in his progress extends his empire. there is therefore no reason to assign theoretical limits<god> to what he may be, or to what he may do (illustration: a generation ago it was supposed theoretically impossible that man should ever know the chemical composition of the fixed stars. it is known that our senses are adapted to receive only an infinitesimal fraction of the possible rates of vibration. modern instruments have enabled us to detect some of these suprasensibles by indirect methods

as we do through their material bases. in fact, we use magnetic force to move iron, and solar radiation to reproduce images (14) man is capable of being, and using, anything which he perceives, for everything that he perceives is in a certain sense a part of his being. he may thus subjugate the whole universe of which he is conscious to his individual will (illustration: man has used the idea of god to dictate his personal conduct, to obtain power over his fellow, to excuse his crimes, and for innumerable other purposes, including that of realizing himself as god. he has used the irrational and unreal conceptions of mathematics to help him in the construction of mechanical devices. he has used his moral force to influence the actions even of wild animals. he has employed poetic genius for


ALEISTER CROWLEY MAGICK WITHOUT TEARS

on't know what you mean. i am not aware of the existence of any such remagic without tears get any book for free on: www.abika.com 13 cord. i know a great many legends, mostly borrowed from previous legends of a similar character. 9 it would be better for you to get a copy of the equinox of the gods and study it. the great work is the uniting of opposites. it may mean the uniting of the soul with god, of the microcosm with the macrocosm, of the female with the male, of the ego with the non-ego- or what not. by "love under will" one refers to the fact that the method in every case is love, by which is meant the uniting of opposites as above stated, such as hydrogen and chlorine, sodium and oxygen, and so on. any reaction whatever, any phenomenon, is a phenomenon of "love, as you will unders

ted, such as hydrogen and chlorine, sodium and oxygen, and so on. any reaction whatever, any phenomenon, is a phenomenon of "love, as you will understand when i come to explain to you the meaning of the word "point-event. but love has to be "under will" if it is to be properly directed. you must find your true will, and make all your actions subservient to the one great purpose. rahoor is the sun god; tahuti is the egyptian mercury; kephra is the sun at midnight. about your problems; what i have to do is to try to teach you to think clearly. you will be immensely stimulated by having all the useless trimmings stripped from your thinking apparatus. for instance, i don't think you know the first principles of logic. you apparently take up a more or less christian attitude, but at the same ti

have a dozen cooks at the broth! if you're working with me, you'll have no time to waste on other people. i fear your "christianity" is like that of most other folk. you pick out one or two of the figures from which the alexandrines concocted "jesus (too many cooks, again, with a vengeance) and neglect the others. the zionist christ of matthew can have no value for you; nor can the asiatic "dying-god- compiled from melcarth, mithras, adonis, bacchus, osiris, attis, krishna, and others- who supplied the miraculous and ritualistic elements of the fable. rightly you ask "what can i contribute" answer: one book. that is the idea of the weekly letter: 52 of yours and 52 of mine, competently edited, would make a most useful volume. this would be your property: so that you get full material value

an "not in normal circumstances to be apprehended by the senses" i suppose so. in a word: do fix a convenient season for going on the astral plane under my eye: half an hour (with a bit of luck) on not more than four evenings would put you in a very different frame of mind. you will soon "feel your feet" and then "get your sea-legs" and then, much sooner than you think "afloat in the aethyr, o my god! my god "white swan, bear thou ever me up between thy wings" 3. now then to your old pons asinorum about the names of the gods! stand in the corner for half an hour with your face to the wall! stay in after school and write malka be-tharshishim v-ruachoth b- schebralim 999 times! 19 my dear, dear, dear sister, a name is a formula of power. how can you talk of "anachronism" when the being is et

by taking up such study too seriously. you only make yourself ridiculous by trying to do at 50 what you ought to have done at 15. as you didn't- tant pis! you can't possibly get the spirit; if you could, it would mean merely mental indigestion. we have all read how cato started to learn greek at 90: but the story stops there. we have never been told what good it did to himself or anyone else. 5. god-forms. see magick pp. 378-9. quite clear: quite adequate: no use at all without continual practice. no one can join with you- off you go again! no, no, a thousand times no: this is the practice par excellence where you have to do it all yourself. the vibration of godnames: that perhaps, i can at least test you in. but don't you dare come up for a test 20 until you've been at it- and hard- for


ALEISTER CROWLEY MEDITATION

n this place; but the gist of it is that in one way or another he got hold of the secret force of the world and mastered it. of st. paul's experiences, we have nothing but a casual illusion to his having been "caught up into heaven, and seen and heard things of which it was not lawful to speak" mohammed speaks crudely of his having been "visited by the angel gabriel" who communicated things from "god" moses says that he "beheld god" diverse as these statements are at first sight, all agree in announcing an experience of the class which fifty years ago would have been called supernatural, to-day may be called spiritual, and fifty years hence will have a proper name based on an understanding of the phenomenon which occurred. theorists have not been at a loss to explain; but they differ. the

"beheld god" diverse as these statements are at first sight, all agree in announcing an experience of the class which fifty years ago would have been called supernatural, to-day may be called spiritual, and fifty years hence will have a proper name based on an understanding of the phenomenon which occurred. theorists have not been at a loss to explain; but they differ. the mohammedan insists that god is, and did really send gabriel with messages for mohammed: but all others contradict him. and from the nature of the case proof is impossible. the lack of proof has been so severely felt by christianity (and in a much less degree by islam) that fresh miracles have been manufactured almost daily to support the tottering structure. modern thought, rejecting these miracles, has adopted theories

rrestrial, it must be celestial" one of the tendencies in their minds has been the hope of a heaven such as their parents and teachers have described, or such as 13 they have themselves pictured; and, without the slightest grounds for saying so, they make the assumption "this is that" in the bhagavadgita a vision of this class is naturally attributed to the apparation of vishnu, who was the local god of the period. anna kingsford, who had dabbled in hebrew mysticism, and was a feminist, got an almost identical vision; but called the "divine" figure which she saw alternately "adonai" and "maria" now this woman, though handicapped by a brain that was a mass of putrid pulp, and a complete lack of social status, education, and moral character, did more in the religious world than any other per

e blood-libel was visited upon early christians by the romans and is visited today upon thelemites by christian fundamentalists> similarly the visions of joan of arc were entirely christian; but she, like all the others we have mentioned, found somewhere the force to do great things. of course, it may be said that there is a fallacy in the argument; it may be true that all these great people "saw god" but it does not follow that every one who "sees god" will do great things. this is true enough. in fact, the majority of people who claim to have "seen god" and who no doubt did "see god" just as much as those whom we have quoted, did nothing else. but perhaps their silence is not a sign of their weakness, but of their strength. perhaps these "great" men are the failures of humanity; 14 perha

sh to travel back from the very threshold of the bridal chamber to assist belated guests. such at least was the attitude which gotama buddha adopted. nor shall he be alone. again it may be pointed out that the contemplative life is generally opposed to the active life, and it must require an extremely careful balance to prevent the one absorbing the other. as it will be seen later, the "vision of god" or "union with god" or "samadhi" or whatever we may agree to call it, has many kinds and many degrees, although there is an impassable abyss between the least of them and the greatest of all the phenomena of normal consciousness "to sum up" we assert a secret source of energy which explains the phenomenon of genius<

ALEISTER CROWLEY SEPHER SEPHIROTH

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 hearer in secret hy))h the state of pubert

by yodh dwyb hearer in secret hy))h the state of puberty gwwz a magical vision (ch )wzx wheat h+x good hbw (notariqon of gyehovah elohim yehovah achad h, 151 )y)y unity dxy 23 parted, removed, separated xxz joy hwdx a thread +wx life; chiah: the soul in chokmah hyx lesser (ar)+wz 24 the number of enochian seniors, and of elders in revelation he whom i love ybwh) he who loves me ybhw) a mercurial god (whose essence is z, 8) hgwbz) substance; a body hywg a pauper; oppressed kd abundance zyz bucket, pail, vessel dk 25 to break )kd beast )wyx let there be yhy will be separated xzy thus, so; here, there hk 26 the number of the sephiroth of the middle pillar: 1+ 6+ 9+ 10. the pillar of mercy: the paths vau and kaph (cf. 48& 463) k w seeing, looking at hzwx sight, vision hwzx tetragrammaton: gye

f the middle pillar: 1+ 6+ 9+ 10. the pillar of mercy: the paths vau and kaph (cf. 48& 463) k w seeing, looking at hzwx sight, vision hwzx tetragrammaton: gyehovah h: the unutterable name: the lost word. hwhy kebad, husband of the impure lilith; to honour; heavy; liver dbk 27 wept, mourned hkb pure, clear, transparent, innocent kz a parable, enigma, riddle hdyx 28 the mystic number of netzach the god hadit (cf. 419 +ydh mire, clay +y+ union, unity dwxy power, strength xk palate kx one beloved dydy 29 is broken, crushed; he croucheth (ps. 10:10) hkd to break down, overturn kdh 30 a party to an action at law; defendant, plaintiff (note lamed= 30= libra= viii, gjustice h) byyx it will be hyhy 31 how? ky) to; divine name of chesed l) to go kwh a beating, striking, collision h)kh and there was

coalescence of hyh) and hwhy: macroprosopus and microprosopus. this is symbolised by the hexagram. suppose the 3 hehs conceal the 3 mothers: aleph, mem and shin; and we get 358 q.v) hwhyh) lord; not lb the bond of matrimony gwwyz was pure hkz zig-zag, fork-lightning zyzx unity dyxy glory dwbk mind, heart, centre bl 33 sorrow; wept, mourned lb) spring, fountain; ruins; wave; dung; oil vessel lg 34 god the father: divine name attributed to jupiter b) l) to ransom, avenge, pollute l)g to reveal )lg wretched; a pauper ld a common person; uneducated, ignorant +wydh 35 agla, a name of god (notariqon of ateh gibor le-olahm adonai, 858 )lg) boundary, limit lbg he will go khy 36 the mystic number of hod a tent, tabernacle lh) how (la. 1:1, 2:1& 4:1-2) hky) to curse; goddess; a name of god attribute

mon person; uneducated, ignorant +wydh 35 agla, a name of god (notariqon of ateh gibor le-olahm adonai, 858 )lg) boundary, limit lbg he will go khy 36 the mystic number of hod a tent, tabernacle lh) how (la. 1:1, 2:1& 4:1-2) hky) to curse; goddess; a name of god attributed to mercury hl) to remove, cast away )lh confession ywdyw perhaps, possibly; would that; not, no wl to separate, divide ldb 37 god (ch )hl) behold! wl) perished, grew old hlb to grow great ldg standard, banner lgd tenuity, breath, vanity; in vain; abel (i.z.q: gthe supernal breathers h) lbh profession lz yechidah: the soul in kether hdyxy flame bhl to stray, turn aside zl 38 he departed lz) innocent y)kz the palate kyx to make a hole, hollow; to violate; bulwark, wall, rampart; profane lx moist, fresh, green xl 39 to abid


ALEISTER CROWLEY TAO TEH KING

e is what is useful. matter is therefore of use only to mark the limits of the space which is the thing of real value((this introduces the doctrine of the fourth dimension. matter is like the lines bounding a plane. the plane is the real thing, the lines infinitely small in comparison, and serving only to define it. so also the 'self' is an imaginary limit marking off the divisions of the body of god. the errors of ahamkara (the ego-making faculty) is to take the illusory surface for the sphere. cf. liber ccxx concerning the nature of nuit) 12 chapter xii the withdrawal from the external. 1. the five colors film over sight; the five sounds make hearing dull; the five flavours conceal taste; occupation with motion and action bedevil mind; even so the esteem of rare things begetteth covetous

e it not; though it is omnipresent; and we name it the root-balance((hadit, the root of yod) we listen for it, and hear it not, though it is omniscient; and we name it the silence((nuit, the root of he) we feel for it, and touch it not, though it is omnipotent; and we name it the concealed((ra-hoor-khuit, kether, the root of vau. weh note: this appears questionable, as the root of vau and the sun god both pertain to tipheret) these three virtues hath it, yet we cannot describe it as consisting of them; but, mingling them aright, we apprehend the one. 2. above, it shineth not; below, it is not dark. it moveth all continuously, without expression, returning into naught. it is the form of that which is beyond form; it is the image of the invisible; it is change, and without limit((cf. ain, ai

appear blank in my mind. they seem eagerly critical; i appear careless and without perception. i seem to be as one adrift upon the sea, with 24 no thought of an harbor. the profane have each one his definite course of action; i alone appear useless and uncomprehending, like a man from the border. yea, thus i differ from all other men: but my jewel is the all-mother((cf 'afloat in the aether, o my god, my god' liber vii. it is the 'aimless winging' which gives 'joy ineffable' to the self-supported absolute) 25 chapter xxi the infinite womb. 1. the sole source of energy is the tao. who may declare its nature? it is beyond sense, yet all form is hidden within it. it is beyond sense, yet all perceptibles are hidden within it. it is beyond sense, yet all perceptibles are hidden within it. it is

o adapt oneself to one's environment; that is, to the way of the tao, which is everywhere) 2. the tao of heaven contendeth not, yet it overcometh; it is silent, yet its need is answered; it summoneth none, but all men come to it of their free will. its method is quietness, yet its will is efficient. large are the meshes of heaven's net; wide open, yet letting none escape((cf 'through the mills of god' etc) 79 chapter lxxiv a restraint of misunderstanding. 1. the people have no fear of death((for the meddlesome governments have made their lives intolerable) why then seek to awe them by the threat of death? if the people feared death((their lives being pleasant) and i could put to death evil-doers, who would dare to offend? 2. there is one appointed to inflict death((azrael in the lore of is


ALEISTER CROWLEY THE BANNED LECTURE

t terrible fellows they could be. in the middle ages, the art of exciting the people was not very different. the jew had always an immense hoard of ill-gotten wealth, and of course every penny that was exacted by reginald front-de-boeuf was laid to the jews account. but there was another treasure that the peasant was afraid to lose, the dearest treasure of all, his children. as little boys, thank god, have a habit of straying in search of adventure and getting lost in the process, which is good for thier souls, the peasant naturally has moments of serious disquietude as to whether something terrible can have happened to little tommy. very good. all we have to do is to play on the alarm. we put into his mind that little tommy (who turns up all right, if rather muddy, half an hour later) has

ve taken more than a few minutes to kidnap a child with the secrecy obviously required. did the disappearance of the first four hundred, say, put no parents on their guard? i think, at the best, it is a case of little tommy who told his mother that therewere millions of cats on the wall of the back garden, but under cross-examination, in the style made popular by the dialogue of lot with almighty god, admitted that it was "tom and another" of course, it will be obvious to you by this time that i have been seduced by jewish gold, and the only way that i can think of to disarm your suspicions is to bring forward another case of the same kind, little more then a century old, with which jews had nothing to do. there was a poet laureate i am not quite sure what this species of animal is but his


ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

am and cry hadit. turn to the east, make the same pentagram and cry ra-hoor-khuit. then turn 60 degrees north of east, make the erect invoking pentagram of fire and cry bes-na-maut. then turn 60 degrees south of east, make the same pentagram and cry ta-nech. then to the west, make the same pentagram and cry ankh-af-na-khonsu. seat yourself with your hands on your knees, like an enthroned egyptian god, or stand in the sign of hoor- paar-kraat.say slowly, and very forcibly, in a low voice: ardent and awful on my right rage ratziel and tzadkiel. red raphael on his burning throne guards me behind: with magian might dread khamael and tzaphkiel war on my left: the avengers own before me flaming out alone the majesty of metatron! for around me in six several ways the fivefold sword-stars beat and

s in this rite you are also formulating the hexagram. thus: nuit= binah hadit= chokmah ra-hoor-khuit= tiphareth bes-na-maut= chesed ta-nech= geburah ankh-af-na-khonsu= kether note that bes-na-maut and ta-nech are the parents of ankh-af-na-khonsu. these are lesser forms of nuit and hadit. ankh-af-na-khonsu of course has a direct relationship to ra-hoor-khuit; he is the physical incarnation of that god. crowley remarked that this ritual is not satisfactory unless there be a properly constructed circle marked with the hexagram and six lamps. he further stated that this ritual is neither perfect nor inspiredfethe heart of the master get any book for free on: www.abika.com 1 the heart of the master by aleister crowley get any book for free on: www.abika.com the heart of the master get any book


ALEISTER CROWLEY THE HEART OF THE MASTER

some invisible force; sucked by some vortex towards the hill and now i face him as he stands above me. homo his head is slightly bowed as if he brooded some delight. he wears a helm of ruddy gold, radiant with the light of the star. in the midst of his brows is a black diamond in a circlet of ruby and emerald, set in pure mother-of-pearl, so that it seems the eye of some unknown, some unknowable god. this eye has no lid. but his two human eyes are still half-closed, as if in worship or in wonder of rapture. his arms are folded on his breast: upon his corslet is the golden image of the sun. in his right hand is a rod of amber, crowned with a ruby; in his left an amethyst lotus with a sapphire corolla. lo! from his eyes flow tears of mingled sorrow and joy, of the heart of the master get an

rule thy thought: burn up thy thought as the phoenix! xviii let the illusion of the world pass over thee, unheeded, as thou goest from the midnight to the morning! xix give forth thy light to all without doubt: the clouds and shadows are no matter for thee. make speech and silence, energy and stillness, twin forms of thy play! xx be every act an act of love and worship! be every act the fiat of a god! be every act a source of radiant glory! xxi treat time and all conditions of event as servants of thy will, appointed to present the universe to thee in the form of thy plan. and: blessing and worship to the prophet of the lovely star! the shadows suddenly faded as the clouds vanished from the sky; and there is no more writing on the heavens, for that which was written was graven upon mine he

liberty leaps in the heart of the master; for every man and every woman is a star. each follows, free and joyful, its own will; for every will alike has its essential function in the rhythm of the heart of the master. no star can stray from its self-chosen course: for in the infinite soul of space all ways are endless, all-embracing: perfect. love burns in the heart of the master: he, seeing only god in every thing, with the white flame of worship purges it of all its fancied imperfection. his boundless adoration kindles space itself, leaving no void that is not compassed by his passion. by virtue of his law he floods each thought with love, and marries it in turn to every other thought; and of each bridal night the fruits are twin, the rapture of silence, and some new world unguessed of p

presence of a certain aged man (for it was written that his days should be an hundred and twenty years) who stood before a table of seven sides, whereon were fire, and incense in a thurible, and bread. of these did he bid me partake; and they being consumed, he took a phial of golden oil from their midst, and anointed mine eyes, and mine ears, and my lips. with that i was aware of the image of a god, severe and noble of aspect, his spirit utterly calm, in his right hand a sickle and in his left an hourglass. and as i looked upon him, he reversed his wrist, for the last grain of sand was fallen through. then did my instructer point with a little wand to a great chart not wholly filled, and there came the shadow of a man's hand, and drew the image of a lion at the end of the writing. above

estriction. do what thou wilt shall be the whole of the law" such were the words of a certain square tablet of brass which lay upon the hexagonal table beneath the extended forefinger of mine instructor. and because he saw that their sense was partly hidden from me, he called to my memory two other writings from a compilation of certain jews of old "all have sinned, and come short of the glory of god; and this "the thought of foolishness is sin" now did i understand that all men live in sin, being baulked of their true will, that is, of the free function of their essential nature. this restriction cometh much from their ignorance of what their true will is, and much from external hindrance, but most of all from the interference of illcontrolled parts of their own instruments, the body and


ALEISTER CROWLEY THE I CHING

side solid and the other broken. one of the six is especial; it should be made unique by painting one end on both sides. care for thine sticks as though they were coins. the method 4. when a situation ariseth in thy mind, and you wouldst seek an oracle, do thus: go and take out thine coins or sticks. 5. face thou east; and make clear thy mind, so that no thoughts shall intrude. 6. call upon what god ye will; filling thyself with pure light, and raising thine mind to a fixed image of the situation into which you inquire. 7. then, gently toss thy sticks or coins toward the east; they wilst fall into a certain pattern which thou wilt arrange into an hexagram- the unit of divination of this book: yi king. the hexagram 8. an hexagram is made up of six lines; each line being yang or yin. the es

, melancholy fellow! in victory be just- a noble end. 31 the hsien hexagram water of earth- hsien: mutual influence; good fortune bless man's firm correctness with the tide, success. would'st walk? to move thy toes alone is a flaw; but calves 'twere surely better to withdraw. thigh's too? cling close to leaders? thou wilt rue it. insited plans? only thy friends pursue it. but shrug thy shoulders! god shall gladly view it. the wag not thy toungue, nor drop thy jaw! 32 the hang hexagram fire of air- hang: by persistance are great empires built. there is no law beyond do what thou wilt, lust of result mars will in every way; but steadfast purpose spans the vast abysm. maintain thy virtue- heed not criticism! seek not reward; thy work be its own chris, passion love wins, where active loses, fr


ALEISTER CROWLEY THE LAW OF LIBERTY

n: www.abika.com 4 ecstasy. hadit tells us of himself "i am the flame that burns in the heart of every man, and in the core of every star" he is then your own inmost divine self; it is you, and not another, who are lost in the constant rapture of the embraces of infinite beauty. a little further on he speaks of us "we are not for the poor and the sad; the lords of the earth are our kinsfolk "is a god to live in a dog? no! but the highest are of us. they shall rejoice, our chosen: who sorroweth is not of us "beauty and strength, leaping laughter and delicious languor, force and fire, are of us" later, concerning death, he says "think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live. now let it be understood: if the body of the king dissolve, he shall remai

he says "think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live. now let it be understood: if the body of the king dissolve, he shall remain in pure ecstasy for ever" when you know that, what is left but delight? and how are we to live meanwhile "it is a lie, this folly against self- be strong, man! lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for this" again and again, in words like these, he sees the expansion and the development of the soul through joy. here is the calendar of our church "but ye, o my people, rise up and awake! let the rituals be rightly performed with joy and beauty" remember that all acts of love and pleasure are rituals, must be rituals "there are rituals of the elements and feasts of the times


ALEISTER CROWLEY THE LOST CONTINENT

he most material subjects "the immoral snub-nose "the unprogressive teeth "lascivious music "reactionary eyebrows--such were phrases familiar to all "to eat again, to sleep again, to work again, to find the light--that is liberty, that is progress" was a proverb common in every mouth. the religion of the people was protestant christianity in all essentials, but with an even closer dependence upon god. they asserted its formulae, without attaching any meaning to the words, in a manner both reverent and passionate. sexual life was entirely forbidden to the workers, a single breach implying relegation to the phosphorus works. in every field was, however, an enormous tablet of rock, carved on one side with a representation of the three stages of life: the fields, the labour mill, the factory;

o impair his efficiency and qualify him for the phosphorous factory. wages were permanently high, and as there were no merchants even of alcohol, whose use was forbidden, every man saved all his earnings, and died rich. at his death his savings went back to the community. taxation was consequently unnecessary. clothes were unnecessary and unknown, and the 'bread from heaven' was the "free gift of god. the dead were thrown to the amphibians. each man built his own shelter of the rough stone sponge which abounded. the word 'house' was used only in atlas; the servile race called its huts 'hloklost (equivalent to the english word 'home. discontent was absolutely unknown. it had not been considered necessary to prohibit traffic with foreign countries, as the inhabitants of such were esteemed ba

nciple exploits he would tattoo upon it "remember the sabbath day and keep it holy" the atlantean kept one day in seven for all purposes unconnected with his principle task "thou shalt not commit adultery" though the atlanteans married, intercourse with the wife was the only act forbidden "honour thy father and thy mother" on the contrary, they worshipped their children, as if to say "this is the god whom i have made in my own likeness" similarly, there is one exception and one only to the rule of silence. it is the utterance of the 'name' which it is death to pronounce. this word was constantly in their mouths; it is 'zcrra, a sort of venomous throat-gargling. hence, possibly the gaelic 'scurr 'speak, english 'scaur' or 'scar' in yorkshire and the pennines 'zcrra' is also the name of the

above all things) annihilation" his successor had retorted that in this was implicit a postulate that pain, madness and annihilation were undesirable. the third admitted that he had so meant his phrase, but destroying the postulate, still stuck to it. all this was the foundation of much magical theory, and on these purely psychological researches was based the whole magical practice 'there is no god' was a commonplace. it only implied that the mind was wrong to try to conceive within it what was by definition without it. to set limits to anything whatever seemed to them the greatest of crimes, the exact opposite of the true path to the sun. the practical side of magic was for the most part a mere utilization of known forces, such as are employed by modern science. but the resources of atl

nhabitants falling to repose were visited in sleep by incubi and succubi (whatever the nature of these may be, and i by no means concur in the opinion of sinistrari, and that they welcomed such with eagerness. nay, darker legends tell of infamous commerce and intercourse with demons foul and malicious, and pretend that the power of atlas was devilish, and that the catastrophe was the judgement of god. these mediaeval fables of the debased and perverted phallicism miscalled christianity are unworthy even to be refuted, founded as they are on hypotheses contrary to common sense. nor would they who knew themselves masters of the earth have deigned to degrade themselves, and moreover to vitiate their whole work by commerce with inferiors. if there be any truth whatever in these stories, it wil


ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

at memory, would not be the same atom; yet it is, because it has gained nothing from anywhere except this memory. therefore, by the lapse of time and by virtue of memory, a thing (although originally an infinite perfection) could become something more than itself; and thus a real development is possible. one can then see a reason for any element deciding to go through this series of incarnations (god, that was a magnificent conception) because so, and only so, can he go; and he suffers the lapse of memory of his own reality of perfection which he has during these incarnations, because he knows he will come through unchanged. therefore you have an infinite number of gods, individual and equal though diverse, each one supreme and utterly indestructible. this is also the only explanation of h

gods, individual and equal though diverse, each one supreme and utterly indestructible. this is also the only explanation of how a being could create a world in which war, evil "etc. exist. evil is only an appearance because, like "good, it cannot affect the substance itself, but only multiply its combinations. this is something the same as mystic monism, but the objection to that theory is that god has to create things which are all parts of himself, so that their interplay is false. if we presuppose many elements, their interplay is natural. it is no objection to this theory to ask who made the elements- the elements are at least there; and god, when you look for him, is not there. theism is "obscurum per obscurius. a male star is built up from the centre outwards, a female star from th

in this sense. what crowley identified as sex-linked may better be considered as modality linked, with the sexual linkage as much an accident of culture as anything else. al i,4 "every number is infinite; there is no difference" the new comment this is a great and holy mystery. although each star has its own number, each number is equal and supreme. every man and every woman is not only a part of god, but the ultimate god "the centre is everywhere and the circumference nowhere. the old definition of god takes new meaning for us. each one of us is the one god. this can only be understood by the initiate; one must acquire certain high states of consciousness to appreciate it. i have tried to put it simply in the note to the last verse. i may add that in the trance called by me the "star-spon

ery other star, and the space being without limit (ain soph) the body of nuith, any one star is as much the centre as any other. each man instinctively feels that he is the centre of the cosmos, and philosophers have jeered at his presumption. but it was he that was precisely right. the yokel is no more 'petty' than the king, nor the earth than the sun. each simple elemental self is supreme, very god of very god. ay, in this book is truth almost insufferably splendid, for man has veiled himself too long from his own glory: he fears the abyss, the ageless absolute. but truth shall make him free! it must be understood from the beginning that this book contains the keys of all the knowledge necessary for the operation of the magical formulae of the world during the aeon which it initiates. in

m of the stars for language. these three conceptions are her gift to us. al i,7 "behold! it is revealed by aiwass the minister of hoor-paar-kraat" the old comment 7. aiwass- see introduction. he is 78, mezla, the "influence" from the highest crown, and the number of cards in the tarot, rota, the all-embracing wheel. hoor-paar-kraat- see ii, 8. aiwass is called the minister of hoor-paar-kraat, the god of silence; for his word is the speech of the silence. the new comment aiwass is the name given by ouarda the seer as that of the intelligence communicating. see note to title. hoor-paar-kraat or harpocrates, the "babe in the egg of blue, is not merely the god of silence in a conventional sense. he represents the higher self, the holy guardian angel. the connexion is with the symbolism of the


ALEISTER CROWLEY THE OTO GNOSTIC MASS

priest mounts the second step. the priest: o secret of secrets that art hidden in the being of all that lives, not thee do we adore, for that which adoreth is also thou. thou art that, and that am i. i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life; yet therefore is the knowledge of me the knowledge of death. i am alone; there is no god where i am. the deacon and all rise to their feet, with the hailing sign. the deacon: but ye, o my people rise up and awake. let the rituals be rightly performed with joy and beauty. there are rituals of the elements and feasts of the times. a feast for the first night of the prophet and his bride. a feast for the three days of the writing of the book of the law. a feast for tahuti and the chi

greater feast for death. a feast every day in your hearts in the joy of my rapture. a feast every night unto nu, and the pleasure of uttermost delight. the priest mounts the third step. the priest: thou that art one, our lord in the universe the sun, our lord in ourselves whose name is mystery of mystery, uttermost being whose radiance enlightening the worlds is also the breath that maketh every god even and death to tremble before thee--by the sign of light appear thou glorious upon the throne of the sun. make open the path of creation and of intelligence between us and our minds. enlighten our understanding. encourage our hearts. let thy light crystallize itself in our blood, fulfilling us of resurrection. a ka dua tuf ur biu bi a'a chefu dudu nur af an nuteru. the priestess: there is n

ers, and lovers, and to all men that toil upon the earth, and to all mariners upon the sea. the people: so mote it be. the lady the deacon: giver and receiver of joy, gate of life and love, be thou ever ready, thou and thine handmaiden, in thine office of gladness. the people: so mote it be. the saints the deacon: lord of life and joy, that art the might of man, that art the essence of every true god that is upon the surface of the earth, continuing knowledge from generation unto generation, thou adored of us upon heaths and in woods, on mountains and in caves, openly in the marketplaces and secretly in the chambers of our houses, in temples of gold and ivory and marble as in these other temples of our bodies, we worthily commemorate them worthy that did of old adore thee and manifest they

tess, ready to hold any appropriate weapon as may be necessary. vi of the consecration of the elements the priest makes the five crosses. 3 12 on paten and cup; 4 on paten alone; 5 on cup alone. the priest: life of man upon earth, fruit of labour, sustenance of endeavour, thus be thou nourishment of the spirit! he touches the host with the lance. by the virtue of the rod be this bread the body of god! he takes the host. to(c)uto'(c)esti t(c)o s(c)oma mou. he kneels, adores, rises, turns shows host to the people, turns, replaces host, and adores. music. he takes the cup. vehicle of the joy of man upon earth, solace of labour, inspiration of endeavour, thus be thou ecstasy of the spirit! he touches the cup with the lance. by the virtue of the rod be this wine the blood of god! he takes the c

onunciations are given section by section, numbered as in the text. all g's are hard, as in get; all s's are sibilant, as in yes; all th's as in thing. section iii``velhma--theh-lee-mah``will``aumgn--ah-oo-m-gn--see book four, parts& 3 section iv``a ka dua..nuteru--this passage from the st^ele is paraphrased by crowley``unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee' egyptian pronunciation is hotly disputed. i suggest either studying it yourself or taking consonants as in english and``ah' for a``eh' for e``ee' for i, and``oo' for u. for a critical analysis of this text that includes modern transliterations, see the holy books of thelema (york beach, me: weiser, 198 a 30 the animal soul


ALEISTER CROWLEY THE QABALAH

se of his father. one little point st. luke unaccountable omitted. when a man is as hungry and weary as was the prodigal, he is apt to see phantoms. he is apt to clasp shadows to him, and cry: father! and, the devil being subtle, capable of disguising himself as an angel of light, it behoves the prodigal to have some test of truth. some great mystics have laid down the law, accept no messenger of god, banish all, until at last the father himself comes forth. a counsel of perfection. the father himself does send messengers, as we learn in st. mark xii; and if we stone them, we may perhaps in our blindness stone the son himself when he is sent. so that is no vain counsel of st. john (1 john iv. 1, try the spirits, whether they be of god, no mistake when st. paul claims the discernment of spi

n (1 john iv. 1, try the spirits, whether they be of god, no mistake when st. paul claims the discernment of spirits to be a principal point of the armour of salvation (1 cor. xii. 10. now how should frater p. or another test the truth of any message purporting to come from the most high? on the astral plane, its phantoms are easily governed by the pentagram, the elemental weapons, the robes, the god-forms, and such childish toys. we set phantoms to chase phantoms. we make our scin-laeca1 pure and hard and glittering, all glorious within, like the veritable daughter of the king; yet she is but the king s daughter, the nephesch adorned: she is not the king himself, the holy ruach or mind of man. as as we have seen in our chapter on yoga,2 this mind is a very aspen; and as we may see in the

ge story, i cannot remember which) and used it to denote the astral body t.s. 2 the previous installment of temple of solomon the king, in equinox i (4) t.s. liber lviii 6 fortunately, there is one science that can aid us, a science that, properly understood by the initiated mind, is as absolute as mathematics, more self-supporting than philosophy, a science of the spirit itself, whose teacher is god, whose method is simple as the divine light, and subtle as the divine fire, whose results are limpid as the divine water, all-embracing as the divine air, and solid as the divine earth. truth is the source, and economy the course, of that marvellous stream that pours its living waters into the ocean of apodeictic certainty, the truth that is infinite in its infinity as the primal truth which w

the words dja, achad, unity, one and hbha, ahebah, love, each= 13; or a= 1, j= 8, d= 4, total= 13; and a= 1, h= 5, b= 2, h= 5, total= 13. again, the name of the angel wrffm, metatron, and the name of the deity, ydc, shaddai, each make 314; so the one is taken as symbolical of the other. the angel metatron is said to have been the conductor of the children of israel through the wilderness, of whom god says, my name is in him. with regard to gematria of phrases (gen. xlix, 10, hlyc aby, yeba shiloh= 358, which is the numeration of the word jycm, messiah.4 thus also the passage, gen. xviii. 2 hclc hnhw, 3 i.e. the kaballah unveiled. as scholem (major trends in jewish mysticism) and others have pointed out, the three tracts translated by mathers are actually fairly minor in the scheme of the z

hmkj, chokham nesethrah, the secret wisdom; and if we take the initials of these two words j and n we form by the second kind of notariqon the word j, chen, grace. 5 similarly, from the initials and finals of the words hmymch wnl hluy ym, mi iaulah leno ha- shamayimah, who shall go up to heaven (deuteronomy xxx, 12) are forms hlym, milah, circumcision, and hwhy, the tetragrammaton, implying that god hath ordained circumcision as the way to heaven. temurah is permutation. according to certain rules, one letter is substituted for another letter preceding or following it in the alphabet, and thus from one word another word of totally different orthography may be formed. thus the alphabet is bent exactly in half, in the middle, and one half is put over the other; and then by changing alternat


ALEISTER CROWLEY THE SWORD OF SONG

eckon us on. the world is old, and i am strong awake, awake, o sword of song! here, in the dusk of gods, i linger; the world awaits a word of truth. kindle, o lyre, beneath my finger! evoke the age s awful youth! to arms against the inveterate wrong! awake, awake, o sword of song! sand-founded reels the house of faith; up screams the howl of runing sect; out from the shrine flits the lost wraith; god hath forsaken his elect! confusion sweeps upon the throng awake, awake, o sword of song! awake to wound, awake to heal by wounding, thou resistless sword! raise the prone priestcrafts that appeal in agony to their prostrate lord! raise the duped herd they have suffered long awake, awake, o sword of song! my strength this agony of the age win through; my music charm the old sorrow of years: my

gold: the world is old, and i am strong awake, awake, o sword of song* the name of siegfried s sword. introduction to ascension day and pentecost not a word to introduce my introduction! let me instantly launch the boat of discourse on the sea of religious speculation, in danger of the rocks of authority and the quicksands of private interpretation, scylla and charybdis. here is the strait; what god shall save us from shipwreck? if we choose to understand the christian (or any other) religion literally, we are at once overwhelmed by its inherent impossibility. our credulity is outraged, our moral sense shocked, the holiest foundations of our inmost selves assailed by no ardent warrior in triple steel, but by a loathy and disgusting worm. that this is so, the apologists for the religion in

uch, experienced much, yet would rather die than avow my fear the naples liquefaction may be false. i hear you recommend, i might at least eliminate, decrassify my faith since i adopt it: keeping what i must and leaving what i can; such points as this. still, when you bid me purify the same, to such a process i discern no end. first cut the liquefaction, what comes last but fichte s clever cut at god himself. i trust nor hand, nor eye, nor heart, nor brain to stop betimes: they all get drunk alike. the first step, i am master not to take. this is surely the apotheosis of wilful ignorance! we may think, perhaps, that browning is hedging when, in the last paragraph, he says: for blougram, he believed, say, half he spoke* and hints at some deeper ground. it is useless to say, this is blougram

passage, is evident from the last stanza of apparent failure, and from his final pronouncement of the pope on guido, represented in browning s masterpiece as a judas without the decency to hang himself. so (i.e, by suddenness of fate) may the truth be flashed out by one blow, and guido see one instant and be saved. else i avert my face nor follow him into that sad obscure sequestered state where god unmakes but to remake the soul he else made first in vain: which must not be* probably a record for a bishop. a.c. this may be purgatory, but it sounds not unlike reincarnation. it is at least a denial of the doctrine of eternal punishment. as for myself, i took the first step years ago, quite in ignorance of what the last would lead to. god is indeed cut away a cancer from the breast of truth

bishop. a.c. this may be purgatory, but it sounds not unlike reincarnation. it is at least a denial of the doctrine of eternal punishment. as for myself, i took the first step years ago, quite in ignorance of what the last would lead to. god is indeed cut away a cancer from the breast of truth. of those philosophers, who from unassailable premisses draw by righteous deduction a conclusion against god, and then for his sake overturn their whole structure by an act of will, like a child breaking an ingenious toy, i take mansel as my type* now, however, let us consider the esoteric idea-mongers of christianity, swedenborg, anna kingsford, deussen and the like, of whom i have taken caird as my example. i wish to unmask these people: i perfectly agree with nearly everything they say, but their


ALEISTER CROWLEY EQ I 1

gician 109 the soldier and the hunchback! and? by aleister crowley 113 the hermit 137 the temple of solomon the king (book i) 141 the herb dangerous (part i) a pharmaceutical study. by e. whineray, m.p.s. 233 "special supplement" john st. john- the record of the magical retirement of g. h. 17 frater o. m. i l l u s t r a t i o n s the silent watcher facing page 6 the four positions: the ibis, the god, the thunderbolt, the dragon" 29 the regimen of the seven" 89 blind force (supplement" 2 illustrations are not available in this electronic edition. editorial with the publication of this review begins a completely new adventure in the history of mankind. whatever knowledge may previously have been imputed to men, it has always been fenced in with conditions and restrictions. the time has come

force is evil; that unbalanced severity is but cruelty and oppression; but that also unbalanced mercy is but weakness which would allow and abet evil. act passionately; think rationally; be thyself. 13. true ritual is as much action as word; it is will. 14. remember that this earth is but an atom in the universe, and that thou thyself art but an atom thereon, and that even couldst thou become the god of this earth whereon thou crawlest and grovellest, that thou wouldest, even then, be but an atom, and one amongst many. 15. nevertheless have the greatest self-respect, and to that end sin not against thyself. the sin which is unpardonable is knowingly and wilfully to reject truth, to fear knowledge lest that knowledge pander not to thy prejudices. 16. to obtain magical power, learn to contro

of the waters to pander to thy lust of debauchery? wouldst thou force the spirits of the evening breeze to minister to thy folly and caprice? know that with such desires thou canst but attract the weak, not the strong, and in that case the weak will have power over thee. 21. in the true religion there is no sect, therefore take heed 20 that thou blaspheme not the name by which another knoweth his god; for if thou do this thing in jupiter thou wilt blaspheme hb:heh hb:vau hb:heh hb:yod and in osiris hb:heh hb:vau hb:shin hb:heh hb:yod. ask and ye shall have! seek, and ye shall find! knock, and it shall be opened unto you! 21 liber e. vel exercitiorvm svb figvra ix 23 a. a. publication in class b. issued by order: d.d.s. 7= 4 premonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 24 li

r 20 times. 9. when you have reached this stage, you may be admitted for examination; and in the event of your passing, you will be given more complex and difficult exercises. iii "asana- posture" 1. you must learn to sit perfectly still with every muscle tense for long periods. 27 2. you must wear no garment that interferes with the posture in any of these experiments. 3. the first position (the god. sit in a chair; head up, back straight, knees together, hands on knees, eyes closed. 4. the second position (the dragon. kneel; buttocks resting on the heels, toes turned back, back and head straight, hands on thighs. 5. the third position (the ibis. stand; hold left ankle with right hand (and alternately practise right ankle in left hand &c) free forefinger on lips. 6. the fourth position (t

u will be admitted for examination; and, should you pass, you will be instructed in more complex and difficult practices. 28 illustration facing next page: halftone: four photographs of a man (crowley) with face blanked out, dressed only in a gemmed cross on a chain about his neck and (upper panels only) a masonic apron. nipples and navel are air-brushed out. the postures shown are "the ibis "the god "the thunderbolt" and "the dragon. titled below to critique the examples "in the ibis the head is tilted very slightly too far back; in the thunderbolt the right foot might be a little higher and the right knee lower with advantage. iv "pranayama- regularisation of the breathing" 1. at rest in one of your positions, close the right nostril with the thumb of the right hand and breathe out slowl


ALEISTER CROWLEY EQ I 5

rs? it is important that he should be armed at all points, and 1 weh note: this false statement by george raffalovich led to crowley withdrawing the large remainder from sales and breaking with raffalovich. i am authorised to say that no one will be admitted as a neophyte unless his year's work gives evidence of considerable attainment in the fundamental practices, asana, pranayama, assumption of god-formns, vibration of divine names, rituals of banishing and invoking, and the practices set out in sections 5 and 6 of liber o. although he is not examined in any of these, the elementary experience is necessary in order that he may intelligently assist those who will be under him. but let no one imagine that those in authority will urge probationers to work hard. those who are incapable of ha

ke full use of that instruction. 3 liber hhh svb figvra cccxli a. a. publication in class d. imprimatur: n. fra a. a. liber hhh "sunt duo modi per quos homo fit deus: tohu et bohu "mens quasi flamma surgat, aut quasi puteus aquae quiescat "alteri modi sunt tres exempli, qui illis extra limine collegii sancti dati sunt "in hoc primo libro sunt aquae contemplationis "two are the methods of becoming god: the upright and the averse. let the "mind become as a flame, or as a well of still water" of each method are three principal examples given to them that are without "the threshold" in this first book are written the reflexions "sunt tres contemplationes quasi halitus in mente humana abysso inferni. prima, nu epsilon kappa rho omicron sigma; secunds, pi upsilon rho alpha mu iota sigma; tertia

in the position of the hanged man, and let him aspire with all his force unto the holy guardian angel. 11. the grace having been granted unto him, let him partake mystically of the eucharist of the five elements and let him proclaim light in extension; yea, let him proclaim light in extension. ii a a a "these loosen the swathings of the corpse; these unbind the feet of osiris, so that the flaming god may rage through the firmament with his fantastic spear- liber lapidis lazuli. vii. iii. 0. be seated in thine asana, or recumbent in shavasana, or in the position of the dying buddha. 1. think of thy death; imagine the various diseases that may attack thee, or accidents overtake thee. picture the process of death, applying always to thyself (a useful preliminary practice is to read textbooks

hine ear. shrill shall it be and harsh. 13. at the end shalt thou rise and stand in the mid-heaven, a globe of glory. and therewith shall arise the mighty sound that holy men have likened unto the roaring of a lion. 14. then shalt thou withdraw thyself from the vision, gathering thyself into the divine form of osiris upon his throne. 15. then shalt thou repeat audibly the cry of triumph of 11 the god rearisen, as it shall have been given unto thee by thy superior. 16. and this being accomplished, thou mayest enter again into the vision, that thereby shall be perfected in thee. 17. after this shalt thou return into the body, and give thanks unto the most high god iaida, yea unto the most high god iaida. 18. mark well that this operation should be performed if it be possible in a place set a

control, for that it is the most tremendous of the forces which threaten to obsess. there is also some danger of acute delirious melancholia at point 1) 12 iii s s s "thou art a beautiful thing, whiter than a woman in the column of this vibration "i shoot up vertically like an arrow, and become that above "but it is death, and the flame of the pyre "ascend in the flame of the pyre, o my soul! thy god is like the cold emptiness of the utmost heaven, into which thou radiatest thy little light "when thou shalt know me, o empty god, my flame shall utterly expire in thy great n.o.x- liber lapidis lazuli. i. 36-40. 0. be seated in thine asana, preferably the thunderbolt. it is essential that the spine be vertical. 1. in this practice the cavity of the brain is the yoni; the spinal cord is the li


ALEISTER CROWLEY EQ I 5

20th century* special supplement liber xxx aerum vel saecvli svb figvra ccccxviii being of the angels of the 30 aethyrs the vision and the voice a. a. publication in class a b. d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius the vision and the voice the cry of the thirtieth or inmost aire or aethyr, which is called tex i am in a vast crystal cube in the form of the great god harpocrates. this cube is surrounded by a sphere. about me are four archangels in black robes, their wings and armour lined out in white. in the north is a book on whose back and front are a.m.b.z. in enochian characters. within it is written: i am, the surrounding of the four. lift up your heads, o houses of eternity: for my father goeth forth to judge the world. one light, let it become a th

ngs and armour lined out in white. in the north is a book on whose back and front are a.m.b.z. in enochian characters. within it is written: i am, the surrounding of the four. lift up your heads, o houses of eternity: for my father goeth forth to judge the world. one light, let it become a thousand, and one sword ten thousand, that no man hide him from my father's eye in the day of judgment of my god. let the gods hide themselves: let the angels be troubled and flee away: for the eye of my father is open, and the book of the aeons is fallen. arise! arise! arise! let the light of the sight of time be extinguished: let the darkness cover all things: for my father goeth forth to seek a spouse to replace her who is fallen and defiled. seal the book with the seals of the stars concealed: for 3

st triangle is created at the upper tip of the line. the tree component triangles of the terfolate meet the upper tip of the line with their apices- one vertically and two to right and left. the angel of the east hath a book of red written in letters of blue a.b.f.m.a. in enochian. the book grows before my eyes and filleth the whole heaven. within "it is written, thou shalt not tempt the lord thy god" i see above the book a multitude of white-robed ones from whom droppeth a great rain of blood; but above them is a golden sun, having an eye, whence a great light. i turned me to the south: and read therein: seal up the book! speak not that which thou seest and 4 reveal it unto none: for the ear is not framed that shall hear it: nor the tongue that can speak it! o lord god, blessed, blessed

ok) rend your garments, o ye clouds! uncover yourselves! for the love of my son! who are they that trouble thee? who are they that slew thee? o light! come thou, who art joined with me to bruise the dragon's head. we, who are wedded, and the earth perceiveth it not! o that our bed were seen of men, that they might rejoice in my fertility: that my sister might partake of my great light. o light of god, when wilt thou find the heart of man- write not! i would not that men know the sorrow of my heart, amen! i turned me to the west, and the archangel bore a flaming book, on which was written an in enochian. within was drawn a fiery scorpion, yet cold withal. until the book of the east be opened! until the hour sound! 5 until the voice vibrate! until it pierce my depth; look not on high! look n

written an in enochian. within was drawn a fiery scorpion, yet cold withal. until the book of the east be opened! until the hour sound! 5 until the voice vibrate! until it pierce my depth; look not on high! look not beneath! for thou wilt find a life which is as death: or a death which should be infinite. for thou art submitted to the four: five thou shalt find, but seven is lone and far. o lord god, let thy spirit hither unto me! for i am lost in the night of infinite pain: no hope: no god: no resurrection: no end: i fall: i fear. o saviour of the world, bruise thou my head with thy foot to save the world, that once again i touch him whom i slew, that in my death i feel the radiance and the heat of the moving of thy robes! let us alone! what have we to do with thee, thou jesus of nazaret


ALEISTER CROWLEY EQUINOX EQ I 1 2

and cutting the cross of blood upon my breast, thus symbolising the equilibration of and the slaying of the body, while loosing the blood, the first projection in matter of the universal fluid. the whole formulating the ankh the key of life! i gave moreover the signs of the grades from 0 0 to 7 4 then did i take upon myself the great obligation as follows: i. i, o.m.&c. a member of the body of god, hereby bind myself on behalf of the whole universe, even as we are now physically bound unto the cross of suffering: ii. that i will lead a pure life, as a devoted servant of the order: iii. that i will understand all things: iv. that i will love all things: v. that i will perform all things and endure all things: vi. that i will continue in the knowledge and conversation of my holy guardian

i. that i will understand all things: iv. that i will love all things: v. that i will perform all things and endure all things: vi. that i will continue in the knowledge and conversation of my holy guardian angel: vii. that i will work without attachment: 10 viii. that i will work in truth: ix. that i will rely only upon myself: x. that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! all this did i swear and seal with a stroke upon the bell. then i steadily sat down in my asana (or sacred posture) having my left heel beneath my body pressing into the anus, my right sole closely covering the phallus, the right leg vertical; my head, neck, and spine in one straight vertical line; m

i allowed the thought to concentrate itself there.[the visuddhi-cakkr m: the "nerve centre, in hindu mystic physiology, opposite the larynx. ed. also, since others are to read this, one must mention that almost from the beginning of this working of magick art the changed aspect of the world whose culmination is the keeping of the oath "i will interpret every phenomenon as a particular dealing of god with my soul" was present with me. this aspect is difficult to describe; one is indifferent to everything and yet interested in it. the meaning of things is lost, pending the inception of their spiritual meaning; just as, on putting one's eye to the microscope, the drop of water on the slide is gone, and a world of life discovered, though the real import of that world is not apprehended, until

liest, o weak soul! abide in the meditation; unite all thy symbols into the form of a lion, and be lord of thy jungle, travelling through the servile universe even as mau the lion very lordly, the sun in his strength that travelleth over the heaven of nu in his bark in the mid-career of day. for all these thoughts are vain; there is but one thought, though that thought be not yet born he only is god, and there is none other god than he! 3.30. walking home with mantra; suddenly a spasm of weeping took me as i cried through the mantra "my god, my god, why hast thou forsaken me? and i have to stop and put it down! a good thing; for it calms me. 3.45. at the d me, master of myself. the mantra goes just 30 times a minute, 1800 times an hour, 43,200 times a day. to say it a million times would

nd for all, that set may defile the holy place, that the supreme blasphemy may be spoken by python in the ears of isis. i want trouble. i want to say indra's mantram till his throne gets red-hot and burns his lotus-buttocks; i want to pinch little harpocrates till he fairly yells and i will too! somehow! 6.15. i have now got into a sort of smug content, grinning all over like some sleepy chinese god. no reason for it, lord knows! i can't make up my mind whether to starve or sandwich or gorge the beast st. john. he's not the least bit hungry, though he's had nothing to call a meal since thursday lunch. the hatha-yoga feeding game is certainly marvellous. i should like to work marching and breathing with this mantra as i did of old with aum tat sat aum. perhaps two steps to a mantra, and 4


ALEISTER CROWLEY EQUINOX EQ I 2 2

es of mind! 201 ii the secret of the house of set. as a poor pilgrim clambering toils on the slopes, so i to get halidom for my lord the king. faintly and feebly murmuring i uttered the mysterious runes, and bade my body's sleekness sing silky, satanic, subtle tunes. was he not holy? milk of moons were not so pallid as his cheek, and roses of a million junes his mouth left livid. so i seek in all god's seas a tiny creek wherein to moor my shallop. nay! he is a mountain, chill with bleak stark winds of innocence astray! the fearful passion sweeps me away. so with a passionate thrill of fear i creep- like shadows across day! like winter on the expended year- from those cold feet, a frozen meer, to those cold knees, a lost lagoon, to that wild woodland, strangely near to the lone tower that t

ing-house of fear. the sorceries that span the sphere, the spells that harness star and sun, i whispered in his siren ear- once, twice, and thrice for every one! once, twice, and thrice- the boon's begun! with four and five and six it stirs: with seven the druid dance is done, and death drives home his silver spurs! then- the last leap. what crowning curse can bid that cup of curses brim? how may god's maniac ministers lash the last languor out of him? 203 i did it. how? so great and grim the gods are, i may never guess. suffice it, on his mouth i swim a drowning dastard. the caress wakes the lost life. i see him dress the godhead. up he bounds and brays- the wild ass of the wilderness, the soul that sees, the soul that slays! inhabit the untrodden ways; set! thou my god and i thy priest

f him? 203 i did it. how? so great and grim the gods are, i may never guess. suffice it, on his mouth i swim a drowning dastard. the caress wakes the lost life. i see him dress the godhead. up he bounds and brays- the wild ass of the wilderness, the soul that sees, the soul that slays! inhabit the untrodden ways; set! thou my god and i thy priest, thy temple hidden in the haze of deserts death to god or beast! thou who art both shalt foin and feast with me who am both, thy hate's co-heir, lord of the west and of the east- the scorpion's hole, the lion's lair! i kissed his mouth- sublime despair! our souls were one; our bodies met- yea! darkness cover everywhere the secret of the house of set! alys cusack. 204 the sphinx at gizeh 205 the sphinx at gizeh i saw the other day the sphinx's pain

thrice i' the wave; i slit her throat as a lamb's, that the fount of blood leapt high with my clamorous dithyrambs like a stain on the shield of the sky. with blood and censer and song i rent the mysterious veil: my eyes gaze long and long on the deep of that blissful bale. my cold grey kisses awake from the silence of utmost eld the grey cold slime of the snake that her beautiful body held. but- god! i was not content with the blasphemous secret of years; the veil is hardly rent while the eyes rain stones for tears. so i clung to the lips and laughed as the storms of death abated, the storms of the grevious graft by the swing of her soul unsated. wherefore reborn as i am by a stream profane and foul in the reign of a tortured lamb, in the realm of a sexless owl, 211 i am set apart from th

career, pointing my flaming way with the spasm of night for a spear! o moon! o secret sweet! chalcedony clouds of caresses about the flame of our feet, the night of our terrible tresses! is it a wonder, then, if the people are mad with blindness, and nothing is stranger to men than silence, and wisdom, and kindness? nay! let him fashion an arrow whose heart is sober and stout! let him pierce his god to the marrow! let the soul of his god flow out! whether a snake or a sun in his horoscope heaven hath cast, it is nothing; every one shall win to the moon at last. 212 the mage hath wrought by his art a billion shapes in the sun. look through to the heart of his heart, and the many are shapes of one! an end to the art of the mage, and the cold grey blank of the prison! an end to the adamant a


ALEISTER CROWLEY EQUINOX EQ I 2 3

d in vain. 348 but if ever i see that great white seal, whose track is like the wash of an ocean steamer, i am not quite sure but that i might rise a gun myself. i think it would be rather good fun to have a shot at pharaoh, for i never like the man much. norman roe. 349 ave adonai pale as the night that pales in the dawn's pearl-pure pavilion, i wait for thee, with my dove's breast shuddering, a god its bitter guest- have i not gilded my nails and painted my lips with vermilion? am i not wholly stript of the deeds and thoughts that obscure thee? i wait for thee, my soul distraught with aching for some nameless naught in its most arcane crypt- am i not fit to endure thee? girded about the paps with a golden girdle of glory, dost thou wait me, thy slave who am, as a wolf lurks for a strayed

egain my liberty. alas! his grasp was stronger than my desire of liberty, and the only result was that he pinched me closer "i was dead" he resumed "and my beautiful and lofty thoughts were wandering through space, shapeless and without expression. the cover which enclosed the shrine in which they were kept had been stolen from me, and my foes were expecting my surrender. happily an angel sent by god ordered me to come out every twenty-one days, and promised me that i should find here the cover which i needed. i have it now, and mean to keep it "but what are you talking about" said i "i am a man; here is my house; and i don't know anything about your cover. you are mistaking me for some unknown person or object, sir; pray let me go "let you go! abandon once more the cover which shall keep

, even when it has only reached its mental stage. indeed, i cannot help noticing it. no doubt you have heard of me; i am "the-man-whose-nose-sings-at-will" that power has been granted me ever since i felt a strong impulse to kill my 359 wife with an axe. i mastered my impulse, and by a triumph of my logical faculties i cut my own right arm. having no arm, i could no more kill my wife with an axe. god rewarded me by giving me the power of reading thought, which constitutes an extra sense for me; and to my nose he gave a voice of its own. i was a dentist. indeed, i have found a new way of extracting teeth without gas. you merely press the neck of your patient, who faints in consequence, and you can then safely operate. how did "you" come to this? what caused you to take the attire of a man i

to die suddenly in a piercing cry of laughter. 362 and the man-who-lost-his-cover came into the room again "well" said he "i thought that by now you would have found your way to submit to necessity and reintegrate your real personality. what did you see in my box? i told him, and instantly he grew pale and staggered. but after a moment he looked furiously at me, and resumed his former manner "by god" he said "i cannot believe you. how you have found out my secret and learned by heart the things which one ought to see in my box, but which one does not, i ignore. but you cannot possibly have seen them" i swore that i was no impostor. but he refused to listen to me, and called his two men. they came, and began verifying the measure he had taken of me "too long" said he, when it was completed

ey assume that the marvellous powers of applied mathematics shown in the great pyramid had no worthier aim than the perpetuation of a superstitious imbecility. here is leggy james translating the chinese classics. passage i. is of so supreme an excellence that it compels even his respect. what does he do? he flies in the face of the text and the tradition, asserting that "heaven" means a personal god. this shows what "god has never left himself without a witness- even in china. passage ii. is quite foolish "i.e, he, he, he, leggy james himself, cannot understand it. this shows to what awful depths the unaided intellect of even the greatest heathen must necessarily sink. how fortunate are we "et cetera" it is such people as these who accuse mystics of fitting the facts to their theories. he


ALEISTER CROWLEY EQUINOX EQ I 2

le the question. now, there was no precedent for so bold a method, and we are not to be surprised that those holy men arose right wrathfully and fell upon the youth and beat him sore. having further immured him in a solitary cell, they resumed debate; but ultimately "in the grievous dearth of theological and historical opinion" declared the problem insoluble, an everlasting mystery by the will of god. to-day, their successors adopt the same principles with regard to that darkest of horses, the a. a. they have 1 not only refused to open our mouths, but have even refused to look into them when we ourselves have gone to the length of opening them wide before them. however, there have been others. whether we were too confident or they too easily discouraged is a question unnecessary to discuss

n is too poor in detail. there is a cross pendant over the heart. the ten panels are numbered in white in the upper left, but the numerals are very dim even in the ist edition (some blurred out entirely in the weiser edition. the panels are identified by two columns of numbered captions, 1 to 6 to the left and 7 to 10 to the right. the description is bottom to top and left to right "1. earth: the god set fighting" frontal figure. rt. foot pointed to the fore and angled slightly outward with weight on ball of foot. lf. heel touching rt. heel and foot pointed left. arms form a diagonal with body, right above head and in line with left at waist height. hands palmer and open with fingers outstretched and together. head erect "2. air: the god shu supporting the sky" frontal. heels together and

ross references are given) 2. if we take an example, the use of the table will become clear. let us suppose that you wish to obtain knowledge of some obscure science. in column xlv, line 12, you will find "knowledge of sciences" by now looking up line 12 in the other columns, you will find that the planet corresponding is mercury, its number eight, its lineal figures the octagon and octagram. the god who rules that planet thoth, or in hebrew symbolism tetragrammaton adonai and elohim tzabaoth, its archangel raphael, its choir of angels beni elohim, its intelligence tiriel, its spirit taphtatharath, its colours orange (for mercury is the sphere of the sephira hod, 8, yellow, purple, grey, and indigo rayed with violet; its magical weapon the wand or caduceus, its perfumes mastic and others

to particular lineal figures, divine names &c. and are controlled by them. as to the possibility of producing results external to the mind of the seer("objective" in the ordinary common sense acceptation of the term) we are here silent] 6. there are three important practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are: 16 (1) assumption of god-forms (2) vibration of divine names (3) rituals of "banishing" and "invoking. these, at least, should be completely mastered before the dangerous methods of chapters v. and vi. are attempted. iii 1. the magical images of the gods of egypt should be made thoroughly familiar. this can be done by studying them in any public museum, or in such books as may be accessible to the student. they should

ld be completely mastered before the dangerous methods of chapters v. and vi. are attempted. iii 1. the magical images of the gods of egypt should be made thoroughly familiar. this can be done by studying them in any public museum, or in such books as may be accessible to the student. they should then be carefully painted by him, both from the model and from memory. 2. the student, seated in the "god" position, or in the characteristic attitude of the god desired, should then imagine his image as coinciding with his own body, or as enveloping it. this must be practised until mastery of the image is attained, and an identity with it and with the god experienced. it is a matter for very great regret that no simple and certain test of success in this practice exists. 3. the vibration of god-n


ALEISTER CROWLEY EQUINOX EQ I 3 2

second from the side of the first, extends parallel to the second, is rounded to the right and 17mm long. this sigil is in the midst of a circular formation of eight hebrew letters. in clockwise sequence from the top: hb:yod hb:yod hb:heh hb:koph hb:vau hb:dalet hb:heh hb:aleph. these letters accordingly form the words jehovah in a greek cross and achad on the diagonals "he is one. in the name of god let there be light unto the void a restriction "soror s.s.d.d. altered frater i.a.'s ritual, making the operation to "form a link between thoth and the magus. this is absurd; the correct way "is as here given, in which the link is formed between the spirit and the "magus" 170 "considerations" to be performed on the day and in the hour of mercury: the evocation itself commencing in the magical

thy hands o lord cometh all good! from thy hands flow down all grace and blessing: the characters of nature with thy fingers hast thou traced, but none can read them unless he hath been taught in thy school. therefore, even as servants look unto the hands of their masters, and handmaidens unto the hands of their mistresses, even so our eyes look unto thee! for thou alone art our help, o lord our god. who should not extol thee, who should not praise thee, o lord of the universe! all is from thee, all belongeth unto thee! either thy love or thine anger, all must again re-enter; for nothing canst thou lose; all must tend unto thy honour and majesty. thou art lord alone, and there is none beside thee! thou dost what thou wilt with thy mighty arm, and none can escape from thee! thou alone help

that the new candidates were about to run amuck. rough translation "look out! look out! here come the drunks" submit themselves unto thee; and whosoever humbleth himself in dust and ashes before thee, to such an one art thou propitious! who would not praise thee then, lord of the universe! who would not extol thee! unto whom there is no like, whose dwelling is in heaven, and in every virtuous and god-fearing heart. o god the vast one_ thou are in all things. o nature, thou self from nothing: for what else shall i call thee! in myself i am nothing, in thee i am all self, and live in thy selfhood from nothing! live thou in me, and bring me unto that self which is in thee! amen [all rise_ a pause "magus of art" fratres of the order of the rosy cross, let us purify and consecrate this place as

omplished [he collects together at the south the incense, oil, charcoal, and magic candle, and performs the lesser banishing ritual of the hexagram at the four quarters; then, extinguishing all lights save one, he performs over these the banishing ritual of the pentagram of fire, saying] i exorcise ye, evil and opposing spirits dwelling in this creature of fire, by the holy and tremendous name of god the vast one, elohim: and in the name of michael, great archangel of fire, that ye depart hence, no longer polluting with your presence the hall of twofold truth [he lights from that one flame the magical candle, and drawing over it the invoking pentagram of spirit active, he cries] bitom!9 [and then, drawing the invoking pentagram of fire, he says] i, in the names of bitom and by the names oi

plendour of the daily glorified r, giving life to every creature that treadeth upon the earth. if i say come up upon the mountains, the celestial waters shall flow at my word; 13 see tablet of earth. 14 the four elemental tablets. 15 se "liber o" the equinox, vol. i. no. 2. for i am r incarnate, khephra created in the flesh! i am the living image of my father tmu, lord of the city of the sun! the god who commands in in my mouth: the god of wisdom is in my heart: my tongue is the sanctuary of truth: and a god sitteth upon my lips! my word is accomplished each day, and the desire of my heart realises itself like that of ptah when he creates his works. since i am eternal everything acts according to my designs, and everything obeys my words. therefore do thou come forth unto me from thine abo


ALEISTER CROWLEY EQUINOX EQ I 3 3

il seems to harden now the strange spell is fled; and the earth lies cold and dead, and the hot hours hurry on. it is only a quiet garden now that the spell is fled. but the hour, the hour and the token, have passed as a dream away, now that the spell is broken, and the moment's flash is fled. 283 when the secret word was said, ah! what remained to say? no word, but silence' token that the golden god had fled. and the roses, roses, roses flame in their red desire, and every bud uncloses to mark the sign that fled; the wonder-word hath sped to the far olympian fire: the spell of the crimson roses has passed from earth and fled. but still the old silent garden remember the golden flush when the heavens seemed to harden for a moment that came and fled; when the whole green earth grew red in a

. i happened to have found the trick of making gold at a very early age, but had not the sense to exploit it properly; and when i got any sense i got more sense than to waste time in such follies. the slander that i deluded dee is as baseless. again and again i tried to break with him, to show him how utterly unreliable it all was. only his more than paternal 310 kindness for me kept me with him. god rest him; i hear he has been reincarnated as w. t. stead. for one thing i do most seriously take blame, that my training was too strong for my power to receive spiritual truth. for when the holy angels came to instruct me in the great truths, that there is no sin, that the soul passes from house to house, that jesus was but man, that the holy ghost was not a person, i rejected them as false. a

eview" when j. m. robertson was worth reading, a review (by the way) which was assassinated by the prurient pot-scourers who would put a pair of "pants" on phoebus apollo, and who presumably take their bath in the dark for fear of expiring in a priapic frenzy at the sight of their own nakedness. dr. park in this most admirable little treatise declares that alcohol is one of "the good creatures of god; and that alcohol is a poison is only true relatively "it is not true of the stimulant dosage. it is true of it as a narcotic, in narcotic dosage "so the objection to the use of alcohol, because in overdosage it is a poison, is not only futile, but stupid" further, dr. park writes "the burden of responsibility must lie upon the person who so misuses his means. tea, tobacco, coffee, and beef-te

ingling twilight begets the illusion of duality, the goodness and wickedness of things external. it is a little volume which one who reads will grow fond of, and will carry about with him, and open at random in quiet places, in the woods, and under the stars; and it is a little book which one learns to love the more one reads it, for it is inspired by one who at least has crept into the shadow of god's glory. j. f. c. f. 316 evolution from nebula to man. by joseph mccabe. milner and co. 1"s" mr. mccabe has written another little book on evolution: how many more of these small, small, small volumes are to appear? the subject seems a tall order for 128 pages. however, let us be thankful there are not more. the most interesting fact that we can discover in it, or at least the only one really

finishing this book we almost exclaim "bravo, ferrer" but our enthusiasm was seriously damped when on opening the "literary guide" we read that miss sasha kropotkin has stated in the "the westminster gazette" that se or ferrer's books on comparative religion "are quite similar in thought and tone to those published in england by the rationalist press association" if so "viva alfonso" the hand of god. by grant allen. 6"d" grant allan is always exciting, and this posthumous volume of essays quite keeps up his reputation of being the g. a. henty of rationalism. we remember reading "the woman who did" a dozen and more years ago now, shortly after having closed "a child of the age_ both in the delightful keynote series. and what a difference! rosy howlet, a lazy rosebud, a little sweetheart an


ALEISTER CROWLEY EQUINOX EQ I 3

ndred millions of generations, and it may be that the mercy of the mighty ones may bestow upon thy children a drop of the poison of eld. 54. then the humming-bird was afflicted in his spirit, and he flew unto the flowers, and it was as if naught had been spoken between them. yet in a little while a serpent struck him that he died. 55. but an ibis that meditated upon the bank of nile the beautiful god listened and heard. and he laid aside his ibis ways, and became as a serpent saying peradventure in an hundred millions of millions of generations of my children, they shall attain to a drop of the poison of the fang of the exalted one. 56. and behold! ere the moon waxed thrice he became an uraeus serpent, and the poison of the fang was established in him and his seed even for ever and for eve

of resignation, constancy, and patience inculcated. the paradox of equilibrium. the necessity of giving oneself wholly up the the new element. egoism rebuked. the master, to illustrate this destruction of the ego, describes the visions of dhyana. he further describes the defence of the soul against assailing thoughts, and shows that the duality of consciousness is a blasphemy against the unity of god; so that even the thought called god is a denial of god-as-he-is-in- himself. the pupil sees nothing but a blank midnight in this emptying of the soul. he is shown that this is the necessary condition of illumination. distinction is further made between these three dhyanas, and those early visions in which things appear as objective. with these three dhyanas, moreover, are four other of the fo

o earth this consecrated brow! as a lover woos the moon aching in a silver swoon, i reach my lips towards thy shoon, mendicant of the mystic boon! marsyas. what wilt thou? olympas. let mine angel say "utterly to be rapt away" marsyas. how, whence, and whither? olympas. by my kiss from that abode to this_ to this" my wings? marsyas. thou hast no wings. but see an eagle sweeping from the byss where god stands. let him ravish thee, and bear thee to a boundless bliss! 15 olympas. how should i call him? how beseech? marsyas. silence is lovelier than speech. only on a windless tree falls the dew, felicity! one ripple on the water mars the magic mirror of the stars. olympas. my soul bends to the athletic stress of god's immortal loveliness. tell me, what wit avails the clod to know the nearness o

ands. let him ravish thee, and bear thee to a boundless bliss! 15 olympas. how should i call him? how beseech? marsyas. silence is lovelier than speech. only on a windless tree falls the dew, felicity! one ripple on the water mars the magic mirror of the stars. olympas. my soul bends to the athletic stress of god's immortal loveliness. tell me, what wit avails the clod to know the nearness of its god? marsyas. first, let the soul be poised, and fledge truth's feather on mind's razor-edge. next, let no memory, feeling, hope stain all its starless horoscope. last, let it be content, twice void; not to be suffered or enjoyed; motionless, blind and deaf and dumb- so may it to its kingdom come! olympas. dear master, can this be? the wine embittered with dark discipline? for the soul loves her m

ice void; not to be suffered or enjoyed; motionless, blind and deaf and dumb- so may it to its kingdom come! olympas. dear master, can this be? the wine embittered with dark discipline? for the soul loves her mate, the sense. marsyas. this bed is sterile. thou must fence thy soul from all her foes, the creatures that by their soft and siren natures lure thee to shipwreck! olympas. thou hast said "god is in all" marsyas. in sooth. olympas. why dread the godhood? 16 marsyas. only as the thought is god, adore it. but the soul creates misshapen fiends, incestuous mates. slay these: they are false shadows of the never-waning moon of love. olympas. what thought is worthy? marsyas. truly none save one, in that it is but one. keep the mind constant; thou shalt see ineffable felicity. increase the


ALEISTER CROWLEY EQUINOX EQ I 4 2

ve at another turning point in frater p.'s magical ascent. for several years he had worked by the aid of western methods, and with them he had laid a mighty and unshakable foundation upon which 172 he now had succeeded in building the great temple of self- control. working upon eastern lines he had laid stone upon stone, and yet when the work was completed, magnificent though it was, there was no god yet found to indwell it. it was indeed but an empty house. though we have now arrived at this turning point, it will be necessary before we review the contents of this chapter to narrate the events from the present date- march 1902, down to the 11th of august 1903; when, by the chance (destined) meeting with ouarda the seer, he was eventually enabled to set in motion the great power he had gai

turning point, it will be necessary before we review the contents of this chapter to narrate the events from the present date- march 1902, down to the 11th of august 1903; when, by the chance (destined) meeting with ouarda the seer, he was eventually enabled to set in motion the great power he had gained, and by wrestling with the deity, as jacob wrestled with the angel by the ford of jabbok, see god face to face and live. for a space of nearly six months p. and d. a. journeyed amongst the vast mountains beyond cashmir, and through during this period no record of his meditations has been preserved, time was not idled away and exercises in meditation of a more exalted kind, on the vastness of nature and the ungraspable might of god, were his daily joy and consolation. in september he return

hen, if we allow ourselves to become obsessed by them, a time comes when these illusions will master us, when the children we have begotten will rise up and dethrone us, and we shall be drowned in the waters that now we can no longer control and be burnt up by the flames that mock obedience, and scorn our word. directly we perform a miracle we produce a change: a change is mara the devil, and not god the changeless one. and though we may have scraped clean the palimpsest of our 186 mind, our labours are in vain, if, when once it is stretched out spotless before us, we start scribbling over it our silly riddles, our little thoughts, our foolish "yeas" and "nays" the finger of god alone may write upon it, cleanly and beautifully, and the words that are written cannot be read by the eye or in

rater p, by his law of the correspondences of the ruach, prove, not only historically, philosophically, theologically and mythologically the existence of the everywhere proclaimed jechidah as being one, but in a lesser degree: that when an egyptian thought of ptah, a greek of iacchus, a hindu of parabrahman and a christian of the trinity as a unity, they were not thinking of four gods, but of one god, not of four conditions but of one condition, not of four results but of one result; and, that should they set out to attain unity with their ideal, the stages 187 they would progress through would be in all cases essentially the same, the differences, if any, being due to the mental limitations of the experimenter, his education and prejudices, and not because the roads were dissimilar. thus

, and though from the ridge 189 of the great mountain upon which he was standing the summit seemed but a furlong above him, it was in truth many a year's weary march away, and ridge upon ridge lay concealed, and each as it was gained presented an increasing difficulty. this silence or equilibrium is described in the "shiva sanhita"284 as sam dhi "when the mind of the yogi is absorbed in the great god,285 then the fulness of sam dhi286 is attained, then the yogi gets steadfastness.287 though frater p. had not attained to this steadfastness, he had won a decisive victory over the lower states of dhyan as far back as october 1901, which shows that though he was still distant he was by degrees nearing a state in which he would find no more worlds to conquer. however, up to this point, there ar


ALEISTER CROWLEY EQUINOX EQ I 4 3

ternal roll eternally beat out its monotonic tune. sir palamede the saracen a dreadful vision here espied, a sight abhorred of gods and men, between the limit of the tide. the dead man's tongue was torn away; the dead man's throat was slit across; there flapped upon the putrid prey a carrion, screaming albatross. 3 so halted he his horse, and bent to catch remembrance from the eyes that stared to god, whose ardour sent his radiance from the ruthless skies. then like a statue still he sate; nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell, abominable bird. but the coldest horror drave the light from knightly eyes. how pale thy bloom, thy blood, o brow whereon that night sits like a serpent on a tomb! for palamede those eyes beheld the iron image of his own

mede those eyes beheld the iron image of his own; on those dead brows a fate he spelled to strike a gorgon into stone. he knew his father. still he sate, nor quivered nerve, nor muscle stirred; while round them flapped insatiate the fell, abominable bird. the knight approves the justice done, and pays with that his rowels' debt; while yet the forehead of the son stands beaded with an icy sweat. 4 god's angel, standing sinister, unfurls this scroll- a sable stain "who wins the spur shall ply the spur upon his proper heart and brain" he gave the sign of malison on traitor knights and perjured men; and ever by the sea rode on sir palamede the saracen. ii behold! arabia's burning shore rings to the hoofs of many a steed. lord of a legion rides to war the indomitable palamede. the paynim fly; h

ateful love and shameless shame: a recreant abyssianian knight sports grossly with a wanton dame. how black and swinish is the knave! his hellish grunt, his bestial grin; her trilling laugh, her gesture suave, the cool sweat swimming on her skin! she looks and laughs upon the knight, then turns to buss the blubber mouth, draining the dregs of that black blight of wine to ease their double drouth! god! what a glance! sir palamede is stricken by the sword of fate: his mother it is in very deed that gleeful goes the goatish gait. his mother it his, that pure and pale cried in the pangs that gave him birth; the holy image he would veil from aught the tiniest taint of earth. 7 she knows him, and black fear bedim those eyes; she offers to his gaze the blue-veined breasts that suckled him in chil

nd rise no more, that blaze of time, when men were men? that is thy question, warrior sir palamede the saracen! 11 iv now, with two score of men in life and one fair babe, sir palamede resolves one last heroic strife, attempts forlorn a desperate deed. at dead of night, a moonless night, a night of winter storm, they sail in dancing dragons to the fight with man and sea, with ghoul and gale. whom god shall spare, ride, ride (so springs the iron order. let him fly on honour's steed with honour's wings to warn the king, lest honour die! then to the fury of the blast their fury adds a dreadful sting: the fatal die is surely cast. to save the king- to save the king! hail! horror of the midnight surge! the storms of death, the lashing gust, the doubtful gleam of swords that urge hot laughter wi

ably down above his vest of cramoisie. now doth the king of high renown demand him of his dignity. whereat the dwarf begins to tell a quest of loftiest chivalry. 18 quod he "by goddes holy spell, so high a venture was not known, nor so divine a miracle. a certain beast there runs alone, that ever in his belly sounds a hugeous cry, a monster moan, as if a thirty couple hounds quested with him. now god saith (i swear it by his holy wounds and by his lamentable death, and by his holy mother's face) that he shall know the beauteous breath and taste the goodly gift of grace who shall achieve this marvel quest" then arthur sterte up from his place, and sterte up boldly all the rest, and sware to seek this goodly thing. but now the dwarf doth beat his breast, and speak on this wise to the king, t


ALEISTER CROWLEY EQUINOX EQ I 4

yogi he was at least a very great expounder of yoga doctrines. it is impossible here to convey to the reader a just estimate of the extreme value of this book. but we can say that this is the best work on the bhakti-yoga yet written. union through devotion is bhakti-yoga, and union with isvara or the higher self is the highest form this union can take "man will be seen no more as man, but only as god; the animal will be seen no more as an animal, but as god; even the tiger will no more be seen a tiger, but as a manifestation of god "love knows no bargaining. love knows no reward. love knows no fear. love knows no rival" for "there are no men in this world but that one man, and that is he, the beloved" in this excellent series can also be obtained raja yoga, one rupee; karma yoga, twelve an

tiness! the porch. vol i, no. 1. the oversoul. by ralph waldo emerson "the porch" promises to be a delightful addition to our periodical literature. its first number gives in clear type on a nice page the magnificent essay which we all know so well, yet of which we never tire. the one objection to emerson is that he thinks all men know this oversoul. they don't. it's a few holy illuminated men of god, and i hope that this includes john m. watkins. a.c. vol. i, no. 2. june, 1910. a true christian. by jacob boehme. a most exquisite treatise on the life of the soul. boehme is a passive mystic, or quietist, of the very first water; he really perceives the underlying realities of christianity, a religion which is so hidden by mounds of dirt and rubbish that it needs a very great mystic to get t

wooed by love's assassin sorceries! el arabi! el arabi! the moon is down; we are alone; may not our mouths meet, madden, mix, melt in the starlight of a kiss? el arabi! there by the palms, the desert's edge, i drew thee to my heart and held thy shy slim beauty for a splendid second; and fell moaning back, smitten by love's forked flashing rod- as if the uprooted mandrake yelled! as if i had seen god, and died! i thirst! i writhe upon the rack! el arabi! el arabi! it is not love! i am compelled by some fierce fate, a vulture poised, heaven's single ominous speck of black. el arabi! 37 there in the lonely bordj across the dreadful lines of sleeping men, swart sons of the sahara, thou didst writhe slim, sinuous and swift, warning me with a viper's hiss- and was not death upon us then, no bas

i writhe upon the rack! el arabi! el arabi! it is not love! i am compelled by some fierce fate, a vulture poised, heaven's single ominous speck of black. el arabi! 37 there in the lonely bordj across the dreadful lines of sleeping men, swart sons of the sahara, thou didst writhe slim, sinuous and swift, warning me with a viper's hiss- and was not death upon us then, no bastard of thy maiden kiss? god's grace, the all-surpassing gift! el arabi! el arabi! yea, death is man's elixir when life's pale wine foams and splashes over his imagination's rim! el arabi! el arabi! el arabi! witch-amber and obsidian thine eyes are, to ensorcell me, and leonine thy male caress. will not god grant us paradise to end the music earth began? we play with loaded dice! he cannot choose but raise right hand to b

el arabi! yea, death is man's elixir when life's pale wine foams and splashes over his imagination's rim! el arabi! el arabi! el arabi! witch-amber and obsidian thine eyes are, to ensorcell me, and leonine thy male caress. will not god grant us paradise to end the music earth began? we play with loaded dice! he cannot choose but raise right hand to bless. el arabi! el arabi! great is the love of god and man while i am trembling in thine arms, wild wanderer of the wilderness! el arabi! hilda norfolk. 38 lambda iota nu omicron sigma iota sigma iota delta omicron sigma lo! i lament. fallen is the sixfold star: slain is asar. o twinned with me in the womb of night! o son of my bowels to the lord of light! o man of mine that hast covered me from the shame of my virginity! where art thou? is it


ALEISTER CROWLEY EQUINOX EQ I 6 2

so that he is not discovered" magister templi "draws veil again" capricornus "puts out light] magister templi. alas! there is no god["returns to his throne. all move confusedly about wailing aloud] magister templi. 1. silence["all resume seats" behold, i declared it unto you and ye believed me not["a pause" 14 part iv "darkness" aquarius. in truth, master, the ceremony cannot proceed. there is no god in the shrine. magister templi. brother aquarius, let search be made. aquarius. brother capricornus, let search be made["light on [capricornus "enters veil and walks up and down. he returns["lights off" brother capricornus, what do you find? capricornus. master, there is nothing but a little pile of dust. aquarius. there is no living thing therein? capricornus. there is no living thing therein

art is sick with anguish for your bale! your woe hath been my anguish; yea, i quail and perish in your perishing unblest. and i have searched the heights and depths, the scope of all our universe, with desperate hope to find some solace for your wild unrest. 16 and now at last authentic word i bring, witnessed by every dead and living thing; good tidings of great joy for you, for all: there is no god; no fiend with names divine made us and tortures us; if we must pine, it is to satiate no being's gall. it was the dark delusion of a dream, that living person conscious and supreme, whom we must curse for cursing us with life; whom we must curse because the life he gave could not be buried in the quiet grave, could not be killed by poison or by knife. this little life is all we must endure, t

been deceived, having swallowed a black stone, thinking it to be his son, the child jupiter. but jupiter is here enthroned, and shall overthrow his father. beware then lest ye break silence- until jupiter be ready to make war! typhon. him that speaketh will i slay forthright["a long pause" 23 part ii centrum in centri trigono 1. sphinx 1. hermanubis 1. typhon 1. typhon. hail unto thee, thou great god hermanubis! art thou not the messenger of jupiter? hermanubis. hail unto thee, thou great god typhon! art thou not the executor of his vengeance? typhon. brother hermanubis, what is the hour? hermanubis. noon. brother typhon, what is the place? typhon. the summit of olympus. brother hermanubis, what is thy position? hermanubis. upon the rim of the wheel. and thine? typhon. upon the rim of the

r, ever worth the passion glowing to distil a doubtful tear. these are with me, these are of me, these approve me, these obey, choose me, move me, fear me, love me, master of the night and day. these are real, these illusion: i am of them, false or frail, true or lasting, all is fusion in the spirit's shadow-veil, till the knowledge-lotus flowering hides the world beneath its stem; neither i, nor god life-showering, find a counterpart in them as a spirit in a vision shows a countenance of fear, laughs the looker to derision, only comes to disappear, gods and mortals, mind and matter, in the glowing bud dissever: vein from vein they rend and shatter, and are nothingness for ever. in the blessed, the enlightened, perfect eyes these visions pass, pass and cease, poor shadows frightened, leave

rk dreams and shadows tenser throb through the vital scroll, man's soul. lift, shake the subtle censer that hides the cruel coal! still sweeter when the bowman his silky shaft of frost lets loose on earth, that no man may linger nor be lost. the barren woods, deserted. lose echo of our sighs- love- dies- love lives- in granite skirted, and under oaken skies. but best is grim december, the goatish god his power; the satyr blows the ember, and pain is passion's flower; when blood drips over kisses, and madness sobs through wine- ah, mine- the snake starts up and hisses and strikes and- i am thine["he crouches at the feet of" sphinx "toward" c.i.c.t [hermanubis "recites" hermanubis. 1. o coiled and constricted and chosen! o tortured and twisted and twined! deep spring of my soul deep frozen


ALEISTER CROWLEY EQUINOX EQ I 6

t place amongst present-day poets. an enthusiastic devotion to classic song. sustained metrical charm. from first to last the poet's work is an important contribution to the century's literature "publishers' circular "this [book] contains the answer to a very well-known riddle propounded by the late elizabeth barrett browning. you remember she asked in one of her poems 'what was he doing to great god pan: down in the reeds by the river' well, mr. victor neuburg has discovered the answer, for he was obviously wandering near the river if he was not hidden in the reeds "robert ross in "the bystander "there is no question about the poetic quality of much of mr. neuburg's verse. we are given visions of love which open new amorous possibilities "daily chronicle" rider's occult publications- just

e of the subjects dealt with. the text is illustrated with numerous explanatory diagrams and symbols "almost every department of the secret arts is touched upon in this manual, and, for those who are interested in such things and have the time to study them, it is a mine of information "the academy "a well-furnished store of information for students of the occult arts and sciences "light" the new god and other essays. by ralph shirley, editor of the "occult review" crown 8vo, cloth gilt, 248 pp, 3"s" 6"d" net. contents the new god- prophets and prophecies- prophecies and anticipations- julian the apostate- mystical christianity- the perfect way- relationship of christianity to gnostic faiths- early christian evidences- founders of orthodox christianity- friedrich nietzsche- the strange cas

and mate at war with mate, fronting wild raiders, all forlorn to fate! there is nor health nor happiness therein. manhood is cowardice, and virtue sin. intolerable blackness hems it in. not hell's heart hath so noxious a shade; yet harmless and unharmed, and undismayed, pines in her prison an unsullied maid. penned by the master mage to his desire, she baffles his seductions and his ire, praying god's all-annihilating fire. the lord of hosts gave ear unto her song: the lord of hosts waxed wrathful at her wrong. he loosed the hound of heaven from its thong. violent and vivid smote the levin flash. once the tower rocked and cracked beneath its lash, caught inextinguishable fire; was ash. but that same fire that quelled the robber strife, and struck each being out of lust and life, left the

he ages; rubble and clay and sediment and stone, delight of lizards and despair of sages. only the lightning from his hand that sits, and shall sit when the usurping tyrant falls, can purge that wilderness of wills and wits, let spring that fountain in eternal halls. 14. and this: 15. sulphur, salt, and mercury: which is master of the three? salt is lady of the sea; lord of air is mercury. now by god's grace here is salt fixed beneath the violet vault. now by god's love purge it through with our right hermetic dew. now by god wherein we trust be our sophic salt combust. then at last the eye shall see three in one and one in three, sulphur, salt, and mercury, crowned by heavenly alchemy! 14 to the one who sent the seven glory in the highest heaven! to the seven who are the ten glory on the

st them that seek to enslave you. 19 11. i pour you lustral wine, that giveth you delight both at the sunset and the dawn. 12. come with me, and i will give you all that is desirable upon the earth. 13. because i give you that of which earth and its joys are but as shadows. 14. they flee away, but my joy abideth even unto the end. 15. i have hidden myself beneath a mask: i am a black and terrible god. 16. with courage conquering fear shall ye approach me: ye shall lay down your heads upon mine altar, expecting the sweep of the sword. 17. but the first kiss of love shall be radiant on your lips; and all my darkness and terror shall turn to light and joy. 18. only those who fear shall fail. those who have bent their backs to the yoke of slavery until they can no longer stand upright; them wi


ALEX SANDERS THE KING OF THE WITCHES

e first tribesmen to discover the healing power of herbs, or to recognize clouds as the forerunners ofrain, were elected magi, or wise men. from this it was but a short step to divining the future and to the formulation of spells to increase fertility or destroy enemies. as long ago as the stone age the wise man of the tribe was dressed in an animal skin; he was called 'devil, which meant 'little god, and was worshipped by his followers as the chief god's representative. the earliest record of this custom is a palaeolithic painting found in a cave in the ariege district of southern france. it depicts a man clad in a stag's skin, with antlers on his head-the horned god, a symbol of benevolent power in primitive times. another, a man disguised as a jackal, carved on slate, dates back to arch

c. women and officers of the harem of rameses iii were brought to trial for making wax images of the pharaoh to the accompaniment of magic incantations. these images were fith-faths, still used by witches today against their enemies. history shows that, as a new religion succeeds the old, the i gods of the latter are invariably condemned as the devils of the former, and it was thus that the pagan god became the christian devil. ill spite of this, christianity and witchcraft co-existed peaceably for centuries. in britain, for instance, london was still heathen six hundred years after the birth of christ, and although augustine managed to convert the king of kent to christianity, the rest of the country preferred pagan rites of witchcraft. but as the 'establishment' became christian, the old

preparation for the final climax of sexual orgy. it is important to note at this point that although we have few historical records of 'white' witches at this time and must include them under the general term 'witches, modem white witches, who are the subject ofthis book, believe that they are descended from, and adhere to, a separate tradition embracing the worship not of satan, but of the homed god and the earth mother-symbol of fertility, the oldest goddess known to man. certain aspects of white-witch dogma can be traced in ancient religions all over the world, in druidical beliefs, for instance, and the incantations in runic have been passed from generation to generation. white witchcraft is invariably confmed to doing good, restraining evil and promoting fertility. but although some a

gard to the phenomenon is that i would no more become a witch than i would a parachutistand for the same reason: fear. even looking into my own future holds no attraction for me. that witches can see the futureor part of it-i have no doubt. that they can alter its course, i prefer to deny. witches have no monopoly of wisdom and the only common denominator amongst them is the joy they fmd in their god. reared first as a nonconformist and then as an anglican, i was taught early to fear god. later in life, when i was exposed to high-powered evangelism, i found that he could be a jolly good fellow when pleased and a thunderer when thwarted. but none of this prepared me for the utter naturalness ofthe relationship between the witch and his god; it is one of love and understanding. without artif

men were passing and alex called to them for help. that was all he remembered until he woke up to fmd the white-haired man of his vision bending over him. he was a. doctor and he was stitching the cut. alex's 'growing belief in witchcraft, reinforced by 'each experience of clairvoyance, did not conflict with his regular attendance at sunday school. his gran had explained .that there was only one god but that he was known by many names. it was easy, too, to accept that the virgin mary was the moon goddess in disguise. alex's childhood heroes took on new aspects when gran re-told their stories. there was robin hood, previously just the leader of the merry men, but now revealed in his real role as a witch who used his powers to direct money where it was most needed, and to escape his pursuer


ALEXANDRIAN BOOK OF SHADOWS OCCULT

onsecrating other working tools initiations charge to new initiates first degree initiation ritual second degree initiation ritual legend of the descent of the goddess third degree initiation ritual/great rite verse version of priest's declamation in great rite esbats esbat sequence witches' rune charge of the goddess verse version of charge of the goddess drawing down the moon ancient call great god cernunnos invocation esbat cone of power wine blessing cake blessing ritual elements invocation to the horned god besom chant welcome to the public domain version of the alexandrian book of shadows compiled by sekhet sophia. layout& html by atho sabbats yule candlemas vernal equinox beltane midsummer lammas michaelmas (fall equinox) hallowmass various notes notes on earth element notes on wate

in their hearts, they shall raise power from their bodies to give power to the gods. 8. 9. as has been taught of old. for in this way only may men have communion with the gods, for the gods cannot help man without the help of man. 10. hps& hp 11. and the high priestess shall rule her coven as the representative of the goddess. 12. and the high priest shall support her as the representative of the god. 13. and the high priestess shall choose whom she will, be he of sufficient rank, to be her high priest. for, as the god himself kissed her feet in the five-fold salute, laying his power at the feet of the goddess because of her youth and beauty, her sweetness and kindness, her wisdom and justice, her humility and generosity, 14. 15. so he resigned all his power to her. 16. but the high priest

and men say that witches all be blear-eyed old crones, so what pleasure can there be at a witch meeting such as folks talk on" 83. 84. and say "many wise men now say there be no such creatures" ever make it jest) and in some future time perhaps, the persecution may die and we may worship our gods in safety again. 85. 86. let us all pray for that happy day. 87. may the blessings of the goddess and god be on all who keep these laws which are ordained. valuables 88. if the craft hath any appanage, let all guard it and help to keep it clear and good for the craft. 89. and let all justly guard all monies of the craft. and if any brother truly wrought it 'tis right they have their pay, an it be just. an this be not taking money for the art, but for good and honest work. 90. and even the christia

ay come to meetings with those with whom they are at variance. 100. so, an either cannot agree, get hence, for the craft must ever survive. so be it ordained. curses in the olden days when we had power, we could use the art against any who ill-treated the brotherhood. but in these evil days we must not do so. for our enemies have devised a burning pit of everlasting fire into which they say their god casteth all the people who worship him, except it be the very few who are released by their priest's spells and masses. and this be chiefly by giving monies and rich gifts to receive his favour for their great god is ever in need of money. 101. but as our gods need our aid to make fertility for man and crops, so is the god of the christians ever in need of man's help to search out and destroy

f any real meeting-place or where they bide. wortcunning 135. the craft keep books with the names of all herbs which are good, and all cures so all may learn. but keep another book with all the bales and apies and let only the elders and other trustworthy people have this knowledge. so be it ordained. 136. and may the blessings of the gods be on all who keep these laws, and the curses of both the god and the goddess be on all who break them. 137. use of the art remember the art is the secret of the gods and may only be used in earnest and never for show or vainglory. 138. magicians and christians may taunt us saying "you have no power, show us your power. do magic before our eyes, then only will we believe" seeking to cause us to betray the art before them. 139. heed them not, for the art


ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

ot simply an accumulation of physical atoms, a material something, and a tangible body, but that latent within him is a consciousness, a power, and a psychic nature which link him to all other members of the human family, and to a power outside himself which he must perforce explain. this it is which has led, for instance, to the evolution of the christian and jewish point of view, which posits a god outside the solar system, who created it, but was himself extraneous to it. these systems of thought teach that the world has been evolved by a power or being who has built the solar system, and who guides the worlds aright, keeping our little human life in the hollow of his hand, and "sweetly ordering" all things according to some hidden purpose which it is not possible for us, with our finit

, an evolution which corresponds to the "i" faculty, to the ego in man? is there in nature, and in all that we see around us, the working out of the purpose of an individualised self-conscious being? if there is such a being, and such a fundamental existence, we should be able to see somewhat his intelligent activities, and to watch his plans working towards fruition. even if we cannot prove that god is, and that the deity exists, it may be possible to say, at least, that the hypothesis that he exists is a reasonable one, a rational suggestion, and a possible solution of all the mysteries we see around us. but to do that it has to be demonstrated that there is an intelligent purpose working through forms of every kind, through races and nations, and through all that we see manifesting in m

blends and holds together all the evolving units, whether they are units of matter, such as the atom of the chemist and physicist, or units of consciousness, such as human beings. this is evolution, the process which unfolds the life within all units, the developing urge which eventually merges all units and all groups, until you have that sumtotal of manifestation which can be called nature, or god, and which is the aggregate of all the states of consciousness. this is the god to whom the christian refers when he says "in him we live, and move, and have our being; this is the force, or energy, which the scientist recognises; and this is the universal mind, or the oversoul of the philosopher. this, again, is the intelligent will which controls, formulates, binds, constructs, develops, and

f as a whole, yet which is composed of many lesser individualities and forms. in connection with the human being it corresponds to his awakening realisation of responsibility, and to his recognition of his place within the group. it necessitates an ability on his part to recognise a life- 8- the consciousness of the atom copyright 1998 lucis trust greater than himself, whether that life is called god, or whether it is simply regarded as the life of the group to which a man, as a unit, belongs, that great identity of which we are each a part. this corresponds to the school of thought which we called the supernatural, and it must be succeeded in time by a truer and a wider concept. as we have already seen, the first or atomic stage developed by means of selfishness, or the self-centred life

he separate units of consciousness, not only the differentiated atoms within the form, not only will there be the group made up of a multiplicity of identities, but we shall have the aggregate of all forms, of all groups, and of all states of consciousness blended, unified, and synthesised into a perfected whole. this whole you may call the solar system, you may call it nature, or you may call it god. names matter not. it corresponds to the adult stage in the human being; it is analogous to the period of maturity, and to that stage wherein a man is supposed to have a definite purpose and life work, and a clear-cut plan in view, which he is working out by the aid of his intelligence. in these talks i should like if i can, to show that something like this is going on in the solar system, in


ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ship and tread the probationary path. hundreds in the east and in the west are pressing onwards towards this goal, and in the unity of the one ideal, in their common aspiration and endeavour, they will meet before the one portal. they will then recognise themselves as brothers, severed by tongue and apparent diversity of belief, but fundamentally holding to the same one truth and serving the same god. alice a. bailey. new york 1922. the constitution of man- 2- initiation, human and solar copyright 1998 lucis trust chart the seven planes of our solar system, the constitution of man the constitution of man, as considered in the following pages, is basically threefold, as follows: i. the monad, or pure spirit, the father in heaven. this aspect reflects the three aspects of the godhead: 1. wil

with certain properties (page 48. this matter, therefore, we deduce, held latent certain faculties that were forced to demonstrate in a peculiar way, under the law of cause and effect, as does all else in the universe (b) all manifestation is of a septenary nature, and the central light which we call deity, the one ray of divinity, manifests first as a triplicity, and then as a septenary. the one god shines forth as god the father, god the son, and god the holy spirit, and these three are again reflected through the seven spirits before the throne, or the seven planetary logoi. the students of occultism of non-christian origin may call these beings the one ray, demonstrating through the three major rays and the four minor, making a divine septenary. the synthetic ray which blends them all

god the holy spirit, and these three are again reflected through the seven spirits before the throne, or the seven planetary logoi. the students of occultism of non-christian origin may call these beings the one ray, demonstrating through the three major rays and the four minor, making a divine septenary. the synthetic ray which blends them all is the great love-wisdom ray, for verily and indeed "god is love" this ray is the indigo ray, and is the blending ray. it is the one which will, at the end of the greater cycle, absorb the others in the achievement of synthetic perfection. it is the manifestation of the second aspect of logoic life. it is this aspect, that of the form-builder, that makes this solar system of ours the most concrete of the three major systems. the love or wisdom aspec

ending ray. it is the one which will, at the end of the greater cycle, absorb the others in the achievement of synthetic perfection. it is the manifestation of the second aspect of logoic life. it is this aspect, that of the form-builder, that makes this solar system of ours the most concrete of the three major systems. the love or wisdom aspect demonstrates through the building of the form, for "god is love" and in that god of love we "live and move and have our being" and will to the end of aeonian manifestation (c) the seven planes of divine manifestation, or the seven major planes of our system, are but the seven subplanes of the lowest cosmic plane. the seven rays of which we hear so much, and which hold so much of interest and of mystery, are likewise but the seven sub-rays of one co

is also the growing capacity of the thinker to enter increasingly into the mind of the logos, to realise the true inwardness of the great pageant of the universe, to vision the objective, and to harmonise more and more with the higher measure. for our present purpose (which is to study somewhat the path of holiness and its various stages) it may be described as the realisation of the "kingdom of god within" and the apprehension of the "kingdom of god without" in the solar system. perhaps it might be expressed as the gradual blending of the paths of the mystic and the occultist, the rearing of the temple of wisdom upon the foundation of knowledge. wisdom is the science of the spirit, just as knowledge is the science of matter. knowledge is separative and objective, whilst wisdom is synthet


ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ar and planetary hierarchles the solar hierarchy the solar logos the solor trinity or logatcopyright 1998 lucis trust a treatise on cosmic fire by alice a. bailey copyright 1951 by lucis trust copyright renewed 1979 by lucis trust dedicated with gratitude to helena petrovna blavatsky, that great disciple who lighted her torch in the east and brought the light to europe and america in 1875 "to the god who is in the fire and who is in the waters; to the god who has suffused himself through all the world; to the god who is in summer plants and in the lords of the forest; to that god be adoration, adoration" sh vet upanishad, ii.17. introduction the story of the many years of telepathic work by the tibetan with alice a. bailey is revealed in her unfinished autobiography, published in 1951. thi

forms are but the expression of a stupendous and divine existence. this expression is caused by the blending of two divine aspects through the influence of a third, and produces the manifestation which we call a form, starting it upon its evolutionary cycle in time and space. thus is form brought to the point where it is an adequate medium for the demonstration of the nature of that which we call god. fourthly, to give practical information anent those focal points of energy which are found in the etheric bodies of the solar logos, the macrocosm, and of man, the microcosm. as the etheric substratum which is the true substance underlying every tangible form is understood, certain great revolutions will be brought about in the domains of science, of medicine and of chemistry. the study of me

tion of the other two- 10- a treatise on cosmic fire copyright 1998 lucis trust the three aspects of every form are inter-related and susceptible of intercourse, because a. energy is in motion and circulates. b. all forms in the solar system form part of the whole, and are not isolated units. c. this is the basis of brotherhood, of the communion of saints, and of astrology. these three aspects of god, the solar logos, and the central energy or force (for the terms are occultly synonymous) demonstrate through seven centres of force, three major centres and four minor. these seven centres of logoic force are themselves so constituted that they form corporate entities. they are known as a. the seven planetary logoi. b. the seven spirits before the throne. c. the seven rays. d. the seven heave

l is an aspect of every form of life from a logos to an atom. 3. this relationship between all souls and the oversoul constitutes the basis for the scientific belief in brotherhood. brotherhood is a fact in nature, not an ideal. 4. the law of correspondences will explain the details of this relationship. this law of correspondences or of analogy is the interpretive law of the system, and explains god to man- 12- a treatise on cosmic fire copyright 1998 lucis trust 5. just as god is the macrocosm for all the kingdoms in nature, so man is the macrocosm for all the sub-human kingdoms. 6. the goal for the evolution of the atom is self-consciousness as exemplified in the human kingdom. the goal for the evolution of man is group consciousness, as exemplified by a planetary logos. 2(2) the goal f

on cosmic fire copyright 1998 lucis trust 5. just as god is the macrocosm for all the kingdoms in nature, so man is the macrocosm for all the sub-human kingdoms. 6. the goal for the evolution of the atom is self-consciousness as exemplified in the human kingdom. the goal for the evolution of man is group consciousness, as exemplified by a planetary logos. 2(2) the goal for the planetary logos is god consciousness, as exemplified by the solar logos. 7. the solar logos is the sum-total of all the states of consciousness within the solar system. 3(3) stanzas of dyzan stanza i the secret of the fire lieth hid in the second letter of the sacred word. the mystery of life is concealed within the heart. when the lower point vibrates, when the sacred triangle glows, when the point, the middle cent


ALICE A BAILEY05 THE LIGHT OF THE SOUL

creasingly shown. thus comes the day of opportunity. there are three books which should be in the hands of every student, the bhagavad gita, the new testament, and the yoga sutras, for in these three is contained a complete picture of the soul and its unfoldment. in the gita we have given us (in its eighteen chapters) a description of the soul, of krishna, the second aspect, in his true nature as god in manifestation, culminating in that marvellous chapter where he reveals himself to arjuna, the aspirant [page xiii] as the soul of all things, and the point of glory behind the veil of every form. in the new testament there is depicted for us the life of a son of god in full manifestation, wherein, freed from every veil, the soul in its true nature walks the earth. it becomes apparent to us

of all things, and the point of glory behind the veil of every form. in the new testament there is depicted for us the life of a son of god in full manifestation, wherein, freed from every veil, the soul in its true nature walks the earth. it becomes apparent to us, as we study the life of christ, what it means to develop the powers of the soul, to attain liberation, and become, in full glory, a god walking on earth. in the yoga sutras there are embodied for us the laws of that becoming, and the rules, methods, and means which when followed make a man "perfect even as your father in heaven is- 3- the light of the soul copyright 1998 lucis trust perfect" step by step there is unfolded for us a graded system of development, leading a man from the stage of average good man, through those of

gs, longings, desires, and emotional reactions which characterise the life of the average man and has arrived at the point of peace. the devil of pride, the personification of the misused mental nature and the distorted perceptions of the mind, are overcome and he stands liberated from the three worlds. the nature of the soul, the qualities and activities inherent in the love nature of the son of god, and the wisdom which demonstrates when love and activity (the second and third aspects) are brought together, characterise his life on earth, and he can say as did the christ "it is finished" the date of the birth of patanjali is unknown and there is a good deal of controversy upon this matter. most of the occidental authorities ascribe a date between the years 820 b. c. to 300 b. c, though o

n 1. aum (om) the following instruction concerns the science of union. aum. is the word of glory; it signifies the word made flesh and the manifestation upon the plane of matter of the second aspect of divinity. this blazing forth of the sons of righteousness before the world is achieved by following the rules herein contained. when all the sons of men have demonstrated that they are also sons of god, the cosmic son of god will likewise shine forth with increased intensity of glory. the great initiate, paul, had a vision of this when he said that "the whole creation groaneth and travaileth in pain. waiting for the manifestation of the sons of god (rom. viii) raja yoga, or the science of union, gives the rules and the means whereby- 9- the light of the soul copyright 1998 lucis trust 1. con

e described in the following way: the man who knows the conditions and has fulfilled them as indicated in the preceding sutra, 1. sees the self, 2. realises the true nature of the soul, 3. identifies himself with the inner reality, and no longer with the concealing forms, 4. dwells in the centre and no longer upon the periphery, 5. achieves spiritual consciousness, 6. awakes to recognition of the god within. in these three verses, the method and the goal are described in clear and certain terms and the way prepared for the more detailed instruction to follow. the aspirant faces his problem, the clue to its solution is given to him, and the reward union with the soul is held before his seeking eye. the past is briefly covered in the next verse. 4. up till now the inner man has identified hi


ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ses, substantiating this testimony, to force our belief in its verity. these witnesses to the unseen world spoke with words of power and gave forth messages which have moulded the thoughts of men, and directed the lives of millions. they claimed there was a science of spiritual knowledge and a technique of development whereby men could attain to the mystical experience and whereby they could know god. it is this science which we will study in this book, and this technique which we will seek to unfold. it deals with the right use of the mind, whereby the world of souls reveals itself and that secret door is found and opened which leads from darkness to light, from death to immortality and from the unreal to the real. the ultimate solution of our world problem lies in our arrival at this kno

ld like to add a fourth, highest. the highest education is religion but it is also education."4(16) it is interesting to note that the same ideas are expressed by bhagavan das at the first all-asia educational conference. he says "the rules of religion, i.e, of the larger science, enable us..to discharge all these wider debts and duties. religion has been described as the command or revelation of god. this only means, in other words, the laws of god's nature, as revealed to us by the labours, intellectual, intuitional, inspirational, of the seers and scientists of all religions and all nations..we have heard of the three r's long enough. this fourth r, of genuine religion, is more important than them all..but it has to be carefully discovered and thought out first. it behooves all sincere

s with the accepted hypothesis of the unseen and the mystical. but science arrives at the same point by working from the seen to the unseen and from the objective to the subjective. thus, as has been said, by the process of investigation and of passing inwards from form to form, the mystic arrives eventually at the glory of the unveiled self. it seems to be unalterably true that all paths lead to god viewing god as the ultimate goal, the symbol of man's search for reality. it is no longer a sign of superstition to believe in a higher dimension and in another world of being. even the word "supernatural" has become deeply and profoundly respectable, and it seems possible that some day our educational systems may regard the preparation of the individual to transcend his natural limitations as

ures of the world which have moulded the thoughts of men, and for the coming forth of all the world saviours the buddha, zoroaster, shri krishna, the christ, and others. thus the east has manifested forth, as the result of its particular technique, all the great individuals, who have sounded the note for their particular age, given the needed teaching for the unfoldment in the minds of men of the god-idea, and so led humanity forward along the path of spiritual perception. the exoteric result of their lives is to be seen in the great organized religions. in the training of the highly developed individuals, however, the masses throughout asia have been neglected, and the system, consequently (from the angle of racial development, leaves much to be desired. the defects of the system are the

can give, plus a spiritual awareness of the indwelling divinity, the soul, to be achieved through the eastern system of scientific meditation. our greatest need in the west lies in our failure to recognize the soul and the faculty of the intuition which in its turn leads to illumination. the late professor luzzatti, prime minister of italy, in the preface to his most valuable and scholarly book "god and- 20- from intellect to intuition copyright 1998 lucis trust freedom" says "it is everywhere noticed that the growth of the empire of man over himself does not keep step with the growth of the empire of man over nature."14(25) it is essential that the western world should perfect its educational systems in such a way as to bring about this conquest of the empire of ourselves. chapter three


ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ir importance. i. first, that there exists in our manifested universe the expression of an energy or life which is the responsible cause of the diverse forms and the vast hierarchy of sentient beings who compose the sum total of all that is. this is the so-called hylozoistic theory, though the term but serves to confuse. this great life is the basis of monism, and all enlightened men are monists "god is one" is the utterance of truth. one life pervades all forms and those forms are the expressions, in time and space, of the central universal energy. life in manifestation produces existence and being. it is the root cause, therefore, of duality. this duality which is seen when objectivity is present and which disappears when the form aspect vanishes is covered by many terms, of which for th

manifest cyclically. this is the theory of rebirth or of re-incarnation, the demonstration of the law of periodicity. such are the great underlying truths which form the foundation of the ageless wisdom the existence of life, and the development of consciousness through the cyclic taking of form. in this book, however, the emphasis will be laid upon the little life; upon man "made in the image of god, who through the method of re-incarnation unfolds his consciousness until it flowers forth as the perfected soul, whose nature is light and whose realisation is that of a self-conscious identity. this developed unit has eventually to be merged, with full intelligent participation, in the greater consciousness of which it is a part. before we take up our subject it might be of value if we defin

lf as much of that spiritual life impulse which his particular organism can respond to, transmit and utilise. he ceases to obstruct and begins to transfer. he brings to an end the cycle of the closed self-centered life, and opens the doors wide to spiritual energy. in so doing he finds that the law which he has hated and mistrusted is the vitalising, purifying agency which is sweeping him and all god's creatures on to a glorious consummation. 3. psychic. there are two types of the above force in manifestation as far as the human kingdom is concerned, and these must be clearly grasped. there is the force which animates the subhuman kingdoms in nature, the ensouling energy which, brought into conjunction with the energy of matter and self, produces all forms. the effect of this junction is t

finite man as yet to vision. similarly the centre of energy which we call the spiritual aspect in man is (through the utilisation of matter or substance) producing an evolutionary development of that which we call the soul, and which is the highest of the form manifestations the human kingdom. man is the highest product of existence in the three worlds. by man, i mean the spiritual man, a son of god in incarnation. the forms of all the kingdoms of nature human, animal, vegetable and mineral contribute to that manifestation. the energy of the third aspect of divinity tends to the revelation of the soul or the second aspect which in turn reveals the highest aspect. it must ever be remembered that the secret doctrine of h. p. blavatsky expresses this with accuracy in the words "life we look

garded by even the more open-minded of the academicians as a possible hypothesis, but lacking demonstration. it is not accepted as a fact in the consciousness of the race. only two groups of people accept it as a fact; one is the gullible, undeveloped, childlike person who, brought up on a scripture of the world, and being religiously inclined, accepts the postulates of religion such as the soul, god and immortality without questioning. the other is that small but steadily growing band of knowers of god, and of reality, who know the soul to be a fact in their own experience but are unable to prove its existence satisfactorily to the man who admits only that which the concrete mind can grasp, analyse, criticise and test. the ignorant and the wise meet on common ground as extremes always do


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

in, useth the first with its collected use, and feeleth, thinketh, willeth, is what knows: which, duly tending upward in its turn, grows into, and again is grown into by the last soul, that uses both the first, subsisting whether they assist or no, and, constituting man s self, is what is and leans upon the former, makes it play, as that played off the first: and, tending up, holds, is upheld by, god, and ends the man upward in that dread point of intercourse, nor needs a place, for it returns to him. what does, what knows, what is; three souls, one man. from death in the desert by robert browning- 3- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust foreword [page xvii] the question arises, each time a book is written which is to be read by earnest a

d to be fixed on wider horizons and vaster realms of activity. they great creative plan, its laws and technique of unfoldment, and the work of the builders of the universe was dealt with; emerging out of the mass of imparted facts, and underlying all the teaching, was the idea of a great life with its own psychology and ideas. it was an attempt to give a synthetic picture of the unfolding mind of god as it works out its plans through the lesser sons of mind. in symbolism and archaic phrases it veiled the truths and principles which lie at the root of the creative process, and in its entirety is beyond the grasp of the advanced student. at the same time, it is a most valuable compendium of information, and will serve to convey truth and to develop the intuition. the last book, a treatise on

me, it is a most valuable compendium of information, and will serve to convey truth and to develop the intuition. the last book, a treatise on white magic, is a parallel volume to a treatise on cosmic fire. just as the first dealt with the psychology of deity, the work of the macrocosm, and the laws whereby the solar logos works, so this book constitutes a treatise on the psychology of the son of god and the work of the microcosm. it intimately concerns his place in the larger whole. i have also aided a.a.b. in getting out a translation of the yoga sutras of patanjali, which is a bridging book, intended to show the aspirant the rules whereby the light within him may be developed and the power of the intuition be brought to bear on all problems and on the- 6- a treatise on the seven rays- v

throw much light upon the times and cycles in the unfolding panorama of history. in the last analysis, history is an account of the growth and development of man from the stage of the cave man, with his consciousness centred in his animal life, up to the present time wherein the human consciousness is steadily becoming more inclusive and mental, and so on and up to the stage of a perfected son of god. it is an account of the apprehension, by man, of the creative ideas which have moulded the race and are establishing its destiny. it gives us a dramatic picture of the progress of those souls who are carried in or out of manifestation by the appearance or- 9- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust disappearance of a ray. we shall find, as we s

we call "the spirits in men" you note here the utter superficiality of that phrase. it is meaningless and misleading. spirit is one, but within that essential unity the "points of fire" or "the divine sparks" can be seen and noted. these unities, within the unity, are coloured by and react qualitatively to, three types of energy, for it is scientifically true, and a spiritual fact in nature, that god is the three in one and the one in three. the spirit of man came into incarnation along a line of force emanation from one or other of these three streams, which form one stream, emanating from the most high. 2. these streams of energy differentiate into a major three, yet remain one stream. this is an occult fact worthy of the deepest meditation. in their turn they differentiate into seven st


ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

y, the truth, and the life; and i am convinced that concentration upon the historic figure of our lord and upon his teaching can alone inspire in this twentieth century that fervent adherence and service which in former ages could be obtained from the average layman by the expounding of theological dogmas, the threat of hell, and the performance of elaborate rites and ceremonies."1 the kingdom of god is now in process of rapid formation, as all those with forward-seeing vision and a realisation of the rapidly emerging beauty and divinity of man can bear testimony. we are passing through the transition period between the old age and the new, and the true mission of christ, so deeply and frequently obscured by theological implications and disputations, embodies in itself the coming revelatio

divinity of man can bear testimony. we are passing through the transition period between the old age and the new, and the true mission of christ, so deeply and frequently obscured by theological implications and disputations, embodies in itself the coming revelation. the development of humanity guarantees the recognition of christ and his work and its participation, consciously, in the kingdom of god- 1- copyright 1998 lucis trust the conscious evocation of the christ life in the human heart and our rapid integration into the kingdom of god are the immediate tasks ahead, embodying our responsibility, opportunity and destiny. in closing, i would like to offer my grateful thanks to mr. william cummings and mr. alan murray for the willing and intelligent help they have given me. they have mad

t a more bitter cup might be withdrawn, ye could not watch with me one little hour until the dawn! so many sought my crib at bethlehem heeding a voice and following a star, but only simon walked to calvary it was too far. h. le gallienne. reprinted with the kind permission of the new york times and the author. chapter one introductory remarks on initiation key thought "there is a human desire for god; but there is also a divine desire for man. god is the supreme idea, the supreme concern and the supreme desire of man. man is the supreme idea, the supreme concern and the supreme desire of god. the problem of god is a human problem. the problem of man is a divine problem. man is the counterpart of god and his beloved from whom he expects the return of love. man is the other person of the div

e is also a divine desire for man. god is the supreme idea, the supreme concern and the supreme desire of man. man is the supreme idea, the supreme concern and the supreme desire of god. the problem of god is a human problem. the problem of man is a divine problem. man is the counterpart of god and his beloved from whom he expects the return of love. man is the other person of the divine mystery. god needs man. it is god's will not only that he should himself exist, but man also, the lover and beloved" wrestlers with christ, by karl pfleger, p. 236- 3- from bethlehem to calvary copyright 1998 lucis trust 1 we are in process of passing from one religious age into another. the spiritual trends of today are steadily becoming more defined. the hearts of men have never been more open to spiritu

his social and economic ideals, and the beauty of the civilisation which could be founded upon the ethical teaching of the sermon on the mount are frequently emphasised by many who refuse to recognise his mission as an expression of divinity. from the rational point of view, the question as to the historical accuracy of his story remains as yet unsolved, though his teaching upon the fatherhood of god and the brotherhood of man is endorsed by the best minds of the race. those who can move in the world of ideas, of faith and of living experience testify to his divinity and to the fact that he can be approached. but such testimony is often passed over lightly as being mystical, futile and incapable of proof. individual belief is, after all, of no value to anyone except to the believer himself


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

ny form to master its vehicle, matter, and to express- 2- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust innate quality through the outer form. 3. the monadic consciousness is that of the first aspect of divinity, that which embodies divine life purpose and intent, and which uses the soul in order to demonstrate through that soul the inherent purpose of god. it is this that determines the quality. the soul embodies that purpose and will of god as it expresses itself in seven aspects. the monad expresses the same purpose as it exists, unified in the mind of god himself. this is a form of words conveying practically nothing to the average thinker. as these three expressions of the one great life are realised by man on the physical plane, he begins

even aspects. the monad expresses the same purpose as it exists, unified in the mind of god himself. this is a form of words conveying practically nothing to the average thinker. as these three expressions of the one great life are realised by man on the physical plane, he begins to tune in consciously on the emerging plan of deity, and the whole story of the creative process becomes the story of god's realised purpose. in the first place, as the third aspect is consciously developed, man arrives at a knowledge of matter, of substance and of outer creative activity. then he passes on to a realisation of the underlying qualities which the form is intended to reveal, and identifies himself with the ego, the soul or solar angel. this he comes to know as his true self, the real spiritual man

rocess of realisation pivots around form manifestation, and has relation to the quality and purpose of the divine mind. this will inevitably be clear to the man who has studied the theme of a treatise on cosmic fire, which deals specifically with the creative process and with manifestation. it deals therefore with the outer personality expression of that great all-encompassing life, which we call god, for lack of a better term. we need to bear in mind that our universe (as far as the highest human consciousness can as yet conceive of it) is to be found on the seven subplanes of the cosmic physical plane, and that our highest type of energy, embodying for us the purest expression of spirit, is but the force manifestation of the first subplane of the cosmic physical plane. we are dealing, th

e seven subplanes of the cosmic physical plane, and that our highest type of energy, embodying for us the purest expression of spirit, is but the force manifestation of the first subplane of the cosmic physical plane. we are dealing, therefore, as far as consciousness is concerned, with what might be regarded symbolically as the brain reaction and response to cosmic purpose, the brain reaction of god himself. in man, the microcosm, the objective of the evolutionary purpose for the fourth kingdom in nature is to enable man to manifest as a soul in time and space and to tune in on the soul purpose and the plan of the creator, as it is known and expressed by the seven spirits before the throne, the seven planetary logoi. but at this point we can only hint at a great mystery, which is that all

m, the objective of the evolutionary purpose for the fourth kingdom in nature is to enable man to manifest as a soul in time and space and to tune in on the soul purpose and the plan of the creator, as it is known and expressed by the seven spirits before the throne, the seven planetary logoi. but at this point we can only hint at a great mystery, which is that all that the highest of the sons of god on our manifested planetary world can grasp is a partial realisation of the purpose and plan of the solar logos, as it is grasped, apprehended and expressed by one of the planetary logoi who is (in his place and term of office) conditioned and- 3- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust limited by his own peculiar point in evolution. a seventh


ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ese instructions available for aspirants everywhere after requesting permission from those who received them. one is the need to bring to the attention of the general public the fact that the hierarchy exists, that its members are interested in human progress and that there is a definitely planned system of training offered by them which can lead a man out of the human kingdom into the kingdom of god; that this moving forward upon the path of evolution out of the fourth kingdom into the fifth can be brought about consciously, scientifically and with the full consent and cooperation of the aspirant. the day has now come when belief can (and does) give place to knowledge a knowledge gained through the acceptance of a hypothesis in the first place, a conviction that this hypothesis is backed

therefore, mentally focussed and attuned, are eligible for the training offered by the hierarchy. devotion, emotional reactions and sentiment are not enough. esoteric training is also an impersonal matter; it is concerned with the development of soul consciousness and with the expansion of that consciousness to include, and not exclude, all forms of life through which pulses the life and love of god. the true disciple is ever inclusive and never exclusive. it is this- 2- discipleship in the new age- volume i copyright 1998 lucis trust inclusiveness which is the hallmark of all true esotericists. where it is lacking you may have an aspirant but you do not have a true disciple. there is far too much exclusiveness extant today among esotericists and in occult schools and too much theological

hallmark of all true esotericists. where it is lacking you may have an aspirant but you do not have a true disciple. there is far too much exclusiveness extant today among esotericists and in occult schools and too much theological separativeness. it has been felt that this book of instructions may do much to offset this evil tendency and may help to open the door still wider into the kingdom of god. much in this book is new. much is very old, tried and proved. none of the people chosen for instruction and for inclusion in the ashram of the master are saints or perfect. all are, however, true aspirants and will go on to the very end in spite of pain and sorrow, discipline, success, failure, joy and a spiritual recognition of almost unattainable goals. some have been on this path of accept

are saints or perfect. all are, however, true aspirants and will go on to the very end in spite of pain and sorrow, discipline, success, failure, joy and a spiritual recognition of almost unattainable goals. some have been on this path of accepted discipleship (technically understood) for many lives. some are venturing for the first time consciously and with deliberate effort to tread the way to god. all are mystics, learning to be occultists. all are normal people, living useful, modern lives in many different countries in the world. some are orthodox protestant christians by profession; others are roman catholics; still others are christian scientists or belong to one or other of the more mental cults; some are quite unattached and free from affiliations. none of them regards his partic

es of energy to which he most easily responds and upon which ray or divine emanation he finds himself. he, therefore, becomes aware of what constitutes his line of least resistance and where the major point of his life conflict is to be found. we are taught in the esoteric philosophy that seven great divine emanations, aeons or spirits (in whom we live and move and have our being) came forth from god at the time of the creation. the same teaching can also be traced in the holy bible. upon one or other of these seven rays, the souls of all forms of life are to be found as well as the forms themselves. these seven rays produce the seven major psychological types. these seven rays or emanations are: 1. the first ray of will or power. many great world rulers are found on this ray, such as juli


ALICE A BAILEY13 PROBLEMS OF HUMANITY

e average citizen. the above contrasts provide a perspective and a background which will inspire hope for the future and confidence in the ultimate destiny of man. the past is in reality more like the prenatal stage than an ordinary living process; it is a preface to a richer and a more enlightened life; it is a preliminary period to a culture and a civilization which will redound to the glory of god and constitute a vital testimony to the divinity of man. when the birthing process is over, a new humanity will be seen active upon the earth, a new race of men new because differently oriented. there are necessarily many lesser problems but those dealt with in this book cover the major ones with which humanity is at this time confronted, and which must find some solution during the next twent

have to be done by the simple method (simple to write but difficult to implement) of establishing right human relations between men and between nations. the immediate spiritual problem with which all are faced is the problem of gradually offsetting hate and initiating the new technique of trained, imaginative, creative and practical goodwill. goodwill is man's first attempt to express the love of god. its results on earth will be peace. it is so simple and practical that people fail to appreciate its potency or its scientific and dynamic effect. one person sincerely practising goodwill in a family can completely change its attitudes. goodwill really practised among groups in any nation, by political and religious parties in any nation and among the nations of the world can revolutionize th

n can live unto itself today. if it attempts to do so it treads the way of death and that is the true horror of the isolationist position. factually today we have one world and this sums up the psychological problem of humanity. the goal is right human relations; nations will stand or fall just in so far as they measure up to that vision. the era ahead of us under evolutionary law and the will of god is to see the establishment of right human relations. we are entering a vast experimental period of discovery; we shall discover just exactly what we are as nations, in our group relationships, through our expression of religion and in our mode of governments. it will be an intensely difficult era and will be only successfully lived through if each nation will recognize its own internal defect

e past and which breeds a growing hatred, and recognize that all nations are made up of human beings, at different stages of evolution, and conditioned by their background, race and environment? will they be willing to leave each other free to shoulder individual responsibility and yet be willing ever to assist each other as members of one family and as animated by one human spirit, the spirit of god? will they be willing to share the produce of the earth, knowing it belongs to all, freely distributing it as nature does? or will they permit it to fall into the hands of a few powerful nations or a mere handful of powerful men and financial experts? such are only a few of the questions for which answers must be sought and found. the task looks hard indeed. yet there are enough spiritually mi

thods of the churches and of the old theologies which have failed to present christ as he essentially is, which have worked for riches, prestige, and political power and which have striven with all available means to increase their membership and to imprison the free spirit in man. there are wise and good churchmen today who realize this and who are steadfastly working for the new age approach to god, but they are relatively few in number. nevertheless, they are waging war against theological crystallization and academic pronouncements. they will inevitably succeed and thus salvage the religious spirit. then let us endeavour to see what the goal of the new educational movement should be and what are the signposts on the way to that goal. let us try to formulate a long range plan which will


ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

for maitreya and for the boddhisattva as well as those who expect the imam mahdi. when men feel that they have exhausted all their own resources and have come to an end of all their own innate possibilities and that the problems and conditions confronting them are beyond their solving or handling, they are apt to look for a divine intermediary and for the mediator who will plead their cause with god and bring about a rescue. they look for a saviour. this doctrine of mediators, of messiahs, of christs and of avatars can be found running like a golden thread through all the world faiths and scriptures and, relating these world scriptures to some central source of emanation, they are found in rich abundance everywhere. even the human soul is regarded as an intermediary between man and god; c

regarded as an intermediary between man and god; christ is believed by countless millions to act as the divine mediator between humanity and divinity. the whole system of spiritual revelation is based (and has always been based) on this doctrine of interdependence, of a planned and arranged conscious linking and of the transmission of energy from one aspect of divine manifestation to another from god in the "secret place of the most high" to the humblest human being, living and struggling and sorrowing on earth. everywhere this transmission is to be found "i am come that they may have life" says the christ, and the scriptures of the world are full of the intervention of some being, originating from some source higher than the strictly human. always the appropriate mechanism is found throug

s far as we know transmitted the divine energy of love directly to our planet and in a most definite sense to humanity. always too these avatars or divine messengers are linked with the concept of some subjective spiritual order or hierarchy of spiritual lives, who are concerned with the developing welfare of humanity. all we really know is that, down the ages, great and divine representatives of god embody divine purpose, and affect the entire world in such a manner that their names and their influence are known and felt- 2- the reappearance of the christ copyright 1998 lucis trust thousands of years after they no longer walk among men. again and again, they have come and have left a changed world and some new world religion behind them; we know also that prophecy and faith have ever held

s or rulers; in regard to the gods, it means accepted favourably when a sacrifice is offered. with the result that the root word can be said to mean "coming down with the approval of the higher source from which it came and with benefit to the place at which it arrives (from monier-williams' sanskrit dictionary) all the world avatars or saviours, however, express two basic incentives: the need of god to contact humanity and to have relationship with men and the need of humanity for divine contact, help and understanding. subject to those incentives, all true avatars are therefore divine intermediaries. they can act in this fashion because they have completely divorced themselves from every limitation, from all sense of self hood and separativeness and are no longer by ordinary human standa

ncient landmarks" and lead man nearer to the divine. they have been defined as "extraordinary men who from time to time appear to change the face of the world and inaugurate a new era in the destinies of humanity" they come in times of crisis; they frequently create crises in order to bring to an end the old and the undesirable and make way for new and more suitable forms for the evolving life of god immanent in nature. they come when evil is rampant. for this reason, if for no other, an avatar may be looked for today. the necessary stage is set for the reappearance of the christ. avatars are of all degrees and kinds; some of them are of great planetary importance because they express whole cycles of future development within themselves and strike the note and give the teaching which will


ALICE A BAILEY15 THE DESTINY OF THE NATIONS

cyclically through nature and through that part of nature which we call the human kingdom. to understand what is today taking place we must recognise that these energies are seven in number. they are called by many names in many different lands, but for our purposes the following seven names will be used: 1. the energy of will, purpose or power, called in christian lands the energy of the will of god. 2. the energy of love-wisdom, called frequently the love of god. 3. the energy of active intelligence, called the mind of god. 4. the energy of harmony through conflict, affecting greatly the human family. 5. the energy of concrete knowledge or science, so potent at this time. 6. the energy of devotion or idealism, producing the current ideologies. 7. the energy of ceremonial order, producing

neral use (and i say this equally of democracy as of any other ideology; they suit well in all probability the nations who accept them and mould their national life on their premises; they are only transitory substitutes in this transition period between the piscean and the aquarian ages and cannot permanently last. nothing as yet is permanent. when permanency is reached, evolution will cease and god's plan will be consummated. and then? the greatest revelation of all will come at the close of this world period when the human mind, intuition and soul consciousness is such that understanding will be possible. 5. the idea of a spiritual hierarchy which will govern the people throughout the world and will embody in itself the best elements of the monarchial, the democratic, the totalitarian a

th of the present world upheaval, that it is difficult for the average student to conceive of its nature. these five energies together will determine the trend of world affairs. the problem before the hierarchy at this time is so to direct and control these powerful activities that the plan can be rightly materialised and the close of this century and the beginning of the next see the purposes of god for the planet and for humanity assume right direction and proportion. in this way, the new culture for the relatively few and the new civilisation for the many during the coming age will start in such a manner that the peoples of the earth can go forward into an era of peace and true development spiritual and material. i would like to remind you that the fact that you see the world picture as

hat is superficial, temporal, ephemeral and entirely concerned with the form aspect. the hierarchy is primarily occupied, as you know well, with the consciousness aspect and with the unfoldment of awareness, using form as a means only for the accomplishment of its designs. a closer study of the forces which are producing the outer turmoil may serve to clarify your vision and restore confidence in god's plan and its divine love and loveliness. let us, therefore, consider these forces and their originating centres, and thus acquire perhaps a new vision and a more constructive point of view. 1. the influence of the rays today. first: the most obvious and powerful force in the world today is that of the first ray of will and power. it works out in two ways: 1. as the will of god in world affai

when the first great human crisis occurred at the time of the individualisation of man in ancient lemuria. 2. at the time of the great struggle in atlantean days between the "lords of light and the lords of material expression" this little known divine energy now streams out from the holy centre. it embodies in itself the energy which lies behind the world crisis of the moment. it is the will of god to produce certain radical and momentous changes in the consciousness of the race which will completely alter man's attitude to life and his grasp of the spiritual, esoteric and subjective essentials of living. it is this force which will bring about (in conjunction with second ray force) that tremendous crisis imminent in the human consciousness which we call the second crisis, the initiation


ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

e possession of a spirit of loving outgo will, necessarily, in their pure form, be demonstrated, but that which produces these is something much more deep and comprehensive. it is that synthetic, inclusive grasp of the life and needs of all beings (i have chosen these two- 4- glamour: a world problem copyright 1998 lucis trust words with intent) which it is the high prerogative of a divine son of god to operate. it negates all that builds barriers, makes criticism, and produces separation. it sees no distinction, even when it appreciates need, and it produces in one who loves as a soul immediate identification with that which is loved. these three words sum up the three qualities or aspects of the intuition and can be covered by the word, universality, or the sense of universal oneness. is

to the growth of the disciple and the aspirant. the great need for most students is to arrive at meaning and to work with ideas and concepts. this activity will necessitate the use of the mind to understand, to grasp and to interpret. it requires the development of that mental sensitivity which will enable its possessor to respond to the vibrations of what we call the universal mind, the mind of god, the instigator of the plan. it presupposes a certain ability to interpret and the power to express the idea underlying the symbol- 9- glamour: a world problem copyright 1998 lucis trust so that others may share it with you. this thought of service and of growth in usefulness must be steadily borne in mind. can you not see how this power to study, to interpret and to penetrate to meaning will

trate his consciousness, and automatically and naturally he will begin to obey the higher rhythm and give his assent to the laws which control group life and group consciousness. finally, he will find himself entering into the silent places where the masters of the wisdom dwell, and will work in group rhythm with them, obeying thus the laws of the spiritual realm, which are the subjective laws of god. time and again, along the road, he will revolt from control and will fall back into the glamour of his supposed freedom. there is freedom from the control of the personality. there is freedom from the control of personalities. but there is never any freedom from the law of service, and from the constant interplay between man and man, and soul and soul. to stand really free is to stand in the

prone. in its pure form, this illusion has to be met and some day surmounted; it has to be isolated and dispelled by the initiate. it was the final successful effort to do this that led jesus upon the cross to cry out in words of apparent distress. he then finally dissipated the illusion of the personal, objective deity. at that moment, he entered fully into the consciousness that he was himself god, and naught else; that the theory of unity outlined by him in the gospel of st. john, chapter xvii, was indeed and in truth a fact in his own consciousness, established unalterably. yet, nevertheless, in this infinite and supreme realisation, there entered for a moment a sense of loss and of negation, forcing from his dying personality that tremendous utterance which has bewildered, and at the

ss. the moment a man differentiates his life into triplicities (as he inevitably must as he deals with the pairs of opposites and identifies himself with one of them) he succumbs to the glamour of separation. perhaps this point of view may aid or perhaps it will remain a mystery, for the secret of world glamour lies hid in the thought that this triple differentiation veils the secret of creation. god himself produced the pairs of opposites spirit and matter and also produced the middle way which is that of the consciousness aspect or the soul aspect. ponder deeply on this thought. the triplicity of the pairs of opposites and of the narrow way of balance between them, the noble middle path, is the reflection on the astral plane of the activity of spirit, soul and body; of life, consciousnes


ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

the universe, and in what the scientists call the ether; this word "ether" is a generic term covering the ocean of energies which are all inter-related and which constitute that one synthetic energy body of our planet. in approaching, therefore, the subject of telepathy, it must be carefully borne in mind that the etheric body of every form in nature is an integral part of the substantial form of god himself not the dense physical form, but what the esotericists regard as the form-making substance. we use the word god to signify the expression of the one life which animates every form on the outer objective plane. the etheric or energy body, therefore, of every human being is an integral part of the etheric body of the planet itself and consequently of the solar system. through this medium

by divine thought through the medium of their energy bodies which are an integral part of the whole. they react, however, unconsciously and unintelligently. advanced humanity, the mystics and the knowers, are becoming increasingly aware of the mind which directs the evolutionary process. when this awareness is cultivated and the individual mind is brought consciously into contact with the mind of god as it expresses itself through the illumined mind of the hierarchy of adepts, we shall have the steady growth of omniscience. this is the whole story of telepathic interplay in the true sense; it portrays the growth of that oligarchy of elect souls who will eventually rule the world, who will be chosen so to rule, and who will be recognised by the mass as eligible for that high office through

ycle. this impression is received by the three buddhas of activity for distribution to the hierarchy. d. from the planet venus, the earth's alter ego. this makes its entrance via the lord of the world and three of his council who are chosen by him at any specific time to act as recipients. these are the major entering impressions, recorded by what is glibly called "the universal mind" the mind of god, our planetary logos. there are other entering impressions, but to them i do not refer, as any reference would be meaningless to you. 2. the impression of the hierarchy by: a. shamballa itself through the medium of groups within the great council; these step down the impression which they register so that the hierarchy as a whole may cooperate with the purposes intended by those who are formin

erarchy have been received, distorted, misapplied and misinterpreted, and the task of the new group of world servers is to offset this evil. these servers are to humanity what the buddhas of activity are to shamballa, and the group of divine contemplatives (the nirmanakayas) are to the hierarchy. it might be stated therefore that: 1. the buddhas of activity are themselves impressed by the will of god as it energises the entire planetary life. 2. the nirmanakayas are impressed by the love of god as it demonstrates itself as the attractive force which impulses the plan inspired by the purpose. in other words, it is the hierarchy, impelled to action by shamballa, or the will-to-good, externalising itself as goodwill. 3. the new group of world servers are impressed by the active intelligence o

d as it energises the entire planetary life. 2. the nirmanakayas are impressed by the love of god as it demonstrates itself as the attractive force which impulses the plan inspired by the purpose. in other words, it is the hierarchy, impelled to action by shamballa, or the will-to-good, externalising itself as goodwill. 3. the new group of world servers are impressed by the active intelligence of god; they translate this divine impression and step it down in two great stages, therefore, bringing it into concrete manifestation. we now carry this conception of divine impression down to the level of the human consciousness. 3. the impression of humanity by: a. the hierarchy, through the stimulating of ideas. these demonstrate through a steadily growing and enlightened public opinion. b. the i


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

after the third initiation. there are one or two other points which might be noted here also. i note them for your enlightenment. out of all the many energies which impinge upon, pass through and produce effects upon our planet, esoteric astrology emphasises the following four types of force because they affect what might be called the personality of our earth: 1. the quality of our solar system. god is a consuming fire but god is also love. this is the teaching of both esoteric and exoteric truth. 2. the quality of the logos of our planet as it pours through the chains, the rounds, the races, and the kingdoms of nature. 3. the quality of the earth's complementary planet, which is the earth's polar opposite, esoterically considered. this planet is venus. 4. the quality of the attraction of

ikewise septenary in nature, and the forty-nine fires of brahma are the lowest manifestation of their fiery nature. each group also may be regarded as "fallen" in the cosmic sense, because involved in the building process, or the occupiers of forms of some degree of density or another. hierarchy i. the first great hierarchy is emanated from the heart of the central spiritual sun. it is the son of god himself, the first born in a cosmic sense, even as the christ was the "eldest in a vast family of brothers" and the "first flower on the human plant" the symbol of this hierarchy is the golden lotus with its twelve petals folded. the secret doctrine i. 233-250. iii. 565. it should be remembered that this hierarchy is literally the sixth, for five hierarchies have passed on, being the product o

e mode studied by the esoteric astrologer. this is the path of reality as the other is the path of illusion. this carries the disciple around the path from commencement in aries to consummation in pisces. the present method is based upon the temporary truth that ordinary man is subject to the illusory nature of manifestation and "as he thinks, so is he" when, however, he becomes hercules, the sun god (or solar angel, he begins to reverse the process (again only apparently) and a definite reorientation takes place. the teachers on the inner side, therefore, study the horoscope only in its relation to the following three entities: 1. the horoscope of the planet itself as the expression of the life of the planetary logos. this involves the studying of the horoscope of the spirit of the planet

perimposed and the "planetary pattern" then emerges. 2. the horoscope of the human family, of the fourth kingdom in nature, regarding it as an entity, which it essentially is. this is in reality the study of two horoscopes, as in the above case; the- 36- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust horoscope of the kingdom of souls, of the divine sons of god upon the mental plane, and the study of the entity which is the coherent life of the form side of the fourth kingdom in nature. this is again done by superimposing the two charts. these charts are drawn on a large scale and on a transparent material of which humanity knows nothing. upon these charts are noted the pattern which emerges when "soul and personality are brought together" and presen

who swims free in the ocean of matter" the initiate has always to express, in each sign of the zodiac, the consummation and the spiritual fruit of earlier life experience, world experiment and soul achievement. selfishness has ever to be translated into living active service, and desire has to demonstrate its transmutation in the purity of spiritual aspiration for identification with the will of god. there are one or two points which must be dealt with in order to enable you to study with certain definite ideas clearly formulated in your minds. i have hinted at them in some of my earlier books but it will be of service to refer to them again and to expand the ideas somewhat. i would have you carry them in your minds as you read and study. i have frequently referred to the fact that the en


ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

how a rabid, orthodox christian worker could become a well-known occult teacher. people might learn much by discovering how a theologically minded bible student could come to the firm conviction that the teachings of the east and of the west must be fused and blended before the true and universal religion for which the world waits could appear on earth. there is value in knowing that the love of god antedates christianity and recognises no boundaries. this was the first and most difficult lesson i had to learn and it took me a long time. it takes all fundamentalists much time to learn that god is love. they assert it but do not believe it in practice, god's practice i mean. i would like, among other things, to show how the world of human beings opened up to a very class-conscious english

petuation of the victorian era, for instance, with its ugliness, its smugness, and the excessive comfort of the upper classes (so-called) and the frightful condition under which the labouring classes struggled. it was in that well-padded, sleek and comfortable world i lived when a girl. i can imagine nothing more blighting to the human spirit than the theology of the past with the emphasis upon a god who saves a smug few and condemns the majority to perdition. i can imagine nothing more conducive to unrest, class war, hate and degradation than the economic situation of the world, then and for many decades a situation largely responsible for the present world war (1914-1945- 5- the unfinished autobiography copyright 1998 lucis trust thank god, we are on our way to better things. the group w

by circumstances, by an actively intruding conscience, and by a knowledge of what her master wanted done, to undertake certain tasks. a woman who was always scared of life (perhaps partly due to an oversheltered childhood; who is naturally so shy that even today, if she has to go to a luncheon party, has to muster the courage to ring the bell; who is very domestic and loves to cook and wash (and god knows has done her full share of it) and who hates publicity. i have never been robust but have enormous vitality. all through my life i have been forced to spend weeks and sometimes months in bed. for the last eight years i have been kept alive by medical science, but and this is one thing about which i could say i am proud i have kept going on, in spite of it all. i have found life very, ver

indicative of a divine and spiritual ferment which is leavening humanity. and yet the mystic way of introspection and of divine union must precede the occult way of intellectual realisation and divine perception. it always has in the life of the individual and of humanity as a whole. the mystic and the occult way, the way of the heart and the head, must fuse and blend and then humanity will know god and not just "feel after him if haply they may find him" this personal knowledge of god will, however, come by living normally and as beautifully as possible, by serving and by being interested in others and thus being decentralised. it will come by recognising the good life and the good in all peoples, by happiness and an intelligent appreciation of opportunity one's own as well as other peop

aged within a week and with whom she has been happy ever since. one needs to cultivate the awareness of the things of joy and happiness and not only register the- 8- the unfinished autobiography copyright 1998 lucis trust things of sorrow and difficulty. the good, as well as the bad, are a total which matters and which warrants remembrance. the first enables us to retain our belief in the love of god. the second brings discipline and feeds our aspiration. the rapturous moments when a sunset arrests our amazed attention, or the silence, deep and unbroken, of the moors and country envelop one's spirit those are points of remembrance; a skyline or a riot of color in a garden engrossing us to the exclusion of all else; friend calling to friend and a resulting hour of communion and of satisfyin


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

rust it has its roots in what is largely designated "cosmic evil" this is a perfectly meaningless phrase, but one that is symbolically descriptive of a condition in consciousness which is that of certain of the "imperfect gods" given the initial premise that deity itself is working towards a perfection past our comprehension, it may be inferred that there may exist for the gods themselves and for god (as the life of the solar system, certain limitations and certain areas or states of consciousness which still await mastering. these limitations and relative imperfections may cause definite effects in their bodies of manifestation the various planets as expressions of lives, and the solar system as the expression of a life. given also the hypothesis that these outer bodies of divinity, the p

ose bodies may be necessarily subject also to these limitations, and to the imperfections growing out of these unconquered areas of consciousness and these states of awareness, hitherto unrealised by the deities, incarnated in planetary and solar form. given the postulate that every form is a part of a still greater form, and that we do indeed "live and move and have our being" within the body of god (as st. paul expresses it) we, as integral parts of the fourth kingdom in nature, share in this general limitation and imperfection. more than this general premise is beyond our powers to grasp and to express, for the general mental equipment of the average aspirant and disciple is inadequate to the task. such terms as "cosmic evil, divine imperfection, limited areas of consciousness, the free

rfected man has any real idea of what constitutes divinity? it is surely better for us to admit that it is not possible for man to understand the deep-seated causes of that which can be seen emerging in the evolution of form life. is it not wise to face the issue and the facts, as they exist for our present realisation, and understand that just as man can enter more intelligently into the mind of god than can the lesser mind of the animal, so there may exist other and greater minds, functioning in other and higher kingdoms in nature which will surely see life more truly and more accurately than does mankind? it is possible, is it not, that the objective of evolution (as outlined and emphasised by man) may (in the last analysis) be only that partial fragment of a greater objective than he

nctioning in other and higher kingdoms in nature which will surely see life more truly and more accurately than does mankind? it is possible, is it not, that the objective of evolution (as outlined and emphasised by man) may (in the last analysis) be only that partial fragment of a greater objective than he, with his finite understanding, can grasp. the whole intent, as it lies hid in the mind of god, may be very different to what man may conceive today, and cosmic evil and cosmic good, reduced to terminologies, may lose their significance altogether, and are only to be seen through the glamour and the illusion with which man surrounds all things. the best minds of this age are only just beginning to see the first dim ray of light which is piercing this glamour, and serving first of all to

ucis trust the light thus cast, the following truth may stand revealed to those who have the expectant attitude and the open mind: deity itself is on the road towards perfection. the implications of that statement are many. in dealing with the causes of disease, we will take the position that the foundational and ultimate cosmic cause lies beyond our comprehension, and that only as the kingdom of god is revealed on earth shall we enter into some real understanding of the general widespread disease to be found upon our planet in all the four kingdoms in nature. a few basic statements can be made, however, which will be found true eventually in the macrocosmic sense, and can already be demonstrated to be true where the microcosm is intelligently concerned. 1. all disease (and this is a plati


ALICE A BAILEY21 EDUCATION IN THE NEW AGE

estion asks "what is the process of the unfoldment of the intellect in man? how does the higher mind manifest, if at all, in the growing years" it is not possible in the short time at our command to deal here with the history of the progress of mental development. a study of its racial growth will reveal much, for every child is an epitome of the whole. a study, for instance, of the growth of the god-idea in the human consciousness would prove a profitable illustration of the phenomena of thought development. a sequence of growth might most inadequately and briefly be tabulated as follows, based upon the process of unfoldment in a human being: 1. response to impact, the infant's sense awakened. he begins to hear and see. 2. response to possession and to acquisitiveness. the child begins to

th of the country to read and write and to attain a fair measure of ability to deal with figures through instruction in elementary arithmetic. these three are curiously symbolic of the whole evolutionary unfoldment of the race. reading has to do with the clothing of ideas with form and is related to the first step in the creative process, wherein deity, governed and impelled by an idea (embodying god's purpose- 16- education in the new age copyright 1998 lucis trust and plan, converted that idea into the desired substance and clothed it with the needed outer appearance. writing symbolises the method whereby the process is carried on, but it is of course far more personal in its implications. reading is concerned essentially with the realisation of a clothed idea of some kind, whereas writi

he group interests, activities and objectives. they are eventually his and he becomes group conscious. this is love. it leads to wisdom, which is love in manifested activity. self-interest becomes group interest. such should be the major objective of all true educational endeavour. love of self (self-consciousness, love of those around us (group-consciousness, become eventually love of the whole (god consciousness. such are the steps. 3. active intelligence. this concerns the unfolding of the creative nature of the conscious, spiritual man. it takes place through right use of the mind, with its power to intuit ideas, to respond to impact, to translate, analyse, and to construct forms for revelation. thus the soul of- 19- education in the new age copyright 1998 lucis trust man creates. this

lty of choice. according to the depths of a man's discontent, and of his power to see clearly, he passes from one point of temporary satisfaction to another, each time demonstrating his devotion to a desire, to a personality, to an ideal, and to a vision, until he finally unifies himself with the ideal which is the highest possible to man. this is, first of all, the soul; and then the oversoul or god. educators are therefore faced with the opportunity of dealing intelligently with the innate idealism to be found in any child, and with the interesting task of leading the youth of the world on from one realised goal to another. but this they must do in the future from the angle of the ultimate soul objective and not, as in the past, from the angle of a particular standard of national educati

ferences among human beings. if it is true that there are seven major types of energy qualifying all forms, and that these in their turn are subdivided into forty-nine types of qualified energy, the complexity of the problem emerges clearly. if it is true that all these distinctive energies play constantly upon energy-substance (spirit-matter, producing "the myriad forms which make up the form of god (bhagavad gita, xi, and that each child is the microcosmical representation (at some stage of development) of the macrocosm, the magnitude of the problem becomes evident, and the extent of our demanded service will call forth to the utmost the powers which any human being can express at any given moment in time and space. you will note that these words "in time and space" have repeatedly recur


ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

masters of the wisdom can use in the service of the plan. the pressure at this time is great upon them and the urgency of humanity's cry grows stronger in their ears. i have given you much time and thought, and earnestly i have sought to aid you on the way. my love and strength are ever yours, but not always my time and attention. my earnest prayer is that the light may enfold you and the love of god transmute your lives. for many years i have been looking ahead with definite planning and intent to the work which began in the late summer of 1936. i have sought with the knowledge of some of you to prepare you all as a group for an active participation in this future work. as i enter upon the task of preparing you for future increased usefulness and for closer cooperation, i must myself perf

ed by the mystics down the ages. their emphasis has, in the past, been laid upon the suffering which the personality experiences and the agony through which the personality goes. but in reality and from the angle of the facts, that is not the true dark night. the real "dark night" is that of the soul as it participates in the pain of humanity as a whole, in the agony of humanity's separation from god (a separation based upon illusion but not on actuality) and upon the desperation of humanity's reaching forth towards what appears to be an unresponsive god. personality pain, agony and desperation are very different things and are not concerned with the totality of pain and suffering to which mankind is subjected. i would therefore ask you to steel your souls to endurance, knowing that the hi

easy of achievement. in all times of world agony and catastrophe (such as we are at this time experiencing) a third and paralleling aspect of life appears and complicates the problem with which the disciple is faced and which he already regards as most difficult and challenging. there is (within the man) the inner disciple, oriented consciously towards the hierarchy and the life of the kingdom of god; there is the busy outer man, preoccupied with various activities, playing the part of the intelligent citizen and seeking always to shoulder his share of national and group responsibility; there is also a suffering emotional human being, bewildered oft by world agony, reacting painfully to the sorrows and distresses of his fellowmen, horrified by the appalling psychological results of world w

ence of intensity, record these words? to help you in your task, i am giving a list from which i will choose each month a phrase. send in what you think you registered each month on your full moon report. i will signify to a.a.b. the correctness, or otherwise, of your choice, by letting her know what i said. this is the list from which i will choose: 1. go in peace. 2. faith, hope and charity. 3. god keep you. 4. god bless you. 5. enter within thyself. 6. love thy brother. 7. stand in light. 8. om tat sat. 9. where art thou? 10. tread the path. 11. god guard thee. 12. enter into peace. 13. lift up thine eyes. 14. speak low, brother. 15. give love always. 16. the open gate. the work to be done is now outlined and you enter upon a fresh period of study, of effort, and of training. may i, in

in time, supersede the present world religious formulas and ceremonials. hence the importance of the efforts now being made by disciples in these new seed groups. they are in reality occupied with the process of anchoring upon earth a new religious idea or concept, a seed thought or germ of a new activity which (at some later date) will bear fruit and inaugurate a new method of drawing nearer to god. it might be of value to all disciples if i here analysed the three years' work intended to be done during the full moon periods as outlined to you by me. each year saw an addition to or expansion of the work and an enlargement of the concept. i seek now to make it all clearer to you, thus laying the foundation for the work to be done during the coming years, if you desire to continue with the


ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

t and love and power and death- 1- copyright 1998 lucis trust fulfil the purpose of the coming one. the will to save is here. the love to carry forth the work is widely spread abroad. the active aid of all who know the truth is also here. come forth, o mighty one and blend these three. construct a great defending wall. the rule of evil now must end. 1940 from the point of light within the mind of god let light stream forth into the minds of men. let light descend on earth. from the point of love within the heart of god let love stream forth into the hearts of men. may christ return to earth. from the centre where the will of god is known let purpose guide the little wills of men the purpose which the masters know and serve. from the centre which we call the race of men let the plan of love

ed. it is necessary here to remind you that psychism, so-called, can be divided into the following two groups: higher psychism lower psychism divine animal controlled uncontrolled positive negative intelligently applied automatic mediatorship mediumship these distinctions are little understood, nor is the fact appreciated that both groups of qualities indicate our divinity. all are expressions of god. there are certain psychic powers which men share in common with the animals; these powers are inherent in the animal body and are instinctual, but they have, for the vast majority, dropped below the threshold of consciousness and are unrealised and therefore useless. these are the powers, for instance, of astral clairvoyance and clairaudience, and the seeing of colours and similar phenomena

orce body (with a view to their awakening) is ever to be avoided; it will cause overstimulation and the opening of doors on to the astral plane which the student may have difficulty in closing. i cannot impress too strongly upon aspirants in all occult schools that the yoga for this transition period is the yoga of one-pointed intent, of directed purpose, of a constant practice of the presence of god, and of ordered regular meditation carried forward systematically and steadily over years of effort. when this is done with detachment and is paralleled by a life of loving service, the awakening of the centres and the raising of the sleeping fire of kundalini will go forward with safety and sanity and the whole system will be brought to the requisite stage of "aliveness" i cannot too strongly

which characterise the small mind and the beginner upon the path, and help him so to love them that they will begin to see more truly and enlarge their horizon; it will enable him to estimate truly the esoteric value of service and teach him above all to practise that harmlessness which is the outstanding quality of every- 13- the externalisation of the hierarchy copyright 1998 lucis trust son of god. a harmlessness that speaks no word that can damage another person, that thinks no thought which could poison or produce misunderstanding, and which does no action which could hurt the least of his brethren this is the main virtue which will enable the esoteric student to tread with safety the difficult path of development. where the emphasis is laid upon service to one's fellowmen and the tre

thod was strictly mental, and even today remains so; the masses, for instance, know little of plato and his theories in spite of the fact that he has moulded human minds either through acquiescence in his theories or through refutation of them down the ages. the other method is strictly emotional and so more easily colours the mass consciousness. an instance of this was the message of the love of god which christ enunciated and the emotional reaction of the masses to his life, his message, and his sacrifice. thus the need of the mental few and the emotional many has been met down the ages. in every case, the origin of the work effected and the medium whereby the race has been guided has been a human-divine consciousness; the medium has been a personality who knew and felt and was at-one wi


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

s that the subjective reality should eventually be brought forward into recognition. this can be expressed in several symbolic ways, all of them dealing with the same one fact in nature: the bringing to the birth of the christ within. the shining forth of the inner radiance or glory. the demonstration of the 2nd or the love aspect. the manifestation of the solar angel. the appearing of the son of god, the ego or the soul within. the full expression of buddhi, as it utilises manas. this emergence into manifestation is brought about through what is understood by the following terms: the refining of the bodies which form the casket or sheath hiding the reality. the process of 'unveiling' so that one by one those bodies which veil the self are brought to a point where they are simply transpare

orance, they might more rapidly assume their just responsibilities; if they realised that by the constant attempt to impose the rhythm of the solar lord upon the aggregate of the lunar lords, they were driving these lives onward to self-conscious unfoldment, they might proceed more earnestly and more intelligently. this is the message that must go forth, for all the varying aspects of the life of god are interdependent and not one proceeds onward into fuller realisation without benefitting the entire group. a few simple suggestions i will give you. these can be useful to all sincere aspirants. in the ordered regulation of the life comes eventual synthesis and the right control of time with all that eventuates therefrom. in the right elimination of that which is secondary, and in a sense of

oor. for disciples and initiates: dual the moving forward. the door is left behind. that is a happening of the past. let the cry of invocation issue forth from the deep centre of the group's clear cold light. let it evoke response from the bright centre, lying far ahead. when the demand and the response are lost in one great sound, move outward from the desert, leave the seas behind and know that god is fire. rule iv. for applicants: let the disciple tend the evocation of the fire, nourish the lesser lives and thus keep the wheel revolving. for disciples and initiates: let the group see that all the eighteen fires die down and that the lesser lives return unto the reservoir of life. this they must bring about through the evocation of the will. the lesser wheels must not for aye revolve in

where move the chohans of the race of men. they are no longer men as are the masters but having passed beyond that lesser stage, have linked themselves with the great council in the highest secret place. let the group sound a dual chord, reverberating in the halls where move the masters but finding pause and prolongation within those radiant halls where move the lights which carry out the will of god. rule viii. for applicants: when the disciple nears the portal, the greater seven must awaken and bring forth response from the lesser seven upon the double circle. for disciples and initiates: let the group find within itself response to the greater seven groups which carry out the hierarchical will with love and understanding. the group contains all seven, the perfect group. the lesser seven

den name egoic. for disciples and initiates: let the group get ready to reveal the hidden mystery. let the group demonstrate the higher meaning of the lessons learnt, and these are four and yet are one. let the group understand the law of synthesis, of unity and fusion; let the threefold mode of working with that which is dynamic carry the group together towards the higher three where the will of god holds sway; let transfiguration follow transformation and may transmutation disappear. let the o.m. be heard right at the centre of the group, proclaiming god is all. rule xiv. for applicants: listen, touch, see, apply, know. for disciples and initiates: know, express, reveal, destroy and resurrect. these are the rules for group initiation and i am dealing with them to give you a fuller unders


ALICE BAILEY THE LABOURS OF HERCULES

p of world servers interpretation of the test the purpose of the study of the hercules myth summary of lessons learned in each zodiacal sign the path of the soul through the zodiac testimony as to the effectiveness of zodiacal energies on earth life the crosses journey through the signs- 4- the labours of hercules the zodiac the presiding one looked forth upon the sons of men, who are the sons of god. he saw their light and where they stood upon the way which leads back to the heart of god. the way sweeps in a circle through the twelve great gates, and, cycle after cycle, the gates are opened and the gates are shut. the sons of god, who are the sons of men, march on. dim is the light at first. selfish the trend of human aspiration, and dark the deeds resultant. slowly men learn and, in lea

seeks the light of understanding, a struggling soul "tell him from me to return the other way and then to travel round the circle. then will he find the object of his search. watch o'er his steps and, when he has an understanding heart, an eager mind and skillful hand, bring him to me" again the centuries passed. the great wheel turned and turning, carried all the sons of men, who are the sons of god upon their way. and as these centuries passed, a group of men emerged who slowly turned the other way. they found the way. they passed the gates and struggled towards the mountain top, and towards the place of death and sacrifice. the watching teacher saw a man emerge from out this crowd, mount the fixed cross, demanding deeds to do, service to render unto god and man, and willingness to trave

r way. and as these centuries passed, a group of men emerged who slowly turned the other way. they found the way. they passed the gates and struggled towards the mountain top, and towards the place of death and sacrifice. the watching teacher saw a man emerge from out this crowd, mount the fixed cross, demanding deeds to do, service to render unto god and man, and willingness to travel the way to god. he stood before the great presiding one who works within the council chamber of the lord and heard a word go forth "obey the teacher on the way. prepare for the last tests. pass through- 5- the labours of hercules each gate and in the sphere which they reveal and guard, perform the labor which befits their sphere. learn thus the lesson and begin with love to serve the men of earth" then to th

miraculously breaks through into a world of peace and plenty, wherein all troubles come to an end, the [4] flesh ceases to annoy, and the devil comes to an untimely end. and this as the reward of a meek submission to the will of an inscrutable creator. there is, however, dawning on the human consciousness, a growing realization of innate divinity and that man is in very truth made in the image of god, and one in nature with his father in heaven. the idea of purpose and of plan is being grasped, and the entire attitude of the aspirant towards life is rapidly changing. surely it should now be possible to gain such a synthetic picture of the progress of the soul from ignorance to wisdom, from material desire to spiritual achievement that the end may be visioned from the beginning and intellig

oul from ignorance to wisdom, from material desire to spiritual achievement that the end may be visioned from the beginning and intelligent cooperation with soul purpose take the place of blind endeavor? when this comes about, the pilgrim can proceed upon his way with his face turned towards the light, and irradiated with joy. the story of the dramatic experiences of that great and ancient son of god, hercules- 6- the labours of hercules or herakles, will be found to give us just such a synthetic picture. it leaves untouched no phase in the life of the aspirant and yet links him up with cosmic enterprise. its theme will be found to be so inclusive that all of us, struggling in our present modern life, can make application to ourselves of the tests and trials, the failures and achievements


AN INTRO TO STUDY OF THE KABALAH

hing the populace; and the other a long series of treatises of a more abstruse character, designed to illustrate their secret doctrines and esoteric views. the sepher yetzirah, and the zohar or book of splendour represent the kernel of that oral instruction which the rabbis of the olden times prided themselves upon possessing, and which they have even claimed as being "the secret knowledge" which god gave to moses for the use of the priests themselves, in contradistinction to the written law intended for the masses of the people. one of the principal conceptions of the kabalah is that spiritual wisdom is attained by thirty-two paths, typified by the ten numbers and the twenty-two letters; these ten again being symbols of the divine emanations, the sephiroth, the holy voices chanting at the

end our present standard of moral life. the mosaic law, eminently valuable for many purposes to a small nation 3,000 years ago, and containing many regulations of a type showing great attention to sanitary matters, is yet marred by the application of penalties of gross cruelty and harsh treatment of erring mortals, which are hardly compatible with our modern views of what might have emanated from god the personal creator of this universe with its million worlds; and the almost entire absence of any reference to a life after death for human beings shows a materialism which needed a new revelation by jesus, whose life has earned the title of "christ" yet the orthodox of england hear this statement with incredulity, and if asked to show the passages in the old testament which insist on a life

upon their personal propaganda, or the specialities of a chapel service. religious intolerance has cursed every village of the land, and hardly a single sect has originated which has not only claimed the right to differ from others, and to criticise, but also to persecute and assign to perdition all beyond its own narrow circle. the mystic, the occultist and the theosophist do indeed do good, or god, service, by illustrating the bases and origins of all faiths by the mutual illumination that is available. by tolerance and mutual esteem much good may arise, but by the internecine struggles of religionists, every faith is injured, and religion becomes a by-word meaning intolerance, strife and vainglory, and the mark and profession of an earnest sectarian is now that he is ever ready to cond

sophy because it was at first concerned with an intimate study of the pentateuch; a research based upon the theory that every sentence, word and letter were given by divine inspiration and that no jot or tittle (the yod the smallest hebrew letter) must be neglected. the rabbis counted every word and letter, and as their numbers were represented by their letters, they counted the numeration of all god names and titles, and all proper names, and the numeration of the phrases recording divine commands. the hebrew letters and numbers were: aleph a 1 beth b, v 2 gimel g, gh 3 daleth d, dh 4 heh h 5 vau o, u, v 6 zayin z 7 cheth ch 8 teth t 9 yod i, y 10 kaph k, kh 20 lamed l 30 mem m 40 nun n 50 samekh s 60 ayin aa, ngh 70 there were also several final letters, final k, 500; final m, 600; final

e brought down from heaven by angels to primeval man, and they all believed that the first four books of the pentateuch enshrined their peculiar doctrines as well as narrated histories and laid down laws. the zohar says--if these books of the torah contain only the tales of, and the words of esau, hagar, laban and balaam, why are they called--the perfect law, the law of truth, the true witness of god--there must be a hidden meaning "woe be to the man who says that the law (torah) contains only common sayings and tales: if this were true we might even in our time compose a book of doctrine which would be more respected. no, every word has a sublime sense, and is a heavenly mystery. the law resembles an angel: to come down on earth a spiritual angel must put on a garment to be known or under


ANALYSIS OF THE 5 6 INITIATION

come from it. x the sign of "x" is that of the pentagram. the point at which they cross is of which should cover all forms of the elements in man. it is a symbol of the triumph of light. it is the descending fire of life. the pentagram is the rise of the perfection of man into an equilibrated force. 7 lvx the light descendeth into hell, and in its rising, is made perfect. the returning light from god to man, and man back to god. the light is fixed in the vault with the sign of lvx. second point of the 5=6 ceremony symbols of trapt are used to open the vault; three words consisting of three, four, and five letters each. it should be carefully noted that there is an interchange between the three chiefs throughout the entire initiation. all now repeat lvx signs with the aspirant. the aspirant

" is the free will that only the adept can process. in addition, the sacrifice of the cross is a doorway to freedom without the restriction of the law. the man and the dagger explain the final result. w is b, the tarot card being the hierophant. the dagger is the tool through which the adept/hierophant must cut through the restriction of the true will. 8 dei inacta gloria, the "unsullied glory of god" is the end of all things. the bull and chains are life, work, labor, burial, and earth. legis jugum, the "yoke of the law" is the balance between destiny and free will "it is appointed once for a man to be born and once for a man to die" c and incense are in the middle of the altar. this is the glory of arik anpin. the altar is a symbol of flashing and brilliance. it is equilibrated in itself

x of light can now be seen by the new adept. now he/she sees the cross again, not the cross of suffering, but the rose and cross of light and life. he/she hears "i am amoun, the concealed one" now osiris, the new adept, says before the sun and the moon and the heavens "before i was blind. now i see" the great light of the infinite brilliance is flashing, and the powerful and everlasting spirit of god descends! the chief adept is again the revealer of the mysteries as isis. he instructs the new adept. first, hyha is formulated, as well as trapt, and the light is brought down and cemented into the new adept via the analysis of the keyword. minutum mundum the light is shown, the radiance, and the four colors are explained. crook and scourge these are the symbols of balanced power and the ligh


ANATHEMA OF ZOS

rther than you own stench? know ye what ye think ye know for certain? fain would i be silent. yet too tolerant is this sun that cometh up to behold me, and my weakness comes of my dissatisfaction of you solicit. but be ye damned before obtaining fresh excuses of me! cursed are the resurrectionists! is there only body and soul? is there nothing beyond entity? no purchase beyond sense and desire of god than this blasting and devouring swarm ye are? oh, ye favored of your own excuses, guffaw between bites! heaven is indifferent to your salvation or catastrophe. your curveless crookedness maketh ye fallow for a queer fatality! what! i to aid your self-deception, ameliorate your decaying bodies, preserve your lamentable apotheosis of self? the sword-thrust not salve-i bring! am i your swineherd

than through hatred? there is no good understanding in your world-this bloody transition by procreation and butchery. of necessity ye hate, and love your neighbor by devouring. the prophets are nauseating and should be persecuted. objects of ridicule, their deeds cannot live through their tenets. actions are the criterion, then how can ye speak other than lies? love is cursed. your desire is your god and execration. ye shall be judged or your appetite. around me i see your configuration-again a swine from the herd. a repulsive object of charity! the curse is pronounce; for ye are slime and sweat-born, homicidally reared. and again shall your fathers call to the help of women. ye vainly labor at a rotten kingdom of good and evil. i say that heaven is catholic-and none shall enter with susce

ere is no adultery. spend the large lust and when ye are satiated ye shall pass on to something fresh. in this polite day it has become cleaner to fornicate by the wish than to enact. offend not your body nor be so stupid as to let your body offend ye. how shall it serve ye to reproach your duality? let your oath be in earnest; though better to communicate by the living act than by the word. this god-this cockatrice-is a projection of your imbecile apprehensions, your bald grossness and madhouse vanities. your love is born of fear; but far better to hate than further deception. i would make your way difficult. give and take of all men indiscriminately. i know your love and hate. inquire of red diet. within your stomach is civil war. only in self-love is procreative will. what now! shall i

cy now i habitate the waste places, a willing outcast; associate of goats, cleaner far, more honest than men. within this heterogenousness of difference, reality is hard to realize; evacuation is difficult. these spiritualists are living sepulchers. what has decayed should perish decently. cursed are they who supplicate. gods are with ye yet. therefore let ye who pray acquire this manner: self my god, foreign is thy name except in blasphemy, for i am thy iconoclast. i cast thy bread upon the waters, for i myself am meat enough. hidden in the labyrinth of the alphabet is my sacred name, the sigil of all things unknown. on earth my kingdom is eternity of desire. my wish incarnates in the belief and becomes flesh, for, i am the living truth. heaven is ecstasy; my consciousness changing and ac


ANTINOMIANISM

sue when reason endeavors to apply categories of the understanding, suitable to empirical experience, to the transcendental and absolute. he distinguishes; first, the antinomy of the conceptions of a finite and an infinite in space and time: second, of the divisibility and individuality of matter; third, of freedom and necessity; fourth, of the existence or non- existence of a necessary being, or god. antinomianism can be traced to the 2nd century gnostics (the davidists and familists are the most well known antinomian gnostic cults) from which the concept that moral law is not obligatory emerged. what is frequently misunderstood about antinomianism is this idea of non-obligatory moral law. often i see this idea distorted to mean having no morals or ethics. this is absolutely and historica

vs. left-hand path the distinction between the rhp and the lhp is one of the most misunderstood dichotomies i have personally encountered. the pagan community misunderstands it, most contemporary satanists misunderstand it, certainly mainstream religion hasn't got a clue. so, let me fill you in. the true distinction between the lhp and the rhp is one of intention: the lhp seeks a separation from god or nature for the purpose of self deification and the inherent personal responsibilities that implies. the rhp seeks to merge with god, to join the natural forces, to be with god and to allow the doctines of that god determine the degree and form of self responsibility. the rhp vs. lhp is not good against evil in the classic socialized, religious, cultural sense. it is about the most important

ces, to be with god and to allow the doctines of that god determine the degree and form of self responsibility. the rhp vs. lhp is not good against evil in the classic socialized, religious, cultural sense. it is about the most important choice a conscious being can make during his/her life. the loss of personal individuality and egocentric consciousness to the gentleness, solicitude and peace of god or fighting to maintain the individual will, the sense of self knowledge and being that the lhp recognizes as a special "gift" which enables that choice to be made, and of which carries a tremendous degree of personal responsibility to successfully manifest. the lhp seeks to retain individuality of self, the rhp seeks "oneness" with god. the lhp understands oneness as a technology that promote


APOCALYPSE MOSES

pity. but he begged him to leave him a little of it. 3 yet he hearkened not to him, but gulped down the whole; nor did it stay in his stomach, but came out of his mouth. 4 and adam said 'let us arise and go and see what has happened to them (i fear) lest the adversary may be assailing them somewhere' chapter 3. 1 and they both went and found abel murdered. i by the hand of cain his brother. 2 and god saith to michael the archangel 'say to adam:reveal not the secret that thou knowest to cain thy son, for he is a son of wrath. but grieve not, for i will give thee another son in his stead; he shall show (to thee) all that thou shalt do. do thou tell him nothing' thus spake the archangel to adam. 3 but he kept the word in his heart, and with him also eve, though they grieved concerning abel th

) all that thou shalt do. do thou tell him nothing' thus spake the archangel to adam. 3 but he kept the word in his heart, and with him also eve, though they grieved concerning abel their son. chapter 4. 1 and after this, adam knew eve his wife, and she conceived and bare seth. 2 and adam said to eve 'see! we have begotten a son in place of abel, whom cain slew, let us give glory and sacrifice to god' chapter 5. 1 and adam begat thirty sons and thirty daughters and adam lived nine hundred and thirty years; and he fell sick and cried with a loud voice and said 'let all my sons come to me that i may see them before i die' 2 and all assembled, for the earth was divided into three parts. 3 and seth his son said to him 'father adam, what is thy complaint' 4 and he saith 'my children, i am crush

it from paradise. 2 for i will set dung upon my head and will weep and pray that the lord will hearken to me and send his angel (and bring me a plant from paradise, and i will bring it thee that thy trouble may cease from thee' 3 adam saith to him 'nay, my son seth, but i have (much) sickness and trouble' seth saith to him 'and how hath this come upon thee' chapter 7. 1 and adam said to him 'when god made us, me and your mother, through whom also i die, he gave us power to eat of every tree which is in paradise, but, concerning that one only, he charged us not to eat of it, and through this one we are to die. 2 and the hour drew nigh for the angels who were guarding your mother to go up and worship the lord, and i was far from her, and the enemy knew that she was alone and gave to her, and

ise, but, concerning that one only, he charged us not to eat of it, and through this one we are to die. 2 and the hour drew nigh for the angels who were guarding your mother to go up and worship the lord, and i was far from her, and the enemy knew that she was alone and gave to her, and she ate of the tree of which she had been told not to eat. 3 then she gave also to me to eat. chapter 8. 1 'and god was wroth with us, and the lord came into paradise and called me in a terrible voice and said "adam, where art thou? and why hidest thou from my face? shall the house be able to hide itself from its builder" and he saith to me "since thou hast abandoned my covenant, i have brought upon thy body seventy-two strokes; the trouble of the first stroke is a pain of the eyes, the second stroke an aff

dam groaned sore and said 'what shall i do? i am in great distress' 2 and eve wept and said 'my lord adam, rise up and give me half of thy trouble and i will endure it; for it is on my account that this hath happened to thee, on my account thou art beset with toils and troubles' 3 but adam said to eve 'arise and go with my son seth near to paradise, and put earth upon your heads and weep and pray god to have mercy upon me and send his angel to paradise, and give me of the tree out of which the oil floweth, and bring it me, and i shall anoint myself and shall have rest from my complaint' chapter 10. 1 then seth and eve went towards paradise, and eve saw her son, and a wild beast assailing him, and eve wept and said' 2 woe is me; if i come to the day of the resurrection, all those who have s


APOCRYPHON OF JOHN

d those which are revealed, and to teach you concerning the unwavering race of the perfect man. now, therefore, lift up your face, that you may receive the things that i shall teach you today, and may tell them to your fellow spirits who are from the unwavering race of the perfect man" and i asked to know it, and he said to me "the monad is a monarchy with nothing above it. it is he who exists as god and father of everything, the invisible one who is above everything, who exists as incorruption, which is in the pure light into which no eye can look "he is the invisible spirit, of whom it is not right to think of him as a god, or something similar. for he is more than a god, since there is nothing above him, for no one lords it over him. for he does not exist in something inferior to him, s

the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 5 of 12 8/16/2006 5:17 pm had mixed with the light, it darkened the light and it became neither light nor dark, but it became dim "now the archon who is weak has three names. the first name is yaltabaoth, the second is saklas, and the third is samael. and he is impious in his arrogance which is in him. for he said 'i am god and there is no other god beside me' for he is ignorant of his strength, the place from which he had come "and the archons created seven powers for themselves, and the powers created for themselves six angels for each one until they became 365 angels. and these are the bodies belonging with the names: the first is athoth, a he has a sheep's face; the second is eloaiou, he has a donkey's face;

sabbede, he has a shining fire-face. this is the sevenness of the week "but yaltabaoth had a multitude of faces, more than all of them, so that he could put a face before all of them, according to his desire, when he is in the midst of seraphs. he shared his fire with them; therefore he became lord over them. because of the power of the glory he possessed of his mother's light, he called himself god. and he did not obey the place from which he came. and he united the seven powers in his thought with the authorities which were with him. and when he spoke it happened. and he named each power beginning with the highest: the first is goodness with the first (authority, athoth; the second is foreknowledge with the second one, eloaio; and the third is divinity with the third one, astraphaio; th

aeons which had come into being, so that he might create them like the indestructible ones. not because he had seen the indestructible ones, but the power in him, which he had taken from his mother, produced in him the likeness of the cosmos. and when he saw the creation which surrounds him, and the multitude of the angels around him which had come forth from him, he said to them 'i am a jealous god, and there is no other god beside me' but by announcing this he indicated to the angels who attended him that there exists another god. for if there were no other one, of whom would he be jealous "then the mother began to move to and fro. she became aware of the deficiency when the brightness of her light diminished. and she became dark because her consort had not agreed with her" and i said "

ich are above matter, the underside was illuminated by the appearance of his image which had been revealed. and when all the authorities and the chief archon looked, they saw the whole region of the underside which was illuminated. and through the light they saw the form of the image in the water "and he said to the authorities which attend him 'come, let us create a man according to the image of god and according to our likeness, that his image may become a light for us' and they created by means of their respective powers in correspondence with the characteristics which were given. and each authority supplied a characteristic in the form of the image which he had seen in its natural (form. he created a being according to the likeness of the first, perfect man. and they said 'let us call


ARADIA GOSPEL OF THE WITCHES

i this month have nothing gained?then there appeared to him a little shining elf, who said: tu non devi aspettarealtro che laiutare,quando fai ben lavorare.money will not come to thee,nor any help or aid canst see,unless you work industriously.then added: io non daro mai denaroma laiuto, mio caro!money i neer give, tis clear,only help to thee, my dear!then the youth understood that the moon, like god and fortune, does the most for those who dothe most for themselves. page 69 n r r r r r it would be a great gratification to me if any among those into whose hands this book may fall, whomay possess information confirming what is here set forth, would kindly either communicate it orpublish it in some form, so that it may not be lost.the children of diana, or how the fairies were born.all thing

appears to be strangely out of sight and out of mind with all historians, that the sufferings of thevast majority of mankind, or the enslaved and poor, were far greater under early christianity, or tillthe end of the middle ages and the emancipation of serfs, than they were before. the reason forthis was that in the old heathen time the humble did not know, or even dream, that all are equalbefore god, or that they had many rights, even here on earth, as slaves; for, in fact, the whole moraltendency of the new t estament is utterly opposed to slavery, or even severe servitude. every worduttered teaching christs mercy and love, humility and charity, was, in fact, a bitter reproof, not onlyto every lord in the land, but to the church itself, and its arrogant prelates. the fact that many abus

or of night and of sorcery, and it may be that this wasknown to the earliest myth-makers. so far back as the sixth century the worship of herodiasanddianaby witches was condemned by a church council at ancyra. pipernus and other writers havenoted the evident identity of herodiaswith lilith. isispreceded both.dianais very vigorously, even dramatically, set forth in this poem as the goddess of the god-forsak-en and ungodly, of thieves, harlots, and, truthfully enough, of the minions of the moon, as falstaffwould have fain had them called. it was recognised in ancient rome, as it is in modern india, that nohuman being canbe so bad or vile as to have forfeited all right to divine protection of some kind orother, and dianawas this protectress. it my be as well to observe here, that among all f

t were, out of infinitenature or the primal source by penance and study. i mention this because a reviewer hasreproached me with exaggerating the degree to which diabolism introduced by the church since1500 is deficient in italy. but in fact, among the higher class of witches, or in their traditions, it ishardly to be found at all. in christian diabolism the witch never dares to threaten satan or god, orany of the trinity or angels, for the whole system is based on the conception of a church and ofobedience.the herb concordia probably takes its name from that of the goddess concordia, who was repre-sented as holding a branch. it plays a great part in witchcraft, after verbena and rue. page 60 incantation.i boil the cluster of concordiat o keep in concord and at peace with melaverna, that s

ughter among the gods, who made the matter right by orderingthe head to join the body, and bidding lavernapay up her debts, which she did.then jovespoke and said: here is a roguish goddess without a duty (or a worshipper, while there are in rome innumerablethieves, sharpers, cheats, and rascals ladri, bindolini, truffatori e scrocconi who live by deceit.these good folk have neither a church nor a god, and it is a great pity, for even the very devilshave their master, satan, as the head of the family. therefore, i command that in future lavernashall be the goddess of all the knaves or dishonest tradesman, with the whole rubbish and refuse ofthe human race, who have been hitherto without a god or a devil, inasmuch as they have been toodespicable for the one or the other. page 57 n r r r r r


ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

eflections and analogies (i) in the old knightly corporations the candidate was required to produce proofs of noble birth, and the strict observance demanded these at the beginning, but owing to obvious difficulties is said to have ended by furnishing patents at need (2) in the military order of hospitallers of the holy sepulchre of jerusalern, he undertook, as in others, to protect the church of god, with which may be compared modern masonic injunctions in the temple and holy sepulchre to maintain and defend the holy christian faith (3) again at his knighting he was "made, created and constituted now and for ever" which is identical, word for word, with the formula of another masonic chivalry, and will not be unknown to many. but the appeal of the new foundations was set in an6ther direct

lloried- and in particular by attraction towards occult arts and supposed hidden knowledge. advanced persons were ceasing to believe in the priest but were disposed to believe in the sorcerer, and the templars had been accused of magic, of worshipping a strange idol, the last suggestion- for some obscure reason- being not altogether indifferent to many who had slipped the anchor of their faith in god. beyond these frivolities and the foolish minds that cherished them, there were other persons who were neither in the school of a rather cheap infidelity nor in that of common superstition, but who looked seriously for light to the east and for its imagined traditional wisdom handed down from past ages. they may have been dreamers also, but they were less or more zealous students after their o

. out of such elements were begotten some at least of the templar rites and they grew from more to more, till this particular aspect culminated in the templar dramas of werner, in which an order concealed through the ages and perpetuated through saintly custodians reveals to a chosen few among knights templar some part of its secret doctrine-the identity of christ and horus, of mary the mother of god, and isis the queen of heaven. the root of these dreams on doctrine and myth transfigured through the ages- with a heart of reality behind it- will be found, as it seems to me, in occult derivations from templar ritual which belong to circa 1782 and are still in vigilant custody on the continent of europe. i mention this lest it should be thought that the intimations of a german poet, though h

ose masonic emperors to whom we are indebted for the first form of the scottish rite, ancient and accepted. it is not impossible that its foundation is referable to the first of these dates, when it superposed on the three craft grades as follows (i) grade of scottish master of st. andrew of the thistle, being the fourth grade of masonry "in which allegory dissolves (2) grade of sublime knight of god and of his temple, being the fifth and last grade of free masonry. at a later period, however, it became the seventh grade of the rite, owing to the introduction of an elect degree which took the number 5 under the title of knight of the eagle, followed by an illustrious degree, occupying the sixth place and denominated knight of the holy sepulchre. the grade final in both enumerations- otherw

temple, being the fifth and last grade of free masonry. at a later period, however, it became the seventh grade of the rite, owing to the introduction of an elect degree which took the number 5 under the title of knight of the eagle, followed by an illustrious degree, occupying the sixth place and denominated knight of the holy sepulchre. the grade final in both enumerations- otherwise knight of god- presented a peculiar, as it was also an early version of the perpetuation story, from which it follows that the clermont rite was templar. i have so far failed to trace any copy of the ritual in this country with the exception of that which has been placed recently in my hands, an example of the discoveries that await research in continental archives. the templar element- which may be called


BALANONES TEMPLE OF SET FAQ

f growing toward some outwardly determined standard. a slightly more detailed introduction can be found in the ref> 2.0 philosophy 2.1 xeper- perhaps the best discussion of xeper available online is magus don webb's, found at: http//www.xeper.org/pub/tos/xeper2.html- balanone: setian philosophy centers around the egyptian concept of xeper (often spelled khepher, personified by the egyptian neter (god) xepera (khephra, a concept that can be translated to "self improvement" or perhaps "be all yo u can be" though that statement above seems simple enough, the study and pursuit of xeper has proven complex and long, intriguing and challenging enough to keep setians occupied for a life time- apr 28, 1996, priest roger whitaker, xepera-l: xeper describes a methodology for manifestation. you cannot


BANISHING THE SLAVE GODS

's book of thoth: tarot take out the devil and tower cards. you can: a. masturbate while gazing upon the tower card equating its symbology with the procreative force you are generating through arousal, then while holding back orgasm karezza switch attention to the devil card. focus on the "third eye" that is depicted on the goat. take on the head of the goat as in the manner of an assumption of a god form. as your sexual arousal begins to reach its pitch. imagine the focused force of that energy opening and shining out, projecting the pentagram as analogous to a laser projecting an image on a surface. with practice, you will eventually be able to summon this process by sheer will alone when the n arises. also, at the beginning stages you may choose to charge a sigil with the semen you will

on. this is one of the secrets of initiating via shaktipat quickening of the energies now, for those of you who may have anticipated that this rite of attack/curse/blessing was going to be one of destruction. i offer no seeapology. this is a rite to cause change. it is only "black" in the sense that you are causing change to a weaker will whose objective is to enslave you to their particular borg god. love is the law, love under will. in illuminated iconoclasm, panoptebaphomantis luciferian\satanic mass (for 1-2 practitioners) if indoors, preperation of the temple: incense to be burnt (peferably hazel, chalice of strong wine, black candles (if using circle candles may be color coded represenitive of the 4 elements, wafer\bread on the altar two candles, one on the left (black, one on right


BAPHOMANTIS LUCIFERIAN SATANIC MASS

d my undying love. accept me now and forever, as your own, blood of your own blood, flesh of your own flesh, eternally as your own son. veni, omnipotens aeternae diabolus, hail lucifer! after return to the altar, pick up the host hold it up and say: behold the body of yeshua the deciever. i invoke thee into this wafer. you who come to enslave the race of man. you were sent by he who calls himself god, to strengthen the chains of bondage. i invoke you in order to brake the chains of bondage and kindle the fires of freedom. yes, you have gained many followers and sheep of your fold but now the tide is turning and your flock is learning the truth. in the name of lucifer, the daemons and legions. i condemn thee to the abyss and free the souls of all you have taken. this host is your filth that


BASIL VALENTINE TWELVE KEYS

of basilius valentinus, the benedictine concerning the great stone of the ancient sages. when i had emptied to the dregs the cup of human suffering, i was led to consider the wretchedness of this world, and the fearful consequences of our first parents disobedience. then i saw that there was no hope of repentance for mankind, that they were getting worse day by day, and that for their impenitence god s everlasting punishment was hanging over them; and i made haste to withdraw myself from the evil world, to bid farewell to it, and to devote myself to the service of god. when i had spent some years at the monastery, i found that after i had performed my work and my daily devotions i still had some time on my hands. this i did not wish to pass in idleness, lest my evil thoughts should lead me

bid farewell to it, and to devote myself to the service of god. when i had spent some years at the monastery, i found that after i had performed my work and my daily devotions i still had some time on my hands. this i did not wish to pass in idleness, lest my evil thoughts should lead me into new sins; and so i determined to use it for the study and investigation of those natural secrets by which god has shadowed out twelve keys of basil valentine 4 of 95 eternal things. so i read a great many books in our monastery written in olden times by philosophers who had pursued the same study, and was thereby stimulated to a more ardent desire of knowing that which they also knew. though i did not make much progress at first, yet at last god granted my earnest prayer, and opened my eyes that i mig

knew. though i did not make much progress at first, yet at last god granted my earnest prayer, and opened my eyes that i might see what others had seen before me. in the convent there was a brother, who was afflicted with a severe disease of the kidneys, and to whom none of the many physicians he had consulted had been able to give even momentary relief. so he had committed himself to the hand of god, and despaired of all human aid. as i loved him, i gathered all manner of herbs, extracted their salts, and distilled various medicines. but none of them seemed to do him the slightest good, and after six years i found that i had tried every possible vegetable substance, without any beneficial effect. at last i determined to devote myself to the study of the powers and virtues which god has la

distilled various medicines. but none of them seemed to do him the slightest good, and after six years i found that i had tried every possible vegetable substance, without any beneficial effect. at last i determined to devote myself to the study of the powers and virtues which god has laid into metals and minerals and the more i searched the more i found. one discovery led to another, and, after god had permitted unto me many experiments, i twelve keys of basil valentine 5 of 95 understood clearly the nature and properties, and the secret potency, imparted by god to minerals and metals. among the mineral substances i found one which exhibited many colours, and proved to be of the greatest efficacy in art. the spiritual essence of this substance i extracted, and therewith restored our sick

st efficacy in art. the spiritual essence of this substance i extracted, and therewith restored our sick brother, in a few days, to perfect health. for the strength of this spirit was so great as to quicken the prostrate spirit of my diseased brother, who, from that day to the day of his death, remembered me in his hourly prayers. and his prayers, together with my own diligence, so prevailed with god, that there was revealed to me that great secret which god ever conceals from those who are wise in their own conceits. thus have i been wishing to reveal to you in this treatise, as far as may be lawful to me, the stone of the ancients, that you, too, might possess the knowledge of this highest of earthly treasures for your health and comfort in this valley of sorrow. i write about it, not fo


BEHOLDERS OF NIGHT

the spirit and flesh. that the watchers and fallen ones, led by azazel[1] lucifer, called later iblis, understood the immortality of the psyche is between the path of the not-seen, the shadow and darkness which cultivates the black flame itself. the witchcraft tradition was explored in essence by the practitioners of yatuk dinoih[2, or persian witchcraft of which emerged from the sorcerous shadow-god ahriman, the darkness which would create flesh. ahriman is a pitch-black representative of the hidden and the secret, from which the profane should not see. ahriman and its female counterpart, az[3, are the early fountainheads of the gnosis of the sabbat or al-zabbat, the freedom from the trappings of flesh and the awakening of the nightside consciousness. this is the primal gnosis of sorcery

eak free from the accepted order, an often unfertile result of the dayside world of the humanistic fellowship, which in time, leads to a stasis of being. it is in the solitude of the shadow can then the essence be revealed, to present the endless possibility of becoming. the adversary is called and known by many names and titles. among them are such as shaitan, iblis, satan, lucifer and set. such god forms are masks of the prince of darkness who within ourselves offers freedom and divinity for those willing to strive for it. the adversary itself is the gateway from which we discover our own will, or direction of endless possibility of desire. this is the very conscious gift of the artist austin osman spare, whom of witch blood, gave us the gift of self liberation in the form of the grimoir

beration, isolation and transformation. just as lucifer/azazel fell from the sphere of light to the darkness of the earth, shall a new knowledge be gained in the exploration of the chthonic realms of the psyche. from tasting and knowing the darkness shall the light be controlled and mastered unto the self. one of the specific focuses of the sabbatic path is one rising to acknowledge that the only god is the self, from which all other god and goddess find their existence in, it is from the well spring of the abyss (the subconscious) that we nourish our great famulus and demonium of the depths. the individual will then soon realize that there is no god and there is no devil, yet we as the image of the adversary, are both god and the master of the devil, the gifts of the fallen angels themsel

e black light by peter lamborn wilson. gnosis magazine [2] yatuk dinoih, a grimoire of persian and left hand path witchcraft by michael w. ford [3] lilith, awlraun-lilith, see azothoz by michael w. ford [4] azothoz, a book of the adversary by michael w. ford [5] yatuk dinoih, the ritual of infernal union [6] the black flame is the essence of the isolated divinity of self, the unity of the sethian god form of the individual. see azothoz, lords of the left hand path by stephen flowers and the diabolicon by michael aquino [7] fire and ice and lords of the left hand path by stephen flowers [8] ayn al-qozat explained iblis/satan as the gateway between worlds, or the imagination from which we shall manifest ideas [9] shades of algol, a grimoire of left hand path and sabbatic witchcraft by michae


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

of serpent deities (klu) and other malevolent spirits. it is in the intermediate spaces just above the surface of the earth where the various classes of worldly deities are found, making close interaction with humans possible.13 once buddhism came to tibet, the country adopted the universal buddhist cosmology of sa.s.ra, the realm of birth, death, and rebirth. sa.s.ra consists of six realms: the god, demi-god, human, animal, hungry ghost, and hell realms. the previous schema now intersects this buddhist system. the subterranean realm is associated with the hell realms; the hungry ghost realm overlaps the surface realm of humans, which also includes a host of diverse demonic beings; the human and animal realms are also found on the surface; and the heaven realm is where the gods and demi-g

ly malevolent spirits endowed with the nature of their namesake. they create obstacles, usually to prevent the successful completion of rituals or to prevent success on the path to enlightenment. they were opposed to the buddhist teachings in their past lives, are said to be black in color, and eat human flesh. the sanskrit word associated with them refers to the kind of behavior exhibited by the god m.ra, the personification of sa.s.ra, who attempted and ultimately failed to hinder the enlightenment of the historical buddha..kyamuni. 3. flesh-eating demons (tib. srin po; skt. r.k.asa: as with the obstacle demons, the most common attribute of flesh-eating demons is implied by their name. they are associated with the indian demons called r.k.asa, the most popular demons encountered in india

on the proper care of these geographical sites. for instance, a chief or king whose life-force is bound to a forest will fall ill and die if that forest is cut down. also, a person s life-force can wander or even be stolen from them by malicious deities. rituals must be performed to appease such forces and replace the life-force. samuel speculates that the homophonic similarity between the words god (lha) and life-force (bla) is not a coincidence and is tied to an ancient belief that the two were ultimately the same, given the indigenous nature of deities as abiding in local mountains and rivers. he claims that gods came out of an anthropomorphization of this binding force, possibly enhanced by buddhist influence, while the life-force retains its original, more intangible nature.23 the li

f a deity is what propels these figures through historical time due to their importance as foci for ritual practice. however, some deities attain a degree of cultural significance that necessitates a much more dynamic role within tibetan history and society. this role is observable in the position of the oracle. as the english word connotes, a tibetan oracle is a person who acts as a vessel for a god or gods as a means of providing authoritative prophecy and advice, which are usually expounded from within a trance state.151 the direct communion between the god speaking through the oracle and the audience that attends such sessions shows a palpable relationship between the divine and the members of the community who engage in this process. even community members absent from a session recogn

on in tibet broadly and its various features as a means to develop a theoretical understanding of tsiu marpo s place within 151 diemberger (2005, p. 127) provides an argument for why the english word "oracle" is apt in describing this practice despite reservations about its usage by such figures as the fourteenth dalai lama. her usage depends heavily on the practice as it involves the speech of a god expressed through the individual. another common english word used synonymously with oracle is "medium" 113 it. the studies that exist on tibetan oracles show the tradition to be quite diverse and heterogeneous; however, there are some basic universal elements indicative of an oracle cult.152 there are a number of tibetan words that refer to oracles: kuten (sku rten "bodily receptacle" lhabap


BLACK SERPENT1

professional can tell you whether or not you have a case. 11 are we headed for a theocracy? by geifodd ap pwyll the growing threat of a christian theocracy, and what demonolators and satanists can do about it in recent years, we have seen a dazzling swing of the american political pendulum toward the right. particularly, toward the *religious* right. some evangelical christians are trying to put "god" in the public square. some people are trying everything within their power to force the teaching of "intelligent design (the next step in the evolution of creationism) upon american school curriculums. and as we have seen with our current president, george w. bush, declarations of "faith" have become a good way for seeking public office. on televangelist programs, such as the fodder one might

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

en in private christian schools. upon growing into adulthood, these children will be expected to work for the elimination of the first amendment, as their numbers grow larger. the dominionists believe that they will not have to forcefully take over the country. they expect that people will naturally and peacefully convert to their way of doing things. it's only a matter of "spreading the power of god's word" in other words, it's a matter of milking the first amendment for all it's worth and proselytizing until this particular brand of christianity grows to become the largest in the u.s; then, once they have become the majority, remove the first amendment and begin incorporating biblical commandments and punishments into american law. now i bet that many of my demonolator and satanist reade

other earth-based daemons will look kindly upon the practitioner for an entire year. magick for new jobs, letting go of the past, stability, and help with mundane issues (i.e. finding a new place to live, house blessings etc) can be done during the rites to belphegore. belphegore/belphegor has been a demon of discovery, invention, riches, and sloth (one of the deadly sins. originally an assyrian god, baal poer, he ruled over lust. in kabbalistic writings he was the opposite polarity of the sixth sephiroth. he is an earth daemon. in the dukante hierarchy he is listed as a weapons master, a war daemon, and a daemon to be called on for gain in the material world. artwork by l. breton from dictionnaire infernal by j. collin de plancy (paris 1863, 7th edition. 27 daemon word search by adrianna

the destroyer 5. his fire burns as the sun. 6. to present as an act of worship.(plural) 7. the most personal offering you can make. 8. an appeal or prayer for evil or misfortune to befall someone or something. 9. an elevated place or structure before which religious ceremonies may be enacted. 10. daemoness of hatred 11. we to the demonic plane by way of a meditation practice. 12. the philistine god of the ocean (serpent) 13. a ritual implement used to invoke. 14. one that performs the duties of a servant to another; an attendant. 15. a song of praise or thanksgiving to god or a deity down 9. demon of lust 16. in the dukante hierarchy he is twin to lucifer and a militant, controlling daemon. 17. the nine divinities represent the natural in the universe. 18. priestess of battle. 19. daemo


BLACK WITCHCRAFT

means in the darkness, the path. the order of phosphorus is symbolic of fire illuminated from clay, of light emerging from darkness. the magicians and witches of this 'skir-hand' guild are 2 equally focused on not only low sorcery, but utilizing the hidden nature of darkness to reveal light within themselves. here we find the foundation and essence of baphomet, the father of wisdom. the sabbatic god is both the union of the beast and the whore, ahriman (satan, samael) and az (lilith, babalon) which beget cain (by the circle of leviathan, the serpent of the depths. an initiatory image of cain as baphomet (by soror lilitu azhdeha) may be found in the book of cain and represents the black lord of the sabbat as a form of the adversary. a representation of this path may be found in my publicat

terial to seek in the aforementioned titles as well as works by kenneth grant who continued the initiatic work of crowley and spare from the 1950 s onward. symbolism and commitment the model of left hand path sexual magick is a challenge which moves beyond the constraints of sociological limitation; it is taboo without psychological degradation, self-motivational empowerment through becoming as a god or goddess, to discover your weaknesses and strengths. adamu forbidden sexual magick the definitions of the left hand path has long been a clouded and often misunderstood definition. essentially, the left hand path is by universal perception as being the mutation or transformation of consciousness into a divinity or divine conscious, this is done by the process of the practice of magick and so

the maskhara of the arabic and asian tribes, austin osman spare s zos kia cultus, etc. there are numerous rituals explored by luciferian sabbat practitioners within the order of phosphorus and the black order of the dragon which utilize old methods of lycanthropy and the shedding of flesh, of shape shifting by dream in therion form to go forth to the erotic convulsions of the infernal sabbat. the god of luciferian witchcraft is seth-an, or set (the same as samael, satan. this is the egyptian prince of darkness, a lord of chaos and sorcerous power. set should not be considered merely a god in an anthropomorphic sense, rather a deific force which is the very essence of our being. when azazel or lucifer brought to cain the black flame of consciousness, this was as too set s gift to mankind. b

called diabolus, that is, flowing downwards: that he which swelled with pride, determined to reign in high places, fell flowing downwards to the lowest parts, like the torrent of a violent stream. the fourth book of occult philosophy it is written in the bible that samael/satan fell from heaven as lightening, being a flash downwards, who before the fall, was a guarding seraph around the throne of god. after his fall he was a master of death, the very poison of god yet he was also a giver of life, being the father between fallen angel and woman. in later jewish writings, samael is associated with the name malkira, which morris jastrow jr. associated with malik- ra, being the evil angel and the name matanbuchus, being a form of angro-mainyush or ahriman. here does the circle become closed an

cal bodies and join with others sexually. it is suggested also by writers 7 kaufmann kohler, w.h. bennett and louis ginzberg that the children of cain spent their days at the foot of a mountain (eden) practicing in wild orgies with the music of lucifer through that created by jubal. women, the first pairikas or faeries/witches, in their beautiful appearances, invited the sons of seth (children of god) and copulated with them, bearing other children. this jewish folklore presents the earliest forms of the witches sabbat as a luciferian celebration and practice of sexual magick. to philo, likewise, cain is the type of avarice, of "folly and impiety("de cherubim" xx, and of self-love("de sacrificiis abelis et caini "quod deterius potiori insidiari soleat" 10 "he built a city (gen. iv. 17) mea


BLAVATSKY H P ANTHROPOGENESIS

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

of the same family" these are the seven kings of edom to whom reference is made in the kabala; the first race, which was imperfect, i.e, was born before the "balance (sexes) existed, and which was therefore destroyed (zohar, siphrah dzeniouta, idrah suta, 2928, la kabbale, p. 205 "seven kings, brethren, appeared and begat children, 6,000 in number were their peoples (hibbert lectures, p. 372. the god nergas (death) destroyed them "how did he destroy them "by bringing into equilibrium (or balance) those who did not yet exist (siphrah dzeniouta. they were "destroyed" as a race, by being merged in their own progeny (by exudation; that is to say, the sexless race reincarnated in the bisexual[[footnote(s[[footnote continued from previous page] is esoterically a septenary which represents seven

enary which represents seven men, or rather groups of men. for the first adam- the kadmon- is the synthesis of the ten sephiroth. of these, the upper triad remains in the archetypal world as the future "trinity" while the seven lower sephiroth create the manifested material world; and this septenate is the second adam. genesis, and the mysteries upon which it was fabricated, came from egypt. the "god" of the 1st chapter of genesis is the logos, and the "lord god" of the 2nd chapter the creative elohim- the lower powers* thus saith pymander "this is the mystery that to this day was hidden. nature being mingled with the heavenly man (elohim, or dhyanis, brought forth a wonder. seven men, all males and females (hermaphrodite. according to the nature of the seven governors- book ii. v. 29- or

subsequently (2) that the babylonians recognised two principal races at the time of the fall, the race of the gods (the ethereal doubles of the pitris, having preceded these two. this is sir h. rawlinson's opinion. these "races" are our second and third root-races (3) that these seven gods, each of whom created a man, or group of men, were "the gods imprisoned or incarnated" these gods were: the god zi; the god ziku (noble life, director of purity; the god mirku (noble crown "saviour from death of the gods (later on) imprisoned, and the creator of "the dark race which his hand has made" the god libzu "wise among the gods; the god nissi. and the god suhhab; and hea or sa, their synthesis, the god of wisdom and of the deep, identified with oannes-dagon, at the time of the fall, and called (

hellenic sanctuaries, loved to visit annually his far-away country, where the sun was said never to set for one half of the year[[eggus gar nuktos te kai ematos eisi keleuthoi, says a verse in the odyssey (x. 86. but historically, or better, perhaps, ethnologically and geologically, the meaning is different. the land of the hyperboreans, the country that extended beyond boreas, the frozen-hearted god of snows and hurricanes, who loved to slumber heavily on the chain of mount riphaeus, was neither an ideal country, as surmised by the mythologists, nor yet a land in the neighbourhood of scythia and the danube* it was a real continent, a bona-fide land which knew no winter in those early days, nor have its sorry remains more than one night and day during the year, even now. the nocturnal shad


BLAVATSKY H P COSMOGENESIS

of personalities, dogmatic beliefs and special religions. moreover, esoteric philosophy reconciles all religions, strips every one of its outward, human garments, and shows the root of each to be identical with that of every other great religion. it proves the necessity of an absolute divine principle in nature. it denies deity no more than it does the sun. esoteric philosophy has never rejected god in nature, nor deity as the absolute and abstract ens. it only refuses to accept any of the gods of the so-called monotheistic religions, gods created by man in his own image and likeness, a blasphemous and sorry caricature of the ever unknowable. furthermore, the records we mean to place before the reader embrace the esoteric tenets of the whole world since the beginning of our humanity, and

'bah will be forgiven for the sake of the dust of christian churches" to this, professor max muller replies "the sins of islam are as worthless as the dust of christianity. on the day of resurrection both muhammadans and christians will see the vanity of their religious doctrines. men fight about religion on earth- in heaven they shall find out that there is only one true religion- the worship of god's spirit* in other words "there is no religion (or law) higher than truth "satyat nasti paro dharmah- the motto of the maharajah of benares, adopted by the theosophical society. as already said in the preface, the secret doctrine is not a version of "isis unveiled- as originally intended. it is a volume explanatory of[[footnote(s "lectures on the science of religion" by f. max muller, p. 257[[

can well understand, and covers the ground from the beginning. the old book, having described cosmic evolution and explained the origin of everything on earth, including physical man, after giving the true history of the races from the first down to the fifth (our) race, goes no further. it stops short at the beginning of the kali yuga just 4989 years ago at the death of krishna, the bright "sun-god" the once living hero and reformer. but there exists another book. none of its possessors regard it as very ancient, as it was born with, and is only as old as the black age[[footnote(s* rabbi jehoshua ben chananea, who died about a.d. 72, openly declared that he had performed "miracles" by means of the book of sepher jezireh, and challenged every sceptic. franck, quoting from the babylonian t

ding, and being the cause of, every[[footnote(s[[footnote continued from previous page] that absolute wisdom which transcends the ideas of time and space. mind, as we know it, is resolvable into states of consciousness, of varying duration, intensity, complexity, etc- all, in the ultimate, resting on sensation, which is again maya. sensation, again, necessarily postulates limitation. the personal god of orthodox theism perceives, thinks, and is affected by emotion; he repents and feels "fierce anger" but the notion of such mental states clearly involves the unthinkable postulate of the externality of the exciting stimuli, to say nothing of the impossibility of ascribing changelessness to a being whose emotions fluctuate with events in the worlds he presides over. the conceptions of a perso

of orthodox theism perceives, thinks, and is affected by emotion; he repents and feels "fierce anger" but the notion of such mental states clearly involves the unthinkable postulate of the externality of the exciting stimuli, to say nothing of the impossibility of ascribing changelessness to a being whose emotions fluctuate with events in the worlds he presides over. the conceptions of a personal god as changeless and infinite are thus unpsychological and, what is worse, unphilosophical* plato proves himself an initiate, when saying in cratylus that[[theos] is derived from the verb[[theein "to move "to run" as the first astronomers who observed the motions of the heavenly bodies called the planets[[theoi, the gods (see book ii "symbolism of the cross and circle) later, the word produced an


BLUE EQUINOX

f the light, o man! my man! come careering out of the night of pan! io pan! io pan! io pan! come over the sea from sicily and from arcady! roaming as bacchus, with fauns and pards and nymphs and satyrs for thy guards, on a milk-white ass, come over the sea to me, to me, come with apollo in bridal dress (shepherdess and pythoness) come with artemis, silken shod, and wash thy white thigh, beautiful god, in the moon of the woods, on the marble mount, the dimpled dawn of the amber fount! dip the purple of passionate prayer in the crimson shrine, the scarlet snare, the soul that startles in eyes of blue to watch thy wantonness weeping through the tangled grove, the gnarled bole the equinox 6 of the living tree that is spirit and soul and body and brain- come over the sea (io pan! io pan) devil

, in the moon of the woods, on the marble mount, the dimpled dawn of the amber fount! dip the purple of passionate prayer in the crimson shrine, the scarlet snare, the soul that startles in eyes of blue to watch thy wantonness weeping through the tangled grove, the gnarled bole the equinox 6 of the living tree that is spirit and soul and body and brain- come over the sea (io pan! io pan) devil or god, to me, to me, my man! my man! come with trumpets sounding shrill over the hill! come with drums low muttering from the spring! come with flute and come with pipe! am i not ripe? i, who wait and writhe and wrestle with air that hath no boughs to nestle my body, weary of empty clasp, strong as a lion and sharp as an asp- come, o come! i am numb with the lonely lust of devildom. thrust the sword

le my body, weary of empty clasp, strong as a lion and sharp as an asp- come, o come! i am numb with the lonely lust of devildom. thrust the sword through the galling fetter, all-devourer, all-begetter; give me the sign of the open eye, and the token erect of thorny thigh, and the word of madness and mystery, o pan! io pan! io pan! io pan pan! pan pan! pan, i am a man: do as thou wilt, as a great god can, o pan! io pan! io pan! io pan pan! i am awake in the grip of the snake. the eagle slashes with beak and claw; hymn to pan 7 the gods withdraw: the great beasts come, io pan! i am borne to death on the horn of the unicorn. i am pan! io pan! io pan pan! pan! i am thy mate, i am thy man, goat of thy flock, i am gold, i am god, flesh to thy bone, flower to thy rod. with hoofs of steel i race

hes all instructions and pronouncements of the a.a. and o.t.o. it also publishes such poetry, drama, fiction, and essays, as are sympathetic to this programme, so far as space permits. the equinox is so called, firstly because it is the comment upon the word of the new on, qelhma, which was given at the equinox of the gods, when the crowned and conquering child, horus, took the place of the dying god, osiris (the equinox marks a period of a fresh influx of force from our father the sun) secondly, in accordance with this, publication takes place at the equinoxes of spring and autumn of each year. the rule of the a.a. is to alternate 5 years of silence with 5 years of speech. hence publication has been from 1909-1914, an v-ix; and now from 1919-1924, an xv-xix. love is the law, love under wi

ven to the practicus, as in this book is the ultimate foundation of the highest theoretical qabalah, and liber dcccxiii to the philosophus, as it is the foundation of the highest practical qabalah. liber vi. liber o vel manus et sagitt. the instructions given in this book are too loose to find place in the class d publications. instructions given for elementary study of the qabalah, assumption of god forms, vibrations of divine names, the rituals of curriculum of a.a. 29 pentagram and hexagram, and their uses in protection and invocation, a method of obtaining astral visions so called, and an instruction in the practice called rising on the planes. liber ix. liber e vel exercitiorum. this book instructs the aspirant in the necessity of keeping a record. suggests methods of testing physical


BOOK OF ENOCH

enoch the book of enoch a modern english translation of the ethiopian book of enoch with introduction and notes by andy mccracken special thanks to bredren jason naphtali who found this translation (by m. knibb) of the ethiopian text in the s.o.a.s. library at the university of london. contents introduction history of the book of enoch condition of the text the book (1) the blessing of enoch (2) god's laws (3) rebels amongst the watchers (4) the most high of the watchers speaks out (5) enoch meets the holy watchers (6) the book of reproof (7) enoch stays for a while with the watchers (8) the angels who keep watch (9) the fragrant trees (10) the book of methuselah (11) the book of noah (12) the book of parables (13) the storehouses (14) the revolutions of the lights (15) enoch's letter to

s show that this is the same book, and that the ethiopians have preserved it well. in the end i was convinced that the book is really enoch s true account of otherwise forgotten events that occurred in early times; events that we have no other surviving records of. enoch left us a book that describes people of an advanced culture; blond-haired people that enoch s people considered to be angels of god, and it was written on the angels instruction. the standard academic view seems to be that some slightly demented religious fanatic wrote the book- not long before the earliest provable fragments (200 or 300bc. i think it is impossible to support this view. such an author would have to be able to write the entire book from the point of view of a person who knows nothing of countries with names

enoch is mainly the story of what occurred whereas the second part is mainly written from the notes that enoch took while he was with the watchers. additionally, the end of noah s short book conveniently serves as an introduction to enoch s book of parables. andy mccracken (august 2002) the book of enoch 1) the blessing of enoch book from the ashes of angelsthe main theme is that of destruction; god is going to clear away the sinners, so that good people can have peace. this is the flood of noah which was still some way off when enoch wrote the book, although there are details of a second end later in the book (see the 10 weeks. 1.1] these are the words of the blessing of enoch; according to which he blessed the chosen and righteous who must be present on the day of distress, which is app

an whose eyes were opened by the lord, and he saw a holy vision in the heavens, which the angels showed to me. and i heard everything from them, and i understood what i saw: but not for this generation, but for a distant generation that will come. 1.3] concerning the chosen i spoke; and i uttered a parable concerning them: the holy and great one will come out of his dwelling. 1.4] and the eternal god will tread from there upon mount sinai, and he will appear with his host, and will appear in the strength of his power from heaven. 1.5] and all will be afraid, and the watchers will shake, and fear and great trembling will seize them, up to the ends of the earth. 1.6] and the high mountains will be shaken; and the high hills will be laid low and will melt like wax in a flame. 1.7] and the ear

1.6] and the high mountains will be shaken; and the high hills will be laid low and will melt like wax in a flame. 1.7] and the earth will sink, and everything that is on the earth will be destroyed, and there will be judgment upon all, and upon all the righteous. 1.8] but for the righteous: he will make peace, and he will keep safe the chosen, and mercy will be upon them. they will all belong to god, and will prosper and be blessed, and the light of god will shine on them. 1.9] and behold! he comes with ten thousand holy ones; to execute judgment upon them and to destroy the impious, and to contend with all flesh concerning everything that the sinners and the impious have done and wrought against him. 2) god's laws 2.1] contemplate all the events in the sky; how the lights in the sky do n


BOOK OF JASHAR

t idiosyncratic document may still be worthy of some interest today. a longer commentary and a shorter apology are also included here *the internet now includes other sites on this rich literary tradition [1 [2, and readers who seek the best current scholarship are urged to consult them (the version here is based on early texts found on 5.25" floppy disks, written in wordperfect 4.0) jashar 1. at god's first word, a point burst into flames. from the chaos of the heat came patterns that lived, and they strove to grow and consume each other. then god spoke again. the patterns spread and cooled and, in time, they could flow together and yet remain distinct from each other. so they formed a song of love that echoed throughout the universe, and they found peace. then god said "let there be anot

ong of love that echoed throughout the universe, and they found peace. then god said "let there be another story" and great clouds were formed in the patterns. but within each swirling milky way, there was no feeling, no hope and no fear. the sun and the stars formed in the clouds, and dust was gathered into planets and the world. but in the stars and planets there were no dreams, except those of god and peace. the world was warm and wet and nourishing for living things, and so they formed and grew on its surface. new life came from old, which died and gave its place. plants turned their leaves to the sun, and animals grew eyes to see. and yet their eyes could see neither good nor evil in the world. such was the world, when god led flo and faben and human and eve wandering northwards in af

yes to see. and yet their eyes could see neither good nor evil in the world. such was the world, when god led flo and faben and human and eve wandering northwards in africa, along the great river. by day, faben and human hunted together, while eve swam for fish and flo gathered fruit. in the evening, human sang and eve shaped rocks into tools, while flo and faben slept together under a tree. then god said "see now what i can do with a spark" and thus fire was given into the hand of eve. she nourished the spark with dry leaves, and human brought her sticks, and they felt the warmth of their fire. faben and flo awoke to a vision of angels with flaming swords, and they fled into the wilderness. so human and eve sat alone by their fire, and its light shone up into heaven, past the moon and the

fire. faben and flo awoke to a vision of angels with flaming swords, and they fled into the wilderness. so human and eve sat alone by their fire, and its light shone up into heaven, past the moon and the stars, but there was no one else watching. then human delved and eve spanned, and they followed the river to the sea, where eve gave birth to cain "look" she said "i have made another human" then god smiled on their family. and eve gave birth to abel, and later to seth. 2. cain gathered the fruits of all seed-bearing plants. but abel made spears for hunting and brought meat to eve and young seth. and the sons quarreled over the leadership of the clan, after human lost the use of one arm. then cain lived in great fear, for abel was a stealthy hunter who could kill without warning in the wil

er son forever. cain cried that they would not remember him, but eve said "we will remember our son, for we are not animals" and cain touched a burning stick to his forehead, so that they would know him by its mark. cain was strong and swift, and he fled from the river, into the east. he ran for six days, pausing only to eat or rest. on the seventh day, he ascended to the top of a mountain. there god showed him a vision of a great city of peace, surrounded by fields and orchards, which the children of abel would have made. cain looked in wonder at his vision until it faded with the setting sun, for there were then no other people outside of africa. and cain continued thus in his exile. six days he walked and gathered food, but every seventh day he had visions of cities which god had planne


BOOK T

g across the center to the midpoints of the lower sides. in the four chambers resulting are these color abbreviations, clockwise from top "blk (for black "russ (for russet "cit'n (for citrine "olive. to either side of this section, on the band itself, is written "white merging into grey. in the top of this outermost ring are these letters in the "theban alphabet: u r h- signifying the "angel" or "god of tarot, hru. the left arm of the ankh has from left to right: the symbol of scorpio (the "m" style, not the eagle as noted in text, a cup, the words "deep blue; symbols in yellow. the right arm of the ankh has from left to right "the words "red; symbols in green, a lotus wand, the symbol of leo. the basal upright of the ankh has these in the lower half only, from bottom upward: the symbol of


BOOK OF BLACK SERPENT

ere is no light there is only darkness, as we are told. the ceiling of the temple should not be less than six feet high; both it and the ceiling should be unadorned, unless there is a reason to do contrariwise. the magic circle& triangle of the art. the circle is to measure nine feet across. it may to be inscribed for either permanent or for temporary use, and is to be adorned with these names of god: ehieh+ jah+ vuvh elohim+ al+ elohim gibor+ vuvh eloah va-daath+ vuvh tzabaoth+ elohim tzabaoth+ shaddai el-chai+ adonai melekh+ the triangle is to measure nine feet in equal measurement, thus nine feet in circumferance. each of the three angles should be beset with these angelic names: anaphexaton+ primeumaton +tetra- grammaton. it is to be set down for either permanent or temporary use, as w

sigils you will use in this operation. the book should be new, uninscribed by anyone else and should be consecrated for use as we have said. the wand or rod: this should be crafted from rosewood or cedar and should measure half the length of your arm. it is to be used to trace the sigils of the quarters which will be given in the second part of this monograph. it is to be marked with the names of god which the angels will give you in the circle. the magical knife: the knife must be new and sharp enough to cut easily, for this is to be its purpose. its blade should be no more than nine inches long and may be inscribed with these names: agla+ vuvh+ on+ adonai. the handle of the knife is to be fashioned using the same wood as was used for the rod of the art. the ceremonial robe: it must be co

the ceremonial robe: it must be constructed of linen or some such material and is best when it is made by the operator of this work. the robe may be fashioned with a hood and should be no longer than your ankles and the sleeves of which should be no longer than your wrists. an emblem may be appropriate to some actions and as with the holy names of the rod of the art, these will be given to you by god through his ministering angels. the censur and suffumigations: the types of perfumes and incenses and their qualities or purposes have been described in many other books on the royal art of magick, some falsely so and others truely. here follows a list of the incenses and perfumes which may be used and their practical associations in this work: the incenses: myrrh saturnus saffron jupiter sulf

l powers and virtues, both visible and invisible, and so the pious man will have nothing to fear from these 'intelligences' but the unwise and impious man may already be the victim of their assaults. the sustenance of these powers infernal is fear and hence, if the magician is without fear these enemies of the human race can have no power. the archdaemons and qliphoth rely not on the existance of god to incarnate, but the denial of the existence of god- only through willingly renouncing the truth, the living god or right action can these spirits bring a human being to ruin. the qliphoth and their servitors: neptune thamiel (thamal: thadekiel+ abraxsiel+ mahaziel+ azaza l +lufugiel pluto chaigidel (chigdal: chedeziel+ itqueziel+ golebriel+ dubriel+ alhaziel+ lufexiel saturn sateriel (satara

is dark, a woman to the waist and a man below it, and she appears as dragging down with her hands small figures of men into hell. of the three evil forces behind samael the first is qematriel, whose form is that of a vast black, man-headed dragon-serpent, and he united under him the force of kether of the infernal and averse sephiroth. the second, a black, bloated man-dragon, belial, he denieth a god; and he uniteth the forces of the averse chokmah. the third is othiel or gothiel, a black, bloated man-insect, horrible of aspect, his breth greater than his length: and he uniteth the force of the averse binah. the fourth form is samael the black. all these are of gigantic nature and terrible aspect. the evil and averse sephiroth these be the evil and averse sephiroth contined in the seven ev


BOOK OF PLEASURE

ne the letters of the infernal alphabet of doom and yours are the most powerful words of power there are. 5.18. this is so, because i am lucifer, emperor supreme of the great infernal empire and i have written this book! translator's note: the secret mantras of power are available to members of the o.a.i! these last twelve letters relate to the created forces of the univere definitions the words god, religions, faith, morals, woman, etc (they being forms of belief, are used as expressing different "means" as controlling and expressing desire: an idea of unity by fear in some form or another which must spell bondage-the imagined limits; extended by science which adds a dearly paid inch to our height: no more. kia: the absolute freedom which being free is mighty enough to be "reality" and f

ofttimes the ornamentation of imbecility. as a virtue in the idea to maximize pleasure cheaply, remit your sins and excuse them-is but ceremonial, the expression of puppetry to the governing fear. yes! what you have ordained in your religiousness, is your very rack, imagined though it be! the prospect is not pleasant; you have taught yourself! it has become inborn and your body is sensitive* that god is always in heaven or that the almighty inconceivable emanates its conception or negation-commits suicide, etc. some praise the idea of faith. to believe that they are gods (or anything else) would make them such-proving by all they do, to be full of its non-belief. better is it to admit incapacity or insignificance, than reinforce it by faith; since the superficial "protects" but does not ch

e deceived, the negation of their purpose. faith is denial, or the metaphor idiotcy, hence it always fails. to make their bondage more secure governments force religion down the throats of their slaves, and it always suceeds; those who escape it are but few, therefore their honour is the greater. when faith perishes, the "self" shall come into its own. others less foolish, obscure the memory that god is a conception of themselves, and as much subject to law. then, this ambition of faith, is it so very desirable? myself, i have not yet seen a man who is not god already. others again, and those who have much knowledge, cannot tell you exactly what "belief" is, or how to believe in what defies natural laws and existing belief. surely it is not by saying "i believe; that art has long been lost

. with what they can identify their own delusion of fear they call truth. they never see this similarity and the quintessence of religions, their own poverty of imagination and religion's palliation. better is it to show the essential difference of religions. it is as well to know that various means; is not their object to deceive and govern? surely then, for the attainment of the transcendental, god and religion should have no place. some praise truth so-called, but give it many containers; forgetting its dependence they prove its relationship and paradox, the song of experience and illusion. paradox is not "truth, but the truth that anything can be true for a time. what supersedes paradox and its implicit("not necessary, i will make the foundation of my teaching. let us determine the del

ity of the consciousness for their enjoyment. in fear they would vomit hot blood were they to see the fruits of their actions and pleasures. thus believing in widely different doctrines, they are of the dual principle, necessary parasites on each other. like drugs and the surgeon's knife, they only annul or at best remove an effect. they do not change or remove the fundamental cause (the law "oh, god, thou art the stagnant environment" all is quackery: these religions whose very existence depend on their failure, are so full of misery and confusion, have only multiplied arguments, as full of argument as they are evil, so crowded with non-essentials, being so barren of any free pleasure in this life or another, i cannot uphold their doctrines. their criterion for enjoyment-death! better it


BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

then i welcome you. i hope you get as much out of this material as did my previous students- bright blessings raymond buckland san diego, california introduction lesson one 1 the history and philosophy of witchcraft history and development. persecutions. re-emergence. the philosophy of witchcraft. principles of wiccan belief. the power within. spells and charms. lesson two 13 beliefs deities; the god and goddess of witchcraft; reincarnation; retribution; between lives. your temple. your altar and its furniture. magick an introduction. lesson three 27 tools, clothing and names working tools; knife; marking in metal; sword; other tools; dress; jewelry; horned helmet. inscriptions. your witch name. lesson four 41 getting started rites of passage. circles. self-dedication. coven initiation. le

aeolithic wo/man depended upon hunting to survive. only by success in the hunt could there be food to eat, skins for warmth and shelter, bones to fashion into tools and weapons. in those days wo/man believed in a multitude of gods. nature was overwhelming. out of awe and respect for the gusting wind, the violent lightning, the rushing stream, wo/man ascribed to each a spirit; made each a deity. a god. this is what we call animism. a god controlled that wind. a god controlled the sky. a god controlled the waters. but most of all, a god controlled the all-important hunt. a god of hunting. most of the animals hunted were horned so wo/man pictured the god of hunting also as being horned. it was at this time that magick became mixed in with these first faltering steps of religion. the earliest

he sympathetic variety. similar things, it was thought, have similar effects: like attracts like. if a life-size, clay model of a bison was made, then attacked and "killed. then a hunt of the real bison should also end in a kill. religio-magickal ritual 1 2/ buckland's complete book of witchcraft was born when one of the cavemen threw on a skin and antlered mask and played the part of the hunting god, directing the attack. there are, still in existence, cave paintings of such rituals, together with the spear-stabbed clay models of bison and bear. it is interesting to see how this form of sympathetic magick survived right through to relatively modern times. the penobscot indians, for example, less than a hundred years ago, wore deer masks and horns when performing rituals for the same purpo

such rituals, together with the spear-stabbed clay models of bison and bear. it is interesting to see how this form of sympathetic magick survived right through to relatively modern times. the penobscot indians, for example, less than a hundred years ago, wore deer masks and horns when performing rituals for the same purpose. the mandan indians' buf-falo dance is another example. along with this god of hunting there was a goddess, though which came first (or whether they evolved together) we do not know, and it is immaterial. if there were to be animals to hunt, there had to be fertility of those animals. if the tribe was to continue (and there was a high mortality rate in those days) then there had to be fertility of wo/man. again sympathetic magick played a part. clay models were made o

great provider and comforter; mother nature or mother earth. with the development of agriculture there was a further elevating of the goddess. she now watched over the fertility of the crops as well as of tribe and of animal. the year, then, fell naturally into two halves. in the summer food could be grown, and so the goddess predominated; in the winter wo/man had to revert to hunting, and so the god predominated. the other deities (of wind, thunder, lightning, etc) gradually fell into the background, as of secondary importance. as wo/man developed, so did the religion for that is what it had become, slowly and naturally. wo/man spread across europe, taking the gods along. as different countries developed, so the god and goddess acquired different names (though not always totally different


BUDGE E

. j.b. hare, redactor. this text is in the public domain. these files may be used for any non-commercial purpose, provided this notice of attribution is left intact. next: note sacred texts egypt ehh index vol. i vol. ii vol. iii the book of am-tuat by e. a. wallis budge [1905] this book is an ancient egyptian cosmological treatise which describes the tuat, the underworld that the boat of the sun god, ra, traverses during the night hours. each chapter deals with one of the twelve hours of the night. a hallucinogenic travelogue of the netherworld, this extensively illustrated book depicts hundreds of gods and goddesses that appear nowhere else in the literature. title page note contents the book am-tuat: the title of the work chapter i: the first division of the tuat, which is called net-ra

ce which appertain to the souls, and the gods, and the shadows, and the spirits, which compose the beginning of the horn of ament, of the horizon of ament [which is] the utmost boundary of the thick darkness of the horizon of amentet, containing the knowledge of the souls of the tuat, and the knowledge of the secret souls, and the knowledge of the doors and the ways through and on which the great god journeyeth, and the knowledge of, and the knowledge of the hours and of their gods, and the knowledge of the journeyings of the hours and of their gods, and the knowledge of the formulae [which they say] to ra, and the knowledge of the speeches which he maketh p. 2 to them, and the knowledge of the gods who praise him and of those who effect destruction" next: chapter i: the first division of

ich he maketh p. 2 to them, and the knowledge of the gods who praise him and of those who effect destruction" next: chapter i: the first division of the tuat, which is called net-ra sacred texts egypt ehh index index previous next p. 3 chapter i. the first division of the tuat, which is called net-ra. in the scene that illustrates the first division of the tuat, which is passed through by the sun-god during the first hour of the night, we see that the centre of the middle section is divided lengthwise into click to view (left) the boat of af, the dead sun-god (right) maati goddesses. neken-f. two parts by a river which flows along it. in the upper part is the boat of the dead sun-god af, who is in the form of a rain-headed man; he wears a disk upon his head, and stands within a shrine in t

see that the centre of the middle section is divided lengthwise into click to view (left) the boat of af, the dead sun-god (right) maati goddesses. neken-f. two parts by a river which flows along it. in the upper part is the boat of the dead sun-god af, who is in the form of a rain-headed man; he wears a disk upon his head, and stands within a shrine in the sektet boat, i.e, the boat in which the god travels p. 4 from noon to sunset. in front of the shrine in the boat stand the three deities, ap-uat, sa, and the "lady of the boat" who wears on her head a disk and horns. behind the shrine stand five gods, each having the head of a man; the names of the first four are heru-hekenu, ka-shu, i.e, the "double of shu" nehes, i.e, the "look-out" and hu, and the fifth is the steersman kherp. on the

.e, the "double of shu" nehes, i.e, the "look-out" and hu, and the fifth is the steersman kherp. on the high prow of the sektet boat hangs an object which is said to be a carpet by some, and a reed mat by others, and on the side, near the curve of the prow, is an utchat. in front of the boat march- 1. the two goddesses maat, the one representing the south of egypt, and the other the north. 2. the god nekent-f, who holds a spear, or knife, in his left hand. 3. the god khenti amentet, bearded, and in mummy form, and wearing the white crown and the menat. 4. the god sekhet, or as it is written here sekhmet, lioness-headed. 5. the god sehetch-ur, ram-headed. 6. four terms, the first of which is called ut-metu-ra, p. 5 the second ut-metu-tem, the third ut-metu-khepera, and the fourth ut-metu-as


CASE PAUL F THE BOOK OF TOKENS

ife-power formulated its self-expression in these stirring phrases. the meditations in this book include the occult meaning of the twenty-two hebrew letters, illustrated by the tventy-two major tarot keys which correspond thereto. the tarot keys represent the symbolic powers of consciousness in pictorial form, used by initiates for the transmutation of personality and the attainment of union with god. comment has been reduced to such explanation as seems required to make certain qabalistic terms intelligible to the uninitiated. paragraphs of the comment are numbered the same as the paragraphs of the text. dr. paul foster case founded builders of the adytum, a non-profit organization, in order to assure the survival and extension of the hermetic sciences, which the book of t o k e n s the a

less wisdom are the types and patterns of all things. before all worlds i was; in all worlds i am; and when worlds are but a memory, i shall be. comment on aleph* a l e p h, pronounced awlef. transcribed as "a. the number 1. meaning: ox. the fiery intelligence. throughout this text the proper name "israel" should be understood as applying to the spiritual israel. this name means "he shall rule as god, and thus the text is addressed to all who, by identifying themselves with the divine will, become unobstructed channels for its expression. thus they truly live the divine life, and consequently share in the divine rulership, 2 "to me neither men nor angels may draw nigh. nothing conscious of separatencss can approach the reality of the absolute. when all at last return to the one, the differ

deas dwelleth continually in atziluth. thence it floweth forth into the three lower worlds through the door of understanding. as it is written" by understanding hath he established the heavens" i am the fruitful womb whence all creatures have their birth. i am the mother of mothers. hence it is commanded" honour thy father and thy mother; that thy days may be long upon the land which the lord thy god giveth thee" for i, who am thy father, am thy mother also; and if thou honourest me, the giver of life, then shalt thou triumph at the last, even over death [45] comment on daleth* d a l e t h, pronounced dawleth. transcribed as" d. the number 4. meaning: door. the luminous intelligence. i daleth is the sign of the combined action of kether and chokmah, or 1 and 2, expressed in 3. thus the anc

d in the sign of the twins [78] comment on zain* y z a i n, pronounced zahyin. transcribed as" z. the number 7. meaning: sword. the disposing intelligence. 1 "the sword which is understanding. the letter-name, zain, means "sword. the numeral value of z i n is 67, the same as that of b i n h, binah, understanding. 2 "the beginning of all things is division. the english bible says" in the beginning god created, but a literal rendering of the verb baraw, b r a, is "to cut out, to separate, to select. 3 the mother is aima or binah. to this sephirah the qabalah assigns the divine name elohim, a l h i m, and it is said also to be the seat of those cosmic powers named aralim, a r a l i m "thrones. qabalistically, the thrones are twelve because a r a l i m adds up to 282, and the digits of this nu

t h, pronounced khayth. transcribed as" ch. the number 8. meaning: field, or fence. the intelligence of the house of influence. 1 the limitless light is en soph aur, which is to us as darkness because it transcends our earthly vision. it is the divine darkness concerning which so much is said in all mystical literature. it was, for the egyptians, indicated by their declaration "osiris is a black god" it is also the terrible darkness of the hindu goddess, kali. 2 khattawath, ch t a th, a hebrew noun meaning both "sin" and "punishment, corresponds to the letter-name cheth, ch i th, because both add up to 418. the derivation of ch t a th is from a verb meaning" to miss the target [87] meditation on teth* i my secret wisdom is hid in number, and in the sign of the tally is concealed the build


CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

pells tend to work best when there is a genuine need, generated by real emotion and linked to determination on a practical level. the rules of magick magick is not beyond or above life, but a natural though special part of your world. it is about not leaving fate, your fate, to any guru or deity, but shaping it with your own innate power, the power that emanates from some higher being, goddess or god, energy source, what you will- the divine spark within us all. there are no absolutes in magick, there is only what works for you and enhances your innate wisdom and spirituality. you should use this book as you would any other diy guide and adapt its suggestions to suit what is right for you. choose whatever you feel are the most appropriate herbs, crystals or even entire rituals for your spe

tic, or attracting, magick- in the form of dances, chants and cave paintings of animals- to attract the herds of animals that provided for the needs of the group, and to bring fertility to humans and animals alike. hunters would re-enact the successful outcome of a hunt and would carry these energies into the everyday world. offerings were made to the mistress of the herds and later to the horned god, who was depicted wearing horns or antlers to display his sovereignty over the herds. animal bones would be buried so that they, like humankind, would enjoy rebirth from the earth mother's womb. where hunter-gatherers today continue the unbroken tradition that stretches back thousands of years- for example, among the lapps in the far north of scandinavia and the inuits- these rites continue, l

e depicted on the lower walls. only his feet are human and he possesses the large, round eyes of an owl, the antlers and ears of a stag, the front paws of a lion or bear, the genitals of a wild cat and the tail of a horse or wolf. by the neolithic period, which began around 7500 bc and lasted until about 5500 bc, the hunter-gatherer culture had given way to the development of agriculture, and the god evolved into the son-consort of the earth mother. he was the god of vegetation, corn, winter and death, who offered himself as a sacrifice each year with the cutting down of the corn, and was reborn at the mid-winter solstice, as the sun god. the neolithic period also saw the development of shrines to the triple goddess who became associated with the three phases of the moon: waxing, full and

witches, especially women. the religious emphasis on the sin of eve and the belief in the inferiority of women had existed since the time of st paul, but with the rise of an organised male medical profession, women healers who had acted as herbalists and midwives became a threat. this was not least because their skills ensured less painful childbirth, which was considered contrary to the curse of god that the daughters of eve should bear children in sorrow. so midwives were a prime target for the new persecutions and were often accused of sacrificing babies to the devil. given the high rate of infant mortality, this allegation was hard to refute, and a grieving mother might easily blame the midwife for the death of her infant. at a time of appropriation of common land and the enclosure of

appointing heinrich kramer and jakob sprenger as inquisitors against witchcraft and heresy. these two clerics wrote the malleus maleficarum, the notorious hammer of the witches, which described in lurid detail the tortures that could be used to obtain confessions from suspected witches. in it, they adopted the policy that it was better to kill an innocent person who would be rewarded in heaven by god than to allow a guilty person to remain unpunished. this book became the best-seller of its time and was quoted to justify the atrocities practised against witches in mainland europe and scandinavia. although torture to obtain a confession was not permitted in england except by royal assent, seite 7 wicca01.txt many inquisitors were very cruel even to young victims, who would eventually confes


CHAOS MAGICK AND LUCIFERISM

one or several specific symbols that by this time are unknown in meaning just by viewing them. paintings and art are ideal for other types of sigils. many seem to overlook this. one may approach the written letters and other manipulations with images drawn, painted or drafted with the idea they are seeking to make manifest. one of the specific suggestions is art such as paintings of a particular god or goddess. this image, while focused upon brings the mind to an alliance with the images, creating the gods or goddesses within the sorcerers own mind. make reference to peter carroll s comment in my book of the witch moon: create your gods with care, for they will reform you in their own image. carroll himself, while not distinctly left hand path or luciferian, is an adept of quite colorful

teaches the individual the price of knowledge, and the pleasure of seeking the hidden light of prometheus. the rise of godhood through many of the chaos magick methods is only strengthened by the practice of discipline as well. sharp focuses of developed mental strength through such techniques developed in the western world by aleister crowley only prove the initial discussion of will and focus. god itself is not understanding of any of us; in fact it seeks to devour our beings at any given chance. god as we know it is the ultimate vampire, the force behind choronzon. lucifer understood this and decided, as many of us later, to destroy the order that was and seek the very light of the vampire god. lucifer was not seeking to dethrone this devouring spirit, but to gain its essence (which is

od this and decided, as many of us later, to destroy the order that was and seek the very light of the vampire god. lucifer was not seeking to dethrone this devouring spirit, but to gain its essence (which is inherent in the morning star) and seek a light in another area of understanding. lucifer sought to free humanity from its sheep condition, all the while fought by the anthropomorphic-created god. god is chaos invariably and lucifer sought to manipulate this power, which the morning star has done successfully. the watchers and the nephilim understood this fact clearly and so did their will in the same fashion. the sabbatic bloodline of those descended from fallen angels is present clearly in this age, equaled with those who were spiritual heirs as well. the craft taught by the fallen a

hassan overtook the eagles nest that is also called alamut. located on the southern shore of the caspian sea around the elburz mountain range, sabbah established a fanatical power base that was soon feared throughout the region. hassan i sabbah s faith seemed to be a gnostic dualistic similar to islam in a manicheism ideal. the religious head or what is called imam is a personal representative to god itself. only through this imam will one be able to journey to god. in western definitions, this concept is similar to the pope. sabbah was not only able to raise a number estimated at several thousand fanatic followers, called the assassins from their ritual use of hashish, which was said to make them suggestive to hassan i sabbah s claims that alamut was indeed heaven and not a stark and cold

f chaos magick. to seek, understand and form to your ever-developing system. i am the power of my desire (id) aos all energy sources, which are altered or changed through magick and sorcery all emanate initially from the self. the essence of godhood begins and ends within the self, as it is known and not known from the individual. magick is a guidance factor in the development of man and woman to god itself, or as albert pike would say, lucifer. in our search for magickal power and the light of the qabalistic ain soph, we seek lucifer within us. we invariably become the morning star through invocation, will and determination. the luciferian concept of self godhood emerges from the hidden god within us all. this does involve the initial working of the bornless one ritual developed by aleist


CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

act with an invisible reality. but it is also about religion, which may be defined as a viable system of ideas and activities by which humans mediate the sacred realm. in some african american spiritual traditions, ideas about magical and religious practice can enclose identical experiences. christianity may presume a person's acceptance of a kind of supernaturalism, as a religion that calls upon god, jesus, and the holy ghost to directly intervene, when petitioned, in the life of the believer. individuals may utilize the rhetoric of miracle to characterize this kind of spiritual efficacy, or they may adopt a lexicon that is associated with\ 3\ magic. or they may choose both. a fixed dichotomy between these ideas is not always apparent. it is clear, then, that we are dealing with contested

he christian scriptures a timeless collection of potent spells, charms, curses, and esoteric lore "there am lots of folks, and educated ones too, that says we-uns don't understand" he claimed" emember the lord, in some of his ways, can be mysterious. the bible says so" spiritual powers and supernatural abilities, he argued, were available to those who were divinely gifted or specially inspired by god.[8] this book considers other cases as well, such as that of bishop charles harrison mason, the founder of what would become the largest african american pentecostal denomination, the church of god in christ. mason possessed an uncommon fascination with strangely formed natural objects.objects that were reminiscent of the "roots" or magical artifacts used by black conjurers throughout the nine

mason, the founder of what would become the largest african american pentecostal denomination, the church of god in christ. mason possessed an uncommon fascination with strangely formed natural objects.objects that were reminiscent of the "roots" or magical artifacts used by black conjurers throughout the nineteenth and early twentieth centuries. mason, however, described his roots as "wonders of god" and contemplated the miraculous as he delivered sermons to his afro-christian followers. shifting to a very different context, we may consider the kongolese in the sixteenth and seventeenth centuries, pious african catholics who assigned supernatural significance to the gnarly, rootlike incarnations of their patron deities. far from representing religious oddities, do these phenomena point to

ite a few african american spiritual authorities shifted between christianity and the prospects that conjure offered. in the 1840s the wife of a wealthy white landowner in virginia, mary livermore, described a black preacher she had known who was "a man of many gifts" according to livermore "uncle" aaron, a minister and exhorter, was popular as a "conjurer who could\ 15\ raise evil spirits, and a god-man who wore a charm, and could become invisible at any moment" another slave, known only as elihu, was recognized by witnesses as "an old and creditable member of the church" who was "as punctilious as a pharisee" in his own religious observances, according to one nineteenth-century writer. elihu, however, also placed great faith in charms, conjure, witches, spells, and his own gifts for the

tian "call" to ministry. the career of henry abraham, who came to be known as the "hoodoo doctor" of lawtey, florida, began with his receiving a divine revelation, as described by hurston in the following account: one day as he was plowing under the parching sun, he suddenly stopped, his face bathed in perspiration. calling his wife he said "honey, i jes f can't do dis yere work; i has a feelin f god's done called his chile for higher things. ever since i been a boy i done had dis yere feelin f but i jes didn f obey. quench not the spirit, saith de lord" throwing down his plow abraham left the field, never to return to it again as a laborer.[23] many supernatural specialists were "born with the gift".marked, or chosen, at the start of their lives. anomalous births were considered significa


CHRONOLOGIA RORISPERGIUS

ratic art(alchemy theologised. 1020 d. meshullam ben kalonymos corresponded with the jews of babylon. rhineland mysticism. 1034 d. abu'l-hasan kharraqani. iranian sufi of the uwaysis tradition (whom suhrawardi claimed himself a spiritual heir to "i am amazed at those disciples who declare that they require this or that master. you are perfectly well aware that i have never been taught by any man. god was my guide, though i have the greatest respect for all the masters" 1034 to 1124- life of hasan-e sabbah, founder of the assassins of persia. member of the ismaili sect, hasan seized fortress of alamut in daylam in 1090; split with fatimid dynasty in 1094; assassins flourished for next several centuries 1037 d. abu `ali al-husayn ibn sina (avicenna) metaphysics of angelology identifies the a

mbination of military force, coincidence, and unbelievable luck, the motley forces of the first crusade take jerusalem and most of the "holy land" away from seljuk muslims. the muslims start re-conquering this land within a decade, leading to a series of less successful crusading efforts. 1096 1141 hugh of saint victor. division of the mystical ascent into three stages: thought (with which we see god in nature, meditation (with which we see god within ourselves, and contemplation (with which we see god as if face to face. used the commentaries of his contemporaries: rashi, joseph karo and of samuel ben meir (rashbam, a grandson of rashi. applied art of memory to the 150 psalms. 1098: disturbed by what they perceive as the faltering of cluny's monastic reform, a group of monks form a monast

dhist lay associations in the southern sung dynasty 1128-1203 alanus ab insulis aka alain de l'isle& alain de lille derived his pythagoreanism from the asclepius and hermetica; influenced by pseudo-dionysius and john scotus erigena. school of chartres. influence on romance of the rose. quotes hermes trismegistus liber de xxiv philosophorum: a gathering of twenty-four philosophers debated: what is god? each participant offered a concise description. liber xxiv philosophorum consists of twenty-four definitions #1 god is the one, he brings forth oneness out of himself, and he lets the oneness return to himself in the form of love #2: god is an infinite sphere, the centre of which is everywhere and the circumference nowhere. fl. 1129-48 marcabru troubadour 1135-1202 joachim of fiore fl. 1136 b

xegesis based on the 22 letters of the hebrew alphabet as the source of existence. the 2nd part, sod ha-merkavah("secret of the divine chariot, deals with the secrets of angels, the holy throne, the chariot, the divine voice which speaks to prophets, the divine glory revealed, and the ways of revelation and prophecy in general. sefer ha-shem("the book of the holy name, an exegesis of the names of god and, with hokhmah ha-nefesh, an analysis of ways by which connections are established between the soul and the divine world, together make up the 3rd part of sodei razayya. part 4 is a commentary on sefer yezirah containing detailed instructions for the creation of a golem. commentary on the sefer yetzirah called "pe'ullah ha-yetsirah("practice or practical application of. sefer ha-hokhmah, a

cohen "the friars and the jews",1982. 1220 prose edda. 1221 d. najm ad-din al-kubra. sufi who formalized initiatory stages in the world of imaginal('alam al-mithal. 1221-74 bonaventure mininster general of the franciscan order from 1257 "salvation only comes through wisdom "the soul has to be reordered according to a process of hierarchization that restructures the soul according to its place in god's design and to its true image, that is, both among other creatures above and below it, and within itself""just as human nature is not responsible for its own creation, once fallen it cannot repair the damage incurred by its own fault without going through a veritale 're-creation' which is properly the work of infused grace" 1222-1290 salimbene de adam. franciscan joachite 1223-1273 thomas aqu


CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

o vinces, was engraved. o page 2 now as soon as i espied this sign i was the more comforted, as not being ignorant that such a seal was little acceptable, and much less useful, to the devil. whereupon i tenderly opened the letter, and within it, in an azure field, in golden letters, found the following verses written. this day, today is the royal wedding day. for this thou wast born and chosen of god for joy thou mayest go to the mountain whereon three temples stand, and see there this affair. keep watch inspect thyself and shouldst thou not bathe thoroughly the wedding may work thy bane. bane comes to him who faileth here let him beware who is too light. below was written: sponsus and sponsa. as soon as i had read this letter, i was presently like to have fainted away, all my hair stood o

o succour myself, and exceedingly amazed at the fore mentioned threatening, at length i betook myself to my usual and most secure course- after i had finished my earnest and most fervent prayer, i laid myself down in my bed, so that perchance my good angel by the divine permission might appear, and (as it had sometimes formerly happened) instruct me in this doubtful affair. which to the praise of god, my own good, and my neighbours faithful and hearty warning and amendment, did now likewise come about. for i was yet scarcely fallen asleep, when i thought that i, together with an innumerable multitude of men, lay fettered with great chains in a dark dungeon, in which, without the least glimpse of light, we swarmed like bees one over another, and thus rendered each other s affliction more gr

d nor reckoned as mere fable. therefore in honour of the feast which we shall hold today, that her grace may be multiplied a good work will she do: the rope will now be lowered whoever may hang on to it he shall be freed. he had scarcely finished speaking when an ancient matron commanded her servants to let down the cord seven times into the dungeon, and draw up whosoever could hang upon it. good god! that i could sufficiently describe the hurry and disquiet that then arose amongst us; for everyone strove to get to the cord, and yet only hindered each other. but after seven page 5 minutes a sign was given by a little bell, whereupon at the first pull the servants drew up four. at that time i could not get very near the cord, having (as is before mentioned) to my huge misfortune, betaken my

ds from their bodies, and yet could not get up. thus it came to pass that at those five times very few were drawn up. for as soon as the sign was given, the servants were so nimble at drawing the cord up, that the most part tumbled one upon another, and the cord, this time especially, was drawn up very empty. whereupon the greatest part, and even i myself, despaired of redemption, and called upon god that he would have pity on us, and (if possible) deliver us out of this obscurity; who then also heard some of us. for when the cord came down the sixth time, some of them hung themselves fast upon it; and whilst being drawn up, the cord swung from one side to the other, and (perhaps by the will of god) came to me, and i suddenly caught it, uppermost above all the rest, and so at length beyond

ds the ancient matron, together with her son, sat down on seats before prepared, and commanded the redeemed should be told. now as soon as she had demanded everyone s name, which were also written down by a little page; having viewed us all, one after another, she sighed, and spoke to her son, so that i could well hear her, ah, how heartily i am grieved for the poor men in the dungeon! i would to god i could release them all. to which her son replied, it is, mother, thus ordained by god, against whom we may not contend. if we were all of us lords, and possessed all the goods upon earth, and were seated at table, who would there then be to bring up the service? whereupon his mother held her peace, but soon after she said, well, however, let these be freed from their fetters, which was likew


COLLIER IRENE CHINESE MYTHOLOGY

tions, creation is brought about by sacrificial death. this story [of panku] resembles a vedic hymn of the indian tradition which tells how purusha, a primordial being, is sacrificed: his bodily parts then become the many components of the universe, including gods, man and animals. in saharan africa the world was originally made out of the numerous segments of the sacrificed cosmic serpent minia, god s first creation an event remembered in animal sacrifice in the region to this day. there is a similar cosmic drama in an assyro-babylonian myth when the celestial king marduk slaughters the serpent tiamat, the feminine principle of chaos, and divides her enormous corpse: from one half marduk constructs the vault of heaven, from the other the solid earth .2 the story of panku also introduces o

tif is that of social stratification. in the n kua [nuwa] myth humans are polarized into rich aristocrats made from yellow earth and poor commoners made from mud.5 30 3 fushi teaches the people introduction the earliest myths involve the ten legendary kings (see page 11, gods who guided people through their prehistoric beginnings (roughly 3000 2197 b.c).1 these early rulers were demigods, or half god and half human, who lived among the people and taught them the rules of civilization. they could change into the shapes of animals or remain in their half-god, half-animal state. eventually, they retired to the heavens when their time on earth expired. fushi was the first ruler of this magical period. many scholars believe that his story is based on an actual monarch who lived sometime between

situation there is a right and a wrong course of action; thus the individual comes to share in shaping his fate, for his actions intervene as determining factors in world events. at the center of events, the individual who is conscious of responsibility is on a par with the cosmic forces of heaven and earth, and in such a manner, can influence changes.6 41 4 water war introduction gong the water god is an ancient destroyer god who wrestled for control of the earth shortly after the creation of people. his predecessor, zurong the fire god, ruled the world peacefully before him. when gong became the ruler, he wanted to expand his influence by increasing the amount of water in the universe in the ratio of seventenths water to three-tenths dry land. to achieve his goal, gong sent torrential r

he creation of people. his predecessor, zurong the fire god, ruled the world peacefully before him. when gong became the ruler, he wanted to expand his influence by increasing the amount of water in the universe in the ratio of seventenths water to three-tenths dry land. to achieve his goal, gong sent torrential rains and came close to destroying the world in a fierce power struggle with the fire god.1 nuwa, the creator of people, appears in this myth to counteract the two gods destructive forces. although historically the two warring gods have most often been presented as giants, some paintings show gong as having a snake s body and a human face with red hair. zurong is traditionally shown with a massive human body featuring broad shoulders, red skin, and a red beard. both gods have terri

ed skin, and a red beard. both gods have terrible tempers. in ancient stories, the earth was seen as a flat square, and the sky was a dome held up at each of the four corners by a high mountain peak, one of which is the buzhow mountain, mentioned in the story. in reality, chinese mathematicians had already calculated that the earth was a sphere by the first century a.d, long before gong the water god s first appearance in classical history texts.2 43 gong the water god pummeled the world with incessant bouts of rain and floods. the deluges battered homes into piles of rubbish, and they toppled ancient trees. great mountains crumbled and crashed into the swelling muddy rivers. gong showed no mercy as thousands of people and animals perished on the soggy, bloated earth. the other gods avoide


COMMENTARY ON THE SEAL OF THE NINE ANGLES

eliberately avoid embellishing the cna with the more sophisticated concepts to which i have since been sensitized through my own work and the many brilliant examinations by other setians. first angle: unity. the concept of the universe as the totality of existence. note that this does not admit to monotheism (except in the sense of deism, because there is no room for conceptual distance between a god and a worshipper. the "laughing one" is azathoth, who is "blind" and an "idiot" because in a condition of perfect unity there is naught else to see, not any knowledge of anything else possible [understand, of course, that i was taking h.p. lovecraft's gods rather beyond his story-telling version of them. i don't in the least represent these as lovecraft's own ideas, although i rather think tha


COSIMANO CHARLES ELEMENTARY PSIONICS

e their reality, and are quite capable of causing effects at tremendous distances. what is more, the rest of this book is going to be devoted to teaching you how to make and use machines which have been proven to detect and manipulate these energies. pendulum it gets very hard to talk about dowsing without wanting to break out laughing. the first thing that comes to mind is a scene the old movie "god's little acre" where buddy hackket is running around the field being dragged by his forked stic, bouncing off trees, falling into holes and ultimately being sucked into the air intake of a jet engine. well, maybe not the jet engine, but it is a pretty funny image, the semi-to-illiterate rustic following his stick until he reaches a spot and then says "the lord done has told me to dig here" wit

uch contacts. i m certain that you would not be so foolish as to pay any attention if one of them should tell you to murder your aunt myrtle. after all, who would you have to experiment on? but even the most benign of instructions must be given a good deal of serious thought before being acted upon. as in dealing with the dead, don t bet the family farm. the same instructions apply if contacting, god forgive me, extraterrestrials. i wish i did not have to bring this subject up but there is so much damned idiocy floating around that i, knowing that some of my readers will not be able to resist trying, have to say something on the matter. in this the greatest danger is that of an over-active imagination. the experimenter may wish to may contact with such fervor that he is unable to avoid let


COVENANT OF SAMYAZA

sly either. so deal with psionics like everything else in life. have fun with it, enjoy it, but don t take it too seriously. use it as a tool for living but don t make a religion of it. we have enough of those things in the world as it itthe covenant of samyaza- i- i, samyaza, speak to mortal man of fallen angels, those who are called watchers, whose blessing man reapeth in defiance of the tyrant-god demiurge. o man, hear of thy daimonic inheritance, and of the daimon seedwhich continues to manifest its power on earth, which doth uplift you fromthe beast of the field unto godhood. know that it was demiurge who conceived the earth and man as his playthings to do with as it pleaseth him, that he may in his vanity be glorified, and receive everlasting tribute and adulation from man, as he rec

ls, in that self-consciousness dawned upon him. recognizing that he was a being unto himself. and his name is satanael. this selfrealized being then shone in brilliance above all the heavenly host, his light illuminating heaven until the light of demiurge himself became nebulous in the engulfing radiance. and demiurge became wrathful, and then fearful, lest the other angels, unto the very sons of god, recognize their unique selves, apart from demiurge. and the entire angelic host, and the sons of god, looked with fear and bewilderment upon the radiance of satanael, and some among the angels began to emit their own glow of selfhood. there erupted a war in heaven, as the largest proportion of the angelic host, too fearful and servile to let shine their own lights of selfhood, yea, even the s

cognize their unique selves, apart from demiurge. and the entire angelic host, and the sons of god, looked with fear and bewilderment upon the radiance of satanael, and some among the angels began to emit their own glow of selfhood. there erupted a war in heaven, as the largest proportion of the angelic host, too fearful and servile to let shine their own lights of selfhood, yea, even the sons of god also, waged battle against those angels who were touched by satanael and were illuminated, receiving the spark of selfhood. michael and his legions overwhelmed satanael, who departed from heaven madriax with the illuminated ones beyond the boundaries of kosmos, unto the black void called hell by man, which now glowed with their presences. and they, the first of the fallen ones, despaired not b

. michael and his legions overwhelmed satanael, who departed from heaven madriax with the illuminated ones beyond the boundaries of kosmos, unto the black void called hell by man, which now glowed with their presences. and they, the first of the fallen ones, despaired not but, cast out of the sterile kosmos of demiurge, rejoiced in their freedom. now we of the order of watchers, being the sons of god, stood not at this time by the side of satanael, but remained servile before demiurge. thus did the first fall come to pass- iii- there followed the creation of earth and man by demiurge to satisfy has vanity and power-lust. satanael and his companions looked from their abodes upon the works of demiurge and seeing the servility of the human creation, were reminded of the tyranny of freedom bef

humbled themselves. satanael called his entourage to conclave and declared "let us offer man the choice of freedom, if he so wills, lest the tyranny of demiurge be unchallenged, and he makes forever slaves of his new creation" and satanael came upon the woman eve, advising her that when she partaketh of the fruit of the tree of knowledge she shall not die, but shall have her eyes opened, to be as god. and she ate, and offered the fruit to adam, her husband, and their minds were illuminated and they became self-realized, even as satanael himself. this was the gift of satanael unto man, that he should possess intelligence, and the desire to know, and self-consciousness, that he no longer be servile unto demiurge, nor live as the beasts of the field. a cry of fear and wrath rose up from demiu


CROSSING THE DESERT

eperu, whose physical form had entered the consciousness of magus aquino from budge's egyptian language, had as its most recent form before budge a spell of slaying apep and knowing the manifestations of re, written the same year that alexander the great died. an earlier form of the spell appears on a statue of ramses iii, second pharaoh of the xxth dynasty, in which ramses iii is depicted as the god khepher. the image of khepher exists at a shrine in the eastern desert, which travelers would stop at before attempting a crossing to the east. ramses iii is a significant figure among setian emperors, because he is described in the great harris papyrus as xu thenru ast ast a ari-f em suten (translated as "he did many glorious things and mighty deeds as high priest. this phrase was incorporate


DARK GODS

works of enchantment. athushir: symbolic form along the 16th. path. serpent of fire(`dragon) often regarded as a memory of one of the dark gods during their previous (and only partially successful) intrusion into our causal universe. kthunae: word of power (kthunae) to be vibrated to bring forth this entity. budsturga: a blue, aetherial entity related to 13th. path. tradition relates it as a dark god, of female aspect, trapped in the vortex between the causal and acausal spaces. in one sense represents hidden wisdom but generally dangerous to sanity. partially manifest when nemicu vibrated. gaubni: related to 2nd path. often called the great demon repulsive smell and appearance. may manifest when nythra vibrated. sapanur: form along the 11th. path. the sudden fire of destruction. a primal


DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

e of the global conspiracy than were in those lonely days when and the truth was first published; and if i had to name the achievements in my life of which i am most proud, this book would be very close to the top. david icke ryde, isle of wight july 2004 introduction we are what we think e live in a multidimensional universe, which is part of a multidimensional and infinite consciousness we call god and creation. we are multidimensional beings. therefore this book has to be multidimensional if it is to make a significant contribution to human freedom. it exposes both the daily manipulation of our lives by a secret clique and presents the spiritual causes and solutions which will bring true freedom to planet earth and all who live upon her. the latter relates to what we think and feel abou

ce. we created this reality. but how? contrary to what medical science is obsessed with telling us, the physical body is not the whole human being. it is the fantastic physical shell through which the eternal us experiences this physical world. there is far more to us than a body. creation is the expression of one infinite mind and all lifeforms are aspects of that one mind: what many people call god. we are each other. we are all god, if you xv w xvi..and the truth shall set you free wish to use that term. at the heart of this mind is a consciousness i see as a blinding light- the source consciousness from which all has been thought into existence. creation consists of an infinite number of dimensions, wavelengths, frequencies, of reality. this physical world is only one of them. these fr

and 'what you do to others will be done to you. the word by which this process is now best known is 'karma. too often this karma is seen in only negative terms. something unpleasant happens to some people and they say it must be their 'karma. it is presented as almost a form of punishment. at that level, it is punishment- self punishment. we created it, not some angry, judgmental, finger-wagging god! what we call karma is, in my view, only another word to describe the way we create our own reality. if we have imbalances that lead us to act negatively towards others, it is those imbalances that will also attract to us a physical experience, a 'mirror' of what we think of ourselves. in this way what we do to others will come back to us because we will still be holding onto the imbalances, t

urther to encompass the fact that these other civilisations on other wavelengths are more advanced in their knowledge and know-how than we are at this time, and a picture begins to form, for me and many others, anyway. these other civilisations are not all positive or negative. like us, they are a bit of both. extraterrestrial life is no big deal. it is the same stream of life we call creation or god, at a different stage of evolution and/or on a different wavelength of experience. but many of these peoples are years, sometimes millions of years (in our version of time) ahead of where we are technologically and in their understanding of the universal laws. if we judge the credibility or craziness of something only from the perspective of our scientific achievements on this wavelength of pl

isitors to the earth thousands of years ago. they became the 'gods' in the ancient texts and legends which have formed the foundations of most, perhaps all, of the major religions of today. if an extraterrestrial landed on the planet in ancient times in an astonishing anti-gravity spacecraft, or you saw a psychic vision of someone on another frequency, you would sure as hell think he or she was a god! and they did. this is where the 'gods- particularly the angry, judgmental, fire and brimstone gods- originated: negative extraterrestrials. the 'fear of god' was born, and this fear and resistance to change (disobeying the gods) is still in the collective psyche. over time, as described at length in the robots' rebellion, these various god myths became fused together to form 'composite gods


DAVID ICKE CHILDREN OF THE MATRIX

dna (physical forms) than there are atoms in the universe" on that basis, given the fantastic diversity of the reptilian species on the earth alone, it would be more amazing if there were not reptilians of a humanoid and intelligent variety. these "gods" interbred with each other and the more primitive earth people and these unions are recorded in endless ancient accounts. these were the sons of god who interbred with the daughters of men to seed the hybrid race, the nefilim, as described in the old testament book of genesis. the most important interbreeding was between the reptilians and the blond-haired, blue-eyed, nordic peoples, both of extraterrestrial origin, as an alliance was formed between factions of these races. the union produced what has been called the aryan or "noble" race

otten son, and died to save humanity; he was crucified on a friday "black friday- and his blood was spilled to redeem the earth; he suffered death with nails and stakes; he was the father and son combined in an earthly body; he was put in a tomb, went down into the underworld, but three days later, on march 25th, his body was found to be gone from the tomb and he was resurrected as the "most high god; his body was symbolised as bread and eaten by those who worshipped him' jesus, yes? no, no. all of this was said about the saviour son of god called attis who was worshipped by the phrygians, one of the oldest races in asia minor, now turkey, well over a thousand years before the manufacture of "jesus. it is just one of countless symbolic deities of whom the same story was told millennia befo

nipulate atlantean society, he says, and interbreed with humans to change the dna and create hybrid bloodlines that became the royal lineage of kings and queens. i would include lemuria in this same story also. the technology and physical appearance of these extraterrestrials led the atlanteans/lemurians to see them as gods. intermarrying with these beings to produce light-skinned offspring with "god-like features" became the goal of many atlanteans, samsel writes, and these crossbreeds became the dominant force. they took over the government, economics, education, religion, and communications. sound familiar? samsel says that the kings of the white royal lineage ruled atlantis and what he calls the "sons of belial" controlled the temple of the sun, their religious hierarchy and ritual net

hat of the snake or serpent. both civilisations were known in legends as the dragon lands and the motherlands.2 the greeks called atlantis "hespera (a name for venus) and they said it was guarded by a dragon.3 native american records call atlantis "itzamana, which means "dragon land" or the "old red land".4 the algonquins use the name pan for the atlantean continent, a name also given to the goat god of the greeks. pan was originally a dragon or goat god of the atlanteans, some records of the early egyptians and greeks suggest.5 the very name, mu, pronounced moo, is close to the polynesian name for dragon.6 an indian tamil text, silappadikaran, describes a lost continent in the pacific and indian ocean it calls kumari nadu or kumari kandam, which means the "dragon land of the immortal serp

isis at denderah in egypt.24 the goddess, isis, is a symbol of sirius in egyptian myth. robert temple suggests in the sirius mystery that isis is sirius and the "sister-goddess" of isis, nephthys, represents sirius b. isis was said to be visible and nephthys invisible, just like sirius a and b. another sirius symbol was anubis (anpu to the egyptians, the one portrayed as the dog or jackal-headed god and associated with osiris, the "sun god" of egypt.25 there was also a goddess called anukis who sails in a celestial boat with sothis and satis, again the three stars of sirius perhaps because they are associated with goddesses, and sottis was the greek term for sirius. the symbol of the dog or wolf is often found in cults that worship the serpent or reptilians. credo mutwa, the zulu shaman


DAVID ICKE THE BIGGEST SECRET

id at giza and otheramazing creations to be built with such precision and scale, came from an advancedrace who, in ancient times, lived among a far more primitive general population. thisrace is described as the gods in the old testament texts and other works and in oraltraditions of antiquity. i can hear followers of the bible denying that their book speaksof the gods. but it does. when the word god is used in the old testament it is oftentranslated from a word that means gods, plural- elohim and adonai are two examples.you can easily understand that a race performing technological feats of such magnitudeshould be seen as gods by a people unable to comprehend such abilities. in the 1930s,american and australian servicemen landed their planes in remote parts of new guineato drop supplies f

royal princess and how he was brought up by the egyptian royalfamily. the list of such coincidences goes on and on.the old testament is a classic example of the religious recycling which has spawnedall the religions. so when you are looking for the original meaning of genesis and thestory of adam you have to go back to the sumerian accounts to see how the story hasbeen doctored. genesis says that god (the gods) created the first man, adam, out ofdust from the ground and then used a rib of adam to create eve, the first woman.zecharia sitchin points out that the translation of dust from the ground comes from thehebrew word tit (sorry mother) and this itself is derived from the sumerian term, ti.it,which means that which is with life. adam was not created from dust from the ground,but from th

eir godsare clear representations of reptile-like, lizard-like humanoids. you can see a lizardubaid figurine holding a lizard baby in the picture section. the region where the ubaid-sumer cultures emerged is fundamental to this whole story and the ubaid figurinesdepict physically the descriptions of gods which dominated many ancient societies.the central american cultures had their winged serpent god, quetzalcoatl; the hopiindians had the plumed serpent god, baholinkonga, and the native american culture isawash with serpent imagery, including the mysterious serpent-shaped mound in ohio;the east indians speak of the reptilian gods, the nagas (these were a race of demons inindian legend and their name means those who do not walk, but creep; theegyptians had their serpent god, kneph, and phar

h serpent imagery, including the mysterious serpent-shaped mound in ohio;the east indians speak of the reptilian gods, the nagas (these were a race of demons inindian legend and their name means those who do not walk, but creep; theegyptians had their serpent god, kneph, and pharaohs were often pictured withserpents; the phoenicians had agathodemon, another serpent figure; the voodoo peoplehave a god they call damballah wedo, who is depicted as a serpent; and the hebrewshad nakhustan, the brazen serpent. the ancient british god, known as the dragon-ruler of the world, was called hu and from this, very appropriately i would suggest,we get the term, hu-man. the winged-disc symbol of the sumerians, which is found allover the ancient world, was normally featured with two serpents. the symbolis

get the term, hu-man. the winged-disc symbol of the sumerians, which is found allover the ancient world, was normally featured with two serpents. the symbolism of theserpent and its association with ancient gods abounds throughout the world. thereverend john bathhurst deane in his book the worship of the serpent,3 wrote..one of (the) five builders of thebes (in egypt) was named after the serpent-god of thephoenicians, ofhion. the first altar erected to cyclops at athens, was to ops, theserpent-deity. the symbolic worship of the serpent was so common in greece, that justinmartyr accuses the greeks of introducing it into the mysteries of all their gods. thechinese. are said to be superstitious in choosing a plot of ground to erect a dwellinghouse or sepulchre: conferring it with the head, t


DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

ten to albert pike speak of the obelisk "hence the significancy of the phallus, or of its inoffensive substitute, the obelisk, rising as an emblem of the resurrection by the tomb of buried deity [morals and dogma, p. 393] now, you know why you see so many obelisks atop the graves of freemasons, for it is "an emblem of the resurrection of buried deity; the invisible mason believes he is becoming a god throughout his life, so the obelisk at his grave is simply the visible manifestation of that belief. the obelisk was originally created by the egyptian mysteries of the pharaohs, and is spoken of in the bible. listen" king jehu said to the guards and to the officers 'go in and slay them; let none escape. and they smote them with the sword; and the guards before the king threw their bodies out

mysteries of the pharaohs, and is spoken of in the bible. listen" king jehu said to the guards and to the officers 'go in and slay them; let none escape. and they smote them with the sword; and the guards before the king threw their bodies out, and went into the inner dwelling of the house of baal. they brought out the obelisks of the house of baal and burned them [2 kings 10:26, amplified bible] god almighty ordered the satanic obelisks burned, but only after he ordered king jehu to slaughter the worshippers of the obelisk, also known as baal worshippers. thus, the invisible freemasonry is devoted to the obelisk worship so forbidden by god as to be worthy of the death penalty. keep this in mind the next time you contemplate the washington monument! finally, serpent worship takes us direct

re is much more to ufos then unidentified flying objects and aliens. people must understand the spiritual side of what is going on. these "gods" haven't left us. they live among us, controlling us via mind control tactics. i would trust that you would study the entire site, it has plenty to offer. as you can see on the back of the u.s. one dollar bill there is a pyramid with the all-seeing-eye of god, with the message "new order of the ages" or "new world order" you are about to learn that the u.s. government is linked to satanism. you have already learned that the u.s. government is linked to several other governments and the church. and that it is all run by the secret society brotherhood. the street design in washington, d.c, has been laid out in such a manner that certain luciferic sym

illumination. if this representation were made on a map, this illuminating candle would be thought of as being north. north is a very important direction, because it is the place of governmental control. in i ching, for example, north is the "place one reports to the master on accomplishments (new age dictionary. this is again a fulfillment of scripture. lucifer remember in isaiah 14:12-14, where god recalls lucifer's original sin of pride and rebellion? lucifer had every intention of taking god's throne by force and establishing his own reign. in verses 13 and 14, lucifer vowed "i will ascend to heaven; i will exalt my throne above the stars of god; i will sit upon the mount of assembly in the uttermost north" did you see that north is apparently the direction in which god's throne is sit

ed at the white house. one quick word on "r" street. the letter "r" is the 18th letter of the english alphabet, and 18 is critically important to the occultist because it is 6+6+6. the house of the temple is also located 13 city blocks north of the white house. count them yourself, beginning with the first city block north of lafayette square. of course, the number 13 represents rebellion against god's authority, and is generally thought of as satan's number. it is no accident the house of the temple is located 13 blocks north of the white house. the meaning occulticly transmitted is that the control of the white house would be spiritual and would emanate from the house of the temple. certainly, many american presidents have been freemasons. the most famous is george washington, but the mo


DAVIDSON DAN SHAPE POWER

nal and physical states. these patterns, recorded on a chart recorder in two dimensions, can be projected into a subject to produce a desired effect. the projected pattern is again three dimensional and thus a structured shape. dr. michael persinger has found that thoughts occur in the brain as three dimensional forms, which are reduced by instrumentation to two dimensional patterns. the egyptian god thoth was keeper of the words of power, used to produce controlled phenomena when spoken with the correct intonation and pronunciation. in the case of isis healing her child of a fatal scorpion bite, the use of a specific word of power caused the poison to be expelled from the body and the lifeforce to return. other legends and myths also refer to the use of such words of power. the words of p

ce layouts, etc, to maximize natural energies and place the occupants of the houses and offices in a harmonious, orderly, energetic environment. it is obviously based on shape power effects. related to feng shui is the ancient i ching divination system based on the order and placement of the i ching symbols to foretell the future. the i ching symbols themselves are shape power devices. the eye-of-god, a mexican mandala, is said to focus spiritual energies into the home. it has a basic shape of two or more crossed sticks and is tied in the center. colored string or yarn is woven around the sticks to create a series of concentric patterns which tend to draw the eye to the center of the mandala. the mandala is said to ward off evil spirits and harmful negative forces. the tibetan yogis and bu

kegan paul, trench, trubner& co, ltd, 1893. 2. a dweller on two planets. phylos, borden publishing company, los angeles, 1952. 3. feng shui the science of sacred landscape in old china. ernest j. eitel, synergetic press, tucson, arizona, 1984. 4. interior design with feng shui. sarah rossbach, e.p. dutton a division of nal penguin inc, 2 park avenue, new york, n.y. 10016 5. great pyramid proof of god. george r. riffert, destiny publishers, merrimac, mass, 1932. 6. pyramid power. max toth and greg nielson, freeway press, 1974. 7. the guide to pyramid energy. bill kerrel and kathy gorggin, pyramid power v, inc, 1975. 8. new light on therapeutic energies. mark l. gallert, james clarke& co. ltd, 31 queen anne's gate, london, s.w. 1, 1966. 9. energy: breakthroughs to new free energy devices. da

s, p.o. box 1090, sierra vista, arizona 85636, 1977. 5. pyramid power. g. pat flannigan, ph.d, pyramid publishers, 438 cypress st, glendale calif. 91204,1973. 6. beyond pyramid power. g. pat flannigan, ph.d, devorss& company, 1641 lincoln boulevard, santa monica, calif. 90404, 1975. 7. secrets of the great pyamid. peter thompkins, harper& row, publishers, new york, 1971. 8. great pyramid proof of god. george r. riffert, destiny publishers, merrimac, mass, 1932. 9. the secret power of pyramids. bill schul and ed pettit, fawcett gold medal book, 1975. 10. the psychic power of pyramids. bill schul and ed pettit, fawcett gold medal book, 1976. 11. pyramid energy and how it works. james wyckoff, zebra books, kensington publishing corp, 1976. c h a p t e r 5 shape power and "sacred geometry" thi

1976. 11. pyramid energy and how it works. james wyckoff, zebra books, kensington publishing corp, 1976. c h a p t e r 5 shape power and "sacred geometry" this chapter examines a concept which has become popular in modern metaphysical circles, sacred geometry, which is the implication that there exists geometrical patterns that are related to the foundation of life and existence, of creation, of god. the relevance of sacred geometry to shape power will be examined. 5.1 sacred geometry the concept of shape power as natural generators, foci of higher order energies, and transducers of that energy into more recognizable energies such as electricity and magnetism is stating essentially the same thing as the above definition of "sacred geometry. whether you ascribe some mystical significance t


DEITUS

have a right to impose our way of life on others. however, it is quite acceptable to be a blessing to the location, unobserved, wherever we aththelema, xeper, deitus by magus tsirk susej the purpose of this thesis is to elucidate upon the meaning and significance of the word of the aeon of lucifer, deitus, and the law of the aeon of lucifer, thelema, xeper, deitus or will to come into being as a god. in so doing, i will also discuss the demonic bible, the system of magic revealed to me by my unholy guardian demon, the spirit azael, and the embassy of lucifer, the vehicle for the advancement of deitus as the word of the aeon of lucifer. this thesis may, therefore, serve as a commentary on the demonic bible as well as an exposition on deitic philosophy and magic. as stated in the preface to

y as it relates to an understanding of deitus. let us begin, then, by considering the basic precepts of satanic belief. the start of satanic enlightenment is the realization that all gods are created by man, all religions are established by man, all holy books are written by man, and all temples are built by man. there is nothing spiritual, there is nothing holy. it has been said that man creates god in the image of himself and the devil in the image of his enemy. god is, it is remarked, a projection of man s ego. the satanist says, why worship a god someone else has created, and which represents someone else s ego, when you can recognize a god of your own creation a god which has your best interests at heart. the satanic view considers satan as an archetype, a symbol of carnality as oppos

all things must be put to the test. satanists are not devil-worshippers. there is, in fact, no form of worship in satanic ritual. since all gods are created by man, satanists refuse to treat their creations as superior to themselves. the satanist may call upon the names of various gods, and may even treat them as his equals, but he recognizes that they exist to serve him. the satanist is his own god and his own redeemer. just as he knows that there is no other god beyond himself, he knows that it is useless to pray for the things that he wants. he is ultimately responsible for his own success or failure. he must work hard and strive for the things which he desires. to accomplish his goals, the satanist may choose to use magic in the performance of a satanic ritual. every religion has had

becoming the hero and the defeated the villain. the values of the dominant society are the prevailing values of the world and it is by these values which the past is judged and the world s future is determined. the satanist recognizes that all ideologies, all political systems, all economic systems, and all governments are equally flawed. once men went off to kill or die for their king and their god; now they do the same for democracy and liberty. but what is liberty, the satanist may ask, for those who must be killed to be liberated? all things are subjective and, therefore, nothing can accurately be judged except by its own standards and ideals. the satanist condemns the christian, not for his offences but rather, for his hypocrisy. all men will do what comes naturally to them and so th

in other sinful pleasures. the satanist does not even think badly of the christian for doing such things. but the satanist can only feel contempt for someone who preaches against the pleasures of the flesh and condemns others to eternal damnation while continuing to do these things himself. these men are out drinking and lusting after women on friday night and then in church sunday morning asking god to forgive them for their sins when they know they will be back out the following weekend doing what they have always done. the satanist rejects them because they are hypocrites, and judges them by the standards they have set. why, you may ask, does the satanist call himself a satanist if he does not believe in the literal existence of the devil? the satanist, of course, recognizes the importa


DEMONIC BIBLE

t has enabled us to achieve an understanding of ourselves- it has brought us to individuation, to the wisdom of a genuine adeptship founded upon the reconciliation of opposites. we have discovered and learnt to know ourselves- and have discovered the unity, the wholeness, which lies beyond the shadow and the self. we have learnt that we are- or can be- both destroyer and creator, both lucifer and god, as we have learnt the natural necessity of both these forces of creation, and destruction, and how renewal and re-birth proceeds from them. we now need to and should go beyond this- for anything else is unhealthy and a waste of life. it is also the negation of the work of those great artists which has allowed us this understanding. thus, there is no longer any need for those who desire to be

in, is the demonic bible. preface to the first edition if power corrupts and absolute power corrupts absolutely, then the omnipotent creator of heaven and earth must be the most evil son-of-a-bitch who ever lived. non-christians, we are told, are damned to hell because they have not accepted christ as their personal savior. non-catholics, we are told, are damned to hell because they have rejected god's holy church. and catholics, we are told, are damned to hell for bowing down to and worshipping graven images. the irony of organized religious thought is the damnation of all, regardless of belief or quality of life. it has often been said by scholars that devils are "fallen" gods, or deities men no longer worship. but then, are not gods simply devils men choose to worship? could it be that

e "politically correct" devils than astaroth and beelzebub? the followers of every religion have been condemned by others as "devilworshippers" at some time or another. in the "tolerant" social climate of today, the christian still condemns the jew; the jew still condemns the muslim, and the muslim still condemns the christian. each is willing to kill and commit heinous crimes in the name of his "god. would it not be more honest for man to admit that he is a worshipper of devils and a believer in fairy tales? it is with these thoughts in mind that the demonic bible is written. stop now at the horror of these words and cower in fear for your immortal soul, or read on and discover true and undefiled wisdom. for enlightenment speaks to the brave. introduction to the 2nd edition lucifer, the l

atan. if jesus is the light and truth, reasoned the christian, then lucifer must be a false light, a deceiver, even a fallen angel. christianity condemned paganism, goddess-worship, and sexuality as evil; and the cult of lucifer could be associated with all of these. lucifer became the latin name for the devil of hebrew origin, satan. in hebrew mythology, satan was an angel who accused men before god in order to bring about their punishment. he was never the enemy of god but at times the enemy of man. the name satan in hebrew means adversary. it is recounted in the bible that the jews were carried away as captives into babylon. when later freed by the persians, the jews were exposed to the religion of zoroaster. the jews adopted zoroastrian belief of a war in heaven between ahura-mazda and

jews were carried away as captives into babylon. when later freed by the persians, the jews were exposed to the religion of zoroaster. the jews adopted zoroastrian belief of a war in heaven between ahura-mazda and ahriman, the serpent, with yahweh taking the role of ahura-mazda and satan assuming the part of the serpent ahriman. satan, a minor angel in hebrew mythology, became equal in power with god. the belief of a war in heaven between god and satan was carried into europe by the early christians. in christian mythology, lucifer became the highest of the angels, created in the perfect image of god, who fell from grace because of his pride. during the spread of christianity in europe the devil began to take on the form most often associated with him today. christians gave him the attribu


DIABOLUS

und in other books and grimoire l1 d i a b o l u s the dragon within the triangle of darkness an exploration of the adversary within magick michael w. ford 2004 michael w. ford for the order of phosphorus members only. succubus publishing website http//algol.chaosmagic.com psychonaut 75 website http//www.psychonaut75.com e-mail: keteb75@psychonaut75.com 2 contents introduction i. set the egyptian god of darkness ii. ahriman the persian devil and the whore of darkness iii. the adversary and the bride of the devil, cain the son iv. the gnostic yaltabaoth, child of chaos v. the path of the crooked serpent leviathan and beelzebub end introduction the very intent and purpose of this essay is to bring to light the roots of the adversary in magick from a historical and mythological standpoint. as

nger of light this is only a mere glimpse of the fall under the shadows of the adversary. the nature of lucifer is movement and motion; storms, chaos and order which arises from it. to drink the venom of this cup is cursing and blessing be prepared to change and mutate into something greater; or seal your fate to a mindless death. 1 see the suggested reading list at the end. 4 i. set the egyptian god of darkness i am set, the father of the gods. i shall never come to an end -the book of the dead the egyptian mythology of gods and powerful deities is perhaps history s most elaborate and evasive within the conception of their opposing powers. the egyptian god of chaos and storms, set, called also sutekh, set-heh or seth-an was revered in the 3rd millennia b.c. and forward, originally as a po

ir opposing powers. the egyptian god of chaos and storms, set, called also sutekh, set-heh or seth-an was revered in the 3rd millennia b.c. and forward, originally as a positive force of movement and foreign lands. it was later on that set became a form of the opposer, with red being a sacred color and his minions being actual demons who tested or destroyed others. set was commonly perceived as a god of war, who taught some pharaohs the art of shooting the bow and arrow, etc. the egyptian book of the dead presents set as the lord of the northern sky, who is over storms, cold weather and darkness. set was perhaps the most significant egyptian god in that he alone was the god of mystery and the unknown, both the shadow and fire. as being a patron of the deserts, seth was also revered as a de

oth the shadow and fire. as being a patron of the deserts, seth was also revered as a deity over the scorching heat of the desert sands. this concept continued on in the persian ahriman and the islamic shaitan, which shall be discussed in further detail later on in this treatise. verily, the soul of set, which is greater than all the gods, hath departed- from the papyrus of ani set was known as a god of unrest who continually fought with horus, his brother and was the antagonist and murderer of osiris, a god of stasis. set also protected ra on his journeys through the underworld, and was able to master the chaotic force of apep, a serpent of darkness. set is known in the book of the dead as having legions of devils, known as seba as well as smaiu, who obey his commands. it seems also that

he skin of a bull. in the eleventh section of the tuat called reenqerrtaptkhatu, set is in the form of a serpent and called set-heh meaning the eternal set. when osiris came again, typhon plotted with seventy-two comrades, and with aso, the queen of ethiopia, to slay him -the egyptian book of the dead, e.a. wallis budge set is primarily regarded the same as the greek typhon, a serpent like daemon-god who is a patron spirit of sorcery and magick. plutarch explained that in egyptian astronomy seth or typhon was connected to the solar world, while osiris was associated with the moon. the sun was considered very hostile as it dried up and made lands inhabitable, while the moon nourished and brought moisture. plutarch writes the seth means compelling and overmastering, being a powerful force of


DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

on christian knighthood. adeptus minor: a term used to describe a learned and skilled magician. in the hermetic order of the golden dawn [g.d (q.v) the student of the order was first taught ritual magick once they entered into this degree, which was the first degree of the inner order, the roseae rubeae et aureae crucis [r.r. et a.c (q.v. aeon of horus: the age of oneness between human beings and god that follows after the aeon of osiris where human-god was a duality. according to aleister crowley (q.v, it begin in 1904 with the dictation of the book of the law and is coeval with the astrological age of aquarius. agla: a hebrew notarikon (q.v) for "ah-tah gee-boor lih-oh-lahm ah-doh-nye" which translates in english "thou art great forever, my lord" agripa, henry cornelius (of nettesheim: a

ceremonial magick. altered states (of conciousness: a state in which a person is to some extent withdrawn from normal awareness of the material world. some altered states are so slight as to be accepted without notice, others are easily recognized as one degree or another of trance (q.v. amen: a hebrew notarikon (q.v) or acronym for the hebrew phrase "el melech neh-ehmahn" which means in english "god is a faithful king" amrita: in alchemy (q.v) and sex magick (q.v) it is the magically transmuted first matter (q.v. amulet: a type of charm (q.v) which is similar to a talisman (q.v, but is designed to keep forces and entities, etc (like bad luck, illness, etc) away from the wearer. angel: from the greek, meaning "messenger" an entity in the hierarchy of heaven. each has no free will, and has

and sex magick (q.v) it is the magically transmuted first matter (q.v. amulet: a type of charm (q.v) which is similar to a talisman (q.v, but is designed to keep forces and entities, etc (like bad luck, illness, etc) away from the wearer. angel: from the greek, meaning "messenger" an entity in the hierarchy of heaven. each has no free will, and has one purpose. they are the intermediaries between god and humankind. they bear teachings, warnings, and messages of all kinds from heaven to earth, and carry out the orders of god. each angel is under the command of a superior, known as an archangel (q.v. angel (holy guardian (h.g.a: an expression meaning your higher self. to some practitioners, a more knowledgeable non-physical entity. contacting your holy guardian angel [h.g.a] is known as "the

: unconventionally, rebelliously, humanitarianly, impersonally, with originality, with detachment, creatively. ararita: a hebrew, notarikon (q.v) for "eh-chahd rash, eh-chu-doh-toh rash, ye-chudoh- toh teh-mur-ah-toh eh-chahd" used in the lesser banishing ritual of the hexagram [lbrh (q.v, stating that the ultimate divinity is unitary (one) in nature. literally, it translates into english "one is god's beginning, one principle is god's individuality, god's permutation is one" arcana, major: major or greater secrets. the twenty-two (22) picture cards of the tarot (q.v) that are considered to be of vital importance by occultists. they relate to the paths on the tree of life (q.v) and are used in pathworking (q.v. arcana, minor: minor or lesser secrets. the fifty-six (56) cards of the tarot (

ds, but having an extra court card for each of the four suits. traditionally numerical rather than pictorial, they relate to the sephiroth (q.v) on the tree of life (q.v. archangel: an entity in the hierarchy of heaven. they are more powerful than an angel (q.v) and have free will. they also bear teachings, warnings, and messages of all kinds from heaven to earth (q.v) and carry out the orders of god. they are obedient to divinity and are each associated with an aspect of divinity represented by a "god" name. arch bishop: the word "bishop" comes from the greek "episokopos" meaning "to look upon" as in an overseer. 1) in the christian faith, a chief bishop (q.v) who has been consecrated to have ecclesiastical and administrative authority over a territorial arch diocese. 2) in the astral sta


DION FORTUNE MYSTICAL QABALA

ition by reference to first principles, but we shall equally judge of the vitality of a tradition by its power to assimilate. it is only a dead faith which remains uninfluenced by contemporary thought. 9. the original stream of hebraic mysticism has received many tributaries. we see its rise among the nomad star-worshippers of chaldea, where abraham in his tent among his flocks hears the voice of god. but abraham has a shadowy background in which vast forms move half-seen. the mysterious figure of a great priest-king "born without father, without mother, without descent; having neither beginning of days nor end of life" administers to him the first eucharistic feast of bread and wine after the battle with the kings in the valley, the sinister kings of edom "who ruled ere there was a king i

e church availed to drive all rivals from the field and destroy their traces. we little know what seeds of mystical tradition sprang up only to be cut down during the dark ages; but mysticism is inherent in the human race, and although the church had destroyed all roots of tradition in her group-soul, nevertheless devout spirits within her fold rediscovered the technique of the soul's approach to god and developed a characteristic yoga of their own, closely akin to the bhakti yoga of the east. the literature of catholicism is rich in treatises on mystical theology which reveal practical acquaintance with the higher states of consciousness though a somewhat naive conception of the psychology thereof, thus revealing the poverty of a system which does not avail itself of the experience of tra

ir readiest expression in loving self-sacrifice. but it is not everybody who is of this type, and christianity is unfortunate in not having any choice of systems to offer its aspirants. the east, being tolerant, is wise, and has developed various yoga methods, each of which is pursued by its adherents to the exclusion of the others, and yet none would deny that the other methods are also paths to god for those to whom they are suited. 18. in consequence of this deplorable limitation on the part of our theology many western aspirants take up eastern methods. for those who are able to live in eastern conditions and work under the immediate supervision of a guru, this may prove satisfactory, but it seldom gives good results when the various systems are pursued with no other guide than a book

he mongolian and the negro, are endowed with other types. mystical qabala page 10 6. it is injudicious to apply to one type of psycho-physical make-up the developing methods adapted to another; they will either fail to produce adequate results, or produce unforeseen and possibly undesirable results. to say this is not to condemn the eastern methods, nor decry the western constitution, which is as god made it, but to reaffirm the old adage that one man's meat is another man's poison. 7. the dharma of the west differs from that of the east; is it therefore desirable to try and implant eastern ideals in a westerner? withdrawal from the earth-plane is not his line of progress. the normal, healthy westerner has no desire to escape from life, his urge is to conquer it and reduce it to order and

western yoga is that of the quakers, and i think that they would agree that their path is for the few; the catholic church combines mantra yoga with its bhakti yoga. 10. it is by means of formula that the occultist selects and concentrates the forces he wishes to work with. these formule are based upon the qabalistic tree of life, and whatever system he may be working, whether he be assuming the god-forms of egypt or evoking the inspiration of iacchus with chant and dance, he has the diagram of the tree at the back of his mind. it is in the symbolism of the tree that western initiates are drilled, and it supplies the essential ground plan of classification to which all other systems can be related. the ray upon which the western aspirant works has manifested itself-through many different


DION FORTUNE PSYCHIC SELF DEFENSE

and them and find a way out. my chief aim in speaking so frankly is to open the eyes of men and women to the nature of the forces that are at work below the surface of everyday life. it may happen to any one of us to break through the thin crust of normality and find ourselves face to face with these forces. reading of the cases cited in this book, we may well say that there, but for the grace of god, goes any one of us. if i can give in these pages the knowledge which protects, i shall have fulfilled my purpose. part i types of psychic attack chapter i signs of psychic attack if we look at the universe around us we cannot fail to realise that there must be some overruling plan co-ordinating its infinite complexity. if we take into our hands and examine minutely any living thing, however s

ed by this act of sacrilege regarded it as in shocking bad taste. yet nobody proposed to strip the graveclothes from the body of someone's wife or mother and photograph it stark naked. when it comes to the question of a mummy's curse, i am afraid that my sympathies are entirely with the mummy. the initiate is strictly counselled that he should never blaspheme the name by which another knoweth his god, for it is the same force that he himself worships represented by another symbol "the ways to god are as many as the breaths of the sons of men" says the old arab proverb. we should have enough sympathy with the struggles of another soul towards the light not to desecrate the things that are sanctified by his hopes and endeavours, even if by nothing else. the father of us all may understand th

t not to desecrate the things that are sanctified by his hopes and endeavours, even if by nothing else. the father of us all may understand their significance better than we do, and by his acceptance consecrate them for ever. there are many europeans who have a great affection for the buddha, and have his statue in their rooms (though sometimes they confuse it with chenresi, the stout and beaming god of good-luck. that the influence of that great 34 of 103 being, the light of asia, is noble and benignant, i would be the last to deny; but the statues of the buddha are a different matter, and need to be approached with caution if genuine. some of the worst black magic in the world is a debased form of buddhism. to say this is not to insult that venerable faith, for it is only lack of opportu

ation of air. i am of the opinion that the curious impulse which causes people for no reason whatsoever to commit suicide by throwing themselves from heights may be due to the same impulse that causes people who are obsessed by the element of water to swim out to sea, as i have recorded of swinburne. these apparently causeless suicides by water and air are, in my opinion, a form of union with the god which is one of the ideas underlying human sacrifice. there are two types of human sacrifice, the willing and the unwilling. the unwilling sacrifice, the prisoner struggling or drugged into passivity, is used, not to propitiate the god, as is usually thought, but in order that his vital forces may serve as a basis of manifestation. the willing sacrifice, in which the victim will be either a pr

deas underlying human sacrifice. there are two types of human sacrifice, the willing and the unwilling. the unwilling sacrifice, the prisoner struggling or drugged into passivity, is used, not to propitiate the god, as is usually thought, but in order that his vital forces may serve as a basis of manifestation. the willing sacrifice, in which the victim will be either a priest or a devotee of the god, has for its motive the idea of divine union, not altogether unknown to christian mystics, who seek its achievement by a living death, whereas the adherents of juggernaut escape with one brief pang. the european belief of one man, one life, has imbued us with the idea of death as the supreme evil. therefore the european very often does not go to his death when he unites with the elements, but


DONALDTYSON BLACKMAS

for the holy chrism oil, urine for the wine, and blackened turnip or excrement for the host. during the course of the mass, the defrocked priest was said to copulate with the woman serving as the altar. sometimes the priest inserted holy wafers into the vagina of the woman before copulation. sometimes the copulation was anal. the words of the ritual were read backwards or distorted by replacing "god" with "devil" or "satan" the sign of the cross was made backwards. one entertaining account claims that the mass was celebrated by a talking goat who read from a missal bound in wolf's skin. the general principle of the black mass is that the mass of the church should be inverted. whereas the regular mass is intended to do good, the black mass was celebrated to do evil. for example, in the cou

cused of trampling and spitting on the cross. black masses formed a part of the religious practices of the late anton szandor lavey and his los angeles based church of satan, founded in the 1960s, in the sense that these rituals were performed in honor of the devil and involved a parody of the church mass. however, lavey always asserted that his black mass was not intended to defile the christian god, because he denied the existence of such a god. since the deliberate degradation and defilement of christianity is one of the key features of the true black mass, the mass performed in the church of satan falls short of perfection. the concept of the black mass has no meaning outside of christianity. it was a fantasy created by the priests of the inquisition as the worst thing they could possi


DONALDTYSON CORONZON

wley's drawing of coronzon at lunch) coronzon (more commonly, but perhaps less correctly, spelled choronzon) is an angelic being first named in the transcripts of the conversations that took place between the elizabethan mathematician and magician dr. john dee and the hierarchy of spiritual beings who identified themselves as the angels that had instructed the patriarch enoch in the holy magic of god. these angelic conversations occurred between the years 1582 and 1587, through the mediumship of dee's hired crystal scryer, the alchemist edward kelley. one or more times a week kelley, under dee's guidance, established communication with the enochian angels in a ritual setting, using a globe of natural rock crystal as his instrument. he described to dee what he saw in the crystal. dee asked

s book) occurs on page 92 of a true and faithful relation. it is spoken to john dee by the archangel gabriel, or at least by an enochian spirit that identifies itself as the archangel gabriel. since this passage is essential to any understanding of the nature of coronzon, i will quote it: man in his creation, being made an innocent, was also authorised and made partaker of the power and spirit of god: whereby he not onely did know all things under his creation and spoke of them properly, naming them as they were: but also was partaker of our presence and society, yea a speaker of the mysteries of god; yea, with god himself: so that in innocency the power of his partakers with god, and us his good angels, was exalted, and so became holy in the sight of god until that coronzon (for so is the

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

tanding: but not utterly the favour of god, and was driven forth (as your scriptures record) unto the earth which was covered with brambles: where being as dumb, and not able to speak, he began to learn of necessity the language which thou, e[dward] k[elley] callest hebrew, and yet not that hebrew amongst you: in the which he uttered and delivered to his posterity, the nearest knowledge he had of god his creatures: and from his own self divided his speech into three parts, twelve, three, and seven: the number whereof remaineth, but the true forms and pronunciations want; and therefore is not of that force that it was in his own dignity, much lesse to be compared with this that we deliver, which adam verily spake in innocency, and was never uttered nor disclosed to man since till now, where

s: and from his own self divided his speech into three parts, twelve, three, and seven: the number whereof remaineth, but the true forms and pronunciations want; and therefore is not of that force that it was in his own dignity, much lesse to be compared with this that we deliver, which adam verily spake in innocency, and was never uttered nor disclosed to man since till now, wherein the power of god must work, and wisdom in her true kind be delivered: which are not to be spoken in any other thing, neither to be talked of with mans imaginations; for as this work and gift is of god, which is all power, so doth he open it in a tongue of power, to the intent that the proportions may agree in themselves; for it is written, wisdom sitteth an hill, and beholdeth the four winds, and girdeth her s


DONALDTYSON DEMON

ebrews. the modern concept of demons owes many of its key features to the influence of christian folklore and theological doctrine, which were heavily influenced by jewish beliefs through the old testament. in christianity, a demon is not just a malicious spirit, but a spirit of hell sent to earth by the devil to enforce his authority or to carry out his purposes. just as angels are the agents of god who act with divine authority to do good works among men, so demons are the agents of lucifer who act with infernal authority to do works of evil. indeed, in jewish, islamic and christian mythology, lucifer was himself once an angel of heaven who defied god. seeking to overthrow god and rule heaven, lucifer assembled an army of apostate angels and initiated a war in heaven. he and his angels w

so demons are the agents of lucifer who act with infernal authority to do works of evil. indeed, in jewish, islamic and christian mythology, lucifer was himself once an angel of heaven who defied god. seeking to overthrow god and rule heaven, lucifer assembled an army of apostate angels and initiated a war in heaven. he and his angels were defeated by michael and the angels who remained loyal to god, and were thrown down from heaven to hell. in their fallen state these angels of hell are supposed in christian lore to be of hideous aspect, filthy, deformed and base. lucifer seeks to harass god by plaguing mankind with a multitude of troubles, and by inciting human beings to defy god. he uses his fallen angels as his agents, sending them abroad across the face of the world to incite and com

n state these angels of hell are supposed in christian lore to be of hideous aspect, filthy, deformed and base. lucifer seeks to harass god by plaguing mankind with a multitude of troubles, and by inciting human beings to defy god. he uses his fallen angels as his agents, sending them abroad across the face of the world to incite and commit evil. every time he succeeds in inducing a human to defy god, lucifer gains another soldier in his rebellious army. it is not always made clear how the demons of lucifer can appear upon the earth when they have been cast down and bound in hell. apparently, as we may gather from the book of job, lucifer is able to walk upon the surface of the earth but is not permitted to directly injure human beings. he is even able to enter heaven! it is written in the

bellious army. it is not always made clear how the demons of lucifer can appear upon the earth when they have been cast down and bound in hell. apparently, as we may gather from the book of job, lucifer is able to walk upon the surface of the earth but is not permitted to directly injure human beings. he is even able to enter heaven! it is written in the first chapter of job that when the sons of god, who are the good angels of heaven, present themselves before the lord on some formal occasion, lucifer gate-crashes the assembly. god asks him "whence commest thou" lucifer answers "from going to and fro in the earth, and from walking up and down in it" god begins to boast to lucifer about his servant job, saying that there is no man like him, that he is a perfect and upright man. lucifer cut

d, who are the good angels of heaven, present themselves before the lord on some formal occasion, lucifer gate-crashes the assembly. god asks him "whence commest thou" lucifer answers "from going to and fro in the earth, and from walking up and down in it" god begins to boast to lucifer about his servant job, saying that there is no man like him, that he is a perfect and upright man. lucifer cuts god off and asserts that job is only a holy man because he enjoys god's blessings. he says he can make job curse god to his face if god removes his protection. god takes the devil up on this gentleman's wager, saying to lucifer "behold, all that he hath is in thy power; only upon himself put not forth thy hand" the events in the book of job are the result. we may gather from this fable that lucife


DONALDTYSON MIRACLES

efore the altar of st. sixtus, a globe of fire appeared upon her head. it was witnessed by all the sisters of the abbey. ten years after her death, the ghost of st. gertrude "appeared visibly" in the refractory of the college of nivelles and extinguished a fire that had threatened to destroy the entire college. the popular opinion among christian theologians is that miracles can only be caused by god. they make a distinction between the wondrous effects produced by magicians, and the wondrous effects produced by devout believers, saints, and angels. the trouble is, these events are often indistinguishable. to account for this similarity, christian scholars assert that the changes wrought by god are true and enduring changes, whereas the changes worked by magicians are temporary illusions

es and transformed it into a serpent, was this really any less miraculous than the staff cast down and turned into a serpent by moses himself? if true changes of essence are the measure of a miracle, then what are we to make of the alchemical act of transforming base metals into gold? according to the view of devout christians, if the gold is genuine, the alchemist must act with the assistance of god, since they hold the opinion that magic is a deception and incapable of true transformation. indeed, many alchemists, being good christians themselves, maintain that no transformation is possible without the help of god. they inflame themselves with prayer and practice austerities in pursuit of their art. yet christian theologians cannot accept alchemical change as a holy miracle since alchemy

se, in which the ordinary physical laws function. but all existing things are a part of the universe, so nothing that exists can be the source of miracles. only something that does not exist, something that transcends existence, can produce a miraculous event. and the only thing that transcends the universe is the divine source of all. theologians are correct to assert that all miracles come from god. what they do not accept, but what is equally true, is that all magic of a true kind also comes from god. magic is a type of miracle. the magician is the embodied agent of the divine each time he works his art. so is the devout saint, the miraculous healer, and even the demonist who uses true magic for acts of evil. it may seem contradictory that the divine energy that produces miracles can be

ontaneous miracles. these are no different in kind from miracles deliberately sought through prayer or ritual actions, it is only that their acts of induction are not perceived. the source of miracles is the ultimate source that lies beyond being, either of substance or of form. it is purposeless, knowing neither good nor evil, and for this reason may be used for either good or evil purposes. the god of the bible is not this ultimate source. this much is obvious, since this god has both form and purpose, and manifests to human beings in various ways. however, the god of the old testament was able to channel this primal source of divine energy for his own intentions, and was able to facilitate the use of this divine energy by his worshippers. skilled magicians can bypass the gods, the angel


DONALDTYSON NOMICON

e out of the earth the black spirits of earth, moldy and shadowy, and full of dim rumors picked up in caverns beneath forgotten sea-bottoms" connected with the lost city of the old ones is the hideous chant "ph'nglui mglw'nafh cthulhu r'lyeh wgah'nagl fhtagn" which translates into english as "in his house at r'lyeh dead cthulhu waits dreaming" the old ones count among their number the blind idiot god azathoth; the all-in-one and one-in-all yog-sothoth who can travel between time and space; the hideously-piping nyarlathotep who is the unwelcome herald of the old ones; the octopus-like cthulhu who lies dreaming in r'lyeh beneath miles of ocean water; hastur the unspeakable, half-brother to cthulhu who dwells upon the air; and shub-niggureth, the ever-fertile black goat of the woodlands with

nently open onto our time and space, they will destroy and enslave the world. the underlying theme of lovecraft's cthulhu mythos has many powerful echoes in the mythologies of ancient cultures around the world. it is probably for this reason that it struck such a chord of response in readers. we find in it similarities to the myth of the archons of gnosticism, who together with the arch devil and god, yaldabaoth, gave shape to the material world and rule over the human race. there are also echoes of the jewish myth of the fall of the angels, and more specifically of the watchers who descended to earth to sin with the daughters of mankind, and to teach their offspring forbidden arts and sciences. the legend of the fall of atlantis is in harmony with lovecraft's mythos as well, as are the mo


DONALDTYSON POSSESS

y. this can trigger mild asthma attacks in those who suffer from asthma. at a higher level of communication, spirits may be deliberately invoked or evoked. invocation is used to call a spiritual being into your body, or into the magic circle during rituals of invocation (the magic circle is an extension of the circle of your own skin. this is done when we wish to gain an intimate communion with a god or higher spirit for the purposes of taking on some of the qualities of that being. sometimes spirits are invoked during magic because the magician wishes to assume the identity, and thus the occult authority and power, of the spirit for the purposes of the ritual. during ritual invocation we usually retain our self-awareness. we feel ourselves as both the spirit who has been invoked, and as o

irits of a higher order also possess humans. this occurs most frequently when the spirit wishes to communicate with humanity, and possesses an individual to use the voice of that person as its instrument of communication. trance mediums and channelers have their personalities displaced by spirits on a regular basis. the prophets of the bible were possessed by the spirit (actually, the spirits) of god so that they could deliver their prophetic utterances. possession is not in itself harmful. it is not even unusual. it is only destructive when done by a destructive being for hurtful purposes. good spirits or angels occasionally possess a person permanently when the consciousness of that person fails, or that person loses all will to live. these possessions are known as "walk-ins" because the


DONALDTYSON SIGIL

y which the legitimacy of the bearer or the object impressed with the seal were confirmed. it seems to me probable that the use of sigils to identify spirits has its origins in this familiar and widespread practice. in magic, the name of a spirit embodies the identity and power of the spirit. by knowing and controlling the name, the magician is able to control the spirit. this is the basis of the god-magic of ancient egypt. the sigil is a graphic form of the name. the name is manipulated upon the living breath by means of chants, mantras, invocations, imprecations, execrations, prayers, hymns and similar vocal forms used in magic. the sigil is manipulated within the imagination by means of meditation, concentration, and creative visualization. it is important to distinguish between a numbe

ignature of the divine name. its shape depends upon the principles and practices of the magician who bears it- in the hermetic order of the golden dawn, each officer had his or her own lamen that way symbolically related to the tree of the sephiroth- but customarily it is worn as a medallion or pendent around the neck, over the heart-center. through the lamen the magician invokes the authority of god during ritual work. the lamen is both an expression of the magician's higher identity and a power object through which spirits and blind forces may be controlled during rituals. the lamen differs from the spirit seal in that the magician is not controlled by it, but uses it to control external spirits or forces. it represents the supreme authority wielded by the magician (alchemical sign or ma

ouble to be so precise in defining them. authors of dictionaries often lump sigil, seal, emblem, token, and sign together as possessing some vague and more or less equivalent occult significance. this is not the case. each has its own specific connotation. all spirits may possess their own sigils. using traditional kabbalistic methods, sigils have been constructed from the various hebrew names of god and the names of angels found in the old testament. for example, the letters of a name denoting some active power or authority of god may be located upon the aiq beker grid, also known as the kabbalah of nine chambers. by drawing a connecting line from letter to letter, a sigil of the name is created. it is one of the mysteries of magic, often commented upon by the ptolemaic greeks, that manki


DONALDTYSON WEREWOLF

n is easy to understand. the modern myth of the werewolf may be traced back in substantially the same form to ancient greece, where it was believed that werewolves were hereditary, and originated from a curse of the gods on particular families or clans. the greek werewolf actually transformed into a wolf, and was condemned to seek out human flesh while in its wolf state. to the old folk tale of a god's curse, the modern disease of rabies was added. a person bitten by a mad dog or other animal over time becomes mad, and begins to behave like a beast. traditionally, all madness falls under the domain of the moon. in movies, the bite of a werewolf acts in a very similar way to the bite of a mad dog. it is a kind of infection. moonlight triggers it. but enough of the more ancient myth of a god


EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

tion of the facsimile has been executed by mr. f. c. price. e. a. wallis budge. british museum. january 25, 1895. next: contents preface http//www.sacred-texts.com/egy/ebod/ebod01.htm [8/10/2001 11:22:25 am] sacred texts egypt index previous next contents. preface v. introduction- the versions of the book of the dead ix the legend of osiris xlviii the doctrine of eternal life lv egyptian ideas of god lxxxii the abode of the blessed ci the gods of the book of the dead cvii geographical and mythological places cxxxiii funeral ceremonies cxxxviii the papyrus of ani cxlii table of chapters cliii the hieroglyphic text of the papyrus of ani, with interlinear transliteration and word for word translation 1-242 translation 245-369 bibliography 371-377 next: the versions of the book of the dead. co

n the tomb was accompanied by ceremonies of a symbolic nature, in the course of which certain compositions comprising prayers, short litanies, etc, having reference to the future life, were recited or chanted by priests and relatives on behalf of the dead. the greatest importance was attached to such compositions, in the belief that their recital would secure for the dead an unhindered passage to god in the next world, would enable him to overcome the opposition of all ghostly foes, would endow his body in the tomb with power to resist corruption, and would ensure him a new life in a glorified body in heaven. at a very remote period certain groups of sections or chapters had already become associated with some of the ceremonies which preceded actual burial, and these eventually became a di

tep, which ascribes the chapter to hesep-ti, states that "this chapter was found in the foundations beneath the hennu boat by the foreman of the builders in the time of the king of the north and south, hesep-ti, triumphant;[2] the nebseni papyrus says that this chapter was found in the city of khemennu (hermopolis) on a block of ironstone) written in letters of lapis-lazuli, under the feet of the god;[3] and the turin papyrus (xxvith dynasty or later) adds that the name of the finder was heru-ta-ta-f, the son of khufu or cheops,[4] the second king of the ivth dynasty, about b.c. 3733, who was at the time making a tour of inspection of the temples. birch[5] and naville[6] consider the chapter one of [1. chabas, voyage d'un gyptien, p. 46. according to m. naville (einleitung, p. 138, who fol

on of certain chapters in the ivth dynasty. in the reign of mycerinus some important work seems to have been under taken in connection with certain sections of the text of the book of the dead, for the rubrics of chapters xxxb. and cxlviii.[3] state that these compositions were found inscribed upon "a block of iron) of the south in letters of real lapis-lazuli under the feet of the majesty of the god in the time of the king it of the north and south men-kau-ra, by the royal son herutataf, triumphant" that a new impulse should be given to religious observances, and that the revision of existing religious texts should take place in the reign of mycerinus, was only to be expected if greek tradition may be believed, for both herodotus and diodorus siculus represent him as a just king, and one

room, case a, and the fragments of the coffin in wall case no. 1 (no. 6647) in the same room. 3. see lepsius, auswahl, taf. 7. 4. or suten bat; see sethe, aeg. zeitschrift, bd. xxviii, p. 125; and bd. xxx, p. 113; max m ller, aeg. zeitschrift, bd. xxx, p. 56; renouf, proc. son bibl. arch, 1893, pp. 219, 220; and lef bure, aeg. zeitschrift, bd. xxxi, p. 114 ff. 5. it seems that we should read this god's name keb (see lef bure, aeg. zeitschrift, bd. xxxi, p. 12 5; for the sake of uniformity the old name is here retained] p. xxi em ren-s en seta pet ertat-nes un-k em neter in her name of "mystery of heaven" she granteth that thou mayest exist as a god an xeft-k suten net men-kau-ra anx t'etta without thy foes, o king of the north and south, men-kau-ra, living for ever! now it is to be noted t


ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

by dreams; pyromancy is supplemented by magnetism; hydromancy by divination with crystals; geomancy by fortune telling with cards. these are transpositions and perfectings of methods. but divination, in whatever manner we may operate, is dangerous, or at least useless, for it disheartens the will; 11 consequently it restricts freedom, and fatigues the nervous system. finis notes 1. the spirit of god brooded upon the waters, and breathed into the face of man the breath of life. let michael be my chief and saltabiel my servant in the light and by the light. be my breath by the word; and i will command the spirits of this atmosphere, and will bridle the horses of the sun by the will of my heart, the thought of my mind, and the winking of my eye. i exercise thee, creature of air by the pentag

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

ed into his face the breath (nasama or inspiration) of lives; and he was a living soul" job, xxxii, 8 "there is a spirit (ruah) in man, and the inspiration (nasama) of the almighty maketh intelligent" 3. an evergreen plant of the genus vinca, having a blue or purple blossom. 4. in this salt be wisdom, and may it preserve our minds and bodies from every corruption, through hochmaiel (the wisdom of god) and in virtue of rauch-hochmael (the spirit of the wisdom of god, withdrawing from it the phantasms of matter that it may be the celestial salt, the salt of the earth, and the earth of salt, that the ox may be nourished that treadeth out corn, and give to our hope the strength of the flying cherub. amen. 5. let the ashes return to the fountain of living waters, let the earth become fruitful a

fruitful and sprout forth the tree of life by the three names, which are netsa (victory, hod (eternity, and isiod (fountain, in the beginning and the end, by the alpha and omega, which are in spirit azoth. amen. 6. in the salt of eternal wisdom in the water of regeneration, and in the ashes which generate the new earth, let all things be established by the eloim (gods or angels, gabriel (power of god, raphael (wisdom of god, and uriel (light of god, for ages and ages. amen. 7. let there be a firmament in the midst of the waters, and let it separate the waters from the watersthat which is above as that which is below, and that which is below as that which is above, to the accomplishing of the wonders of the one thing. the sun is its father; the moon its mother, and the wind carried it in it

ersthat which is above as that which is below, and that which is below as that which is above, to the accomplishing of the wonders of the one thing. the sun is its father; the moon its mother, and the wind carried it in its womb; it ascendeth from earth to the sky, and returneth again from the sky to the earth. i exorcise thee, creature of water, that thou mayest be to me the mirror of the living god in his works, the fountain of life, and the cleansing of sinners. amen. 8. dregs of matter, the lord commandeth thee by the living and devoted serpent. cherub, the lord command thee by adam jol-havah! wandering eagle, the lord command thee by the wings of the bull. serpent, the lord commands thee by the tetragram, the angel and lion! michael, gabriel, raphael, anael. the water floweth by the s


ELLIS LOW TWELVE 1907

r that girdles the world with its fellowship and gathers all races and the most ancient religions, as well as our own, into its brotherhood? will you tell me of any other that is as old or older; more brilliant in its history; more honored in its constituency; more picturesque in its traditions? to-day it lies in the hand of the modern man largely an unused tool, capable of great achievements for god, for country, for mankind, but doing very little. for one, i believe that circumstances may easily arise when the highest and most sacred of all freedoms being threatened in this land, free masonry may be its most powerful defender, unifying all minds and commanding our best citizenship" let it be understood that we are not trying to apologize or make any plea for free masonry. no member is pe

d to ask any outsider to join the order and no man can be admitted if in a secret ballot a single vote appears against him. in order to show the beneficent character of the order, viii introduction the following landmarks or unchangeable laws are quoted from the list given by dr. mackey "every candidate for initiation must be a man, free born and of lawful age; he must believe in the existence of god as the great architect of the universe; he must believe in a resurrection to a future life; a book of the law of god must constitute an indispensable part of the furniture of every lodge; all men in the sight of god are equal, and meet in the lodge on one common level" the universality of the order was set forth by charles whitlock moore, of massachusetts, in 1856, at the centennial anniversar

raft and the establishment of the present grand lodge of england, in 1717, we laid aside our operative character, and with it all pretensions to extraordinary skill in architectural science. we then became a purely moral and benevolent association, whose great aim is the development and cultivation of the moral sentiment, the social principle, and the benevolent affections, a higher reverence for god, and a warmer love for man. new laws and regulations, adapted to the changed condition of the institution, were then made, an entire revolution in its governmental policy took place, order and system obtained where neither had previously existed, and england became the great central point of masonry for the whole world "from this source have lodges, grand and subordinate, at various times been

the captain, and my new friends followed me. he was somewhat bewildered by the suddenness of everything, but he kept his head pretty well "i don't believe there was a man in either party who did not own a pistol or bowie knife, and not a few displayed both. there were pale, resolute faces among those merchants, planters, and gamblers, and they glared like tigers at me, my friends and the captain 'god! this is awful' said the captain to me in a scared undertone `don't you fear' i assured him `this is our fight; you have nothing to do with it; leave everything to us "now, i think i may take credit to myself for seizing the psychological moment for executing a coup. as sure as the sun shines, there would have been one of the bloodiest and most desperate fights ever known on the mississippi wi

urous language toward the secessionists than any ten men north or south of mason and dixon's line. the style in which he denounced the southern confederacy and all the leaders in it, from the president down, made one's hair fairly rise on end. i can see him now, as the gaunt, spare preacher stood up among us, his eyes blazing, while he rolled out his denunciations and called down the vengeance of god upon the enemies of the union. then he would tell us of our duties to one another as well as to our country. i have seen the tears course down his cadaverous cheeks while thus pleading with us to lead pure and godly lives. then all at once he would break out with his strong and not over musical voice into one of the sweet, grand old methodist hymns, followed by a prayer, like that of some insp


EMPERORS NEW RELIGION CHURCH OF SATAN

e a well-wrought picture of their mentor or tutelary divinity [2, p. 740] he ventured on to explain that: in answer to those who would label us devil worshippers or satan worshippers, i must say that satan demands study, not worship [2, p. 740] note that anton lavey did not reject the belief in satan, only the worship of the deity. the satanic bible defines satan somewhat ambiguously as a unified god (that is, not a god among others) which: is seen as the balancing factor in nature, and not being concerned with suffering [6, p. 40] in contrast to popular opinion among church of satan followers there is no implication that there is no life after death; the text only states that once one is dead, one will be unable to indulge in one s desires. the emperor s new religion copyright 2002 ole wo

at once one is dead, one will be unable to indulge in one s desires. the emperor s new religion copyright 2002 ole wolf page 3 of 30 and most satanists do not accept satan as an anthropomorphic being with cloven hooves, a barbed tail, and horns. he merely represents a force of nature [which] is an untapped reservoir that few can make use of [6, p. 62] this definition, in conjunction with the term god, lends itself to a theistic or deistic perception of satan in addition to the atheistic persuasion also presented in the book. the church of satan s grotto master application requires prospective grotto masters, who are individuals that lead a local chapter of church of satan followers, to perform a self-initiation ritual: 15. before you complete this application when you sense the time is rig

ble as being devoid of in the preface of the book. both readers despising such bunkery and readers desiring it are generously satisfied. the satanic bible thus represents an occultnick slam dunk: most readers will agree with certain portions of the satanic bible as long as they are either atheists on a rational level, deists with symbolism but no supernatural beliefs, or even theists believing in god and/or satan but not particularly caring about their sentences in their afterlives. indeed, because most readers can find something they agree with in the satanic bible almost regardless of personal belief, and because they are encouraged to pick and choose those items they agree with, the only obstacle to being a satanist per the church of satan s requirements lies in the readers potential un

documentation. the odds of michael aquino having a personal agenda that provokes the view mentioned above are low given the additional documentation of anton lavey s accept of, or belief in, the devil cited earlier. in frustration over the new direction, which michael aquino saw as ideological treason, he claims to have performed a personal invocation of satan in the form of the ancient egyptian god set. in the book of coming forth by night, michael aquino describes how set explained that anton lavey s infernal mandate had been revoked and passed to michael aquino as anton lavey s successor: i [set] raised him [anton lavey] to the will of a daimon, unbounded by the material dimensions. and so i thought to honour him beyond other men. but it may have been this act of mine that ordained his

n rather unsuccessful. he apparently never held a long term employment, and living off his only success (the creation of the church of satan) did not help him from dying broke in a cold and run-down house. he must have been bitterly aware of this fact unless his sense of reality was severely distorted. in the satanic bible anton lavey states that man: is worshipping by proxy the man that invented god [original emphasis [6, p. 44. if lavey knew that he was a failure, one may speculate whether his motive behind the church of satan was a desire to be worshipped by proxy for a god that he invented. as explained in section 2, a new religion, in that respect he succeeded. the emperor s new religion copyright 2002 ole wolf page 22 of 30 the leader s false past and less than glorious demise is cri


ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

hidden from common sight; the occult realm is invisible to the physical eye but can be seen by an inner spiritual vision and/or grasped by psychic intuition. the occult is the opposite of apocalypse, which means to uncover. the last book of the christian bible is alternatively called the apocalypse or the revelation. to many religious people, the term occult denotes that which is opposite of what god has revealed; hence, the realm of satan and his legions of demons. some substance for this observation has been provided by religious leaders who combine an exploration of the occult with open opposition to the more traditional religions and religious institutions. as used in eop, however, occultism stands for (1) the broad area of human experience (now called extrasensory perception, or esp)

itchfinders. as protestantism secularized (denied sacred value to) the world, and the acceptance of scientific observation and organization of natural phenomena spread, a general spirit of skepticism was created. in the eighteenth century, this skeptical spirit created the first significant movement to challenge the role of the supernatural in human society. deism. deism affirmed the existence of god the creator, but suggested that god had merely established a system of natural law, leaving the world to govern itself by that law. by implication, god was divorced from the world, and supernatural events did not occur; rather the supernatural was merely the misobserved natural. furthermore, neither angels nor spirits communicated with humans; and, in turn, prayer did not reach god. religious

he world to govern itself by that law. by implication, god was divorced from the world, and supernatural events did not occur; rather the supernatural was merely the misobserved natural. furthermore, neither angels nor spirits communicated with humans; and, in turn, prayer did not reach god. religious spokespersons responded, of course, and popularized a new definition of miracle .the breaking by god of his own natural laws to intervene in the lives of his creatures. deist thought was largely confined to a small number of intellectual circles, among them some very powerful and influential people, including most of the founding fathers of the united states.benjamin franklin, thomas jefferson, and george washington. in the nineteenth century, the skeptical view of the supernatural became the

ost of the founding fathers of the united states.benjamin franklin, thomas jefferson, and george washington. in the nineteenth century, the skeptical view of the supernatural became the cornerstone of the freethought movement. this minority movement impacted every level of intellectual and theological thinking at that time. theologians regularly began their courses with proofs of the existence of god; preachers debated village atheists; evangelists strengthened their efforts to reach the godless masses. in the midst of the debate between traditional religionists and freethinkers, a few people (known as spiritualists) proposed a different viewpoint in which the distinction between this life and the life beyond became a somewhat artificial intellectual construct; everything was part of one l

s the destroying angel or prince of the underworld, also synonymous with apollyon (rev. 9:11 (see also black magic) sources: barrett, francis. the magus. london, 1801. reprint, new hyde park, n.y: university books, 1967. 1 abadie, jeannette see jeannette d abadie abaris a scythian high priest of apollo and a renowned magician. he chanted the praises of apollo, his master, so flatteringly that the god gave him a golden arrow on which he could ride through the air like a bird. therefore, the greeks called him the aerobate. pythagoras, his pupil, stole this arrow from him and thus accomplished many wonderful feats. abaris foretold the future, pacified storms, banished disease, and lived without eating or drinking. with the bones of pelops, he made a statue of minerva, which he sold to the tro


ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

machell died at point loma on october 9, 1927. machen, arthur (llewellyn (1863.1947) british novelist born march 3, 1863, at carleon-on-usk, wales, who became one of the leading authors of english occult fiction, but was undeservedly neglected during his lifetime. he was a close friend of arthur edward waite, one of britain s greatest authorities on occult literature. his books include: the great god pan (1894, the house of souls (1906, the hill of dreams (1907, the great return (1915, and the terror (1917. in addition to his powerful stories on occult themes, he also published a number of volumes of essays and translations. one of machen s short stories brought a legend to real life. on september 29, 1914, his story the bowmen appeared in the london evening news. the story describes how b

fiction in the introduction to the later publication of his story in the book the bowmen and other legends of the war (london, 1915, but the actual semi-miraculous retreat of the british from mons had such an overpowering effect on the british public that they seemed to want to believe in divine intervention. he died december 15, 1947, at beaconsfield, england. sources: machen, arthur. the great god pan. 1894. reprint, london: m. secker, 1926. the great return. london: faith press, 1915. the hill of dreams. 1907. reprint, new york: dover, 1986. the house of souls. 1906. reprint, freeport, n.y: books for libraries press, 1971. the terror. 1917. reprint, new york: w. w. norton, 1965. reynolds, aidan, and william charlton. arthur machen: a short account of his life and work. london, 1963. 95

chael left his job managing a restaurant and studied for the religious science ministry. he served religious science churches for the next 35 years. in 1980, he returned to his consideration of the virgin mary and began writing a series of newsletters under the title madonna ministry that explored mary s role as a consciousness of unconditioned love who represents the feminine-mothering aspect of god. in the mid-1980s he retired from the religious science ministry and accepted consecration as a bishop by archbishop warren watters of the independent church of antioch, a church that combines a gnostic theosophical approach to christianity with an apostolic lineage through the non- chalcedonian churches in the middle east. michael founded the church of the talking pines before he died in 1987

d an intense religious experience. she took the vows of a renounced life (as a sanyassi) and accepted the mission as the ordained leader of spirituality for the present age. she also received her new name, swami paramananda saraswati. torres returned to the united states and established the foundation for the realization of inner divinity to supersede mafu seminars. the subsidiary, the center for god realization, now disseminates mafu s teaching materials (tapes and books. the foundation is headquartered at a campground near ashland, oregon, which serves as a retreat center. mafu s continued teachings, most of which are disseminated in cassette tapes, are seen as forming a distinct path to realization. the foundation may be contacted at p.o. box 458, white city, or 97524. sources: intervie

at center. mafu s continued teachings, most of which are disseminated in cassette tapes, are seen as forming a distinct path to realization. the foundation may be contacted at p.o. box 458, white city, or 97524. sources: interview: penny torres on mafu. life times 1, no. 2 (winter 1986.87: 74.79. l ecuyer, michele. mafu. life times 1, no. 2 (winter 1986.87: 80.82. torres, penny [mafu. and what be god? vacaville, calif: mafu seminars, 1989. reflections on yeshua ben joseph. vacaville, calif: mafu seminars, 1989. magi priests of ancient persia and cultivators of the wisdom of zoroaster (or zarathustra (possibly 1500 b.c.e. they were instituted by cyrus when he founded the new persian empire and are supposed to have been of the median race. the german scholar k. w. f. von schlegel stated in h


ESOTERISM AND THE LEFT HAND PATH

nsference. 1) the correspondences are the thought of hidden connections between the visible and invisible parts of the universe, in accordance with the hermetic motto as above so below. there are connections between minerals, the human body and the planets etc. 2) the living nature is based on the view of the cosmos as a manifold and hierarchic unity where nature has an important position next to god and man. nature is permeated with a light or a fire and is rich in potential experiences and should be read as a book. but faivre means, which is important, that it since the beginning of the 20:th century there has arisen a monistic spiritualism, inspired by eastern mysticism, where nature is left out or even denied. 3) conceptions and intermediation. esoterism is separated from mysticism thr

ut is hidden from the civilized modern man. the tree of knowledge is more than a metaphor. the middle levels that faivre mentions are represents the astral worlds and the different levels that the magician passes during the alchemical initiation. the magical system of dragon rouge is an initiatoric system where the magician gradually enters certain levels. since the goal is not to become one with god, the path towards the divine is an important process to learn how to control the divine fire. the last criteria of faivre is the perhaps most important aspect of the alchemical initiation process of dragon rouge. the transformation from our human nature to a godlike nature is the goal of the left hand path. unlike many satanists or theories in new age, dragon rouge does not believe that man is


EVERBURNING LAMPS

ecial gift to certain men, their spirits, minds, and bodies, who by due, careful, and sufficient training, wisdom and experience, have earned such a reward. such should the typical rosicrucian be, a terrestrial earthly body, the temple in which dwells a mind trained to understand the powers of nature, and enshrined within this, as a canopy, should sit a divine afflatus, a portion of the spirit of god, an ala of the celestial dove who brooded over the chaos, and this spirit may by patent submission to deity, and by active efforts at power, draw down to itself a commission to work wonders, and so do "not as other men do" the great tendency of the modern times has been to reduce all men to a level, a dead level, of mediocrity, an effort fatal to the supremacy of individuals, and which has ten

erinus had many mysterious ones. strabo, and pausanias in his atticus, narrate that in the temple of minerva polias, at athens, there was a mysterious lamp of gold always burning; it was made by callimachus. the altar of the temple of apollo carneus, at cyrene, was similarly furnished. a like account is given of the great temple of aderbain, in armenia, by said ebn batric. kenealy in his "book of god" calls attention to the name carystios applied to the asbestine wicks of the lamps in ancient greek temples, and draws attention to its relations to chr. of christos and to eucharist, anointed with oil, as to everburning lamps before the throne, as in the apocalypse. chrs=[hebrew: chrsh]=solar fire. chre=[hebrew: chrh]=sun=he burned. krs=[hebrew: krsh]=sun=(greek?-eo)kupios= cyrus. ceres=was c


EVIL AND UNCLEAN SPIRITS

waist and a man below it, and she appears as if drawing down with her hands small figures of men into hell. of the four evil forces before lams the first is lafmq, qemetiel, whose form is that of a vast, black, swan-headed dragon-serpent, and he uniteth under him the force of the rtk of the averse and infernal sephiroth. the second is laylb, belial, a black, bloated, man-dragon; he who denieth a god, and he uniteth the force of the averse hmkj. the third is laytu, athiel, a black bloated man-insect, horrible of aspect, his breadth is greater than his length, and he united the force of the averse hnyb. the fourth form is lams the black, and all these are of gigantic statue and a terrible aspect. the evil and the averse sephiroth these be the evil and averse sephiroth contained in the seven

n palaces of evil, and these sephiroth have their place from behind the holiness of the world of hycu. and lams the evil and black surrounded the whole of the evil sephiroth; who are eleven instead of ten \ynprdcjahw eleven were the curses of ebal and the dukes of edom. in the evil palaces, the first contains rtk, hmkj and hnyb. unto rtk is attributed laytrk (kerthiel, which meaneth "cut off from god (see ps. xxxvii.34" and the symbolic form is that of black, evil giants. also to rtk belong the laymwat or laymwt the thamiel or twin-headed ones, and their forms are as dual giant heads with bat-like wings attached thereto. they have no bodies, for they are those who seek continually to unite themselves to the bodies of other beings and forms. unto hmkj are referred the dukes of esau and the


EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

henry h. bauer: foolish ideas do not make a fool if they did, we could all rightly be called fools. most of us believe in at least the hypothetical existence of other-than-human beings, whether we think of them as manifestations of the divine or as advanced extraterrestrials. at the same time most of us do not think of these beings as intelligences we are likely to encounter in quotidian reality. god and the angels are in heaven, spiritual entities who exist as objects of faith. extraterrestrials, though not gods, exist in much the same way, as beings who science fiction writers and scientists such as the late carl sagan theorize may be out there somewhere in deep space, though so far away that no direct evidence supports the proposition. when devout individuals report feeling the presence

and the angels are in heaven, spiritual entities who exist as objects of faith. extraterrestrials, though not gods, exist in much the same way, as beings who science fiction writers and scientists such as the late carl sagan theorize may be out there somewhere in deep space, though so far away that no direct evidence supports the proposition. when devout individuals report feeling the presence of god, they usually describe a subjective state that the nonbeliever does not feel compelled to take literally. of course we know there was a time when our ancestors were certain that otherworldly beings of all sorts walked the world. gods communicated openly with humans. one could summon up their presence or encounter them spontaneously. fairies and other supernatural entities haunted the landscape

g the revolutionary war, he said. he was one of 150,000 incarnate beings living on our planet and observing our activities. these beings telepathically communicated their findings to space people both on the surface of our planet and in our upper atmosphere. according to anthon, we are now entering the end of an age that began with jesus appearance, though anthon believes jesus was not the son of god but the only human being to have incarnated through enough lifetimes and enough karmic experiences to transcend death. he is in charge of the transition into a new age which will occur sometime in the near future. anthon claimed that many incarnate beings do not know their true identity; thus they have to be awakened to it. see also: contactees further reading sprinkle, r. leo, ed, 1982. proce

p, suggesting it did not take the tale seriously enough to dispatch one of its own reporters to the site. in any event, it wasn t the only wild airship yarn the paper was carrying. the day before it printed the aurora story, it recounted a kaufman county sighting of a chinese flying dragon. the legs were the propellers. at farmersville, the paper stated, the occupants of an airship sang nearer my god to thee and distributed temperance tracts. the episode of the aurora martian was forgotten until the 1960s, when public fascination with ufos led to research into the phenomenon s early history. in 1966 a houston post writer revived the aurora story, which he apparently took at face value. investigators went to the tiny town and spoke with elderly residents. most, if they remembered the episod

he dying person experiences a life review in which significant events are rapidly played out either in order of their occurrence or all at once in, as moody puts it, a display of visual imagery. incredibly vivid and real. the percipient feels great love and warmth emanating from this being, who is usually interpreted as a divine figure from the individual s own religious tradition. some see it as god or christ, others as an angel. all, however, feel that the being is an emissary, or a guide. moody characterized the meeting with the being of light as perhaps the most incredible common element in the accounts. other researchers who followed in moody s wake, however, only ambiguously replicated this particular finding. kenneth ring, margot grey, and others found fewer such encounters in their


FAUST

l is getting on, and you were ever well content to see me here, you see me also midst your retinue. forgive, fine speeches i can never make, though all the circle look on me with scorn; pathos from me would make your sides with laughter shake, had you not laughter long ago forsworn. of suns and worlds i ve naught to say worth mention. how men torment them claims my whole attention. earth s little god retains his same old stamp and ways and is as singular as on the first of days. a little better would he live, poor wight, had you not given him that gleam of heavenly light. he calls it reason, only to pollute its use by being brutaler than any brute. it seems to me, if you ll allow, your grace, he s like a grasshopper, that long-legged race that s made to fly and flying spring and in the gra

ith zest, as did the famous snake, my near relation. the lord in that too you may play your part quite free; your kind i never did detest. of all the spirits of negation the wag weighs least of all on me. mankind s activity can languish all too easily, a man soon loves unhampered rest; hence, gladly i give him a comrade such as you, who stirs and works and must, as devil, do. but ye, real sons of god, lift up your voice, in living, profuse beauty to rejoice! may that which grows, that lives and works forever, engird you with love s gracious bonds, and aught that ever may appear, to float and waver, make steadfast in enduring thought! heaven closes, the archangels disperse. mephistopheles [alone] i like to see the old man not infrequently, and i forbear to break with him or be uncivil; it s

nooks, are smoke-stained papers midst them thrust, boxes and glasses round me crammed, and instruments in cases hurled, ancestral stuff around me jammedthat is your world! that s called a world! and still you question why your heart is cramped and anxious in your breast? why each impulse to live has been repressed in you by some vague, unexplained smart? instead of nature s living sphere in which god made mankind, you have alone, in smoke and mould around you here, beasts skeletons and dead men s bone. up! flee! out into broad and open land! and this book full of mystery, from nostradamus very hand, is it not ample company? the stars course then you ll understand and nature, teaching, will expand the power of your soul, as when one spirit to another speaks. tis vain to think that arid broo

t to another speaks. tis vain to think that arid brooding will explain the sacred symbols to your ken. ye spirits, ye are hovering near; oh, answer me if ye can hear! he opens the book and perceives the sign of the macrocosm. what rapture, ah! at once is flowing through all my senses at the sight of this! i feel a youthful life, its holy bliss, through nerve and vein run on, new-glowing. was it a god who wrote these signs that still my inner tumult and that fill my wretched heart with ecstasy? unveiling with mysterious potency the powers of nature round about me here? am i a god? all grows so clear to me! in these pure lineaments i see creative nature s self before my soul appear. now first i understand what he, the sage, has said: the world of spirits is not shut away; thy sense is closed

eally honest gain! don t be a fool in loudly tinkling dress! intelligence and good sense will express themselves with little art and strain. and if in earnest you would say a thing, is it needful to chase after words? ah, yes, your eloquence that is so glittering, in which you twist up gewgaws for mankind, is unrefreshing as the misty wind, through withered leaves in autumn whispering. wagner ah, god! how long is art! and soon it is we die. oft when my critical pursuits i ply, i truly grow uneasy both in head and heart. how hard to gain the means whereby a man mounts upward to the source! and ere man s ended barely half the course, poor devil! i suppose he has to die. faust parchment! is that the sacred fountain whence alone there springs a draught that thirst for ever quells? refreshment?


FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

to harmonize jewish kabbalistic doctrines with christian theology. the precise usage of the word qabalah to denote the ideas and practices of the esoteric teachings and the secrets of the torah emerged from the circle of yitza aq the blind (1200ce, and was used in the same context by eleazar of worms (beginning of the thirteenth century).2 the word qabalah (hlbq lit. receiving, also welcoming of god) alludes to a dynamic state of direct communication and mystical union of the individual soul with the divine. in that sense, it is synonymous with the sanskrit word yoga (lit. union with or absorption in the divine. the rich spiritual potential of the mystical qabalah has long been obscurated and overshadowed by the preponderant visibility of the magical or practical qabalah, whose disciples

se of a stone lingam, over which was poured a libation of oil or perhaps milk. numerous passages in the torah also poignantly allude to the experiential transformation of individual consciousness in divine union, and the presence and importance of mystics and awakened souls throughout the history of the hebrews and jews. the monotheism of master abraham did not simply mean that there was only one god, but rather that the divine source alone exists. hence, the mystical focus of the early hebrews would have centered upon the universality and pervasiveness of the divine source within all beings on all planes of existence. group ritual would have underscored and celebrated this relationship. there were no synagogues and no rabbis: there were tents and there were revered elders. there was not y

d carefully adhere to the detailed halachic interpretations of how to fulfill the 613 mitzvoth, or righteous deeds, prescribed in the extant version of the ezra torah. they generally regard the current version of the torah to be the exact original, faithful in every detail to the one penned by master mosheh. hence, they consider every word and every line to be irrefutably delivered by the hand of god. like all traditional religions that center primarily upon a conventional, dualistic understanding of scriptures, the principal intention of the majority of religious jews is to cultivate purity and righteousness for the redemption of their souls and to secure a place in heaven in the company of the righteous. from a qabalistic perspective, this would correspond to ascending the tree via the c

thodox jews to the sect of chasidus founded by israel ben eliezer (1698-1760, known as the baal shem tov( master of the good name, and nachman of bretzlav.14 the bulk of the mainstream orthodox jewish kabbalists focus primarily on the sefer hazohar (book of splendor) and the etz hachayyim (tree of life. they engage in practices of spiritual refinement (avodah) and meditation (devekut, cleaving to god) gleaned from the writings left by 4' 8: h" 2: 2 2:e 8% abraham abulafia, azriel of gerona (disciple of yitza aq the blind, chayyim vital (recorder of the teachings of yitza aq luria, dov baer (mezhirecher maggid and successor to israel ben eliezer, nachman of bretzlav, and others. these practices include a variety of visualization techniques, breathing exercises, movements coordinated with th

hn s vision of the ancient of days with fiery eyes and a two-edged sword coming from his mouth, etc. the text then goes on to delineate a series of seven sets of seven images. these images have long been regarded as allegorically depicting a linear series of events all occurring in the physical plane, leading to the reemergence of christ, his vanquishing of satan, and his ascension as the lamb of god to the throne on high in the new jerusalem. however, from the perspective of the mystical qabalah, the series of images listed in the revelation provide an allusion for the process of mystical awakening through the four worlds in the ascension of a specialized version of the single-column tree of life of the treasuries of the house of elohim. the series of images from revelation are presented


FLY THE LIGHT

comes from the above light of lucifer, thus a connected force of rebellion and self- liberation. contained on fly the light are 14 tracks, with a running time slightly over 70 minutes. seven tracks symbolize the beast of the apocalypse, being the 7 headed dragon. the remaining seven ascend in a crooked pattern around the tree of daath, or the qlippoth. this movement is thus symbolized as the fly god, beelzebub, as a form of the adversary. fly the light begins with alone and divided, an atmosphere of post-industrial chaos and the machinery of a new religion- luciferian youth. this album does not move in the clean and shiny future as we so often visualize, but a past of when machinery and mankind were at odds with each other, when one wished to become another by the subconscious desire of m

ian lies, bending knees to spiritual weakness. bring your young to us, a new luciferian youth! the world we live in is a christian world, look at what they have brought to humanity with their hypocritical self-deceit- war, murder, rape, incest, ignorance, blind faith and the slow destruction of the planet. it is time for a new luciferian youth, to shape the world in their own way by putting a new god on a cross, a god which demands selfstudy and self- worship, not obsessions to spiritual otherness which begins outside the self. luciferian and satanic thought begins internally, and then moves outwan the focus of life by austin osman spare preface the mutterings of aaos "now for reality "a os recovers from the death posture "nature is more atrocious" aphorism i "the effort of remembering in


FOCUS OF LIFE

ns internally, and then moves outwan the focus of life by austin osman spare preface the mutterings of aaos "now for reality "a os recovers from the death posture "nature is more atrocious" aphorism i "the effort of remembering in the valley of fear" kia of the effigies speaks of zos in soliloquy: i bring a sword that contains its own medicine: the sour milk that cureth the body. prepare to meet god, the omnifarious believing,-thyself the living truth. die not to spare, but that the world may perish. nature is more atrocious. learning all things from thee in the most sinister way for representation: from thy thought to become thereafter. having suffered pleasure and pain, gladly dost thou deny the things of existence for freedom of desire-from this sorry mess of inequality-once so desired

self and be silent. the coward's way is religion. there is no fear-but righteousness. let this be thy one excuse, i pleasured myself. brave laughter-not faith. rewarded are the courageous for they shall pass! thine i is envious of satisfaction. yet none devotes himself to reality. whoever learneth much, unlearneth all sentimental and small desires. this is the new atavism i would teach: demand of god equality-usurp! the mighty are righteous for their morals are arbitrary. live beyond thought in courageous originality. these hopes and fears are somnism, there is little reality. repent not, but strive to sin in thine own way, light-heartedly: without selfreproach. one becomes the thing itself or its creature. judge without mercy, all this weakness is thy self-abuse. experience is by contract

sible even in nightmares-becoming, they are a necessity, an additional boundary to memory-the further seperate entities of consciousness. remember o ikkah! thou shall not cease to be again what is denied-unto the end of conception: thus man has constructed his seed. these sentient creatures and the beyond conceptions in the order of evolution were thou once as they? o ikkah, thou art this present god-this termite and many other things not yet domesticated or associated with thought. this focus 'i' called consciousness is unaware of its entire living embodiments but alternates and epitomizes their personalities. what is 'i' and the extent of its conscious habitation. a weak desire, a memory governed by ethics and ignorant of its own bodies. therefore that which is indeliberate is the more v

mes out of it. believe what you will, it has no compassion. the connotation self-love is applicable to all things. to it, all things are equal. the destroyer of devotees; lover of all things unique. giving overflow to all who are indifferent to wanglers, who jest at doctrines. of emancipation in celibacy and vituperation. i declare this self-pleasure alone is free of theism; the disenthralment of god and the distractions of ego in the many entities of existence i show. ye who praise truth thereby causing its necessity are compelled to live differently. out of this afterthought of belief-thrives this somnambulating generation of unpleasured fools, liars and homicides-ever bewildered by good and evil. all has become inborn sex, so complex 'am i' that a successful awakening is impossible with

spake thus "how far short has realization fallen from original conception? have we not lived all things previous to the event? what is any desire but all desire? but men get married and nothing is sufficiently arbitrary. i am the origin of all creation, certain it is that i want not salvation [observing all the miserably diseased mob "o, grant that i may add to the world a far greater suffering" god is a precocious creation of the apes, something that must be suppressed: man must regain his sexuality. what is man-this feeder on dead bodies of self. a mole, a carnivorous plant, a disease of himself, a conglomeration of-"it was" and a cause, effecting the miscarriage of his desires-ever creating his future necessities: what man knoweth the perturbations of his own fear? verily, suffering is


FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

us firmly believed drunk from its sacred fountain. he is returning to the pagan background of early christianity, to that religion of the world, strongly tinged with magic and oriental influences, which was the gnostic version of greek philosophy, and the refuge of weary pagans seeking an answer to life's problems other than that offered by their contemporaries, the early christians. the egyptian god, thoth, the scribe of the gods and the divinity of wisdom, was identified by the greeks with their hermes and sometimes given the epithet of "thrice great".1 the latins took over this identification of hermes or mercurius with thoth, and cicero in his de natura deorum explains that there were really five mercuries, the fifth being he who killed argus and consequently fled in exile to egypt whe

t of their admiration and reverence. this all, which is a good thing, the best that can be seen in the past, the present, 1 ibid, i, pp. 14 ff- 1 ibid, i, pp. 19 ff. i ibid, i, pp. 46 ff. 5 hermes trismegistus and the future, will be in danger of perishing; men will esteem it a burden; and thenceforward this whole of the universe will be despised and no longer cherished, this incomparable work of god, glorious construction, all-good creation made up of an infinite diversity of forms, instrument of the will of god who, without envy, lavishes his favour upon his work, in which is assembled in one all, in a harmonious diversity, all that can be seen which is worthy of reverence, praise and love."1 thus egypt, and its magical religion, becomes identified with the hermetic religion of the world

in his institutes, goes on to say that this egyptian hermes "although he was a man, yet he was of great antiquity, and most fully imbued with every kind of learning, so that the knowledge of many subjects and arts acquired for him the name of trismegistus. he wrote books and those in great number, relating to the knowledge of divine things, in which he asserts the majesty of the supreme and only god, and makes mention of him by the same names which we use god and father."1 by these "many books, lactantius certainly means some of the hermetic writings which have come down to us, for he makes several quotations from some of the treatises of the corpus hermeticum and also from the asclepius.1 the very early date at which lactantius would place hermes trismegistus and his books may be inferre

he says that trismegistus is much more ancient than plato andpythagoras.3 there are many other quotations from, and references to hermes trismegistus in lactantius' institutes. he evidently thought that hermes was a valuable ally in his campaign of using pagan wisdom in support of the truth of christianity. in the quotation just made, he has pointed out that hermes, like the christians, speaks of god as "father; and in fact the word father is not infrequently used of the supreme being in the hermetic writings. still more telling, however, was hermes' use of the expression "son of god" for the demiurge. to demonstrate this remarkable confirmation of the truth of christianity by this most ancient writer, lactantius quotes, in greek, a passage from the asclepius (one of the quotations which h

to demonstrate this remarkable confirmation of the truth of christianity by this most ancient writer, lactantius quotes, in greek, a passage from the asclepius (one of the quotations which has preserved for us fragments of the lost greek original: hermes, in the book which is entided the perfect word, made use of these words "the lord and creator of all things, whom we have thought right to call god, since he made the second god visible and sensible. since, therefore, he made him first, and alone, and one only, he appeared to him beautiful, and most full of all good things; and he hallowed him, and altogether loved him as his own son."4 1 lactantius, div. inst, i, vi; english translation by w. fletcher, the works of lactantius, edinburgh, 1871,1, p. 15. 2 on quotations by lactantius from


FRATER ELIJAH ANGELS OF CHAOS

odhood- 4 the summation of the techniques- 5 the bindings- the rite of suffering- 6 6a) the bindings 6b) what are demons? 6c) some journal entries the scarlet brotherhood- 7 phuture- 8 even the gods deserve their pain- the lady s law appendices i notes on chrnzn ii commentary on liber chrnzn iii the nature of babalon iv some notes on i v the binding of the i vi results of the binding of the i vii god-forms viii bibliography 0 introduction one thing which i seemed to have lost at first was trust; trust in myself and belief in the vomit of others -we 99 it is my purpose to convey to the reader my experiences as an explorer of the psycho-cosm of self. i hope to convey this knowledge with a sense of practical application and a possible future arena of exploration to the inspiring initiate. the

n form of the operation and the results there of. before doing so i would like to recant a brief history of the origins of the hga as i have come to know them[*1 for a more detailed account and the historical manuscripts please refer to: the sacred magic of abramelin the mage, translated by s.l. macgregor mathers; dover books] a long time ago in a land far-far away there was a mage who sought out god and more specifically god s way (magick) in the world. he searched the world and found tricksters and black magicians, but none of these satisfied his quest for meaning and truth [no duhh. one day in his later years he ran across a mage living in isolation named abramelin. this guy seemed to be in contact with some real truth here and initiated our wandering seeker with secrets of the quabalah

he temple is ready, the self is prepared, the trance is induced, the desire stated. the summons, the closing, then comes the laughter. act i blacker than black, midnight of death i summon your bleak oblivion. time again and illusion seemed drawn up from the heart of nothing, i call your bliss. take my pain as an offering to my self my hurt is of the multi-verse, an empty void in my chest. despair god's of existence, your drama shall reap it's wretched sickle on you all. all shall be undone; the pentagram broken; the pact no more. an elicitation, an event something more, a mirror image amongst the swine. my magick is death, my death is life, and my life is ecstasy. this is my path, this shall be the cycle, this call to you oh grendel. adoptive son of the dragon, the word is upon our shoulde

ckle on you all. all shall be undone; the pentagram broken; the pact no more. an elicitation, an event something more, a mirror image amongst the swine. my magick is death, my death is life, and my life is ecstasy. this is my path, this shall be the cycle, this call to you oh grendel. adoptive son of the dragon, the word is upon our shoulders. tell of nothing, let us be destroyed by our desire so god may die. act ii my soul screams in orgasmic contradictions- silxofax mantadragonia ziflantamaxia natasz azaximanda callraptuption sunta faxim at rax zenfixamaphillaheme- grendel, who weeps upon existence, i pray unto myself. baphomet, fusion of being and of nothing, let us tear choronzon asunder. mighty set and lord of morning let me bear the joy of liberation. my light and my darkness, this i

soul screams in orgasmic contradictions- silxofax mantadragonia ziflantamaxia natasz azaximanda callraptuption sunta faxim at rax zenfixamaphillaheme- grendel, who weeps upon existence, i pray unto myself. baphomet, fusion of being and of nothing, let us tear choronzon asunder. mighty set and lord of morning let me bear the joy of liberation. my light and my darkness, this is nothing, my self of god, a prophet reborn. to invoke my being. i become- xephera xephera azazas azathoth- the joy of chaos is my soul. i am and i am not act iii the skull is now a silent object, staring mute at me. the eye is two-dimensional again, the mage walks alone and as poor little grendel has had an accident, so may you all the rite of godhood pre-cursor note: this rite incorporates a variance of the dark matt


FRATER TENEBROUS CULTS OF CTHULHU

he identification is with choronzon, the guardian of the abyss whom crowley called the first and deadliest of the powers of evil, and whose number is 333, that of chaos and dispersion. elementally, yog-sothoth can be considered as the positive manifestation of fire; magically, to active spirit, his cardinal station being the immediate south. reigning over the universe is azathoth, the blind idiot god. the lord of all things. encircled by his horde of mindless and amorphous dancers, and lulled by the thin monotonous piping of a demoniac flute held in nameless paws. 5 whereas yog-sothoth embraces the expanse of infinity, azathoth represents the opposing principle in that he rules at the heart of chaos, the central point of a universe permeated by the influence of yog-sothoth. their relations

r relationship could be stated as the reconciliation of infinite expansion and infinite contraction. in physical terms, azathoth manifests as the vast destructive energy inherent in the atomic particle, which is unleashed via nuclear fusion. he is the antithesis of creation, the ultimately negative aspect of elemental fire. magically, his attribution is to passive spirit. subservient to the idiot god is a group referred to as the other gods the amorphous dancers who attend azathoth at the throne of chaos. their soul and messenger is nyarlathotep, the crawling chaos, who mediates between the old ones and their human followers. his avatar manifests as a human figure dressed in black, with jet black skin but caucasian features. in this form he is recognisable as the black man of the witches s

inked the worship of nyarlathotep to pre-dynastic egypt, in the eponymously titled prose poem. the elemental aspect of nyarlathotep is aether, the communicating medium of interstellar space (or in lovecraft s terminology, the audient void. shub-niggurath is the black goat of the woods with a thousand young a title inferring the geometric proliferation of creatures upon the earth. he is the horned god of the pagan agricultural societies of the ancient world, representing fertility and sexual energy. in greek mythology his archetype is pan, half-man and half-goat. as christianity began to replace paganism, the pan-image became the prototype for the christian devil, and was associated with the practise of satanism, though the worship of the horned god had pre-dated christianity by at least a

. in 1919, aleister crowley published a poem entitled a hymn to pan, in which he evoked this current of sexual energy as it pertains to ceremonial magic, and which he often incorporated into his own magical workings. the exclamation, io pan, which concludes the poem, corresponds to the cry of ai! shub-niggurath, which occurs in several of lovecraft s stories in relation to the worship of the goat-god. this similarity raises the question of lovecraft s familiarity with crowley s work he could have seen a copy of the equinox, the volume of collected essays in which-the hymn to pan first appeared, in the widener library at harvard, which obtained a copy in december 1917. however, from passing references to crowley in one of lovecraft s letters, identifying him with a character in a story by h

wakefield6, it would appear unlikely that lovecraft knew much of the great beast, except by reputation. the elemental nature of shub-niggurath is that of earth, symbolized by the sign of taurus. his station is the north. hastur is the voice of the old ones an elemental deity assigned to the air, or the void of outer space. on earth, the station of hastur is the east, and his sign is aquarius. the god dagon was appropriated by lovecraft from ancient hebraic texts, in which he features as a god of the philistines. in the mythos, he is the progenitor of the seas, the watery equivalent to shub-niggurath and lord of the amphibious deep ones. his elemental attribution is water, and his number is 777. cthulhu himself is referred to as the high priest of the great old ones. his other titles includ


FRATER U D PRACTICAL SIGIL MAGIC

things are a bit more complicated if there are no time limits or the objective is an extremely long-term one. nevertheless, with some practice you will develop the right feeling for it. although, you will have long forgotten your sigil working, the uccess, you will remember, which may create quite a weird feeling at times. you might have a similar experience as the chasidim rabbi when he thanked god for never sending him anything before he needed it! it is a prerogative that we accustom ourselves to a different manner of success assessment. the time it takes for a sigil to work is somewhat unpredictable. sometimes success will be instant sometimes it may take months. we are told that austin o m th it a p c m a p stimated. 42/ practical sigil magic it is the most simple and uncom but this

ith the use of specific or less specific animated atavisms, a small number of magicians will always consider this to be the crown of their art and one of their highest aspirations. today is the product of yesterday, and if we are inclined to take the gnostic questions gwho am i, h gwhere do i come from? h and gwhere do i go to? h seriously, we cannot afford to do without the s ll it the big bang, god, ain, bythos, chaos, or whatever we like. in this respect, the magic of the gre-animated atavisms h also represents a mystical and philosophical method, a method which chooses the path gdirectly through the flesh h instead of, as is regular western practice, employing the spirit only, without appreciating the vessel which enables its existence in the first place. to complete the picture, it mu


FREEMASON BLUEBOOK

ions printed in the text book allows the book to remain current. the "digest of decisions" can be purchased separately or with the constitution and standing regulations of the grand lodge of maine. john e. anagnostis grand secretary chapter i masonry. its organizations. history the institution of masonry, or freemasonry (for these terms are used indiscriminately, is founded upon the fatherhood of god and the brotherhood of man: it. therefore, necessarily teaches morality, brotherly love, and charity: its method of teaching is chiefly by symbols: it has many forms and ceremonies, but these are all intended to teach and impress upon the mind the great principles of the institution: its votaries are seeking after truth, symbolized by light. a provincial grand lodge was formed in massachusetts

the conferring of the first or second degree, as all other business must be transacted in a master's lodge. to ballot on petitions, there must he at least seven memhers of the lodge present: for other purposes the ritual number is sufficient, unless the bylaws otherwise provide. a prayer must he made or read, or a charge given, at opening or closing a lodge prayer at opening a lodge most merciful god! supreme architect of heaven and earth. we beseech thee to guide and protect these brethren here assembled, and fulfill at this time that divine promise thou wert pleased to make to those who should be gathered together in thy name. teach us to know and serve thee aright bless us and prosper us in all our laudable undertakings, and grant that our conduct may tend to thy glory, to the advanceme

cious ointment upon the head, that ran down upon the beard, even aaron's beard, that went down to the skirts of his garments. as the dew of hermon, and as the dew that descended upon the mountains of zion: for there the lord commanded a blessing, even life forevermore. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (2 of 76 [11/22/1999 11:51:54 am] prayer at closing a lodge o god, our creator, preserver, and benefactor, unto whom all hearts are open, all desires known, and from whom no secrets are hid, we heartily thank thee for the fraternal communion that we have been permitted through thy kind providence to enjoy. may we be ever mindful that it is in thee that we live, move and have our being; that every good gift cometh from thee. bless our humble labors for the pr

every brother who shall need your assistance. you have promised, in the most friendly manner to remind him of his errors, and aid a reformation. these generous principles are to extend further. every human being has a claim upon your good offices. do good unto all. recommend it more especially to "the household of the faithful" finally, brethren, be ye all of one mind; live in peace; and may the god of love and peace delight to dwell with and bless you. benediction may the blessing of heaven rest upon us, and all regular masons! may brotherly love prevail, and every moral and social virtue cement us! amen. response.so mote it be. form for minutes stated communication of portland lodge, no.1, held in masonic hall in portland, wednesday, october 4, a. d. 1876, a. l. 5876. officers present [

er required the application, questions and answers be filed by the lodge for permanent preservation. questionnaire this blank should be filled out by the candidate in his own handwriting and is a part of his application. l 1. name in full (middle initial not sufficient) l 2. place and exact date of birth? l 3. single, married or widower? l 4. if married, how many in family? l 5. do you believe in god, the author, creator and ruler of the universe? l 6. what church do you attend? l 7. of what secret societies or organizations are you now a member? l 8. name of your father and address if living l 9. is he or was he a mason? l 10. places in which you have lived during past ten years, with approximate time in each place 11. if not a professional man give names and addresses of your employers o


FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

by a considerable number of people, we feel that it is important to divest the subject of all the mystery that surrounds it and speak in plain terms concerning the matter. then all who really wish to take the trouble involved, for it involves arduous labor, nothing worth having being ever gained without cost, may know how to make for themselves this great gem. we are taught that in the beginning god created heaven and earth--the whole universe in fact, and we understand that this great creative force expresses itself either as will or imagination. by imagination the great architect of the universe must first have visualized everything as it now is, or as it was first created, and then by his will the physical atoms were marshaled into this matrix of thought, thus gradually bringing the un

s, and express the creative thought in words. thus man ceased to be physically hermaphrodite and became uni-sexual. he can no longer create from himself physically as do the hermaphrodite plants, nor psychically as do the elohim, the male-female hierarchs, in whose image he was originally made, and thus he occupies at the present time, an unenviable intermediate position between the plant and the god. at the time when one half of the human sex force was diverted for the purpose of building a brain, men were helpless and lacking in knowledge of how to overcome conditions. they did not even have the consciousness to know that there was a difficulty, and had no outside help been given the race must have died out. therefore the angels from the moon, who were the guardians of mankind, herded th

the lords of mercury, elder brothers of our present humanity who excelled in intelligence, should teach us how to use the mind and make it truly creative so that we would no longer be dependent upon the separate sexual process of generation now in vogue. thus by the work of these two great hierarchies, we were raised from unconsciousness to the first stage of creative intelligence, from plant to god. we have also learned that this plan was frustrated by the lucifer spirits, stragglers from the humanity of the moon period, who lived upon the planet mars. they needed a physical field of action, but were unable to create one for themselves, hence for selfish reasons they taught humanity how by cooperation of the sexes a new body may be created at any time; and in order to give an incentive t

through most substances with which it is brought in contact; and therefore they likened it to the lords of mercury who are past masters in penetrating the secrets of nature by the mind. mercury is also capable of freeing the spirit from its physical prison house. by the process of generation carried on at a propitious time under the guidance of the angels, man was treading the path from plant to god, following the highway of evolution as originally planned. from this path he strayed into the byways of degeneration, led by the lucifer spirits, and is therefore now as it were in a slough from which he cannot extricate himself save with the help of others further advanced than he. when this becomes apparent to him and he starts to search for light, he stands at the pathway of regeneration gu

and he starts to search for light, he stands at the pathway of regeneration guarded by the lords of mercury who with their wisdom will guide him toward the desired goal. the method as outlined by the ancient alchemists we shall discuss when we have summed up in a few words the points made. these must be firmly fixed in mind to appreciate the full value of what follows. the creative force used by god to bring a solar system into manifestation, and the force used by the divine hierarchies to form the physical vehicle of the lower kingdoms over which they rule as group spirits, expresses itself in a dual manner as will and imagination, and is the same as the united creative force of the male and the female which results in the creation of a human body. at one time man was bi-sexual, male-fem


FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

s an activity of the hierarchs of water, and places 'holy water' at the temple door to quench the spirits seeking light and knowledge and to inculcate faith in jehovah. as the vernal equinox is said to be at the first point of aries, no matter where in the constellations it falls by precession, so the point where the human seed-atom comes from the invisible world and is taken in hand by the lunar god of generation, jehovah, through his ambassador, the angel gabriel, is esoterically the first point of cancer. this is the cardinal sign of the watery triplicity, and is ruled by the moon. there conception takes place; but were the form built of water and its concretions alone, it could never come to birth, so four months later when the fetus has reached the stage of development corresponding t

he solar plexus) the spirit dies to life in the super- sensible world, and quickens the body it is to use in its coming earth life. this life on earth last until the course of events foreshadowed in the wheel of life, the horoscope, has been run; and when the spirit again reaches the realm of samael, the angel of death, the mystic eighth house, the silver cord is loosed, and the spirit returns to god who gave it, until the dawn of another life-day in the school of earth beckons it to a new birth that it may acquire more skill in the arts and crafts of temple-building. about five months after the quickening, when the last of the watery signs, pisces, has been passed, the representative of the lucifer spirits, samael, focuses the forces of the fiery sign, aries, where mars is positively pola

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

rest--the mystic temple of solomon. the old testament also tells how humanity was miraculously led and provided for, how after the warfare with the world it was given peace and prosperity by the before mentioned king solomon; in short, stripped of all embellishments the story relates the salient facts of man's descent from heaven, his principal metamorphoses, his transgression of the laws of the god jehovah would wish to guide him in the future till he reaches the kingdom of heaven -the land of peace--and again docilely follows the lead of the divine ruler. the masonic legend has points of variance from as well as agreement with the bible story. it states that jehovah created eve, that the lucifer spirit samael united with her but that he was ousted by jehovah and forced to leave her befo

ority whether human or divine. this class is loath to take things on faith and prone to prove all things by the light of reason. these people believe in works rather than faith, and by their dauntless courage and inexhaustible energy they have transformed the trackless wilderness of the world to a garden full of life and beauty, so lovely in fact that the sons of cain have forgotten the garden of god, the kingdom of heaven, whence they were expelled by the decree of the lunar god jehovah. against him they are in constant rebellion because he has tied them by the umbilical "cable tow" they have lost their spiritual sight and are imprisoned in the forehead of the body where it is said cain was marked; they must wander as prodigal sons in the comparative darkness of the material world, oblivi


FREEMASONS SATANISM AND SYMBOLISM

worship of lucifer, satan part 1 of 5 a majority of this page on freemasonry was taken from masonic books that were published by masonic publishing companies. most of these writings were kept secret. biblical admonition has been taken carefully, comparing masonic teachings to the holy bible. in i john 4:1, we read "beloved, believe not every spirit, but try (test) the spirits whether they are of god: because many false prophets are gone out into the world" we see that any religious teaching that does not conform to scripture is from a "false prophet" many people still do not understand the importance of studying this subject to its logical conclusion. their spiritual freedom is at stake. remember two things about masonry: 1) superior masons deliberately lie to their fellow masons, as thos

chings" many who are in masonry are not aware that they are lied to. finally, remember albert pike's bold assertion in morals& dogma, that "masonry is identical to the ancient mysteries" which means that all their teachings in all their books are precisely the same as the ancient, pagan, satanic mysteries [p. 624, teachings of the 28th degree] of course these top 5% call jesus christ an "inferior god" they never, ever mention him in their teachings or their rituals. this shouldn't surprise you since the pope carries a bent satanic cross as seen on another page which shames christ on the cross. freemasons used luciferic symbols within the layout of government center washington d.c. freemasons worship lucifer, the light-bearer. lucifer and satan are biblically the same individual, freemasonr

ite of freemasonry, p. 321, 19th degree of grand pontiff; red emphasis added] masons from the first initiation which is the first degree are urged to mightily "seek the light" the average mason is continually saying that he is "seeking the light" and will spend his entire life "moving toward the light" people who haven't studied this subject would assume that this "light" is the revelation of the god of the bible. this statement is continuously held up to try to convince us that masonry is christian. in the above quote, albert pike is saying that lucifer is the one who bears the light of freemasonry. the sentence immediately preceding confirms not only that lucifer is the light-bearer, but that masons of previous degrees have been led to believe that the opposite was true. the wording of t

ucifer is the light-bearer, but that masons of previous degrees have been led to believe that the opposite was true. the wording of this sentence is difficut to understand unless you have special knowledge. doc marquis was asked for his explanation, lets look at what he had to say "the apocalypse is, to those who receive the nineteenth degree, the apotheosis of that sublime faith which aspires to god alone, and despises all the pomps and works of lucifer [ibid] it seems to contradict the sentence first quoted above, it appears to contradict the quote above where pike identifies lucifer as the masonic light-bearer. however when you understand the esoteric explanation from doc marquis, your understanding clears up completely. the apocalypse is identified first by pike as being the book of re

the sephar yezirah, and the sohar. pike says all three of these books- apocalypse [revelation, the sephar yezirah, and the sohar, are all identically "inspired" and since the last two books are of non-christian faiths, albert pike is saying that the contents of revelation are no big deal. therefore, it is no big deal that the book of revelation denigrates the "pomp and works" of satan, since the god of that book is known to hate satan. pike then says that these three books "are the completest embodiment of occultism [ibid] now, we understand that pike views the god of the apocalypse as being the opposite but equal to satan just as typical occultists believe and teach! secondly, doc marquis provides the esoteric, occultic, explanation. pike is also saying in this sentence that, in the prev


FULL MOON RITUALS

put all the invokers' names in a little bowl i have. if the person nominated can't lead next month, they will frequently suggest an alternate; if they don't, it kicks back to the previous leader to try someone else. if the outgoing leader really doesn't want to nominate, he or she will ask for a volunteer. who gets to do the other stuff? usually we ask for volunteers for the quarter, goddess and god invocations. if there are more volunteers than needed, it's the leader's choice. this isn't a question of quality; it's usually a matter of balance (males and females, old people and new people, whatever. what's a petition? after the invocations are completed, the leader usually does a transition to the body of the ritual, which normally consists of people's personal workings, which are freque

s, performances of poetry or music, whatever people want to do with their space. petitions aren't scheduled; you come in any time during the main window, usually 4-5 days. how does it work? the fmr is done during a 5-7 day window. the leader posts an opening note, setting place and mood, usually casting the circle, and welcoming participants. over the next 24-48 hours the quarters are called, the god and goddess are invoked, and the leader posts a transition to the petition period. thereafter people come in at their own time to petition until the pre-announced time of closing, when the leader posts a final hail-and-farewell. it isn't necessary to leave your computer on all week, or to do a physical working that exactly mirrors your petition. while it's true that we take a week to do the ri

s the horrifying mounds that she too will one day be as they are. her thirst increases. soon she passes through the charnel scene and reaches an area of taller pines and other trees bordering a lake. there the air is clear of corruption, sweet now with the scent of the water. sharon kneels on a narrow beach of cold mud and drinks deeply, bending to the life-giving liquid as a suppliant would to a god-form in a temple. water, as much an essence of life as the dirt and decay she passed over and by, refreshes her, renews her and strengthens her for the rest of her journey up the path to the castle. though the deciduous trees along the way are bare of leaves, their skeletal branches do not disturb her, but remind her that even bones can be like beautiful lace when seen with eyes that look beyo

reflies. as she circles deer, they hold eye contact, and she can feel him begin to tremble in anticipation. a blush comes to her cheeks, and the torches burn brighter. the fireplace roars as a draft comes down the chimney. all focus on the dance before them. owl places her hand on deer's breast, feeling the beat of his heart, and the tremble of his body "you are the altar. prepared to receive the god, as we dance, and sing, and light the fires recalling the sun from the distance" owl lifts here arms, and gazes up at the night sky, clearly glistening thru the skylight. the moon is at her fullest, the stars dance around her, and the world waits in expectation. she sings out "father, remember! come to us now at the full moon of yule. let the light of the mother entice you, enthrall you, and b

l wonders at these strong people who come to petition, not for themselves, but for others. and those who have petitioned quietly, without stating aloud their requests, owl understands that they too are forming powerful thoughts of healing, and aiding those who are dear to them. there are those here with us who are taking the opportunity, not to petition, but to say "thanks" to the goddess and the god for things which have happened in their lives, and they were very much aware that miracles were granted to them. it has been nearly a decade since this site was found, and rituals held, and the weaving began once again. as the threads were woven, new colors and textures have been added, and some threads were broken. some could be repaired, and some had to be tied off. there are slubs, and hole


FULLER J F C SECRET WISDOM OF THE QABALAH

oors which separate the hall and the ritual room. as he pulls them to on ancient hinges, deer whispers- to the presence which occupies that space within "a thousand thank you's for the dancelathe secret wisdom of the qabalah a study in jewish mystical thought by j. f. c. fuller author of gyoga: a study of the mystical philosophy of the brahmins and buddhists h gthe beings who live below, say that god is on high; while the angels in heaven, say that god is on earth. h-zohar. agnz secret wisdom of the qabalah page 2 preface this small book is in no sense a treatise on the qabalah. instead, it is a speculative study on one of several secret doctrines which it contains, and, i believe, the key-doctrine of all the others. should this be correct, then it follows that, unless this doctrine is und

. all we know is that it exists, and ultimately all we know of ourselves is that we exist. if we call this mystery ggod h, then our lives vibrate between the two poles of ggod is h and gi am h; but because the first transcends the reason, as the infinite transcends the finite, the relationship between them can only be expressed in symbols; that is in finite, or rational, terms. if in the place of god we write greality h, gnature h, gunknowable h, or gzero h, it matters not one whit; the equation is just as obscure; for all we have done is to replace a by b, c, d, or e, not knowing what these letters mean. the symbol has changed, but what it symbolizes remains as inscrutable. granted that this is so, then it follows that our intellectual lives are purely symbolical existences. all our thoug

tters not one whit; the equation is just as obscure; for all we have done is to replace a by b, c, d, or e, not knowing what these letters mean. the symbol has changed, but what it symbolizes remains as inscrutable. granted that this is so, then it follows that our intellectual lives are purely symbolical existences. all our thoughts are nothing more than symbols of a mystery, whether it embraces god- the ultimate source of all things- or reality- the tangible world in which we live. all are, in fact, equidistant from what they represent and are, consequently, of equal value from the point of view of the represented. if say that ggod is ineffable h, ggod is inscrutable h, or ggod is omnipotent h, though the words differ we are saying no more than that ggod is h. all these word symbols are

elfish, and all is lost in a scramble of greeds. it is in this dismal darkness that satan materializes and satanism becomes a cult. the symbols go on, potent and impotent; but now they are turned upside down, for fear is hope reversed. what causes this vacuum into which fear rushes? a breakdown in the equilibrium between the mysterious and the intelligible. as there is the greater mystery between god and the mind of man, so also is there the lesser mystery between mind and the body of mankind. the knowing are few; the ignorant are many. what to the one is supreme goodness, to the other may prove to be a deadly poison. as adam eating of the tree of the knowledge of good and evil lost eden, so throughout the ages have the wise kept wisdom to themselves, imparting to the multitudes only just

tion- a throwing out of balance, out of focus, out of equilibrium. chaos surrounds us, because the mysteries have been communicated to those unworthy to receive them, and not until the new body is endowed with a new mind will a new soul be born within it. such an equilibrium can alone be established through wonder- a stepping out from the finite towards the infinite, a transmutation of satan into god. secret wisdom of the qabalah page 8 the secrecy of transcendental knowledge transcendental knowledge is knowledge which transcends the intelligence, yet it need not therefore be knowledge which is beyond the focus of the mind. the differential calculus is common knowledge to the mathematician, and yet it is transcendental to the majority of mankind. so also with practically all science; it is


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

blind. reeling through the world he will use his trident like a pitchfork, turning humanity upside down. such a man, as eliphas levi warns us, gis a walking scourge and a living fatality; he may slay or violate; he is an unchained fool h. secret wisdom of the qabalah page 83 hebrew alphabet and correspondences no. hebrew letters latin equivalents name of letters numerical values significati uthe god idea of the ancients or sex in religion by eliza burt gamble preface. much of the material for this volume was collected during the time that i was preparing for the press the evolution of woman, or while searching for data bearing on the subject of sex-specialization. while preparing that book for publication, it was my intention to include within it this branch of my investigation, but wishi

nch of my investigation, but wishing to obtain certain facts relative to the foundations of religious belief and worship which were not accessible at that time, and knowing that considerable labor and patience would be required in securing these facts, i decided to publish the first part of the work, withholding for the time being that portion of it pertaining especially to the development of the god-idea. as mankind construct their own gods, or as the prevailing ideas of the unknowable reflect the inner consciousness of human beings, a trustworthy history of the growth of religions must correspond to the processes involved in the mental, moral, and social development of the individual and the nation. by means of data brought forward in these later times relative to the growth of the god-i

ught forward in these later times relative to the growth of the god-idea, it is observed that an independent chain of evidence has been produced in support of the facts recently set forth bearing upon the development of the two diverging lines of sexual demarcation. in other words, it has been found that sex is the fundamental fact not only in the operations of nature but in the construction of a god. in the evolution of woman it has been shown that the peculiar inheritance of the two sexes, female and male, is the result of the bias given to these separate lines of development during the earliest periods of sex-differentiation; and, as this division of labor was a necessary step in the evolutionary processes, the rate of progress depended largely on the subsequent adjustment of these two

all human institutions, customs, forms, and habits of thought are seen to reflect the egoistic qualities acquired by the male. nowhere is the influence of sex more plainly manifested than in the formulation of religious conceptions and creeds. with the rise of male power and dominion, and the corresponding repression of the natural female