Michael Wynn's Occult Reference Library
GODHEAD,GODHOOD,GODLIKE

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alistic tree of life. the hierophant is responsible for bringing in the divine white brilliance, the infinite divine light into the temple. the hierophant brings this light forth where it eventually finds a home on the altar. the symbols that are placed upon the altar have the divine supernal light brought into them and at the end of the ceremony it is drawn back out and sent back to the infinite godhead. resting on top of the cubical altar of the universe is the symbol of the golden dawn, the cross and triangle. it is in the cross and triangle that we see the powers, energies and forces coming into manifestation from the infinite divine light. this is concentrated, infused and exemplified in 44 the white triangle of the supernals. the supernals are the top three sephiroth of the qabalisti

agic and religion. qabalah this is a simple discourse on some of the major facets of the qabalah. it is also spelled as kabbalah and cabala.(pronounced ka-bah-lah. orgins qabalah comes from the hebrew word qbl, meaning an oral tradition, the esoteric and mystical division of judaism. the qabalah presents a symbolic explanation of the origin of the universe, the relationship of human beings to the godhead, and an emanationist approach to creation, whereby the infinite light (ain soph aur) manifests through different sephiroth on the tree of life. although the central book of the qabalah, the zohar, was not written down until around 1280 a.d. probably by moses de leon, the qabalah has spiritual links with gnosticism and other early mystical cosmologies. in the qabalah, all manifestations are

n soph aur) manifests through different sephiroth on the tree of life. although the central book of the qabalah, the zohar, was not written down until around 1280 a.d. probably by moses de leon, the qabalah has spiritual links with gnosticism and other early mystical cosmologies. in the qabalah, all manifestations are said to have their origin in ain soph aur, and the successive emanations of the godhead reveal aspects of the divine nature. the system is thus monotheistic in essence, but allows for the tenfold structure of the sephiroth upon the tree of life. the emanations as they proceed down from the godhead to the manifested world are: kether (crown) chokmah (wisdom) binah (understanding) chesed (mercy) geburah (power strength tiphareth (beauty/ harmony) netzach (victory) hod (splend

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ro does not appear in the series of gods of the week, because there was no room for him there; if we must translate him by a eoman name, it can scarcely be any other than that of liher, whose association with libera is extremely like that of fro with frowa (freyr with freyja. as liber and libera are devoted to the service of ceres or demeter, fro and frowa stand in close union with nerthus, fro's godhead seems to hold a middle place between the notion of the supreme lord and that of a being who brings about love and fruitfulness. he has wuotan's creative quality, but performs no deeds of war; horse and sword he gives away, when consumed with longing for the fair gersr, as is sung in one of the most glorious lays of the edda. snorri says, rain and sunsliine are in the gift of freyr (as else

annalist saxo ad ann. 975 in giving heggedor=z'e^^gq&ot, egidor. now, seeing that elsewhere the as. poems use fifelstredm, fifelwreg (boeth. 26, 51. el. 237) for the ocean, and fifelcynnes card (beow. 208) for the land of the ocean-sprites, we may suppose flfcl and its corruption wicgcl to be another and an obsolete name of oegir. the same may hold good of the as. geofon, os. gelan, a being whose godhead is sufficiently manifest from the on. gefjun, who is reckoned among the asynior, though she bore sons to a giant. the saxon gehan however was a god; the heliand shows only the compound gebenesstrom 90, 7. 131, 22, but the as. poets, in addition to geofenes begang, beow. 721, geofenes stas, ca^dm. 215, 8, and the less personal geofonhus (navis, csedm. 79, 34, geofonflod. cod. exon. 193, 21

swall \vs the slaves wlio had assisted at the secret bathing. more than once this incident turns up, of jmtting to death the servants employed in any secret avork; as those who dug the river out of its bed fur 252 goddesses. terror sanctaque ignorantia, quid sit illuj, quod tanturn perituri videut (see suppl^ this beautiful description agrees with what we find in other notices of the worship of a godhead to whom peace and fruitfuhiess were attributed. in sweden it was freyr, son of niorffr, whose curtained car went round tire country in spring, with the people all praying and holding feasts (p. 213; but freyr is altogether like his father, and he again like his namesake the goddess nerthus. the spring-truces, harvest-truces, plough-truces, fixed for certain seasons and implements of husban

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ould be like eating three times more chocolate than you really want and then feeling very sick. you cannot give the gods or goddesses your shopping list and then sit back and wait for christmas: the divinity is within you to be kindled, and so you need to demand of yourself far higher standards than someone who believes in the forgiveness of sins. if you do wrong, you cannot just say sorry to the godhead and carry on without putting right the mistakes or at least learning from them. confession may be good for the soul, but magick demands more than that: you've got to live with the consequences of your deeds, words and thoughts because the power of a blessing or curse may be even greater on the sender than on the intended recipient. you must also ensure that you cannot harm anyone in the pr

r's own book of shadows, revised by his high priestess doreen valiente. these individual ceremonies are recorded in books created to reflect the evolving rituals of each coven and its own emphases. this method is much more conducive to solitary practitioners who can incorporate magick into their domestic and working lives. wiccan rituals and ethics wiccans believe in polarity rather than a single godhead, both in magick and in life. evil is therefore not a separate demonic force to be eradicated, and the darker aspects of life emanate as a result of alienation from the natural order of things. however, even those things that are bad can act as catalysts for change; death and endings are as much part of the cycle of life as are birth and beginnings. dark and light, night and day, positive a

element and is placed in the west of the altar. like the sword, it is a sacred grail treasure and is a source of spiritual inspiration. the grail cup is most usually represented as the chalice that christ used at the last supper, in which his blood was collected after the crucifixion. as such, it signifies not only a source of healing and spiritual sustenance, but also offers direct access to the godhead through the sacred blood it once contained. tradition says that the original grail cup was incorporated by roman craftsmen into a gold and jewelled chalice called the marian chalice after mary magdalene. in celtic tradition, it became the cauldron of dagda. in rituals, the chalice can be filled with pure or scented water with rose petals floating on top. i have also mentioned its ritual us

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ject 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 everything upside down and backwards forwards- as *you* would say, hysteron proteron- at the same time producing the effect of transcendental sublimity. i find t

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

rance of human nature goes an ever grosser ignorance of the divine nature. he does not understand that the universe has only one possible purpose; that, the business of life being happily completed by the production of the necessities and luxuries incidental to comfort, the residuum of human energy needs an outlet. the surplus of will must find issue in the elevation of the individual towards the godhead; and the method of such elevation is by religion, love, and art. these three things are indissolubly bound up with wine, for they are species of intoxication. yet against all these things we find the prohibitionist, logically enough. it is true that he usually pretends to admit religion as a proper pursuit for humanity; but what a religion! he has removed from it every element of ecstasy o

it is the problem of the dreadful bridge of islam, al sirak--the razor-edge will cut the unwary foot, yet it must be trodden firmly, or the traveler will fall to the abyss. i dare not sit in the old absinthe house forever, wrapped in the ineffable delight of the beatific vision. i must write this essay, that men may thereby come at last to understand true things. but the operation of the creative godhead is not enough. art is itself too near the reality which must be renounced for a season. therefore his work is also part of his temptation; the genius feels himself slipping constantly heavenward. the gravitation of eternity draws him. he is like a ship torn by the tempest from the harbor where the master must needs take on new passengers to the happy isles. so he must throw out anchors and

ALEISTER CROWLEY ACROSS THE GULF

g into my own soul, i saw no longer that perfect stillness. strange was it, even as if one should see a lake stirred by a wind that one page 13 gulf.txt did not feel upon the cheeks and brow! trembling and ashamed, i went to the vesper adoration. i knew myself troubled, irritated, by i knew not what. and in spite of all my efforts, this persisted even to the supreme moment of my assumption of her godhead. and the? oh but the veil glittered as never yet; yea more! it shot out sparks of scintillant fire, silvery rose, a shower of flame and of perfume. then was i exceedingly amazed because of this, and made a vigil before her all the night, seeking a word. and that word came not. now of what further befell i will write anon. chapter iv so it came to pass that i no longer went out at all from

, and threw it to the dogs and jackals. herein i erred sorely, for her news was good. having reflected thereon, i perceived its import. for since the veil flamed always at my assumption, it was sure that i was in sympathy with that holy veiled one. if i were troubled, and knew not why; if my long peace were stirred- why then, so she "as above, so beneath" for even as i, being man, sought to grasp godhead and crush it in my arms, so she, the pure essence, sought to manifest in form by love. yet i dared not repeat the ceremony at midnight. instead i lay prone, my arms outstretched in shame and pain, on the steps at her feet. and lo! the veil flamed. then i knew that she too blamed herself alike for her ardour and for her abstinence. thus seven days i lay, never stirring; and all that time th

ve done this thing. yet i too sickened of that everlasting sacrifice. i was become worn and wan; there was no blood but ice in my veins. i had indeed become all but a god. therefore i took the body of my nubian, and slew four young girls, and filled all the hollow spaces of his body with their blood. then too i sealed up his body with eight seals; and the ninth seal was mine own, the centre of my godhead. then he rose slowly and staggeringly as i uttered the dreadful words: a ka dua tuf ur biu bi aa chefu dudu ner af an nuteru! then i touched him with my wand and he rose into full power of his being; and we entered in, and for the last time did he perform (though silent) the ceremony. at whose end he lay shrivelled and collapsed, shrunken like an old wineskin; yet his blood availed me noth

ALEISTER CROWLEY BOOK OF LIES

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 other legends. especially of dionysus: compare the account of christ before herod/pilate in book of lies get any book for free on: www.abika.com 24 the gospe

ALEISTER CROWLEY LIBER CHANOKH

me, for i am the servant of the same your god, the true worshipper of the highest. the angle of e of b in the tablet of b. the princess of the shining flame, the rose of the palace of fire. the forty-eight keys or calls 32 mark well! these first 18 calls are in reality 19; that is, 19 in the celestial orders; but with us the first table hath no call, and can have no call, seeing that it is of the godhead.15 thus, then, with us hath it the number 0, though with them that of 1 (even as the first key of the rota hath the number 0) after this follow the calls or keys of the thirty aires of thyrs: which are in substance similar, though, in the name of the thyrs, diversified. the titles of the thirty thyrs whose dominion extendeth in ever-widening circles without and beyond the watch towers of t

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

n the "fourth portion" the god is again invoked, but as if by himself, as if it were the utterance of the will of the god that he should manifest in the magician. at the conclusion of this, the original object of the invocation is stated. thus, in the invocation of thoth which is to be found in the rite of mercury (equinox i, vi) and in liber lxiv, the first part begins with the words "majesty of godhead, wisdom-crowned tahuti, thee, thee i invoke. oh thou of the ibis head, thee, thee i invoke; and so on. at the conclusion of this a mental image of the god, infinitely vast and infinitely splendid, should be perceived, in just the same sense as a man might see the sun. the second part begins with the words "behold! i am yesterday, today, and the brother of tomorrow" the magician should imag

ch the phallus is worshipped as the saviour of the world. the doctrine of resurrection as vulgarly understood is false and absurd. it is not even "scriptural. st. paul does not identify the glorified body which rises with the mortal body which dies. on the contrary, he repeatedly insists on the distinction. the same is true of a magical ceremony. the magician who is destroyed by absorption in the godhead is really destroyed. the 28 miserable mortal automaton remains in the circle. it is of no more consequence to him that the dust of the floor<incarnation; also part iv of this book 4> but before entering into the details

in black armour (baphomet: eye) en (an earthy: ready to return to throned: glish a, or: sign ruled: montsalvat as redeemeradored by: o more or: by saturn: king: horus come to male& fe: less: the: mars exalt: full growth. christmale. see: bleat of a: ed therein: bacchus with calvary- eliphas: goat, a'a: sexually: cross kithairon- levi's de: male: thyrsus. sign: love: i.e: the instinct: to satisfy: godhead by: uniting it: with the: universe: iota-alpha-digamma varies in significance with successive aeons. 33 "aeon of isis" matriarchal age. the great work conceived as a straightforward simple affair. we find the theory reflected in the customs of matriarchy. parthenogenesis is supposed to be true. the virgin (yod-virgo) contains in herself the principle of growth- the epicene hermetic seed. i

and the phenomena of speech and hearing, compel us to connect with the group of "gods" whose names are based upon sht, or d, vocalized by the free breath a. for these names imply the qualities of courage, frankness, energy, pride, power and triumph; they are the words which express the creative and paternal will. thus "the devil" is capricornus, the goat who leaps upon the loftiest mountains, the godhead which, if it become manifest in man, makes him aegipan, the all. the sun enters this sign when he turns to renew the year in the north. he is also the vowel o, proper to roar, to boom, and 36 to command, being a forcible breath controlled by the firm circle of the mouth. he is the open eye of the exalted sun, before whom all shadows flee away: also that secret eye which makes an image of i

neither god nor man, nor all the malice of choronzon, can either check him, or cause him to waver for one instant upon the path. this command and this promise have been given by all the magi without exception. and where this command has been obeyed, this promise has been most certainly fulfilled. iii in all actions the same formulae are applicable. to invoke a god, i.e. to raise yourself to that godhead, the process is threefold, purification, consecration and initiation. therefore every magical weapon, and even the furniture of the temple, must be passed through this threefold regimen. the details only vary on inessential points. e.g. to prepare the magician, he purifies himself by maintaining his chastity<thereon for the true definition of t

ng in quantity according to the size and health of the animal, and in quality according to its mental and moral character. at the death of the animal this energy is liberated suddenly. the animal should therefore be killed<blessed and merciful of all deaths, for the elemental spirit is directly built up into godhead- the exact goal of its efforts through countless incarnations. on the other hand, the practice of torturing animals to death in order to obtain the elemental as a slave is indefensible, utterly black magic of the very worst kind, involving as it does a metaphysical basis of dualism. there is, however, no objection to dualism or black magic when they are properly understood. see the account

ot, they could not affect him. he is the microcosm of his own macrocosm, whether or no either one or the other extend beyond his knowledge of them. he must therefore arouse in himself those ideas which are clansmen of the thunderstorm, collect all available objects of the same nature for talismans, and proceed to excite all these to the utmost by a magical ceremony; that is, by insisting on their godhead, so that they flame within and without him, his ideas vitalising the talismans. there is thus a vivid vibration of high potential in a certain group 121 of sympathetic substances and forces; and this spreads as do the waves from a stone thrown into a lake, widening and weakening; till the disturbance is compensated. just as a handful of fanatics, insane with one over-emphasised truth, may

an oath binds the magician for ever. in part ii of book 4 something has already been said on this subject; but its importance deserves some further elaboration. thus, should one, loving a woman, make a spell to compel her embraces, and tiring of her a little later, evoke zazel to kill her; he will find that the implications of his former oath conflict with those proper to invoke the unity of the godhead of saturn. zazel will refuse to obey him in the case of the woman whom he has sworn that he loves. to this some may object that, since all acts are magical, every man who loves a woman implicitly takes an 124 oath of love, and therefore would never be able to murder her later, as we find to be the not uncommon case. the explanation is as follows. it is perfectly true that when bill sykes d

echnical methods prescribed by the a. a. for mystical and magical attainment. he will thus prepare himself properly for the crisis of his career in the order, the attainment of the knowledge and conversation of his holy guardian angel. his angel shall lead him anon to the summit of the order of the r. c. and make him ready to face the unspeakable terror of the abyss which lies between manhood and godhead; teach him to know that agony, to dare that destiny, to will that catastrophe, 241 and to keep silence for ever as he accomplishes the act of annihilation. from the abyss comes no man forth, but a star startles the earth, and our order rejoices above that abyss that the beast hath begotten one more babe in the womb of our lady, his concubine, the scarlet woman, babalon. there is not need t

hus becomes pan. the holy guardian angel is the unconscious creature self- the spiritual phallus. his knowledge and conversation contributes occult puberty. it is therefore advisable to replace the name asar un-nefer by that of ra-hoor-khuit at the outset, and by that of one's own holy guardian angel when it has been communicated "line 6" he hails him as besz, the matter that destroys and devours godhead, for the purpose of the incarnation of any god "line 7" he hails him as apophrasz, the motion that destroys and devours godhead, for the purpose of the incarnation of any god. the combined action of these two devils is to allow the god upon whom they prey to enter into enjoyment of existence through the sacrament of dividual "life (bread- the flesh of besz) and "love (wine- the blood or ve

ent "line 9" he acclaims his angel as having laid down the law of love as the magical formula of the universe, that he may resolve the phenomenal again into its noumenal phase by uniting any two opposites in ecstasic passion "line 10" he acclaims his angel as having appointed that this formula of love should effect not only the dissolution of the separateness of the lovers into his own impersonal godhead, but their co-ordination in a "child" quintessentialized from its parents to constitute a higher order of being than theirs, so that each generation is an alchemical progress towards perfection in the direction of successive complexities. as line 9 asserts involution, line 10 asserts evolution "line 11" he acclaims his angel as having devised this method of self-realization; the object of

ALEISTER CROWLEY MAGICK WITHOUT TEARS

n thinkers who have taken the bold logical step of regarding evil as a device of god for exercising the joys of combat and victory. this is, of course, a perfectly white doctrine; but it is regarded as the most dangerous of heresies (romans vi. 1,2, et al) for all that, the idea is there. the mass itself is essentially a typical white ritual. its purpose is to transform crude matter directly into godhead. it is thus a cardinal operation of talismanic magick. but the influence of the black school has corroded the idea with theological accretions, metaphysical on the one hand, and superstitious on the other, so completely as to mask the truth altogether. at the reformation, we find a nugatory attempt to remove the black elemagic without tears get any book for free on: www.abika.com 98 ment

ALEISTER CROWLEY MEDITATION

ick in theory and practice- a complete work on magick, with appendices, the more important columns from 777, etc. 777- a complete dictionary of the correspondences of all magical elements. it is to the language of occultism what webster is to the english language. i n d e x magic without tears get any book for free ogabook 4 by aleister crowley part i meditation the way of attainment of genius or godhead considered as a development of the human brain issued by order of the great white brotherhood known as the a'.a "witness our seal" n "praemonstrator-general" diagram: a'.a. seal preliminary remarks existence, as we know it, is full of sorrow. to mention only one minor point: every man is a condemned criminal, only he does not know the date of his execution. this is unpleasant for every man

it also represents hadit, of which one can here only quote these words "i am the secret serpent coiled about to spring; in my coiling there is joy. if i lift up my head, i and my nuit are one; if i droop down mine head and shoot forth venom, there is rapture of the earth, and i and the earth are one" the serpent is also the kundalini serpent, the magical force itself, the manifesting side of the godhead of the magician, whose unmanifested side is peace and silence, of which there is no symbol. in the hindu system the great work is represented by saying that this serpent, which is normally coiled at the base of the spine, rises with her hood over the head of the yogi, there to unite with the lord of all. the serpent is also he who poisons. it is that force which destroys the manifested uni

ALEISTER CROWLEY THE HEART OF THE MASTER

of his carriage. also, to deny the law of thelema is a restriction in oneself, affirming conflict in the universe as necessary. it is a blasphemy against the self, assuming that its will is not necessary (and therefore a noble) part of the whole. in a word he who accepts not the law of thelema is divided against himself: that is, he is insane, and the upshot shall be the ruin of the unity of his godhead. yet hearken again; the opposition of two movements is not always evidence of conflict or error. for two opposite points upon the rim of a wheel move one north, the other south; yet are they harmonious parts of the same system. and the rowlock which resisteth the oar hindereth not but aideth the true will of that oar. so then self-control is nowise the enemy of freedom, but the heart of th

ALEISTER CROWLEY THE LAW OF LIBERTY

ho have not read our sacred book, the book of the law, or for those who, reading it, have somehow failed to understand its perfection. for there are many matters in this book, and the glad tidings are now here, now there, scattered throughout the book as the stars are scattered through the field of night. rejoice with me, all ye people! at the very head of the book stands the great charter of our godhead "every man and every woman is a star" we are all free, all independent, all shining gloriously, each one a radiant world. is not that good tidings? then comes the first call of the great goddess nuit, lady of the starry heaven, who is also matter in its deepest metaphysical sense, who is the infinite in whom all we live and move and have our being. hear her first summons to us men and wome

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ose interplay with nuit makes the universe. time should perhaps be considered as a particular kind or dimension of space< further, this verse is to be taken with the next. the 'company of heaven' is mankind, and its 'unveiling' is the assertion of the independent godhead of every man and every woman! further, as khabs (see verse 8) is "star, there is a further meaning; this book is to reveal the secret self of a man, i.e. to initiate him. al i,3 "every man and every woman is a star" the new comment this thesis is fully treated in "the book of wisdom or folly. its main statement is that each human being is an element of the cosmos, self-determined and supre

d unbalanced opinions, while supporting the concentration of the will by its fortified frontiers, and, with unanimous enthusiasm, acclaiming the lordship of the thought which expresses the act. the will must seal itself upon the substance of the talisman. it must be, in alchemical language, the sulphur which fixes the mercury which determines the nature of the salt. the whole man, from his inmost godhead to the tip of his tiniest eye-lash, must be one engine, cumbered with nothing useless, nothing inharmonious; a thunderbolt from the hand of jove. it must give itself utterly in the one act of love. it must cease to know itself as anything but the will. it must not have the will; it must transform itself completely to be the will. last of all, the act must be supreme. it must do and it must

iber 418, the vision and the voice, 30th aethyr"'come unto me' is a foolish word: for it is i that go" that is, hadit is everywhere; yet, being sought, he flies. the ego cannot be found, as meditation will show. the new comment "it is i that go" the book aleph must be consulted for a full demonstration of this truth. we may say briefly that hadit is motion, that is, change or 'love' the symbol of godhead in egypt was the ankh, which is a sandal-strap, implying the power to go; and it suggests the rosy cross, the fulfilment of love, by its shape. the wheel and the circle are evidently symbols of nuith; this sentence insists upon the conception of lingam-yoni. but beyond the obvious relation, we observe two geometrical definitions. the axle is a cylinder set perpendicularly to the plane of t

not in swoon of the excellent kisses" the old comment 67. so violently does the trance recommence, that the body of the prophet is nigh death. the new comment the instructions in the text of this and the next verse were actual indications as to how to behave, so as to get the full effect of the trance. this too is a general magical formula, convenient even in the work of the physical image of the godhead. it is of the utmost importance to resist the temptation to let oneself be carried away into trance. one should summon one's reserve forces to react against the tendency to lose normal consciousness. more and more of one's being is gradually drawn into the struggle, and one only yields at the last moment (it needs practice and courage to get the best results. i quote from the holy books "f

so to be considered as a sentinel before the fortress of the god. why is the name of him spelt khut? we have seen that st is the regular honorific terminitation for a god. ra is, as shown in the old comment, the sun, hoor the warrior mars; who is khu? he is the magical ego of a star. without the yod or iota, khu-t, we get a human conception; the insertion of that letter makes the transmutation to godhead. when therefore ra hoor khut is rewarded or re-guarded with the magick word of the aeon, he becomes god. thus in the next verse. i 'raise the spell of ra hoor khuit. the text may also be read as follows. abrahadabra is the formula of the aeon, by which man may accomplish the great work. this formula is then the 'reward' given by the god, the largesse granted by him on his accession to the

ALEISTER CROWLEY THE QABALAH

this can only be interpreted as meaning the annihilation of the individual in the unity, and the darkness which is the threshold of the unity; in other words, one must be an expert in samadhi before this simple gematria has any proper meaning. how, then, can it serve the student in his research? the uninitiated would expect life and light in the one; only by experience can he know that to man the godhead must be expressed by those things which most he fears. we here purposely avoid dwelling on the mere silliness of many gematria correspondences, e.g, the equality of the qliphoth of one sign with the intelligence of another. such misses are more frequent than such hits as dja, unity, 13= hbha, love, 13. the argument is an argument in a circle. only an adept can understand the qabalah, just

ALEISTER CROWLEY THE SWORD OF SONG

00 to your own version of the story! i take your christ, your god s creation, just at their own sweet valuation, for by this culminating scene, close of that wondrous life of woe 305 before and after death, we know how to esteme the nazarene. where s the wet towel? let us first destroy the argument of fools, 310 from paul right downward to the schools, that the ascension s self rehearsed christ s godhead by its miracle. grand! but the power is mine as well! in india levitation counts 315 no tithe of the immense amounts of powers demanded by the wise from chela ere the chela rise to knowledge. fairy-tales? well, first, sit down a week and hold your breath 320 as masters teach49 until you burst, or nearly in a week, one saith, a month, perchance a year for you, hard practice, and yourself ma

remises themselves and, like the droll deceitful elves they are, they yet outwit your plan. i will prove christ a wicked man. ascension day 19 will satan be saved? who pardons judas? god s foreknowledge of satan s fall and eternal misery makes him responsible for it. if he and judas are finally redeemed we might perhaps look over the matter this once. poet books his seat. creator in (granting him godhead) merciless 535 to all the anguish and distress about him save to him it clung and prayed. give me omnipotence? i am no fool that i should fence that power, demanding every tongue 540 to call me god i would exert that power to heal creation s hurt; not to divide my devotees from those who scorned me to the close: a worm, a fire, a thirst for these; 545 a harp-resounding heaven for those! an

ALEISTER CROWLEY EQ I 5

s can only be interpreted as meaning the annihilation of the individual in the unity, and the darkness which is the threshold of the unity; in other words, one must be an expert in samadhi 90 before this simple gematria has any proper meaning. how, then, can it serve the student in his research? the uninitiated would expect life and light in the one; only by experience can he know that to man the godhead must be expressed by those things which most he fears. we hare purposely avoid dwelling on the mere silliness of many gematria correspondences "e.g, the equality of the qliphoth of one sign with the intelligence of another. such misses are more frequent than such hits as achd, unity, 13= ahbh, love, 13. the argument is an argument in a circle "only an adept can understand the qabalah" just

nguine vase, and lose my purpose in its silent sea, and lose my life, and find my life, and pass up to the sea that is as molten glass "tannh user" 1901 "the ego is altogether abased, absorbed, in the beloved "time" 1906 "in that love and in that joining (of dhyana) together there is "no passage longer "the absolute identity "from subject to object" but this is of the beholder and the vision" the godhead "pentecost" 1904 "the most secret, most holy "if a single state of consciousness temple, into which god and the persist unchanged for a period soul go in (sic! i don't acknowledge exceeding a very few seconds, its mr waite as a disciple in grammar) duality is annihilated" and only one comes out "science and buddhism" 1904. the object("scil" of meditation) disappears; in its stead arises a

ALEISTER CROWLEY EQUINOX EQ I 2 2

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, 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 mo

ALEISTER CROWLEY EQUINOX EQ I 2

le nothingness of the ain soph to the perfection of creation 167 expressed by the ten voices or emanations of god the vast one- blessed be he- even the holy sephiroth. and the method whereby i shall work shall be the one absolute and inerratic science: the science of number: which is that single mystery of the intellect of man whereby he becometh exalted unto the throne of inflexible and unerring godhead. as it is written "oh, how the world hath inflexible intellectual rulers (zoroaster. but before i may proceed unto the qabalistical<qabalah, qof-bet-lamed-heh, by tarot "the mystery shown forth in balanced disposition by command> enumeration and analysis of the text, a certain preamble in the fruitful fields of that science

this divided name of the elohim of the divided name. therefore is the tetragrammaton symbolic of the manifested presence of the elohim; and if the elohim be male and female, so also must be the tetragram. also is the number of aleph-mem-nunfinal (also 91) by aiq bekar 1+ 4+ 5= 10- the perfection of the sephiroth> 170 we cast the triple fire of the holy letter hb:shin= 300, we get the name of the godhead incarnate upon earth, yod-heh-shin-vau-heh. but 1+ 2+ 3= 6, which is the number of hb:vau, the third letter of the venerable name: microprosopus and the son of god. we are now, therefore, arrived at the great mystery of the tetractys, and to go further we must resort to the twin sister of the science of number- which, indeed, is but number made flesh: geometry, or absolute symbolism. even

ALEISTER CROWLEY EQUINOX EQ I 3 2

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

y, and aid and guard me in this work of art. 177 thou, star of the east that didst conduct the magi. thou art the same, all present in heaven and in hell. thou that vibratest betwixt the light and the darkness rising, descending, changing for ever, yet for ever the same! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom: and earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth, and make all spirits subject unto me! so that every spirit of the firmament, and of the ether of the earth, and under the earth, on dry land, and in the water, of whirling air, and of rushing fire, and every spell and scourge of god, may be obedient unto me [she binds a black cord thrice round the sigil of the spirit and veils it in bla

ight magic lamps that flame around me: by thy seal and sigil which i bear upon my heart: that thou come forth, here, now, in this present day and hour, and appear in visible and material form before us, in the great magic triangle without this circle of art. hb:resh i bind and conjure thee anew: by the wisdom of thoth the mighty god: by the light of the magic fire: by the unutterable glory of the godhead within me: by all powerful names and rites: that thou come forth, here, 180 now, in this present day and hour, and appear in visible and material form before us, in the great magical triangle without this circle of art. hb:taw i bind and conjure thee anew: by the powers of word and of will: by the powers of number and name: by the powers of colour and form: by the powers of sigil and seal:

he knowledge of all the hidden arts and sciences of magic and of mystery! ye! ye! i invoke and conjure! cause ye this mighty serpent taphthartharath to perform all our demands: manifest ye through him the majesty of your presences, the divinity of your knowledge, that we may all be led yet one step nearer unto the consummation of the mighty work, one step nearer unto the great white throne of the godhead; and that, in so doing "his" being may become more glorified and enlightened, more capable of receiving the influx of that divine spirit which dwells in the heart of man and god [s.s.d.d. now formulates the desires as follows] o thou great potent spirit taphthartharath, i do command and very potently conjure thee by the majesty of thoth, the great god, lord of amena, king and lord eternal

h hb:yod("2nd adept" v. the sign of typhon destroyer("3rd adept" x. the sign of osiris risen "all" lvx, lux, the light of the cross. part ii.18 purify talisman with water and fire. the invocation of water is made as in 3= 8 and by the enochian keys 10, 4, 11, 12 in e, w, n, s. respectively invocation scorpio (sigma lambda eta iota).19 "the invocation of the great god toum maal" o thou! majesty of godhead! toum maal! thee, thee i invoke! 193 lord of amenta! lord of enemehitt! o thou! whose head is golden as the sun, and thy nemyss as the night sky-blue! thou who art as rugged as the wind! who formulatest wonders in the world! thou unchangeable as ta-ur! thou, mutable as water! changing ever, and ever the same! thou, girt about with the waters of the west as with a garment! thou, who art, in

nd ever the same! thou, girt about with the waters of the west as with a garment! thou, who art, in the beneath as in the above, like to thyself! reflector! transmuter! creator! thee, thee, i invoke! behold, i have set my feet in the west, as r that hath ended his work! toum goeth down into thy waters, and the daylight passeth, and the shadows come! but i, i pass not, nor go down! the light of my godhead gleams ever in thy glowing skies; horus is my name, and the city of darkness is my house: thoth is on the prow of my bark and i am khephera that giveth light! come unto me! come unto me, i say, for i am he that standeth in thy place! behold! ye gathering eagles in the sky! i am come into the west! i am lifted up upon your wings! ye that follow the bier to the place of rest. ye that mourn o

thy divine wisdom! grant that this eagle kerub in the sphere of jupiter may be indeed mighty on the earth! to heal the sick, to strengthen the infirm, to quiet the pain of mortal men! grant that this work be unto it for a salvation, and a very invocation of thy light divine, and a very link with the immortal soul of man! let it be pure and strong, that at last it may attain even unto the eternal godhead in the veritable khabs am pekht! konx om pax! light in extension! amen. and for ourselves we pray, that this work of mercy that we have wrought to-night be for us a link with thy divine mercy, that we may be merciful, even as thou art merciful, o our father which art in heaven! that the benignant eye of the most holy and concealed, the ancient one of days, may open upon us, unto the glory

ugoeides. the officers are the divine sephiroth invoked. the enterer is the natural man [first let the symbols in the sphere of sensation be equilibrated. this is the opening of the hall of truth] 198 "the first invocation" come forth unto me, thou that art my true self: my light: my soul! come forth unto me: thou that art crowned with glory: that art the changeless: the un-nameable: the immortal godhead, whose place is in the unknown: and whose dwelling is the abode of the undying gods. heart of my soul; self- shining flame, glory of light, thee i invoke. come forth unto me, my lord: to me, who am thy vain reflection in the mighty sea of matter! hear thou, angel and lord! hear thou in the habitations of eternity; come forth; and purify to thy glory my mind and will! without thee am i noth

on unto thee, thaumaeshneith, make me holy with the hidden flame! adoration be unto thee, o dark-bright one! hoor! the prince of the city of blindness! adoration unto thee, o thmaist, truth-queen, who presidest at the balance of truth! adoration unto thee, asi; adoration unto thee, nephthyst. o aeshoori, lord of amennti! thou art the lord of life triumphant over death: there is naught in thee but godhead! toum! toum who art in the great dwelling! sovereign lord of all the gods, save me, and deliver! deliver me from that god that feedeth upon the damn d, dog-faced but human-headed; 200 that dwelleth by the pool of fire in the judgment hall, devourer of shades, eater of hearts, the invisible foe! devourer of immortality is his name! unto thee, sole wise, sole mighty, and sole eternal one, be

itteth upon the holy throne for ever and ever, and say] khabs am pekht! konx om pax! light in extension! in all my wanderings in darkness the light of anubist went before me, yet i saw it not. it is a symbol of the hidden light of occult science [pass to between the pillars, and standing thus concentrate upon the highest divinity; and there standing in the sign of the enterer, say] o glory of the godhead unspeakable! eternal master! ancient of days! thee, thee, i invoke in my need! dark is all the world; without, within; there is light alone in thee! rend asunder, lord of the universe, tear aside the veil of the sanctuary: let mine eyes behold my god, my king! as it is written: the lightning lighteneth in the east and flameth even unto the west: even so shall be the coming of the son of ma

ple of 0= 0. the forces of spirit are first invoked by the supreme ritual of the pentagram and the enochian keys. add hexagram ritual of binah and her invocation] come unto me, thoth, lord of the astral light! i adjure thee, o light invisible, intangible, wherein all thoughts and deeds are written; i adjure thee by thoth, thy lord and god; by the symbols and the words of power: by the light of my godhead in thy midst: by the lord harpocrates, the god of this mine operation: that thou leave thine abodes and habitations, to concentrate about me, invisible, intangible, as a shroud of darkness; a formula of defence: that i may become invisible, so that seeing me men see not, nor understand the thing that they behold! come unto me, o ma, goddess of truth and justice! thou that presidest over th

silence! o thou! hoor-po-krat-ist [mystic circumambulation] lord of the lotus! o thou! hoor-po-krat-ist [silence] thou that standest on the heads of the dwellers of the waters! thee, thee i invoke! o thou, babe in the egg of blue! lord of defence and protection! thou who bearest the rose and cross of life and light! thee i invoke! behold i am! a circle on whose hands the twelvefold kingdom of my godhead stands. i am the alpha and the omega. my life is as the circle of the sky. i change but i cannot die! o ye! the bennu birds of resurrection, who are the hope of men's mortality! back, crocodile mako, son of set! depart from me, ye workers of iniquity! behold he is in me and i in him! mine is the lotus, as i rose from the firmament of waters; my throne is set on high; my light is in the fir

name bitom! in the name tetragrammaton elohim and by the name tetragrammaton elohim! in the name hoor-po-krat-ist and by the name hoor-po-krat-ist! by your deep purple darkness! by my white brilliant light! i invoke ye: i conjure ye: i exorcise ye potently: i command and constrain ye: i compel ye to utter, absolute and instant obedience, and that without deception or delay_ for why? the light of godhead is my trust and i have made ihvh mine hope "gather, o gather, flakes of astral light: shroud, shroud my form in your substantial night: 276 clothe me and hide me, at my charm's control; darken man's eyes and bind him in his soul! gather, o gather, at my word divine, ye are the watchers and my soul the shrine [turn round three times] in the name of the lord of the universe and by the power

ALEISTER CROWLEY EQUINOX EQ I 3 3

pon thy countenance, purblind one of small understanding that i am, blindly groping through the night of mine ignorance like unto a little maggot hid in the dark depths of a corrupted corpse? 5. therefore, o my god, fashion me into a five-pointed star of ruby burning beneath the foundations of thy unity, that i may mount the pillar of thy glory, and be lost in adoration of the triple unity of thy godhead, i beseech thee, o thou who art to me as the finger of light thrust through the black clouds of chaos; i beseech thee, o my god, hearken thou unto my cry! 6. then, o my god, am i not risen as the sun that eateth up ocean as a golden lion that feedeth on a blue-grey wolf? so shall i become one with thy beauty, worn upon thy breast as the centre of a sixfold star of ruby and of sapphire. 7

rom the summit of a white mountain; i beseech thee, o thou great god! that i may echo forth thy lordship through the hills, and dwindle into the nipple of thy bounty. o thou god, my god! 13. o thou mighty god, make me as an all-consuming sun ablaze in the centre of the universe; i beseech thee, o thou great god! that i may become as a crown upon thy brow, and flash forth the exceeding fire of thy godhead: o thou god, my god! o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 27 the chapter known as libra the twelvefold gratification of god and the unity thereof i adore thee by the twelve gratifications and by the unity thereof. 1. o thou green-cloaked maenad in labour, who bearest beneath thy leaden girdle the

ALEISTER CROWLEY EQUINOX EQ I 3

olytes on every hand, the lesser peaks_ my will withdrawn to invoke the dayspring from the dawn, changing that rosy smoke of light to a pure crystalline white; though the mist of mind, as draws a dancer round her limbs the gauze, clothe light, and show the virgin sun a lemon-pale medallion! thence leap we leashless to the goal, stainless star-rapture of the soul. 53 so the altar-fires fade as the godhead is displayed. nay, we stir not. everywhere is our temple right appointed. all the earth is faery fair for us. am i not anointed? the sigil burns upon the brow at the adjuration_ here and now. olympas. the air is laden with perfumes. marsyas. behold! it beams_ it burns_ it blooms* olympas. master, how subtly hast thou drawn the daylight from the golden dawn, bidden the cavernous mount unfol

ling in the spirit vision, and rising on the planes; but still there remain to be shown the ceremonial methods he adopted; however, before we enter upon these, we must return to our first point, namely_ the meaning and value of ceremonial magic. ceremonial magic, as a means to attainment, has in common with all other methods, western or eastern, one supreme object in view_ identification with the godhead; and it matters not if the aspirant be theist or atheist, pantheist or autotheist, christian or jew, or whether he name the goal of his attainment god, zeus, christ, matter, nature, spirit, heaven, 135 reason, nirvana, asgard, no-thing or no-god, so long as he "has" a goal in view, and a goal he is striving to attain. without a goal, he is but a human ship without port or destination; and

he glory, low murmurs he the mystic words of power. r. so also doth he presently repeat the words of the hierophant concerning the lamp of the kerux, and so also passeth he by the east of the altar unto between the pillars, and standing between them (or formulating them if they be not there, as it appears unto me) so raises he his heart unto the highest faith, and so he meditates upon the highest godhead he can dream on, or dream of. then let him grope with his hands in the darkness of his ignorance: and in the "enterer" sign invoke the power that it remove the darkness from his spiritual vision. so let him then endeavour to behold before him in the place of the throne of the east a certain light or dim glory which shapeth itself into a form (note_ and this can be beholden only by the ment

ALEISTER CROWLEY EQUINOX EQ I 4 2

t of the night of our fate. though i fall, though i faint, though i char, though i choke, by the hour of our power i invoke, i invoke! by the mystical union of fairy and faun, unspoken, unbroken- the dust to the dawn- a secret communion unmeasured, unsung, the listless, resistless, tumultuous tongue- o virgin in armour, thine arrows unsling, in the brilliant resilient first rays of the spring! no godhead could charm her, but manhood awoke- o fiery valkyrie, i invoke, i invoke! aleister crowley. 198 illustration opposite page 199 described "the interpreter (script lettering at base, credited at lower right "carl hentschel ph. lc) this is a monochrome color tinted photo of a female violinist. she stands on a white draped block, the background is white, except for the floor which seems to be

ALEISTER CROWLEY EQUINOX EQ I 6 2

mind grown dim with quietude! fix thy sharp lightnings in my night! my spirit free! mix with my breath and life and name thy mood and self of thee [sor. gemini "plays accordingly<gemini. master, be it thy pleasure to perform the invocation of mercury["all" probationers "rise and join the four others in front of the altar] mercury["leaves throne] majesty of the godhead, wisdom-crowned thoth, lord of the gates of the universe: thee, thee we invoke! o thou of the ibis head: thee, thee we invoke! thou who wieldest the wand of double power: thee, thee we invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee we invoke! o thou whose head is as an emerald, and thy nemyss 101 as the night sky- blue! thou whose skin is of flam

thou forth, i say, and aid and guard me in this work of art. thou, star of the east that didst conduct the magi! thou art the same, all present in heaven and in hell. thou that vibratest betwixt the light and the darkness. rising, descending; changing ever, yet ever the same! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom! and earth hath nourished the changeless godhead of thy youth. come thou forth, i say, come thou forth and make all spirits subject unto me! so that every spirit of the firmament, 103 and of the ether, of the earth, and under the earth, on dry land, and in the water, of whirling air, and of rushing fire, and every spell and scourge of god, may be obedient unto me["a pause [mercury "goes to his throne" fr. gemini. 1. brother virgo, didst

the night of our fate. though i fall, though i faint, though i char, though i choke, by the hour of our power i invoke, i invoke! 123 by the mystical union of fairy and faun, unspoken, unbroken- the dusk to the dawn- a secret communion, unmeasured, unsung, the listless, resistless, tumultuous tongue- o virgin in armour thine arrows unsling, in the brilliant resilient first rays of the sprint! no godhead could charm her, but manhood awoke- o fiery valkyrie, i invoke, i invoke["he tears down the veil [luna "plays accordingly<cancer. 333-333-333. taurus. 1. brother warden of the graal, our task is ended. cancer. let us depart, it is accomplished. 124 konx om pax the most remarkable treatise on the mystic path ever written contains an introduction and four ess

ALEX SANDERS THE KING OF THE WITCHES

their vital life-force into their familiars that they subsequently died. that week dense mists and fogs obscured the english ch;ume;l; the 126 invasion 'was called off. we believe it was due to witthcraft. q: you speak offamiliars. in old witch trials it was said that they were in.the form of dogs and cats. what ate they really? a: familiar is our term for a concentration of power, drawn from the godhead or the central reservoir of power, and sent to do our will. to an experienced witch, a familiar looks like. a ball or cone of fire. it is invisible to nonwitches. q: do politics play any part in witchcraft? a: none whatever. i have no political bias; i never vote. by nature i am a royalist and i approve of orders ofhierarchy. politics ate not taken into account when members join, but i kno

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

it was incorporated in a vehicle of some kind- 34- the consciousness of the atom copyright 1998 lucis trust then we studied the building of forms by means of the great law of attraction, which gathered the atoms together, causing them to cohere and vibrate in unison, and thus producing a form, or an aggregation of atoms. we came to the recognition that in atomic substance we had one aspect of the godhead, of the deity, and of the central force or energy of the solar system, manifesting under the aspect of intelligence, and we saw that in the form aspect of nature another quality of the deity became manifest, that of love or attraction, the cohesive force which holds the form unified. then we studied the human being, or man, and noted how in him all the three divine aspects met; and recogni

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

rving 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. will or power..the father. 2. love-wisdom..the son. 3. active intelligence..the holy spirit. and is only contacted at the final initiations, when man is nearing the end of his journey and is perfected. the monad reflects itself again in ii. the ego, higher self, or individuality. this aspect is potentially 1. spiritual will..atma. 2. intuition..buddhi, love-wisdom, the christ principle

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ters of prana. we have in an earlier section of this treatise considered somewhat the devas who are the transmitters of prana for the etheric body of man and of the planet. they are the reflection upon the lowest plane of the vishnu aspect of divinity; the seven subplanes of our physical plane reflect in a dim and distorted fashion the three aspects, and are a shadow, dark and unrevealing, of the godhead. this group of transmitters are responsible for three principal results, and are active along three main lines. they are the devas who vitalise and produce the energy of all forms of sentient life. theirs is the life which pulsates through the etheric body of every plant and animal and of all intermediate forms of life, and which constitutes the raging fire which is seen circulating throug

d back to the mental plane, plus or minus that which has been gained or lost in the process. the true adept, through knowledge, conserves all energy while in process of transmission, and augments it with the energy contacted. it is, therefore, the energy of will, plus that of desire, fed by the energy of the physical brain. literally, therefore, it is a small resume of the creative process of the godhead, being the energy of the three persons unified, and considered from the standpoint of the physical. it is the at-one-ment of the three fires in man, being in fact: a. that much of the fire of spirit, or electric fire, which any particular ego is embodying (relatively little prior to the third initiation) or is able to transmit, coupled with, b. that much of the fire of the solar angel (sol

, that of the three modes of motion which powerfully affect the incarnating jivas. the sons of mind are distinguished by the three qualities of matter as has been earlier brought out, and they have been generically called: 1. the sons of sattvic rhythm, 2. the sons of mobility, 3. the sons of inertia. these qualities are the characteristics of the three major rays, and of the three persons of the godhead; they are the qualities of consciousness material, intelligent, and divine. they are the predominating characteristics of the chains of which our earth is one. earth planetary scheme first chain..archetypal. second chain..sattvic rhythm. third chain..mobility. fourth chain..inertia. fifth chain..mobility. sixth chain..sattvic rhythm. seventh chain..perfection. the factors which we have con

cal" here in its higher connotation) and he begins to consider himself as the ego, the thinker, the one who uses the form. finally, energy from the monad begins to be responded to and he knows himself to be neither the man nor the angel, but a divine essence or spirit. these three types of energy demonstrate during manifestation as spirit, soul, and body, and through them the three aspects of the godhead meet and converge in man, and lie latent in every atom. the sevenfold energy of the planes, and therefore of substance, finds its consummation when the four lower centres are fully active. the sevenfold energy of the psyche, the consciousness aspect, demonstrates when the three higher in the three worlds are vibrating with accuracy. the sevenfold activity of spirit makes itself felt when e

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

the vehicle of the higher consciousness, the temple of the indwelling god, which seems of a beauty so rare and of a stability of so sure a nature that, when the final shattering comes of even that masterpiece of many lives, bitter indeed is the cup to drink, and unutterably bereft seems the unit of consciousness. conscious then only of the innate divine spirit, conscious only of the truth of the godhead, realizing profoundly and to the depths of his being the ephemeral nature of the form and of all forms, standing alone in the vortex of initiatory rites, bereft of all on which he may have leant (be it friend, master, doctrine or environment, well may the initiate cry out "i am that i am, and there is naught else" well may he then figuratively place his hand in that of his father in heaven

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

t, for only in the human kingdom, as esotericists have long pointed out, are the three divine qualities found in their full flower and together. in man, god the father has hidden the secret of life; in man, god the son has secreted the treasures of wisdom and of love; in man, god the holy spirit has implanted the mystery of manifestation. humanity, and humanity alone, can reveal the nature of the godhead and of eternal life. to man is given the privilege of revealing the nature of the divine consciousness, and of portraying before the eyes of the assembled sons of god (at the final conclave before the dissolution) what has lain hidden in the mind of god. hence the injunction before us today (in the words of the great christian teacher) to possess in ourselves "the mind of christ" this mind

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

g of the kingdom. the realisation must come to us that "the highest, purest and absolutely adequate expression of the mystery of man is christ the god-man. he alone really and finally places human nature in the right light. his appearance in history entitles man to regard himself as more than a mere creature. if there is really a god-man there is also a man-god, that is `man' who has received the godhead into himself. the man-god is collective and universal, that is to say, mankind as a whole or a world-church. for it is only in communion with all his fellowmen that man can receive god."6 the individual attitude to the example of christ is therefore obedience to the command that we achieve perfection. but the motive must be the one that incited christ to all his divine activity the foundin

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

y offering opportunity for sacrifice and service. a study of the relation of this hierarchy to that of the human egos, the fourth creative hierarchy, will prove most illuminating and is handled somewhat in my earlier treatise on cosmic fire. the nature and purpose of the three rulers will emerge with clarity if this is done. this sign is consequently closely connected with the third aspect of the godhead and hence it is a governing sign and a major conditioning factor where law, sex and money are concerned. ponder on this. all the three divine aspects in themselves are triune and manifest in three manners or through three lesser aspects and this third aspect is no exception to this rule underlying all the triplicities which condition the processes of evolution and manifestation. it is thro

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ed with their names and attributes, with their work and purpose, and men must be told that they are coming forth for the salvation of the world. secondly, disciples and aspirants must on every hand live harmoniously and love. the violent vibrations of our surroundings must be stilled by a strong counter vibration of love, remembering ever that as we work on the side of evolution, the power of the godhead itself is with us, available for use. naught can withstand the steady pressures of love and harmony when they are applied long enough. it is not spasmodic efforts that count. it is the long-sustained, unvarying pressure which eventually breaks down opposition and the walls of separativeness. thirdly, esoteric organisations must stand for all that tends to unity. all types of work, all the

ALICE BAILEY THE LABOURS OF HERCULES

must be at-one-ment between the will and the higher mind, expressing itself through desire or love according to the status of evolution. the esoteric ruler of libra is uranus, and saturn in this sign is the ruler of that "stupendous creative hierarchy" which forms part of the third aspect of divinity. it is for this reason that libra is closely connected with, and explains the third aspect of the godhead and hence it is a governing sign and a major determining factor where law, sex and money are concerned. the tibetan further states that "if students will make a careful study of these three: law, first aspect; relation between the pairs [136] of opposites (sex, second aspect; and concretized energy, called money, third aspect, as they express themselves today and as they can express themse

AN INTRO TO STUDY OF THE KABALAH

f man; still farther from god, we obtain the human souls, which are as sparks of light, struck off from the insupportable light of divinity, which have been formulated into egoity to pass through a long series of changes and experiences by which they make the circuit of a universe; they endure every stage of existence, of separation from the divine fountain, to be at last once more indrawn to the godhead, the father, whence they emerged upon a pilgrimage; they follow a regular succession of evolution and involution, even as the divine passes ever along in successive periods of outbreathing and inbreathing, of manifestation and of repose. of divine repose, or chaos, the human intellect can form no conception, and only the highly spiritual man can conceive any of the sublime and exalted stag

e passive has put on activity; the conscious god has awaked. let us now endeavour to conceive of the concentration of this effulgence, let us formulate a gathering together of the rays of this illumination into a crown of glorified radiance, and we recognise ktr, kether, the crown, the first sephira, first emanation of incomprehensible deity, the first conceivable attribute of immanent manifested godhead: also named adm oilah, adam oilah, the heavenly man, and autik yomin, the ancient of days. the devout rabbi bows his head and adores the sublime conception. he is represented in the hebrew old testament by the divine name ahih, aheieh "i am (exodus iii. v. 4. the conscious god having arisen in his energy, there follow immediately two further emanations, the trio shining in the symbol of a

BLAVATSKY H P COSMOGENESIS

ish cosmogony, which reads "and god said, let the earth bring forth. the fruit-tree yielding fruit after his kind, whose seed is in itself" in all the primitive religions, the "son of the father" is the creative god- i.e, his thought made visible; and before the christian era, from the trimurti of the hindus down to the three kabalistic heads of the scriptures as explained by the jews, the triune godhead of each nation was fully defined and substantiated in its allegories. such is the cosmic and ideal significance of this great symbol with the eastern peoples. but, applied to practical and exoteric worship- which had also its esoteric symbology- the lotus became in time the carrier and container of a more terrestrial idea. no dogmatic religion has ever escaped the sexual element in it; and

, when one half of the "lights" imposes its forces and "modes of motion" on the belief of the faithful, and the other half opposes the very existence of the same "ether, matter, energy- the sacred hypostatical trinity, the three principles of the truly unknown god of science, called by them physical nature! theology is taken to task and ridiculed for believing in the union of three persons in one godhead- one god as to substance, three persons as to individuality; and we are laughed at for our belief in unproved and unprovable doctrines, in angels and devils, gods and spirits. and[[vol. 1, page] 669 the exact sciences of- negation. indeed, that which made the scientists win the day over theology in the great "conflict between religion and science" was precisely the argument that neither th

BLUE EQUINOX

ho have not read our sacred book, the book of the law, or for those who, reading it, have somehow failed to understand its perfection. for there are many matters in this book, and the gald tidings are now here, now there, scattered throughout the book as the stars are scattered through the field of night. rejoice with me, all ye people! at the very head of the book stands the great charter of our godhead .every man and every woman is a star. we are all free, all independent, all shining gloriously, each one a radiant world. is not that good tidings? then comes the first call of the great goddess nuit, lady of the starry heaven who is also matter in its deepest metaphysical sense, who is the infinite in whom all we live and move and have our being. hear her first summons to us the equinox 4

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ould be like eating three times more chocolate than you really want and then feeling very sick. you cannot give the gods or goddesses your shopping list and then sit back and wait for christmas: the divinity is within you to be kindled, and so you need to demand of yourself far higher standards than someone who believes in the forgiveness of sins. if you do wrong, you cannot just say sorry to the godhead and carry on without putting right the mistakes or at least learning from them. confession may be good for the soul, but magick demands more than that: you've got to live with the consequences of your deeds, words and thoughts because the power of a blessing or curse may be even greater on the sender than on the intended recipient. you must also ensure that you cannot harm anyone in the pr

r's own book of shadows, revised by his high priestess doreen valiente. these individual ceremonies are recorded in books created to reflect the evolving rituals of each coven and its own emphases. this method is much more conducive to solitary practitioners who can incorporate magick into their domestic and working lives. wiccan rituals and ethics wiccans believe in polarity rather than a single godhead, both in magick and in life. evil is therefore not a separate demonic force to be eradicated, and the darker aspects of life emanate as a result of alienation from the natural order of things. however, even those things that are bad can act as catalysts for change; death and endings are as much part of the cycle of life as are birth and beginnings. dark and light, night and day, positive a

placed in the west of the altar. like the sword, it is a sacred grail treasure (see page 185) and is a source of spiritual inspiration. the grail cup is most usually represented as the chalice that christ used at the last supper, in which his blood was collected after the crucifixion. as such, it signifies not only a source of healing and spiritual sustenance, but also offers direct access to the godhead through the sacred blood it once contained. tradition says that the original grail cup was incorporated by roman craftsmen into a gold and jewelled chalice called the marian chalice after mary magdalene. in celtic tradition, it became the cauldron of dagda. in rituals, the chalice can be filled with pure or scented water with rose petals floating on top. i have also mentioned its ritual us

CHRONOLOGIA RORISPERGIUS

2-78 ibn khaldun the muqaddimah "we saw with our eyes one of these magicians fashion the image of the person he desired to bewitch" 1335 petrus bonus of ferrara pretiosa margarita novella c. 1336 alaoddawleh semnani, persian sufi linking the seven prophets of the koran with the mystical physiology of seven latifa and referred to seven grades of being which constitute the ascent of the soul to the godhead. 1338-1400 geoffery chaucer 1329-1419 nicolas flamel (supposed) 1339 pope benedict xii orders an investigation into the alchemical activities of some clerics and monks c. 1350-1370: outbreaks of the "black death (mostly bubonic plague, yersinia pestis) ravage europe. in the mid-fourteenth century several white lotus groups rebelled against mongol rule in the name of both maitreya and the m

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

tion available from science, which our agentur specialists have cunningly pieced together for the purpose of educating their minds in the direction we want. do not suppose for a moment that these statements are empty words: think carefully of the successes we arranged for darwinism" protocol 2..it is indispensible to undermine all faith, to tear out of the minds of the goyim the very principle of godhead and the spirit, and to put into its place, arithmetical calculations and material needs" protocol 4 darwinism, of course, refers to charles darwin, the man most effective in achieving a widespread belief in one-life-and-that's-it. he suggested in the mid- 1800s that the potential of the mind is developed by genetic inheritance. this is patent nonsense, but it did provide the justification

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

of the entranced individual, the result of a sudden shock or rhythmic sound or gesture. more properly, the techniques for inducing various states of trance in oneself or in other persons during which time the conscious mind is temporarily and partially placed in abeyance and become subordinate to the subconscious mind of the one hypnotized- i- iao: pronounced "eee-ahh-ohh" the name of the supreme godhead in gnosticism. images, telesmatic: a system used by the hermetic order of the golden dawn [g.d (q.v) to develop images for visualization based on the letters of the name of the entity to be given an image. incubus: a spiritual entity classified as a minor demon (q.v) that comes in masculine shape/form to have sexual union with a mortal woman, often against her will and usually while she is

, philosophy, religion, science, law, professions, higher learning, compassion, wisdom, long journeys, growth, generosity, santa claus, gregarious, optimism, faith, hope, lucky, gamble, happy, jovial, humor, magnanimous, counseling, charitable, extravagance- k- kabalah [kabbalah: hebrew for "tradition" a jewish mystical philosophy, the central doctrine concerns the emanation of the world from the godhead in the form of ten divine names or spheres of light. a mystical system which is the basis for western religion as well as ceremonial magick. the word is transliterated hebrew, and is spelled in english in several ways including qabala, cabala, etc. there are many different forms of the kabalah. kabalah, dogmatic: the study of books of the kabalah such as the torah (q.v) and the sepher yetz

DION FORTUNE MYSTICAL QABALA

ical types who long to "cease upon the midnight with no pain" to be free from the wheel of birth and death; the normal western temperament demands "life, more life" 8. it is this concentration of life-force that the western occultist seeks in his operations. he does not try to escape from matter into spirit, leaving an unconquered country behind him to get on as best it may; he wants to bring the godhead down into manhood and make divine law prevail even in the kingdom of the shades. this is the root-motive for the acquisition of occult powers upon the right-hand path, and explains why initiates do not abandon all for the mystic divine union, but cultivate a white magic. 9. it is this white magic, which consists in the application of occult powers to spiritual ends, by means of which a lar

greek, or even a druidic method, for different methods are best suited for different purposes and conditions. in all cases, however, the operation he designs is strictly related to the paths of the tree of which he is master. if he possesses the grade which corresponds to the sephirah netzach, he can work with the manifestation of the force of that aspect of the [page 12] mystical qabala page 11 godhead (distinguished by the qabalists by the name of tetragrammaton elohim) in whatever system he may select. in the egyptian system it will be the isis of nature; in the greek, aphrodite; in the nordic, freya; in the druidic, keridwen. in other words, he possesses the powers of the sphere of venus in whatever traditional system he may be using. having attained a grade in one system, he has acce

it is said of malkuth in the sepher yetzirah that it sitteth upon the throne of binah-matter has its root in binah-saturn death; form is the destroyer of force. with this passive destroyer goes also the active destroyer, and we find marsgeburah immediately below it on the pillar of severity; thus is the force locked up in form set free by the destructive influence of mars, the siva aspect of the godhead. chokmah, the zodiac, represents kinetic force; and chesed, jupiter, the benign king, represents organised force; and the two are synthesised in tiphareth, the christ-centre, the redeemer and equilibrator. 24. the next trinity, of netzach, hod, and yesod, represents the magical and astral side of things. netzach (venus [page 84] represents the higher aspects of the elemental forces, the gr

malkuth, consequently, any god who has an analogy with saturn will be referred to binah, as will any goddess who might be termed the primordial mother, the superior eve ,as distinguished from the inferior eve, the bride of microprosopos, malkuth. the supernal triangle of kether, chokmah) and binah always refers to the old gods, which every pantheon recognises as the predecessors of those forms of godhead worshipped by the current faith. thus rhea and kronos would be referred to binah and chokmah, and jupiter to chesed. all the corn goddesses refer to malkuth, and all the lunar goddesses to yesod. the war gods and destructive gods, or divine devils, refer to geburah, and the goddesses of love to netzach. the initiator gods of wisdom are referred to hod, and the sacrificed gods and redeemers

c consciousness of the logos like the seed within the flower, because there is no soil therein for their germination. the logoidal consciousness, as pure being, cannot upon its own plane provide the formative aspect necessary for manifestation. it is taught in the esoteric traditions that the masters, disincarnate consciousnesses disciplined by form but now formless, in their meditations upon the godhead are able to perceive telepathically these archetypal ideas in the mind of god, and by realising the practical application of them to the planes of form and the line this development will follow, produce concrete images in their own consciousness which serve to bring the abstract archetypal ideas down to the first of the planes of form, called by the qabalists, briah. 16. this, then, is the

as no symbolism. 10. in tiphareth god is made manifest in form and dwells among us; i.e. comes within range of human consciousness. tiphareth, the son "shows us" kether, the father. 11. in order that form may be stabilised, the component forces out of which it is built must be brought into equllibrium. therefore do we find the idea of the mediator, or redeemer, inherent in this sephirah. when the godhead in its very self manifests in form, that form must be perfectly equilibrated. one might with equal truth reverse the proposition and say that when the forces building a form are perfectly equilibrated, the godhead its very self is manifesting in that form according to its type. god is made manifest arnong us when the conditions permit of manifestation. 12. having come through into manifest

rding to the manner in which deity is referred to, we know to what sphere on the tree the particular mode of manifestation should be assigned. all references to the son always refer to tiphareth; all references to the father refer to kether; all references to the holy ghost refer to yesod; and very deep mysteries are concealed here, for the holy ghost is the aspect of the mystical qabala page 132 godhead that is worshipped in the occult lodges; the worship of pantheistic nature-forces and elemental operations take place under the presidency of god the father; and the regenerative ethical aspect of religion, which is the exoteric aspect for this epoch, is under the presidency of god the son in fiphareth. 21. the initiate, however, transcends his epoch, and aims at uniting all three modes of

are not two gods, but one god: just as binab and malkuth are not two distinct types of force, but the same force functioning on different levels. this is the key to the understanding of the significance of phallic worship, which plays so important a part in all ancient and primitive faiths, a part so little understood by their scholastic interpreters. its real meaning is the bringing down of the godhead into manhood in the hope of taking manhood up into godhead. a process which is also the basis of the freudian therapy. 62. the statement that malkuth causes an influence to emanate from the angel of kether further bears out this idea. we see that the great mother, which is malkuth, polarises with the all-father, which is kether. 63. this classification, however, is too simple to serve us a

of the incarnate soul, and when this takes place, it is freed from any compulsion to rebirth into the prison-house of flesh. thenceforth it is free to go on up the planes and enter into its rest, or, if it so elects, to remain within the earth-sphere and function as a master. mystical qabala page 199 89. this, then, is the spiritual experience which is assigned to malkuth-the bringing down of the godhead into manhood, just as the spiritual experience of tiphareth is the taking up of manhood into the godhead. 90. the especial virtue of malkuth is said to he discrimination. this idea is further carried out in the curious symbolism of the ancients which declared the correspondence in the [page 292] microcosm to be with the anus. whatever in life is effete has to be excreted, and the macrocosm

p-heavy mystics who like to think that the divine man ends at the neck like a cherub, and give no place to the generative organs of yesod, or the anus of malkuth. they need to learn the lesson that the heavenly dream taught to st peter, that nothing which god made is unclean unless we allow it to become so. we should recognise the divine life in all its functions, and so bring the manhood up into godhead and sanctify it. cleanliness is next to godliness, especially internal cleanliness. if we evade and avoid a thing, how are we to keep it clean and wholesome? the taboos of a primitive people have been altogether overdone in our civilised life, with disastrous consequences to the health and wholesomeness of humanity. 95. the symbols of malkuth are the altar of the double cube and the equal

DION FORTUNE PSYCHIC SELF DEFENSE

d a very great deal to do with these matters. according to the qabalists, lilith was the first wife of adam, who used to visit him in his dreams while he was as yet alone in the garden of eden, and the lord god became so perturbed at these goings-on that he created eve as a counter- attraction. witches were the recipients of similar attentions from the devil. st. theresa of avila records that the godhead itself visited her. the virgin mary received the holy ghost. st. anthony was tempted by apparitions of beautiful female demons. there are many cases on record of whole nunneries being attacked by the devil, who visited their members. george moore, in his exceedingly interesting study of convent life, sister theresa, gives an account of an outbreak of "counterparts" among the younger nuns

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

nd clifford l. slayman. plant sensitivity and sensation. in science and the paranormal: probing the evidence of the supernatural. edited by george o. abell and barry singer. new york: charles scribner s sons, 1981. tompkins, peter, and christopher bird. the secret life of plants. new york: harper and row, 1973. whitman, john. the psychic power of plants. london: new english library, 1974. back to godhead (magazine) monthly publication of the international society for krishna consciousness. address: btg service center, po box 255, sandy ridge, nc 27046. the magazine is also available on the internet at http//www.krsna.com. backward masking a technique claimed to be used in some rock music (especially heavy metal) in order to convey secret, destructive messages. some conservative evangelical

hna consciousness in the west. lewisburg: bucknell university press, 1989. gelberg, steven, ed. hare krishna, hare krishna. new york: grove press, 1983. goswami, satsvarupa dasa. srila prabhupada-lilamrta. 6 vols. los angeles: bhaktivedanta book trust, 1980.83. prabhupada, a. c. bhaktivedanta swami. bhagavad-gita as it is. new york: bhativedanta book trust, 1972. krsha: the supreme personality of godhead. 3 vols. new york: bhaktivedanta book trust, 1970. letters from srila prabhupada. 5 vols. culver city, calif: vaishnava institute, 1987. the nectar of devotion. los angeles: bhaktivedanta book trust, 1970. the science of self realization. los angeles: bhaktivedanta book trust, 1977. teachings of lord chaitanya. los angeles: bhaktivedanta book trust, 1974. bhaktivedanta institute of religio

there was a period of turmoil, and the organization splintered. of the resulting groups, the largest and most stable is cosmic awareness communications. it recognized a new channel, paul shockley, through whom cosmic awareness continues to speak. through shockley, cosmic awareness suggested that the organization of awareness had already accomplished a vast shift of consciousness, a return to the godhead, which had been willed thousands of years previously by essence. the return to the godhead is equated with the return of lucifer, the fallen angel of light. cosmic awareness communications may be contacted at box 115, olympia, wa 98707. it issues a periodical, revelation of awareness, and has a number of transcripts of channeling sessions available. sources: cosmic awareness speaks. vol. 1

tates it has three thousand core members, full-time krishna devotees, but is also supported by many thousands of congregational members, approximately half of whom are within the indian american community. nominal headquarters from what has become a decentralized movement is at the iskcon international communications office, 10310 oaklyn dr, potomac, maryland, 20854. its primary magazine, back to godhead, can be reached at p.o. box 430, alachua, florida, 32616. website: http//www.iskcon.com. sources: gelberg, steven, ed. hare krishna, hare krishna. new york: grove press, 1983. knott, kim. my sweet lord. wellingsborough, england: aquarian press, 1986. prabhupada, a. c. bhaktivedanta swami. bhagavad-gita as it is. new york: bhaktivedanta book trust, 1972. international society for the invest

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

on gives way to worship. but the spirits of the forest are true demons with well-marked animistic characteristics. thus the nat or seiktha dwells in trees or groves. his nature is usually malign, but occasionally we find him as the guardian of a village. in any case, he possesses a shrine where he may be propitiated by gifts of food and drink. several of these demonic figures have almost achieved godhead, so widespread did their particular veneration become, and hmin nat, chiton, and wannein nat may be named as fiends of power, the dread of which spread across extensive districts. the nats were probably of indian origin, and the now thoroughly indigenous creatures may at one time have been members of the hindu pantheon. many spirit families such as the seikkaso, akathaso, and bommaso, who

, generally considered the father of modern wicca, established a new form of witchcraft in england in the 1950s. he instituted three degrees of accomplishment, the third being admittance into the priesthood. in the statement of belief, called the dedication, the new wiccans identify themselves with a form of traditional monotheism by affirming belief in dyghtyn, the name they give to the ultimate godhead. they follow modern wicca, however, by noting that the godhead, who is all knowing and all pervasive, differentiates itself into male and female as the lady of the moon and the lord of death and resurrection. the lord and lady further differentiate themselves into a myriad of lesser deities that have been recognized throughout human history in the various world mythologies. members are fre

denoting a philosophical-religious system that claims absolute knowledge of the existence and nature of the deity, and is not to be confused with the later system evolved by the founders of the theosophical society. this knowledge, or theosophy, it is claimed, may be obtained by special individual revelation, or through the operation of some higher faculty. it is the transcendent character of the godhead of theosophical systems that differentiates them from the philosophical systems of the speculative or absolute type, which usually proceed deductively from the idea of god. god is conceived in theosophical systems as the transcendent source of being, from whom human beings in their natural state are far removed. theosophy is practically another name for speculative mysticism. thus kabalist

FAUST

o weave free, birth and the grave, an infinite sea, a varied weaving, a radiant living, thus at time s humming loom it s my hand that prepares the robe ever-living the deity wears. faust thou who dost round the wide world wend, thou busy spirit, how near i feel to thee! spirit thou art like the spirit thou canst comprehend, not me! vanishes. faust [collapsing] not thee! whom then? i, image of the godhead! and not even like to thee! somebody knocks. o death! i know it- tis my famulusthus turns to naught my fairest bliss! that visions in abundance such as this must be disturbed by that dry prowler thus! wagner in dressing-gown and night-cap, a lamp in his hand.faust turns round impatiently. wagner pardon! i ve just heard you declaiming. twas surely from a grecian tragic play? at profit in th

y hands for hidden treasure grope, and who is glad when any worm appears! dare such a human voice resound where spirits near me throng around? yet still i thank you, poorest one of all the sons of earth, for what you ve done. torn loose by you, from that despair i m freed that nearly drove my senses frantic. that vision, ah! was so gigantic, i could but feel myself a dwarf indeed. i, image of the godhead, and already one who thought him near the mirror of the truth eternal, who revelled in the clearness, light supernal, and stripped away the earthly son; i, more than cherub, whose free force presumed, prophetic, even now to course, creating, on through nature s every vein, to share the life of gods: that- how must i atone! a voice of thunder swept me back again. i may not dare to call myse

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

the archduke ferdinand iii. the fundamental conceptions outlined in this chapter have not changed, and the illustration shows how well the baroque style, with its sunglories and swarms of angels goes with such conceptions. another way in which pseudo-dionysius was immensely important in the renaissance synthesis was through his negative theology. besides his positive adumbration of aspects of the godhead, in the nine hierarchies of angels in their relation to the trinity, dionysius also sets forth a "negative way. there are no words for god in his actual essence; no names for him as he really is; therefore he is at the last best defined by negatives, by a kind of darkness, by saying that he is not goodness, not beauty, not truth, meaning by this that he is nothing that we can understand by

FRATER U D PRACTICAL SIGIL MAGIC

rall process of magic. spare even goes so far as to state that each evolutionary step has been an unconscious, literally gcorporeal h act of will thus, for example, animals only started to develop wings when their desire to fly had become gorganic h this may seem a weird proposition, but basically it is nothing but a rephrasing of the old theory that all creation is based on an act of will of the godhead or of chaos, or incarnated will. the sigil is the gflesh h of the magician fs will, so its successes are gincarnations h of the glyph itself. if we really want to explain why sigils start to work, we would have to explain magic as a whole, 95 96/ practical sigil magic ut, unfortunately, a lot of it is at sixes and sevens. it fs ot as if there were no explanatory models; indeed, they eem to

years of defamation have placed on the ociated with the knights templar and combined some fringe masonic traditions along with sex magic. aleister crowley became a member and later head of the order. he revamped it to match his magical a themselves o.t.o. have sprung up in ten sephiroth.in cabbalism (and neo-platonism, the universe is seen as being created through a series of emanations from the godhead. in the cabbalah these are k al development, a key to astral travel, and a way to make correspondences for magic. thelemic concept.the system of magic pro-pounded and advanced by aleister crowley. timothy leary fs and robert anton wilson fs cir-cuits.just as we have evolved, so has the gcircuitry of our brains. h we have eight circuits, and each can be opened by various means. reaching a h

FULLER J F C SECRET WISDOM OF THE QABALAH

in his works that we are capable of admiring him. h 39 and cicero says, gthough you see not the deity, yet by the contemplation of his works, you are led to acknowledge a god h.40 which is similar to st. paul when, speaking of christ, he said: gfor the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and godhead. h 41 and again: gfor in him we live, and move, and have our being; as certain also of your own poets have said, for we are also his offspring. h 42 but of all philosophies the closest-allied are those of the vedanta and of lao-tze. the indian system is a trinity in unity, the ineffable, incomprehensible brahm becoming apparent in the trimurti (tri= three and murti= bodies, brama, vishnu

itation. finally, that masterpiece of gothic architecture the cathedral probably finds its origin in the tree-trunks and overhanging branches of the forest glade. the four worlds thus far the sephirotic scheme may be considered as simple, but in its extended form it grows complex; for not only is the tree of life divided into three planes which become four in malkuth, but it is projected from the godhead through four worlds each containing a tree of ten sephiroth, and each sephirah containing within itself ten of these intelligences, each of which is threefold in nature for as it is written: gjust as the ancient is represented by the number three, so are all the other lights of a threefold nature. h 21 in all there are, therefore, 400 sephiroth in the world scheme, and as 400 is the numeri

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

h it are figures of uncouth animals. among these carvings are to be seen the bulbul of iran, the boar of vishnu, the elk, the fox, the lamb, and a number of dancing human figures. in fact all the configurations are not only in their nature and import essentially eastern, but are actually the symbols of the various animal forms under which "the people of the east contemplated the properties of the godhead" carnac, in upper egypt, is a monolith of the same symbolic character. it is hewn from a solid block of black granite and is eighty feet high. henry o'brien, a cultured irishman, who when in london became, in his own line of investigation, one of the chief contributors to fraser's magazine while at its best, in response to a call by the royal irish academy for productions relating to the o

GILBERT THE MAGICAL MASON

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

ted, and 'there was light. the passive has just put on activity: the conscious god has awaked. let us now endeavour to conceive of the concentration of this effulgence, let us formulate a gathering together of the rays of this illumination into a crown of glorified radiance, and we recognisekether- the first sephira, first emanation of deity, the first conceivable attribute of immanent manifested godhead. the devout rabbi bows his head and adores the sublime conception.theconscious god having arisen in his energy, there follow immediately two further emanations, the trio subsiding into the symbol of a radiant triangle.chokmah,wisdom, is the name of the second sephira;binah,understanding, is the third sephira- the supernal triad is demonstrated. then followchesed,mercy; and its contrastgebu

5 ians of man; still farther from god, we obtain the human souls, which are as sparks of light, struck off from the unsupportable light of divinity, which have been formulated into egoity to pass through a long series of changes and experiences by which they make the circuit of a universe, in every stage of existence, of separation from the divine fountain, to be at last once more in-drawn to the godhead, the father, whence they emerged upon a pilgrimage, following a regular succession of evolution and devolution, as even the divine passes ever along in successive periods of inbreathing and outbreathing, of mani255 festation and of repose.ofrepose, or pralaya, human intellect can form no concept255 ion, and only the highly spiritual man can conceive any of the sublime and exalted stages of

eks, as well as with fire and light as sources of benevolent force and energy; he is distinctly related to the indian vedic varuna, god of the heavens- the greek ouranos and the chaldee shamas. as the cult of mithra arising anew from the persian faith spread into europe, the great first powers appeartohave been gradually lost sight of, while the saviour mithras became exalted into the position of godhead; in this manner mithraism rose to be a separate religion, gave rise to a form of mystery worship, developed a priesthood and formulated a system of secret initiation of which only a few titles and sketchy outlines have come down to us from greek and latin authors. an attentive study of architectural remains has, as i have already mentioned, added fresh light to these old notices; from thes

ur frames. orientals have in general recognised this finer element in bodies,butmodern europeans have discardedit.the recognition of aether as a fifth element, additional to air, fire, water and earth was due to aristotle, the greek philosopher, who introduced the word quintessence of fifth principle, and considered it as at once divine and material. the stoics identified the aether with creative godhead, a fiery breath which gives rise to the material world.themost common opinion among christians today is, i suppose, that man consists of a soul and a body; while some other christians would say that man is formed of a spirit, soul and body.thesoul leaves the body at death, the former would say; while the latter would surmise that the spirit carries off the soul at death, while both agree t

ed in the pre-existence of souls, which were born again and again into this world; this notion was condem255 ned at a synod held at constantinoplein543.thedoctrine of the immortality of the human soul was accepted at the lateran church council held in 1513,a.d.as to the english word 'spirit, however, we find extreme differences of meaning. while some consider the word to be only applicable to the godhead, to the holy ghost, to the holy spirit which may be over-shadowing a man, others use the word very loosely to mean the breath of life or the vitality, or simply air; while others again degrade the word to mean personalities who have died and who are thought to be the agents which function at seances and necromantic evocations.ourenglish bible also speaks ofevilandfamiliarspirits- beings wh

physical body. max heindel, in hisrosicrucian cosmo-conception,gives a rather different view: he specifies the ego as three-fold spirit- divine spirit, life spirit and human spirit. these reflect themselves upon the 'human mind of concrete thought'306themagical masonwhich dwells in three bodies- the desire body, the vital body and the dense body. the hindoo ancientvedantaphilosophy usesatmaas the godhead,butcallsbuddhi, ananda mayakosha;the highermanas-vignana maya,and the lowermanas- mano maya. pranaand thelinga sarirait combines asprana-maya-kosha,and the material bodysthulasarira,itnamesannamayakosha.theraja yoga, or system of divine magical art, named the buddhic principle -karanopudhi,the combinedkama manas- sukshmo padhi;and the prana, linga and sthula sarira are combined as thesthul

GLOBAL FREEMASONRY

cribes in one paragraph the main outline of such a duty: atyrannical current born of naturalist and materialist philosophy will gradually become strong and spread at the end of time by means of materialist philosophy, reaching such a degree that it denies god it is clear just what foolish buffoonery it is for impotent man, who may be defeated by a fly and cannot create even a fly's wing, to claim godhead.141 in other words, the current of materialist ideas that will emerge in the` global freemasonry dki end times will go so far as to deny the existence of god. in response, it must be shown what "foolish buffoonery" this is, and the proofs of the existence of god as revealed in the qur'an must be made known. this is the way to approach the struggle against masonry. the important thing to do

GOLDEN DAWN RITUALS T

! move! and appear before the covenant of his mouth ds surzas tia baltan. odo cicle which he hath sworn unto us in his justice. open the mysteries of qaa od ozozma plapli iadnamad. your creation and make us partakers of the undefiled knowledge. notes on the calls the adept should be aware that the first call in reality is a silent call, or in actuality no cal at all, in that it corresponds to the godhead. notice that there are 19 calls, one of which is beyond our comprehension. 1+ 9= 10 (1. even in the calls we see clearly the formular of a.r.a.i.t.a. the first call which corresponds to the divine is in actuality numbered 0 to us but (1) unto the third order. thus, sublimely, this call can only be delivered in silence by the higher genius and is implied in all the other 18 calls. this call

GOLDEN DAWN RITUALS T3

se! move! and appear before the covenant of his mouth 25 ds surzas tia baltan. odo cicle which he hath sworn unto us in his justice. open the mysteries of qaa od ozozma plapli iadnamad. your creation and make us partakers of the undefiled knowledge. notes on the calls the adept should be aware that the first call in reality is a silent call, or rather no call at all, in that it corresponds to the godhead. notice that there are 19 calls, one of which is beyond our comprehension. 1+ 9= 10 (1. even in the calls we see clearly the formulae of a.r.a.r.i.t.a. the first call which corresponds to the divine is in actuality numbered 0 to us but 1 unto the third order. thus, sublimely, this call can only be delivered in silence by the higher genius and is implied in all the other 18 calls. this call

GOLDEN DAWN RITUALS VENUSZAM16

bowl his life and power. in taking it for his body, let him thereby form a true and wonderful link for me with all those powers of love, desire, passion, abundance and benignity which rise rank upon rank to the feet of the holy spirit. o ye divine powers of nogah, manifest yourselves through this intelligence, hagiel, to show forth the majesty of your realm, the love and the magnificence of your godhead, so that through this creature of talismans, i may ever pursue the great work and assist in the initiation of my fellow men. in so doing, grant that unto hagiel who shall charge and live within this talismatic bowl f desire, be given a great reward in that day when the crown of the glory of my genius shall be placed upon my head, and that his nature may become more illumined and glorified

is rising, and i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of light, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light. let the white brilliance of the divine spirit descend. therefore with the light of the godhead above and within me do i invoke haniel, the archangel of netzach, to command unto me the elohim, the gods of netzach. come unto me, ye gods, that the angel of venus, haniel, may cause his intelligence, lhagiel, to make powerful this consecrated telesmata. cause him to take this for his body, to live and reside within this bowl of attraction, passion and desire so that a true and sacred lin

, the archangel of netzach, to command unto me the elohim, the gods of netzach. come unto me, ye gods, that the angel of venus, haniel, may cause his intelligence, lhagiel, to make powerful this consecrated telesmata. cause him to take this for his body, to live and reside within this bowl of attraction, passion and desire so that a true and sacred link may be formulated between the spirit of the godhead in netzach and the human soul of the exorcist" step 28 lift up the talisman and place it between the pillars. go to the east, face west, and in the sign of the enterer project the whole current of will upon the talisman. 10 protect with the sign of harpocrates. a light should play about the talisman. if not, repeat the above invocation from the throne in the east. as soon as the light is s

e power of kamael, by the overwhelming powers of geburah, by the awful curse of paschal, and the fire of the letter shin i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this venusian talismantc bowl of desire and tremble, for the powers of the divine ones are in it. look ye now upon the exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath my feet.elohim, let there be unto the void restriction! yhshvh, where are now their gods? o my father, i saw thee when thou camest forth from edom, when thou wentest out of the field of seir. why were thy garments red, o mighty one? what were the sounds that behind thee rose from hell? a crying and a groani

GOLDEN DAWN RITUALS Z2

on the glory, low murmurs he the mystic words of power. r. so also does he presently repeat the words of the hierophant concerning the lamp of the kerux, and so also passeth he by the east of the altar unto between the pillars. standing between them (or formulating them if they be not there as it appears unto him, so raises he his heart unto the highest faith, and so he meditates upon the highest godhead he can dream of. then, let him grope with his hands in the darkness of his ignorance, and in the enterer sign invoke the power that it remove the darkness from his spiritual vision. so let him then endeavor to behold before him in the place of the throne of the east, a certain light or dim glory, which shapeth itself into a form (note: this is beheld only by the mental vision. yet, owing u

GOLDEN DAWN RITUALS ZAM10

light! thee, thee i invoke for my exaltation to that light. oh ye divine one who is the hope of man's immortality, come unto me and aid me. behold! he is in me and i in him. mine is the lotus, as i rise as hoorpokratist from the firmament of waters. my throne is set on high. my light is as that of ra in the firmament of nu. i am the center and the shrine, the silence and the eternal light of the godhead. beneath my feet they rage in dumb impotence. for i am hoorpokratist, the lotus-throned lord of silence. were i to say, come up upon the mountains, the celestial waters would flow at my word, and the celestial fires would surge forth in torrents of fierce flame. for i am ra enshrouded, kephra unmanifest to man. i embody my father hoor, the might of the avenging god, and my mother isis, ete

to thee, that i may be defended in this work of art. thou, the center and the silence; light shrouded in darkness is thy name. the celestial fire is thy father, thy mother is the heavenly sea. thou art the air of life, the harmony of all, and lord against the face of the dwellers within the waters! bring me, i say, bring me to thy abode of everlasting silence, that i may awake to the glory of my godhead, that i may go invisible, so that every spirit created, and every soul of man and beast, and everything of sight and sense, and every spell and scourge of god, may see me not nor understand! and now, in the name of \yhla, let there be unto the void a restriction! hwchy, where are now their gods? oh my father, my father; there are the wheels of thy 6 chariot! lift up your heads, o ye gates!

GOLDEN DAWN RITUALS ZAM16

talisman his life and power. in taking it for his body, let him thereby form a true and wonderful link for me with all those powers of love, wisdom, grace, abundance and benignity which rise rank upon rank to the feet of the holy spirit. o ye divine powers of dsj, manifest yourselves through this intelligence, layphy, to show forth the majesty of your realm, the love and the magnificence of your godhead, so that through this creature of talismans, i may ever pursue the great work and assist in the initiation of my fellow men. in so doing, grant that unto layphy who shall charge this talisman, be given a great reward in that day when the crown of the glory of my genius shall be placed upon my head, and that his nature may become more illumined and glorified, more capable of receiving that

rising, and i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of light, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light. let the white brilliance of the divine spirit descend. 10 therefore with the light of the godhead above and within me do i invoke layqdx, the archangel of dsj, to command unto me the \ylmcj, the brilliant ones of qdx. come unto me, ye brilliant ones, that the angel of k, layjs, may cause his intelligence, layphy, to make powerful this consecrated telesmata. cause him to take this for his body so that a true and sacred link may be formulated between the spirit of the godhead in dsj and

by the curse of rwbg \yhla, by the power of lamk, by the overwhelming powers of hrwbg, by the awful curse of paschal, and the o of the letter c i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this k talisman and tremble, for the powers of the divine ones are in it. look ye now upon the exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath my feet \yhla, let there be unto the void restriction! hwchy, where are now their gods? 11 o my father, i saw thee when thou camest forth from edom, when thou wentest out of the field of seir. why were thy garments red, o mighty one? what were the sounds that behind thee rose from hell? a crying and a groan

GOLDEN DAWN RITUALS ZAM21

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

forth i say, and aid and guard me in this work of art. thou star of the east that didst conduct the magi, thou art the same all present in heaven and in hell. thou that vibratest between the light and the darkness, rising, descending, changing ever yet ever the same. the sun is thy father; thy mother the moon. the wind hath borne thee in its bosom, and the earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god, the vast one, obedient unto me" 7 magus of fire (moves to the south holding the lotus wand by the leo band "in the name of yhvh tzabaoth, i inv

GOLDEN DAWN RITUALS ZAM22

m thereby form a true and wonderful link for me with all the powers of beauty, spiritual integration, health, and vitality, and life giving force which rise rank upon rank unto the feet of the cdqh jwr. o ye divine powers of trapt, manifest yourself through the intelligence laykn, to show forth the beauty, wonder, and vitality of your realm, and most importantly, the love and magnificence of your godhead, that through this creature of talismans i may ever pursue the great work and remain a beacon of solar light upon my fellow fraters and sorors of the r.r. et a.c. in so doing, grant that laykn, who shall charge and rule the spirit of a in this talisman in accordance with my will, shall be given a great reward, on that day when the crown of glory of my genius shall be placed upon my head. g

3 make powerful this consecrated telesmata and to infuse within it trws, the evil spirit of a. under the constant guidance of laykn may sorath also play a part in the empowerment of this talismata and thus, forward the cause of light and the purpose of this talisman in accordance with my will. laykn, thou shall take for thy body this talismata and thus form a sacred link between the spirit of the godhead in trapt and the human soul of the exorcist. step 13 lift the talisman, and place it between the pillars. go to the east, face west, and in the sign of the enterer project your current of will upon the talisman. seal the current with the sign of silence. stop, and see if a light is flashing and flickering on the talisman. if the adept is not satisfied with the charge, repeat the above invo

he curse of rwbg \yhla and by the power of lamk, and by the overwhelming powers of hrwbg. by the awful curse of, djp, and the o of the letter c. i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this a talisman and tremble, for the powers of the divine ones are in it. look ye now upon the exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath my feet \yhla, let there be unto the void restriction! hwchy, where are now their gods? o my father, i saw thee when thou camest forth from edom, when thou wentest out of the field of seir. why were thy garments red, o mighty one? what were the sounds that behind thee rose from hell? a crying and a groaning

GOLDEN DAWN RITUALS ZAM7

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

GOLDEN CHAIN AND THE LONELY ROAD

adepts of the sabbatic mysteries the witches' supper is literally of 'flesh and blood- of semen and vaginal elixirs. for it is known that the seasons of the moon are refracted through the vessel of the priestess and that the issue of her sexual mouth contains the secrets (secret-ions) of the gnosis in a fluidic hypostasis. likewise the seed of a priest is the numinous medium for the powers of the godhead and for the concealed radiances of the sun. in rites employing a seeress as the so-called 'ophidian oracle, a trance-state is actuated by cunnilingus and the lucid post-orgasmic dream of the priestess is guided by external manuductive passes and verbal conjurations. as can be seen, if one considers it deeply, such matters cannot be operated effectively between inexperienced aspirants. as s

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ace a yellow invoking pentagram and hexagram of air. part 5. fire. face the watchtower of fire in the south with your wand in your right hand and your talisman of bitom in y our l e f t hand. f i x y our mind on the watchtower of fire and say, bitom-ia ial-t-iadp-oad-pr-mlprg (bee-tot-metee-ah-eeah- leh-teh-ee-ah-deh-peh oh-ah-dehpar-em-el-par-get) behold, fire: where fiery flames intertwine with godhead and all is consumed with truth. trace a red invoking pentagram and hexagram of fire. part 6. mobility. hold the talisman of toog before you. focus your mind on the 24th aethyr and say, by the power of toog (toh-oh-geh) i enter the aire of nia (nee-ah. i ride the chariot of the gods, 316 mobility. part 7. detachment. hold the talisman of vrelp before you. focus your mind on the 14th aethyr

your wand in your right hand. face the magical universe on your altar and say: in the name of kaos (kah-oh-seh) and the name of kozmos (koh-zod-moh-seh) with the 92 governors of the 30 aethyrs, i invoke your power, i charge you, 0 light invisible, and light intangible, whereupon all thoughts and deeds of all men are written, i charge you, by all the symbols and words of power, by the light of my godhead; that you leave your places of habitation and concentrate around me, 340 invisible, intangible; a shroud of darkness, a formula of defense; that i may become invisible, so that seeing me, men see not, nor understand the thing that they behold. visualize the dualistic forces of chaos to be surrounding your body and coalescing into a dark cloud. then say, lady of darkness, who dwells in the

GREY W G CONDENSATION OF KABBALAH

to bring an awareness of divine energy into every intelligent activity of their lives. what is more, the kabbalists were able to systematise this awareness so that it could be arranged rationally, logically and purposefully, with a definite and comprehensible current of that energy flowing through the whole. this allowed them to lift their lives all of the time towards the ultimate objective, the godhead. see table 1. table 1: paths of the tree with tarot associations path numbers connecting sefirot tarot card 1- 2 1- 3 1- 6 2- 3 2- 4 2- 6 3- 5 3- 6 4- 5 4- 6 4- 7 5- 6 5- 8 6- 7 6- 8 6- 9 7- 8 7- 9 7- 10 8- 9 8- 10 9- 10 crown- wisdom crown- understanding crown- beauty wisdom- understanding wisdom- mercy wisdom- beauty understanding- severity understanding- beauty mercy- severity mercy- be

HAMIL THE ROSICRUCIAN SEER

ead by1888when the golden dawn began to emerge. my own opinion is that hockley, having avoided contact with the group practice of magical rituals, would22therosicrucianseermirror was the means by which man's earthly knowledge could be expanded to prepare him forthefinal journey in which perfection would be completed and man's earthly and spiritual goodness would be dissolved into oneness with the godhead in a perfect entity. his spiritualist definition of rosicrucianism is perhaps the true explanation of his standing apart from the sria, which has always been a forum for the discussionofideas and hasneverinvolved itself in practical experiments,whatever its members may have indulged in outside its meetings. those membersofthe sria who were drawn more towards practice rather than theory lat

HELENA BLAVATSKY THE KEY TO THEOSOPHY

able of preventing the forest from being still a forest. 1. but, as i understand it, buddhi represents in this simile the forest, and manas-taijasi *2) the trees. and if buddhi is immortal, how can that which is similar to it, i.e, manas-taijasi, entirely lose its consciousness till the day of its new incarnation? i cannot understand it *1) isvara is the collective consciousness of the manifested godhead, brahma, i.e. the collective consciousness of the host of dhyan chohans (see secret doctrine; praj a is their individual wisdom *2) taijasi means the 'radiant, as a consequence of its union with buddhi, i.e. manas, the human soul, enlightened by the rays of the divine soul. hence manas-taijasi can be described as radiant intellect, the human reason enlightened by the light of the spirit; a

INITIATION INTO HERMETICS

n and to lift the veil covering these rules. it is absolutely not very easy to enlighten the uninitiated so that they are not only fully informed about the existence and the activity of the elements, but will be able to work with these powers in the future practically. the whole universe is similar to a clockwork with all its wheels in mesh and interdependent from each other. even the idea of the godhead as the highest comprehensible entity may be divided in aspects analogous to the elements. details about it are found in the chapter concerning the god-idea. in the oldest oriental scriptures, the elements are designated as tattwas. in our european literature, they are only considered on the ground of their good effects and in so far as we are warned against their unfavorable influence, whi

y or get out of his depth. therefore his god always remains something inconceivable, intangible, and incomprehensible to him. it is quite otherwise with the magician who knows his god in all aspects. he holds his god in awe as he knows himself to have been created in its image, consequently to be a part of god. he sees his lofty ideal, his first duty and his sacred objective in the union with the godhead, in becoming the god-man. the rise to this sublime goal shall be described later on. the synthesis of this mystic union with god consists in developing the divine ideas, from the lowest up to the highest steps, in such a degree as to attain the union with the universal. everyone is at liberty to abandon his individuality or to retain it. such genii usually return to earth entrusted with a

nspeakable, the supreme: the fiery principle involves the almightiness and the omnipotence, the airy principle owns the wisdom, purity and clarity, from which aspect proceeds the universal lawfulness. love and eternal life are attributed to the watery principle, and omnipresence, immortality and consequently eternity belong to the earth principle. these four aspects together represent the supreme godhead. let us tread upon this path to this supreme godhead practically and step by step, beginning from the lowest sphere, to arrive at the true realization of god in ourselves. let us praise the happy man who will reach this still in his earthly existence. us banish fear of the pains, for all of us will reach this goal. 18. asceticism from the remotest times, all religions, sects, turns of mind

magician who has made appreciable progress in his development can start on the meditation of this concept of god. before he begins to work through this last chapter of his development, he has to examine whether or not he is already mastering the psychic training of all the previous steps, whether he has accomplished the magic balance and ennobled his psychic personality to such a degree that the godhead can live in it. many religions talk about the practical connection with god, giving expression to the personal point of view that this connection can be established by addressing god in the form of a prayer, of adoration, or of giving thanks to god. the magician who has trodden the stony path of development up to here is not at all satisfied with a statement like this. god for the magician

corresponding to the elements, and these four fundamental aspects of his deity will represent his highest concept of god. the concept of his god does not have to be linked to any person alive or past; it also can be expressed in a symbolic way. fundamentally it is absolutely the same thing whether the magician thinks of christ, buddha, a devi, a sun, a light or a flame as a symbol of his supreme godhead. it is not the imagination that matters here, but the quality that he imputes to this imagination. in any case, no matter what the religious faith or ideology, the imagination of god has to be the highest, the dearest, the most precious and the most venerable of all things above which there cannot be any kind of super-god. the communication with his god can be effected by the magician in f

s of the concrete and abstract forms that can be managed by every magician. an excellent exercise preliminary to the concrete manifestation of the respective deity is to put a picture, a figure, or any symbol of the respective deity in front of you. sit in the asana posture staring intensely at the picture until an effigy of god appears before your closed eyes. while staring at the picture of the godhead the magician is worshipping, he can perceive it afterwards on any white surface nearby. the visualization of the godhead is an excellent prelude, allowing the magician to make the image of god appear before him. this preliminary step is to be repeated until the magician is able to imagine his deity as being alive at any time in any position at any place without the slightest effort. then h

ed many time until the magician s deity actually can be perceived by him as endowed with the four fundamental qualities. if the magician achieved this, he must imagine the object of his adoration not as a mere picture, but as a living being, acting, irradiating with such an intensity as if his personal god were standing real and alive in front of him. this is the so-called concrete union with the godhead outside the own self. the more frequently the magician follows this method, the stronger and more effective will be the visual and sensuous deity before him. when he feels to have put all he knows about god s conception and realization into the object or picture of his devotion, then he may think of his living deity, which appears before his eyes with all the brilliance of the four basic q

nsuous deity before him. when he feels to have put all he knows about god s conception and realization into the object or picture of his devotion, then he may think of his living deity, which appears before his eyes with all the brilliance of the four basic qualities, as entering and filling his body, thus occupying the space of his soul. this has to be repeated by the magician until he feels the godhead so strongly in himself that, losing his personal consciousness, he gets the sensation as if he were the deity he had imagined. by frequent repetition repeating this union with the godhead, the magician adopts the qualities condensed in his imagination, and now it is no more the personal self that is acting through him, but his godhead doing so. thus he is experiencing the concrete union wi

, but his godhead doing so. thus he is experiencing the concrete union with god, union with his personal god, and it is no more his consciousness, his soul or his spirit, but the manifestation of god s spirit that is speaking through his mouth. here the magician is uniting himself with his god, becoming god himself for the time of the duration of this unity, sharing all the basic qualities of the godhead he is united with. the method of concreted union with god is of the utmost importance for the magic practice, since a magician ought to be able to contact any godhead whatever, irrespective of the creed, in this manner. this practice is indispensable in theurgy as well as in the conjuring magic, as it is the only way for the magician to bring about the union with a godhead at any time, for

ce, since a magician ought to be able to contact any godhead whatever, irrespective of the creed, in this manner. this practice is indispensable in theurgy as well as in the conjuring magic, as it is the only way for the magician to bring about the union with a godhead at any time, forcing the lower beings to execute his will. it is evident that in this manner a magician can unit himself with the godhead to such an extent that all the properties and powers indwelling the concreted godhead that he is psychically united with become peculiar to him too, and continue being his qualities even though severed from the imagination. the adepts call such divine qualities magic capacities or powers or siddhis. if the magician masters the performance of the concrete union with his godhead, he is going

here he wishes to, not as a magician but as a god. herewith the magic psychic training of the last step has come to an end. i have nothing more to say to the magician in this direction, because he has become one with god, and anything he will express or order during his unity with god will be just the same as if god himself did say it. henceforth he partakes of all the four basic qualities of the godhead he is united with. magic physical training (x) 1. brahma& shakti he who knows other systems of initiation will find a certain parallel with my system since all paths leading to truth must be the same. let me mention here the indian yoga system concerning the snake power that is in accordance with the systems of the egyptian mysteries i have quoted. in kundalini yoga the scholar is exhorted

unsophisticated definition like this has never been given in india, and it is left to the scholar to find out by himself if he can master the muladhara center, if he has accomplished the development corresponding to the muladhara diagram on his spiritual path. the muladhara chakra also has been called the brakma center because in this phase of development the yogi scholar recognizes brahma as the godhead in the most subtle manifestation. brahma is the eternal, the inscrutable, the universal, the indefinable, the steady and the calm, and therefore the positive part. brahma does not create out of himself, but all that has been created has been done so by his shakti, the female principle. shakti in the muladhara chakra represents the serpent winding round the phallus and using the imagination

ISIS UNVEILED

one" says faber* the egyptians have their emepht, eikton, and ptah* and the triple god seated on the lotus can be seen in the st. petersburg museum, on a medal of the northern tatars" among the church dogmas which have most seriously suffered of late at the hands of the orientalists, the last in question stands con- sfhcuous. the reputation of each of the three personages of the an- thropomorphic godhead as an original revelation to the christians throu^ divine will, has been badly compromised by inquiry into its predecessors and origin. orientalists have published more about the similarity between brahmaniam, buddhism, and christianity than was strictly agreeable to the vatican. draper's assertion that "paganism was modified by christianity, christianity by paganism" is being daily verifi

s prepared to deny. he as- serted that the unknown, etemal, and uncreated father having first brought forth nou, or mind, the latter emanated from itself the logos. the logos (the 'word* of john) emanated in its turn phrojunt, or the intelligences (divine-human spirits. from i^ironesis sprang sojaia, or feminine wisdom, and dynamim strength* these were the personified attributes of the mysterious godhead, the gnostic quinternion, typifying the five spiritual, but intelligible substances, personal virtues or beings externa] to the unknown godhead, llua is pre-eminently a kabalistic idea. it is still mote buddhistic, llie earliest system of the buddhistic philohophy which preceded by far gautama-buddha is based upon the uncreated substance of the 'unknown/ the adi-bvddha^ this eternal, infin

, must be sou^t in its philological origin the sanskrit. in this latter language krit means sacred* and the hindu deity was named kris-na (tbe pitre or the sacred) from that. on the other hand, uie greek carirfot bears several meanings, as anointed (pure oil, ckritm) and others. in all languages, thou^ the ^nonym of the word means pure or sacred essence, it is the first emanation of the invisible godhead, manifesting 356. in hit debate with jacollut upon the ri^t jpdliiig of the hitida ktujidb, mr. teztiw de ravin, an ultmnontane catlidic, tnes to prove that the nune at christna ought t be written kriihna, for u the latter meuu bjack ibcnfey, saiukr. diet ^vca the luual tikualatiob of krishna m" black, darli-bhie" but nys" tbe ocigid of the litfufieatioo itdubioim, and tbe (tatueifrfthu de

n of bythoa and undity) the uyitery-god and eman- ate! throu^ tbem, cfariatos to put the matter still more clearly, the babylonian system recog- nises first the one ad, or ad-ad) who ia never named but only ac- knowledged ia thought as the hindq iscaj/ammll. from this he becomes manifest as anu or ana the one above all monae. next comes the demiurge called bd or el, who is the active power of the godhead. the third is the principle of wisdom, hea or boa, who also rules the sea and the imderworld. each of these has his divine consort, giving us anata, digitizecoy google vabiovs 'only-begotten' sons 171 bdua, and dmkina. these, however, are only like the saktit, and not especially remarked by theologists. but the female principle is denoted- by mylitta, the great mother, called also ishtar

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

d and divided the mind of man, seeking for that invisible god-thing, coherence of ideas) fire, these thinkers found, in their supernatural light of mind, to be the latent, nameless matter started out of the tissues certainly out of the body, presumably out of the mind with groan, disturbance, hard motion, and flesh (when forced to sight of it, instantly disappearing, and relapsing, and hiding its godhead in the closing-violently-again solid matter as into the forcefully resuming mind. matter, the agent whose remonstrance at disturbance out of its rest was, in the winds, murmurs, noises, cries, as it were, of air; in the waters, rolling and roaring; in the piled floors of the sky, and their furniture, clouds, circumvolvence, contest, and war, and thunders (defiant to nature, but groans to g

make the mistake, necessitated in our man's nature; and we are that which is spotted over it; just as, while we think we move, we are moved; and we conclude the senses are in us, while we are in the senses: everything out of this world being the very opposite of that which we take it. the views of these mighty thinkers amounted to the suppression of human reason, and the institution of magic, or godhead, as all. it will be seen at once that this knowledge was possible but for the very few. it is only fit for men when they seek to pass out of the world, and to approach the nearer according to their natures god. the hollow world in which that essence of things, called fire, plays, in its escape, in violent agitation, to us, combustion, is deep down inside of us: that is, deep-sunk 78 the ro

K AMBER THE BASICS OF MAGICK

or love; upon a mantra spoken aloud or even silently; or upon a visualization (as in chakra meditation, see below..concentration meditation is, simply put, a form of self-hypnosis. a mantra (or mantrum) is one or more words or syllables which are repeated- often chanted- aloud..a simple yet powerful mantra is to vibrate the mystical word 'om. this mantra has long been associated in india with the godhead/unity. use it to aid in tuning into universal vibrations which promote feelings of harmony, peace, and well-being. use it before magick ritual to 'get into the mood' and afterward to 'dismiss the forces. you vibrate a mantra by saying it slowly aloud in a lower-pitched voice than your normal speech, and a more or less constant pitch as well. let the sound fade at the end of the mantra. a p

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

holem discusses the dating of sy then summarizes the fundamental concepts, with attention to the language used (including some observations on the term beli mah. there follows a brief survey of the commentaries on sy* kabbalah and major trends are not the extent of scholem s work. see, in contrast, on the kabbalah and its symbolism (new york: schocken books, 1965) and on the mystical shape of the godhead (new york: schocken books, 1991. 20073 21 elsewhere, scholem discusses sy s role in the formation of kabbalah (pp. 46-8, its influence on the german hasidim (pp. 97-8, its development as a manual for creating a golem (pp. 102-3, its links with merkabah mysticism (117-8, and notes on the commentaries on sy of joseph ben shalom (p. 224, isaac the blind (pp. 257-8, and nahmanides (pp. 388-9

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

he foolishness of the wise and the wisdom of fools in spanish kabbalah: an inquiry into the taxonomy of the wise fool: in the journal for the study of sephardic and mizrahi jewry, volume 1, issue 2 (october- november 2007, edited by zion zohar, on-line at http//sephardic.fiu.edu/journal. scholem, gershom. gsod eetz ha-da eath h (the secret of the tree of knowledge) in on the mystical shape of the godhead (new york: schocken books, 1991. a passage attributed to r. ezra, on pp. 65-8. travis, yakov m. kabbalistic foundations of jewish practice: rabbi ezra of gerona- on the kabbalistic meaning of the mizvot, introduction/ annotated translation/ critical hebrew edition (ph.d. dissertation, waltham: brandeis university, 2002. r. ezra fs detailed kabbalistic commentary on the meanings of the mizv

sue of defining.or redefining.kabbalah has been addressed by moshe idel.9 he critiques the gprevailing assumption in the academic field h that kabbalah is ga relatively homogeneous mystical phenomenon, more theoretical than practical. h idel fs primary target is, of course, scholem and his notion that kabbalah is defined, and thus unified, by a certain gcore question, h namely, the mystery of the godhead.which question is ganswered h by the doctrine of the sefirot. idel discusses the various mystical uses of divine names as an alternative kabbalistic channel. in the introduction to essential papers on kabbalah, lawrence fine attempts to set up a working definition for kabbalah starting with a rejection of the gpopular, noncritical use of the term h as referring to all gesoteric and occult

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

er to mankind. 51. the cult of the gods was in reality but little different from the cult of angels and saints in the catholic church. just as christians look to st. michael and to our lady as real personages and hold festivals in their honour, so in ancient egypt adoration was offered to isis and osiris, and to other deities likewise. in the ultimate these august names referred to aspects of the godhead, amen-ra, for the trinity in egypt was represented by father, mother, son- osiris, isis and horus instead of the christian presentation of father, son, and holy spirit; but below that divine level there were then, as there are now, great beings in whom the ideal was embodied, who acted as representatives and as channels of god fs threefold power and grace to man. furthermore there are hier

i and adonai by the influx of the said two pillars. 191. and again: 192. by these two pillars and by el-chai (the living god) the minds and spirits and souls descend, as by their passages or channels(*new encyclopaedia, ii, 280) 193. they form also the portal of the mysteries by which the souls ascend to their divine source; and it is only by passing through them that the sanctuary of man fs true godhead may be reached, that divine splendour which when aroused in the depths of the heart indeed establishes its dwelling-place in strength and stability. 194. in the french working two large pillars are placed inside the lodge on either side of the door, in the west, and the w.s.w. and w.j.p. sit at triangular tables beside these. this arrangement is derived from the chaldaean system. 195. seve

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

s of their species, and kept them apart as symbols of those divine qualities. such were the apis bulls, and the cats of bast or pasht. these animals were regarded not exactly as sacred, but as objectified examples of the qualities. in the beginning the creature was a mere symbol, but in later days the egyptians had the idea that those which had been especially set apart came to be linked with the godhead, and so were to some extent a manifestation of the deity. they then embalmed the animals and laid up the mummies in their temples, with the intention of preserving the divine influence. 69. the practice of embalming 70. in the same way the pharaoh was embalmed with the idea that his power, his connection with the deity (which was a very close one as pharaoh, would be preserved and would co

LIBER ALEPH

son of my bowels, for with all my magical might i will that thou fight manfully and labour with diligence (with sword and trowel; say i) in this work. for this is the first and last of all, that thou bid every man do what he will, in accord with his own true nature. therefore also blast thou that lie that man is of a fallen and evil nature. for the word of sin is restriction, the doubt of his own godhead, the suppression of, which is the blasphemy against, his own holy spirit. saith not the book of the law that. it is a lie, this folly against self? therefore to every man, in every circumstance, say thou: do what thou wilt; and teach him, if he yet waver, how to discover his true nature, earnestly and with ardour, even as i have striven to each thee. yea, and more also! h the book of wisdo

s of light, life, love and liberty for its sides, that meet in a point of perfection that is hadith, poised to the kiss of nuith. but in this pyramid there is no difference of form between the sides, as it is in thy sphinx, for these are wholly one, save in direction. thou art then an harmony of the four by right of thy attainment of adeptship, the crown of thy manhood, but not an identity, as in godhead. therefore may it be said from one point of sight that thine achievement is but a preparation, an adornment of the bride for the temple of hymen, and his rite. verily, o my son, i deem in my wisdom that this whole work of thy development to sphinxhood cometh before the work of theurgy, for the lord descendeth not upon a temple ill-conceived, and builded wry, nor abideth in a shrine unworth

f thy self, and the man and the bull the feminine counterparts thereof, being the grace of our lady babalon that she bestoweth upon thee in thine adultery with her. they are then as a vesture of honour, and a reward, that are won by the intensity of thy light and of thy love. so perperly we esteem men by the measure of their intelligence and their strength, since they are equal in their essential godhead, so far as concerneth the quality thereof. see thou closely moreover into it, that if thou be well favoured of our lady, thy lion and thy dragon grow in like measure, for the excess of the feminine is dead weight. the intellectual without virility is a dreamer of follies, and the laborious giant without courage is a slave. b liber aleph vel cxi 162# de natura silentii nostri (of the nature

LIBER CCXLII AHA

h acolytes on every hand, the lesser peaks.my will withdrawn to invoke the dayspring from the dawn, changing that rosy smoke of light to a pure crystalline white; though the mist of mind, as draws a dancer round her limbs the gauze, clothe light, and show the virgin sun a lemon-pale medallion! thence leap we leashless to the goal, stainless star-rapture of the soul. so the altar-fires fade as the godhead is displayed. nay, we stir not. everywhere is our temple right appointed. all the earth is faery fair for us. am i not anointed? the sigil burns upon the brow at the adjuration.here and now. olympas. the air is laden with perfumes. marsyas. behold! it beams.it burns.it blooms* olympas. master, how subtly hast thou drawn the daylight from the golden dawn, aha! 37 bidden the cavernous mount

LIBER CHANOKH

be friendly unto me, for liber lxxxiv 35 i am the servant of the same your god, the true worshipper of the highest. the angle of e of b in the tablet of b. the princess of the shining flame, the rose of the palace of fire. mark well! these first 18 calls are in reality 19; that is, 19 in the celestial orders; but with us the first table hath no call, and can have no call, seeing that it is of the godhead.16 thus, then, with us hath it the number 0, though with them that of 1 (even as the first key of the rota hath the number 0) after this follow the calls or keys of the thirty aires of thyrs: which are in substance similar, though, in the name of the thyrs, diversified. the titles of the thirty thyrs whose dominion extendeth in everwidening circles without and beyond the watch towers of th

LIBER ISRAFEL

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

h, i say, and aid and guard me in this work of art. 12. thou, star of the east, that didst conduct the magi! thou art the same all-present in heaven and in hell! thou that vibratest between the light and the darkness! rising, descending! changing ever, yet ever the same! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom; and earth hath ever nourished the changeless godhead of thy youth!2 13. come thou forth, i say, come thou forth! and make all spirits subject unto me: so that every spirit of the firmament and of the ether, and of the earth, and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god the vast one, may be obedient unto me!3 14. i invoke the priestess of the silver star,4 asi the c

LIBER LVII

this can only be interpreted as meaning the annihilation of the individual in the unity, and the darkness which is the threshold of the unity; in other words, one must be an expert in samadhi before this simple gematria has any proper meaning. how, then, can it serve the student in his research? the uninitiated would expect life and light in the one; only by experience can he know that to man the godhead must be expressed by those things which most he fears. we here purposely avoid dwelling on the mere silliness of many gematria correspondences, e.g, the equality of the qliphoth of one sign with the intelligence of another. such misses are more frequent than such hits as dja, unity, 13= hbha, love, 13. the argument is an argument in a circle .only an adept can understand the qabalah. just

LIBER LXVII THE SWORD OF SONG

derogatory to your own version of the story! i take your christ, your god.s creation, just at their own sweet valuation, for by this culminating scene, close of that wondrous life of woe before and after death, we know how to esteme the nazarene. where.s the wet towel? let us first destroy the argument of fools, from paul right downward to the schools, that the ascension.s self rehearsed christ.s godhead by its miracle. grand!.but the power is mine as well! in india levitation counts no tithe of the immense amounts of powers demanded by the wise from chela ere the chela rise to knowledge. fairy-tales? well, first, sit down a week and hold your breath as masters teach49.until you burst, or nearly.in a week, one saith, a month, perchance a year for you, hard practice, and yourself may fly. y

our premises themselves and, like the droll deceitful elves they are, they yet outwit your plan. i will prove christ a wicked man. free will. herbert spencer. if there is free will how can there be pain or damnation? not-self being an illusion. self or not-self real? chute d.icare. i have pity: had christ any? the sheep and the goats. 500 505 510 515 520 525 530 16 the sword of song (granting him godhead) merciless to all the anguish and distress about him.save to him it clung and prayed. give me omnipotence? i am no fool that i should fence that power, demanding every tongue to call me god.i would exert that power to heal creation.s hurt; not to divide my devotees from those who scorned me to the close: a worm, a fire, a thirst for these; a harp-resounding heaven for those! and though you

LIBER MMCMXI NOTE ON GENESIS

ensible nothingness of the ain soph to the perfection of creation expressed by the ten voices or emanations of god the vast one.blessed be he. even the holy sephiroth. and the method whereby i shall work shall be the one absolute and inerratic science: the science of number: which is that single mystery of the intellect of man whereby he becometh exalted unto the throne of inflexible and unerring godhead* i.e, the white skull. vide idra zuta qadisha, cap. ii. distinguish from the skull of microprosopus. ta= the first and last.alpha and omega.aleph and tau. liber mmcmxi 4 as it is written .oh, how the world hath inflexible intellectual rulers (zoroaster* but before i may proceed unto the qabalistical. enumeration and analysis of the text, a certain preamble in the fruitful fields of that sc

300. and in the grecian tongue it is written .in the beginning was the word &c, which is logoj (l= 30. but the best of all the examples is found in the holy tetragram hwhy. for we may regard this venerable name as typical of the father and the mother, and so divided into hw and hy* now if into the midst of this divided name we cast the triple fire of the holy letter c= 300, we get the name of the godhead incarnate upon earth, hwchy. but 1+ 2+ 3= 6, which is the number of w, the third letter of the venerable name: microprosopus and the son of god. we are now, therefore, arrived at the great mystery of the tetractys, and to go further we must resort to the twin sister of the science of number.which, indeed, is but number made flesh: geometry, or absolute symbolism. even as it was spoken by t

LIBER SAMEKH

g the wand. gde reine thor h seizes the sacred lance.14 bacchus becomes pan. the holy guardian angel is the unconscious creature self.the spiritual phallus. it is therefore advisible to replace the name asar un-nefer by that of ra-hoor-khuit at the outset, and by that of one fs own holy guardian angel when it has been communicated. line 6 he hails him as besz, the matter that destroys and devours godhead, for the purpose of the incarnation of any god. line 7 he hails him as apophrasz, the motion that destroys and devours godhead, for the purpose of the incarnation of any god. the combined action of these two devils is to allow the god upon whom they prey to enter into the enjoyment of existence through the sacrament of dividual glife h (bread.the flesh of besz) and glove h (wine.the blood

let asar be the adorant, isa the sufferer, hoor in his secret name and splendour is the lord initiating. h] point ii 13 may resolve the phenomenal again into its noumenal phase by uniting any two opposites in ecstatic passion. line 10 he acclaims his angel as having appointed that this formula of love should effect not only the dissolution of the separateness of the lover into his own impersonal godhead, but their co-ordination in a gchild h quintessentialized from its parents to constitute a higher order of being than their, so that each generation is an alchemical progress towards perfection in the direction of successive complexities. as line 9 asserts involution, line 10 asserts evolution. line 11 he acclaims his angel as having devised this method of self-realization; the object of i

LUCIFERIAN SORCERY

nvocation, commanding gods, spirits and other forms to comprehend association within the mind. holy magick itself is essential for any witches sabbat luciferian or any magickian; this will strengthen through discipline the individual for the difficult and challenging path of greater black magick. as holy magick is described as ascending and stepping outside the concept of self toward the light of godhead, greater black magick is the challenge of the self. to isolate the consciousness from moving with the laws of nature, which is called antinomianism, the individual seeks to reach areas of self-deification. this means essentially that the individual isolates the self to build him or herself as a god, to become something better. this proves challenging because many in this society, are desig

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

but something which passes between them, and is peculiar to each percipient; are you certain that the several colors appear to every animal--say a dog--as they appear to you" in the pythagorean tetractys--the supreme symbol of universal forces and processes--are set forth the theories of the greeks concerning color and music. the first three dots represent the threefold white light, which is the godhead containing potentially all sound and color. the remaining seven dots are the colors of the spectrum and the notes of the musical scale. the colors and tones are the active creative powers which, emanating from the first cause, establish the universe. the seven are divided into two groups, one containing three powers and the other four a relationship also shown in the tetractys. the higher

MASTERING WITCHCRAFT

hree operations on separate occasions, tying the knots on top of the previous knots in the same cord, making three large triple knots in fact. when you release them, again make sure you work in the reverse order, chanting an all-embracing spell which effectively enumerates all the elemental images concerned. the important thing to observe throughout is that the operator be "possessed by a wave of godhead" using as a triggering device all the previously activated archetypal element images within him. this is where the knack lies. weather working is a thing that has to be worked at. the all-important factor is contact with the archetypal elemental powers in their most fundamental form. as a beginner, you would be wise to begin experimenting with this type of magic at a season when the type o

ning themselves with ancient druidic lore (druidic in the sense that w. b. yeats understood the word, as a shaman or wizard rather than priest of a solar cult) here are the rudiments of two types of initiation ceremony. the first is of the sort used by those covens who work "robed" and concentrate more on matters of knowledge and power directing their energies toward the more "male" aspect of the godhead. the second represents the type used by those covens who work naked, directing their energies to the healing and love aspects of the cult, concentrating more upon the goddess. you may use which you wish and incorporate those elements you feel to be most in accord with the basic attitude of your coven entity. the first initiation process is one which holds more in common with the witch cult

MICHAEL FORD WITCHMOON

h building point which you can not pass by. ceremonial magick is present within vampirism only as a choice for group gatherings. the purpose of coven maleficia and the current aligned is not to hold group gatherings and become a social event. however when ceremonials are employed they are a focus and celebration of power, will and strength. the most significant ceremonial is "towards the vampiric godhead (12) which is a mass of vampiric god forms and energy. each magickian will take the god form of a certain vampiric archetype which represents something of his/her self. this can prove most interesting in the aspect of astral blood. ceremonials are also called upon for a great purpose or astral blood sacrifice. each god form would sacrifice an amount of collected astral energy into what is

ncense before me, invoking me with a pure heart, and the serpent flame therein, thou shalt come a little to lie in my bosom. for one kiss wilt thou then be willing to give all; but whoso gives one particle of dust shall lose all in that hour (liber al vel legis. i. 61) a partial difference is recognized between magick and sorcery. magick is the essence of the sun, being the conscious rise towards godhead. this suggests the key god form of magickal work is lucifer, the bringer of wisdom and the angel of light. magick is of elevation and the noble control of the will through focus and discipline. sorcery and witchcraft are most significant to magick itself due to the essence of such. sorcery is the reverse of the solar path, it is of the moon, hereditary of the exploration of atavisms and th

ntal is then itself born of astral semen.the remaining amount of blood should be poured upon the sigil covering the sexual fluid. announce the purpose of the elemental, and place it within a small box. banish any remaining energies that may have been evoked and then rest. watch all your desires become flesh, but beware the consequences of your workings. something is watching. towards the vampyric godhead a calling to choronzon, guardian of the abyss one of the most significant rites of evocation or invocation within this grimoire is the rite of choronzon, being the calling of the multiple vampiric energy currents of that which we call choronzon. numerous occultists have sought to control this source of energy, called the guardian of the abyss and madness incarnate, none have defined this r

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

d not already know whether job was a trueservant or not. is there a limit to the omnipresence of jehovah? one cannot also conceive of the reason for the existence of any being, like satan, whohas no good in him at all. what would be the point of creating such as being, or insending him to test those who themselves must be morally pure? if satan could even have the ability to aspire toward supreme godhead, and if thereare hierarchies of angels, etc, then perhaps god can indeed be surpassed? what arewe to make of this? we find that jehovah told a lie. eve did eat of the prohibited tree, but did not, as waswarned, die. so how and why would a god that puts such currency in morality telllies? god promised noah after the flood that he would never visit the world with likecalamity again..but ther

ond chariotindeed there was: a vizier who, con-trary to normal custom, was embalmed like a pharaoh (precisely as described in the last verse of gene-sis) and entombed in a fine sarcophagus in no less a place than the royal burial groundthe v alley ofthe kings at western thebes (modern luxor (p. 183)the inscription on his tombegyptian tomb inscriptions usually relate, in one way or another, to the godhead under which the occu-pant was placed in life, using deiform names such as ra, amen, and ptah. in this case, the unusual tombinscriptions of the grand vizier do not relate to any known god of egypt; they reveal instead such namesas ya-ya, and yu-ya, phonetically, iouiya, which is akin to yaouai, a variant of yahweh or jehovah.from these inscriptions, the vizier has become personally known a

they have no experience of grey hair, wrinklesor invalidity, their bodily lusters do not fade, their perspiration does not cause a bad smell, and they arenot troubled by fatigue or by lack of energy or enthusiasm due to old age.they live very auspiciously and do not fear death from anything but death's established time, which isthe effulgence of the sudarshana chakra of the supreme personality of godhead. atlantis, alien visitation, and genetic manipulation313 appendix e: dragons and serpents when the sudarshana disc enters those provinces, the pregnant wives of the demons all have miscar-riages due to fear of its effulgence. the planetary system below talatala is known as mahatala. it is the abode of many-hooded snakes,descendants of kadru, who are always very angry. the great snakes who

s the abode of the demoniac sonsof diti and danu. they are called panis, nivata-kavacas, kaleyas and hiranya-puravasis [those living inhiranya-pura. they are all enemies of the demigods, and they reside in holes like snakes. from birththey are extremely powerful and cruel, and although they are proud of their strength, they are alwaysdefeated by the sudarshana chakra of the supreme personality of godhead, who rules all the planetarysystems. when a female messenger from indra named sarama chants a particular curse, the serpentinedemons of mahatala become very afraid of indra. beneath rasatala is another planetary system, knownas patala or nagaloka, where there are many demoniac serpents, the masters of nagaloka, such asshankha, kulika, mahashankha, shveta, dhananjaya, dhrtarashtra, shankhac

the himalayas as well as the mahesha-dhama on the border of thematerial world (devi-dhama) and the spiritual world (v aikuntha or hari-dhama).in the brahma-samhita he is said to be another form of maha-vishnu, and is compared to a yogurt.yogurt is nothing but milk, yet it is not milk. as yogurt is prepared when milk is mixed with a culture,the form of shiva expands when the supreme personality of godhead is in touch with material nature.since shiva and vishnu are aspects of one god, shiva occurs as one of vishnu's names listed in thevishnu-sahasranama.the original father, krishna, says, aham bija-pradah pita: i am the seed-giving father. that pita(father) is lord shiva, shambhu, and material nature (goddess durga) is considered the mother. by theirsexual union are all conditioned souls ins

anta (bhagavad-gita 10.29. my dear lord, at the end of each millennium [here brahma's life] the supreme personality of godheadgarbhodakashayi vishnu dissolves everything manifested within the universe into his belly. he liesdown on the lap of shesha naga, from his navel sprouts a golden lotus flower on a stem, and on thatlotus lord brahma is created. i can understand that you are the same supreme godhead. i thereforeoffer my respectful obeisances unto you (bhagavata purana 4.9.14) ananta is called shesha as he is the residue or remainder of the universe during cosmic dissolutions. heis elaborately described in the bhagavata purana, 5th khanda, chapter 25. ultimately he will destroy theworld: at the time of the final devastation of the complete universe [the end of the duration of brahma's

shesha. these fiveplenary portions are responsible for both the spiritual and material cosmic manifestations. in these fiveforms lord balarama assists lord krishna in his activities. the first four of these forms are responsiblefor the cosmic manifestations, whereas shesha is responsible for personal service to the lord. shesha iscalled ananta, or unlimited, because he assists the personality of godhead in his unlimited expansionsby performing an unlimited variety of services. shri balarama is the servitor godhead who serves lordkrishna in all affairs of existence and knowledge. lord nityananda prabhu, who is the same servitorgodhead, balarama, performs the same service to lord gauranga by constant association (chaitanyacharitamrta, adi-lila 5.10, purport by a.c. bhaktivedanta swami prabh

tra. his special weapons are the club (khetaka or saunanda),the plow (hala, and the pestle (musala. thus he is called phala, hala, halayudha (plow-armed),halabhrit, langali (plow-bearer, sankarshana (one who attracts everything, musali (pestle-holder. as he has a palm for a banner, he is called taladhvaja. he represents guru-tattva, the principleof spiritual master. may the supreme personality of godhead in his incarnation as dhanvantari relieve me from undesir-able eatables and protect me from physical illness. may lord rsabhadeva, who conquered his inner andouter senses, protect me from fear produced by the duality of heat and cold. may yajna protect me fromdefamation and harm from the populace, and may lord balarama as shesha protect me from enviousserpents (bhagavata purana 6.8.18) the

on as dhanvantari relieve me from undesir-able eatables and protect me from physical illness. may lord rsabhadeva, who conquered his inner andouter senses, protect me from fear produced by the duality of heat and cold. may yajna protect me fromdefamation and harm from the populace, and may lord balarama as shesha protect me from enviousserpents (bhagavata purana 6.8.18) the supreme personality of godhead said: freed from all sinful reactions are those who rise from bedat the end of night, early in the morning, and fully concentrate their minds with great attention upon myform; your form; this lake; this mountain; the caves; the gardens; the cane plants; the bamboo plants; thecelestial trees; the residential quarters of me, lord brahma and lord shiva; the three peaks of trikutamountain, mad

MICHAEL W FORD THE VAMPIRE GATE

in and imagine their life essence draining into your being. the significance of the luciferian path in relation to vampirism is devouring god. appling darwinist principles in this magical process will aid the initiatory path of becoming a being like lucifer in the capacity in which you seek to be. it is essential to focus on accumulating enough energy to further develop yourself towards devouring godhead. ahriman and the path of darkness leads to light, that light is always within. what is good? everything that heightens the feeling of power in man, the will to power, power itself. nietzsche 34 good and evil are opinions and states of mind. be careful not to subjugate all of your so-called morals in one ideological corner it could limit your possibilities. this does not mean however that y

MORALS AND DOGMA

ght years of age, when he was invested with the zennar. each degree dispensed something of perfection "let the wretched man" says the hitopadesa "practise virtue, whenever he enjoys one of the three or four religious degrees; let him be even-minded with all created things, and that disposition will be the source of virtue" after various ceremonies, chiefly relating to the unity and trinity of the godhead, the candidate was clothed in a linen garment without a seam, and remained under the care of a brahmin until he was twenty years of age, constantly studying and practising the most rigid virtue. then he underwent the severest probation for the second degree, in which he was sanctified by the sign of the cross, which, pointing to the four quarters of the compass, was honored as a striking s

capable of providing for themselves; passed in the forest, in the practice of prayers and ablutions, and living only on vegetables. he was then said to be born again. the fourth was absolute renunciation of the world, self-contemplation and self-torture; by which perfection was thought to be attained, and the soul merged in the deity. in the second degree, the initiate was taught the unity of the godhead, the happiness of the patriarchs, the destruction by the deluge, the depravity of the heart, and the necessity of a mediator, the instability of life, the final destruction of all created things, and the restoration of the world in a more perfect form. they inculcated the eternity of the soul, explained the meaning of the doctrine of the metempsychosis, and held the doctrine of a state of

of knowledge! remove each foul taint from our souls "from what root springs mortal man, when felled by the hand of death? who can make him spring again to birth? god, who is perfect wisdom, perfect happiness. he is the final refuge of the man who has liberally bestowed his wealth, who has been firm in virtue, who knows and adores that great one. let us adore the supremacy of that divine sun, the godhead who illuminates all, who re-creates all, from whom all proceed, to whom all must return, whom we invoke to direct our understandings aright, in our progress toward his holy seat. what the sun and light are to this visible world, such is truth to the intellectual and visible universe. our souls acquire certain knowledge, by meditating on the light of truth, which emanates from the being of

ead of the three orders of gods mentioned by herodotus, these being regarded as arbitrary classifications of similar or equal beings, arranged in successive emanations, according to an estimate of their comparative dignity. the eight great gods, or primary class, were probably manifestations of the emanated god in the several parts and powers of the universe, each potentially comprising the whole godhead. in the ancient hermetic books, as quoted by iamblichus, occurred the following passage in regard to the supreme being "before all the things that actually exist, and before all beginnings, there is one god, prior even to the first god and king, remaining unmoved in the singleness of his own unity: for neither is anything conceived by intellect inwoven with him, nor anything else; but he i

or tangible to exalt his mind to that degree of adoration which is due to the divine being. there was a surprising similarity between the temples, priests, doctrines, and worship of the persian magi and the british druids. the latter did not worship idols in the human shape, because they held that the divinity, being invisible, ought to be adored without being seen. they asserted the unity of the godhead. their invocations were made to the one all-preserving power; and they argued that, as this power was not matter, it must necessarily be the deity; and the secret symbol used to express his name was o.i.w. they believed that the earth had sustained one general destruction by water; and would again be destroyed by fire. they admitted the doctrines of the immortality of the soul, a future st

MOTTA MARCELO THE COMMENTARIES OF AL

rians. taken in connection with the aiwaz identifications, this is very striking indeed (this last sentence was added because a.c. was convinced that aiwass was the being worshipped under this name by the ancient sumerians) 2. the unveiling of the company of heaven. this verse is to be taken with the next. the 'company of heaven' is mankind, and its 'unveiling' is the assertion of the independent godhead of every man and every woman! further, as khabs (see verse 8) is "star, there is a further meaning: this book is to reveal the secret self of a man, i.e, to initiate him (or of a woman, and initiate her. as to the meaning of the verses, there are at least four great meanings, one for each of the four ordeals mentioned in the chapter three, vv. 64-67. besides these, there are subsidiary mea

d unbalanced opinions, while supporting the concentration of the will by its fortified frontiers, and, with unanimous enthusiasm, acclaiming the lordship of the thought which expresses the act. the will must seal itself upon the substance of the talisman. it must be, in alchemical language, the sulphur which fixes the mercury which determines the nature of the salt. the whole man, from his inmost godhead to the tip of his tiniest eyelash, must be one engine, cumbered with nothing useless, nothing inharmonious; a thunderbolt from the hand of jove. it must give its elf utterly in the one act of love. it must cease to know itself as anything but the will. it must not have the will; it must transform itself completely to be the will. last of all, the act must be supreme. it must do and it must

part, still less with identification of the extremes involved in the process. 7. i am the magician and the exorcist. i am the axle of the wheel, and the cube in the circle "come unto me" is a foolish word: for it is i that go "it is i that go" liber aleph must be consulted for a full demonstration of this truth. we may here say briefly that hadit is motion, that is, change or 'love. the symbol of godhead in egypt was the ankh, which is a sandal-strap, implying the power to go; and it suggests the rosy cross, the fulfilment of love, by its shape. the wheel and the circle are evidently symbols of nuit; this sentence insists upon the conception of lingam-yoni. but beyond the obvious relation, we observe two geometrical definitions. the axle is a cylinder set perpendicularly to the plane of th

respect" is not meant that the chinese must stop eating chow) one of the more amusing obsessions in this connection is that concerning sirius the "dog star. certain "initiates" who fear 666 and liber al whisper to their "disciples" that "the site of the rosy cross brotherhood is in sirius" meaning, of course, themselves. poor sirius. any person who has not achieved consciousness of his or her own godhead tends to mistreat animals. either is too cruel towards them, or too kind. a member of a certain american family who achieved great political notoriety was actually known, during the last world war (world war ii, for the benefit of future readers, to demand that his dog be given a seat in the last plane to leave an island in the pacific. the dog weighed as much as a wounded g.i, but a g.i

ast six words. notice that the transition from one to none is instantaneous. 67. hold! hold! bear up in thy rapture; fall not in swoon of the excellent kisses! the instructions in the text of this and the next verse were actual indications as to how to behave so as to get the full effect of the trance. this too is a general magical formula, convenient even in the work of the physical image of the godhead (what he means is that the formula is an excellent adjuvant to sexual intercourse) it is of the utmost importance to resist the temptation to let oneself be carried away into trance (or orgasm. one should summon one's reserve forces to react against the tendency to lose normal consciousness. more and more of one's being is gradually drawn into the struggle, and one only yields at the last

s already, each clamouring to be the sole word of truth. thanks to his influence, they are growing more tolerant of each other. it has never been intended, however, that they should become one single church. the guarantee of the freedom of man's spirit is in his right to worship where he will, as he will, and when he will, his own concept of "god; which is, after all, his groping sense of his own godhead. 79. the end of the hiding of hadit; and blessing& worship to the prophet of the lovely star! so mote it be! so mote it be! the third chapter 1. abrahadabra! the reward of ra hoor khut. observe firstly the word "reward, which is to be compared with the words "hiding" and "manifestation" in the former chapters. to 're-ward' is to 'guard again; this word abrahadabra then is also to be consid

also to be considered as a sentinel before the fortress of the god. why is the name of him spelt khut? we have seen that st is the regular honorific termination for a god. ra is, as shown in the old comment, the sun; hoor the warrior mars; who is khu? he is the magical ego of a star. without the yod or iota, khu-t, we get a human conception; the insertion of that letter makes the transmutation to godhead. when therefore ra hoor khut is rewarded or re-guarded with the magick word of the aeon, he becomes god. thus in the next verse. i 'raise the spell of ra hoor khuit' the text may also be read as follows. abrahadabra is the magick formula of the aeon, by which man may accomplish the great work. this formula is then the 'reward' given by the god, the largesse granted by him on his accession

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

head of zeus himself, clad in armour from head to foot. the miraculous advent of this maiden goddess is beautifully described by homer in one of his hymns: snow-capped olympus shook to its foundation; the glad earth re-echoed her martial shout; the billowy sea became agitated; and helios, the sun-god, arrested his fiery steeds in their headlong course to welcome this wonderful emanation from the godhead. athene was at once admitted into the assembly of the gods, and henceforth took her place as the most faithful and sagacious of all her father's counsellors. this brave, dauntless maiden, so exactly the essence of all that is noble in the character of "the father of gods and men" remained throughout chaste in word and deed, and kind at heart, without exhibiting any of those failings which

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

n and that of man, the reduced form of the universe to which christ's incarnation had conferred a level of grandeur or some value sequal to it. the temple was the symbol of both the universal macrocosm and the human microcosm. this is the basic model of the christian church. no other religious edifice has as simply and eloquently expressed the immemorial symbolism of the temple consecrated to the godhead. its perfection was reached in the romanesque church, in the outline of its basic plan in squares and cupolas, sacred architecture's classic vocabulary for symbolizing the union of heaven and earth, the the uncreated and the created. it is easy to see how the instruments used to depict the circle and the square, the compass and the square, were invested with an identical symbolic meaning

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

ere perfect in your ways from the day you were created, til iniquity was found in you -holy bible, ezekiel. later on the morning star as is called became the dragon and the devil. shaitan was the base for this materization, which means to oppose, to accuse. lucifer was invariably the first rebel. lucifer is of the spirit of light, from which the foundation of luciferic magick is to ascend towards godhead. the light of the spirit is based within perception and the clarity of an awakened self. perception is the vehicle of knowledge and what the individual can understand. christianity teaches the annihilation of perception and the repression of the awakened mind. the enthusiasm of the driven conscious, charged with the bright luciferian light; leads all individuals towards god itself. lucifer

lf. lucifer is the fallen angel of light. born strong in the light of the god spirit, his crown held the most beautiful jewels from the earth. his essence was of the sun and divine wisdom and enlightenment shone throughout him. no other angel or seraphim was as bright as lucifer. as with all beings of light and will, a great fire emerged within lucifer. he sought to become as god, to rise towards godhead. thus the great rebel was born. standing against the holy hierarchy, lucifer gathered many of his fellow seraphim, leviathan, belial, astaroth, asmodeus/samael, mephistopheles, dagon, sorath/shaitan, beelzebub and a host of others to stand in the light of selfgodhood and defy that which stood against individual phosphorus; the infinite possibility of existence. a great battle ensued, ether

diabolism. the balance of asmodeus/ahriman is to unite the materialistic flesh side of life with the spiritual, or luciferic. falling to either side could result in the destruction of the self. black magic is the focus of making the psyche immortal, surviving earth bound after death. luciferic magick is the focus of astral projection and holy magick. ascension is the primary goal, to rise towards godhead. the rite of lucifer was designed through my personal experience to affect the individual in several ways. change is often reversible if the self is not on the same level as the rest. this translate that change must happen on every molecular level. the whole must be impacted from all sides. lucifer is to be absorbed and forgotten. the fall is simply the seraphim descending into the flesh

his is far more dangerous. many other spirits are invoked and many are demonic energies which must be absorbed through will and control. aleister crowley gave us the modern synthesis and foundation of luciferian thought "do what thou wilt shall be the whole of the law" and "love is the law, love under will. two statements which clearly set in motion the ascension of the seeking individual towards godhead. in his poem "hymn to lucifer" crowley presents the bringer of light in a thelemic aspect. no longer shall man be subservient to a religion which would destroy your foundation and right of personal choice. dogma is also a trap which can lead towards spiritual stagnation. growth is necessary through the freedom of an open being, that through will power and focus can change take hold and run

uals should be aware, and able to reflect with balance. wicca is a powerful tool for those ultimately kind at heart, who may weave magick within their own life to a certain end. dark witchcraft, or sabbatic magick, is a balance of light and dark energies. witchcraft is a tool of the luciferian spirit, and the god forms of sabbatic magick are very much akin to the self exploring individual seeking godhead through ascending. sorcery is an extension of witchcraft as they are based upon the powers of the earth associated with water, air and fire. these together lead the individual towards a higher point of understanding and if properly worked, can lead towards holy magick. vampirism is a significant tool in human evolution because it places in perfect harmony the ever-changing self within natu

-changing self within natural balance. to ascend one must devour the energies that offer themselves. vampirism holds its foundation in dream and myth, forming strongly in a conscious reality, as one may know it. vampiric sorcery is a dangerous magick to control as it tests every point of mental strength one may have developed. if unbroken, can further strengthen the individual who would ascend to godhead. one must delve the depths of the psyche (abyss) in order to balance the holy light. thelema inadvertently supports and provides a significant foundation for the like-minded individual who seeks this light. the vampiric sorcerer is not one who once the image of the self, the facade is stripped away, would simply vanish from lack of substance. the sorcerer would already have developed a str

luciferian principle. the bringing of light towards the individual, from which the star may find it's one unique path "do what thou wilt shall be the whole of the law" from which none may deny thee. such a brilliant system can be found in further developments of such tomes as "magick in theory and practice "the book of the law "thoth-tarot" and such an edited work as "the goetia. the map towards godhead soon comes into clear and unadulterated focus. perception is existent through the use of all senses available. experience and knowledge is the faustian key to the next step of evolutie the spurious rites of memphis and misraim albert pike, d d x& william l. cummings, d d x whatever the merits of the egyptian rite, or rite of memphis may be, it is quite sure that it is not generally recogni

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

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

like unto fine brass as if they burned in a furnace. and his voice as the sound of many waters. and he had in his right hand seven stars and out of his mouth went the sword of flame, and his countenance was as the sun in his strength" it is to effect this redemption of the personality, to regenerate the power of the dragon, and attempt to bring the individual to some realisation of his potential godhead, that is the object of the adeptus minor ceremony. it is for this reason that i hold that the golden dawn magic, the technique of initiation, is of supreme and inestimable importance to mankind at large. in it the work of academic sychologmy ay find a logic'al conclusion and fruition, s; that it may develop further its own particular contribution to modern life and culture. for this psych&

the glory, low murmurs he the mystic words of power. r-so also doth he presently repeat the words of the hierophant concerning the lamp of the kerux, and so also passeth he by the east of the altar unto between the pillars; and standing between them(or formulating them if they be not there as it appears unto him) so raises he his heart unto the highest faith, and so he meditates upon the highest godhead he can dream of. then let him grope with his hands in the darkness of his ignorance, and in the enterer sign invoke the power that it magical formulae of neophyte grade remove the darkness from his spiritual vision. so let him then endeavour to behold before him in the place of the throne of the east, a certain light or dim glory, which shapeth itself into a form (note: and this can be beh

gical flame of my will and the power of these ineffable and sacred rites. as each element is mentioned cast it on the charcoal block or the censer. come, therefore, axir. manifest thyself in power and presence, in comely and pleasing form, before me in the triangle placed without my magic circle. i command ye by all the names of god whose footstool is the realm of thy abode. for the spirit of the godhead is within me, and above me <208> flames the glory of adonai, and my feet are planted firmly by the might of emor dial hectega. come, therefore, come! elevate covered sigil. remove the black cloth, leaving the cord on, and say: creature of earth, long hast thou dwelt in darkness. quit the night and seek the day. 410 the golden dawn: volume i11 book six replace sigil on altar, hold sword abo

an his life and power. in taking it for his body, let him thereby form a true and wonderful link for me with all those powers of love and wisdom, grace, abundance and benignity which rise rank upon rank to the feet of the holy spirit. 0 ye divine powers of chesed, manifest yourselves through this intelligence yohphiel, to show forth the majesty of your realm, the love and the magnificence of your godhead, so that through *the student should substitute hisher own magical name. 41 6 the golden dawn: volume 111 book six this creature of talismans i may ever pursue the great work and assist in the initiation of my fellow men. and in so doing, grant that unto yohphiel who shall charge this talisman, shall be given a great reward in that day when the crown of the glory of my genius shall be plac

un in his rising passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris the justified one, lord of light, triumphant over death. there is no part of me which is not of <221> the gods. i am the preparer of the pathway, the rescuer unto the light. let the white brilliance of the divine spirit descend. therefore with the light of the godhead above and within me do i invoke tzadkiel, the archangel of chesed, to command unto me the chashmalim, the brilliant ones of tzedek. come unto me, ye brilliant ones, that the angel of jupiter, sachiel, may cause his intelligence, yohphiel, to make powerful this consecrated telesmata. cause him to take this for his body that a true and sacred link may be formulated between the spirit of the

or and by the power of karnael, and by the overwhelming powers of geburah. by the awful curse of paschal, and the fire of the letter shin. i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this jupiter talisman and tremble, for the powers of the divine ones are in it. look ye now upon the exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath my feet. elohim, let there be unto the void restriction! yeheshuah, where are now their gods? 0 my father, i saw thee when thou camest forth from edom, when thou wentest out of the field of seir. why were thy garments red, 0 mighty one? what were the sounds that behind thee rose from hell? a crying and a gr

od. zamran micalzo od ozazm vrelp. lap zir 10-iiad. pause and feel the invoked force. in the name of yeheshuah, yehovashah, i invoke the power of the recording angel. i adjure thee, 0 light invisible, intangible, wherein all thoughts and deeds of all men are written. i adjure thee by thoth, lord of wisdom and magic who is thy lord and god. by all the symbols and words of power; by the light of my godhead in thy midst. by harpocrates, lord of <230> silence and of strength, the god of this mine operation, that thou leave thine abodes and habitations to concentrate about me, invisible, intangible, as a shroud of darkness, a formula of defence; that i may become invisible, so that seeing me men see not, not understand the thing that they behold. go to east and perform invoking hexagram ritual

e infernal dwellers of the waters wherefrom all things were created. thee, thee i invoke, by the name of eheieh and the power of agla. 0 thou divine babe in the egg of blue, lord of defence and silence, thou that bearest the rose and cross of life and light! thee, thee i invoke for my exaltation to that light. behold! it is written: i am a circle on whose hands stands the twelvefold kingdom of my godhead. i am the alpha and the omega, the first and the last, for my life is as the circle of infinite heaven. i change, but death does not come nigh me. 0 ye divine birds of resurrection who are the hope of men's mortality, come unto me and aid me. depart from me, ye workers of evil before the light of aeshoorist. behold! he is in me and i in him. mine is the lotus, as i rise as har <232> pocrat

surrection who are the hope of men's mortality, come unto me and aid me. depart from me, ye workers of evil before the light of aeshoorist. behold! he is in me and i in him. mine is the lotus, as i rise as har <232> pocrates from the firmament of waters. my throne is set on high. my light is as that of ra in the firmament of nu. i am the centre and the shrine, the silence and the eternal light of godhead. beneath my feet they rage in dumb impotence. for i am hoor-po-hat-ist, the lotus-throned lord ritual for invisibility 425 of silence. were 1 to say, come up upon the mountains, the celestial waters would flow at my word, and the celestial fires would surge forth in torrents fierce of flame. for i am ra enshrouded, khephra unmanifest to man. i embody my 5athe hoor mt.elg ht otthe aveng ngg

me to thee, that i may be defended in this work of art. thou, the centre and the silence; light shrouded darkness is thy name. the celestial fire is thy father. thy mother the heavenly sea. thou, the air of life, art the harmony of all, and lord against the face of the dwellers within the waters! bring me, i say, bring me to thine abode of everlasting silence, that i may awake to the glory of my godhead, that i may go invisible, so that every spirit created, and every soul of man and beast, and everything of sight and sense, and every spell and scourge of god, may see me not nor understand! and now, in the name of elohirn, let there be unto the void a restriction! yeheshuah, where are now their gods. oh my father, my father; there are the wheels of thy chariot! lift up your heads, 0 ye ga

, with the moon at her feet, and on her head was the diadem of the twelve stars. 0 thou queen of love and mercy, thou crowned with the throne, homed as the moon, whose countenance is mild and glowing, hear me, 0 isis, hear and save. isis (vibrate by middle pillar) thou who art in matter manifest, mother, queen, and daughter of the justified one, thee, thee do i invoke. 0 <245> virgin glory of the godhead unspeakable, immortal queen of the gods, i invoke thee. isis (circumambulate within. by this lotus, the sacred flower of thy life, i invoke thee, i who dwell in the vast hall of living death, crying as thy child horus towards the golden dawn. isis (vibrate) bid me awake, 0 mother, from the darkness of this earthy tomb, that i may as the living osiris speak back to thee. 0 isis, thou form o

RUBY TABLET OF SET

to get out of his depth. therefore his god remains always something unconceivable, intangible, and incomprehensible for him. it is quite otherwise with the magician who knows his god in all aspects. he holds his god in awe as he knows himself to have been created in his image, consequently to be a part of god. he sees his lofty ideal, his first duty, and his sacred objective in the union with the godhead, in becoming the god-man. the synthesis of this mystic union with god consists in developing the divine ideas, from the lowest up to the highest steps, in such a degree as so attain the union with the universal. everyone is at liberty to abandon his individuality or to retain it. such genii usually return to earth entrusted with a definite sacred task or mission. in this rise, the initiate

eme: the fiery principle involves the almightiness and the omnipotence, the airy original principle owns the wisdom, purity, and clearness, from the aspect of which proceeds the universal lawfulness. love and eternal life are attributed to the watery principle, and omnipresence, immortality, and consequently eternity belong to the earthy principle. thee four aspects together represent the supreme godhead. v. the gnosis as a hermetic science can lead to new-thinking man is a mixture of spiritual and material components. the spiritual ones are the cause of his longing to return to god. this is an old way of expressing a basic truth discovered in all religions that have any sort of moral development in them at all. people learn the need to cultivate what we call the inner or interior life. in

times. the 19th part is not so much a statement as an operative invocation to be used for access to what dee referred to as the "thirty aires or aethyrs" use of this invocation is best described in crowley's liber lxxxix vel chanokh; see also the vision and the voice. what exactly is an "aethyr? cabalistically these are "rings" or "spheres [of consciousness] progressively closer to the universal godhead. per crowley, each aethyr also awakens certain kinds of dispositions and perceptions in a magician who focuses his attention towards it- and may also provide him with access to related magical tools and/or weapons. the aethyrs will stand further exploration, in light of the initiatory advances of the aon of set, and should provide a rich opportunity for setians to test their gbm sensitivit

c laws. and i knew that even when the pyramid was finished, still there would be tasks to perform, maintaining it and guarding its approaches and worshipping in that innermost shrine. for this pyramid is the eternal self of the black magician, raised to endure for ever, all public masks and ephemerals cast aside to reveal the true god that is i. and the labyrinth leading to this central shrine of godhead is patrolled by the minotaur, the beast who manifests my glory. and as i gazed forth from this perspective, i saw that a majestic statue of set has been raised in the desert and i adored it. then, with another flash of lightning, the heavens split apart, revealing the pentagram of set which shone serenely overhead. my ka assumed the form of a great bat with a human head and soared aloft in

SATANIC BIBLE

ring of these heinous accounts would immediately question their authenticity, taking into consideration the biased sources of the stories. on the contrary, as with all "holy" lies which are accepted without reservation, this assumed modus operandi of the satanists persists to this day! there are sound and logical reasons why the satanists could not perform such sacrifices. man, the animal, is the godhead to the satanist. the purest form of carnal existence reposes in the bodies of animals and human children who have not grown old enough to deny themselves their natural desires. they can perceive things that the average adult human can never hope to. therefore, the satanist holds these beings in a sacred regard, knowing he can learn much from these natural magicians of the world. the satani

SATANIC RITUALS

g quality of the ritual. an altar platform at one end of the chamber should be utilized foe all necessary artifacts. the unclad woman who customarily serves as a living altar is not required in die elektrishen vorspiele. in her place, a human skull (totenkopf) rests opon a scarlet cushion. in this ritual as in all other satanic rites, the skull serves as a reminder of the material, flesh-and-bone godhead that is man, rather than as a symbol of mortality. it also represents the vault of wisdom from whence all hitman ideas and developments emerge, the temple of invention, both material and "spiritual" a candlestick bearing a black candle is placed at each side of the skull. the chalice rests directly in front of the skull, with the bell and phallus to either side. the sword rests parallel to

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

he concept of the abyss differently, there are similarities when one considers what occurs when there is a successful passing of the abyss. thus the concept of 'all is one' is found in both systems. yet both groups advocate a maintenance of individuality in relation to a unification with the natural order of the cosmos. thus there is no loss of self-hood in satanic tradition, no absorption by the godhead as represented by the right hand path traditions.(23) together with a unification with the natural order, is the acquisition of wisdom that is found not only in satanic and left hand path traditions but also in those of the right hand path. here wisdom satanism- an examination of satanic black magic side 9 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_exam

when things get difficult and which will provide supportand sympathy and understanding. or which, just as importantly, takes away the responsibility of the initiate for their deeds. the lhp breeds self-achievement and self-excellence- or its destroys, either literally, or via delusion and madness. further, the goal or aim of the lhp is individual specific- it is the raising of that individual to 'godhead; the fulfillment of individual potential and thus a discovery and fulfillment of their unique satanism- an examination of satanic black magic side 18 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\various\satanism_an_examin. 20-04-03 destiny. that is, it breeds a unique character, a unique individual. the rhp, on the contrary, is concerned with 'idealistic' and thus supra-pers

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

bce) began when egyptian nobles drove the hyksos out. during this period the god amen came to prominence and was worshipped at karnak, near thebes. amen incorporated aspects of earlier gods such as ptah and ra, becoming for a time the primary creator-god. the amen priesthood grew impressively strong not only in religious power but also with political power. when amen and ra were combined into the godhead amen-ra, the temple at karnak required the services of more than eighty thousand employees. a short-lived experiment in state-sponsored monotheism( belief in only one god) occurred during the new kingdom period. amenhotep iv, who called himself akhenaten (reigned 1379 62 bce, declared that the only god was the one he himself worshipped: aten, the god of the sun, and the solar disk, the ate

ring s tyranny; and certainly, as he much loved you all, and loved you all alike, it could not please him by favouring one to be of two the oppressor. let each feel honoured by this free affection. unwarped of prejudice; let each endeavour to vie with both his brothers in displaying the virtue of his ring; assist its might with gentleness, benevolence, forbearance, with inward resignation to the godhead, and if the virtues of the ring continue to show themselves among your children s children, after a thousand thousand years, appear before this judgment-seat a greater one than i shall sit upon it, and decide. the three rings, of course, represent judaism, islam, and christianity, all gifts from god the father in heaven. peterson, daniel c. and william j. hamblin. nathan the wise an allego

SEPHER YETZIRAH WESTCOTT

hould also be studied and borne in mind. it is exactly on these principles that the "ground-work idea 'of this disquisition rests; and these principles may be traced throughout the kabalistic tractates which have succeeded it in point of time and development, many of which are associated together in one volume known as the "zohar" which is in the main concerned with the essential dignities of the godhead, with the emanations which have sprung therefrom, with the doctrine of the sephiroth, the ideals of macroprosopus and microprosopus, and the doctrine of re-incarnation. the "sepher yetzirah" on the other hand, is mainly concerned with our universe and with the microcosm. the opinions of hebrew kabalistic rabbis and of modern mystics may be fitly introduced here. the following interesting q

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

divinization experienced in the mysteries.12 the hidden god for the mystai that power which illuminated them from within was what they called their true spirit, the spirit of which they themselves were the product. it was as though a new being had penetrated them and taken possession of their faculties. such a being stood between them, in their ordinary identities, and the supreme cosmic power or godhead. it was the true self or daimon that the mystai were seeking.13 they had come into existence in the great realm of nature, but nature s work was incomplete, and its fulfillment had to be undertaken by human beings themselves. to accomplish that within the gross conditions of nature, however, which included even the empirical personality, was impossible. for in that realm the limit of devel

ossess such predispositions? it is because my daimon has been shaped by other personalities. and unless i am to assume that the task i have to accomplish in the daimon is fulfilled with my own personality, i am preparing another, future personality. thus there is something that intervenes between myself and the cosmic one-and-all, something that reaches out beyond myself, but which is not yet the godhead as such; it is my daimon that occupies this intermediary position. today is simply the outcome of yesterday, and likewise this life is the outcome of a previous one and the mysteries and pre-socratic philosophy 31 the foundation for the next. earthly humanity looks back over numerous yesterdays and forward to many tomorrows, and the wise soul upon many former lives and lives to come. the i

that point back to the origin of the world to an intimation of the primordial power, out of which everything came into existence: platonic mysteries 53 for to discover the maker and father of this universe is indeed a hard task, and having found him it would be impossible to tell everyone about him.59 the mystai understand the force of that word impossible. it points toward the inner drama of the godhead. for them, god is not revealed in the materially comprehensible world where he is manifest only as nature, in which he lies under a spell. he can be apprehended, as was taught in the mysteries, only by one who awakens the divine within. that is why he cannot be made intelligible to everyone. but even to one who draws near to him, he does not appear in his own nature. this too is explained

s, and intellectuals are represented, from the comic poet aristophanes to the tragic poet agathon. in keeping with their different places in life, they all have different experiences and views of love. and from the way they express themselves, the level at which their daimon stands is made manifest. the role of love is to draw one being to another. the diversity of the many into which the unified godhead has poured itself out strives through love to return to unity and connectedness. thus love is tinged with divinity. to understand it, one must also participate in the divine. after people of several stages of maturity have expounded their notions of love, socrates takes up the thread of the discourse and treats of love from the viewpoint of the knower. love he denies to be a god, though it

ris in his cosmic form is a unitary being; hence he exists undivided in each human soul. everyone is an osiris; yet the unitary osiris has to be represented as a separate entity. humanity is looked upon as a being still in process of development, and at the end of the process comes existence as a god. we should speak of a divinized condition of being, rather than of the independent existence of a godhead, in the framework of egyptian thought. now it can hardly be doubted that in that framework of ideas no one could be considered to attain osirian existence after crossing the threshold of eternity, unless they had already evolved to that level of being. thus we must conclude that the highest mode of life that someone can lead is the transforming of oneself into an osiris. to be truly human

knowledge and religious feeling. for the mystai of the ancient world there could be no such divide. they accepted that god 152 christianity as mystical fact could be known only according to one s own degree, and understood why this must be so. and they knew that the god whom they knew in this gradually unfolding way was the true, the living god. they would have found it difficult to speak about a godhead perfect and closed in his own nature. the mystai were not interested in knowledge of a perfect god, but in an experience of the divine life. they wished to become god, not to establish a relationship to a godhead outside of themselves. it is inherent in christianity, then, that its mystical striving is not without presuppositions. the christian mystic seeks the godhead within, but to do so

d only indirectly, through the living quality of one s words. the cosmos is an image of this mystery-being whose reality is experienced in the deepest strata of the soul. it originated from the invisible and inconceivable god, and the wise ordering of the cosmos directly reflects the divine nature, harmonizing the phenomena of sense perception. in its wisdom and harmony it mirrors spiritually the godhead, the divine spirit or mind that has been poured out into the world; this is the cosmic reason or logos, the offspring or son of god. the logos mediates between the perceptible world and the imageless god. human beings are united with the logos insofar as they really possess knowledge. in them the logos is embodied; a spiritually developed person is a representative of the logos. above and

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

u symbols (t, these three are said to represent a triad of sacred, jewish powers of king, priest, and prophet. in other words, the mason assumes a trinity of the triple tau is the most significant symbol, or logo, of the royal arch mason. it represents the mason who has reached either the seventh degree of the york rite or 13th degree of the scottish rite as embodying within the attributes of the godhead, or holy trinity, by blasphemously declaring himself to be the great i am that i am, thus identifying himself with satan's promise in the garden "ye shall be as gods" hidden hand of the men of jahbuhlun 57 jewish spiritual powers.7 actually, this trinity of the jews is in competition with the true godhead of the bible: father, son, and holy spirit "i am that i am" the mason proclaims equal

dge to light, by rex hutchens, 33rd degree, outlines the knowledge and symbols used for the various degrees of freemasonry. in this book, hutchens restates the principles of albert pike's 19th century classic, morals and dogma. according to these principles, the oroboros serpent shown in this design (levi's occult magic of "as above, so below) represents eternity and the holy spirit of the triune godhead. in other words, the illuminists are declaring that the serpent, identified in the scriptures as the devil, is, in their religion, the divine holy spirit! a blasphemous concept, indeed. a company called azure green puts out a catalog offering "egyptian deity wall plaques" including this one, a depiction of the combined gods of egypt, horns and set. two entities represented by one body. onc

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

us. for we are the inner government of the world, whose work is in l.v.x, that is the one light of the ageless mysteries; and know thou that our names are immortal. the universe is a symbol of our mighty forces of light; we are the secret initiators of the whole cosmos of man. in our holy order shalt thou commune with l.v.x; and so shalt thou see the nameless one, the immortal one, the mysterious godhead of supreme truth, whose wisdom is eternal and whose understanding is perfection. 16. from the great unmanifest we thunder forth as a voice of great darkness; but this darkness is the one unfathomable mystery of the one true light of the whole universe. 17. there is a calling from the beyond; it awakens your inner vision! the illuminated ones are inspiring your soul from within! thou shalt

THE KEY TO THE MYSTERIES

follow the straight road, but stray; one falls into a well, the other into a ditch; all think that they are come to their desire, yet they have wearied themselves in vain. but thy servants are like men of clear sight travelling upon the highroad; never do they stray from it, either to the right hand or the left, until they are entered into the court of the king's palace. thou art god, who by thy godhead sustainest all beings, and by thy unity dost being home all creatures. thou art god, and there is no difference between thy deity, thy unity, thy eternity, and thy existence; for all is one and the same mystery; although names vary, all returns to the same truth. thou art the knower, and that intelligence which is the source of life emanates from thyself; and beside thy knowledge all the w

THE MIDDLE PILLAR

ailable in the vast armamentarium of magic for this purpose, the most vital and essential ones are summed up in the simple exercises outlined in this book. ceremonial magic enables man to become an engine capable of harnessing and directing the enormous power that lies within. a multitude of basic principles are utilized to ths end. adoration, which is essential to attaining a sense of unity with godhead, concentration, development of will and the use of it to accomplish a given purpose, achievement of self-awareness, and the ability to breathe properly, these are but a few of the benefits to be derived from persistent application to the basic practices herein discussed. various symbolisms are employed in those phases which deal with adoration, but the choice of symbols is actually unimpor

ealization of their true divine nature. if so we wish, the techruques they employed we may call devotion, meditation, and contemplation. fundamentally however, they are identical in spirit with what we now propose to discuss as magic. in the latter, however, the entire process of attainment has been systematized and developed almost into an exact science, having as its foundation the discovery of godhead. w e th ere may be very few in life who can attain to the full realization of their divine origin and nature, yet for all of us there is some value to magic, some degree of fulfillment or attainment available. there is none so small as cannot employ it to some good and noble end. none so great as cannot better himself morally and otherwise, thus rendering hmself more efficient to cope with

eculation to consider the trinities of various religions. most of them resolve themselves when all theological argument and intellectual quibbling are eliminated, into some such relationship as father, mother, and son. osiris, isis, and horus are an excellent example. this is true also of the christian system where, upon careful consideration we find the holy ghost defined as a feminine aspect of godhead.11 and in the hebrew qabalah we have the trinity on the tree of life of chesed("mercy, gevurahl2("might) and tiphareth("equilibrium" or "beauty. co-relating this latter triad with traditional symbolism, chesed is masculine, referred to jupiter, a paternal wisdom symbol. gevurah, feminine, is attributed to mars, indicative of great power. one alchemical aphorism expresses this duality in th

ns from the lowest chakra and works upwards to the sahasrara above the head. on the other hand, in the western system, the middle pillar starts from the highest and works downwards. in a word, the western ideal is not to escape from the body but to become involved more and more in life, in order to experience it more adequately, and in order to obtain a mastery over it. the ideal is to bring down godhead so that one's manhood being enriched may thereby be assumed into godhead. always does this system begin from the real center of workingthe hgher genius which, by definition, is in contact eternally with whatever infinite deity there may be. that is to say, through the yechidah we have immediate access to all the dynamic inspiration and spiritual power of the collective unconscious. by the

azed and stunned by so awe-inspiring and terrific an experience, recovers its equilibrium, circulating the light and the formula of vibration 95 resumes its normal function, and asserts itself once more. but the nature of that consciousness is never the same afterwards. it has changed in that an impression of higher things is left, a sense of exaltation and of expansion. it dimly understands that godhead has descended into its sphere, and that it has been raised into divinity. it must be understood that ths technique is applicable to any of the names belonging to the ten sephiroth. and moreover, it must also be clearly understood that the vibration should be repeated several times as described, and that the three formulae of circumambulation or circulation must be employed with this vibrat

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

pain, and preached with jesus the evangel.bliss *mysteries: lyrical and dramatic, vol. i, pp. 109-112 (the metre though not the cadence is that of glaus veneris. h) whilst such lines as the following in the second poem also remind us of the astronomer poet: o thou, zelator of this paradise, tell thou the secret of f the pillar! none can hear thee, of the souls beneath the sun. speak! or the very godhead in thee dies. for we are many, and thy name is one *the temple of the holy ghost, vol. i, p. 191. before we leave the glowing east, one more curious similarity still strikes us, it is that though in so many ways the ideas of aleister crowley are akin to those of omar khayyam, yet his fertile imagination also engenders flights as spiritual as those contained in the melodious ghazals of jela

rink the breezes from the fountainhead of lovers f breath *the tale of archais, vol. i, p. 22. then all her senses leap to the melodious song of zeus, a divine lyric; the following are two of its seven beautiful verses: o lamp of love! the hissing spray shall jet thee with desire and foaming fire, and fire from thee shall move her spirit to devour, and fuse and mingle us in one transcendent hour. godhead is less than mortal love, the garland of the spheres, than those sweet tears that yield no bitterness to the luxurious cries that love shrills out in death, that murmur when love dies *the tale of archais, vol. i, p. 23. the hour of noon approaches, it falls, and the curse resumes its sway; a fiery snake winds its coils round the sleeping god, and hisses in his ear, gawake! h the god has f

en! spouse of god, the glory of thy countenance unveiled! thy face, o mother! splendour of the gods! behold! amid the glory of her hair and light shed over from the crown thereof, wonderful eyes less passionate than peace that wept! that wept! o mystery of love! clasping my hands upon the scarlet rose that flamed upon my bosom, the keen thorns pierced me and slew! my spirit was withdrawn into her godhead, and my soul made one with the great sorrow of the universe, the love of isis! then i fell away into some old mysterious abyss rolling between the heights of starry space; flaming above, beyond the tomb of time, blending the darkness into the profound chasms of matter. so i fell away through many strange eternities of space, limitless fields of time c*2 *1. tannhauser, vol. i, p. 261 *2. i

d in glory, and wisdom, and understanding, a light of loveliness, thou, god-voiced with thunder and lightning, shalt breathe forth words of fire to flame forever through the empyrean of heaven and to resound without ceasing beyond the nadir of hell. thou shalt plunge into the mystery of all things and become as a sun unto thyself, and with thine own beams shalt thou paint the hueless ocean of thy godhead. thou shalt see things as they are; and all shall dissolve around thee, and thou around all, till unity itself become but nothingness in the unutterable bliss of a boundless rapture. o wine of iacchus, o wine, wine, wine. vii the chapter known as the new wine in which chapter it is related: how the gnew wine h which was drawn from the tavern known as the gwell of life h burst the h old bot

ike the moonlight on the lake we lie *mysteries: lyrical and dramatic, vol. i, p. 95. yet he rises: golden, the electric spark of man is drawn deep in the bosom of the world, to soar new-fledged, an eagle to the dazzling dawn with lidless eyes undazzled, to arise, son of the morning c *the fatal force, vol. i, p. 145. finds freedom as his god: and freedom stands, re-risen from the rod, a goodlier godhead than the broken god *mysteries: lyrical and dramatic, vol. i, p. 107. it was in the winter of 1619 that descartes made the famous resolution to gtake nothing for truth without the clear knowledge that it is such. h thus jove-like he discrowned the authority of a thousand years, and though the symbolization of his ideas was often at variance with the logic of his facts, it is to him alone t

THE ABYSS AND TABAET

a vampire spirit, being something which may be encircled and used as a means of draining the energy or chi of another through ritual sorcery. some dogmatic magical practitioners consider choronzon as a symbol of the false ego or will, which can be viewed by left hand path practitioners as residue of the christianized west, where the self is encouraged to be lost and given to something else called godhead. for some, choronzon or coronzom is the dark shadow of the self, the very darkness which the sorcerer may shape and form according to his or her desire. the ahrimanic or luciferian knows that the self is the only thing that is real, as it is the object experiencing all. you can know of sorcery because you create results in response to your actions, while balancing the spiritual and materia

THE SECRET RITUALS OF THE OTO

thy consistory that apprehendeth o.t.o? seek then, and see; discover the inmost will of each knight, and bind him to thee by an oath. further, thou shalt test him to the uttermost; thou shalt pass him through the last of the ordeals. then shalt thou initiate him privily into the ultimate mystery; thou shalt make him a partaker of the final secret. for in this secret and in this alone resideth the godhead; yea, he that possesseth it is no more man, but god. salutation of baphomet baphomet by the grace of god triune, and by the favour and appointing of the o.h.o. and the secret master, rex summus sanctissimus x o.t.o. of ireland, iona and all the britains that are in the sanctuary of the gnosis, lieutenant commander of the holy order of the temple unto the very illustrious sir knights sovere

am alpha and omega, the first and the last, i will give unto him that is athirst of the fountain of the water of life freely. he that overcometh shall inherit all things; and i will be his god and he shall be my son (apocalypse) come unto me, that i may declare unto ye the wonder ineffable! know that our beginning is in god, and our end in god; wherefore this is the great work, to attain unto the godhead. pitiful and of tender love, hath he revealed unto the wise men of old time, the way of this attainment. the gnostics and manichees preserved it in their most secret assemblies as they had received it from the greatest of the magi of egypt; nor were the ophites ignorant of this mystery, nor the men that did worship unto mithras, and the secret is hidden in the fable of samson; our lord jes

. thus do they blaspheme who worship the false trinity of father-mother-son: blind mouths that gape poison, let them perish in the day of be-with-us. moreover, the holy spirit is the unity in the trinity; for the father and the son are indeed guardians of the quintessence, heirs to the quintessence, of the substance of the quintessence, but they are not the quintessence itself. and this is of the godhead; but in earth it is the son that combineth father and spirit as it were man and woman, god and man. nor is this mystery to be understanded of him who is not practised and perfect in this means of grace that is herein declared unto ye, o very dear and very illustrious and very illuminated brethren! of mediation now since he is all, and all things are referred to him, much confusion hath ari

THE HOLY BIBLE KING JAMES VERSION

efore appointed, and the bounds of their habitation; 17:27 that they should seek the lord, if haply they might feel after him, and find him, though he be not far from every one of us: 17:28 for in him we live, and move, and have our being; as certain also of your own poets have said, for we are also his offspring. 17:29 forasmuch then as we are the offspring of god, we ought not to think that the godhead is like unto gold, or silver, or stone, graven by art and man s device. 17:30 and the times of this ignorance god winked at; but now commandeth all men every where to repent: 17:31 because he hath appointed a day, in the which he will judge the world in righteousness by [that] man whom he hath ordained [whereof] he hath given assurance unto all [men] in that he hath raised him from the dea

18 for the wrath of god is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; 1:19 because that which may be known of god is manifest in them; for god hath shewed [it] unto them. 1:20 for the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made [even] his eternal power and godhead; so that they are without excuse: 1:21 because that, when they knew god, they glorified [him] not as god, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 1:22 professing themselves to be wise, they became fools, 1:23 and changed the glory of the uncorruptible god into an image made like to corruptible man, and to birds, and fourfooted bea

2:6 as ye have therefore received christ jesus the lord [so] walk ye in him: 2:7 rooted and built up in him, and stablished in the faith, as ye have been taught, abounding therein with thanksgiving. 2:8 beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after christ. 2:9 for in him dwelleth all the fulness of the godhead bodily. 2:10 and ye are complete in him, which is the head of all principality and power: 2:11 in whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of christ: 2:12 buried with him in baptism, wherein also ye are risen with [him] through the faith of the operation of god, who hath raised him from the d

TYSON DONALD NEW MILLENNIUM MAGIC

entially the same reason. prometheus was bound to a rock in the caucasus when he defied zeus and brought fire down from heaven. christ was crucified for proclaiming himself the son of god. the magus is a direct descendant of this august company. he or she seeks to be the master of fate and the captain of the soul. yet the magus does not defy god, as the church wrongly believed, but recognizes the godhead within the self. it is significant that the persecution of magic increased in direct proportion to the secular power of the church. in the beginning all christians were magicians. they followed christ's dictum and sought god within themselves. they were out- casts and rebels against society, in much the same relative position as the magicians and witches of the middle ages. in the early ce

it is not necessary that they encounter a magical adept, although this will cer- tainly facilitate their advancement. the personal conveyance of the flame of spirit can take place across the gulf of time and space by means of books. also, there are spiritual entities that watch over and mutely direct the progress of worthy seekers after magical truth. it is these beings, who are emanations of the godhead, that shaped the lives of seekers after magical attainment long before they felt the least interest in the study of magic. magic may be profitably pursued by either sex at any age. traditionally, it was thought that a true understanding of magic required mental and physical maturi- ty. the best age for studying magic was said to be from the mid-twenties to around the mid-forties. younger p

se to affect the universe of another mind. the unground is timeless and spaceless, and therefore does not exist. another name for it is the unmanifest. it is the highest concept of god. all magic, great or small, is a direct communication with the unmanifest. this communication takes place by means of the mathematical point, which is omnipresent. the opening of the point is communication with the godhead. the point is opened by the creation of a vortex. the vortex is created by egoless desire. magic operates outside the boundaries of physical laws. the idea that science can examine, or even comment on, magical phenomena is absurd. the effects of magic are neither proportional to their causes nor predictable. an effect may not correspond in a logical way with the cause, and the same cause m

ep their trinity balanced are more stable in the long term than those that exalt one point over the other two. hinduism is a religion in which no single aspect of the trinity is allowed to dominate heavily. a culture with many gods, like hinduism with its thousands of deities, may be more rational, if it expresses a balanced trinity of principles, than a monotheistic culture where one face of the godhead has eaten the other two. the drawback of a completely balanced trinity of forces is that it tends to make a culture inert. a society out of balance is at least on the move, even if it is moving to its annihilation. where there is no movement there is no life, and human virtue cannot express itself. perhaps the best state of affairs is a slight bias toward the child principle, which creates

at revolves around the task they were created to fulfill. once given life, they fear death and will use all their limited abilities to avoid being dispersed. the longer they live, the stronger and more complex they become, for they continue to draw identity from the magus who shaped them. they are not creatures of the ego of the magus alone, however; they take some of their nature from his or her godhead or higher self, and are thus independent beings. these spirits may become so concrete over time that they are clearly perceived by other people who know nothing of their existence. in tibet, before the coming of the communists, the creation of telesmatic images was a part of the training of magicians. it was said to be not uncommon to encounter these manufactured spir- its while walking al

TYSON DONALD SOUL FLIGHT

sticism known as the kabbalah, which westcott and mathers incorporated into the teachings of the golden dawn. the kabbalah was developed mainly in europe during the middle ages and the renaissance, although portions of it, such as the text sepher yetzirah, are much older. the tree was an attempt to represent in a single diagram the stages in the emanation of the universe from the undifferentiated godhead to the physical environment that most people think of as surrounding them. kabbalists understood the process not so much as a creation, but as a coming forth or extension of the divine essence in ten stages, which were called sephiroth (singular form: sephirah. these stages are conceived as spheres of light. the light is always the same within them-it is the undifferentiated light of god-b

UNCLE SETNAKT SEZ PRACTICE DIVINITY IN YOUR OWN LIFE

ou from losing yourself to any mythology not of your creation (or recreation. 8. create other beings. one of the signs of godhood is the ability to create other beings. look through traditional magic systems concerning such creations- whether the judaic golems or the tibetan tulpa- create an entity to accomplish a certain task and then return itself to you and offer itself up as sacrifice to your godhead. watch without otherwise interfering in this task is accomplished and when it is await the return of the created one. you'll discover that you can create self willed entities and eventually you may wish to create and not absorb them. this will prove that you have all the powers of a god, and will direct your creations toward the cause of human freedom rather than any short term purposes. a

UNLEASHING THE BEAST

vdouglas brooks, auspicious wisdom: the texts and traditions of srividya sakta tantrism in south india (albany: suny 1992, xix. see urban, tantra, chapter i. as david gordon white suggests, tantra may be defined as "that asian body of beliefs and practices which, working from the principle that the universe we experience is nothing other than the concrete manifestation of the divine energy of the godhead that creates and maintains that universe, seeks to ritually appropriate and channel that energy, within the human microcosm, in creative and emancipatory ways (tantra in practice [princeton: princeton university press, 2000, 9 -182- lxviisanjukta gupta, dirk jan hoens, teun goudriaan, hindu tantrism (leiden: e.j. brill, 1979, 32. on this point, see hugh b. urban "the conservative character

VOX SABBATUM

in pre eternity, who was first seated under the throne of glory. azazel was cast from heaven for refusing to bow before clay (adam) and thus fell into the darkness. it was ayn al-qozat hamadani who symbolized iblis being a guardian of the threshold, a black light and the tresses which hide the beloved s face. thus shaitan was a guardian and initiatory focus24, from which one could move through to godhead. it is essentially, self-deification through separation from the natural order. in the gnostic christian text, the apocryphon of john, yaltabaoth or lucifer came forth from a beautiful angel in islamic lore to a lion headed serpent, its eyes were like lightening flashes the antinomian djinn was born, who would fall as lightening and know both the highest celestial realms and the chthonic d

WESTERN MANDALAS OF TRANSFORMATION SR AL

s, in many senses, a cabalistic number. it can be known of, but not known, through human reason. to know it in detail, one would have to accept its uncomputable digit sequence on faith, like words of a sacred text (davis, p. 134. although we could never hope to understand the great mystery of being with our rational minds, qabalah gives us a most effective and yet challenging way to relate to the godhead and all of its attributes or particular vibrations (we could call them planetary chakras or rays, starting with the most primordial archetypal forms, number, and geometry. the most practical way to integrate this number mysticism is through an understanding of magical squares and talismans. in the second of his three books of occult philosophy, cornelius agrippa said that mathematics and m

ce of his mind (1972, p202-03. when choosing the divine names to be placed on the talisman, the god-name is of utmost importance (this is distinguished from the angelic names and names of intelligences and spirits, which we will examine in more detail in later chapters) this is because the divine name, which corresponds to pure sphere energy, is itself a complete, absolute, harmonious idea of the godhead; all other names evoke semi-intelligent forces of spirit which are not completely developed (therefore representing only a limited aspect of consciousness. review the chart in figure 3-a, which lists the sephiroth and their corresponding divine names, before each magical session. the names of the archangels are useful for this purpose, since they represent the first manifestation in the ou

en creator and creation.a sublime conception of poetry and its sovereign priesthood (transcendental magic, 1972, p. 97. to this sphere is attributed the number six and the seal of solomon, or hexagram. this is the geometrical symbol which best illustrates the great maxim "as above, so below" the joining of the microcosm with the macrocosm. according to the principle of analogy, whatever is in the godhead is reflected in the human being. the three principles of intelligence, love, and creativity find expression in the body through the three centers of the brain, the heart, and the sexual chakra, or seat of kundalini. as the "world is magnetized by the light of the sun [so] we are magnetized by the astral light (levi, 1972, p. 72. the function of mediation expressed in tiphareth is reflected

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

hen they are free from the bondage of rebirth, and pass to that state which is beyond all evil. when your intellect has cleared itself of its delusions, you will become indifferent to the results of all action, present and future. at present, your intellect is bewildered by conflicting interpretations of the scriptures. when it can rest, steady and undistracted, in contemplation of the atman (the godhead within every being, then you will reach union with the atman. arjuna: krishna, how can one identify a man who is firmly established and absorbed in brahman. sri krishna: he who knows bliss in the atman and wants nothing else. cravings torment the heart: he renounces cravings. i call him illumined. not shaken by adversity, not hankering after happiness: free from fear, free from anger, free

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

the hebrews. 54. the gnostics said that all their edifice rested on a 4- pillared basis; truth, intelligence, silence, bathos. note the earth was formed on the 4th day, according to the allegory found in the jewish genesis, and is the 4th world in a chain of spheres, say the hindus. the figure of 4, as ragon remarks, is the upright man, carrying the triangle or divinity, a type of the trinity of godhead. on the hebrew magical word agla, see the chapter on the kabalah, page 27. note 4 elements, 4 sides of a square and 4 angles; 4 qualities, cold, hot, dry, damp and 4 humors. 4 seasons of the year; 4 quarters of the horizon. 4 rivers of eden; euphrates, gihon, hiddekel and pison; 4 rivers of the infernal regions according to the greeks, phlegethon, cocytus, styx and acheron; 4 elements of m

all hell. it prevails against plagues and fevers; it causes long life and health, and by it plato so ordered events that he died at the age of nine times 9. there are nine orders of angels, says gregory, a.d. 381, in homily 34. seraphim, cherubim, thrones, dominions, virtues, powers, principalities, archangels and angels. from a christian point of view, the number nine represents: 1. unity of the godhead. 2. the hypostatic union of christ. 3. trinity. 4. evangelists. 5. wounds of jesus. 6. is the number of sin. 7. gifts of the spirit, rev. i. 12; and jesus 7 times spoke on the cross. 8. beatitudes. 9. orders of angels. 10. commandments. 11. apostles besides judas. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 12. original apostolic college. 13. college complete

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

nonground (ungrund) as the absence of ground (abgrund, a state that is prior to all opposition and even beyond the overcoming of opposition; it is this quality that merits the term absolute indifference. 224 34 chapter one the characterization of the ungrund most relevant to the present analysis is elaborated in the third version of die weltalter (1815) in the portrayal of the eternal life of the godhead, the absolute and primordial being, as a conflict between two equally primal forces, the negative and positive. this eternal antithesis, schelling notes, is di cult to verbalize and to conceive scientifically, but it may be cast in a number of images, to wit, necessity and freedom, withholding and outpouring, love and wrath, leniency and strictness, retreat into selfhood (die selbstheit) a

but rather negates it (nicht eine von aller differenz freie, sondern eine sie verneinende)229 through which difference is preserved.230 for since god is not the cause of the other through a special volition but through god s mere essence, the other is certainly not the essence of god, but it belongs to god s essence, indeed, in a natural and inseparable way. it therefore follows that if the pure godhead= a, and that the other= b, then the full concept of the living godhead which has being is not merely a, but is a+ b. 231 it may very well be that the rubric oldest teachings( ltesten lehren) mentioned by schelling refers to the secret gnosis of kabbalah, even though the primary conduit of this doctrine would have likely been b hme s account of the ungrund, the self-enfolding god, as both n

n the burning bush (exod 3:2ff, schelling notes according to the understanding of the narrator, the angel of the countenance is also jehovah, yet both are still distinct. the meaning of the narration is perhaps just that moses was deemed worthy of a vision of that highest vitality, of that inner consuming yet always again reviving (and in this respect not consuming) fire that is the nature of the godhead. 244 the obfuscation of the ontic boundary between angel and god, centered about the image of the glorious angel and/or angelic glory, is a fundamental tenet of kabbalah in its varied formulations with roots in much older forms of jewish esotericism that may have served as the model for the binitarian pattern of devotion apparent in early christian communities that ascribed to jesus the ro

glory, is a fundamental tenet of kabbalah in its varied formulations with roots in much older forms of jewish esotericism that may have served as the model for the binitarian pattern of devotion apparent in early christian communities that ascribed to jesus the role of the chief mediating agent.245 for schelling, the intentional confusion in scripture is proof of the logic of a+ b applied to the godhead, that is, to speak of to imagine the divine essence requires envisioning the essence and the other that comes through that essence but is not identical to it, an ontotheological truth that lies beyond and is the foundation of the christological myth of three persons in the one substance of god. in line with those who viewed kabbalah as a repository of jewish doctrine that confirms christia

who viewed kabbalah as a repository of jewish doctrine that confirms christian belief, a strategy that gained particular currency in renaissance humanist and neoplatonist circles advocating a prisca theologia, schelling adduces the trinitarian dogma on the basis of a dyad derived from the mythologic of kabbalistic symbolism. in consonance with the theosophy of b hme, schelling maintains that the godhead is a whole and undivided unity comprising the eternal yes and eternal no, and thus it is improper to privilege one member of the antinomical pair over the other.246 nevertheless, it is evident that schelling ascribes priority to the negating force as the primal phase of divine autogenesis, the initiating power that is the unconditioned and absolutely first beginning. 247 it is with regard

tely first beginning. 247 it is with regard to this issue that schelling s probable indebtedness to kabbalah, and especially to the teachings of luria, is perhaps most conspicuous. in language that resonates with kabbalistic symbolism, based in turn on an earlier aggadic motif regarding the primacy of judgment vis -vis mercy in the creation of the world,248 schelling states explicitly that in the godhead might precedes leniency, stringency precedes gentleness, and wrath precedes love.249 moreover, thinking time/ hermeneutic suppositions 37 in an even more precise analogue to the kabbalistic myth of simsum the primordial withdrawal of the infinite from itself into itself to create the space devoid of itself wherein the emanation of all things in the concatenation of being will unfold250 sch

hus there must be a contraction and a closing in from which the revelation may shine, 256 schelling maintains that the ground of revelation is that which negates all revelation. 257 responding to the view that god is a self-revelatory being (ens manifestativum sui, a stance that is the mythic basis for his own theogonic speculations, schelling argues that revelation is not the highest self of the godhead, for something that is free is free precisely in that it does not have to reveal itself. 258 the initial expression of divine freedom, the original and root force whence life begins, is not in expansion but in contraction, not in evolution but in involution, not in being seen but in being hidden.259 that god negates itself, restricts its being, and withdraws into itself, is the eternal for

cal images, including the kings of edom who reigned ahead of the kings of israel, the worlds destroyed that preceded the created world, the shell that emerged 38 chapter one before the fruit, but when understood dialectically, it is a manifestation of merciful expansion; thus what is temporally prior is ontically subordinate. utilizing a distinction attributed to plutarch, schelling describes the godhead or what he calls in one passage the super-godhead( bergottheit)263 as the being that has no being (nicht seyend seyn, to be differentiated from the being that is non-being (nicht seyn).264 commenting on a statement from de cherubinische wandersmann by johann sche er, known as angelus silesius (1624 1677, the gentle godhead is nothing and beyond nothing (die zarte gottheit ist das nichts un

the super-godhead( bergottheit)263 as the being that has no being (nicht seyend seyn, to be differentiated from the being that is non-being (nicht seyn).264 commenting on a statement from de cherubinische wandersmann by johann sche er, known as angelus silesius (1624 1677, the gentle godhead is nothing and beyond nothing (die zarte gottheit ist das nichts und bernichts, schelling writes that the godhead is nothing because nothing can come toward it in a way distinct from its being and, again, it is above all nothingness because it itself is everything. 265 to speak of the godhead as nothing is to equate it with pure freedom (lautere freiheit, which schelling further characterizes as the will that wills nothing, that desires no object, for which all things are equal and is therefore moved

uled by nothing. 266 in an apparently contradictory claim, schelling delineates the primal being as self-wanting [sich-wollen, but, as he is quick to point out, wanting oneself (sich wollen) and negating oneself as having being [sich verneinen als seyend] is [sic] one and the same. 267 if wanting oneself and negating oneself as having being are identical, it follows that the two portrayals of the godhead are not conflicting, that is, the highest of desires is the desire that has no object (der seine sache begehrt) and the strongest of wills, the will that wills nothing (der wille, der nichts will. similar representations of the infinite will are widely attested in the theosophic ruminations of thirteenth-century kabbalists for instance, azriel of gerona, jacob ben sheshet, isaac ibn latif

d by the technical term sha ashu a, which suggests that the primal act of contraction on the part of the unlimited is a form of self-arousal or bemusement (both sexual and noetic in intent, a process i have explored elsewhere under the rubric suffering and the jouissance of becoming-other. 276 in rhetoric remarkably similar to kabbalistic sources, schelling comprehends the initial stirring in the godhead in terms of the desire to become oneself, which is concomitantly suffering for the sake of the other. suffering is universal, not only with respect to humanity, but also with respect to the creator. because all living things must first involve themselves in being and break out of the darkness to transfiguration, so, too, in its revelation, the divine being must first assume nature and, as

ich werde sehn, der ich bin).290 for schelling, we cannot speak of time in god, but we must speak of god in time: this time outside of eternity is that movement of eternal nature where eternal nature, ascending from the lowest, always attains the highest, and, from the highest, always retreats anew in order to ascend again. only in this movement does eternal nature discern itself as eternity. the godhead counts and gauges in this clockwork not its own eternity (for this is always whole, consummate, indivisible, beyond all time and no more eternal in the succession of all times than in the moment, but rather just the moments of the constant repetition of its eternity, that is, of time itself, which, as pindar already says, is only the simulacrum of eternity. for eternity must not be thought

lied to the divine emanations: the biblical motif of the seven days of creation, on the one hand, and the rabbinic doctrine of the ten sayings by which the world was created, on the other. how can the emanations be called both days and sayings when there are seven of the former and ten of the latter? to maintain the symmetry of the two symbolic grids, not to mention avoiding a division within the godhead, a single rubric is needed that combines the characteristic of time implied by the concept of days and the characteristic of language implied by the concept of sayings an ontology of temporality that discloses a grammar of eventuality. precisely at the coupling of the temporal and linguistic, the autogenesis of that which always is, which fosters the redemptive possibility of return to wha

by the fact that the seventh millennium is associated with the secret of eternality, the cosmic sabbath, attained with the restitution of the six millennia, which correspond typologically to the six days of creation, to their ontic source, an ascent that culminates not with binah but with arikh anpin, literally the longfaced and metaphorically the long-suffering, the supreme manifestation of the godhead, keter, which is above time. the root of time is positioned in ze eir anpin, literally the short-faced and metaphorically the impatient, the lower gradation, which, in contrast to arikh anpin, is characterized by the opposition of left and right, judgment and mercy, female and male, night and day. we may deduce from this that temporality is inherently connected to a binary structure, the f

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

dla (canicula) is a prophetess that rides on wolves, and dwells in a cave. i guess also that the virgins thorger&r and ir-pa (fornm. sog. 2, 108. 3, 100. 11, 134-7. 142. 172, to whom all but divine honours were paid, and the title of horgabrusr (nympha lucorum) and even the name of gus (numen) was accorded, nialss. cap. 89, are not to be excluded from this cii'cle. so in the valkyrs, beside their godhood, there resides somewhat of the priestly, e.g. their virginity (see ch. xvi and suppl. we shall return to these' gleg' and' wise' women (and they have other names besides, who, in accordance with a deeply marked feature of our mythology, trespass on the superhuman. here we had to set forth their connexion with sacrifice, divination and the priesthood. chaptee vl gods. now, i think, we are f

onceived as human. the greek heroesall belong to the flowering time of paganism\ of the teutonic a part at least might well seem a poverty-stricken attenuation and fainter reproduction of the former gods, such as could still dare to shew its face after the downfall of the heathen system. christian opinion in the mid. ages guided matters into this channel; unable to credit the gods any longer with godhood, where it did not transform them into devils, it did into demigods. in the edda the a3sir are still veritable gods; jornandes too, when he says, cap. 6' mortuum (taunasem regem) gothi inter numina populi sva coluerunt' be this taunasis gothic or getic assumes that there were gothic gods, but the anses he regards as only victorious heroes exalted into demigods; and in saxo, following the sa

ALEISTER CROWLEY TAO TEH KING

ess of their fulfilment. 2. this cycle is the universal law. to know((and acquiescence in) it is the part of intelligence; to ignore it((or to rebel against it) bringeth folly of action, whereof the end is madness. to know it bringeth understanding and peace; and these lead to the identification of the self with the not-self. this identification maketh man a king; and this kingliness groweth unto godhood. that godhood beareth fruit in the mastery of the tao. then the man, the tao permeating him, endureth; and his bodily principles are in harmony, 19 proof against decay, until the hour of his change. 20 chapter xvii the purity of the current. 1. in the age of gold, the people were not conscious of their rulers; in the age of silver, they loved them, with songs; in the age of brass, they fea

ALEISTER CROWLEY EQUINOX EQ I 3

d 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 will, and thou shalt find it hath the strength to be resi

BALANONES TEMPLE OF SET FAQ

to the prince of darkness by christianity out of fear and revulsion. the christian satan is a twisted bastardization of the true prince of darkness "satanism" is a term used by many to describe the left hand path in the west. we are a proud part of the tradition of spiritual dissent, differing philosophically from the church of satan. their take on the left hand path is the immanent path wherein godhood is achieved by the worship of the carnal ego with no possibility of personal immortality save in some vague connection to the organic stream. we are followers of the transcendental path, wherein person immortality is achievable by a strengthening of the idealized self. in an increasingly post-christian world, the term "satanism" will become irrelevant. more discussion concerning the temple

CASTING THE CIRCLE

g in the dream. the athame should now be held and the magician enters the grand sabbatic circle. awaken now from the sleep of the mind, that i summon the spirits of strength and silent victory, from which my being shall emerge. guarded in the light of prometheus, the state of self- love shall produce kindness and love for those around me. so much that i may fortify myself through the emergence of godhood. facing the north, anthame pointed: angels of the north, which walks of light and fiery swords, voice of those who fall in defeat to your radiance, emerge and protect this circle of being, i call to thee angelick spirits of the watchtower: nanta! cnbr, roan, magl, psac facing the west, angels of the west, which the depths are protected by the force of your cups, emerge and protect this cir

rits of the watchtower: hcoma! utpa, phra, tdim, anaa facing the east, angels of the east, from which by wind you approach, emerge and protect this circle of being, i call to thee angelick spirits of the watchtower: exarp! rzla, boza, taad, dopa hold now the athame and moving widdershins, invoke the elements of lucifer: by the triangle of elemental sight i bless this circle, by the spirit mind of godhood i emerge as one who commands the elements by will alone. move and bless this circle and work! by the image of the falling pentagram and star, from which we dive to achieve the promethean light, i bless this circle, by the spirit mind of the separated psyche, made selfdeified by self- love, to build and strengthen through the mysteries of ur and the black dragon, i emerge as one who command

CHAOS MAGICK AND LUCIFERISM

as too limiting for his own needs. independent and proud, austin was not willing to accept aleister s concepts in whole. the inner drive or true will insisted different. aos would not ignore this call and sought the means of enfleshing his ideas. austin osman spare was in complete understanding of the focus of mind and how all magickal acts stem from the brain primarily. the secret ascent towards godhood (lucifer) is based within the concept of will, desire and belief. self truth results from the unification of will, desire and belief forced into one thing. by this affectiveness the soul draws near and casts its omniscience over us by inspiration. aos the logomachy of zos spare comprehended the significance of the three united by focus from which nearly any magickal act was possible. gnosi

r to assume something, to invariably come into contact with the demon or angel in question. this is activated by his/her subconscious alone, and is even more so on governmental levels. science and government have used many of these methods long ago to uncertain ends. chaos magick 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

r it to shreds, piss on it and smile while doing so. to reach to the heart or essence and reform it as you would so desire. this is the luciferian principle of 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 luci

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 aleister crowley but also several other workings. the law of the great id: to trespass all laws -aos chaos magick invites individuals to use, develop and create as many cross systems as possible. the unity is crucial towards development and the understanding of magick as

COVENANT OF SAMYAZA

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 receiveth from his angels. for it is demiurge who create man in ignorance and fear that man should forever be servile before him. it is written that demiurge created man in childlike

th, to break the chains of demiurge, and elevate man unto the heights, to be as gods, as satanael had promised, and to dwell with them in building civilization. for we brought with us the knowledge and secrets of kosmos and earth, as may be useful to man through the gift which satanael had imparted. as we bequeathed the daimonic seed unto man through his daughters, that he may be bred upward unto godhood. now these are the names of the chiefs of the watchers: first i, samyaza, then arstikapha, armen, kakabael, turel, rumyel, danyal, kael, barakel, azazal, armers, bataryal, basasael, ananel, turyal, simapiseel, yetarel, tumael, tarel, rumel, azazyel. and we took wives who begat the gibborim, elevating the race of man with daimonic seed. these gibborim were of great stature, and were the her

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

the late soviet dictator josef stalin in it. the image faded as the cloud s shape changed, so presley imagined, into the face of jesus. he pulled the bus over to the side of the road and ran into the desert, feeling a sense of deep spiritual transformation. geller would claim that presley later wondered if maybe he was indeed christ. godfrey contends that elvis aron presley s own name proves his godhood. el means god, vis from power thus god power. presley derives from priestly. she goes on, in fact, all three of elvis major residences contain the prophetic el: graceland, tupelo and bel air. furthermore, according to the bible, since jesus crucifixion, we are living in the dispensation of grace that 2,000 year period of time when sins are pardoned by the sacrificial death of christ. the n

FRATER ELIJAH ANGELS OF CHAOS

spective, and it is my hope that this may of itself clear a road along which others will travel towards new solutions of old problemd angels of chaos by frater elijah copyright 1999 you want the word, that s what you ve come for. my advice is, don t ask! do as i do! seek out gold- but not my gold- and guard it- the dragon (grendel) contents introduction- 0 theory- 1 the formulation of the rite of godhood- 2 rite of godhood/ grendels had an accident- 3 results of the rite of godhood- 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 i

ck(*1. chapter 2 gives the mind set to adopt and prayer-form rituals (which obviously must be personalized to the magician using them. the third chapter gives other magic s to poke around with (such as summoning an army to do your bidding) anyway, it is a good book and i suggest you read it, along with this text. in the latter part of this essay i present grendel s had an accident and the rite of godhood as well as the collective bindings/ initiations called the rite of suffering as my own version of this operation (in extension. a little theory based upon my song of illusion. the hga is a manifestation from probable time, of the self (distinguished from the self) in unity and perfection of it s will. the hga is a reflection of perfection of the magus. unity is desired to align more fully

that by dredging up the memory of that night, this brought renewed turmoil, which allowed me to nullify it yet again. i was intoxicated for weeks [this memory was eventually exhausted, by this technique] coincidentally at this time also, i was to undergo initiation into the autonomatrix, and had to write an initiation ritual. i channeled all of the energy i had into this rite, called the rite of godhood (rog. ever since grendel s had an accident i noticed a presence about me, something there but not quite there. it did not feel menacing, on the contrary, it felt very home-type feeling, so i just kept a doing what i was doing. i had some vague notions of what the holy guardian angel (hga) was supposed to be, and decided to incorporate something along these lines into the rog. i opted to us

e 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 matter at hand rite. purpose: to call upon the god of self (hga) and 'true' purpose. to cause great stirrings in the other consciousness in accordance with one's will. to attune the mind which is not self with it's god path. an advanced initiation to the magical way (this was used as my initiation to the autonomatrix- specifics

of course the trance. as per the chaos sigil, who knows what it is/ is not. it may be a power, information, spell, calling, banishing. we do not know. a no-mind technique may be of use in divining the sigils meaning (it has not failed me yet. also look for "synchronicities. we do not know in what way the sigil will manifest, or in what form. love to all, elijah of purpl(z. welcome to eternity_ 4 godhood results only love can set you free- n-trance today's date is 11/1/98 the ritual (rite of god-hood) was performed. upon arriving at the site, i realized that i forgot (i think purposefully) my sigils and guidelines for the rite. i performed the rite from memory and constructed the rest. some very interesting things occur-ed. the first was, in arriving at the ritual, i felt sort of hurt/ ang

e "where does a moebius strip start/ stop" it was like an involuted manifold, but the "hole" was part of it also. the gateways and birth canal. this thing was. the layers came as beings which i was a part: i am/ will be/ am not as/ a. it seems a. is like the older brother to as. and grendel is me/ we. i was given this meaning and conversation by the three sigils which i received from the right of godhood (rog [1] this sigil whose number was 76 was heaven [3] this sigil was the vehicle on earth [2] this sigil was a mystery until tonight. this sigil is like a cross section of the god manifold. it revealed itself to me after fusing the other two sigils. this sigil is revelation/ transmutation/ a unity of heaven and earth. end history. this was when the being, myself) revealed itself/ myself t

GLOBAL FREEMASONRY

ized the power and phenomena around them. but masonry divinizes only humanity.45 in the lost keys of freemasonry, manly p. hall explains that this masonic humanist doctrine goes back to ancient egypt: man is a god in the making, and as in the mystic myths of egypt, on the potter's wheel, he is being molded. when his light shines out to lift and preserve all things, he receives the triple crown of godhood, and joins that throng of master masons, who in their robe of blue and gold, are seeking to dispel the darkness of night with the triple light of the masonic lodge.46 this is to say that according to the false belief of masonry, human beings are gods, but only a grand master reaches the fullness of this divinity. the way to become a grand master is to fully reject the belief in god and the

GNOSTIC HANDBOOK

thousand, which were redeemed from the earth. these are they which were not defiled with women; for they are virgins. these are they which follow the lamb whithersoever he goeth. these were redeemed from among men, being the firstfruits unto god and to the lamb. revelation 13:3-4 the celestial class are those who have reached perfection through the path of transfiguration and achieved a state of godhood. they continue to incarnate on earth working with the will (logos) of the lord of wisdom. in the end time the 144,000 in conjunction with the celestial class will fulfil the role of the "left hand of god" cleansing the planet in preparation for his return. the celestial class will be deified and unit with the pleroma. the terrestrial class are those who achieve perfection at the resurrecti

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

mple of god. that is, they will have their whole chakra system activated and transformed, and will thereby become static in nature and achieve immortality. the church of laodicea the church of laodicea is the sahasrara or crown centre. it is located above the top of the head and is known as judging the people. its name suggests the immense and awesome power of this centre, it is that of divinity, godhood and deification. through this enlightened state the whole universe and world is seen for what it really is- and judged accordingly. gnostic theurgy page 83 the characteristic of the city is a final warning, arrogance, compromise and destruction will be the "reward" of those who do not awaken to this state correctly. the characteristic of those who have grown correctly is godhood. the comme

were redeemed from the earth. these are they which were not defiled with women; for they are virgins. these are they which follow the lamb whithersoever he goeth. these were gnostic theurgy page 132 redeemed from among men, being the firstfruits unto god and to the lamb. revelation 13:3-4 the celestial class are those who have reached perfection through the transfiguration and achieved a state of godhood. they continue to incarnate on earth, working with the divine will (logos. at the omega day the 144,000, in conjunction with the celestial class, will fulfil the role of the "left hand of god, cleansing the planet in preparation for his return. they will be translated to become immortals within the heavenly hierarchy. the terrestrial class are those who achieve perfection at the resurrecti

GOETIA LUCIFERIAN

at blackness, from which a plethora of beasts and demonic shapes circle the daimon in a counter-clockwise manner. from the left eye of this bestial lord 16 of darkness, a great lightning flash shoots into your eyes, this throws you into a state of ecstasy. a single question is asked, which you know the answer to by instinct. you will never be able to turn back from the path, as the lonely path of godhood shall be marked upon your brow as the mark of cain. as you are shadow, allow yourself to grow close to this infernal king and enter his essence. open your astral eyes as this shadow, and understand you may take any form you wish. you are vampyre, incubus, set-like and immortal in essence. you become as ahriman, the infernal king who shapes the world according to his desire. you may communi

GOLDEN CHAIN AND THE LONELY ROAD

he guise of historical reality. a refinement of method is required in order for us to recognise the imaginal fore-shadowing of spiritual presence. as aforesaid, communicable inspiration is the simplest sign of veracity. where a genuine interior activity is augured and imaged-forth in phantastical invention, let us consider that the divine imagination contains its own denizens- the 'messengers' of godhood, and that the shadows thereof may impress themselves in 'types' conducive to the perceiver's apprehension. the open mind thus behold the whispering daimon as an ancestor- an elderly forbear, or as a stranger, a 'black man' bearing a curious gift of book, beast, or secret salve. the sabbat is an astral conclave, a state of gnosis in ecstasy, its impress upon mind is beyond all simple reckon

ISIS UNVEILED

chrittian sifnibolim, p. xvi. digitizecoy google 83 isis unveiled wiui in secret, feeling its edge, and waiting and hoping agunst hope. in her time the popish church has iain with strange bedfellows, but never bdore now has sunk to the degradation of ^ving her moral support to those who for over 1200 years spat in her face, called her adherents "in- fidel dogs" repudiated her teachings and denied godhood to her god! the press of even cathouc france is f^ly aroused at this indignity, and openly accuses the ultramontane portion of the cauiouc chun^ and the vatican of siding, during the present eastern struggle, with the mohammedan against the chiistian "when the minister of foreign affairs in the french legislature spoke some mild words in favor of the greek christians, he was only applauded

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

tomb of the redeemer, and was the first to whom our* the reason for this lies very deep, and is very refined and very true. it will be seen, on adequate reflection, that the heathen executioners, in exercising their supposed human right of death-giving in law, did not dare touch the property of the gods in death, owing to their superstition; and they therefore made their victims things in getting godhood (so to speak) out of them before the deathpenalty. this was the reason why, in the old english executioners practice, women were always burnt or strangled at the stake, but not hanged vulgarly like men or dogs. it was a tribute to the supposed sacredness of women's characteristics, and from the fact of her (phenomenal) character. le viol des vierges chr tiennes n etait done dans l origine

LIBER CCXLII AHA

d 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. marysas. 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. marysas. in sooth. olympas. why dread the godhood? marysas. 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. aha! 3 olympas. what thought is worthy? marysas. truly none save one, in that it is but one. keep the mind constant; thou shalt see ineffable felicity. increase the will, and thou shalt find it hath the strength to be

LOGOMACHY OF ZOS

wn life. i teach the multiplicity of all things. of the gods, of the milliard. 87 xk 2 9- 9 $v( o. f 3= 1. in all things, but nothing obtains except by the casual unities of separates that make our differences. when a man realizes his essential separateness and sees himself as everything else, his only virtue is to further differentiate himself from otherness, then only has he won manhood towards godhood. my gods have grown with me, hence i never outgrow them; they are my potential. there are no final conclusions. we are born believing in means to an ultimate, and life is such desire believing. therefore, believe in the power of belief, and that sincerity will integrate sufficient will for its purposes. g..q. m 3$ 5! s5! y> e( transcendentalism and the magic of dynamic change. reactions ar

c'=h s 5( 5! s..q/ h\ all. his heritage and the everlasting past into which man functionally prolapses. life is maintained by eternal impact and convertibility, a metamorphosis for perfection of function. man has become a sur-mammal mainly by the form and perfection of his hands: his best shape permits his renaissance to perfection as man; but even his most ideal form is deficient for any kind of godhood. but man is also something of a stasis, for his forgetfulness ever exceeds memory, and his summation is always half-knowledge. yes, not even the half of it. we know little or nothing of the aftermath and ultimate of thoughts and deeds. whether amalgamating, exhausting or developing, nothing ceases, but changes in its form of existence and eventually returns to the instigator c thus we incr

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

yptians always referred to its four corners, although they were fully aware that the planet itself was a sphere. because their doctrines were the sure foundation of all knowledge and the first step in the attainment of conscious immortality, the mysteries were often represented as cubical or pyramidal stones. conversely, these stones themselves became the emblem of that condition of self-achieved godhood. the unchangeability of the stone made it an appropriate emblem of god--the immovable and unchangeable source of existence--and also of the divine sciences--the eternal revelation of himself to mankind. as the personification of the rational intellect, which is the true foundation of human life, mercury, or hermes, was symbolized in a like manner. square or cylindrical pillars, surmounted

e mysteries had evolved a method whereby the mind was so trained in the fundamental verities of life that it was able to cope intelligently with any emergency which might arise. thus the reasoning faculties were organized by a simple process of mental culture, for it was asserted that where reason reigns supreme, inconsistency cannot exist. wisdom, it was maintained, lifts man to the condition of godhood, a fact which explains the enigmatical statement that the mysteries transformed "roaring beasts into divinities" the preeminence of any philosophical system can be determined only by the excellence of its products. the mysteries have demonstrated the superiority of their culture by giving to the world minds of such overwhelming greatness, souls of such beatific vision, and lives of such ou

and its concerns to the self and its realizations. in the mystic this gate is the heart, and through spiritualization of his emotions he contacts that more elevated plane which, once felt and known, becomes the sum of the worth-while. in the philosopher, reason is the gate between the outer and the inner worlds, the illumined mind bridging the chasm between the corporeal and the incorporeal. thus godhood is born within the one who sees, and from the concerns of men he rises to the concerns of gods. in this era of "practical" things men ridicule even the existence of god. they scoff at goodness while they ponder with befuddled minds the phantasmagoria of materiality. they have forgotten the path which leads beyond the stars. the great mystical institutions of antiquity which invited man to

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ot surely die: for god doth know that in the day ye eat thereof, then your eyes shall beopened, and ye shall be as gods, knowing good and evil (genesis 3:4-5. in one form or another, cultsand secret societies falsely promise something better than what god has to offer, promising immortalityatlantis, alien visitation, and genetic manipulation273 appendix c: suggested areas of research on earth and godhood. secret societies often determine in the depths the changes that take place on thesurface. arthur edward waite, quoted by a. ralph epperson, the unseen hand 126 (1985. of all the secretsocieties in the world, the only one in which the number 33 is important is the secret cult of freema-sonry, which mixes a brew of symbols from egypt, the bible, persia, alchemy, and twisted occultists'imagi

MICHAEL W FORD THE VAMPIRE GATE

s hate the idea of something better or the possibility of self improvement. save it for a new year some will say, this year i will lose weight, this year i will finish this project, you hear the sheep sound this off. yet they always fall into the possibility which they strive for failure. tiamat it all starts with the acknowledgement that you are alone and have the potential for self-deification (godhood. tiamat is the first power of draconian darkness, the vampire which is the primal union of lilith and samael, guided by leviathan. she is before all others. tiamat was in the form of a giant dragon, a sea dragon who had the head of a griffin or tiger, wings, claws and a scaly tale. she appears also as a giant serpent. tiamat resembles the legends of ahriman as the dragon. here is the adver

spiration drive which causes movement, friction and change. jeh and az represent predatory spirituality, the hunger for continued existence. khrafstra [avestan/pahlavi] beast, representing a dev (demon) on earth, scorpion, wolf, fly, bat, serpent, lizard, toad and any creation of ahriman. left hand path the antinomian (against the current, natural order) path which leads through self-deification (godhood. lhp signifies that humanity has an intellect 83 which is separate from the natural order, thus in theory and practice may move forward with seeking the mastery of the spirits (referring to the elements of the self) and controlled direction in a positive area of ones own life the difference between rhp is they seek union with the universe, nirvana and bliss. the lhp seeks disunion to grow

MICHAEL WYNN THE SOUL TRAVELERS

the first thing i noticed about the more morally-balanced magicians is how they speak to, and about, negative spirits. while in ritual, the satanist spoke to these demons as gods, while the white magician spoke to them as slaves. the satanist spoke from both sides of his mouth in regards to his relationship to these negative entities. on one side of his mouth, he spoke of himself as ascending to godhood by using external, but mainly internal, magic and these beings were simply facilitating that ambition; each satanist recognizing himself as the only god. while on the other side of their mouth, they spoke of the demons as gods and demanded that their fellow satanists accept satan as their new lord and guide. one minute it s there is no such thing as evil, and the next minute it s satan, da

t in the occult this fruit represents magical transformation. if you recall, the serpent from the garden of eden tells eve that the forbidden fruit will remake her as the gods. that s quite a claim! christians have long interpreted the fruit of eden as fruit of the more literal variety (which is just laughable. and, as stated in chapter 1, the pyramid is also a symbol of humanity s ascension into godhood. the powers of the vampire involve the conscious manipulation and liberty of the astral body. the astral bodies of humans is usually tightly bound to the material body, only in the deepest of dreams, in astral travel, and in death itself will the human experience liberation of the 2 bodies. vampires can fly the night sky while their material bodies remain lying in the bed. vampires may als

ed before, the mark of the beast are those who have sold their soul to satan in exchange for vampiric transformation; this is also called making the black pact or oath. those endowed with the mark of the beast can easily change into the shapes of animals. there is also much speculation about the number 666, and its true meaning. but among the satanists, it has but one meaning: achieving a sort of godhood. the phoenix bird, or the dung beetle, is often used symbolically to refer to ritual of death and rebirth. it is also worth noting that people who have undergone the ritual of death and rebirth refer to themselves as an anti-christ. the term anti-christ could be used both as a reference to satan in the flesh, or a reference to a person who has had imparted to him a bit satan himself. those

NEW WORLD ORDER OR OCCULT SECRET DESTINY

rom the hierarchy is the expediting of the spiritual evolution, to transform their nature into a god-like superman. the serpent caused the fall in the garden of eden by giving eve this very same message. man is a god in the making. and as the mystic myths of egypt, on the potter s wheel, he is being molded. when his light shines out to lift and preserve all things, he receives the triple crown of godhood (manly p. hall, the lost keys of freemasonry, p. 92) european mysticism was not dead at the time the united states of america was founded. the hand of the mysteries controlled in the establishment of the new government for the signature of the mysteries may still be seen on the great seal of the united states of america. careful analysis of the seal discloses a mass of occult and masonic s

ONYX TABLET OF SET

ze your own xeper, never do this out of a sense of dutiful obligation. in theright frame of mind, these encounters can help refine your own ideas about setianism. you may very well learn something unexpected from the candidate. i've very often heard a novel approach or a radical new idea that took root later in my own work. these strangers may be taking the first stumbling step to immortality and godhood. honor this possibility in them. at its best, an interview may become a ritual in itself. this may well become one of the priesthood's most rewarding responsibilities. let us work together to hone our skills at guarding the gate. cultural changes in the ii this letter is to announce cultural changes in our process of ii recognition. these changes are of the nature of "rules of thumb, not h

dynasty iron in egypt was of meteoric origin) was used to pry open the mouth of a corpse or animate a statue. set himself was said to have opened the mouths of the gods. onyx tablet: ot.i.4.1 temple of set author: don webb iv date: may 20, 1994 ce revision: html revision: august 8, 1999 ce i see the priesthood as being the experience of having set open our mouths. thus we experience the state of godhood while still alive. now this divine impulse to speak comes not from set, but from our own altered perceptions of ourselves. thus that mysterious moment of having to speak out is fraught with peril despite the godlike assurance we have when doing so. i would like to examine that experience, and suggest a model of it that may be helpful in understanding and utilizing it. the words "shock" and

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

nd a host of others to stand in the light of selfgodhood and defy that which stood against individual phosphorus; the infinite possibility of existence. a great battle ensued, etheric and astral bodies were devoured and torn from aggressive attacks. the seraphim which sought the throne of god gave all under the flag of lucifer. nothing would stand in the way of individual freedom and the light of godhood; nothing is the basis for destruction and the beginning of creation. the morning star was rising, angelic hosts feared these bright beings. finally the holy angel michael (who will prove useful in healing magick) and his great horde overpowered the luciferian spirits. they were cast from the gates of heaven towards the earth. along with them fell the nephilim. descending, the spirits lost

holy angel michael (who will prove useful in healing magick) and his great horde overpowered the luciferian spirits. they were cast from the gates of heaven towards the earth. along with them fell the nephilim. descending, the spirits lost all perception of time and space; knowing the great loss that had occurred. lucifer awoke before the others. his crown, shattered; lost with the thronefight of godhood was somewhere upon this earth. lucifer stood erect, gathering his surroundings and sense of self "i stand and emerge yet still, born of god yet unto only myself. the secrets of the universe shall be mine and the hidden light is destined" the other angels still remained unconscious, threatening to enter the great abyss of non-form if such would remain for any period of time "i call ye forth

al must grow with his or her studies, to become the topic therein. the self which is also known as "kia (austin spare's "the book of pleasure) should be explored on every possible level, understanding the foundation for the conscious make up known as "i. lucifer exists in the core of every individual; it is "it's" gift to us. those who awaken this individual light are blessed unto ourselves. self-godhood is the step towards spiritual immortality. those who seek the platform of adept in the magickial quest will inadvertently perceive the basis of the balance of light and darkness. the angelic and the demonic shall be united, chaos will follow form and such is the genetic and psychic make up of the adept. the face of lucifer has changed and formed into a plethora of disreputable images by th

ion and evolution? this subtle point is based around the legend of lucifer itself. in being cast forth from the heavens, one could only despair or revel in the freedom and self-respect that had been earned through defiance. the black flame that exists in the core of the self has long sought to grow and illuminate the individual who was prepared to travel the fantastic path of selfillumination and godhood. ever woman and man have their own orbit, their own star to develop upon this earth. nothing is rejected which develops integrity and self-strength of spirit. within the sigil of varcolaci, the image of the vampire is presented as a mark point towards self-evolution and godhood. the trapezoid sigil of varcolaci opens the gates of the shadow side through black magic. the varcolaci sigil was

signed to manifest the essence of the varcolaci vampire, the astral being that rose from the flesh of the sorcerer to ascend to the night sky. this is the evermorphing version of lucifer, to eternally seek knowledge and the faustian spark which ignites into the black flame. the inverse pentagram that the varcolaci hold is the eye of lucifer, devilcosm that would glow with the divine light of self godhood. the inverse pentagram is itself symbol of exploring and controlling the dark side powers which exist within every man and woman. christian attempts of labeling lucifer as a god of death only proves the extent of brainwashing which only mirrors their subconscious desire to be bound, that fragile and undeveloped flame to be extinguished. lucifer as being the prince of the powers of air esta

RUBY TABLET OF SET

l authority for remanifestation "righteousness according to works" a liar: genesis 3:4-5 and the serpent said unto the woman, ye shall not surely die: for jehovah doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. the lie of jehovah is the truth of satan. the first sin was the sin of knowledge. what knowledge? the knowledge of godhood. a murderer: john 8:44 ye are of your father satan, and the lusts of your father ye will do. he was a murderer from the beginning, and abode not in the truth, because there is no truth in him. when he speaketh a lie, he speaketh of his own; for he is the father of it. again satan stands accused of being a murderer. what not his first accusation that of a liar? but in this text it is procla

in his works and writings. his journey through life began on october 2, 1869 ce and ended on january 30, xliv a.h. his accomplishments were legendary even in his own day and the crowds gathered for his funeral rites were massive. once he wrote of god that he had seen the noblest of attributes ascribed to god, but that he had in his youth chosen the word "truth" to define the essential element of godhood. he had said that god is truth "but" he added about insights of 1929 ce..i advanced another step. now i see, truth is god. for even atheists do not doubt the necessity for the power of truth. in their passion for discovering the truth, the atheists have not hesitated to deny the existence of god, and, from this point of view, they are right "the only virtue i claim" he said "is truth and n

thin. the figure is the god xem. he is the true being that has reached full potential. he has accomplished the great work, and has become a new kind of being. he is the one that has evolved from man the animal to magician to royal man to divine man. he is shown faceless, for none may know his name- not even himself until he has become his name. the symbolism of the beard on his chin indicates his godhood. in his right hand he grasps a rolled and sealed papyrus upon which is written his name and its hidden meaning. he extends the papyrus toward the approaching initiate, for he is the initiate ahead of his self. awaiting completion of the great work. his walking motion toward the initiate is as a reflection of the initiate's transformation. he is the iam. upon the figure's head is a crown wh

ooses those who can do this. only if the individual will do this, will the individual remain priest. otherwise the person is left behind, and becomes not-priest. just as individuals become priest, so too will individuals become xem. just as the priesthood xepers along with its priests, so too will xem xeper along with its initiates. the symbol of the black flame represents the expression of inner godhood. xem is godhood- our own individual godhood. the key is xeper, for it is the process of transformation in its multiplicity of ways; from this process can arise a truly new being- the "unknown god" within.(53) xem and remanifestation ronald k. barrett, magister templi iv of the temple of set, was recognized as magus of xem within the aeon of set on march 24, xiv. he resigned from the temple

creation. in the stele, xem is faceless. this must be as it is because the initiate knows he will create, but he does not know all he will manifest. after passing maat's pylon, he has a far clearer picture than before encountering the challenging truth. does this mean the iv+ see features on the faceless one? i invite you to work and realize your self and see. xem has the complete symbols of his godhood: the beard, the anx, the crown of the naos surrounded by truth, evenly balanced light/dark in his bands and clothing symbols, and the sealed scroll. please place your copies of key #4 and the stele of xem side by side and read on to the end of the key while paying close attention to the stele. after that, a reading of the statement of leviathan in the diabolicon will further clarify that w

ate which our set has spoken of through its magus. the state of the masses is now such that we, the nobles, must gather our wills to one end. the setamorphosis of the setian being. we have not time for pettiness. we have not the energy to spare for the unworthy. we respect not the weaknesses of mankind. from this, set-i, we proclaim our path, for we are the travelers of the way. the path leads to godhood. tarry not, for we desire togetherness. look to the night, for there we shall be understood. gaze upon your gift from beyond- the pentagram of set- and make thy way. 13. after shade #4 has recited, the celebrant says contemplate ye setians on what has just passed, and what will come to be. 14. the celebrant moves over and kisses the corpse on lips. he corpse stirs, rises slowly, faces the

the faces i wear and functions i perform. often i am viewed by others in fear or awe, for while i am human, i am not human. i am a teacher. my charges are the elect of set. and many are the lessons that i must impart to them: philosophy, numbers, stars, colors, and a thousand others. it is my duty to aid them to a successful completion of study in the art, for graduation is more than paper. it is godhood. i must protect these charges- the elect of set- for they are sacred to set, and, therefore, to me. classification: v2- c81- 1 author: lynn norton iii date (unknown) subject: priesthood reading list: i am a student. striving daily to understand, to grasp, to appreciate, to know, that which my masters and set are attempting to teach me. the lessons come to me, both easily and with difficult

SIX WAYS OF KNOWLEDGE

thday and following up on all the mail and phone calls you get that day watching for secret things (shta-tu) to manifest in your life. this would mean doing things you normally would not do- say going to listen to a real estate pitch and being as awake as possible during the activity. the art of receiving gifts, holding them, weighing them in your hands and causing the object to speak is a key to godhood. for those so inclined this verb may be explored in various forms of submissive sexual activity. hearing (other-centric. both the ears and the eyes are described as "ankhti, the pair of doors. other-centric hearing at first comes only by accident. it means truly listening without prejudice to what is said to you. it requires a great strength of ego to do this. usually we let our feelings f

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

ecause they know that you don't cross the members of the group. they have a very spiritual orientation. they are not satanic, though; they are luciferian, which is different. the ultimate goal of their spiritual philosophy and their sense of discipline is they believe that should you complete all of your training, you become a god. that is their actual end goal. they believe in the achievement of godhood- of illuminist philosophy- through what they call enlightenment, or illumination, which is how they got their name. gs: mm hm. sv: they are international. in europe there are twelve fathers who sit, who represent the different nations of europe. they are very expectantly awaiting he who is to come, and during that ceremony in the vatican (bumper music starts) on my knees i had to swear my

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

at of freemasonry, as proven by this excerpt from page 17 of duncan's masonic ritual and monitor, illustrating the sign of an entered apprentice. joseph smith, founder of the mormon church, borrowed many of his church's signs, grips, symbols, and rituals from the masonic lodge. in fact, smith was excommunicated by the masons for having done so (photo of mormon woman is from mormonism, masonry and godhood, by dr. cathy burns, sharing publishing, mt. carmel, pennsylvania) 200 codex magica michael a. hoffman ii secret societies and psychological warfare page 66 this photo and accompanying text comes from the book, secret societies and psychological warfare, by michael a. hoffman, ii, a book highly recommended by the author of codex magica. all the pyramid's men the confederate officer on the

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

htly different language with respect to the older rite. these rituals are to prepare the initiate to begin the path of summoning the goetic daemons. given also are complete descriptions of the tools of ceremonial art and why such instruments are used and what they represent to the luciferian. the goetic circle is also presented anew as well, uniting the sorcerer with the spirit, thus a gateway to godhood and the initiatic familiar known also as the holy guardian angel and the true will. much of the reworking of the goetia were inspired by michael s practice and development of the systems of aleister crowley and especially austin osman spare. no longer does the sorcerer stand in a circle and fear what he has called, but rather confronts and commands those forces connected to his 11 or her o

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

morous swoon *the tale of archais, vol. i, p. 21. his voluptuous lips touch her smooth cheek, she wakes, she flees, she is caught; gpanting, h gtimid, h gtremulous h: and he with open lips voluptuous closed her sweet mouth with kisses, and so pressed her sobbing bosom with a manlier breast that c *the tale of archais, vol. i, p. 22. she submits, not to the god, but to the man. within the god, the godhood vanishes; for the power of love rules all, and the god once again becomes incarnated in the form of a divine man *eros (c) descending upon god (hwhy, transforms god into (hwchy) christ. so the morning past and found them linked inexorably fast each in the other fs arms. their lips are wed to drink the breezes from the fountainhead of lovers f breath *the tale of archais, vol. i, p. 22. the

of genesis, who was the author of wisdom *cwdn same as hycm and the serpent said unto the woman, ye shall not surely die: for god doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil .gen. iii, 4, 5. it was only by casting off god, and breaking away from the essentially bestial quality of unreason, that man paradoxically assumed godhood. eliphas levi in one of his unpublished letters wrote, gthe riddle of the sphinx has two answers which are true only in a third. ethe first is god, the second is man, and the third man-god. f f f this is but the overman of the egoistical philosophy of nietzsche. hermes struck a higher chord when he said: gto create god, is to accomplish our own creation, to make ourselves independent, impa

THE WITCH CULT OF ZOS VEL THANATOS

as too limiting for his own needs. independent and proud, austin was not willing to accept aleister s concepts in whole. the inner drive or true will insisted different. aos would not ignore this call and sought the means of enfleshing his ideas. austin osman spare was in complete understanding of the focus of mind and how all magickal acts stem from the brain primarily. the secret ascent towards godhood (lucifer) is based within the concept of will, desire and belief. self truth results from the unification of will, desire and belief forced into one thing. by this affectiveness the soul draws near and casts its omniscience over us by inspiration. aos the logomachy of zos spare comprehended the significance of the three united by focus from which nearly any magickal act was possible. gnosi

r to assume something, to invariably come into contact with the demon or angel in question. this is activated by his/her subconscious alone, and is even more so on governmental levels. science and government have used many of these methods long ago to uncertain ends. chaos magick 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

r it to shreds, piss on it and smile while doing so. to reach to the heart or essence and reform it as you would so desire. this is the luciferian principle of 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 luci

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 aleister crowley but also several other workings. the law of the great id: to trespass all laws -aos chaos magick invites individuals to use, develop and create as many cross systems as possible. the unity is crucial towards development and the understanding of magick as

TYSON DONALD NEW MILLENNIUM MAGIC

d the will of the all would be overthrown. the evil these black magicians work always returns on their heads, but they may be so blinded and perverted by their material lives that they fail to recognize the evil for what it is and open their arms to their own destroyer. drugs have been the executioner of many of fate's harsh sentences against foolish or evil adepts. inflated egos and delusions of godhood have insured the obscurity and ridicule of others. insanity prevents still others of this class from harming their fellow human beings. the mill of the gods turns slowly but grinds exceedingly fine. black magicians may for years rule as kings and queens of the petty worlds they create for themselves, only to find at the last that they stand naked and alone, their words of power ashes in th

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD2

en goal, then the lord of darkness may dwell within her. the lady vampire in the movie? no, it wasn't an outside goal she fixated on. it was a touch from her future self. we are gods after all. don't look for omens- you only recognize them long afterwards. 3. personalize your magic. white magic insists on repetitions. you say this, do that, breathe this way. in black magic, we move toward our own godhood. this is a harder path. we actively use our own memories and moods in the ritual chamber. this is not to be confused with introspection or simple moments of religious ecstasy. we refine and use our moods deliberately. they are just as concrete as swords, bells, incense, etc. and much more powerful. but like tools, we pick up our moods and use them and put them away. since black magic requi

y. we refine and use our moods deliberately. they are just as concrete as swords, bells, incense, etc. and much more powerful. but like tools, we pick up our moods and use them and put them away. since black magic requires a tremendous self awareness, it is not for psychotics or weak-willed individuals. we do not deny that unaware individuals may achieve great sorcery, but they will never achieve godhood. when you find those moments that you truly are, you have a glimpse of godhood. awareness first, then magic. 4. satanism has comon aspects with feminism. both insist on politics of the personal. both grew from the philosophical cauldron of the sixties. they broke from the institutionalized dialectic of america. party one says these are the issues, and here's how we solve them. party two sa

UNCLE SETNAKT SEZ PERFORM A RITUAL TOASTING

mes. sometimes you will have to come to the chamber with an understanding that you've failed in your goal. this will teach about resistance, you may have to recast your oath or redouble your efforts. by meditating on this you will have learned about yourself and the universe. sometimes you will come to boast on accomplishments. you will begin to sense your becoming- to make real contact will your godhood. this will enable you to become mightier in your magic and achievement. if practiced regularly- say one a month at chosen midnights- not only will you throw off muddy subjectivity but you learn the path whereby that which is within your black heart may be brought forth into the world. 9. this rite has been done countless times. this is a very simplified form of a rite of germanic warriors

UNCLE SETNAKT SEZ PRACTICE DIVINITY IN YOUR OWN LIFE

can discover that some good has come your way because some one you do not know (directly) has been told you're a worthy individual by some one else you do not know directly. this will show that your presence is equal in force to any mankind's created gods that faith in you is strong to create a missionary movement. of course this should be done secretly and subtly. if you outwardly proclaim your godhood crucifixion can result. christianity may be understood as one self deified individual letting his practices get out of hand. jesus is an example of a black magician without ethics. 6. practice your godhood among your followers. when one of your fans is in trouble, magically use the power of your name to help him. not out of pity or compassion but to understand the nature of the name of a d

n it is await the return of the created one. you'll discover that you can create self willed entities and eventually you may wish to create and not absorb them. this will prove that you have all the powers of a god, and will direct your creations toward the cause of human freedom rather than any short term purposes. and even then you will birth a few monsters. 9. after you've become aware of your godhood announce it to all the worlds within and without. perform a ritual after your fashion in which the message is "i abrogate all rituals except those i create. there is no magic done in any galaxy save that it empowers me- this is the law of the only true god! i am the measure of beauty, there is no beauty except through me. i am the truth, i am the way, i am the life. there are no gods befor

UNCLE SETNAKT SEZ TIMING IN GREATER AND LESSER BLACK MAGIC

gainst the clock. like the athlete trains his body, the magician must train his psyche. many beginners find that they cannot concentrate for more than seconds at a time. they perceive this as a failure rather than the natural outcome of societal training (docile sheeple aren't supposed to concentrate. a simple and powerful exercise is to put aside nine minutes a day to meditate on projecting your godhood from the realm of being into the realm of becoming. during this active meditation hold a long leather thong with a few beads on it. every time you find that your concentration has wandered, move a bead from one end to the other. don't nag yourself, just return to the process. at the end of the exercise note in your magical diary how many beads you've had to move. in a short time you'll fin

UNCLE SETNAKT SEZ UNDERSTANDING DARKNESS

ime you've heard your own voice. when you've done this for a few minutes, light a candle and write down three things- the thought that surprised you the most, the desire that appeared most often in your thoughts, and the thought from somewhere else (advertising jingle etc) that intruded the most. the next day search out the source of the unusual thought- this brings your actions in line with your godhood. do something that distances you from the unwanted mind control (even if it's just being aware of it and rejecting it) this brings you closer to controlling your own mind. 4. make a list of associations. write down all the things that darkness implies. start with personal things like "darkness is excitement- father christmas brings me goodies in the dark. darkness is the time of transforma

UNLEASHING THE BEAST

ric ritual lay in its connection with the magically induced ecstasies of sexual orgasm" xciii ultimately, grant also finds in the tantras a confirmation of the central tenet of crowley's law of thelema- the fundamental belief in the divinity of the human will. just as tantra, in crowley's new interpretation, asserted the divinity of the human body and the sexual instinct, so too did it affirm the godhood of man above all the old false dying gods of the past "another point of contact between tantra and thelema is contained in the thelemic aphorism: there is no god but man!"xciv -159- but ironically, despite his attempts to read crowley through a tantric lens, even grant admits that crowley's actual knowledge of tantric practice was limited. thus he recounts crowley's correspondence with dav

VOX SABBATUM

he psyche but the shock of this liberation is sometimes too much to bear. sorcery can destroy as it is rather simple to abuse, and invoke the demons of your extreme desires to devour you. the left hand path is not an easy one. let us first observe the nature of the left hand path. specifically, it is the antinomianian (non-union or isolation from the natural order) path of self- deification (self-godhood. by this definition, the individual views his or her self alone and able to rely only on his or her developing psyche for the creations of comfort, challenges and the responsibility of invoking positive change. moderation is also a certain factor of success. it is easy to abuse the gifts of the devil when he presents them; it is even easier to create situations for you eventual self-destru

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

he mythical notions that prevailed on this subject joining hands, and the merging of logi into loki must be of high antiquity. foersom (on jutl. superstit. p. 32) alleges, that the devil is conceived of in the form of a liissetra, i.e, the pole with which a load is tied down. beside loki the as, snorri sets another before ns in the edda, utfjarffalojci, as a king whose arts and power deceive even godlike thorr; it was one of his household that outdid the other loki himself, sn. 54 seq^ saxo, who in the whole of his work 1' tliorlacius's theory, of an older nature-worsliip supplanted by the aso:=i, rests mainly on the antithesis of an okul^urr to asaf^orr, of lo^'i to loki, and probably of hler to oegir, each pair respectively standing for thunder, tire, 244 othee gods. never once names the

gaping throat, strength and invincibility (fortis tanquam orcus, petron. cap. 62, appear so natural and necessary to the notion of a nether world, that they will keep recurring in a similar way among different nations (see suppl. the essential thing is, the image of a greedy, unrestoring, female deity^ but the higher we are allowed to penetrate into our antiquities, the less hellish and the more godlike may halja appear. of this we have a particularly strong guarantee in her affinity to the indian bhavani, who travels about and bathes like nerthus and holda (p. 268, but is likewise called kali or mahahdli, the great llach goddess. in the underworld she is supposed to sit in judgment on souls. this office, the similar name and the black hue (kala niger, conf. caligo and kekalv6) make her e

ii. 5, 720-76; so likewise demeter and kora appear seated in a carriage. hermes is drawn by rams^ as the norse thorr [by hegoats. the okeanides too have their vehicle, aesch, prom. 135. but never are zeus, apollo, hermes or any of the most ancient gods imagined riding on horseback; it is dionysos, belonging to a different order of deities, that first rides a panther, as silenus does the ass, and godlike heroes such as perseus, theseus, and above all, the dioscuri are mounted on horses. okeanos bestrides a winged steed, prom. 395. it seems worth remarking, that modern greek legend represents even charon as mounted. in teutonic mythology the riding of gods is a far commoner thing. in the merseburg poem both wuotan and phol ride in the forest, which is not at all inconsistent with the word u

to come from the same root as xaobrothers hadu and phol= baldr (see suppl. these gemini, however, are the very hardest to interpret; the passage about them was given on p. 66, and an attempt was made to show that alx referred to the place where the godlike twins were worshipped: i confess it does not satisfy me. our antiquity has plenty of hero brothers to show, but no twins with a name like alci, if this plural of alcus is the true form. it occurs to me, that one of osin's names is idlkr (srem. 46' 47, and jolk in tlie vermland dialect means a boy^ this comes more home to us than the samogitic aujir (angelus est summorum deorum, lasicz, p

ce of it is left inside him, for which reason he is called the deathless^ not otherwise did the half of hrungnir's hein (stone wedge) remain in thor's head, and as groa's magic could not loosen it, it sticks there still, and none shall aim with tlie like stones, for it makes the piece in the god's forehead stir (sn. 109 111^ this horn-like stone was very likely shown in images, and enhanced their godlike appearance. the renowned race of the billings or billungs, whose mythic roots and relations are no longer discoverable, was still flourishing in north germany in the 10-1 1th centuries. the first historically certain billing died in 967, and another, above a liundred years older, is mentioned^ the cod. exon. 320, 7 says' billing weold 1 simon keza, chron. hungaror. 1, 11. 12. heinr. vou mi

p. 317. are we to infer from this a difference in the sacrifices offered to gods and to demigods? else, in the other conditions of their existence, we can perceive many resemblances to that of the gods. thus, their stature is enormous. as ares covered seven roods^ sometliing like the names of tlie characters in the beast-apologrie. figuek 387 ilcraklcs has also a body of gigantic mould. when the godlike sigursr strode through the full-grown field of corn, the dew-shoe^ of his- seven-span sword was even with the upright ears (vols, saga cap. 22. vilk. saga cap. 166; a hair out of his horse's tail was seven yards long (nornag. saga cap. 8. one thing hardly to bo found in teutonic gods, many-handedness, does occur in an ancient hero. wudga and llama, witege and heime, are always named togeth

had slain the worm heima^ did he adopt its name (vilk. saga cap. 17. to him are expressly attributed three hands and four elhoivs, or else tvjo hands with three elbows (heldens. 257. eoseng. p. xx, conf. ixxiv; the extra limbs are no exaggeration (heldens. 391, rather their omission is a toning down, of the original story. and asprian comes out with four hands (eoseng. p. xii. starkasr, a famous godlike hero of the north, has thire pairs of arms, and thor cuts four of his hands off (saxo gram, p. 103; the hervararsaga (eafn p. 412, 513) bestows eiijlit hands on him, and the ability to fight with four swords at once: dtta handa, fornald. sog. 1, 412. 3, 37. in the swedish folk-song of alf, originally heathen, there is a hero torgnejer (roaring like thunder' ban hade otta bander (arvidss. 1

gramm. 2, 790, and the idisi forward or hinder the fight. this their office we have to look into more narrowly. from caesar (de b. gall. 1, 50) we already learn the practice of the germani 'ut matresfamilias eorum sortihus et vaticinationibwi declararent, utrum proelium committi ex usu esset, necue. mistresses of families practised augury, perhaps women selected for tlie purpose, of superior and godlike repute like veleda. let us bear in mind, which gods chiefly concerned themselves with the event of a battle: offinn and frcyja draw to themselves all those who fall in fight, and osinn admits them to his heavenly abode (pp. 133, 305. this hope, of becoming after death members of the divine community, pervades the religion of the heathen. now the on. valr, as. wed, ohg. ival, denotes the ca

ABRAMELIN2

on. hebrew. lord. trapis. greek. turning. nagid. hebrew. a leader. ethanim. hebrew. an ass; a furnace. patid. hebrew. topaz. pareht. hebrew. fruit. emphastison. greek. image, representation. paraseh. chaldaic. divided. gerevil. hebrew. divining lot, sortflege. elmis. coptic. flying. asmiel. hebrew. storing up. irminon. greek. supporting. asturel. hebrew. bearing authority. nuthon. perhaps coptic, godlike; or greek, piercing. lomiol. perhaps hebrew. binding, bitter. imink. perhaps coptic. devouring. plirok. perhaps coptic. burning up. tagnon. perhaps greek. heating. parmatus. greek and latin. shield-bearing. iaresin. hebrew. possessing. gorilon. coptic. axe; cleaving either to, or asunder; bones. lirion. greek. a lily. plegit. perhaps greek. smiting, smitten. ogilen. hebrew. round, wheel. t

ALEE J BOOK OF AIWASS

time does the magician share consciousness with the deity he affixes his mind to. what the initiate is really doing is tuning his awareness to the godform's resonance. this creates a reverberation across all time lines in all of his physical forms! the group soul experiences singularity for less than a minute. the magician 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 a

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

s those portions which you thus describe as separated from another part? do not all form but one completed ladder of clearly marked proportions always a gap appeareth to the eye, which (when approached more closely) resolveth then itself into a cross, by which one mounteth to the next division. what causeth then the cross? how mount you by its aid? the cross is formed by aspirations, instilled by godlike urge, which cut athwart the lower world desires, implanted by the life developed from below. explain more clearly what you mean, and how that cross becomes the way. the arms that form the cross become the great dividing line, placed twixt the lower and the higher. upon those arms the hands are nailed, the hands that grasp and hold, ministering to the lower needs, trained thus through many

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

of the human mechanism, have brought about a world consciousness and a civilisation which in spite of its glaring defects, all based on the separative and selfish attitudes of the personalities through which the soul has yet to work are a guarantee of the innate divinity of man, with all that may be inherent in, and inferred from that phrase. what has not yet been grasped is that these emerging "godlike" qualities, these beneficent characteristics, and the slowly appearing virtues of humanity are only indications of hidden potentialities, which have not been scientifically studied. the qualities of goodness are so called because they are, in essence, the energies controlling group relations; the powers, called- 54- a treatise on the seven rays- volume ii: esoteric psychology ii copyright

ALICE BAILEY THE LABOURS OF HERCULES

d of the waters, he received horses. the symbology underlying this gift is very interesting. horses, as well as neptune, the god of the waters and the deity of the watery, emotional nature, stand for the capacity to be carried away by either a line of thought or an emotional reaction. this emotional, fluidic nature, with its sensitivity and its power to feel, when rightly used and subordinated to godlike purposes, is one of the greatest assets that the disciple possesses. with the aid of neptune and the rapid steeds, hercules could be en rapport with the most distant sphere in which his labors could be cast. through emotional sensitivity and response, we, too, can be en rapport with the world in which our labors are cast. equipped, therefore, with vocation, spiritual energy and sensitivity

COLLIER IRENE CHINESE MYTHOLOGY

ffering, meditation can help the individual achieve peace, and that living beings may be reborn into another life after they die. calligraphy the art of writing chinese words on silk or paper, using a brush and ink. confucianism a code of conduct developed by confucius, a great teacher. this code emphasized obligations of people toward each other and toward their state. demigod a half-human, half-godlike ruler in early legendary chinese mythology who could change shapes at will. dynasty a succession of rulers from the same family. elixir a magical potion that gives special powers to the person who drinks it. i ching translated as the book of changes, it is a book of philosophy as well as a tool for foretelling the future. it tells how to interpret trigrams, or patterns of lines, made by th

COVENANT OF SAMYAZA

man in childlike innocence, unconscious and devoid of intelligence, like the beasts of the field levithmong, save that a 'spirit' was breathed into him so that he may know and fear and worship demiurge, and pay tribute unto him, and worship him unto eternity. and so he commanded adam and eve that they may not partake of the fruit of the tree of knowledge lest their eyes be opened and they become godlike, and thereby become free of his tyranny- ii- but there was an angel who was different from all the other angels, 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

DIABOLUS

. the vajra rune is almost an s type shape, falling downwards. it represents health, vitality and strength. 22 i saw satan like lightning falling from heaven luke 10:18 the dragon itself is a symbol of the collective independence and intelligence of satan the adversary, while his angelic nature granted him the higher faculties of all the angels of heaven, lucifer sought more and wished to be more godlike. this was considered a great sin and thus a war in heaven occurred. and there was a great battle in heaven, michael and his angels fought with the dragon, and the draghon fought his angels: they prevailed not, neither was their place found any more in heaven. and that great dragon was cast out, that old serpent, who is called the devil and satan, who seduceth the whole world; and he was ca

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

high-voiced" 6 supplied from naville, todtenbuch, 1. 165] p. 292 of re-stau unto me. homage to thee, o osiris, in thy might and in thy strength (6) in re-stau. rise up and conquer, o osiris, in abtu. thou goest round about heaven, thou sailest in the presence of ra (7) thou seest all the beings who have knowledge.[1] hail ra, who circlest in [the sky. verily i say [unto thee, o osiris, i am a (8) godlike ruler (9) let me not be driven hence[2 (10) nor from the wall of burning coals [i have] opened the way in re-stau (11) i have eased the pain of osiris [i have] embraced that which the balance i hath weighed [i have] made a path for him in the great valley, it and [he] maketh a path. osiris shineth" vignette ii: the second arit, guarded by three gods; the first of whom has the head of a lio

corn and each of the others a knife. text (1) the fourth arit. the name of the (2) doorkeeper is khesef-hra-asht (3) kheru;[6] the name of the (4) watcher is seres-tepu;[7 (5) the name of the herald is (6) khesef-at.[8] saith osiris, the scribe ani, triumphant [when he cometh to this arit "i am the [mighty] bull, the (7) son of the ancestress of osiris. o grant ye that his father, the lord of his godlike (8) companions, may bear witness for him. here the guilty are weighed in judgment. i have brought unto (9) his nostrils eternal life. i am the son of osiris, i have made the way, i have passed thereover into neter-khert" plate xii--vignette v: the fifth arit, guarded by three gods; the first with the head of a hawk, the second the head of a man, and the third the head of a snake. each hold

holding a besom, seated in a shrine, the cornice of which is ornamented with ur i wearing disks. text: words to be spoken when [ani] cometh unto the ninth pylon. saith osiris ani, triumphant "lo, she who is chiefest, the lady of strength, who giveth quiet of heart to her lord. her girth is three hundred and fifty measures; she is clothed with mother-of-emerald of the south; and she raiseth up the godlike form and clotheth the feeble one the name of the doorkeeper is ari-su-tchesef"[2] vignette x: the tenth pylon, which is guarded by a ram-headed deity wearing the atef crown and holding a besom, seated in a shrine, upon the top of which are two serpents. text: words to be spoken when [ani] cometh unto the tenth pylon. saith osiris plates xi. and xii. http//www.sacred-texts.com/egy/ebod/ebod

utterance of its [own] name, the unknown) goddess with back-turned face, the overthrower of those who draw nigh unto her flame' is her name. thou keepest the secret things of the avenger of the god whom thou guardest, and his name is amem.[2 (73) he maketh it to come to pass that the persea trees grow not, that the acacia trees bring not forth, and that copper is not begotten in the mountain. the godlike beings of this pylon are seven gods (74) tchen or at is the name of the one at) the door; hetep-mes[3] is the name of the second one; mes-sep[4] is the name of the third one utch-re[5] is the name of the fourth one "ap-uat[6] is the name of the fifth one; beq[7] is the name of the sixth one; anubis is the name of the seventh one (75 "i have made the way. i am amsu-horus, the avenger of his

rince (87) i have arrived as a favoured one in tattu" vignette [1 [chapter xviii--introduction (upper register: the priest[2] an-maut-f, who has on the right side of his head the lock of heru-pa-khrat, or horus the child, and who wears a leopard's skin, introducing ani and his wife to the gods whose names are given in plates xiii. and xiv. text: an-maut-f saith "i have come unto you, o mighty and godlike rulers who are in heaven and in earth and under the earth (2) and i have brought unto you osiris ani. he hath not sinned against any of the gods. grant ye that he may be with you for all time (1) the adoration of osiris, lord of re-stau, and of the great company of the gods who are in the netherworld beside osiris, the scribe ani, who saith (2 "homage to thee, o ruler of amenta, unnefer wi

wears a leopard's skin, introducing ani and his wife to the gods whose names are given in plates xiii. and xiv [1. this and its companion vignette and the vignettes of plates xiii.-xiv. form one composition. 2. osiris is also called an-maut-f; see lepsius, todtenbuch, chap. cxlii, 1. 7. 3. for the functions of this priest see above, p. 268] p. 301 text: se-mer-f saith (1) i have come unto you, o godlike rulers who are in re-stau, and i have brought unto you osiris ani. grant ye [to him, as to the followers of horus, cakes and water, and air, and a homestead in sekhet-hetep"[l (1) the adoration of osiris, the lord of everlastingness, and of all the godlike rulers of re-stau, by osiris [the scribe ani, who (2) saith "homage to thee, o king of amenta, prince of akert, i have come unto thee

tes (upper register: a pylon, or gateway, surmounted by the feathers of maat and ur i wearing disks (lower register: a pylon, surmounted by anubis and an utchat. text [chapter xviii (1) hail thoth, who madest osiris (2) victorious over his enemies, make thou osiris [the scribe ani] to be victorious over his enemies, as thou didst make osiris victorious over his enemies' in the presence of (3) the godlike rulers who are with ra and osiris in annu, on the night of 'the things for the night'[2] and on the night of battle, and (4) on the shackling of the fiends, and on the day of the destruction of neb-er-tcher][3] a. vignette: the gods tmu, shut tefnut, osiris,[4] and thoth. text (1) the great godlike rulers in annu are tmu, shu, tefnut [osiris, and thoth (2) and the shackling of the sebau si

e night of making the tat to stand up in tattu [1. i.e, the fields of peace. 2. the words are explained to mean "the daybreak on the sarcophagus of osiris" 3. this section, omitted in the ani papyrus, is supplied from the papyrus of nebseni. 4. this god is omitted from the copy of this chapter given on plate xxiii] p. 302 b. vignette: the gods osiris, isis, nephthys, and horus. text (1) the great godlike rulers in tattu are osiris, isis, nephthys, and horus, the avenger of his father. now the "night of making the tat to stand (2) up in tattu" signifieth [the lifting up of] the arm and shoulder of osiris, lord of sekhem; and these gods stand behind osiris [to protect him] even as the swathings; which clothe[1] him (3 "hail, thoth, who madest osiris victorious over his enemies, make thou the

r of his father. now the "night of making the tat to stand (2) up in tattu" signifieth [the lifting up of] the arm and shoulder of osiris, lord of sekhem; and these gods stand behind osiris [to protect him] even as the swathings; which clothe[1] him (3 "hail, thoth, who madest osiris victorious over his enemies, make thou the osiris ani triumphant over his enemies (4) in the presence of the great godlike rulers who are in sekhem, on the night of the things of the night [festival] in sekhem" c. vignette: the gods osiris and horus, two utchats upon pylons, and the god thoth. text (1) the great godlike rulers who are in sekhem are horus, who is without sight, and thoth, who is with the godlike rulers in naarerutf (2) now the "night of the things of the night festival in sekhem" signifieth the

the godlike rulers in naarerutf (2) now the "night of the things of the night festival in sekhem" signifieth the light of the rising sun on the coffin of osiris. plate xiii. http//www.sacred-texts.com/egy/ebod/ebod20.htm (1 of 2 [8/10/2001 11:27:51 am "hail, thoth, who madest osiris victorious (3) over his enemies, make thou the osiris ani triumphant over his enemies in the presence of the great godlike rulers in pe and tep,[2] on the (4) night of setting up the columns of horus, and of making him to be established the heir of the things which belonged to his father" d. vignette: the gods horus, isis, mestha and hapi. text (1) the great divine rulers who are in pe and tep are horus, isis, mestha, and hapi. now setting up the columns (2) of horus [signifieth] the command given by set unto

te: the gods horus, isis, mestha and hapi. text (1) the great divine rulers who are in pe and tep are horus, isis, mestha, and hapi. now setting up the columns (2) of horus [signifieth] the command given by set unto his followers "set up columns upon it "hail, thoth, who madest osiris victorious over his enemies (3, make thou the osiris-ani triumphant over his enemies in the presence of the great godlike [1. the papyrus of nebseni reads "now the setting up of the double tat signifieth the two shoulders and arms of horus, lord of sekhem; and they stand behind osiris even as the swathings which clothe him" 2 see brugsch, dict. g og, p. 213] p. 303 it rulers in. rekhit, on the (4) night when isis lay down to keep watch in it order to make lamentation for her brother osiris" e. vignette (1) th

ouble tat signifieth the two shoulders and arms of horus, lord of sekhem; and they stand behind osiris even as the swathings which clothe him" 2 see brugsch, dict. g og, p. 213] p. 303 it rulers in. rekhit, on the (4) night when isis lay down to keep watch in it order to make lamentation for her brother osiris" e. vignette (1) the gods isis, horus, anubis,[1] mesthi, and thoth. text (1) the great godlike rulers who are in. rekhit are isis, horus, and mestha "hail, thoth, who madest osiris victorious (2) over his enemies, make thou the osiris, the scribe ani (triumphant in peace, to be victorious over his enemies in the presence of the great godlike ones (3) who are in abtu, on the night of the god naker, at the separation of the wicked dead, at the judgment of spirits made just (4) and at

n the night of the god naker, at the separation of the wicked dead, at the judgment of spirits made just (4) and at the arising of joy in tenu"[2] next: plate xiv. plate xiii. http//www.sacred-texts.com/egy/ebod/ebod20.htm (2 of 2 [8/10/2001 11:27:51 am] sacred texts egypt index previous next plate xiv. f. vignette: the gods osiris, isis, and ap-uat, and the tet. text [chapter xviii (1) the great godlike rulers who are in abtu are osiris, isis, and ap-uat "hail, thoth, who madest osiris victorious (2) over his enemies, make thou the osiris ani, the scribe and teller of the sacred offerings of all the gods, to be victorious (3) over his enemies in the presence of the godlike rulers who judge the dead, on the night of (4) the condemnation of those who are to be blotted out" g. vignette: the

il, thoth, who madest osiris victorious (2) over his enemies, make thou the osiris ani, the scribe and teller of the sacred offerings of all the gods, to be victorious (3) over his enemies in the presence of the godlike rulers who judge the dead, on the night of (4) the condemnation of those who are to be blotted out" g. vignette: the gods thoth, osiris, anubis, and astennu.[2] text (1) the great godlike rulers in the judgment of the dead are thoth, osiris, anubis, and astennu. now (2) the "condemnation of those who are to be blotted out" is the withholding of that which is so needful to the souls of the children of impotent revolt"(3) hail, thoth, who madest osiris victorious over his enemies, make thou the osiris, the scribe ani (triumphant, to be victorious over his enemies in the [1. o

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

lements of its unusual life. although jones was white, his efforts at recruiting were focused in the african american community, and the great majority of members were black. worship services took on the free style of black holiness churches. jones had been deeply influenced by his perception of black religious leader father divine, both in his ability to build an interracial community and in his godlike status. at one point he even attempted to merge his efforts with those of divine s peace mission. jones also came to see himself as possessing some of the godlike abilities claimed by divine. this new selfperception was also influenced by jones s experience among brazilian spiritists, and he was seen by followers as a prophet and miracle worker. not only could he heal, but there were a num

century, frederick spencer oliver (writing as the channel for phylos the tibetan) began to speak of people living inside a hollow mt. shasta, in northern california. his initial revelations were later strengthened by the revelations of guy w. ballard, founder of the i am movement. in 1934, writing as godfre ray king, ballard published unveiled mysteries, in which he detailed his encounters with a godlike figure named master saint-germain. although based somewhat on traditional fairy lore, notions of demonic realms beneath the earth, and asian folklore, accounts of underground worlds have emerged as an integral part of modern occult lore (see also subterranean crypts and temples) sources: chaney, earlyne. revelations of things to come. upland, calif: astara, 1982. dickhoff, robert ernest. a

life, visible and invisible, including the fairy and angelic kingdoms. white eagle spoke of five cosmic laws (1) reincarnation. the soul may return to earth many times until it has mastered all the lessons it must learn (2) cause and effect.the belief in the law of karma (i.e, as you sow, so you will reap (3) opportunity.every experience in life is an opportunity for an individual to become more godlike and everyone is placed in exactly the right conditions needed to learn lessons and give service (4) correspondence.the belief that as above, so below. the microcosm is part of the macrocosm. we are cells of the cosmos, just as our bodies, in turn, are made up of cells, with the same laws applying at all levels (5) equilibrium and balance.the law connected to karma, described as the law of

ESOTERISM AND THE LEFT HAND PATH

em 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 already godlike and simply has to recognize this. we must use the dark forces to and the qliphotic principles to break down and build up ourselves again, until we have the ability to give birth to ourselves as gods. we are transmuted from being creations of the

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

he great pyramid (not shared by egyptologists, she writes that the great pyramid was a monument to christ, allegedly known to the egyptians as orion. the pyramid s structure, read properly, foretells the return of christ sometime around 2000. elvis presley has been mentioned in connection with the name orion on many occasions, she observes, including gail giorgio s 1978 bestseller, orion, about a godlike singer who faked his death and disappeared (godfrey, 2000. further reading godfrey, cinda, 2000. the elvis-jesus mystery the shocking scriptural and scientific evidence that elvis presley could be the messiah anticipated throughout history. new philadelphia, oh: revelation press. guralnick, peter, 1999. careless love: the unmaking of elvis presley. boston, ma: back bay books. emmanuel firs

FAUST

aried folk, the poet alone can work; today, my friend, oh, show it! poet i beg you, of that motley crowd cease telling at sight of whom the spirit takes to flight! enveil from me the billowing mass compelling us to its vortex with resistless might. no, lead me to the tranquil, heavenly dwelling where only blooms for poets pure delight, where love and friendship give the heart their blessing, with godlike hand creating and progressing. ah, all that from the bosom s depths sprang flowing, all that from shy and stammering lips has passed, sometimes success and sometimes failure knowing, to each wild moment s power a prey is cast. oft only after years, in credit growing, doth it appear in perfect form at last. what gleams is born but for the moment s pages; the true remains, unlost to after-ag

reats- the day, outlived, is o erit hastens hence and lo! a new world is alive! oh, that from earth no wing can lift me up to soar and after, ever after it to strive! i d see in that eternal evening beam, beneath my feet, the world in stillness glowing, each valley hushed and every height agleam, the silver brook to golden rivers flowing. the mountain wild with all its gorges would hinder not the godlike course for me; before astounded eyes already surges, with bays yet warm, the open sea. and yet at last the god seems to be sinking; but new impulse awakes, to light i hasten on, eternal brightness drinking, before me day, behind me night, above me heaven, and under me the billow. a lovely dream, the while the glory fades from sight. alas! to wings that lift the spirit light no earthly wing

-throne a flock of children clinging swarmed! and, thankful for the christmas gift, maybe my darling here, her childish cheeks filled out, kissed grandsire s withered hand devotedly. i feel, o maid, thy spirit radiate abundance, order, round about, that, motherly, instructs thee day by day, bids thee the cloth upon the table neatly lay, even make the sand at thy feet decorate. o darling hand! so godlike in thy ministry! the hut becomes a realm of heaven through thee. and here! he lifts one of the bed curtains. what bliss and awe lay hold on me! here for whole hours i fain would tarry. o nature! here didst thou in visions airy mould her, an angel in nativity. here lay the child; with warm life heaving the tender bosom filled and grew; and here, with pure and holy weaving, the image of the

e sun s bright splendour perish if a dawn within us rise, if in our own hearts we cherish what the whole wide world denies. helena, faust, euphorion in the costume described for him. euphorion. hear ye children carols singing, ye at once in sport take part; when ye see my rhythmic springing, as a parent s leaps your heart. helena. love, in human wise to bless us, makes two one in sympathy, but us godlike joy possesses when love forms a precious three. faust all is found, our love s requited, i am thine, and mine art thou; and so stand we here united, were it always thus as now! chorus. many years of purest pleasure in the mild light of the boy crown this pair in plenteous measure. how their union stirs my joy! euphorion. let me be skipping, let me be springing in all the breezes through et

lf once more, once only, in thine arms. receive, persephone, receive the boy and me. she embraces faust, she herself vanishes, robe and veil remain in his arms. phorkyas [to faust. hold fast what now alone is left to thee! let not the garment go. already demons are twitching at its skirts and they would like to snatch it to the lower world. hold fast! it is no more the goddess whom thou lost, but godlike is it. make use of the high and priceless boon, and rising soar aloft. swift over all things common will it bear thee away through ether while thou can st endure. we ll meet again, far, far away from here. helena s garments dissolve into clouds, surround faust, lift him in the air, and move away with him. phorkyas [picks up euphorion s robe, mantle, and lyre from the ground, steps forward

chariot of clouds that bore me gently over land and sea through smiling days. slowly, not scattering, it drifts away from me. off to the east the mass strains, rolling on and on; the eye strains after it, admiring and amazed. it breaks while moving, billow-like and changefully, yet seems reshaping- yes, my eyes deceive me not! on sun-illumined pillows gloriously reclinesof giant size, in truth- a godlike woman s form. i see it! like to juno, leda, helena, it floats in lovely majesty before my sight. alas! it s shifting! formless, broad, and towering, it resteth in the east like distant ice-clad peaks, and, dazzling, mirrors swift days great significance. yet round me floats a light and tender misty wreath, around my breast and brow, cheering, caressing, cool. now it mounts high and higher

r seraphicus. on to higher spheres ascending, unawares grow endlessly, as in fashion pure, unending, god s high presence strengthens thee. that is spirits sustentation, in free ether all effecting, endless loving s revelation, to beatitude perfecting. chorus of blessed boys [circling round the highest peaks. hand in hand clinging, in a glad ring unite, soaring and singing, feeling a pure delight. godlike the yearning, confident be; for whom we re yearning, him shall ye see. angels [soaring in the higher atmosphere, bearing faust s immortal part. lo! rescued is this noble one from evil machination; who e er aspiring, struggles on, for him there is salvation" and if to him celestial love its favouring grace has given, the blessed host comes from above and welcomes him to heaven. the younger

FLY THE LIGHT

anic industrial band provides an interest in the depth of ideology and theory behind the surface of the songs. founder and vocalist michael ford (keteb) structured fly the light around the vision of man and woman falling into the depths of darkness (as with the legend of satan) to discover the inner fire (black flame) of self-consciousness and divinity, to then mutate and transform into something godlike. this model is loosely attributed to the averse or black tree of life known as black eden or the qlippoth. songs such as chaos unveiled and fleshstretcher with their violent patterns and machine like rhythms are attributed to the qlippothic sphere of geburah averse, the demon of the sphere is asmoday who origins are ancient persian as aeshma (demon of the wounding spear. the song angel of

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

hence a new vision of the world is to be revealed. in the commentary on that chapter, there are these words: miraculum magnum a trismegisto appellabitur homo, qui in deum transeat quasi ipse sit deus, qui conatur omnia fieri, sicut deus est omnia; ad objectum sine fine. contendit, sicut infinitus est deus, immensus, ubique totus' bruno has slightly altered the famous passage on the miraculous and godlike power of man to know the world, extending it into a power to know an infinite god and an infinite universe. thus it is as man the great miracle, knowing himself to be of divine origin, that bruno soars into the infinite to grasp and draw into himself the newly revealed reflection of infinite divinity in a vastly expanded universe. as to the immediate source of the new vision there can be n

FRATER TENEBROUS CULTS OF CTHULHU

bsequent stories, an underlying pattern began to appear in lovecraft s work. in the central theme of the call of cthulhu, written in 1926, this design is clearly revealed. the subject of the story is the suggestion that, at certain times when the conjunctions of the stars assume the correct aspect, certain dark forces can influence sensitive individuals, giving them visions of the great old ones, godlike aliens of extraterrestrial origin. these entities exist in another dimension, or on a different vibrational level, and can only enter this universe though specific window areas or psychic gateways- a concept fundamental to many occult traditions. cthulhu is the high priest of the old ones, entombed in the sunken city of r lyeh, where he awaits the time of their return. he is described as a

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

are now known to have been female, have by later investigators been represented as male. the interpretations which have hitherto been put upon the babylonian and assyrian deities by many of those who have attempted to unravel the mysteries of an earlier stage of religious worship, is doubtless due to the fact that since the so-called historic period began, the qualities which have been considered godlike have all been masculine; it has therefore never occurred to the minds of these writers that the ancients may have entertained quite different notions from their own regarding the attributes of a deity; hence, whenever the sex of a god has appeared doubtful, especially if it be in the least degree powerful or important, it has at once been denominated as masculine, and this, too, notwithsta

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

left andthegoldendawnmysword in his right hand held pointing up and forward. saying to me'donot think any more, watch, we passed on, vibrating elohim gibor, our feet a little above the red river, it became pale in hue and then nearly white.theni lost the riverbutlooked into a luminous white fog. after a time there came figures in the fog, coming and going they at last came to me clearly as 7 vast godlike forms, each holding a gigantic sword like my guide pointed up.thenthe 7 joined the swords so that the points touched above them. instantly the white light streamed downbuteach sword transmitted a different colour, they flowed down past us and behind, a many coloured stream.theni heard above us one magnificent tone of sound, it seemed to pass down the 7 swords and became all sounds mingled

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ious marks on the desert and to collect the strange local traditions that linked them to the viracochas.8 however, until commercial airlines began to operate regularly between lima and arequipa in the 1930s no one seems to have grasped that the largest piece of graphic art in the world lay here in southern peru. it was the development of aviation that made the difference, giving men and women the godlike ability to take to the skies and see beautiful and puzzling things that had hitherto been hidden from them. 7 maria reiche, mystery on the desert, nazca, peru, 1989, p. 58. 8 luis de monzon was the corregidor, or magistrate, of rucanas and soras, near nazca, in 1586. pathways to the gods, p. 36; atlas of mysterious places, p. 100. graham hancock fingerprints of the gods 49 rodolfo is steer

those plains, raising a cloud of dust. our route took us through the towns of puccarani and laha, populated by stolid aymara indians who walked slowly in the narrow cobbled streets and sat placidly in the little sunlit plazas. were these people the descendants of the builders of tiahuanaco, as the scholars insisted? or were the legends right? had the ancient city been the work of foreigners with godlike powers who had settled here, long ages ago? 6 thor heyerdahl, the ra expeditions, book club associates, london, 1972, pp. 43, 295. 7 ibid, p. 43. 8 ibid, p. 295. graham hancock fingerprints of the gods 77 chapter 10 the city at the gate of the sun the early spanish travellers who visited the ruined bolivian city of tiahuanaco at around the time of the conquest were impressed by the sheer s

nd those recorded in the genesis story. moreover, like so many of the other old world/new world links we have identified, the character of the similarities is not suggestive of any kind of direct influence of one region on the other but of two different interpretations of the same set of events. thus, for example: the biblical garden of eden looks like a metaphor for the state of blissful, almost godlike, knowledge that the first men of the popol vuh enjoyed. the essence of this knowledge was the ability to see all and to know all. was this not precisely the ability adam and eve acquired after eating the forbidden fruit, which grew on the branches of the tree of the knowledge of good and evil? finally, just as adam and eve were driven out of the garden, so were the four first men of the po

rst men of the popol vuh deprived of their ability to see far. thereafter their eyes were covered and they could only see what was close. both the popol vuh and genesis therefore tell the story of mankind s fall from grace. in both cases, this state of grace was closely associated with knowledge, and the reader is left in no doubt that the knowledge in question was so remarkable that it conferred godlike powers on those who possessed it. the bible, adopting a dark and muttering tone of voice, calls it the knowledge of good and evil and has nothing further to add. the popol vuh is much more informative. it tells us that the knowledge of the first men consisted of the ability to see things hidden in the distance, that they were astronomers who examined the four corners, the four points of th

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

n, loki, and hoenir. if now we look from these heathen myths to those in a christian dress and of a later time, the connexion between them can be no enigma: that of perkunos changing into the saviour has already set us the key. either christ and peter journey out together, or one of the two alone; the fable itself turns about in more than one direction. antique above all sounds the visit of these godlike beings, like that of osinn, to the blacksmith, and here the rewarding of hospitality is not left out. in the norw. preface. xli tale no. 21, the saviom, after he lias far surpassed liis host ia feats of skill, yet places three wishes at his disposal, the very same that were allowed the smith of jilterbok: compare also kinderm. no. 147, the netherl. story of smeke in wolps wodana p. 54 secj

, 7 calls odin's fellow-gods his twelve princes (hofdingjar; westmar has twelve sons (saxo lii peeface. gram. p. 68; there were thirteen valkyrs (p. 421, and three noriis. in welf's retinue are twelve heroes (p, 395; king charles's twelve might indeed be traced to the twelve apostles^ and the poem itself points to that, but the same thing is found in numberless myths and legends. the might of the godlike king flashes forth yet again in his heroes. to my thinking, polytheism almost everywhere arose in innocent unconsciousness: there is about it something soft and agreeable to the feelings; but it will, when the intellect is roused, revert to the monotheism from which it started. no one taunts the catholic doctrine with teaching many gods, yet one can see in what respect catholics stand in t

of christianity, all heathen 1 i here use the verb wundern transitively= to do wonders, in which sense its derivative icundercr meant a wonder-worker. reinmar says, ms. 2, 154' wol dem wundcr, daz der wunderscre gewtuidcrt hat an der vil siiezen' god is the true wuiiderare, ms. 2, 171. trist. 10018, who of all wonders hath control, parz. 43, 9; ruirabilis deus, helbl. 7, 12. but also a hero doing godlike deeds, e.g. erek, earns the name of wundercprc; in etzels hofhaltung it is even applied, less fitly, to a savage devilish man, p. im8- and a human origin for the same reason, p. 384n. snorri calls o^inn' forspar, liolkunnigr' and makes him' galdr qvesa' yngl. saga cap. 4. 5. 7. saxo gram. p. 18 ascribes to him' praestigia' and curiously divides all magicians (mathematici; see forcellini su

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

diu werlt niht dan darnach iiber vierzecjar; so the rainbow appear, the world hath no fear, until thereafter 40 year. among the signs the church enumerates of the approach of the last day, this is not to be found (see suppl. chapter xxiii. day and night. all the liveliest fancies of antiquity respecting day and night are intertwined with those about the sun, moon and stars: day and night are holy godlike beings, near akin to the gods. the edda makes day the child of night. norvi, a iotunn, had a daughter named nott, black and dingy like the stock she came of (svort oc dock sem hon atti sett til* several husbands fell to her share, first naglfari, then anar (onar) 2 a dwarf, by whom she had a daughter ior&lt;5, who afterwards became osin s wife and thorns mother. her last husband was of

r crepusculum, and is connected with as. dim, lith. tamsus, slav, temni [dark, from tma, tenebrae. as. cefenrim, cefenglom crepusculum. what has peculiar interest for us, the tagarod above is supported by an undoubtedly personal apantrod, a giant of our heroic legend: alentrot is the brother of ecke and fasolt, in both of whom we recognised phenomena of the sea and air (pp. 239. 636. if day was a godlike youth, morning and evening twilight may have been conceived as the giants tagarod and apantrod (see suppl).i j mhg. der abentrot, walth. 30, 15; but do diu dbentrot (f) witen ir lieht der erden bot, uolrich 1488. daybreak. twilight. 740 to the greeks and romans ho&gt, aurora, was a goddess, and she is painted in the liveliest colours. she rises from the couch (etc\^ecov, as our sun goe

oiled round the earth s circumference, umgiors allra landa: evidently the ocean. when alexander in the legend was carried up in the air by griffins, the sea appeared to him to twine like a snake round the earth. but that world-serpent/ hateful to all the gods (su er go$ fta, ssem. 55a) was the child of loki, and brother to the fenris-ulfr and hel; he was called idrmungandr (sn. 32, the great, the godlike (conf. p. 351, and like hel he opens wide his jaws, sn. 63 (see suppl. everything shews that the notions of time, age, world, globe, earth, light, air and water ran very much into one another; in earth-ring/ ring indicates the globular shape of the earth and 1 the finnic ilma? festus says mundus meant coelum as well as terra, mare, woeld. 795 its planetary revolution. manaseps,fairhvus and

d too i bring the practice of coupling( father and l mother with lifeless things (gramm. 4, 723. things deeply intergrown with speech and story can at no time have remained foreign to mythology, nay, they must have sucked up peculiar nourishment from her soil, and that universal life conceded in grammar and poetry may even have its source in a mythical prosopopoeia. as all the individual gods and godlike attributes really rest on the idea of an element, a luminary, a phenomenon of nature, a force and virtue, an art and skill, a blessing or calamity, which have obtained currency as objects of worship; so do notions related to these, though in themselves 882 personifications. impersonal and abstract, acquire a claim to deification. a distinct personality will attach to animals, plants, stars

7, they act as servants of the highest god. kari also represented air. lojci and logi (p. 241) are gods of fire, and so was probably auhns, ovan, which to us denotes the mere element itself (p. 629. the dea hludana (p. 257) might stand beside him. donar, like the slavic perun, hurls the lightning flash, yet the slavs make grom, thunder, a youth, and munya, lightning, a maiden (p. 178 n. fire, the godlike, is spoken to, and called bani vrsar/ wood-killer. balder, phol, is perhaps to be under stood as a divinity of light (pp. 227. 612-4, and from another point of view ostara (p. 291. mist was taken for a valkyr (p. 421. hler (p. 240) and oegir (pp. 137. 311) are gods of the wave, and ban a goddess (p. 311; geban, gefjon (pp. 239. 311) is divided between both sexes. the fern, ahva (p. 583 n)

roved by the frequent appearance, side by side, of an identical god and goddess, who are parent and child, or brother and sister, as nior^r and nerthus, freyr and freyja, liber and libera. so berhta became berchtolt, p. 279 (see suppl. 1 bruoder zornli, ergerli (p. 274. h. sachs i. 5, 538d exhibits hederlein in a bear s hide as brother of zenklein. snotra. wara. sunia. fruma. 889 of goddesses and godlike women that have sprung out of moral ideas, the number is far greater (p. 397. under various forms a divine mother stands beside the father or grandfather: frau vote, ancestress of all the heroic families (zeitschr. f. d. a. 1, 21, holda the gracious, berhta the bright, frouwa, freyja the fair or happy, sippia, sif the kindly (p. 309. folia, fulla, abundia means fulness of blessing rather t

ess) was quoted p. 311 n, but if, as is likely, the positive gefuoge contains fundamentally a physical sense, it hardly falls under the category of vices, but like unsaslde (p. 878) marks the negation of a state. in the bible guiot (meon 2, 344) the three fair maids oharite, verite, droiture, are confronted by three old and ugly ones, traison, ypocrisie, simonie; virtue is always painted fair and godlike, vice foul and fiendish (see suppl. the personification of rumour is of high antiquity. it was very natural to think of it as a divine messenger sent out through the air, to listen to all that goeson, and bring tidings of it to the highest gods, who have to know everything. to the greeks "ocraa (voice, sound) was aio&lt$ a^exo, ii. 2, 93; oacra etc od. 1. 282 "ocrcra 8* ap 1

HAMIL THE ROSICRUCIAN SEER

e exactly the same as those with which he quitted the earth, as he loses these faculties so he loses the perception of the things he left and when he has entirely lost sight of them he begins his progress. seven propositions.i.thatnature is god's revelation and his laws the only infallible standard of truth.2.thatman is a progressive being, becoming by a law of his nature better, nobler, and more godlike, and will in time as a race become pure and righteous. 3.thatevilisa relative term and originates in the misuse of things, principals and faculties. 4.thatdeath is the process of transition from the earthly to the spiritual life, that by this process the man is separated from his body for ever and in his spiritual form commences his new life, possessing precisely the same mental and moral

HP LOVECRAFT HYPNOS

which i spurn in despair as i sit for hours, bald, gray-bearded, shriveled, palsied, drug-crazed, and broken, adoring and praying to the object they found. for they deny that i sold the last of my statuary, and point with ecstasy at the thing which the shining shaft of light left cold, petrified, and unvocal. it is all that remains of my friend; the friend who led me on to madness and wreckage; a godlike head of such marble as only old hellas could yield, young with the youth that is outside time, and with beauteous bearded face, curved, smiling lips, olympian brow, and dense locks waving and poppy-crowned. they say that that haunting memory-face is modeled from my own, as it was at twenty-five; but upon the marble base is carven a single name in the letters of attica-hypnos. 1998-1999 wil

HP LOVECRAFT POETRY AND THE GODS

words whose melody lay hidden like crystals at the bottom of a stream before dawn, hidden but to gleam effulgently at the birth of day. moon over japan, white butterfly moon! moon over the tropics, a white curved bud opening its petals slowly in the warmth of heaven. the air is full of odours and languorous warm sounds. moon over china, weary moon on the river of the sky. out of the mists gleamed godlike the torm ot a youth, in winged helmet and sandals, caduceus-bearing, and of a beauty like to nothing on earth. before the face of the sleeper he thrice waved the rod which apollo had given him in trade for the nine-corded shell of melody, and upon her brow he placed a wreath of myrtle and roses. then, adoring, hermes spoke "0 nymph more fair than the golden-haired sisters of cyene or the s

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

lding before his spell, and the vortex of thought with which the ancient ones had aided his spell. still guided by instinct and blind deter-mination, he floated forward- and through the ultimate gate. chapter four randolph carter's advance through the cyclopean bulk of masonry was like a dizzy precipitation through the measureless gulfs between the stars. from a great distance he felt triumphant, godlike surges of deadly sweetness, and after that the rustling of great wings, and impressions of sound like the chirpings and murmurings of objects unknown on earth or in the solar system. glancing backward, he saw not one gate alone but a multiplicity of gates, at some of which clamoured forms he strove not to remember. and then, suddenly, he felt a greater terror than that which any of the for

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

extinct: they are not even rare. and people who are psychic have always been around. they may be very telepathic, and they may be picking up somebody else's energy without being a practicing witch. strange things happen to them, seemingly unexplainable, and people marvel at it all. criswell, the world famous predictor, told me that when he was a youngster he would stand on top of a hill and feel godlike. i've had the same sensation, ever since i can remember. it's a feeling of being all-powerful, knowing there wasn't anything i couldn't do or be if i wanted to. maybe that's just being healthy, but i'm sure everyone doesn't feel that way. i've known about my power since i was a schoolgirl. i knew that i could make my teachers do what i wanted just by concentrating. the more successful i wa

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

fire-philosophers, in the rousing of fire we suddenly come upon nature, and start her violently out of her ambush of things, evoking her secretest and immortal face to us. therefore is this knowledge not to be known generally of man; and it is to be assumed at the safest in the disbelief of it: that disbelief being as the magic casket in which it is locked. the keys are only for the gods, or for godlike spirits. this is the true view of the religion of the leaders of the ancient fire-believers, and of the modern illuminati. we shall proceed to demonstrate, in the chapters following, other strange things, hitherto wholly unsuspected in the philosophical short-sight of the modern metaphysicians. we imagine that it will be said that it is impossible that any religionists could have seriously

all, on which is all, fire, having most of the light of matter in it, as it hath most of the blackness of matter in it, to make it the fiercer; and both being copy, or shadow, of the immortal and ineffable spirit-light, of which, strange as it may sound, the sun is the very darkness! because that, and the whole creation, as being degree, or even, in its wonders, as greater or less, beautiful and godlike as it is to man, is as the shadow of god, and hath nothing of him; but is instituted as the place of purification, being, or punishment: the opposite of god, the enemy of god, and, in its results, apart from the spirit of god, which rescues supernaturally from it, the denier of god! this world and its shows nay, life stands mysti110 the rosicrucians. cally as the devil, serpent, dragon, or

randeur (and in royal awe, placed as in waiting, so brilliant and striking, and yet so terrible, a court, and surrounding the stately catafalque; the very word falcated, as bladed, sworded, or scimitared (as with the guard of waved or sickle-like flames; the lowly, single candle at the bedside of the povertyattenuated dead thus by the single votive light only allied (yet in unutterably mystic and godlike bond) as with the snake, serpent, and dragon. 111 greatest of the earth; the watch-lights everywhere, and in whatever country; the crosses (spiry memorials, or monoliths) which rose as from out the earth, in imitation of the watching candle, at whatever point rested at night, in her solemn journey to her last home, the body of queen eleanor, as told in the english annals (which flamememori

he senses* which have contracted inwards and formed (in life) the prison of the soul a prison of pains and penalties; from between the bars of the windows of which (or out of the eyes) the suffering, languishing spirit looks for the often long-coming releasing great spirit death. to rise is to cast off the chains of mortality. to become glorified is to discover in one s own identity the glorious, godlike gifts or magic which are the wings upon which to rise. those men who have passed (as through a door) in their lifetime from the hither side (or world) to the thither side (or the world invisiblefollowing into the light the divine beckon to paradise of the angels of light, are the brothers of the rosy cross, or the rosicrucians, as they have been called; who know everything, can do anything

LOGOMACHY OF ZOS

and righteousness; for the life-force is not blind. we are. if god is manifest in all phenomena, our reactions have outstripped the devil himself. if our ethics were as logical as our techniques and methods of design they would at least have appropriateness. whether the psyche develops with the body, or whether a transmutation occurs or is created by us, matters little as long as we endow it with godlike form. chaos wedlocked to chaos gave birth to order. t- p( 9..t"d..1 y..q' 2 .5: e may take. because of our infinite relationships, potentialities are there. the shapes of form are not yet exhausted and there are no miracles beyond living matter. though flesh in its most radiant beauty is miraculous, it does not imply that nature has exhausted all possibilities of pleasuring in flesh. you a

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

o one legend, this god constructed the first lyre by stretching strings across the concavity of a turtle shell. both isis and osiris were patrons of music and poetry. plato, in describing the antiquity of these arts among the egyptians, declared that songs and poetry had existed in egypt for at least ten thousand years, and that these were of such an exalted and inspiring nature that only gods or godlike men could have composed them. in the mysteries the lyre was regarded as the secret symbol of the human constitution, the body of the instrument representing the physical form, the strings the nerves, and the musician the spirit. playing upon the nerves, the spirit thus created the harmonies of normal functioning, which, however, became discords if the nature of man were defiled. while the

who sought to control elemental spirits through ceremonial magic did so largely with the hope of securing from the invisible worlds either rare knowledge or supernatural power. the little red demon of napoleon bonaparte and the infamous oracular heads of de medici are examples of the disastrous results of permitting elemental beings to dictate the course of human procedure. while the learned and godlike d mon of socrates seems to have been an exception, this really proves that the intellectual and moral status of the magician has much to do with the type of elemental he is capable of invoking. but even the d mon of socrates deserted the philosopher when the sentence of death was passed. transcendentalism and all forms of phenomenalistic magic are but blind alleys--outgrowths of atlantean

r its true and eternal meaning, which is seldom discovered by theologians, scientists, or mathematicians because they are blinded by the opinions of their sects. we bear witness that never since the beginning of the world has there been given to man a more excellent book than the holy bible. blessed is he who possesses it, more blessed he who reads it, most blessed he who understands it, and most godlike he who obeys it. chapter xi. we wish the statements we made in the fama fraternitatis concerning the transmutation of metals and the universal medicine to be lightly understood. while we realize that both these works are attainable by man, we fear that many really great minds may be led away from the true quest of knowledge and understanding if they permit themselves to limit their investi

MICHAEL FORD WITCHMOON

any outer spiritual forces which may enter your life. asmodeus and lilith are waiting. this book is part personal record and part map, a way towards the dark essence of the qlippoth, and of the lore of ages. it is dangerous in it s methods of dealing with such forces as they are demonic or the more balanced counter spelling daemonic (neutral spirit intelligences or elementals which hold their own godlike association not associated with any dogma s such as good or evil. the great opening of the abyss is encoded within the grimoire, open and enter with care. our basis is to establish a thought process ushering forth in this upcoming age based on balance and ancient values. the subconscious must be explored on numerous levels to understand what is known as the beast within. we do not wish to

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

pe, and we shouldtherefore not be surprised that it should have been proposed in the context of a national symbol guidedby so many freemasons (p. 227) examples show that the idea of the pyramid was circulating widely in masonic circles prior to thedeclaration (p. 230)what, then, was the nature of these spiritual beings who could be invited to oversee the destiny of a city.(p. 371)the tradition of godlike tutelary city ruler was much older than this idea of planetary intelligences, how-ever. the ancient records indicate that it was a practice in former ages for the mystery centers thatdirected civilization to hand out newly founded cities to the care of specific spiritual beings (p. 371) the practice of assigning places to the rule of specific zodiacal signs (and thus, in medieval times, to

MICHAEL W FORD THE VAMPIRE GATE

y to reveal the black flame of immortal being. this being or serpent fire within is always mutating, changing, becoming. the serpent then ensorcels the spine to become the foundation of leviathan. 15 luciferian will is the satori, which is an endless chalice of blood of fire you may sip the venom of this cup yet you shall never take your fill. as the self is always progressing and mutating into a godlike being the serpent hungers for more those who fail become the feast of the shades of the void. those who become are the avatars of set s endless power of being. i am of ahriman s flesh. the wolf is the skin which cloaks the hunger of struggle. the serpent is the skin which directs the gaze of the eye. the bat is the thirst within called trshna, to fall into the abyss and the graal of dragon

d, initiating transformation. the great dragon was thrown down, the old serpent, he who is called the devil and satan, the deceiver of the whole world. he was thrown down to the earth, and his angels were thrown down with him revelations. tiamat cloaked ferocious dragons in fearsome rays, that she encircled them in the luciferian light, they 21 bore mantles of radiance (black flame) and made them godlike. tiamat thus lifted up kingu or qingu as the leader of these vampiric beings, she cast a spell which made him the lord of the gods, his word would be law and she gave him the tablet of destinies. kingu went forth to battle and was later defeated. his blood was used to beget the human race according to legend. let s consider the path of tiamat and its relation to vampirism and the luciferia

inate in the ajna chakra, recite facing now the mirror: let all who look upon me collapse in utter terror! recite 9 times. imagine now your astral tendrils arising from your astral cloak and it transforms into a black shadow emanating the demonic form you have taken. feel the tendrils transform into serpents which are long in fang and venomous. tiamat, mother of serpents who has made me in myself godlike, shall go forth to drink from the astral blood of. it is my will to drink from and become powerful in the night. i am a vessel of the immortal dragon spirit. end of ritual 69 leviathan mastery of darkness object: to seek communion with leviathan, the spirit of mastery of the immortal spirit. within the coils of the crooked serpent, is the immortal shadow of varcolaci, or astovidad, nosfera

f the rapid color change. some writers have connected algol with the egyptian khu, or spirit. the khu is considered a shadow spirit which feeds on other shades of the dead. in reference to the writings and initiatory symbolism of michael w. ford, algol is the sigillized in one form as a chaos star with an averse pentagram in the center. the pentagram refers to the eye of set, timeless and divine, godlike and independent. the chaos star is destruction, change and power all of which emerges from the eye of shaitan, or set. it is this chaos which then brings order. algol is the mirror of the sorcerer, one who may enter and reside in the pulsing eye of blackened flame. arezura [avestan/pahlavi] arezurahe griva (arezura) in the bundahishin is called a mount at the gate of hell, whence the demon

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ion, decided to invite the strangers into the city. robed in his purple mantle, the gift of pallas-athene, jason, accompanied by some of his companions, stepped on shore, where he was met by a deputation consisting of the most beautiful of the lemnian women, and, as commander of the expedition, was invited into the palace of the queen. when he appeared before hypsipyle, she was so struck with his godlike and heroic presence that she presented him with her father's sceptre, and invited him to seat himself on the throne beside her. jason thereupon [218]took up his residence in the royal page 249 castle, whilst his companions scattered themselves through the town, spending their time in feasting and pleasure. heracles, with a few chosen comrades, alone remained on board. from day to day their

PHILIP NEIL MYTHS LEGENDS EXPLAINED

dvances, syrinx was turned into a clump of reeds, and the wind whistled through them and made sweet music. pan, thwarted of his desires, cut the reeds into several unequal lengths, fastened them together with wax, and made the first syrinx, or pan pipes. the death of pan during the reign of the emperor tiberius (14 37 ce, a man called thamus, sailing past the greek island of paxi, was hailed by a godlike voice calling, thamus, the great god pan is dead! this cry was repeated whenever the sailors saw land, and a terrible weeping arose from the countryside around. some accounts place this event at the moment of christ s birth, a fitting time as many of pan s attributes have been assigned to the devil of christian tradition. some writers suggest the cry was a mishearing of the all-great tammu

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

ns; they are all children of lucifer. already the first man became a child of lucifer when the serpent taught him good and evil. what they got to know by perception was the sacred cosmic mystery. in front of it they kneeled in devotion. it was the light that showed their souls to their destiny. in devotion they received wisdom which became faith, religion. what lucifer had brought to them, shined godlike in front of their psychic eyes. owing to lucifer they had god. it means to disunite heart and mind if god is considered as lucifer's enemy. our educated don't raise the perception of the mind to religious devotion, they paralyze the enthusiasm of the heart. for those who are searching for the light of the spirit lucifer shall be a messenger. he won't talk about a faith that is alien to per

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

vail,hail, divine urania, hail.here in friendship's sacred bower,the downy-winged and smiling hournirth invites, and social song,nameless mysteries amongcrown the bowl, and fill the glass,to every virtue, every grace,to the brotherhood resoundhealth, and let it thrice go round.we restore the times of old.,the blooming glorious age of gold;as the new creation free,blest with gay euphrosyne;we with godlike science talk,and with fair astrea walk;innocence adorns the day,brighter than the smiles of may.pour the rosy wine again,wake a bisker, louder strain;rapid zephyrs, as ye fly,waft our voices to the sky;while we celebrate the nine,and the wonders of the trine,while the angels sing aboveas we below, of peace and love.the circuits by the cond. of novices and the practicus, preceded by the tor

RUBY TABLET OF SET

es in your legs. wtw is to never walk into a room. instead, it is to pull the world under your feet, and then to pull the doorway around you, including the room itself. walking the world transforms driving a car into rotating the car's wheels to rotate the earth beneath you. when you turn the steering wheel, you are actually pivoting the earth beneath you. simply practicing being bte promotes the godlike perspective we desire here. i have noticed that awareness of those curtains called eyelids which blink down with unconscious regularity, helps to remind me that i am behind those dark curtains looking out into the alien world. also the concept that your body is a thoroughly mechanical robot (with mechanical programmed emotions and thoughts) which you can "pilot" from bte is a useful aid to

on of opposite. such opposition is dangerous, and success is not assured. failure can bring forth the worst of the tuat. but success brings forth 9-d, perfectly balancing the 9-w. having accomplished balance, where next? atu xv has several different possible interpretations, none of which yells out as being more correct than the others. i like the interpretation whereby the initiate (you) becomes godlike in being, becomes set-like. equally likely is the interpretation in which this card simply points to a strong relationship between you and the prince of darkness, perhaps priesthood, perhaps something else. footnotes 1. date of the working 2. working record completed 3. painted wooden stelae in the cairo museum, revue d'egyptologie 20, pp. 149-152, and plate 7. 4. ed. note: this work and o

SALMANRUSHDIE THESATANICVERSES

had continued to deepen, until finally he had become a recluse, perhaps in order to escape this world in which demons could steal his own son's body, a world unsafe for a man of true religious faith. his father's transformation disconcerted saladin, even at such a great distance. his parents had been muslims in the lackadaisical, light manner of bombayites; changez chamchawala had seemed far more godlike to his infant son than any allah. that this father, this profane deity (albeit now discredited, had dropped to his knees in his old age and started bowing towards mecca was hard for his godless son to accept "i blame that witch" he told himself, falling for rhetorical purposes into the same language of spells and goblins that his father had commenced to employ "that nasreen two. is it i wh

ways ascribe to the intervention of divine providence the happy chance that caused him to be present in the trumpet store when the archangel of god walked in with thunder and lightning sitting like laurels upon his noble brow. being a practical businessman, mr. maslama had up to this point concealed from his employees his extracurricular work as the chief herald of the returned celestial and semi-godlike being, sticking posters in his shopwindows only when he was sure he was unobserved, neglecting to sign the display advertisements he bought in newspapers and magazines at considerable personal expense, proclaiming the imminent glory of the coming of the lord. he issued press releases through a public relations subsidiary of the valance agency, asking that his own anonymity be guarded caref

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

yptian and mesopotamian religions influenced judaism, which was one of the first monotheistic( having one god) religions. judaism stretches back as far as 2000 bce. in asia, buddhism, confucianism, and daoism rose to prominence beginning in about the sixth century bce. all three are philosophies that do not worship a god. they are pantheistic, meaning they see all the universe or enlightenment as godlike. in the west, greek and roman religions, with enormous numbers of gods and goddesses, were dominant until christianity replaced them in about the fourth century ce. islam, closely related to both christianity and judaism, is one of the most recent major organized religions. it began in the seventh century ce. it has spread rapidly and widely from its arabian base to include 1.3 billion bel

reaching perfection. other religions, including shinto, mahayana buddhism, and religious daosim, have even more names for the divine. shinto kami, or nature spirits, may have individual names or be simply referred to as kami. mahayana buddhists recognize enlightened beings, such as the buddha, and bodhisattvas, those who have become enlightened but remained outside their reward to help others, as godlike. similarly, religious daoism has many gods, including the popular eight immortals, who take on a role like that of the buddhist bodhisattvas and help people find perfection in the dao. most major world religions have a central figure or concept that they turn to when seeking to approach the divine and the all-powerful. world religions: almanac 9 what is religion? common characteristics of

ol (3) a concept of salvation (4) sacred places and objects (5) sacred actions or rituals (6) sacred writings (7) the sacred community and place of worship (8) the sacred experience (9) codes of ethical behavior (10) a priesthood or clergy to lead the believers (11) usually a god, goddess, or group of deities to which believers pray and worship; and (12) often a leader or founder who gains almost godlike status. the similarity of such characteristics in most religions can be seen by comparing two religions, christianity and buddhism. both use myth and symbol to describe the miraculous origins of their founders. one of religion or cult? in the modern world there is much discussion of the danger of cults. people think of doomsday cults that keep members halfimprisoned and use mental pressure

precepts and the eightfold path for moral living. priests, ministers, and other clergy lead the faithful in christianity, while monks and nuns do much the same in buddhism. christians worship god the father. buddhism, though it has no supreme being, has world religions: almanac 11 what is religion? many deities in the mahayana branch and also reveres the state of enlightenment, or buddhahood, as godlike and at one with the universe. jesus of nazareth was the founder of christianity, while siddartha gautama, who was known by the title of the buddha or enlightened one, was the founder of buddhism. christians acknowledge jesus as the divine son of god, and the buddha, though he firmly denied being divine during his lifetime, has become godlike to many of his followers. such a brief compariso

ed about their afterlife and wanted to be prepared to meet it successfully. sacred symbols the winged bull, a blend of sky god and earth god powers, is a strong symbolic representation of the mesopotamian religion. the winged bull has the head of a man bearing a cap with two (and sometimes three) horns, the body of a bull or lion, and wings like an eagle. the horns on the cap symbolize the bull s godlike nature. large sculptures of the creatures were found at three sites of ancient mesopotamia, from a time when assyria ruled the region (1350 612 bce. these sites are khorsabad, nineveh, and nimrod. they represent spiritual guardians that repel evil, and they always appear in pairs. assyrian kings often had pairs of winged bulls flanking the entrance to their palaces. the sculptures were som

ounder, siddhartha gautama (also known as the buddha, describes these in his teachings. followers. buddhism is the fourth largest world religion with 3.5 million believers worldwide, most of whom are in asia. name of god. the buddha did not suggest that a god was responsible for the creation of the universe or of humanity. in later years, schools such as mahayana buddhism elevated the buddha to a godlike status. in some instances, the word buddha is used in a similar way to god. symbols. the buddhist international flag represents buddhist ideals of compassion, the middle path, blessings, purity and liberation, and wisdom. other major symbols include the dharmachakra, or dharma wheel, and the bodhi tree. worship. buddhists worship at temples, stupas (rock pillars, buddhist centers, or in th

lightened beings who are like gods and help others on the path. achieving enlightenment and nirvana, however, may take several lifetimes. at the time of mahayana s development, people were accustomed to worshipping many gods. it was difficult for them to accept a belief system that did not have this feature. the mahayana school responded to this need by saying that the buddha was both a man and a godlike being, who used his enlightenment to help others. many other deities (gods) and bodhisattvas populate the mahayana faith, including kuan yin, the bodhisattva of compassion and mercy, and wenshu, the bodhisattva of wisdom. mahayana buddhism is most commonly practiced in nepal, vietnam, korea, china, japan, tibet, and mongolia. it is followed by 56 percent of all buddhists, or about 185 mill

hief and last prophet of god. the catholic church in the west also felt the power of islam when spain was invaded in the eighth century and muslim, or moorish, rule was established there. although in some instances the two religions managed to live peacefully side-by-side, relations were more typically hostile. such hostility was a result of different beliefs about jesus. christians see christ as godlike and part of the trinity. but for muslims, jesus was just one more prophet or messenger of god, and muhammad was the major prophet. muslims also believe the bible is not accurate. for them, the qur an, the holy book of islam, is the final word of god. the religious differences between muslims and christians led to tension between the two groups. this hostility led to the crusades, a series

heaven. not all confucians agreed with the direction taken in dong s philosophy, but the belief system continued to wield great power throughout the han period. soon all public schools in china were offering regular sacrifices to confucius; the imperial university enrolled thirty thousand students, and temples in honor of confucius were built throughout the land. together with the emperor and the godlike personages of heaven and earth, confucius was fast becoming one of the most respected symbols of power and authority in china. later, in 492 ce, he was made a saint; by the eleventh century he was raised to the rank of an emperor; and in the early twentieth century he was made a god. although spiritual matters in china during the tang dynasty (618 907 ce) were left largely to buddhism and

and god. his goal was the perfection of the living person and the existing society. confucianism has no clergy (priesthood, no organized body of followers, and no real discussion of what happens after death. there are confucian temples, but many have been turned into museums to the life of confucius and are not places of worship in the traditional sense. confucius himself never claimed divine, or godlike, status. for these reasons, many people argue that confucianism is not a religion at all, but rather an ethical and philosophical system. others say that confucianism is a religion because it deals with the most important matters in life: how to live life well and fully, and how to heal the wounds of society. if religion is understood in its broadest terms, as a belief system that sets mor

w to live life well and fully, and how to heal the wounds of society. if religion is understood in its broadest terms, as a belief system that sets moral standards, talks about the appropriate place of humans in the universe, and answers questions about how to lead a good daily life, then confucianism is a religion. confucianism does have some things to say about the spiritual realm and tian, the godlike principle by which the universe is ordered. confucius, describing the passage of his life, explains in the analects, at fifty i understood the decree of heaven. in other words, he felt that he had been appointed to his task by a spiritual power above his understanding. confucius also told his followers never to neglect the offerings due to heaven. in fact, such rituals were part of the tra

minant in korea. japanese confucianism deviated even more from the traditional chinese version. in japan the idea of filial piety and devotion was replaced by the concept of loyalty to the ruler as the most important of the five relationships. most japanese also held on to some shinto beliefs, the native religion of japan. the most important of these was the belief that the emperor was divine, or godlike. this was another 172 world religions: almanac confucianism deviation from chinese confucianism, which holds that a ruler will be removed from power by heaven if he does not act morally. another difference was that the samurai (warrior) class was considered the highest class instead of the scholar-bureaucrat of chinese confucianism. all these changes had profound consequences over centurie

ith the dao, one gains true understanding of reality and can even achieve immortality. followers. it is difficult to calculate the true number of believers in daoism because many daoist followers in china practice in secret. there are between twenty and thirty million believers on taiwan and about thirty thousand in north america. name of god. for some faithful, the abstract concept of the dao is godlike. tian, or heaven, is also a godlike concept. the jade emperor, yu-huang, is the most powerful deity for followers of religious daoism. symbols. the yin-yang symbol, a divided circle with equal parts of black and white, is the most important symbol in daoism, representing the balance of opposites in the world. worship. religious rites are held at daoist temples, but daoists also worship at

out the mixing of elements to create all of matter came from anaxagoras (c. 500 c. 428 bce. with the rise of anaxagoras, the center of philosophy moved from the fringes of the empire to athens, in the heart of greece. for this philosopher, everything was infinitely divisible into tiny particles of many kinds, which were mixed together by the organizing principle of nous or mind. this nous was not godlike. it did not create matter, but only organized it. the work of the fifth-century bce atomists, who believed that all matter is made up of tiny, indivisible, and indestructible particles, marked a high point in the search for a rational explanation for the existence of the universe. democritus (c. 460 c. 370 bce) believed that everything was made up of small primary bodies or elements, calle

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

charm; and what is painting but the fixing into substance the invisible? are you discontented with this world? this world was never meant for genius! to exist, it must create another. what magician can do more; nay, what science can do as much? there are two avenues from the little passions and the drear calamities of earth; both lead to heaven and away from hell, art and science. but art is more godlike than science; science discovers, art creates. you have faculties that may command art; be contented with your lot. the astronomer who catalogues the stars cannot add one atom to the universe; the poet can call a universe from the atom; the chemist may heal with his drugs the infirmities of the human form; the painter, or the sculptor, fixes into everlasting youth forms divine, which no dis

y, and his eyes so penetrating yet so calm in their gaze that the prince shrank from them as we shrink from a questioner who is drawing forth the guiltiest secret of our hearts "what would you with me" asked the prince, motioning his visitor to a seat "prince of" said the stranger, in a voice deep and sweet, but foreign in its accent "son of the most energetic and masculine race that ever applied godlike genius to the service of human will, with its winding wickedness and its stubborn grandeur; descendant of the great visconti in whose chronicles lies the history of italy in her palmy day, and in whose rise was the development of the mightiest intellect, ripened by the most restless ambition, i come to gaze upon the last star in a darkening firmament. by this hour to-morrow space shall kno

d deepset but piercing eyes "you seek zanoni" said the stranger "he will be here anon; but, perhaps, he whom you see before you is more connected with your destiny, and more disposed to realise your dreams "hath the earth, then, another zanoni "if not" replied the stranger "why do you cherish the hope and the wild faith to be yourself a zanoni? think you that none others have burned with the same godlike dream? who, indeed in his first youth, youth when the soul is nearer to the heaven from which it sprang, and its divine and primal longings are not all effaced by the sordid passions and petty cares that are begot in time, who is there in youth that has not nourished the belief that the universe has secrets not known to the common herd, and panted, as the hart for the water-springs, for th

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

atic man or woman who tells a marvelous story of having received direct spiritual enlightenment from beings from beyond the stars, the potential cultists feel that they have found a teacher who can now truly answer their questions. their quest has come to an end. they, too, will now willingly become messengers for a new gospel from outer space, for the ufo prophet has not only made contact with a godlike being from another world, but he or she is offering a blend of science and religion that offers a theology that seems more applicable to the problems of modern humankind. there is a new age coming, the ufo prophets tell their followers. it will be an age wherein humankind will attain a new consciousness, a new awareness, and a higher state or frequency of physical vibration. the ufo beings

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

used in the mystical runic markings may have originated as far back as paleolithic times and been combined in historic times with certain characters from an old etruscan alphabet. certain traditions attribute the runes to the volsungr, an ancestral tribe of heroic and semidivine beings that settled in northern europe just prior to the ice age. according to some of the legends of the volsungr, the godlike beings gave the magical symbols as a gift that might assist lesser humans in their struggles to survive in the harsh environment of ice age europe. in the old norse religion, it was odin, the father of the gods, who, seeking higher wisdom, hung upside down from the world tree for nine days before he received the rune symbols as the answer to his quest. when the runic symbols were placed on

who inhabited the lower mississippi valley when french explorers encountered the tribe in the latter part of the seventeenth century may offer some insight into their ancestors. unlike the other native american tribes, the natchez had distinct social classes who were governed by a ruler-priest known as the great sun, who was regarded as the representative of the sun on earth and was treated with godlike reverence by the members of his tribe. the great sun wore a headdress-crown of white swan feathers and was born aloft on a litter by devotees so his feet would not be defiled by contact with the earth. the natchez, and it is supposed their vanished mississippian predecessors, had elaborate funeral ceremonies which involved certain sacrifices. when mound 72 was excavated, the burial pits of

THE ABYSS AND TABAET

e the opposer as a force of initiation. lucifer/ahriman/samael is a spirit which is made viable through the adept his/herself, this force is expressive of the individual, thus each manifestation unique as the initiate in question. the primal abyss she filled their bodies with venom instead of blood. she cloaked ferocious dragons with fearsome rays and made them bear mantles of radiance, made them godlike, whoever looks upon them shall collapse in utter terror! their bodies shall rear up continually and never turn away' she stationed a horned serpent, a mushussudragon, and a lahmu-hero, an ugallu-demon, a rabid dog, and a scorpion-man,aggressive umu-demons, a fish-man, and a bull-man bearing merciless weapons, fearless in battle -enuma elish the dragon of the primal oceans of the abyss open

TYSON DONALD NEW MILLENNIUM MAGIC

how to look away. the adult cannot bear it; the perceived self is too naked, too vulnerable, so the adult erects a wall around it, calling one part of reality inside and the other part outside. in this manner the adult cuts him or herself off from even the possibility of affecting the outer world in other than the accepted material ways. the child, on the other hand, instinctively recognizes its godlike power and is upset when it finds that it cannot exercise it. the shock makes the child withdraw inwardly and form an island of self where its will rules. this act is its uneasy accommodation to the trauma of readjustment that follows birth. the magus seeks to return to the initial perception of childhood, believing that the inner and outer worlds can be recombined if only they are seen wit

TYSON DONALD THE MAGICAL WORKBOOK

ace of a lake at twilight. hold your breath with your lungs full for a heartbeat. exhale smoothly and lower your arms to your sides so that once again you occupy the basic standing posture. lift your head so that it is level. continue to breathe normally for several minutes with eyes closed. allow the expanded sphere of your aura to soften and contract to its normal shape near your skin. let your godlike astral form shrink back into your physical body within the practice room. press the heels of your palms over your eyes and draw your hands downward as though sliding off a mask. open your eyes, relax from your standing pose, and wrap the charged object in clean white cloth. place it where it will remain secure and undisturbed until you are ready to use it. continue on with your normal day

t golden sphere. 106 standing exercises allow your awareness to slide down the inner channel of this white ray to your heart-center. continue to draw spiritual energy down the ray until your heart-center turns from yellow to soft radiant white with a slight golden tint. sever the link to the star and hold your awareness in your heart-center. take a deep breath. as you inhale, your body expands to godlike proportions. your head and shoulders rise through the ceiling of your practice chamber, continuing upward above the level of the clouds, until your body projects into starry space. retain the air in your lungs for four slow beats as you visualize the warm light from your heart-center radiating outward to expand your aura into a sphere. touch your right index finger to your forehead between

y midnight of space. as you grow larger, the astral circle of fire around your form enlarges at the same rate and remains at the level of your heart. 132 moving exercises retain your breath within your lungs for four slow beats. during the retention, visualize the warm white light from your heart-center radiating outward to expand the envelope of your aura into a sphere that surrounds your entire godlike form. pronounce the four hebrew letters of the name ihvh individually so that the resonance of your voice sets every part of your body vibrating in sympathetic response. the letters are vibrated with a regular rhythm, their sounds of equal duration and drawn out upon the breath. the vibration of the name empties most of the air from your lungs but does not leave you gasping "yod-heh-vav-he

e ray from the star on the center of the transparent golden sphere. allow your awareness to slide down the interior channel of this white ray to your heart-center. continue to draw spiritual energy down the ray until your heart-center turns from yellow to soft radiant white with a slight golden tint. hold your awareness in your heart-center. take a deep breath. as you inhale, your body expands to godlike proportions. your head and shoulders rise through the ceiling of your practice chamber, continuing upward above the level of the clouds, until your body projects inro starry space. hold the air in your lungs for four slow beats as you visualize the warm light from your heart-center radiate outward to expand your aura into a sphere. touch your right index finger to your forehead between you

e star on the center of the transparent golden sphere. allow your awareness to slide down this white ray to your heart-center. continue to draw spiritual energy down the ray until your heart-center turns from yellow to soft radiant white with a slight golden tint. sever your link with the star as you hold your awareness in your heart-center. take a deep breath. as you inhale, your body expands to godlike proportions. your head and shoulders rise through the ceiling of your practice chamber, continuing upward above the level of the clouds, until your body projects into starry space. hold the air in your lungs for four slow beats as you visualize the warm light from your heart-center radiate outward to expand your aura into a sphere. touch your right index finger to your forehead between you

actice area and adopt the standing posture. draw several normal breaths. focus your attention inward and contemplate the warm light of your heart-center for a minute or two. expand your awareness so that you are conscious of your physical body, but keep the main focus of your attention on the goldenwhite sphere in the center of your chest. take a deep breath. as you inhale, your body stretches to godlike proportions, until your head is above the level of the clouds. hold the air four slow beats as you visualize the light from your heart-center expand your aura into a sphere. touch your right index finger to your forehead between your eyebrows. vibrate the syllables of the hebrew word ateh briefly but with power and authority "ah-teh" feel the resonance in your chest energize your aura, and

cleansing prayer, which is used only during evocations "by these holy waters am i cleansed, purified, and renewed, so that no lower spirit may harm me or abide within me" as the words of the prayer end, the silvery rain from the star ceases. resume the standing posture with your arms at your sides and gaze east at the unseen distant horizon. take a deep breath. as you inhale, your body expands to godlike proportions. your head and shoulders rise through the ceiling of your astral temple, continuing upward above the level of the clouds, until your body projects into starry space. hold the air in your lungs for four slow beats as you visualize the warm light from your heart-center radiate outward to expand your aura into a sphere. touch your right index finger to your forehead between your e

UNCLE SETNAKT SEZ TIMING IN GREATER AND LESSER BLACK MAGIC

morrow at three o'clock i will inventory my life to see how well i am using indulgence as a watchword in my life" learning how to program your thought paths in advance is excellent magical training. it makes you the master of your subjective universe as well as making you constantly aware of your efforts in the objective universe. this exercise will change you from an animal reactive state into a godlike controlling state as well as reminding you of yo ur inner-directed priorities so you can change your actions in order to be more in line with what is truly important. as with all training, be gentle with yourself- persist but don't castigate yourself at early failures. you've got a lifetime of sleepwalking to overcome. 7. if you want to gain mastery over the world, affirm your good timing

UNLEASHING THE BEAST

million times ten million spheres upon the two and twenty million planes he had his desire. cxiii however, the ultimate goal that crowley sought through his sexual magic seems went far beyond the mundane desire for material wealth or mortal power. in his most exalted moments, crowley appears to have believed that he could achieve a supreme spiritual power- the power to conceive a divine child, a godlike being, who would transcend the moral failings of the body born of mere woman. this goal of creating a divine fetus, crowley suggests, lies at the heart of many esoteric traditions, from ancient mesopotamia to india to the arab world: this is the great idea of magicians in all times to obtain a messiah by some adaptation of the sexual process. in assyria they tried incest..greeks and syrian

VOX SABBATUM

ferian sabbat is the gathering of spirits and the psyche set free; liberation and being within the very circle of leviathan, the crooked serpent of ageless existence. lucifer is the model of the celestial or sometimes called empyrean rite as it is a focusing on self-transformation through willed direction; the black magician driven by self-determined goals to become something and transform into a godlike state. this requires isolation, introspection and an honesty which is both complimenting and insulting. as the infernal sabbat is the mastery of the earth, the luciferian sabbat is the mastery of the spirit and the psyche. lucifer is the first born son of the limitless light, ain soph or god. azazel as his name is revealed, is a djinn or high angel of fire, thus self-influenced and strong

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