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BOOK OF BARUCH

is strength, where is understanding; that thou mayest know also where is length of days, and life, where is the light of the eyes, and peace. 15 who hath found out her place? or who hath come into her treasures? 16 where are the princes of the heathen become, and such as ruled the beasts upon the earth; 17 they that had their pastime with the fowls of the air, and they that hoarded up silver and gold, wherein men trust, and made no end of their getting? 18 for they that wrought in silver, and were so careful, and whose works are unsearchable, 19 they are vanished and gone down to the grave, and others are come up in their steads. 20 young men have seen light, and dwelt upon the earth: but the way of knowledge have they not known, 21 nor understood the paths thereof, nor laid hold of it: t

ing, that were of so great stature, and so expert in war. 27 those did not the lord choose, neither gave he the way of knowledge unto them: 28 but they were destroyed, because they had no wisdom, and perished through their own foolishness. 29 who hath gone up into heaven, and taken her, and brought her down from the clouds? 30 who hath gone over the sea, and found her, and will bring her for pure gold? 31 no man knoweth her way, nor thinketh of her path. 32 but he that knoweth all things knoweth her, and hath found her out with his understanding: he that prepared the earth for evermore hath filled it with fourfooted beasts: 33 he that sendeth forth light, and it goeth, calleth it again, and it obeyeth him with fear. 34 the stars shined in their watches, and rejoiced: when he calleth them

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where the light itself is the ball bouncing from one wall back to the next, or in this case from one banner back to the next and back again. the banner of the east is a fitting symbol for divine light and how divine light operates through the forces of nature. it is a symbol of the macrocosm. macrocosm means the world outside our own sphere of sensation or our own senses. the banner itself has a gold cross upon a white background. superimposed on that gold cross is the hexagram. the upward triangle is red whereas the downward triange is blue. these are symbols of fire and water, which again are opposing forces brought together in unity. the white "t" in the center of the gold cross is the symbol of tav, the beginning pathway in which we must traverse as we climb up the tree of life from m

the tree of life from malkuth into yesod. it is also the final pathway through which the divine light manifests down from the higher sephiroth into the physical world, known as malkuth. the background of the banner is white. this is symbolical of ain soph aur. you will be learning more about that later, but it suffices to say that it is divine white brilliance. the banner itself is suspended by a gold colored bar and by a red cord; and the pole at the base of the banner to hold it upright should be in the color white, so even the shaft that holds up the banner has a symbolic meaning, that of the purified will directed unto the higher. the banner of the east is one of the tools used by the hierophant, the chief initiating officer representing osiris the redeemer in the 0=0 initiation. it is

represent the forces of both light and life. the cross that is in the center of the triangle is also called the cross of tiphareth. it represents self-sacrifice that is necessary. here we are talking about sacrificing the ego or old ways and habits that is required and necessary in the achievment and realization of our higher self. the red cross in the temple of isis mighty mother is bordered in gold. gold is the highest of all metals and it is obtained through the darkness of putrefaction. 32 the banner of the west, unlike the banner of the east, is on a black background. this represents a darkness or ignorance of the outer world. yet the white triangle is the light that shines through the darkness, yet the darkness comprehendeth it not. the banner of the west is also an appropriate symb

h, and tiphareth. then finally the mundane triangle of netzach, hod, and yesod. from yesod came malkuth, or the physical world. key sephira hebrew english translation (q. s. color 1) kether rtk kthr crown white brilliance 2) chokmah hmkj chkmh wisdom gray 3) binah hnyb binh understanding black 4) chesed dsj chsd mercy blue 5) geburah hrwbg gburh strength scarlet 6) tiphareth trapt thpharth beauty gold 7) netzach jxn ntzch victory emerald 8) hod dw h hod splendor orange 9) yesod dwsy ysod foundation violet 10) malkuth twklm mlkuth kingdom citrine, olive, black, russet the pathworking and ritual diary are really two different things. pathworking and dream work on a nightly basis should be part of one of the two diaries. it is the subconscious mind that acts as the doorway to the invisible

0 0 INITIATION CEREMONY

vination and name all the positions. 5. describe the symbology of the neophyte grip, step, and grand word. 6. submit a sample of your written hebrew letters. 7. describe the neophyte grade sign. e 0= 0 neophyte grade initiation on the dais (the stage in the east of temple) these officers represent the second order and are present mostly symbolically. praemonstrator: blue robe, blue& orange nemis, gold shoes, lamen, blue collar, sceptre imperator: red robe, red& green nemis, gold shoes, lamen, green collar, sword cancellerius: yellow robe, yellow and purple nemis, gold shoes, lamen, purple collar, sceptre past hierophant: red robe, red nemis, gold shoes, lamen, white collar, sceptre hierophant: red robe, red& white nemis, gold shoes, lamen, white collar, sceptre outer order officers herius:

1 10 INITIATION CEREMONY

hiereus (knocks) extension. all make the signs towards the altar. hiero: may what we have partaken maintain us in our search for the quintessence, the stone of the philosophers. true wisdom, perfect happiness, the summum bonum. officers remain in the temple while the new neophyte is led out by kere 1= 10 zelator grade initiation part i outer order officers hierophant: red robe, red& white nemyss, gold shoes, lamen, white collar, sceptre hiereus: black robe, black& white nemyss, red shoes, lamen, red collar, sword hegemon: white robe, white nemyss, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemyss, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemyss, red shoes, lamen, black collar, cup of water. dadouchos: black robe, black

ts, and the twelve signs of the zodiac. in this grade, the lights on the pillars are unshaded, showing that you have quitted the darkness of the outer world. you will leave the temple for a short time. kerux: escorts neophyte out of temple, instructs neophyte in knocks and returns to temple entrance. 1= 10 zelator grade part ii part ii outer order officers hierophant: red robe, red& white nemyss, gold shoes, lamen, white collar, sceptre hiereus: black robe, black& white nemyss, red shoes, lamen, red collar, sword hegemon: white robe, white nemyss, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemyss, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemyss, red shoes, lamen, black collar, cup of water. dadouchos: black robe, black

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

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

r belief in thuringia^ whoever on christmas eve abstains from all food till suppertime, will get sight of a young golden pig, i.e. in olden times it was brought up last at the evening banquet. a lauterbach ordinance (weisthum) of 1589 decreed (3, 369, that unto a court holden the day of the three-kings, therefore in yule time, the holders of farm-steads (hiibner) should furnish a clean goldferch (gold-hog) gelded while yet under milk; it was led round the benches, and no doubt slaughtered afterwards^ so among the welsh, the swine offered to the gods 1 ducange sub v. eccard fr. or. 2, 677. dorows denkm. i. 2, 55. lacomblet 1, 327. grati" 3, 833. sclimeller wtb. 1, 619. 2 gutgesells beitr. zur gesch. des deutschen alterthums, meiningen 1834, p. 138^ this passage from the lauterb. ordin. i ca

94. weisth. 3, 41. 46. 69. conf. virg. aen. 8, 82: candida cum foetu concolor albo sus; and the umbrian: trif apruf rufru ute fciu (tres apros rubros aut piceos, aufrecht und kirchh. umbr. si^rachd. 2, 278-9. s ra. 587. 667. weisth. 1, 498. 3, 430. white animals hateful to the gods; tettau and temme preuss. sag. 42. saceifice, 55 garlanded and adorned for sacrifice. a passage in the edda requires gold-horned cows, saem. 141; and in the village of fienstadt in mansfeld a coal-black ox with a white star and white feet, and a he-goat with gilded horns were imposed as dues^ there are indications that the animals, before being slaughtered, were led round within the circle of the assembly that is how i explain the leading round the benches, and^^e' circuituni currere, pp. 51, 52 perhaps, as amon

ntur in lucum qui proximus est templo; is enim lucus tam sacer est gentibus, ut singulae arlores ejus ex morte vel tabo immolatorum divinae credantur. of hlosr heisreksson we are told in the hervararsaga cap. 16 (fornald. sog. 1, 491, that he was born with arms and horse in the jiolij wood (a mork hinni helgu. in the grove glasislundr a bird sits on the boughs and demands sacrifices, a temple and gold-horned cows, ssem. 140-1. the sacred trees of the edda, yggdrasil and m'wiamei&r, ssem. 109% hardly need reminding of. lastly, the agreement of the slav, prussian, finnish and celtic paganisms throws light ujjon our own, and tends to confirm it. dietmar of merseburg (pertz 5, 812) affirms of the heathen temple at eiedegost; quam undique sylva ab incolis intacta et venerabilis circumdat magna

in turrc; delectus e propinquis consulta responsacjitc ut internuntius numinis portabat. 5, 22: praetoriam triremem flumine luppia donum veledae traxere. 5, 25; veledam propinquosque monebat. her captivity was probably related in the lost chapters of the fifth book.2 this velcda had been preceded by others: sed et okm auriniam (hardly a translation of any teutonic name, such as the on. gullveig, gold-cup; some have guessed aliruna, olrun, albruna) et complures alias venerati sunt, non adulatione nee tamquam facerent dcas. germ. 8. a later one, named ganna, is 1 a\^l(l force of phantasy, and the state called clairvoyance, have shown themselves preeminently in women- statius silv. i. 4, 90: captivaeque preces veledae; he scans the first two syllables as short, which seems more correct than

ctona civitate (sigtiin) vel birka. in hoc templo, quod totum ex auro paratum est, statuas trium deorum veneratur populus, ita ut potentissimus eorum thor in medio solium habeat triclinio. hinc et inde locum possident wodau et fricco. the further description w-e have nothing to do with here, but there occurs m it also the term scidpere; as the whole temple was ex auro paratum, i.e, decorated with gold, he might doubtless have described the figures of tlie gods above all as gilded, j\ist as those in alamannia were aereae et deaiiratae. saxo p. 13 tells of a golden statue of othin; cujus numen septentrionis reges propensiore cultu prosequi cupientes, effigiem ipsius cmreo complexi sivmlacro, statnam suae dignationis indicem maxima cum religionis simulatione byzantium transmiserunt, cujus eti

3 8 INITIATION CEREMONY

s her first child, and asks her to dance as do the samodivy. but she cannot without her 'samodivski drekhi' stoyan produces them, she flies away, bathes in the mominski fountain, and recovers her mominstvo (virginity. trans. end of vol. i. a. king and co, aberdeen. h date due bl860.g867v.1 teutonic mythologys 3= 8 practicus grade initiation part i temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink. required materials for the altar 2 blue tapers red tetrahedron 20th key of the tarot required materials for the temple part i banners of the east and we

hich are evoked in the profound abyss of the mind. such a fire existeth extending through the rushings of air or even a fire formless whence comes the image of a voice or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire flashing courser of light, or also a child borne aloft on the shoulders of the celestial steed, fiery or clothed with gold, or naked or shooting with the bow shafts of light, and standing on the shoulders of the horse. but if thy meditation prolongeth itself thou shalt unite all these symbols in the form of the lion. then when no longer are visible unto thee the vault of the heavens, the mass of the earth, when to thee the stars have lost their light and the lamp of the moon is veiled when the earth abideth not

e gamaliel or obscene. and the shell of malkuth is lilith the evil woman. but these have also many other appellations. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 31st path. you will now quit the temple for a short time, and on your return the ceremony of your passage of the 30th path will take place. temple officers part ii hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar: 2 blue tapers greek cross of 13 cubes 19th key of the tarot (sun) required materials for the temple: banners of the east and west temple p

the earthly sign of taurus with the watery sign of cancer and this sign was by the greeks and romans referred to apollo or the sun. hiero: returns to place. heg: leads theoricus to west. hiereus (showing 1st tablet) the astrological symbols of the planets are derived from the 3 primary forms of the circle, the crescent and the cross, either singly or in combination. the circle denotes the sun and gold, the crescent the moon and silver, respectively, analogous to the red and the white alchemical natures. the cross is the symbol of corrosion and the corrosion of metals is usually of the complementary color to that which they naturally approximate. thus, copper which is reddish becomes green in verdigris etc. mercury is the only one which unites these primary forms in one symbol. saturn is co

ich they naturally approximate. thus, copper which is reddish becomes green in verdigris etc. mercury is the only one which unites these primary forms in one symbol. saturn is composed of the cross and the crescent, showing that lead is corrosive externally and lunar internally. jupiter is the reverse, mars is solar internally while venus is the opposite, for copper is externally of the nature of gold, but internally corrosive. wherefore, also the name of the sphere of venus nogah, denotes external splendor. heg: shows theoricus the 2nd tablet. heg: this shows the true and genuine attribution of the tarot trumps to the hebrew alphabet which has long been a secret among the initiates and which should be carefully concealed from the outer world. as a mss. lecture on this subject is circulate

4 7 INITIATION CEREMONY

be there ever peace between us and you, and be ye ready to come when ye are called. hiero: knocks and returns to place. all face east. hiero: in the name of elohim tzabaoth i declare this temple closed in the grade of practicus. hiero (knocks 1, 3, 1, 3) hiereus (knocks 1, 3, 1, 3) heg (knocks 1, 3, 1,(k4= 7 the philosophus grade initiation part i temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar 2 red tapers 12 square calvary cross 18th key of the tarot required materials for the temple part i banners of the east

te ends of a wheel of 8 radii as shown. a versicle suitable to the matter is then written within the double circle. hiero: i have much pleasure in now conferring upon you the title of lord (lady) of the 29th path. you will now quit the temple for a short time and on your return the ceremony of your passage of the 28th path will take place. part ii temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar 2 red tapers 4 sided pyramid 17th key of the tarot required materials for the temple banners of the east and west temple pillars hebrew let

n represents the three supernal sephiroth summed up in binah. while caput and cauda draconis are referred to malkuth. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 28th path. you will now quit the temple for a short time, and on your return the ceremony of your passage of the 27th path will take place. part iii temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar 2 red tapers calvary cross of 6 squares 16th key of the tarot required materials for the temple banners of the east and west temple pillars

reflected downwards in the four triangles of the elements, through the tree of life. notice that air is reflected from kether through tiphareth to yesod. water is reflected from binah through chesed to hod; and fire is reflected from chokmah through geburah to netzach. while malkuth is earth, the receptacle of the other three. on this second tablet is the image of nebuchadnezar, whose head was of gold, the breast and the arms of silver, the belly and thighs of brass, the legs of iron, the feet part of iron and part of clay. in his hands are represented the hot and moist natures. heg: conducts practicus to tablet of yetziratic palaces in the south. heg: these are the seven yetziratic palaces, containing the 10 sephiroth. in each palace are the six letters from the divine name of 42 letters

, and nehemah. and at the south west are the lion and the horse, the younger lilith, the wife of asmodai. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 27th path. you will now quit the temple for a short time, and on your return the ceremony of your reception in the grade of philosophus will take place. part iv temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar 3 red lamps white triangle and red cross calvary cross of 6 squares diagrams of eden before and after the fall lamen of 6 squared calvary c

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ops' mitres reflect the concentration of spiritual potency. the purpose of the cone, like the sacred pyramid, is to concentrate energy in a narrowing shape so that it reaches a pinnacle of power, which can then be released at the end of the ritual to carry your wishes or desires into the cosmos. in order to create a cone of power in magick, you can visualise these energies as coloured light or as gold. alternatively, you can visualise different rainbow colours to create a cone of every colour that merges to brilliant white at the apex. in healing work, some people see this as silver blue light that becomes brilliant. whether working alone or in a group, as you build up the power, breathe in pure white light and exhale and project your chosen colour, seeing it become ever more vibrant and f

nd a circle of tiny pink candles. send your message of healing or visualised golden light, then blow out the candles deosil, sending the energies to where they are needed. when you are not carrying out formal magick, keep on the altar any crystals that are of personal significance to you (see page 153. you might wish to have a clear crystal quartz for pure energy, a blue lapis lazuli flecked with gold for wisdom, a purple amethyst and rose quartz for healing and harmony, or a gleaming, golden-brown tiger's eye for grounding. you can also keep different herbs there according to your current focus. empowering your altar you can further empower your special place as a reflection of the positive aspects of your changing life by placing on it other small items that carry happy memories for you

cle made to fit the group is far better magically than the group made to fit the circle, for the group is the circle. if you want to visualise a circle, use a clear, pointed quartz crystal, or wand, or the forefinger of your power hand, and draw an outline, in the air at chest level or on the ground. the circle extends wherever you draw it from the ground upwards to above your head like a wall of gold. again, begin in the north, and continue in an unbroken, circular movement. remember, the circle is created with your own power, amplified if you wish by the sacred guardians or powers you may invoke. for this reason, creating a light body and thus drawing energy from the ground (see page 124, before casting the circle, is a powerful preliminary. some practitioners, having drawn the light, ex

raft and magick spells. lakshmi lakshmi is the hindu goddess of wealth, beauty, joy, pleasure and good fortune. at divali, the hindu autumn festival of light, lamps and candles are placed in windows so that lakshmi will look in and endow prosperity upon the family. rangolis, or coloured patterns, are painted on floors and walls to attract her. rituals to invoke her usually involve candles and use gold or jewellery as a focus for her benevolence. deities of power these gods and goddesses bring psychic self-defence, protection, righteous anger against injustice, also change, regeneration and survival. these deities are very powerful and should only be invoked in their most positive aspects for the purpose of defending the weak and never for revenge or personal anger. experienced witches call

in their true light. from her shield she fashioned the first magical mirror. one side was endowed with the power of ra's eye to see everything, no matter how distant in miles or how far into the future. the other side showed the gazer in his or her true light and only a brave person could look at it without flinching. hathor can be invoked for all forms of mirror magic and is also associated with gold and turquoise and so jewellery made of these can be a focus for her powers. in the modern world she is guardian of businesswomen. fiercely protective in defence of her own, she is especially potent against physical and psychic attack. ma'at ma'at, the ancient egyptian goddess of truth and justice, was responsible for maintaining the correct balance and order in the universe. she was daughter

ABRAMELIN1

is, signifies not 1, but 1000. the finals are not always considered as bearing an increased numerical value. introduction xx (appendix b) employment of a child-clairvoyant by cagliostro. the well-known joseph balsamo, count cagliostro, is said to have been born at palermo in 1743. on his trial at rome in 1780, and at zurich in 1791, he was accused of having practised all kinds of impositions; of gold making, and of possessing the secret of prolonging life; of teaching cabalistic arts; of summoning and exorcising spirits; of having actually foretold future things especially in small and secret assemblies, and chiefly by means of a little boy whom he took aside with him into a separate room, in order to fit him for divining. with regard to the manner in which he employed this child-clairvoy

i do not for a moment say that this the sacred magic 22 may not be true; but undoubtedly from the same treasures one may also take the fifth part. there are yet more which be destined unto others. mine own particular treasure was assigned unto me at herbipolis;45 and i performed the operation of the eighth chapter46 of the third book; it was not in any way guarded, and was very ancient. it was of gold, which had never been struck into ingots; and which i afterwards caused to be beaten out and converted into its equivalent weight of golden florins, by the spirits; the which was done in a few hours (and i did this operation seeing that) mine own possessions were few and of little worth; and so poor was i that in order to marry a person who had a considerable dowry, i was forced to make use o

ocations of thy guardian angel, thou shalt have a little child69 of the age of six, seven, or eight years at the most, who shall be clothed in white, the which child thou shalt have washed from head to foot, and thou shalt place upon his forehead a veil of white silk very fine and transparent, which covereth the forehead even unto the eyes; and upon the veil it is necessary to write beforehand in gold with a brush a certain sign made and marked in the manner and order as it will be shown in the third book; the which doth serve to conciliate and to give grace unto the mortal and human creature to behold the face of the angel. he who operateth shall do the same thing, but upon a veil of black silk, and shall put it on in the same manner as the child. after this thou shalt make the child ente

ABRAMELIN2

hin after the manner of a cupboard, wherein you shall keep all the necessary things, such as the two robes, the crown or mitre, the wand, the holy oils, the girdle or belt, the perfume; and any other things which may be necessary. 45the second habiliments will be a shirt or tunic of linen, large and white, with well and properly made sleeves. the other robe will be of crimson or scarlet silk with gold, and it should not be longer than just unto the knees, with sleeves of similar stuff. as for these vestments, there is no particular rule for them; nor any especial instructions to be followed; but the more resplendent, clean, and brilliant they are the better will it be. you shall also make a girdle of silk of the same colour as the tunic, wherewithal you shall be girded. you shall have upon

s, with sleeves of similar stuff. as for these vestments, there is no particular rule for them; nor any especial instructions to be followed; but the more resplendent, clean, and brilliant they are the better will it be. you shall also make a girdle of silk of the same colour as the tunic, wherewithal you shall be girded. you shall have upon your head a beautiful crown or woven fillet of silk and gold. you shall prepare the sacred oil in this manner: take of myrrh46 in tears, one part; of fine cinnamon, two parts; of galangal,47 half a part; and the half of the total weight of these drugs of the best oil olive. the which aromatics you shall mix together according unto the art of the apothecary, and shall make thereof a balsam, the which you shall keep in a glass vial which you shall put wi

of the angel, you may find yourself thoroughly instructed in all the essential points. having then reposed yourself during the night, you shall rise in the morning before dawn, and shall enter into the oratory; and having placed the lighted charcoal in the censer, light the lamp also. you shall then robe yourself, taking first the white vestment, and over this you shall put on that66, of silk and gold, then the girdle, and upon your head you shall place the crown, and you shall lay the wand upon the altar. then, having put the perfume in the censer you shall fall upon your knees, and pray unto almighty god to grant you the grace to finish your operation unto the praise and glory of his holy name, and for your own use and that of your neighbour. also you shall supplicate your guardian angel

ng effect, except those of the qabalab, or of this sacred magic) chapter xi (to cause all kinds of books to be brought to one, and whether lost or stolen) chapter xvi (to find and take possession of all kinds of treasures, provided that they be not at all magically guarded) chapter xviii (to heal divers maladies) chapter xxv (to walk upon, and operate under, water) chapter xxviii (to have as much gold and silver as one may wish, both to provide for one s necessities, and to live in opulence) the following (symbols) be manifested in part by the angels and in part by the evil spirits, which is why we must not avail ourselves hereof without the permission of the holy angel. they are those of: chapter ii (to obtain information concerning, and to be enlightened upon, all sorts of propositions

on would do, and this during a space of seven years, by means of the spirits) chapter xvii (to fly in the air, and travel any whither) chapter xxvii (to cause visions to appear) chapter xxix (to cause armed men to appear) amaimon and ariton together perform: chapter xxvi (to open every kind of lock without key, and without making any noise) oriens alone performeth: chapter xxviii (to have as much gold and silver as one may wish, both to provide for one s necessities, and to live in opulence) paimon (alone) performeth: chapter xxix (to cause armed men to appear (it is to be noted that this chapter has already been classed under those performed by oriens, paimon, ariton, and amaimon, together) ariton performeth: chapter xxiv (to discover any theft that hath occurred) amaimon (performeth: cha

ABRAMELIN3

i s a n (7) g o h e n o r a r e h a s a h e r a r o n e h o g (8) a d m o n d m o n (9) l e l e h e l e h the sacred magick 135 no. c is a gnomonic square of b d squares out of a square of e j squares. ethanim= athvnim, heb= vaults, ovens. no. d is a gnomonic square of b d squares out of a square of e j squares. apparet, latin= let it appear. no. e is a square of d g squares. bedser hebrew btzr a gold ornament. eliele= ali ali hebrew, towards me. sepped hebrew spd= he struck. res deb= perhaps hebrew, rsh db head or chief point of a discourse. no. f is a square of c f squares. negot= perhaps heb. nhg, he leads. eraso= probably greek, sec. pers. sing. from eromai for eiromai, to demand or interrogate. garag= perhaps from heb. gro, to diminish. omare, perhaps greek, an assembly or synthesis

. arare from hebrew arr to curse, cursed. lamal perhaps means in speaking from mll, hebrew, to speak. no. b c is a gnomon of j squares taken from a square of c f squares. kobha= perhaps hebrew kbh= to extinguish. of abramelin the mage 140 the sixth chapter. o cause mines to be pointed out, and to help forward all kinds of work connected therewith( b) to prevent caves from falling in( c) to shew a gold mine( d) to cause work to be done in mines( e) to make work done in inaccessible places( f) to make them tunnel mountains( g) to cause all water to be withdrawn from the mines( h) to make the spirits bring timber( i) to make them found and purge metals and separate gold and silver. t e l a a h e l a a h a a l e t a a l a (1) a l c a b r u s i l c a b r u s i s u r b a c l a s u r b a c l (2)

s a hebrew root may mean bring forth fruit. no. f is a gnomon of b f squares and d other supplementary ones taken from a square of g e squares. lebhinah is from lba= milk, and inh to squeeze. of abramelin the mage 164 the sixteenth chapter. o find and take possession of all kinds of treasures, provided that they be not at all (magically) guarded( b) for treasure of silver (or silver money( c) for gold money( d) for a great treasure( e) for a small treasure( f) for an unguarded treasure( g) for copper money( h) for gold in ingots( i) for silver in ingots( j) for jewels( b a) for ancient medals (and coins( b b) for a treasure hidden by a particular person( b c) for pearls( b d) for diamonds( b e) for rubies( b f) for balassius rubies( b g) for emeralds( b h) for worked gold( b i) for silver

. c consists of b c squares from a square of c f. qaqah to make void or empty. no. d consists of b f squares from a square of e j squares. comahon means a stronghold. no. e consists of a gnomon of b g squares from a square of d g squares, biniam means in affliction. of abramelin the mage 188 the twenty-fourth chapter. o discover any thefts that hath occurred( b) jewels stolen( c) money( d) worked gold( e) silver workmanship( f) effects, such as furniture( g) horses, and other animals (1) k i x a l i s i r i n e q i x a l i s q m k (2) q e n e b a h e n b a h q q q (3) q e d e s e l a n e d e s e l a n m a q a q a l a n a q i r i q a q n (4) t a l a h a n i m a l a h the sacred magick 189 notes to chapter xxiv (a) the symbols of this chapter are manifested in part by the angels, and in part

quare of c f. arnep should probably be arneb. it means a hare, whence this square should perhaps be numbered d c. the sacred magick 201 no. d e is a gnomon of j squares from a square of c f. aiial probably means wild goats. no. d f consists of b c squares from c f. kelef= a dog, whence this square should probably be numbered d d. of abramelin the mage 202 the twenty-eighth chapter. o have as much gold and silver as one may wish, both to provide for one s necessities, and to live in opulence( b) to have coined gold( c) to have coined silver( d) to have silver in small coins( e) to have small change in copper (or bronze. notes to chapter xxviii (a) the symbols of this chapter are manifested only by the angels or by the guardian angel (b) oriens alone performs this operation (c) the familiar

ADEPTUS MINOR INITIATION

the 5=6 grade of the second order" second "o aspirant; it is written that he who exalteth himself shall be abased, but that he who humbleth himself shall be exalted. blessed be the poor in m for theirs is the kingdom of heaven. it is not by proclamation of honors and dignities, great though they may be, that thou canst gain admission to the tomb of the adepti of the rose of ruby and the cross of gold, but only by that humility and purity of m that befitteth the aspirant unto higher things. associate adeptus minor, bring unto me the recommendation and attestation which he beareth, and test thou his knowledge ere he be rejected for the sins of presumption and spiritual pride" third "thou knowest the arrangement of the ten sephiroth on the tree of life; now what symbolic weapon doth their na

consider the heavens, the work of thy fingers, the moon and stars which thou hast ordained, what is man that thou art mindful of him, or the son of man that thou visiteth him' and couldst thou even attain unto the height of a god upon this earth, how small and insignificant yet wouldst thou be in the presence of god the vast one" second "rise, then, o aspirant of the rose of ruby and the cross of gold. rise, glorified by suffering. rise, purified by humility (aspirant rises "despise not sadness, and hate not suffering, for they are the initiators of the heart; and the black robe of mourning which thou wearest is at once the symbol of sorrow and of strength. boast not thyself above thy brother if he hath fallen, for how knowest thou that thou couldst have withstood the same temptation? slan

grades of practicus and philosophus are the regimen of the elements; and the seven months between the philosophus and the portal symbolize the regimen of the planets; while the elements and the planets both work in the zodiac; so that three plus seven multiplied by twelve yieldeth the number 120. second "o aspirant, ere thou canst enter the tomb of the adepti of the rose of ruby and the cross of gold, it is necessary to take a solemn obligation of secrecy, fidelity, fraternity, and justice. but as in all the previous obligations, there is nothing contained therein contrary to thy civil, moral, or religious duties. art thou willing to take such a pledge" aspirant "i am (hodos pulls up aspirant's robe over the head) second "are you willing to receive the stripes upon your back as a symbol o

done) chief (without moving or opening his eyes, says)"buried with that light in a mystical death, rising again in a mystical resurrection, cleansed and purified through him our master, o brother of the cross and rose. like him, o adepts of all ages, have ye toiled. like him have ye suffered tribulation. poverty, torture and death have ye passed through. they have been but the purification of the gold. in the alembic of thine heart, through the athanor of affliction, seek thou the true stone of the wise (aspirant gives chief adept wand and crux ansata to the chief adept who then gives in exchange the crook and scourge) 21 crook and scourge chief "quit then this tomb, o aspirant, with thine arms crossed upon thy breast, bearing in thy right hand the crook of mercy and thy left the scourge o

nto the light; out of the darkness, let that light arise" aspirant "before i was blind, but now i see" chief "i am the reconciler with the ineffable. i am the dweller of the invisible. let the white brilliance of the spirit divine descend (chief raises his hands invoking the divine white brilliance. then pause) chief (to aspirant "arise now as an adeptus minor of the rose of ruby and the cross of gold, in the sign of osiris slain (all rise. second and third adepts raise aspirant, and extend his arms in a cross. he then recrosses his arms on his breasts and turns him to face west. chief advances within reach of aspirant. third adept northwest. second adept southwest. they both join wands over his head and cruces a little lower. all "we receive thee as an adeptus minor in the sign of rectitu

ALEE J BOOK OF AIWASS

ate result. invariably, the initiate will ask if the effort is worth the fleeting insight that comes and goes in less than a minute. there is a benefit; a gift from the daemon (god) with whom you choose to resonate- you must ask for your gift once you've assumed godform. it is also important to know what gift the god offers. let's start from the top; satan (baphomet) grants any object you desire; gold coins, expensive clothes, furniture, rare antiques, a new car, exotic pet, etc. no need to be specific. babalon (isis) grants a protective amulet to be worn about the neck. you must be specific concerning the material the amulet is to be made from, its design, the kind of protection you desire. aiwass, lord egan's daemonic form, grants one astral projection experience. lucifer grants increase

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

intelligible to, and acceptable by, european minds. it is this system, and this interpretation of it, which i propose to put before you. 4. the great classic of sanskrit literature is the aphorisms of patanjali. he is at least mercifully brief, and not more than ninety or ninety-five percent of what he writes can be dismissed as the ravings of a disordered mind. what remains is twenty-four carat gold. i now proceed to bestow it. 5. it is said that yoga has eight limbs. why limbs i do not know. but i have found it convenient to accept this classification, and we can cover the ground very satisfactorily by classing our remarks under these eight headings. 6. these headings are- 1. yama. 2. niyama. 3. asana. 4. pranayama. 5. pratyahara. 6. dharana. 7. dhyana. 8. samadhi. any attempt to transl

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

york woman, who is tailored or millinered on a garish pattern, with the eternal chorus girl as the ideal--an ideal which she always attains, though (heaven knows) in "society" there are few "front row" types. on the other side of me a splendid stalwart maid, modern in muscle, old only in the subtle and modest fascination of her manner, her face proud, cruel and amorous, shakes her wild tresses of gold in pagan laughter. her mood is universal as the wind. what can her cavalier be doing to keep her waiting? it is a little mystery which i will not solve for the reader; on the contrary- viii. yes, it was my own sweetheart (no! not all the magazines can vulgarize that loveliest of words) who was waiting for me to be done with my musings. she comes in silently and stealthily, preening and purrin

ALEISTER CROWLEY ACROSS THE GULF

rought up as befitted one in my station, half-prince, half-priest. i was to follow my father, hold his wand and ankh, assume his throne. and now i begin to recall some details of my preparation for that high and holy task. memory is strangely fragmentary and strangely vivid. i remember how, when i had completed my fourth month, the priests took me and wrapped me in a panther s skin, whose flaming gold and jet-black spots were like the sun. they carried me to the river bank where the holy crocodiles were basking; and there they laid me. but when they left me they refrained from the usual enchauntment against the evil spirit of the crocodile; and so for three days i lay without protection. only at certain hours did my mother descend to feed me; and she too was silent, being dressed as a prin

s made as if to mock at me. but the women would not have it; they came round me and petted and caressed me; so that angry words were spoken. but even as they quarrelled among themselves, my guardian, the old eunuch, appeared among them; for he had traced me to the garden. and when they beheld the ring of the holy ancient man the astrologer they trembled; and the lord of the house threw a chain of gold around my neck, while his lady gave me her own silken scarf, broidered with the loves of isis and nephthys, and of apis and hathor. nor did any dare to take from me the little bone that i had won so dearly; and with it i made the spell of the elixir, and beheld the starry abodes ofduant, even as it was written in the old wise book. but my guardians were ashamed and perplexed; for though i was

hing in, would belabour him with his staff. how well i recall that room! large was it and lofty; and there were sculptured pillars of malachite and lapis-lazuli and of porphyry and yellow marble. the floor was of black granite; the roof of white marble. on the southern side was my couch, a softness of exotic furs. to roll in them was to gasp for pleasure. in the centre was a tiny fountain of pure gold. the sunlight came through the space between the walls and the roof, while on the other sides i could look through and up into the infinite blue. there was a great python that inhabited the hall; but he was very old, and too wise to stir. but- so i then believed- he watched me and conveyed intelligence to the old magus of the well. page 7 gulf.txt now then the folly of my guardians appeared i

as known that his rising was the cause of the fertility of their fields. now of the vows which i took upon me and of my service as priestess of the veiled one it shall next be related. chapter iii page 8 gulf.txt it was the equinox of spring, and all my life stirred in me. they led me down cool colonnades of mighty stone clad in robes of white broidered with silver, and veiled with a veil of fine gold web fastened with rubies. they gave me not the uraeus crown, nor any nemyss, nor the ateph crown, but bound my forehead with a simple fillet of green leaves- vervain and mandrake and certain deadly herbs of which it is not fitting to speak. now the priests of the veiled one were sore perplexed, for that never before had any boy been chosen priestess. for before the vows may be administered, t

of my office, lapping them with its tongues of fire like a tigress lapping blood; yet withal it burnt me not, nor singed one hair. thus naked i fled away in fear, and in my madness slipped and fell into the pool of liquid silver, splashing it all over the hall; and even as i fled that rosy cataract of flame that wrapt me (from the veil as it jetted) went out- went out- the veil was a dull web of gold, no more. then i crept fearfully to the feet of the goddess, and with my tears and kisses sought to wake her into life once more. but the veil flamed not again; only a mist gathered about it and filled the temple, and hid all things from my eyes. now then came istarah my favourite back with the ring and the message; and thinking that she brought bad news, i slit her lamb s-throat with the mag

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

with no one about watching its construction. being finished, it is to be wrapped in the purest silk and lain safely away, only to be removed when need arises, at any time. the number of inanna is fifteen, by which number she is frequently known in the incantations of the dispensation, her seal is the following. this god of the sun is the lord shammash, son of nanna. he is seated upon a throne of gold, wearing a crown of two horns, holding a sceptre aloft in his right hand and a flame disk in his life, sending rays in every direction. he is the god of light and of life. his colour is gold. his essence is to be found in gold, and in all golden objects and plants. he is sometimes called uduu. his gate is the fourth you will pass in the rituals that follow. his step on the great ladder of lig

earing a crown of two horns, holding a sceptre aloft in his right hand and a flame disk in his life, sending rays in every direction. he is the god of light and of life. his colour is gold. his essence is to be found in gold, and in all golden objects and plants. he is sometimes called uduu. his gate is the fourth you will pass in the rituals that follow. his step on the great ladder of lights is gold. this is his seal, which you must engrave in gold, when the sun is exalted in the heavens, alone on a mountain top or some such place close to the rays, but alone. being finished, it should be wrapped in a square of the finest silk and lain aside until such time as it is needed. the number os shammash is twenty and this is his seal: the god of mars is the mighty nergal. he has the head of a m

cation bright one of the heavens, wise ishtar mistress of the gods, whose "yes" is truly "yes" proud one among the gods, whose command is supreme mistress of heaven and of earth, who rules in all places ishtar, at your name all heads are bowed down i. son of. have bowed down before you may my body be purified like lapis lazuli! may my face be bright like alabaster! like shining silver and reddish gold may i not be dull! to win the love of a woman (chant the following three times over an apple or a pomegranate; give the fruit to the woman to drink of the juices, and she will surely come to you) munus sigsigga ag bara ye innin aggish xashxur gishnu urma shaziga bara ye zigashubba na agsishamaziga namza ye innin durre esh akki ugu agba andagub! to recover potency (tie thee knots in a harp str

ALEISTER CROWLEY BOOK OF LIES

r real mission was to rouse him to confidence and action. book of lies get any book for free on: www.abika.com 136 [139] 65 kappa-epsilon-phi-alpha-lambda-eta xi-epsilon sic transeat "at last i lifted up mine eyes, and beheld; and lo! the flames of violet were become as tendrils of smoke, as mist at sunset upon the marsh-lands "and in the midst of the moon-pool of silver was the lily of white and gold. in this lily is all honey, in this lily that flowereth at the midnight. in this lily is all perfume; in this lily is all music. and it enfolded me" thus the disciples that watched found a dead body kneeling at the altar. amen! book of lies get any book for free on: www.abika.com 137 [140] commentary( xi-epsilon) 65 is the number of adonai, the holy guardian angel; see liber 65, liber konx om

thought in writing; it seems, on the face of it, absurd that the the text of this book, composed as it is of english, simple, austere, and terse, should need a commentary. but it does so, or my most gifted chela and myself would hardly have been at the pains to write one. it was in response to the impassioned appeals of many most worthy brethren that we have yielded up that time and thought which gold could not have bought, or torture wrested. laylah is again the mere woman. note (38) these eggs being speckled, resemble the wandering mind referred to. book of lies get any book for free on: www.abika.com 158 [161] 76 kappa-epsilon-phi-alpha-lambda-eta omicron-digamma phaeton no. yes. perhaps. o! eye. i. hi! y? no. hail! all ye spavined, gelded, hamstrung horses! ye shall surpass the planets

book for free on: www.abika.com 181 [184] commentary( pi-zeta) this chapter is technically one of the laylah chapters. it means that, however great may be one's own achievements the gifts from on high are still better. the sigil is taken from a gnostic talisman, and refers to the sacrament. book of lies get any book for free on: www.abika.com 182 [185] 88 kappa-epsilon-phi-alpha-lambda-eta pi-eta gold bricks teach us your secret, master! yap my yahoos. then for the hardness of their hearts, and for the softness of their heads, i taught them magick. but..alas! teach us your real secret, master! how to become invisible, how to acquire love, and oh! beyond all, how to make gold. but how much gold will you give me for the secret of infinite riches? then said the foremost and most foolish; mast

d oh! beyond all, how to make gold. but how much gold will you give me for the secret of infinite riches? then said the foremost and most foolish; master, it is nothing; but here is an hundred thousand pounds. this did i deign to accept, and whispered in his ear this secret: a sucker is born every minute. book of lies get any book for free on: www.abika.com 183 [186] commentary( pi-eta) the term "gold bricks" is borrowed from american finance. the chapter is a setting of an old story. a man advertises that he could tell anyone how to make four hundred a year certain, and would do so on receipt of a shilling. to every sender he dispatched a post-card with these words "do as i do" the word "sucker" is borrowed from american finance. the moral of the chapter is, that it is no good trying to t

ALEISTER CROWLEY BOOK OF THE LAW

0: there is a word to say about the hierophantic task. behold! there are three ordeals in one, and it may be given in three ways. the gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest. thus ye have star& star, system& system; let not one know well the other! i,51: there are four gates to one palace; the floor of that palace is of silver and gold; lapis lazuli& jasper are there; and all rare scents; jasmine& rose, and the emblems of death. let him enter in turn or at once the four gates; let him stand on the floor of the palace. will he not sink? amn. ho! warrior, if thy servant sink? but there are means and means. be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! also, take y

faith, while in life, upon death; peace unutterable, rest, ecstasy; nor do i demand aught in sacrifice. i,59: my incense is of resinous woods& gums; and there is no blood therein: because of my hair the trees of eternity. i,60: my number is 11, as all their numbers who are of us. the five pointed star, with a circle in the middle& the circle is red. my colour is black to the blind, but the blue& gold are seen of the seeing. also i have a secret glory for them that love me. i,61: but to love me is better than all things: if under the night-stars in the desert thou presently burnest mine incense 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

u fail? art thou sorry? is fear in thine heart? ii,47: where i am these are not. ii,48: pity not the fallen! i never knew them. i am not for them. i console not: i hate the consoled& the consoler. ii,49: i am unique& conqueror. i am not of the slaves that perish. be they damned& dead! amen [this is of the 4: there is a fifth who is invisible& therein am i as a babe in an egg] ii,50: blue am i and gold in the light of my bride: but the red gleam is in my eyes& my spangles are purple& green. ii,51: purple beyond purple: it is the light higher than eyesight. ii,52: there is a veil: that veil is black. it is the veil of the modest woman; it is the veil of sorrow& the pall of death: this is none of me. tear down that lying spectre of the centuries: veil not your vices in virtuous words: these v

as it were and creeping things sacred unto me. iii,26: these slay, naming your enemies& they shall fall before you. iii,27: also these shall breed lust& power of lust in you at the eating thereof. iii,28: also ye shall be strong in war. iii,29: moreover, be they long kept, it is better; for they swell with my force. all before me. iii,30: my altar is of open brass work: burn thereon in silver or gold! iii,31: there cometh a rich man from the west who shall pour his gold upon thee. iii,32: from gold forge steel! iii,33: be ready to fly or to smite! iii,34: but your holy place shall be untouched throughout the centuries: though with fire and sword it be burnt down& shattered, yet an invisible house there standeth, and shall stand until the fall of the great equinox; when hrumachis shall ari

u wilt. iii,61: there is an end of the word of the god enthroned in ra s seat, lightening the girders of the soul. iii,62: to me do ye reverence! to me come ye through tribulation of ordeal, which is bliss. iii,63: the fool readeth this book of the law, and its comment& he understandeth it not. iii,64: let him come through the first ordeal& it will be to him as silver. iii,65: through the second, gold. iii,66: through the third, stones of precious water. iii,67: through the fourth, ultimate sparks of the intimate fire. iii,68: yet to all it shall seem beautiful. its enemies who say not so, are mere liars. iii,69: there is success. iii,70: i am the hawk-headed lord of silence& of strength; my nemyss shrouds the night-blue sky. iii,71: hail! ye twin warriors about the pillars of the world! f

ALEISTER CROWLEY LIBER 777

ets* cxciii (transliteration) lxxx. olympic planetary spirits. lxxxi. metals. lxxxii. the noble eightfold path. 12 (2080) trtrtpt taphthartharath ophiel mercury samma vaca 13 (369) yadwmcj chasmodai phul silver samma sankappo 14 (175) lamdq qedemel hagith copper samma kammanto 21 (136) lamsh hismael bethor tin samma ajivo 27 (325) labxrb bartzabel phaleg iron samma vayamo 30 (666) trws sorath och gold samma samadhi 32 (45) lazz zazel arathron lead samma sati and samaditthi cxcii. english of col. lxxxii lxxxiii. the attribution of the hexagram. 12 right speech left lower point 13 right aspiration bottom point 14 right conduct right lower point 21 right discipline right upper point 27 right energy left lower point 30 right rapture centre point 32 right recollection (in both senses of the wor

hycjh hymmu lahar hymby layrh hymqh 4 house of rest or peace, made of rubies and jacinths laann latyn layyh hymwm hywal laylk 5 garden of mansions, made of yellow copper yawhw layly hywwl hylhp layna hymuj 6 garden of eternity, made of yellow coral lafys hymlu lakln layyy lauhr lazyy 7 garden of delights, made of white diamond hychm lahll lshlm hywhj lahhh lakym 8 garden of paradise, made of red gold hyhtn hyaah hylww hyhly labmw lahhy 9 latry hyhac hylas layru lawnu layjm 10 garden of eden, or everlasting abode, made of red pearls or pure musk layyr lamwa hylcu lahym hybmd laqnm cxxxii. pairs of angels ruling coins. cxxxiii* titles and attributions of the wand suit [clubs] cxxxiv. titles and attributions of the cup or chalice suit [hearts] 0. 1. the root of the powers of fire the root of

buer probably a centaur or archer. 19 13! talb beleth rider on pale horse, with many musicians [flaming and poisonous breath] 20 16$ rpaz zepar a soldier in red apparel and armour. 22 19$ cwlac sallos solider with ducal crown riding a crocodile. 24 22% cwpy ipos angel with lion s head, goose s feet, horse s tail. 25 25% and# lwblsalg glasya-labolas a dog with a gryphon s wings. 26 28$ tyrb berith gold-crowned soldier in red on a red horse. bad breath. 28 31# carwp foras a strong man in human shape. 29 34% rwprwp furfur (1) hart with fiery tail (2) angel. clvii. goetic demons of decans by day (succedent. clviii. magical images of col. clvii. 15 2$ raga agares old man, riding a crocodile and carrying a goshawk. 16 5# bram marbas great lion. 17 8$ cwfbrb barbatos accompanied by 4 noble kings

the straight lines 25^ 14, 43^ 15, 48^ 59, and 57^ 49, the points 2, 3, 7 and 8 marking the intersections. join 19, 12, 13, 23, 78, 79, 89. let 6 be the point of intersection of 19, 57, 48. on 78 erect an equilateral b with its apex away from 1. produce 19 to 10, join 7-10, 8-10. daath is at the junction of 25, 34. see figure. cols. xv.-xviii. daath lavender, grey-white, pure violet, grey flecked gold. herschel silver flecked white. col. xvi, line 10. for d, c, b, and e. col. xix. urim and thummim= auramoth and thoum mou, egyptian gods. they are methods of divination by b and e. col. xx, line 32. these gods preside over the pieces in rosicrucian chess. 5 d of b bishop ywoum mwou c of b queen i#haourey b of b knight hnwou vw/s e of b pawn kabexneuf e of b castle wauwqi# a of b king vaourw d

r. 14. ivy. 30. frankincense. 15. vine. 31. sweet marjoram. 16. mint. 32. libanotis. among animals 1. lion. 5. boar. 2. crocodile. 6. bull. 3. spotted-wolf. 7. baboon. 4. ram. among birds 1. phoenix. 5. cock. 2. eagle. 6. crow. 3. vulture. 7. hawk. 4. swan. among insects 1. glow-worm. 2. beetle. among fish 1. sea-calf. 4. star-fish. 2. shell-fish. 5. strombi. 3. pullus. 6. margar. among metals 1. gold. col. xl. aaron s breastplate is very doubtful; we advise reliance on columns stones and tribes, we having chosen stones on bases of physical analogy to signs, colours &c. col. xlii. the following table of sub-elemental perfumes is important: a of a ambergris. d of a the gall of the rukh. c of a oncha. e of a musk. b of a civet. a of d lign-aloes. d of d galbanum. c of d mastick. e of d stora

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

y, o pan! io pan! io pan! io pan pan! pan pan! pan, i am a man: do as thou wilt, as a great god can, o pan! io pan! io pan! io pan pan! i am awake in the grip of the snake. the eagle slashes with beak and claw; the gods withdraw: the great beasts come, io pan! i am borne to death on the horn of the unicorn. i am pan! io pan! io pan pan! pan! vi i am thy mate, i am thy man, goat of thy flock, i am gold, i am god, flesh to thy bone, flower to thy rod. with hoofs of steel i race on the rocks through solstice stubborn to equinox. and i rave; and i rape and i rip and i rend everlasting, world without end, mannikin, maiden, maenad, man, in the might of pan. io pan! io pan pan! pan! io pan- vii illustration on page viii described: this is the set of photos originally published facing page 12 in e

in conformity with my will<degree of force in the proper manner through the proper medium to the proper object (illustration: i wish to prepare an ounce of chloride of gold. i must take the right kind of acid, nitro-hydrochloric and no other, in sufficient quantity and of adequate strength, and place it, in a vessel which will not break, leak, or corrode, in such a manner as will not produce undesirable results, with the necessary quantity of gold: and so forth. every change has its own conditions. in the present state of our knowledge and power some changes are

not of isis, but of osiris. the ancient condition is not restored, but a new and superior condition is created, a condition only rendered possible by the process of death. the alchemists themselves taught this same truth. the first matter of the work was base and primitive, though "natural. after passing through various stages the "black dragon" appeared; but from this arose the pure and perfect gold. even in the legend of prometheus we find an identical formula concealed; and a similar remark applies to those of jesus christ, and of many other mythical godmen worshipped in different countries<golden bough" j.m.robertson "pagan christs" a. crowley "jesus" etc, etc> a magical ceremony constructed on this formula is thus in close essential harmony with the natural mysti

continuum, so that his mind and body are consubstantial with the storm, are equally expressions of one existence, all alike of the self-same order of artifices whereby the absolute appreciates itself. he must also have assimilated the fact that the quantity is just as much a form as quality; that as all things are modes of one substance, so their measures are modes of their relation. not only are gold and lead mere letters, meaningless in themselves yet appointed to spell the one name; but the difference between the bulk of a mountain and that of a mouse is no more than one method of differentiating them, just as the letter "m" is not bigger than the letter "i: in any real sense of the word<
n to utter the word of the aeon for their sake, his reward universal abhorrence, bodily torment, mental despair, and moral paralysis. yet he, who hath power over death, with breath to call back health, with a touch to beckon life, he must watch his own child waste away month by month, aware that his art may not anywise avail, who hath sold the signet ring of his personal profit to buy him a plain gold band for the felon finger of his bride, that worn widow, the world- 128 chapter xv i of the invocation in the straightforward or "protestant" system of magick there is very little to add to what has already been said. the magician addresses a direct petition to the being invoked. but the secret of success in invocation has not hitherto been disclosed. it is an exceedingly simple one. it is pr

ALEISTER CROWLEY MAGICK WITHOUT TEARS

all these questions, and grows constantly worse as fellow-students talk them over- the blind leading the blind- is because they have no idea of the necessity of defining their terms. then again, you ask me questions like "what is purity" that can be answered in a dozen different ways; and you must understand what is meant by a "universe of discourse" if you asked me "is this sample of cloride of gold a pure sample" i can answer you. you must understand the value of precision in speech. i could go on rambling about purity and selflessness for years, and no one would be a penny the better. p.s- or rather, i did not want to dictate this bit- your ideas about magic without tears get any book for free on: www.abika.com 15 the o.t.o. remind me of some women's idea of shopping. you want to 10 ma

em to convey my message to those people. the composition and distribution is thus an act of- magick- by which i cause changes to take place in conformity with my will.8) ii. postulate: any required change may be effected by application of the proper kind and degree of force in the proper manner through the proper medium to the proper object (illustration: i wish to prepare an ounce of chloride of gold. i must take the right kind of acid, nitro-hydrochloric and no other, in sufficient quantity and of adequate strength, and place it, in a vessel which will not break, leak or corrode, in such a manner as magic without tears get any book for free on: www.abika.com 38 will not produce undesirable results, with the necessary quantity of gold, and so forth. every change has its own conditions. in

f the white school are found in the sacred books of thelema. the doctrine is given in excellent perfection both in the book of the heart girt with the serpent and the book of lapis lazuli. a single passage is adequate to explain the formula. 7. moreover i beheld a vision of a river. there was a little boat thereon; and in it under purple sails was a golden woman, an image of asi wrought in finest gold. also the river was of blood, and the boat of shining steel. then i loved her; and, loosing my girdle, cast myself into the stream. 8. i gathered myself into the little boat, and for many days and nights did i love her, burning beautiful incense before her. 9. yea! i gave her of the flower of my youth. 10. but she stirred not; only by my kisses i defiled her so that she turned to blackness be

evil and in good. aspasia may skin me close, and lais load me with disease. poor pleasures, bitter bargains, these? i shall despise diogenes. follow your fancy far enough! at last you surely come to god. there is thus in this school no attempt to deny that nature is, as zoroaster said "a fatal and evil force; but nature is, so to speak "the first matter of the work, which is to be transmuted into gold. the joy is a function of our own part in this alchemy. for this reason magic without tears get any book for free on: www.abika.com 97 we find the boldest and most skillful adepts deliberately seeking out the most repugnant elements of nature that their triumph may be the greater. the formula is evidently one of dauntless courage. it expresses the idea of vitality and manhood in its most dyna

e to endorse every phrase; but the whole exposition is so masterly in its terse, tense vigour, and so unrivalled by any other document at my disposal, that i thought it best to let you have it in its own original form, with only those few alterations which lapse of time has made necessary. love is the law, love under will. fraternally, 666 p.s. our own school unites the ruby red of blood with the gold of the sun. it combines the best characteristics of the yellow and the white schools. in the light of m. aumont's exposition, it is easy to understand. to us, every phenomenon is an act of love, every experience is necessary, 60 is a sacrament, is a means of growth. hence..existence is pure joy (al ii, 9 "a feast every day in your hearts in the joy of my rapture! a feast every night unto nu

ALEISTER CROWLEY MEDITATION

when they get on the subject of results of meditation, they completely lose their heads. they exhaust the possibilities of poetry to declare what is demonstrably untrue. for example, we find in the shiva sanhita that "he who daily contemplates on this lotus of the heart is eagerly desired by the daughters of gods, has clairaudience, clairvoyance, and can walk in the air" another person "can make gold, discover medicine for disease, and see hidden treasures" all this is filth. what is the curse upon religion that its tenets must always be associated with every kind of extravagance and falsehood? there is one exception; it is the a'.a, whose members are extremely careful to make no statement at all that cannot be verified in the usual manner; or where this is not easy, at least avoid anythi

he altar will be found to have a length equal to some other cosmic measure, a vesica drawn on the side some other, a "rood cross" within the vesica yet another. each magician should work out his own system of symbolism- and he need not confine himself to cosmic measurements. he might, for example, find some relation to express the law of inverse squares. the top of the altar shall be covered with gold, and on this gold should be engraved some such figure as the holy oblation, or the new jerusalem, or, if he have the skill, the microcosm of vitruvius, of which we give illustrations. on the sides of the altar are also sometimes drawn the great tablets 61 diagrams on this page, at top the microcosm of vitruvius from the title page decoration (not frontispiece as is sometimes said) to robert f

he hill of golgotha is a circle, and the cross the tau. christ had robe, crown, sceptre, etc; this thesis should one day be fully worked out> the scourge should be made with a handle of iron; the lash is composed of nine strands of fine copper wire, in each of which are twisted small pieces of lead. iron represents severity, copper love, and lead austerity. the dagger is made of steel inlaid with gold; and the hilt is also golden. the chain sic is made of soft iron. it has 333 links<equinox, no. v "the vision and the voice: xth aethyr> it is now evident why these weapons are grouped around the phial of clear crystal in which is kept the holy oil. the scourge keeps the aspiration keen: the dagger expresses the determination to sacrifice all; and the chain restricts any wa

ssion which results from the contemplation of the universe. the cinnamon represents tiphereth, the sun- the son, in whom glory and suffering are identical. the galangal represents both kether and malkuth, the first and the last, the one and the many, since in this oil they are one. these oils taken together represent therefore the whole tree of life. the ten sephiroth are blended into the perfect gold. this oil cannot be prepared from crude myrrh, cinnamon, and galangal. the attempt to do so only gives a brown mud with which the oil will not mix. these substances must be themselves refined into pure oils before the final combination. this perfect oil is most penetrating and subtle. gradually it will spread itself, a glistening film, over every object in the temple. each of these objects wi

s. those two planets are male and female- and thus reflect the wand and the cup, though in a much lower sense. the hilt is of venus, for love is the motive of this ruthless analysis- if this were not so the sword would be a black magical weapon. the pommel of the sword is in daath, the guard extends to chesed and geburah; the point is in malkuth. some magi make the three spheres of lead, tin, and gold respectively; the moons are silver, and the grip contains quicksilver, thus making the sword symbolic of the seven planets. but this is a phantasy and affectation "whoso taketh the sword shall perish by the sword" is not a mystical threat, but a mystical promise. it is our own complexity that must be destroyed. 89 here is another parable. peter, the stone of the philosophers, cuts off the ear

ALEISTER CROWLEY SEPHER SEPHIROTH

nese teacher, founder of taoists "see" tao teh "k"ing "liber legis "see" equinox vii for facsimile reproduction of ms. 123 "lingam" the unity or male principle. but these have many symbols "e.g" sometimes yoni is 0 or 3 and lingam 2 "lingam-yoni" a form of the rosy cross "macrocosmchsacrifice; altar (ar) xbd love, beloved; david dwd give, give (see 17, bhy) bh bh to grind, direct, stretch out hdh gold bhz hand (cf. 20) dy sufficiency, plenty yd valley )yg 15 the mystic number of geburah hod: splendour dwh the monogram of the eternal: the divine name of chokmah hy spring byb) steam, vapour dy) pride; a carrying out; exaltation hw)g overflowing, abounding bwz he who impels; to force xz to hide hbx lamentation yh 16 hyssop bwz) he seized, cleaved to zx) elevated, exalted, high hwbg injury, wa

masc. pl. of fem. sing: the angelic choir of netzach myhl) hallelu-yah: praise the lord hywllh a rustling of wings hlwmh (see i.r.q. 778& no. 41) md) hwhy hy cup; vagina swk blemish, spot, stain mwm plenitude ywlm to divide lydbm 87 frankincense; whiteness: the sphere of luna hnbl oak; oak-wood nwl) a cup kws) blasphemed pdg standards, military ensigns mylgd determined mmz white storks hdysx pure gold (lit. grefined h) zp 88 redness; sparkling llkx to be hot mmx darkness ksx roaring, seething; burning lxn pure, innocent px snare, danger xp 89 shut up; body pwg silence, whisper hmmd children p+ 90 mem: water mym very silent mmwd king: a title oftiphareth klm basket ls general, universal, collective yllk manna; portion nm 91 1-13. the mystic number of kether as achad; the sum of the letters

dgment: the 5 letters with a final form (s. d. 5:28) c p n m k taro (cf. 216, 224& 671 (r+ a record (ch) nwrkd archangel of malkuth nwpldns citizenship ry( bull; victim; offering rp terror pr 281 a crown; ashes rp) attire; adorned r)p 282 aralim, mighty ones: the angelic choir of binah myl)r) spirit of lives myyx xwr beasts, cattle ry(b hebrew (the people, not the language; see 682) yrb( 283 pure gold (lit. genclosed gold h; cf. 87) rwgs bhz of a memorial (see 964) nwrkz that goes on foot mylgr 284 crown, diadem: a title of malkuth hr( the small area of an enclosed garden hgwr( 286 high, lofty mwrm 287 a piece of the host (unleavened bread) nmwqyp) little ry(z 288 vindication rw(yb breeding, bearing; offspring rwby( winter prx 289 that which sets free (see 537, where it is figuratively gan

h) r+p a particular, a detail +rp 290 thine enemy kr( fruit yrp piece cr persecutor, enemy; distress, danger; stone rc mary, mother of jesus myrm 291 torrents of water (lit. gchannels of water h) mym yqyp) to treasure, store rc) earth (in particular, the earth of malkuth) cr) a leopard (hence also gspotted h )rmn an adhering, adhesion; first, most eminent )krys 292 a young bird (deut. 22:6) hwrp) gold rcb a medicine, drug h)wpr 294 the greater light (sol) ldgh rw)mh purple nmgr) pertaining to autumn prwx 295 curtain, canopy; vault (ps 104:2) h(yry eyelids ny(h ypnk exempt, free; exemption; stalk (e.g. of a flower) rw+p candlestick hrnm noon rhc 296 of the earth (see 992) cr)h its curve, its bend (rwk to advance firmly; smoking, burning; rock (flint) rwc 297 treasure, treasury rcw) almighty

l) to form rcy profundities myqm(m uncircumcised lr( separation dwryp the spirit of god (gn. l:2) myhl) xwr cold; quiet rq thin; only; saliva qr 301 my lord, the faithful king: a name of god nm)n klmh ynd) fire) a candlestick hrwnm to call )rq destruction# 302 to cut open, inquire into; dawn rqb hath protected rbq to putrefy bqr 303 did evil; putrefaction#)b and god saw myhl )ryw 304 a species of gold cwrx green #d white rdq teat; demon; idol; violence; ruin d# 305 dazzling white light xc rw) grass; tender herb (gn. 1:11)#d yetzirah: the formative world hrcy a curving, bending h(yrk the end of days, appointed time (dan. 12:14) nymyh cq a lamb; sheep; goat h# foreskin hlr( 306 father of mercy mymxrh b) merciful father nmxrh b) a woman, wife; virago h) honey #bd a matron )nwr+m coldness; per

ALEISTER CROWLEY TAO TEH KING

so it is the virtue of a man to abide in his place without discontent; thus offendeth he no man((this gives point to the previous paragraph. it is all another way of saying 'do what thou wilt) 9 chapter ix the way of reticence. 1. fill not a vessel, lest it spill in carrying. meddle not with a sharpened point by feeling it constantly, or it will soon become blunted((moderation. let well alone) 2. gold and jade endanger the house of their possessor. wealth and honors lead to arrogance and envy, and bring ruin. is thy way famous and thy name becoming distinguished? withdraw, thy work once done, into obscurity; this is the way of heaven((attend to the work; ignore the byproducts thereof) 10 chapter x things attainable. 1. when soul((neschamah) and body((nephesch) are in the bond of love, they

se 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 feared them; in the age of iron, they despised them. as the rulers((becoming self-conscious) lost confidence, so also did the people lose confidence in them. 2. how hesitating did they seem, the lords of the age of gold, speaking with deliberation, aware of the weight o

ALEISTER CROWLEY THE BANNED LECTURE

undred, say, put no parents on their guard? i think, at the best, it is a case of little tommy who told his mother that therewere millions of cats on the wall of the back garden, but under cross-examination, in the style made popular by the dialogue of lot with almighty god, admitted that it was "tom and another" of course, it will be obvious to you by this time that i have been seduced by jewish gold, and the only way that i can think of to disarm your suspicions is to bring forward another case of the same kind, little more then a century old, with which jews had nothing to do. there was a poet laureate i am not quite sure what this species of animal is but his name was robert southey, and he lived, if you can call it living, about the time of william blake. he wrote a number of words ar

ALEISTER CROWLEY THE HEART OF THE MASTER

of pure crystal- it is the distortion and interference with the light it transmits which caused those phantoms of terror to dance their witches' sabbath on the moving miasma. and now i am drawn swiftly up by some invisible force; sucked by some vortex towards the hill and now i face him as he stands above me. homo his head is slightly bowed as if he brooded some delight. he wears a helm of ruddy gold, radiant with the light of the star. in the midst of his brows is a black diamond in a circlet of ruby and emerald, set in pure mother-of-pearl, so that it seems the eye of some unknown, some unknowable god. this eye has no lid. but his two human eyes are still half-closed, as if in worship or in wonder of rapture. his arms are folded on his breast: upon his corslet is the golden image of the

ft an hourglass. and as i looked upon him, he reversed his wrist, for the last grain of sand was fallen through. then did my instructer point with a little wand to a great chart not wholly filled, and there came the shadow of a man's hand, and drew the image of a lion at the end of the writing. above this parchment, which was partly furled, was a square tablet of white marble, on which, inlaid in gold, i read these characters about the image of an eye within a radiant triangle. s. s. and this is, being interpreted "the great white brotherhood" below was written: with us two thousand years is as one day. then my instructer showed me that the brotherhood send forth one of their fellows every two thousand years, bringing one word to serve mankind as a new formula of magick, that it may take o

ALEISTER CROWLEY THE I CHING

originating, right and fair, piercing and helpful, firm as in the mare. if the true man should move, his feet will stray; for him to follow is his proper way. hoar-frost! the strong one cometh by and by. straight, square and great, advantage springs to aye. maintain, but boast not virtue's majesty. here is a sack made safe by skillful tie. behold the yellow skirt; ill fortune fly. dragons at war: gold, blood and porphyry (correct and firm the conduct, thou shalt spy good fortune from the sky) 3 the chun hexagram moon of fire- chun; firm, correct; great progress this evinces and vantage from appointing feudal princes. hard mere advance, maintain thy place correct. distress, retreat; fear not, a friend is nigh. lost in the wood, seek not a deer to espy. retreating, seek thy mate; with him, a

er thy life's course, lest action err, and criticise thy soul's true character. 21 the shih ho hexagram sun of fire- shih ho: unite by gnawing; here success comes by the proper use of legal stress. nip crime in the bud; lop toes, put feet in stocks; else- flesh and nose must next be bitten through. quick, or dried flesh gives double work to do! gnaw, gnaw, fake pledges ere the gate unlocks. gnaw: gold rewards precaution firm and true. or, last, the gangue- the ears cut off, fate mocks. 22 the pi hexagram earth of sun- pi: ornament, should have free course indeed. but- in its place: it shall not take the lead. adorn thy feet, and have no need of horses. adorn thy beard, for dignity is due. adorn, seek firm correctness in thy courses! horsed, winged, desire the honest and true! though poor

e; then saddle and ride! swift as a tiger- with the yi for a guide! confirm thy change with firm sincerity. 50 the ting hexagram sun of air- ting: cauldron; firm its auspice we may guess, realization, progress, and success. upset the foul pots! thy whore earns mother fee. before thou eat set guards about thy table! frowns failure if thou be not equitable. then shame on thee; thy case is pitiable. gold ornaments men's firm sincerity. and rings of jade attest him honourable! 51 the chen hexagram fire of fire- chen: fire! beware, but smile with mein divine! let nothing scare thee into spilling wine! here's trouble; watch thy ways, but drink thy wine! take lofty ground; the tide will ebb and flow. distraught? may danger teach thee low to go! fight fire with fire, or sink in mud supine! trouble

ALEISTER CROWLEY THE LOST CONTINENT

its 'zro* or 'power, of which i shall speak presently. any worker showing even temporary weakness was transferred to the phosphorus works, where he was sure to die within a few months. phosphorus was a prime necessity of atlas; however, it was not used in its red or yellow forms, but in a third allotrope, a blue-black or rather violet-black substance, only known in powder finer than precipitated gold, harder than diamond, eleven times heavier than yellow phosphorus, quite incombustible, and so shockingly poisonous that, in spite of every precaution, an ounce of it cost the lives (on an average) of some two hundred and fifty men. of its properties i shall speak later. the people were left in utmost slavery and ignorance by the wise counsel of the first of the philosophers of atlas, who had

ek a means of making this state permanent. but in this they failed* so that knives had always to be replaced twice weekly; but in the course of their failures they discovered the infinitely more valuable eighth and ninth stages of zro. tradition has preserved a hint of their efforts in alchemy with its problems of the fixation of the universal mercury, the secret of perpetual motion, and 'potable gold--the universal medicine. it has been theoretically determined towards the end of the tenth state, that zro should be a solid, but whether this was confirmed is beyond my knowledge. to return to the main magical theory, the quintessence, said they, or universal substance (which some strove to identify with hyle, others with the luminiferous aether) is the two-in-one, liquid and solid, the form

coerulean azure and green and grey, in whose abyss would be seen shapes of anemonies, perhaps of such hues as iron oxide, silver chromate, and cupramonium cyanurate. all this floor would in all respects resemble water but for its greater solidity, and floating on it would be giant lilies, great green leaves of emerald with cups of pearl not less than twelve feet in diameter, with corollae of pure gold, so fine that they glimmered green, with pistils of platinum on whose tops trembled great pigeon- blooded rubies. another might be wholly of metal, a mere bower of jasmine, with its floor of violets. the law of growth of these creatures of wisdom was not that of plants or animals, or even of crystals; it was that of the earth. constantly growing as the planet approached the sun, they as stead

uere, facies demonicae, sardonicae, satyricae, cujus os erat os vulvae, res horribiles atque ridiculosa. ferunt similia de virorum membris, quae fingunt sicut imagines homunculorum fuere. lege--judice--tace. many of the men had ossified extensions of the frontal process which amounted to horns, and the formation was occasionally found in the higher types of women. curiously carven head-dresses of gold were worn by both sexes, and those of priestly rank adorned these with living serpents, and the high priests yet further with feathers or with wings, such being not the spoils of dead birds, but the blossoms of the live gold of the crowns. some tradition of this custom is found in the pictures of the 'gods' of egypt, these gods being merely the atlanteans whose mission civilized the country

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ommentary on this verse, since the nature of the ordeals is not to be written. it is only necessary to say that these ordeals are singularly thorough in all ways, and cannot be dodged. they are real, not formal, tests of the candidate. persons accustomed to the schoolboy jokes of freemasonry please take notice. al i,51 "there are four gates to one palace; the floor of that palace is of silver and gold; lapis lazuli& jasper are there; and all rare scents; jasmine& rose, and the emblems of death. let him enter in turn or at once the four gates; let him stand on the floor of the palace. will he not sink? amn. ho! warrior, if thy servant sink? but there are means and means. be goodly therefore: dress ye all in fine apparel; eat rich foods and drink sweet wines and wines that foam! also, take y

he will not weigh the evidence in the balances of any particular kind of advantage. he will not admit any standard as adequate to assess the absolute. to him, the pettiest personal whimsy outweighs all wisdom, all philosophy, all private profit and all public prudence. the sexual obol of the meanest is stamped with the signature of his own sovereign soul, lawful and current coin no less than the gold talent of his neighbour. the derelict moon has the same right to drift round earth as regulus to blaze in the heart of the lion. collision is the only crime in the cosmos. the beast refuses therefore to assent to any argument as to the propriety of any fashion of formulating the soul in symbols of sex. a canon is no less deadly in love than in art or literature; its acceptance stifles style

every circumstance of worship. study and experience should furnish a technique of love. all science, all art, every elaboration should emphasize and adorn the expression of the enthusiasm. all strength and all skill should be summoned to fulfil the frenzy, and life itself should be flung with a spendthrift gesture on the counter of the merchant of madness. on the steel of your helmet let there be gold inlaid with the motto "excess" the above indications are taken from a subsequent passage of the third chapter of this book. the supreme and absolute injunction, the crux of your knightly oath, is that you lay your lance in rest to the glory of your lady, the queen of the stars, nuit. your knighthood depends upon your refusal to fight in any lesser cause. that is what distinguishes you from th

man. i now found myself able to retrace the paths of thought which ultimately come together in a platitude. i would start with some few simple ideas and develop them. each stage in the process was like the joy of a young eagle soaring from height to height in ever increasing sunlight as dawn breaks, foaming, over the purple hem of the garment of ocean, and, when the many coloured rays of rose and gold and green gathered themselves together and melted into the orbed glory of the sun, with a rapture that shook the soul with unimaginable ecstasy, that sphere of rushing light was recognized as a common-place idea, accepted unquestioningly and treated with drab indifference because it had so long been assimilated as a natural and necessary part of the order of nature. at first i was shocked and

endental antithesis serveth to propel thee, and the emancipation from the fetters of thought that thou hast won in that praxis of art maketh the whirlpool and gravitation of truth of competence to draw thee unto itself" al i,60 "my number is 11, as all their numbers who are of us. the five pointed star, with a circle in the middle& the circle is red. my colour is black to the blind, but the blue& gold are seen of the seeing. also i have a secret glory for them that love me" the old comment 60. nu= 56 and 5+ 6= 11. the circle in the pentagram? see liber nv. the uninitiated perceive only darkness in night; the wise perceive the golden stars in the vault of azure. concerning that secret glory it is not here fitting to discourse. the new comment the general significance of the number 11 is mag

ALEISTER CROWLEY THE OTO GNOSTIC MASS

tions--h.b. i of the furnishings of the temple in the east, that is, in the direction of boleskine, which is situated on the south-eastern shore of loch ness in scotland, two miles east of foyers, is a shrine or high altar. its dimensions should be 7 feet in length, 3 feet in breadth, 44 inches in height. it should be covered with a crimson altar-cloth, on which may be embroidered fleur-de-lys in gold, or a sunblaze, or other suitable emblem. on each side of it should be a pillar or obelisk, with countercharges in black and white. below it should be the dais of three steps, in black and white squares. above it is the super-altar, at whose top is the st^ele of revealing in reproduction, with four candles on each side of it. below the st^ele is a place for the book of the law, with six candl

ar and equal triangle, at the apex of this second triangle is a small circular font. repeating, the apex of a third triangle is an upright tomb. ii of the officers of the mass the priest. bears the sacred lance, and is clothed at first in a plain white robe. the priestess. should be actually virgo intacta or specially dedicated to the service of the great order. she is clothed in white, blue, and gold. she bears the sword from a red girdle, and the paten and hosts, or cakes of light. the deacon. he is clothed in white and yellow. he bears the book of the law. two children. they are clothed in white and black. one bears a pitcher of water and a cellar of salt, the other a censer of fire and a casket of perfume. iii of the ceremony of the introit the deacon, opening the door of the temple, a

therein. let the fire and the air make sweet the world (genuflects) father, be thou adored. she returns west, and makes with the censer before the priest, thrice as before. be the priest fervent of body and soul (the children resume their weapons as they are done with) the deacon now takes the consecrated robe from high altar, and brings it to her. she robes the priest in his robe of scarlet and gold. be the flame of the sun thine ambience, o thou priest of the sun! the deacon brings the crown from the high altar (the crown may be of gold or platinum, or of electrum magicum; but with no other metals, save the small proportions necessary to a proper alloy. it may be adorned with divers jewels, at will but it must have the uraeus serpent twined about it, and the cap of maintenance must matc

of gladness. the people: so mote it be. the saints the deacon: lord of life and joy, that art the might of man, that art the essence of every true god that is upon the surface of the earth, continuing knowledge from generation unto generation, thou adored of us upon heaths and in woods, on mountains and in caves, openly in the marketplaces and secretly in the chambers of our houses, in temples of gold and ivory and marble as in these other temples of our bodies, we worthily commemorate them worthy that did of old adore thee and manifest they glory unto men (at each name the deacon signs with thumb between index and medius. at ordinary mass it is only necessary to commemorate those whose names are italicized, with wording as is shown) laotze and siddartha and krishna and tahuti, mosheh, dio

ALEISTER CROWLEY THE SWORD OF SONG

sion sweeps upon the throng awake, awake, o sword of song! awake to wound, awake to heal by wounding, thou resistless sword! raise the prone priestcrafts that appeal in agony to their prostrate lord! raise the duped herd they have suffered long awake, awake, o sword of song! my strength this agony of the age win through; my music charm the old sorrow of years: my warfare wage by iron to an age of gold: the world is old, and i am strong awake, awake, o sword of song* the name of siegfried s sword. introduction to ascension day and pentecost not a word to introduce my introduction! let me instantly launch the boat of discourse on the sea of religious speculation, in danger of the rocks of authority and the quicksands of private interpretation, scylla and charybdis. here is the strait; what g

yclept red cotton nightcap country: how a goldsmith, between the ravishing virgin and a leman to rotten to put a purge in, 20 day by day and hour by hour, in a browningesque forest of thoughts having lost himself, expecting a miracle, solemnly tossed himself off from the top of tower. moral: don t spoil such an excellent sport as an 25 ample estate with a church and a courtesan! truth, that s the gold 12 but don t worry about it! i, you, or simpkin13 can get on without it! if life s task be work and love s (the soft-lipp d) ease, death be god s glory? discuss with euripides! 30* the numbered notes are given at p. 51 bacon, essay on truth, line 1. childe roland to the dark tower came. browning. ascension day the sword of song 6 apology of poet. skeleton of poem. valuable fact for use of lov

s barred. henrik ibsen and h. g. wells. parson and poet. fugitive nature of dogma in these latter days. the higher criticism. panel* in libel i bewail me (funny how english seems to fail me) so, as a surgeon to a man, sir, 185 let me excise your christian cancer impersonally, without vanity, just in pure love of poor humanity! here s just the chance you d have! behold the warm sun tint with early gold 190 yon spire: to-day s event provide my text of wrath ascension-tide! oh! tis a worthy day to wrest hate s diadem from jesus crest! ascends he? tis the very test 195 by which we men may fairly judge, from the rough roads we mortals trudge or god s paths paved with heliotrope, the morals of the crucified (both standpoints joined in one, i hope, 200 in metaphysic s stereoscope) but for the mom

i ponder much: but never yet can i get over or forget that bitter text s accurded nature, the subtle devilish omission,57 380 the cruel antithesis implied, the irony, the curse-fruition, the calm assumption of hell s fevers as fit, as just, for unbelievers these are the things that stick beside 385 and hamper my quite serious wish to harbour kind thoughts of the fish. 58 here goes my arrow to the gold! i ll make no magpies! though i hold your christianity a lie, 390 abortion and iniquity, the most immoral and absurd (a priest s invention, in a word) of all religions, i have hope in the good dhamma s59 wider scope, 395 nay, certainty! that all at last, however came they in the past, move, up or down who knows, my friend? but yet with no uncertain trend unto nibbana in the end. 400 i do not

a. what price kut humi? oh, how wise grampa must have been, bobbie! i lived, elijah-like, mt. carmel in: all gave me nothing. i slid back 35 to common sense, as reason bids, and hence, my friend, the pyramids. at last i met a maniac with mild eyes full of love, and tresses blanched in those lonely wildernesses 40 where he found wisdom, and long hands gentle, pale olive gainst the sand s amber and gold. at sight, i knew him; swifter than light i flashed, ran to him, and at his holy feet prostrated 45 my head; then, all my being sated with love, cried master! i must know. already i can love. e en so. the sage saluted me ram, ram,9 lmba p'av ki b'i dam, 50 jani yh sb se m zikl kam he, vah zavaz, t mhar nam istarae< me< sine se iloa he, hmare pas aap cele, hm dva$ ic a ke vaste de
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e the gnomes, but avoid grossness and avarice. 20. so shalt thou gradually develop the powers of thy soul, and fit thyself to command the spirits of the elements. for wert thou to summon the gnomes to pander to thine avarice, thou wouldst no longer command them, but they would command thee. wouldst thou abuse the pure beings of the woods and mountains to fill thy coffers and satisfy thy hunger of gold? wouldst thou debase the spirits of living fire to serve thy wrath and hatred? wouldst thou violate the purity of the souls of the waters to pander to thy lust of debauchery? wouldst thou force the spirits of the evening breeze to minister to thy folly and caprice? know that with such desires thou canst but attract the weak, not the strong, and in that case the weak will have power over thee

re the same and yet not the same; this face was coarsened past all description; that face sharpened and made hideous with greed; and the other brutalized with lust. one recognized, so to speak, the dominant passion in each person. something moved me to turn my glasses on the merchant; if i was astounded before, i was now lost in wonder: the glasses transfigured him. the grey beard was tinged with gold, the blue eyes luminous with intelligence; all the features ennobled; the countenance irradiated sincerity and kindliness. i pulled off the glasses hastily and the vision passed away. mr. penry was looking at me with a curious little pleased smile of anticipation: involuntarily, i put out my hand to him with a sort of reverence "wonderful" i exclaimed "your face is wonderful and all the other

in wandsworth prison yesterday morning from syncope- extract from the "times, january 3, 1900. frank harris. 86 the chymical jousting of brother perardua with the seven lances that he brake 87 illustration facing next page: multi-color lithograph or metal plate resist work, effect like flat watercolors with heavy flat black and metalic overprinting. colors include white, metallic silver, metallic gold, burnt orange, chinese red, grayish blue, dull medium brown (always associated with gold, straw yellow and dull veridian. there are seven figures on a dull black field: at the upper right is a figure similar to blake's urizon, but not holding a compass. the figure is shown in head, arms and either part trunk or left knee (obscured by the beard. there is a radiant of sharp petals of silver on

he upper right is a figure similar to blake's urizon, but not holding a compass. the figure is shown in head, arms and either part trunk or left knee (obscured by the beard. there is a radiant of sharp petals of silver on white behind the head (five only are visible clearly, but parts of two others peak from the locks of hair. the hair of the head streaks out horizontally in four or more locks of gold and silver on white, accented in black. the face is closed eyed, done in red-orange stippling for the flesh with the features defined in gold and silver. the arms extend outward and very slightly downward, in silver accented by gold on white. the hands are displayed on the side, thumbs to the fore and held palm toward the bottom; they are suggestive of crab claws. the full beard dashes to the

in red-orange stippling for the flesh with the features defined in gold and silver. the arms extend outward and very slightly downward, in silver accented by gold on white. the hands are displayed on the side, thumbs to the fore and held palm toward the bottom; they are suggestive of crab claws. the full beard dashes to the left in the picture, and is done in silver over white, accented mostly in gold but with some black accents near the chin. this figure emerges behind and above a loose tumble of ribbon done in brown-gold striations and scrolling. the hebrew alphabet is done in silver on the ribbon, starting at the upper left with taw and ending just above the pendant tip with aleph thusly: taw shin, scroll up, resh through peh, scroll down, back scroll, scroll up to front, ayin through n

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blacker than all blackness. and in this meditation thou shalt be utterly without fear, for that the blankness that will appear unto thee is a thing dreadful beyond all thy comprehension. and it shall come to pass that if thou hast well and properly performed this meditation that on a sudden thou shalt hear the drone and booming of a beetle. 12. now then shall the blackness pass, and with rose and gold shalt thou arise in the east, with the cry of an hawk resounding in thine ear. shrill shall it be and harsh. 13. at the end shalt thou rise and stand in the mid-heaven, a globe of glory. and therewith shall arise the mighty sound that holy men have likened unto the roaring of a lion. 14. then shalt thou withdraw thyself from the vision, gathering thyself into the divine form of osiris upon hi

t writhe and curl in the fiery breast of an arab girl["the dancers issue from beyond the veil" 18 "the prophet" sway like the lilies, gentle girls! like lilies glimmer! furl yourselves as he lily furls its radiance dimmer! curl as the lily-petal curls, subtler and slimmer! unfold your ranks and waft yourselves apart, that i may guess what pearl is at the heart, what dew-drop glistens on the crown gold-wrought within the chalice of your coiled cohort "the musicians" the flutes coo. it is the voice of love in spring, at dawn, in dew; and piercing through those low loves that rejoice, wails in the violin that supreme string of passion, that is more akin to death than love, that shrieking sin whose teeth tear passion's tortured skin and drink love's blood, and rage within black bowels of lust

inest destiny our own. throughout that violent vigil we wove the stormy sigil, our faces ashen-lipped from our heart's blood that dripped on the armed talismans of that moon-vaulted crypt. then came the sombre spectre from the abyss of nectar; yea, from the icy north came the great vision forth, a giant breaking through the weary web of wrath. 61 then, in the midst, behold that blaze of burnished gold imperishable, set with adamant and jet; and by the obscene head we hailed him baphomet. hail to the master, hail! lord of the sabbath! baal! i kiss thy feet, i kiss thy knees- and this- and this- till i am lifted up to the incorporeal byss. till here alone exalted i gaze beneath the vaulted forehead, within the eyes wherein such wonder lies, the incommensurable gain, the pagan prize. we are t

he dark sky; 121 calling and calling from the windy deeps, the olden night still draws me; moonlight weeps fro sunlight faded in the dark; the sea is under the dark clouds; still one by one soft, silver stars creep silently upon me, leaving soft trails of light; o wonder dawn of the inverted thunder of the skies! back to the gardens of old babylon, the hanging lamps, the slow, enchanted moon, the gold-eyed stars, the pillars of the sea, and the call of her forgotten- oh, i lie under the stars, upon the dewy sward; and all around me is the silent city, the soft white city, softened by the dawn; and i hear the sistron, and i hear the songs sung to the hanging moon, and thou, istar, radiantly comest on the brains of men to the slow illumination of desire; the old enchanted palace of the will

r. it does not injure the most delicate skin, but it removes all vermin "mine own familiar friend in whom i trusted lifted up his heel against me- and then i saw it was the hoof of an ass. perdurabo. 142 the vampire i dream in strange laughterless mazes; i wake at the set of the sun; all poppied the paean of praise is that lives on the lives it has won. and crimson grow cheeks that are ashen, and gold gleam the locks that are grey, for i live- and bright blood is my passion, hot-veined in the heart of the day! aha! for the rapture that dazes! wine-drained as the breast of a nun droops the throat that my savage soul raises, thirsting yet for the life that is done! sharp as rocks where strong billows have thundered, calm as seas where strange tempests have run, strong as death; were the dere

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th? go! go! if i keep silence- or if i speak each word is anguish without hope. and i heard the aethyr cry aloud "return! return! return! for the work is ended; and the book is shut; and let the glory be to god the blessed for ever in the aeons, amen" thus far is the voice of tex and no more. the cry of the twenty and ninth aire or aethyr, which is called rii the sky appears covered with stars of gold; the background is of green. but the impression is also of darkness. 6 an immense eagle-angel is before me. his wings seem to hide all the heaven. he cried aloud saying: the voice of the lord upon the waters: the terror of god upon mankind. the voice of the lord maketh the skies to tremble: the stars are troubled: the aires fall. the first voice speaketh and saith: cursed, cursed be the earth

of death is past. and i turned me to the south and lo! a great lion as wounded and perplexed. he cried: i have conquered! let the sons of earth keep silence; for my name is become as that of death! when will men learn the mysteries of creation? how much more those of the dissolution (and the pang of fire? i turned me to the west and there was a great bull; white with horns of white and black and gold. his mouth was scarlet and his eyes as sapphire stones. with a great sword he shore the skies asunder, and amid the silver flashes of the steel grew lightnings and deep clouds of indigo. 7 he spake: it is finished! my mother hath unveiled herself! my sister hath violated herself! the life of things hath disclosed its mystery. the work of the moon is done! motion is ended for ever! clipped are

te of the beginning. look in the beneath and thou shalt see a new world! i looked and saw a great abyss and a dark funnel of whirling waters or fixed airs, wherein were cities and monsters and trees and atoms and mountains and little flames (being souls) and all the material of an universe. and all are sucked down one by one, as necessity hath ordained. for below is a glittering jewelled globe of gold and azure, set in a world of stars. and there came a voice from the abyss, saying "thou seest the current of destiny! canst thou change one atom in 8 its path? i am destiny. dost thou think to control me? for who can move my course" and there falleth a thunderbolt therein: a catastrophe of explosion: and all is shattered. and i saw above me a vast arm reach down, dark and terrible, and a voic

and justice, know ye that his name is righteousness in beauty? burnt out are your eyes, for that ye have seen me in my majesty. and broken are the drum-heads of 18 your ears, because my name is as two mountains of fornication, the breasts of a strange woman; and my father is not in them. lo! the pools of fire and torment mingled with sulphur! many are their colours, and their colour is as molten gold, when all is said. is not he one, one and alone, in whom the brightness of your countenance is as 1,728 petals of fire. also he spake the curse, folding his wings across and crying: is not the son the enemy of his father? and hath not the daughter stolen the warmth of the bed of her mother? therefore is the great curse irrevocable. therefore there is neither wisdom nor understanding nor knowl

children of flame, that even in hell may be found an overflowing lamentation. and now on the breast of the angel is a golden egg between the blackness of the wings, and that egg grows and grows all over the aethyr. and it breaks, and within there is a golden eagle. and he cries: woe! woe! woe! yea, woe unto the world! for there is no sin, and there is no salvation. my plumes are 19 like waves of gold upon the sea. my eyes are brighter than the sun. my tongue is swifter than the lightning. yet am i hemmed in by the armies of night, singing, singing prases unto him that is smitten by the thunderbolt of the abyss. is not the sky clear behind the sun? these clouds that burn thee up, these rays that scorch the brains of men with blindness; these are heralds before my face of the dissolution an

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us from the writings of macgregor mathers. 3 the universe of magic is in the mind of a man: the setting is but illusion even to the thinker. humanity is progressing; formerly men dwelt habitually in the exterior world; nothing less than giants and paynim and men-at-arms and distressed ladies, vampires and succubi, could amuse them. their magicians brought demons from the smoke of blood, and made gold from baser metals. in this they succeeded; the intelligent perceived that the gold and the lead were but shadows of thought. it became probable that the elements were but isomers of one element; matter was seen to be but a modification of mind, or (at least) that the two things matter and mind must be joined before either could be perceived. all knowledge comes through the senses, on the one

act of self-denial or asceticism, lest my desire to concentrate on the mystic path should run away with me. therefore i think it may fairly be counted unto me for righteousness. i now drink a final coffee and retire, to do i hope a more straightforward type of meditation. so mote it be. naked, maryt looks like corregio's antiope. her eyes are a strange grey, and her hair a very wonderful reddish gold a colour i have never seen before and cannot properly describe. she has jewish blood in her, i fancy; this, and her method of illustrating the axiom "post coitum animal triste" made me think of baudelaire's "une nuit que j'etais pr s d'une affreuse juive" and the last line obscurcir la splendeur des tres froides prunelles. and barbey d'aurevilly's "rideau cramoisi" suggested to me the follow

entence without stopping it, unless with a very great effort, and then it is not satisfactory to either party! meditation of the "rational' sort on this leads me to suggest that active "radiant" thought may be incompatible with the mantra, itself being active. one can 45 read and understand quite easily with the mantra going; one can remember things. for example, i see my watch chain; i think."gold. au, 196 atomic weight. aucl3, 3 10s. 0"d" an ounce" and so on "ad""infinitum; but the act of writing down these things stops the mantra. this may be (partly) because i always say under my breath each word as i write it.[p.s. but i do so, though less possibly, as i read. 8.22. as i am really awake, i may as well do a little pranayama. 8.40. how little i know of magic and the conditions of suc

aving good time he patiently (and rather pathetically, i think! devotes his youthful 46 immortality to trying to "drink the air through the crow-bill" in the hope of curing a consumption of the lungs which he probably never had and which was in any case cured by his former effort! 9.40. have been practising a number of these mudras and asanas. concerning the visuddi cakkr m which is "of brilliant gold or smoke colour and has sixteen petals corresponding to the sixteen vowel sounds, one might make a good mantra of the english vowel sounds, or the hebrew."curiouser and curiouser! the yogis identify the varana (ganges) with the ida-nadi, the asi with the pingala-nadi, and benares with the space between them. like my identification of my throat with the gate of the cimeti re du montparnasse

"ultra-violet" or "astral" light in the room was such that it seemed bright as daylight. he hath never seen the like, even in the ceremony which he performed in the great pyramid of gizeh. 11.14- o. m. then passed from vision unto vision of unexampled 11.34. splendour. the infinite abyss of space, a rayless orb of liquid and colourless brilliance fading beyond the edges into a flame of white and gold. the rosy cross flashing with lustre ineffable. and more, much more which ten scribes could hardly catalogue in a century. 109 the vision of the holy guardian angel itself; yet was he seen as from afar, not intimately. therefore is o. m. not content with all this wonder; but will now orderly close the temple, that at the beginning of the tenth day and ten are the holy sephiroth, the emanatio

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y to us time. and yet i fear that in his ultimate anguish he may take hold blindly of the world and the moon and slowly pull down upon him the house of man. dunsany. 208 the priestess of panormita hear me, lord of the stars! for thee i have worshipped ever with stains and sorrows and scars, with joyful, joyful endeavour. hear me, o lily-white goat! o crisp as a thicket of thorns, with a collar of gold for thy throat, a scarlet bow for thy horns! here, in the dusty air, i build thee a shrine of yew. all green is the garland i wear, but i feed it with blood for dew! after the orange bars that ribbed the green west dying are dead, o lord of the stars, i come to thee, come to thee crying. the ambrosial moon that arose with breasts slow heaving in splendour drops wine from her infinite snows. i

t is nothing; every one shall win to the moon at last. 212 the mage hath wrought by his art a billion shapes in the sun. look through to the heart of his heart, and the many are shapes of one! an end to the art of the mage, and the cold grey blank of the prison! an end to the adamant age! the ambrosial moon is arisen. i have bought a lily-white goat for the price of a crown of thorns, a collar of gold for its throat, a scarlet bow for its horns. i have bought a lark in the lift for the price of a butt of sherry: with these, and god for a gift, it needs no wine to be merry! i have bought for a wafer of bread a garden of poppies and clover; for a water bitter and dead a foam of fire flowing over. from the lamb and his prison fare and the owl's blind stupor, arise! be ye wise, and strong, and

f the year, the decadent days of october, i come to thee, god, without fear; pious, chaste, and sober. i solemnly sacrifice this first-fruit flower of wine for a vehicle of thy vice as i am thine to be mine. for five in the year gone by i pray thee give to me one; a love stronger than i, a moon to swallow the sun! 215 may he be like a lily-white goat crisp as a thicket of thorns, with a collar of gold for his throat, a scarlet bow for his horns! elaine carr (216) the temple of solomon the king book ii the scaffolding of the temple of solomon the king and the ten mighty supports which are set between the pillars of death and life. that which is below is like that which is above, and that which is above is like that which is below, for the performance of the miracles of the one substance "he

he ark of the covenant. before the veil stood the altar of incense, of which this altar is a symbol. it was in the form of a double cube, thus representing material form as the reflection and the duplication of that which is spiritual. the sides of the altar, 265 together with the top and underside, consist of ten squares, thus symbolising the ten sephiroth "the altar of incense was overlaid with gold, to represent essential purity, but the altar before you is black to typify the terrestrial earth. learn then to separate the pure from the impure, the refined and spiritual gold of the alchymist from the black dragon of putrefaction in evil "i now congratulate you on having attained to the 1= 10 grade of zelator, and in recognition thereof i confer on you the mystic title of pereclinos de fa

hrough the wilderness tempted by satan. but sagittarius the archer is a bi- corporate sign, the centaur, the man and the horse combined. recall what was said unto thee in the passage of the 31st path of fire leading into the 3= 8 of practicus 'also there is the vision of the fire-flashing courser of light, or also a child borne aloft on the shoulders of the celestial steed, fiery and clothed with gold, or naked, and shooting from the bow shafts of light, and standing on the shoulders of the horse. but if thy meditation prolongeth itself thou shalt unite all these symbols into the form of the lion.'27 for thus wilt thou cleave upwards by the path of hb:samekh, through the sixth sephira unto the path of hb:tet answering unto leo, the lion, the reconciling path between mercy and severity, che

ALEISTER CROWLEY EQUINOX EQ I 2 3

rseman. he was then taken to an inner cavern, where the wounded creature lay, and was requested to touch the wound. this he did, and the seal was forthwith cured. great rejoicings followed, and the hunter was given a safe conduct home, after swearing never 340 to slay a seal again. the return was effected in the same way as the previous journey, and the horseman, on his departure, left sufficient gold to compensate the islander for the loss of his means of livelihood. this story is the only one out of the scores told to me in which the seal may be said to take the offensive, and i cannot trace it to any foreign source. mr. walter traill dennison in his "orcadian sketches" tells us that the seal held a far higher place among the northmen than any of the lower animals. he had a mysterious co

station_ typewriting--shorthand--translations--researches "terms on application_ the editor of the "equinox" is glad to testify to his opinion that the excellence of miss nichols' work effected a saving on press corrections almost or quite equal to the cost of her work "the photographs in this number of "the equinox" are by the" dover street studios 38 dover street, mayfair. amphora "blue cloth, gold design, 80 pp. price "2s. 6d" published by burns& oates, 28 orchard st, w. this wonderful collection of hymns to the blessed virgin mary is the work (so it is said) of a leading london actress. father kent writes in "the tablet "among the many books which benevolent publishers are preparing as appropriate christmas presents we notice many new editions of favourite poetic classics. but few, we

w editions of favourite poetic classics. but few, we fancy, can be more appropriate for the purpose than a little volume of original verses, entitled 'amphora' which messrs. burns and oates are on the point of publishing. the following stanzas from a poem on the nativity will surely be a better recommendation of the book than any words of critical appreciation "the virgin lies at bethlehem (bring gold and frankincense and myrrh) the root of david shoots a stem (o holy spirit, shadow her) she lies alone amid the kine (bring gold and frankincense and myrrh) the straw is fragrant as with wine (o holy spirit shadow her" lieut.-col. gormley writes "the hymns ordinarily used in churches for devotional purposes are no doubt excellent in their way, but it can scarcely be said, in the case of many

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of the order and explain the task of the probationer. for we give to each inquirer a year's study; mutual, so that he may decide whether we can indeed give that which he wishes, and so that we may know exactly what training is suitable for him. also because we are subtle of mind, many are offended. for we wished to test the world by the touchstone of the equinox. those who perceived the essential gold that lay hidden in that hard rock are now busy delving out the same; many are thereby become rich. so i who write this for the brethren, with all humility and 9 awe, do seriously summon all men unto the search, even those who are offended because i laugh, gazing into the eyes of the beloved; and those who are offended because i hate the veil of words that hides the face of the beloved; and th

f that other tree, double and sinister and deadly. nay! for i am of the serpent's party; knowledge is good, be the price what it may. such little fruit, then, as i may have culled from her autumnal breast (mere unripe berries, i confess) i hasten to offer to my friends. and lest the austerity of such a goddess be profaned by the least vestige of adornment i make haste to divest myself of whatever gold or jewellery of speech i may possess, to advance, my left breast bare, without timidity or rashness, into her temple, my hoped reward the lamb's skin of a clean heart, the badge of simple truthfulness and the apron of innocence. in order to keep this paper within limits, i may premise that the preparation and properties of "cannabis indica" can be studied in the proper pharmaceutical treatise

; for the intelligible is the flower of mind "a similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of light and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion- zoroaster. the most important of the psychological results of my experiments seem to me to lie in (alpha. i devoted much pains to obtaining this effect alone by taking only the minutest doses, by p

this the things without figure are figured "a similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celes- tial steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion "but god is he having the head of the hawk- zoroaster "vin n anam- if hashish-analogy be able to assist us here, it is in that supreme state in which the man has built himself 79 up into god. one m

h my rod. the blacks were balanced with the whites; satan dropped down even as up soared god; whores prayed and danced with anchorites. so in my book the even matched the odd: no word i wrote therein, but sealed it with the signet of the goat. xxxii this also i seal up. read thou herein whose eyes are blind! thou may'st behold within the wheel (that alway seems to spin all ways) a point of static gold. then may'st thou out therewith, and fit it in that extreme sphere whose boundless farness makes it infinitely near. 103 modern astrology. edited by alan leo. monthly, 6d. 42 imperial buildings, ludgate circus, e.c. foremost in the attempt to rehabilitate astrology on modern lines is this well-known monthly magazine. the method indicated is the sound one of accurate observation and deduction;

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three others pass to the west and point their swords 178 in menace at the veiled and corded sigil. the assistant magus then lifts the sigil on to the edge of the circle, and says] who gives permission to admit to the hall of dual truth this creature of sigils "magus of art" i, s.s.d.d, soror of the order of the golden dawn, theorica adepta minora of the order of the rose of ruby and the cross of gold "i.a" creature of sigils, impure and unconsecrate! thou canst not enter our magic circle "d.p.a.l" creature of sigils, i purify thee with water "ae.a" creature of sigils, i consecrate thee by fire [magus of art in a loud voice cries "seven times" the name of the spirit, vibrating strongly, and then says] assistant magus of art, i command thee to place the sigil at the foot of the altar "i.a"

to invocate thee in the magical hour of tafrac, on this day, for that in this day and hour the great angel of kokab, raphael, reigneth_ beneath whose dominion art thou_ and i swear to thee, here in the hall of the twofold manifestation of truth, that, as liveth and ruleth for evermore the lord of the universe; that even as i and my companions are of the order of the rose of ruby and the cross of gold; that even as in us is the knowledge of the rites of power ineffable: thou shalt this day become manifest unto visible appearance before us, in the magical triangle without this circle of art [it should now have arrived at the magical hour tafrac, commencing at 8h. 32' p.m. if not, then the adepti seat themselves, and await that time. when it is fulfilled, the assistant magus places the sigil

e 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: that thou come forth, here, 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:resh i bind and conjure thee anew: by all the magic of light: by the ruby rose on the cross of gold: by the glory of the sun and moon: by the flashing radiance of the magic telesmata: by the names of god that make thee tremble every day! 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:taw but if thou art disobedient and unwilling to come: then will i curse thee by the

if thou art bound by thy vow, or thy duties, or the terrible bonds of the magic of hell; then i let shine upon thee the glory of the symbol of the rose and the cross; and i tell thee by that symbol that thou art free of all vows, of all bonds, for what time thou comest hither to obey my will! or if any other master or masters of the magic of light of the order of the rose of ruby and the cross of gold is now binding and invoking thee by the supreme, absolute and fearful power of this our art: then i command and conjure thee by every name and rite already rehearsed that thou send unto us an ambassador to declare unto us the reason of thy disobedience. but if thou art yet disobedient and unwilling to come, then will i curse thee by the mighty names of god, and i will cast thee forth from thy

and water. the invoking ritual of the hexagram of jupiter is performed""the great invocation of amoun."16 hail unto thee, lord of mercy! hail, i say, unto thee, the father of the gods! o thou, whose golden plumes stream up the sky in floods of light divine! thou, whose head is as a sapphire, or the vault of the unchanging sky! thou, whose heart is pitiful; where the rose dawn shines out amid the gold! thou, unchanging and unchangeable; whom the eagle follows; whom the serpent doth embrace; o thou that standest on the scorpion! thee, thee, thee, thee, i invoke! o thou! from whom the universe did spring! thou, the all-father, thou whose plumes of power rise up to touch the throne of the concealed! mighty! merciful! magnificent! thee, thee, thee, thee, i invoke! behold! thou hast lifted up t

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s through the golden blue, and many a bitter morrow is borne upon his wings; 281 the glory that he brings he brings, o king, to you, the wonder-song of sorrow in the flapping of his wings. the flaming day grows olden as the youth of glory wanes; and the sun-bird grows more golden and narrower his wings; he swirls around in rings; he bears the bloody stains of all the sorrows olden upon his bright gold wings. and scarlet-rimmed and splendid, the wide blue vault is spanned with golden rays wide-bended from the green earth to the skies; the hush of noontide dies, song rises from the land_ and scarlet, naked, splendid, glow out the radiant skies. a cloud of huge hushed laughter shakes all the listening boughs, and a sudden hush comes after, dropped from the silent skies; a myriad laughing eyes

ow for the motive. mrs. ridley was a wealthy widow, and possessed many valuable pictures. she had a well-known dislike for cheque-books; and a firm of london bankers came forward at the inquest, having written a private letter to the coroner to the effect that 289 the deceased lady was their client, and deposed that on he morning before the murder she had received the sum of 1200 in banknotes and gold, which sum was to be handed over to mr, a representative of a well-known firm of art dealers, in payment for a certain picture. well, the police and the public knew that too; it had leaked out somehow. but beyond this they knew little. that is, they had forgotten. because there "were" other facts. these facts, however, could not help a detective to realise their importance because they were l

ourse excellent general guides for the vulgar and ignorant, but you and i, dear reader, are wise and clever, and know better. validity of dee's "actions" and that although she admits that the book of enoch is unintelligible to her. worse, she retails the wretched slanders about me current among those who envied me. i was certainly "wanted" for coining. i happened to have found the trick of making gold at a very early age, but had not the sense to exploit it properly; and when i got any sense i got more sense than to waste time in such follies. the slander that i deluded dee is as baseless. again and again i tried to break with him, to show him how utterly unreliable it all was. only his more than paternal 310 kindness for me kept me with him. god rest him; i hear he has been reincarnated a

of thy unity, o my conqueror! 8. and thou shalt carry me upon thine hip, o thou flashing god, as a black mother of the south country carrieth her babe. whence i shall reach my lips to thy pap, and sucking out thy stars, shed them in these adorations upon the earth. 8 9. moreover, o god my god, thou who hast cloven me with thine amethystine phallus, with thy phallus adamantine, with thy phallus of gold and ivory! thus am i cleft in twain as two halves of a child that is split asunder by the sword of the eunuchs, and mine adorations are divided, and one contendeth against his brother. unite thou me even as a split tree that closeth itself again upon the axe, that my song of praise unto thee may be one song! 10. for i am thy chosen virgin, o my god! exalt thou me unto the throne of the mother

mbs with a robe of poppied corn, so that they may laugh forth the glory of thy name. 3. o glory be to thee, o god my god; for i behold thee in the gilded rout of dancing-girls: thou hast garlanded their naked middles with fragrant flowers, so that they may pace forth the glory of thy name. 4. o glory be to thee, o god my god; for i behold thee in the riotous joy of the storm; thou hast shaken the gold-dust from the tresses of the hills, so that they may chaunt forth the glory of thy name. 5. o glory be to thee, o god my god; for i behold thee in the stars and meteors of night: thou has caparisoned her grey coursers with moons of pearl, so that they may shake forth the glory of thy name. 6. o glory be to thee, o god my god; for i behold thee 22 in the precious stones of the black earth: tho

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the new pearl of great price. the treatise of bonus concerning the treasure of the philosopher's stone. translated from the latin. edited by a. e. waite. crown 8vo, 4s. 6d. net. one of the classics of alchemy, with a very curious account, accompanied by emblematical figures showing the generation and birth of metals, the death of those that are base and their resurrection in the prefect forms of gold and silver. a golden and blessed casket of nature's marvels. by benedictus figulus. with a life of the author. edited by a. e. waite. crown 8vo, 4s. 6d. net. a collection of short treatises by various authors belonging to the school of paracelsus, dealing with the mystery of the philosopher's stone, the revelation of hermes, the great work of the tincture, the glorious antidote of potable gol

h about that device. he wears a serpent ring on the third finger of his right hand. on the table to the left, in the corner of the photo, is a large and circular honey topaz set in a vermilion cross (colors from other sources. a ribbon is attached to the cross. to the right is a standing book, evidently crowley's magical diary. this book is bound in what looks like red moroccan leather, chased in gold and embossed (conjectured from surviving diaries of crowley's) the spine of the book has "perdurabomagister" vertically on it. the "p" has alpha and omega to either side, and the last "r" has "2" to the left and "4" to the right. the cover board is engraved with a large pentagram in a circle. the pentagram is interlaced as envoking earth would form, and there is a left eye of horus in the cen

thenceforth the adept is certain of the mystic mountain? light and love are life therein, and they are his? marsyas. even so. and one supreme there is whom i have known, being he. withdrawn 26 within the curtains of the dawn dwells that concealed. behold! he is a blush, a breeze, a song, a kiss, a rosy flame like love, his eyes blue, the quintessence of all skies, his hair a foam of gossamer pale gold as jasmine, lovelier than all the wheat of paradise. o the dim water-wells his eyes! there is such depth of love in them that the adept is rapt away, dies on that mouth, a gleaming gem of dew caught in the boughs of day! olympas. the hearing of it is so sweet i swoon to silence at thy feet. marsyas. rise! let me tell thee, knowing him, the path grows never wholly dim. lose him, and thou indee

he pavilion of our love. rise from your starry sapphire seats! see, where through the quickening skies the oriflamme of beauty beats heralding loyal legionaries, whose flame of golden javelins fences those peerless paladins. there are the burning lamps of them, splendid star-clusters to begem the trailing torrents of those blue bright wings that bear mine angel through! o thou art like an hawk of gold, miraculously manifold, for all the sky's aflame to be a mirror magical of thee! the stars seem comets, rushing down to gem thy robes, bedew thy crown. like the moon-plumes of a strange bird by a great wind sublimely stirred, thou drawest the light of all the skies into thy wake. the heaven dies in bubbling froth of light, that foams about thine ardour. all the domes of all the heavens close

ips! olympas. i tremble like an aspen, quiver like light upon a rainy river! marsyas. do what thou wilt! is the sole word of law that my attainment heard. arise, and lay thine hand on god! arise, and set a period unto restriction! that is sin: to hold thine holy spirit in! o thou that chafest at thy bars, invoke nuit beneath her stars with a pure heart (her incense burned 47 of gums and woods, in gold inurned, and let the serpent flame therein a little, and thy soul shall win to lie within her bosom. lo! thou wouldst give all_ and she cries: no! take all, and take me! gather spice and virgins and great pearls of price! worship me in a single robe, crowned richly! girdle of the globe, i love thee! pale and purple, veiled, voluptuous, swan silver-sailed, i love thee. i am drunkness of the in

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295 by discovery here we mean individual experiment resulting in personal discovery; another person's discovery only begets illusion and comment. individual discovery is the only true discovery worth consideration. 296 nearly all the masters have been cautious how they handled this power; generally refusing to expend it at the mere caprice of their followers or opponents. the siddhis are like the gold of the alchemist. once discovered it is kept secret, and the more secretly it is kept the more it is hoarded the richer becomes the discoverer, and then one day will come wherein he will be able to pay his own ransom, and this is the only ransom that is acceptable unto god. ultimately he proved that it was rather by the restraint of these occult (mental) powers than that of the bodily ones th

he said "but i can't fill that there 'ole nohow "no matter" answered the great white spirit, with a metaphysical double entendre "you may go" if anything, the crack was bigger than before, it seemed to him "this" he said "is clearly the job for bartzabel" and he despatched a "speed" message for that worthy spirit. bartzabel lost no time in answering the summons. of flaming, radiant, far- darting gold was his crown; flashing hither and thither more swiftly than the lightning were its rays. his head was like the sun in its strength, even at 203 high noon. his cloak was of pure amethyst, flowing behind him like a mighty river; his armour was of living gold, burnished with lightning even to the greaves and the armed feet of him; he radiated an intolerable splendour of gold and he bore the swo

orious was the moon-like crown of the great intelligence graphiel. his face was like the sun as it appears beyond the veil of this earthly firmament. his warrior body was like a tower of steel, virginal strong. scarlet were his kingly robes, and his limbs were swathed in young leaves of lotus; for those limbs were stronger than any armour ever forged in heaven or hell. winged was he with wings of gold that are the wind itself; his sword of green fire flamed in his right hand, and in his left he held the blue feather of justice, unstirred by the wind of his flight, or the upheaval of the universe. but after five and sixty centuries of toil, though illumined with intelligence almost divine, he had to confess himself defeated. 204 "sir" he cried strongly "this is a task for kamael the mighty

e delhomme("twenty-four "of the ministry of foreign affairs" dionysus carr("thirty-four "professor of experimental eugenics in the" university of t bingen; and mr. todd thomas "a footman" a hospital nurse scene "the sitting-room in" ossory's "house in grosvenor square" time "midday "the persons are in correct morning dress, except the invalid "grandfather "who "is in a scarlet dressing-gown, with gold embroidery, and "carr "who affects "a pseudo-bohemian extravagance. he wears a low collar, a very big bow-tie "of gorgeous colours, a pale yellow waistcoat, a rich violet lounge suit "with braid, patent leather boots, pale blue socks. but the refinement and "breeding of the man are never in question. his hair is reddish, curly "luxuriant. he is clean-shaved, and wears an eye-glass with a "tor

ooth in the white breast that trembled like a flower at thy name whispered. thou hast marked how hour by hour its poison hath dissolved my youth, 275 half skilled to agonise, half skilled to soothe this passion ineluctable, this power slave to its single end, to storm the tower that holdeth thee, who art authentic truth. o golden hawk! o lidless eye! behold how the grey creeps upon the shuddering gold! still i will strive! that thou mayst sweep swift on the dead from thine all-seeing steep- and the unutterable word by spoken. aleister crowley. 276 the violinist the room was cloudy with a poisonous incense: saffron, opoponax, galbanum, musk, and myrrh, the purity of the last ingredient a curse of blasphemy, the final sneer; as a degenerate might insult a raphael by putting it in a room devo

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g beast. which when he spoke that holy one rose up, and gat him to the east with lancelot; when as they drew unto the palace and the feast he put his littlest finger to the dwarf, who rose to upper air, piercing the far eternal blue beyond the reach of song or prayer. then did sir palamede amend his nakedness, his horrent hair, 23 his nails, and made his penance end, clothing himself in steel and gold, arming himself, his life to spend in vigil cold and wandering bold, disdaining song and dalliance soft, seeking one purpose to behold, and holding ever that aloft, nor fearing god, nor heeding men. so thus his hermit habit doffed sir palamede the saracen. 24 viii know ye where druid dolmens rise in wessex on the widow plain? thither sir palamedes plies the spur, and shakes the rattling rein

ws a trill so soft and warm, so red and ripe, that echo answers from the hill in eager and voluptuous strain, while grows upon the sounding plain a gallop, and a questing turned to one profound melodious bay. sir palamede with pleasure burned, and bowed him to the idol grey that on the altar sneered and leered with loose red lips behind his beard. sir palamedes and the beast are woven in a web of gold until the gilding of the east burns on the wanton-smiling wold: and still sir palamede believed his holy quest to be achieved! but now the dawn from glowing gates floods all the land: with snarling lip the beast stands off and cachinnates. that stings the good knight like a whip, 41 as suddenly hell's own disgust eats up the joy he had of lust. the brutal glee his folly took for holy joy brea

tical their countless spears of silver shake. thus reasons he "in each and all fyttes of this quest the quarry's track is wondrous geometrical. in spire and whorl twists out and back the hart with fair symmetric line. and lo! the grain of wit i lack- this beast is master of design. so studying each twisted print in this mirific mind of mine, my heart may happen on a hint" thus as the seeker after gold eagerly chases grain or glint, 61 the knight at last wins to behold the full conception. breathless-blue the fair lake's mirror crystal-cold wherein he gazes, keen to view the vast design therein, to chase the beast to his last avenue. then- o thou gosling scant of grace! the dream breaks, and sir palamede wakes to the glass of his fool's face "ah 'sdeath (quod he "by thought and deed this br

tating, sharp and strict, upon the changes of the earth, its towers and temples derelict, the ready ruin of its mirth, the flowers, the fruits, the leaves that fall, the joy of life, its growing girth- and nothing as the end of all. yea, even as the yang-tze rolled its rapids past him, so the wall of things brake down; his eyes behold the mighty beast serenely couched upon its breast of burnished gold "ah! by christ's blood (his soul avouched "nothing but change (but change) abides. death lurks, a leopard curled and crouched, 71 in all the seasons and the tides. but ah! the more it changed and changed (the good knight laughed to split his sides "what? is the soul of things deranged? the more it changed, and rippled through its changes, and still changed, and changed, the liker to itself it

he saracen, as knowing nothing might bestead, when lo! there rose a monster moan, a hugeous cry, a questing dread, as if (god's death) there coursed alone the beast, within whose belly sounds that marvellous music monotone as if a thirty couple hounds quested within him. now, by christ and by his pitiful five wounds- even as a lover to his tryst, that beast came questing in the hall, one flame of gold and amethyst, bodily seen then of them all. then came he to sir palamede, nestling to him, as sweet and small as a young babe clings at its need to the white bosom of its mother, as christ clung to the gibbet-reed! then every knight turned to his brother, sobbing and signing for great gladness; and, as they looked on one another, 111 surely there stole a subtle madness into their veins, more

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is a lofty idealist. he sings like a lark at the gates of heaven 'konx om pax' is the apotheosis of extravagance. the last word in eccentricity. a prettily told fairy-story 'for babes and sucklings' has 'explanatory notes in hebrew and latin for the wise and prudentea the probationer's robe is fitted for performance of all general invocations and especially for the i. of the h. g. a; a white and gold nemmes may be worn. these robes may also be worn by assistant magi in all composite rituals of the white. the neophyte's robe is fitted for all elemental operations. a black and gold nemmes may be worn. assistant magi may wear these in all composite rituals of the black. the zelator's robe is fitted for all rituals involving i o, and for the infernal rites of luna. in the former case an uraeu

ng is on the "b" finger, and vice versa. liber a vel armorvm svb figvra ccccxii a. a. publication in class d. imprimatur: d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius liber a vel armorvm svb figvra ccccxii. the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach "liber l, i, 37 "the pentacle" take pure wax, or a plate of gold, silver-gilt or electrum magicum. the diameter shall be eight inches, and the thickness half an inch. let the neophyte by his understanding and ingenium devise a symbol to represent the universe. let his zelator approve thereof. let the neophyte engrave the same upon the plate with his own hand and weapon. let it when finished be consecrated as he hath skill to perform, and kept wrapped in si

epresent the universe. let his philosophus approve thereof. let the practicus engrave the same upon his cup with his own hand and instrument. let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of azure blue "the baculum" let the philosophus take a rod of copper, of length eight inches and diameter half an inch. let him fashion about the top a triple flame of gold. let him by his understanding and ingenium devise a deed to represent the universe. let his dominus liminis approve thereof. let the philosophus perform the same in such a way that the baculum may be partaker therein. 18 let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of fiery scarlet "the lamp" let the dominus liminis take pure lead, tin, and quicksi

the dragon of the illusions of life, and taking down the golden fleece accomplished the great work. then once again did he set 44 sail, and sped past circe, through scylla and carybdis; beyond the singing sisters of sicily, back to the fair plains of thessaly and the wooded slopes of olympus. and one day shall it come to pass that he will return to that far distant land where hung that fleece of gold, the fleece he brought to the children of men so that they might weave from it a little garment of comfort; and there on that self-same tree shall he hand himself, and others shall crucify him; so that in that winter which draweth nigh, he who is to come may find yet another garment to cover the hideous nakedness of man, the robe that hath no seam. and those who shall receive, though they cas

hidden and kept secret in all the tantras" in this yoni dwells the goddess kundalini; she surrounds all the nadis, and has three and a half coils. she catches her tail in her own mouth, and rests in the entrance of the sushumn 82 87 58. it sleeps there like a serpent, and is luminous by its own light. it is the goddess of speech, and is called the vija (seed. 59. full of energy, and like burning gold, know this kundalini to be the power (shakti) of vishnu; it is the mother of the three qualities- satwa (good, rajas (indifference, and tamas (bad. 60. there, beautiful like the bandhuk flower, is placed the seed of love; it is brilliant like burnished gold, and is described in yoga as eternal. 61. the sushumn also embraces it, and the beautiful seed is there; there it rests shining brilliant

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ing in time and in space; but he is unmoved and within["a pause" typhon. 1 [typhon "recites" sweet, sweet are may and june, dear, the loves of lambent spring, our lamp the drooping moon, dear, our roof, the stars that sing; the bed, of moss and roses; the night, as long as death! still, breath! life wakens and reposes, love ever quickeneth! sweet, sweet, when lion and maiden, the motley months of gold, swoop down with sunlight laden, and eyes are bright and bold. life-swelling breasts uncover their warm involving deep- love, sleep- and lover lies with lover on air's substantial steep. ah! sweeter was september- the amber rain of leaves, the harvest to remember, the load of sunny sheaves. in gardens deeply scented, in orchards heavily hung, love flung away the days demented with lips that c

n to loftier height, and kindle at a livelier coal the subtler soul of light. from these soft splendours of a dream i turn, and seek the self supreme. this world is shadow-shapen of the bitterness of pain. vain are the little lamps of love! the light of life is vain! life, death, joy, sorrow, age and youth are phantoms of a further truth. beyond the splendour of the world, false glittering of the gold, a serpent is in slumber curled in wisdom's sacred cold. life is the flaming of that flame. death is the naming of that name, the forehead of the snake is bright with one immortal star, lighting her coils with living light to where the nenuphar sleeps for her couch. all darkness dreams the thing that is not, only seems. that star upon the serpent's head is called the soul of man. that light i

t begin! sphinx. o that the banquet of jupiter might begin! c.i.c.t. let the banquet of jupiter begin["all go without veil, except" c.i.c.t "and" sphinx. hermanubis "and" typhon draw and guard the veil" silence] c.i.c.t. 1-333. sphinx. 22-22 [hermanubis "and" typhon "draw veil" sphinx "is standing before altar" c.i.c.t "has disappeared. he has donned a white robe, and panther- skin, and white and gold nemmes" hermanubis, typhon "and others return to their places" hermanubis "and" typhon "come forward and salute" sphinx] typhon. 1. mother of mystery, hast thou the secret of jupiter? 33 hermanubis. 1. mother of mystery, hast thou the secret of jupiter [sphinx "plays a triumphant melody<typhon. brother hermanubis, what is the place? hermanubis. the summit of mount kitha

ssion of night. night be our mistress! that tress and this tress 40 weave with thy wind into curls deep-vined! passionate bliss! rapture on rapture! our hymns recapture the bromian kiss. blessed our souls! blessed this even! we reach to the goals of the starriest heaven. daphnis, and atthis, and chrysis, and chloe, mingle, o maidens! evoe! evoe [c.i.c.t "rises upon the altar; he wears a white and gold robe and the panther skin, and a white and gold nemmes. throwing off his veil and raising his hands in blessing, he recites] c.i.c.t. i bring ye wine from above, from the vats of the storied sun; for every one of ye love, and life for every one. ye shall dance on hill and level; ye shall sing in hollow and height, in the festal mystical revel, the rapturous bacchanal rite! the rocks and trees

anymede. 4444 gloria patri. 42 hebe. et filio. typhon. et spiritui sancto. hermanubis. ut erat in principio. sphinx. et nunc est. c.i.c.t. et erit semper. all. amen. sphinx. fasting. hermanubis. song. typhon. feasting. c.i.c.t. grace. sphinx. music. hermanubis. dancing. typhon. love. c.i.c.t. the end. typhon "draws the veil" 43 the rite of mars officers brother sol in aries "white robe, white and gold nemmes, sceptre (mars) brother mars "red robe, sword (venus) sister scorpio "green robe, violin, sword (athena) brother aries "violet robe, spear (vulcan) brother capricornus "black robe, tom-tom, sword "a guard of" probationers "armed "mars is throned in the south, scorpio on his right, aries on his left. in the east is also a veil, behind which is sol in aries. in the north is capricornus

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ith-us. 13. yea! verily this is the truth, this is the truth, this is the truth. unto thee shall be granted joy and health and wealth and wisdom when thou art no longer thou. 14. then shall every gain be a new sacrament, and it shall not defile thee; thou shalt revel with the wanton in the market-place, and the virgins shall fling roses upon thee, and the merchants bend their knees and bring thee gold and spices. also young boys shall pour wonderful wines for thee, and the singers and the dancers shall sing and dance for thee. 26 15. yet shalt thou not be therein, for thou shalt be forgotten, dust lost in dust. 16. nor shall the aeon itself avail thee in this; for from the dust shall a white ash be prepared by hermes the invisible. 17. and this is the wrath of god, that these things should

him far from that place. but taking my hand 59 he drew me not without pain into the ark. here (quoth he) forget all that thou hast seen and heard; for in this ark they are not lawful. so i obeyed him, else i had drawn after me the raft that had brought me hither. then he questioned me, saying: what lieth above the ark? and i answered him: the house of the silver ray, that is lighted by the ray of gold "he" how many roofs hath the ark "i" one "he" thou must pass through this one. yet thou lookest eagerly upon the four walls of the ark "i" i seek a door "he" the door is in the roof "i" lead me to it, i pray thee "he" fix thine eyes upon it "i" sir, i will. yet i pray thee to tell me thy name "he" thou didst know it of old, didst thou not "i" the son of the mountain "he" the stone of the cros

are provided by him that is appointed to provide them. thus we laboured, and built many fair shallops upon the model of that wherein we sailed. in all these there was not one splinter of wood too much, or too little; and there was no ornament; and neither paint nor varnish covered the planks, for they were planks of a tree that cometh neither from the east nor from the west. but the sails were of gold tissue, very brave, with figures inwoven. 63 now at last the time being come, did i take my chamber in the house. and upon the secret things that were there shown to me i ponder yet; so that in this place i shall make no mention of them. but this treasure will i give out, that everything noble in that house seemeth vile to them that are swimming in the stream; and everything vile to them appe

and truffes au champagne. with a savoury of my own invention. the truffes au champagne of the cafe riche are more to be desired than all the hashish dreams of all the wicked, and than all the divine dreams of all the good. we shall walk there, and drive back. this incense shall be kindled, and this lamp left burning" he took a strange object from a locked cabinet. it had flowered chased pipes of gold, copper and platinum, coiling about an egg of crystal. the three snakes met just above the egg, as if to bite or to kiss. rolles filled the egg with a pale blue liquid from a venetian flask, then pressed the heads of the serpents just a little closer together. instantly a coruscating flame leapt between them, minute, dazzling, radiant. it 126 continued to burn with a low hissing noise rarely

rother" gasped the girl "could you not understand? i wanted to die, so" there were her last words for long. lavenue's was a storm of chattering and gesticulating fools. the police pushed them aside. the corpse to the mortuary; the girl to the hospital; the man to the poste. ninon, wringing her hands and crying and laughing, had run like a bacchante up the boulevard to the dome. 142 iv the hour of gold it was easy to satisfy french justice. ida pendragon was compared to several early christian martyrs whose names i have forgotten; edgar rolles was asked to sit for a picture of st george by follat, the success of the year's salon. humanitarian papers urged the law to suppress boxing and its brutalities. texans in paris argued and rejoiced; parisians in texas went with a clear conscience to s

ALEX SANDERS THE KING OF THE WITCHES

bring boys in here again, do you hear' alex nodded silently, and when his companion had gone, gran made him promise never to open the chest again without her permission. alex did not forget, but not long afterwards his school was performing a play and one of the props needed was a ceremonial sword. alex immediately told the master in charge, who was his favourite, that he had just the thing 'it's gold and it has huge rubies in it, i'll bring it in' he volunteered. gran was horrified and told him that he certainly could not borrow it. even though it was only gilded and the 'rubies' were coloured glass, it was a consecrated piece of regalia and not to be handled by non-witches. chastened, alex went to school the next day and explained the matter to the master 'i'm a witch, you see, and nonwi

-year sentence for fraudulent conversion. even when alex saw the symbol of death he spoke out, and his hosts and guests alike begged him to tell them more. during this time his native sympathy had deserted him, however; he was wealthy and independent-to hell with the weak, especially if they were women. some of the girls he took as mistresses were genuinely fond of him, but he treated them all as gold-diggers or prostitutes. to voyeurs of his acquaintance who enjoyed their sex at .second-hand, alex used to explain how he introduced girls to benedictine 'it seems such an innocuous drink-a bit like cough medicine-and the younger the girl, the less suspicious she is about its potency. after a couple of glasses it's a short step to the bedroom. once on the bed you can expect a brief tussle wit

s 'the altar should be hollow within where you shall keep all the necessary things such as the two robes, the crown or mitre, the wand, the oil, the girdle, the perfume and any other things which may be necessary' alex used a bedside cupboard. the robes required were 'a shirt or tunic of linen, large and white, with well and properly made sleeves, and an outer robe of crimson or scarlet silk with gold, no longer than unto the knees. you shall make a girdle of silk the same colour as the tunic and you shall have on your head a beautiful crown or woven fillet of silk and gold' alex spent weeks seeking out suitable materials and hand-sewing the garments, and he made the crown from gold wire used for threading necklaces, and red velvet 'a wand of almond tree, smooth and straight' was fashioned

onday. flowers: poppy, water-lily. trees: willow, sycamore. animals: otter, seal. birds: seagull, owl. metal: silver. colours: emerald green, white. leo the lion. 22 july to 21 august. lucky stones: amber, topaz, sardonyx, ruby. 153 lucky numbers: leo, four. sun, one. lucky day: sunday. flowers: marigold, sunflower,.cowslip, heliotrope. trees: palm laurel. animal: lion. birds: cock, eagle. metal: gold. colours: gold, orange. yellow, green, white. vrsco, the virgin. 22 august to 21 september. lucky.stoncs: cornelian, jade, diamond, jasper. lucky numbers: virgo, ten; mercury, five. lucky day: wednesday. flowers: madonna lily, cornflower, valerian. tree: hazel. animal: squirrel. birds; parrot, magpie. metals: virgo, platinum; mercury,quicksilver. colours: pale blue, pale gold, yellow, jade gr

ALEXANDRIAN BOOK OF SHADOWS OCCULT

boredom, inertia, stagnation, hoarding of resources (including information) season: yule time of day: midnight direction: north wind: boreas colour: green symbols: oak, rock crystal, salt, bull or cow, stag, grains, comfrey, ivy tools: pentacle, altar stone (body of anima mundi) spirits: gnomes under gob (friendly& easy to reach, teach access to own depths& caverns& how to mine& work the vein of gold therein) shortage: spaciness, hyper-activity, instability excess: body heaviness, general lack of energy, inertia, etc. notes various sources including june johns' king of the witches (appendix, starhawk's spiral dance, ellen cannon reed's witches qabala and a lovely pamphlet on the elements put out by church of the seven arrows. l putting elemental notes into the bos (instead of in a grimoir

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

. the heart centre, twelve petals glowing golden. 4. the throat centre, sixteen petals of a silvery blue, with blue predominating. 5. the head centre in its twofold divisions: a. between the eyebrows, consisting of ninety-six petals, one-half of the lotus being rose and yellow, and the other half blue and purple. b. the very top of the head. a centre consisting of twelve major petals of white and gold, and nine hundred and sixty secondary petals arranged around the central twelve. this makes a total of ten hundred and sixty-eight petals in the two head centres (making the one centre) or three- 96- a treatise on cosmic fire copyright 1998 lucis trust hundred and fifty-six triplicities. all these figures have an occult significance. just as the monad is the sumtotal of all the three aspects

t, is of course universally recognised, but the key to the mystery, or the secret of the systemic formula is advisedly guarded from all searchers, and is only gradually revealed after the second initiation. the subject is so tremendous that it is only possible to indicate in broad general outlines how it may be approached. the mind of the public turns naturally to the transmutation of metals into gold with the aim in view of the alleviation of poverty. the mind of the scientist seeks the universal solvent which will reduce matter to its primordial substance, release energy, and thus reveal the processes of evolution, and enable the seeker to build for himself (from the primordial base) the desired forms. the mind of the alchemist searches for the philosopher's stone, that effective transmu

ed. this conscious manipulation of the fires is the prerogative of man when he has reached a certain point in his evolution; the unconscious realisation of this has led naturally to the attempts of the alchemist to transmute in the mineral kingdom. a few of the older students right through the ages have comprehended the vastness of the endeavour of which the transmutation of the baser metals into gold was but preliminary and a symbol, a pictorial, allegorical, concrete step. the whole subject of transmutation is covered by the work of the hierarchy in all its three departments on this planet, and we might get some idea of the matters involved if we studied this- 285- a treatise on cosmic fire copyright 1998 lucis trust vast hierarchical standpoint, getting thereby a concept of the work don

them for their own selfish ends and along lines of endeavours outside their legitimate province. this knowledge of formulas and sounds can be comparatively- 292- a treatise on cosmic fire copyright 1998 lucis trust easily acquired when man has developed the inner spiritual ear. when this is the case, the transmutative processes of the grosser kind (such as are involved in the manufacture of pure gold) will interest him not at all and only those subtler forms of activity which are connected with the transference of life from graded form to form will occupy his attention. the following facts might also be pointed out: first. that every kingdom of nature has its note or tone, and the mantric sounds, which concern any transmutative process within that kingdom, will have that note as the key o

hrough volcanic action. every volcano is sounding forth this note, and, for those who can see, the sound and colour (occultly understood) of a volcano are a truly marvellous thing. every gradation of that note is to be found in the mineral kingdom which is itself divided into three main kingdoms: a. the baser metals, such as lead and iron, with all allied minerals. b. the standard metals, such as gold and silver, which play such a vital part in the life of the race, and are the mineral manifestation of the second aspect. c. t he crystals and precious stones, the first aspect as it works out in the mineral kingdom the consummation of the work of the mineral devas, and the product of their untiring efforts. when scientists fully appreciate what it is which causes the difference between the s

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

lumined (partaking of its essence according to their degrees of reality, the light of which causes the sun to shine and all luminous bodies, but which is not made manifest by their light "the 'self' being enlightened by meditation.,then burning with the fire of knowledge (realizing its essential identity with the supreme light, is delivered from all accidents..and shines in its own splendour like gold which is purified in fire "when the sun of spiritual knowledge arises in the heart's heaven (that is to say at the centre of the being, it dispels the darkness (of ignorance veiling the single absolute reality, it pervades all, envelops all, and illumines all."11(123) father mar chal tells us that the. psychological experience lived by the contemplative passes through the two phases of mental

e carried forward rightly. perhaps it might be said that the saints and mystics have revealed to us the nature of the divine life, and the quality of the ideas which govern his activities in the world of phenomena, and that the knowers of the world and the intellectuals of the race must, in their turn, reveal to the world the synthetic plan and the divine purpose. thus shall we find the thread of gold which will guide us out of the maze of our present chaotic world condition into the light of truth and of understanding. it should be remembered that we live in a world of energies and of forces. the power of public opinion (emotional as it usually is, and frequently set in motion by some basic ideas, formulated by thinkers, good, bad and indifferent) is well known, and is a form of energy, p

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

e gist of what is expressed in the commentary, through the means of a few symbols and a cryptic text. these old scriptures are not read in the way modern students read books. they are seen, touched and realized. the meaning is disclosed in a flash. let me illustrate: the words "the one enunciates the word which drowns the triple sound" are depicted by a shaft of light ending in a symbolic word in gold superimposed over three symbols in black, rose and green. thus are the secrets guarded with care. i felt it might be of interest to students to know this much about this ancient test book of the adepts- 46- a treatise on white magic copyright 1998 lucis trust our consideration of this rule will fall into two parts: the relation between the soul and the personality. this will be handled partic

es stagnation. the application of the law causes primary disruption. 3. the form of the devotee. yes, i mean just that word, for it expresses an abstract idea. each person of every degree has his devotion, that for which he lives, that for which in ignorance, in knowledge or in wisdom he wields as much of the law as he can grasp. purely physical may that devotion be, centred in flesh, in lust for gold, in possessions concrete. he bends all his energies to the search for the satisfaction of that concrete form and therein learns. purely astral may be the aim of the devotee love of wife or child, or family, pride of race, love of popularity, or lust of some kind to them he devotes the whole of his energy, using the physical body to fulfil the desire of the astral. higher still may be the form

ellow devas, as the former group are guided by the blue and rose. back of them stand the still more advanced the aspirants, probationers and disciples of the- 204- a treatise on white magic copyright 1998 lucis trust world. they work singly or in twos or threes and never in groups exceeding nine the occult significance of these numbers being necessary to the success of their work. great white and gold devas attend their labours. back again of these three groups stand the masters and the devas of the formless levels a great brotherhood, pledged to serve humanity. movements are being set on foot to transmute, if possible, the labours of destruction into constructive work. the time is critical, for a pause has come in the work of the destroyers. there is opportunity for the tide to turn and f

is object" i intend to speak a few words about the hands, for there is more occult teaching hidden in these words than is apparent on the surface. in one of the old books, available for the instruction of disciples these words are found "the armed hand is an empty hand and this protects its possessor from the accusations of his enemies. it is a hand freed from the taint of the four symbolic evils gold, lust, the dagger, and the finger of enticement" these words are most significant, and it might be well to study briefly the type of hands and their quality which are distinctive of disciples. in all forms of esoteric teaching the hands play a great part and this for four reasons: 1. they are the symbol of acquisitiveness. 2. they are centres of force 3. they are wielders of the sword- 330- a

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

d politics. ray ii. higher expression: t he process of initiation as taught by the hierarchy of adepts. lower expression: religion. ray iii. higher expression: m eans of communication or interaction. the radio- 35- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust telephone, telegraph and the power to travel. lower expression: the use and spread of money and gold. ray iv. higher expression: t he masonic work, based on the formation of the hierarchy, and related to the second ray. lower expression: architectural construction. modern city planning. ray v. higher expression: t he science of the soul. esoteric psychology. lower expression: modern educational systems and mental science. ray vi. higher expression: c hristianity and diversified religions (no

of externalisation. this resolution is noted by us as radiation and the radio-active substances. we are looking on at the transmutation process. the resolving agencies are fire, intense heat and pressure. these three agencies have already succeeded in bringing about the divisions of the mineral kingdom into three parts: the baser metals, as they are called, the standard metals (such as silver and gold and platinum, and the semi-precious stones and crystals. the precious jewels are a synthesis of all three, one of the basic syntheses of evolution. in this connection, some correspondences between the mineral kingdom and the human evolutionary cycles might here be noted: 1. the base metals .p hysical plane. dense consciousness. the first initiation. 2. the standard metals. astral plane. self

n: t he science of statesmanship, and of government. lower expression: modern diplomacy and politics. ray ii .h igher expression: t he process of initiation as taught by the hierarchy of masters. lower expression: religion. ray iii .h igher expression: m eans of communication or interaction. radio, telegraph, telephone and means of transportation. lower expression: the use and spread of money and gold. ray iv .h igher expression: t he masonic work, based on the formation of the hierarchy and related to ray ii- 254- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust lower expression: architectural construction. modern city planning. ray v. higher expression: t he science of the soul. esoteric psychology. lower expression: modern educational systems. ray

regarded as a principle only when our seven planes are seen as the seven sub-planes of the cosmic physical plane. element. the akasha "it is written- 261- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust instrument of sensation. the light of kundalini. bodily location. vital airs in the skull. plane governed. the logoic plane. divine purpose or will. metal. gold. sense. a synthetic sense, embracing all. esoterically. this power is viewed as the life principle seated in the heart. ray ii..love-wisdom planet. jupiter. day. thursday. exoteric colour .i ndigo with a tinge of purple. esoteric colour. light blue. s.d.iii. p. 461. human principle. the auric envelope. divine principle. love. element. ether "it is spoken" the word. instrument of sensation. ea

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

smute their knowledge into wisdom, and to offer- 47- from bethlehem to calvary copyright 1998 lucis trust all that they have to the christ within. the gifts they brought teach us the specific type of discipline which must be undergone in order to present to the christ, at the time of the new birth, gifts which will be symbolic of achievement. these three offered to the infant jesus three presents gold, frankincense and myrrh. let us study for a minute the specific importance of these to the individual would-be initiate. we are told by the esotericists that man is a three-fold person in his human nature, and this truth is endorsed by the psychologists through their investigations and research. he is a physical living body, he is a sum total of emotional reactions, and he is also that myster

their investigations and research. he is a physical living body, he is a sum total of emotional reactions, and he is also that mysterious something which we call a mind. these three parts of a man physical, emotional and mental have to be offered in sacrifice, worship and as a free gift to the "christ within" before that christ can demonstrate through the disciple and initiate as he wishes to do. gold is a symbol of the material nature, which must be consecrated to the service of god and of man. frankincense symbolises the emotional nature, with its aspirations, wishes and longing, and this aspiration must rise as incense to the feet of god. incense is also a symbol of purification, of that burning which removes all dross and leaves only the essence for the blessing of god. myrrh or bitter

applies to our individual situation, it becomes equally apparent that today humanity, as a race, stands before the infant jesus, in the house of bread, at the end of a long journey, and can now offer, if it so will, the gifts of material life, of purification through the fires of adversity, and of the suffering to which it has been subjected. humanity can journey from galilee by way of nazareth. gold, the thing that today seems to be the very life-blood of the people, must be consecrated to the christ. frankincense, the dreams and visions and aspirations of the multitude, so real and deep that the nations everywhere are struggling for the expression of these dreams these too must be dedicated and offered to the christ, that he may be all in all. and the pain and suffering and agony of hum

ymbology which can, when understood, render clear the circumstances in which they played their part? a study of their names and the interpretation of them as given in the familiar cruden's concordance may supply a clue. take, for instance, the meaning of the names of job's friends. they were eliphaz the temanite, bildad the shuhite, and zophar the naamathite. eliphaz the temanite means "my god is gold" and also "the southern quarter" the opposite pole to the north. gold is the symbol of material welfare, and the opposite pole to spirit is matter, therefore in this name we have symbolised the tangible outer form of man, actuated by desire for material possessions and comfort. zophar the naamathite means the "one who talks" and his theme is pleasantness, which is the interpretation given to

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

metimes failed; but never found that which could give to him the key to all the rest..in deep despair, he cried aloud unto the god he had forgot 'give me the key. i alone can do no more good. give me the key' then silence reigned. through the opening on the summit of the pyramid, dropped from the blue of heaven, a key came down. it landed at the feet of the discouraged worker. the key was of pure gold; the shaft of light; upon the key a label, and writ in blue, these words 'destroy that which thou has built and build anew. but only build when thou has climbed the upward way, traversed the gallery of tribulation and entered into light within the chamber of the king. build from the heights, and thus shew forth the value of the depths' the worker then destroyed the objects of his previous toi

o be wrought out in the brain consciousness upon the physical plane, under the influence of the monad, but its real expression and man's true response to this urge only become possible after the third initiation. so it is easily to be seen that this treatise is indeed written for the future. we have here received much upon which to ponder, to think and to meditate. let us search for the thread of gold which will lead us, in waking consciousness, into the treasure house of our own souls, and there let us learn to be at-one with all that breathes, to sense the vision for the whole, as far as we can, and to work in unison with god's plan as far as it has been revealed to us by those who know. these ancient rules, or determining factors the essential conditioning laws in the life of the soul a

orces pouring in at this time from the great stars betelgeuse and sirius. to these two influences, the disciples of the world in the senior ranks of the new group of world servers definitely react, and they produce a stimulation of the heart centre (betelgeuse) and the head centre (sirius. the secondary effect of these energies is upon the mineral kingdom, particularly upon that peculiar product, gold, and that enigma, money. 4. venusian forces of great potency are also playing upon our planet. in this connection, i would suggest that astrologers would be well advised to pay more attention to the activity and the- 431- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust influence of venus. much emphasis has been laid upon saturn and mars in the charts

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

yourself as standing to one side of a vast field of closed lotus buds which rest on their broad green leaves. above you is the blue of heaven and ahead of you across the field of buds and leaves and on the far horizon is a golden gate, with the two halves of its door closed. b. then picture yourself as watching the slow opening of the buds, until little by little, the field changes from green to gold, and all that can be seen is a mass of golden flowers, wide open in the sun. c. then imagine yourself, my brother, putting a foot upon the field and finding, instead of the mud and water which had been anticipated, a firm path which appears before you as you advance, dividing the field into two halves, and leading straight to the golden gates. d. as you advance along this path, imagine the tw

ttimes does, light your path of life. the meditation which i would give you has in it these two thoughts of silence and joy, for these, rightly fostered, mean strength conserved and magnetic service. continue the breathing exercise as heretofore, and then proceed as follows: 1. withdraw your outgoing consciousness from the periphery to the point of silence within the head, to the place where the "gold and the blue meet, blend and merge" 2. then endeavour to feel that utter silence. when you have entered into it and are aware of it, then 3. from that point send forth blessing a. to your immediate circle of family and friends. b. to your co-disciples. c. to your group of students. d. to the outer world. e. to me, your tibetan brother. f. to the new group of world servers. g. to the hierarchy

own thoughtforms. the words and phrases which i have chosen for the theme of your meditation are as follows: 1st month freedom. i stand upon the mountain top and breathe the air whereby the sons of god must live. 2nd month detachment. i seek to love and with my love to live. i seek not love for my own little self. 3rd month purification. let the fires of divinity burn out all dross. let the pure gold emerge. give me the gold of living love to shower upon the sons of men. 4th month light. into the light of the radiant presence of the self i pass and join all souls in service. 5th month service. i tread the lighted way into the hearts of men. i serve my brother and his need. those whom i, the little self, love not, i serve with joy because i love to serve. 6th month release. naught holds me

rn thereby the wonder of the human being. give your reactions to that which you record. 3. what colour or colours predominated in my life today? upon the physical plane a blaze of sunshine, the grey of a rainy day, the blue of the sky, the riot of colour in the flowers in a garden or a shop? upon the astral plane the rose of affection and of friendly feeling, the blue of an inspiring contact, the gold of physical well being, the interplay of colours which your emotional nature can be trained to recognise? 4. what dramas came my way today, in my own life or in the life of others? seek for drama under the dull exterior of a person, in the world of daily happenings as you see it functioning around you. see it everywhere the drama of life as lived by yourself, your environing associates, and a

understand to what specific factor i refer: let go. drop that which you hold. stand free at any cost, relinquishing that which holds you back. during the next six months take the following words and thoughts as seed thoughts in meditation: 1st month detachment from that which holds the self in chains. 2nd month release of the imprisoned self for service. 3rd month the burning ground whereon pure gold is seen. 4th month liberation of the inner light, and then the treading of the lighted way. 5th month radiance which evokes the light in others. 6th month sacrifice which reveals the glory of the self. be of good courage, my brother, and fear not. fear itself creates a glamour and the glamour hides the light. love freely those you love. june 1936 brother of mine: there is little that i need t

ALICE A BAILEY13 PROBLEMS OF HUMANITY

wing to their hierarchical method of government and their centralized authoritarian control. again, how ever, the first efforts to achieve some form of unity and cooperation have recently emerged and may continue to grow. the question arises whether christ would be at home in the churches if he walked again among men. the rituals and the ceremonies, the pomp and the vestments, the candles and the gold and silver, the graded order of popes, cardinals, archbishops, canons and ordinary rectors, pastors and clergy would seemingly have small interest to the simple son of god who when on earth had nowhere to lay his head. there are deeply spiritual men whose lot is cast within the cramping walls of ecclesiasticism; they are many in the aggregate, and within all churches and faiths. their lot is

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ces whilst god's children everywhere went hungry and unclothed and so lost their belief in divine love. how can the need of humanity for spiritual guidance be met when the leaders of the churches are occupied with temporal concerns, when the emphasis is laid in the roman catholic, the greek orthodox and the protestant churches upon pomp and ceremonies, on great churches and stone cathedrals, upon gold and silver communion sets, on scarlet birettas, on jewelled vestments, and- 76- the reappearance of the christ copyright 1998 lucis trust upon all the paraphernalia so cherished by the ecclesiastically minded? how can the starving children of the world and of europe in particular be salvaged when pleas go out from popes and bishops for money to build cathedrals and erect more churches when th

enter upon their religious training and preparation for the ministry with high hopes and vision; they emerge with little hope, not much faith, but with a determination to "make good" and rise to prominence in the church. the question arises whether christ would be at home in the churches if he walked again among men. the rituals and the ceremonies, the pomp and the vestments, the candles and the gold and silver, the graded order of popes, cardinals, archbishops, canons and ordinary rectors, pastors and clergy would seemingly have small interest for the simple son of god, who when on earth had not where to lay his head. the presentation of religious truth in the past has blocked the growth of the religious spirit; theology has brought mankind to the very gates of despair; the delicate flow

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

oid. the wearing of a hood, the veil which hides his face from others; the carrying of a water pot which only holds enough for his own wants; the shouldering of a staff without a crook to hold. v. each pilgrim on the road must carry with him what he needs: a pot of fire, to warm his fellowmen; a lamp, to cast its rays upon his heart and show his fellowmen the nature of his hidden life; a purse of gold, which he scatters not upon the road but shares with others; a sealed vase, wherein he carries all his aspiration to cast before the feet of him who waits to greet him at the gate a sealed vase. vi. the pilgrim, as he walks upon the road, must have the open ear, the giving hand, the silent tongue, the chastened heart, the golden voice, the rapid foot, and the open eye which sees the light. he

freedom from material things carries with it its own beauty and reward, its own joy and glory. thus he is liberated to live the life of the mind. the glamour of sentiment holds the good people of the world in thrall, and in a dense fog of emotional reactions. the race has reached a point wherein the men of good intention, of some real understanding and owning a measure of freedom from the love of gold (symbolic way of speaking of the glamour of materiality) are turning their desire to their duty, their responsibilities, their effects upon others, and to their sentimental understanding of the nature of love. love, for many people, for the majority indeed, is not really love but a mixture of the desire to love and the desire to be loved, plus a willingness to do anything to show and evoke th

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

light upon the third aspect will come. the first aspect of will or power expresses itself in this sign as law, as legislation, legality, justice; the second aspect manifests as the relation between the pairs of opposites (of which the scales are the symbol) and upon the physical plane shows itself as sex; the third aspect demonstrates as concretised energy and this we call money. it is literally gold and this is the externalised symbol of that which is created by the bringing together of spirit and matter upon the physical plane. the third aspect is, as you know, the creator aspect and the energy which produces the outer tangible plane of manifestation the form side of life. if students will, therefore, make a careful study of these three law, sex and money as they express themselves toda

present idealism and this is a point to be borne in mind. today, the cure or care of the physical body is of paramount importance to practically everybody and the thoughts of all peoples without exception, whether at war or not, are turned that way. the emphasis upon the wholeness of the individual physical life is symbolic of the outer body of humanity, viewing all human beings as a unit. again, gold is the symbol which today governs man's desires whether national, economic or religious; it is connected with this sign and this is one of the indications that today the conflict in the world economic situation is based upon the upwelling of desire. in an esoteric way, therefore quoting from a very ancient book of prophecy "the golden eye of taurus points the way to those who likewise see. th

symbol which today governs man's desires whether national, economic or religious; it is connected with this sign and this is one of the indications that today the conflict in the world economic situation is based upon the upwelling of desire. in an esoteric way, therefore quoting from a very ancient book of prophecy "the golden eye of taurus points the way to those who likewise see. that which is gold will some day, too, respond, passing from east to west in that dire time when the urge to gather gold shall rule the lower half (i.e, the personality aspect of men and of nations a.a.b. the search for gold, the search for golden light divine, directs the bull of life, the bull of form. these two must meet; and meeting, clash. thus vanishes the gold" the earthly triplicity of capricorn, virgo

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

o always gave me understanding was sir william gordon of earlston. he was not a blood relation but a connection by marriage and to all of us just "uncle billie" he was one of the men a young lieutenant at the time who led the "charge of the light brigade" at balaklava and rumor said he was the only man who came out of the charge "carrying his head under his arm" i have often, as a child, felt the gold clasps which the surgery of that time had inserted in his skull. anyway, he always stood up for me, and i can hear him now telling me (as he frequently did "i bank on you, alice. go your own way. it will be all right with you" the third person was this governess of whom i have told you. i had always kept in touch with her and saw her shortly before her death around 1934. she was then an old l

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

enough to participate in the world distress with no barriers up. i asked this because i saw in you a glamour and a weakness (based on your true ideals) and a negativity which hid itself behind a fearless idealism. i pointed then if you will recall to the need for "active understanding" i reiterate again this call. august 1942 1. from where you stand i see a point of light, a shimmering thread of gold. it passes from your heart to mine and strengthens day by day, each year. pass onward on this bridge of light. 2. ever to you my message has gone forth: love and more love. again i send it forth and with my love. 3. you restrict your field of service, brother of old. expand again. 4. my brother, the need of your heart is the need of my heart and the need of your brothers. this fusing of need

ite them down, and this is the way, par excellence, for you to learn, to absorb and to demonstrate. guard your physical health, my brother. be not unduly concerned and cautious, but be reasonable whilst unafraid. there is work for you to do and your next unfoldment of work will come to you through the means of a breaking down of a wall of pride, and a conversation and in that order. the thread of gold which "passes from your heart to mine" is now an unshatterable chain of golden links, and there is work for you in my ashram. november 1944 my brother: in my last instruction to you there occurs one sentence which could convey to you the key whereby you can unlock the door of the future. it is a sentence which has probably escaped your notice; i doubt if it ever registered itself adequately i

my brother. you are not young but that, in your case, need not deter you from further search for liberation, based on a planned relinquishing. sixth ray aspirants have a particularly hard task at the close of this piscean age, due to the sixth ray expression of the christian era. today the energies are concretising and working through that which is old and honoured, that which is "conditioned by gold (as the saying is) and that which belongs to a passing age an age which should pass. this affects also your sixth ray personality and, consequently, from many angles your allegiances and your loyalties are motivated by the sixth ray and based on personality decisions and not on the illumined vision of the soul. the fact, however, that you have broken with orthodoxy where theology is concerned

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

rgy which is today in conflict with world forces or with the forces of light or darkness, so called (i would remind you that there would be no darkness without the light and no light without the dark. ponder on this) i would ask you to realise that the organised efforts of the great white lodge are directed toward lifting the organised forces of materialism to a higher and spiritual plane. today, gold and separativeness, materialism and selfishness are in conflict with spiritual energy and with the spirit of cooperation or understanding fusion. the law which will determine the results can be expressed in the words that have been often used: by holding, man loses; by relinquishing, he gains; by seeking to grasp that which he has, it must and will inevitably disappear. reflect upon this law

knew nothing of the movements of alexander; the peoples of america knew naught about genghis khan; but the sound of the marching armies of napoleon was heard over a far wider area, and the triumphs of hitler diplomatic and military are known throughout the world. the totalitarian powers have turned the world into one armed camp for offence or defence. motivating all these conquerors was lust for gold, lust for land, lust for power, lust for personal triumph. the modern dictators are no exception. they bring nothing new. world anarchy the history of the world has been built around the theme of war; its points of crisis have been the great battles. the thought of revenge motivates some nations; the demand for the righting of ancient historical wrongs influences others; the restitution of la

hold before any seething and bewildered nation an ideal for the whole are under his wide inspiration. internationalism is the aim of his endeavour. with him works the great angel or deva of the spiritual plane, referred to in the treatise on cosmic fire as the lord agni; he seeks to touch with the hidden spiritual fire the head centres of all intuitive statesmen. three great groups of angels the gold, the flame coloured and the white and gold work on mental levels with those lesser angels or devas who vitalise thoughtforms and who keep alive the thoughts of the guides of the race for the benefit of humanity- 330- the externalisation of the hierarchy copyright 1998 lucis trust the master k.h, the chohan on the teaching ray and he who will be the next world teacher, is already active in his

sense of values is being developed, and in the right direction of this potent labour group in every land lies the foundation of the new civilisation. the ashram of this master is therefore occupied with worldwide economic problems, and also with a direct attack upon the basic materialism to be found in the modern world. the problems of barter and exchange, the significance of money, the value of gold (a basic symbol of the third ray of active intelligence, the production of right attitudes towards material living, and the entire process of right distribution are among the many problems dealt with in this ashram; the work done is enormous and of great importance in preparing men's mind for the return of the christ and for the new age which he will inaugurate. capitalists and labour leaders

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

does, however, give us a clue as to why the christ made no specific reference to the work of incarnation in his spoken utterances whilst on earth. he was then occupied with his task of world saviour. his work as preserver and as head of the hierarchy had not then begun. it was at that time dependent upon the experience in the garden of gethsemane and upon the resurrection initiation. some day the gold and the silver threads of the gospel story will be disentangled, and men will know the two interpretations which can be put upon the events and episodes in the career of jesus the christ. the underlying true events give us great steps and developments in the work of the christ as he "enveloped humanity in the mantle of love, grasped the rod of initiation on behalf of his brothers, and faced t

ALICE BAILEY THE LABOURS OF HERCULES

, until gradually the hidden god can be seen in man and in the universe. or, it can be the result [6] of systematized application and discipline on the part of the aspirant, producing a more rapid unfoldment of the power and life of the soul. in one analysis of discipleship, it has been defined as "a psychic resolvent, which eats- 7- the labours of hercules away all dross and leaves only the pure gold behind" it is a process of refining, of sublimation and of transmutation, carried steadily forward until at length the mount of transfiguration and of illumination is attained. the hidden mysteries and the forces, latent in human beings, need to be discovered and require to be utilized in a divine manner and in line with divine purpose, intelligently apprehended. when they have thus been util

opposites. at this point we begin to see why, in this quiet sign, we meet with the problems of sex and money, both good servants and bad masters, according to the use made of them. sex is a sacrament, at-one-ment of male and female, for the production of forms, for the carrying on of evolving life. money is a means of exchange, of sharing at a distance, if not loved and held for itself alone, the gold of the miser, or the gold of the loving, giving heart. the balance of the pairs of opposites (esoteric astrology, p.250) is sharply defined. the balance may swing from bias and prejudice to justice or judgment; from dull stupidity to enthusiastic wisdom. how unusual and delightful a combination of words is that. in common parlance we symbolize wisdom by the rather stupid, blinking owl, and th

keen blade of spiritual striving. the will to search, the impelling drive to solve the mystery in the acorn of life, is alien to the narcissistic inclination to make comfort a central motive in life. 3. money. the accumulation of money is a master passion that lies behind the activities of people and nations. ethical and human values are disregarded in the mad endeavor to gather power-conferring gold. inevitably, choices are determined [147] by money considerations rather than by spiritual convictions or ethical principles. the urge to accumulate wealth is insatiable. no matter how much a person may have, he still avidly craves more. a crippling effect of this form of mental distortion is self-centeredness. the individual suffering from this affliction too often wishes to receive everythi

ANALYSIS OF THE 5 6 INITIATION

uried and alive in the vault. thirty-nine also equals i h v h+ a ch d. in all three are sixty-one symbols of the rose cross lamen, the number of ain. in addition, 6+1=7, the sides of he vault. the rose and cross united bring down into the center of all the divine white brilliance of rtk. there on the center is another rose and cross, the rose of ruby and the o of the holy spirit, and the cross of gold, the glory of light and the 4 perfection of the lower genius united to the higher genius. rays issue forth because osiris hath risen and isis shines forth a new creation. this higher rose cross in the center of the rose cross of divine light is the mystery of the higher genius descending into the rtk of man, and the lower genius is now established in trapt. in harmony, one reflects the other

tar is moved, the lid is removed, and within the pastos is osiris undivided. osiris is central and perfect. the chief adept (osiris, not yet glorified but both dead and alive evermore, addresses the candidate. here, the aspirant may come to understand for the first time that he/she is the body lying in the pastos. the new adept is connected to all those martyrs who have suffered and perfected the gold within. the chief and the new adept exchange weapons. the chief now becomes isis and instructs osiris from dsj in the use of her symbols. this is the marriage of isis and osiris in the tomb. isis hath descended to restore osiris to life. isis in the pastos shows the winter time when all fruit turns to seed. the third adept seals the alchemical bonding of isis/osiris, crook, scourge, etc. unto

APOCRYPHON OF JOHN

no success, they gathered together again and they made a plan together. they created a counterfeit spirit, who resembles the spirit who had descended, so as to pollute the souls through it. and the angels changed themselves in their likeness into the likeness of their mates (the daughters of men, filling them with the spirit of darkness, which they had mixed for them, and with evil. they brought gold and silver and a gift and copper and iron and metal and all kinds of things. and they steered the people who had followed them into great troubles, by leading them astray with many deceptions. they (the people) became old without having enjoyment. they died, not having found truth and without knowing the god of truth. and thus the whole creation became enslaved forever, from the foundation of

ARADIA GOSPEL OF THE WITCHES

nd was wedded to her hearts desire, ten times more grandly thanshe had ever dreamed of. then, after the ceremony, there was spread a feast at which all the nobili-ty of cettardo were present, and, moreover, the whole town, rich and poor, were feasted.when the wedding was finished, the bridesmaids made every one a magnificent present to the bride one gave diamonds, another a parchment (written) in gold, after which they asked permission togo all together into the sacristy. and there they remained for some hours undisturbed, until the priestsent his chiericoto inquire whether they wanted anything. but what was the youths amazement atbeholding, not the ten bridesmaids, but their ten images or likenesses in wood and in terra-cotta,with that of diana standing on a moon, and they were all so mag

ee from danger orrisk of an accident, or to have good fortune in buying, as, for instance, if a scholar hopes that hemay find some rare old book or manuscript for sale very cheaply, or if any one wishes to buy any-thing very desirable or to find bargains or rarities. this scongiurazioneserves for good health, cheer-fulness of heart, and absence of evil or the overcoming enmity. these are words of gold unto thebeliever.the invocation.siamo di martedi e a buon orami voglio levare la buona fortuna,voglio andare e cercare,e coll aiuto della bella diana,la voglio trovare prima dandare,prima di sortir di casail malocchio mi leverocon tre gocciole dolio,*e te bella dianaio invocoche tu possa mandarmi viail malocchio da dosse a mee mandala al mio pi nemico!quando il malocchiomi saro levatoin mezza

BALANONES TEMPLE OF SET FAQ

ple walls, while others have lower profiles. the job of the fourth degree is the discovery and articulation of communicable methods of initiation. the orders bear the same relationship to the temple as departments do to a university. they are places for the adept to specialize in pursuit of the specialized tools for their personal achievement- the fifth wears a purple medallion. the sixth wears a gold medallion. the distinctions between these grades of initiation are very meaningful within the temple of set, but for most purposes you can consider them as variations upon the fourth degree. why do you turn the pentagram upside down? or as flagg@tiac.net stated on alt.pagan on jan 10, 1996, and i responded: ft> i know some satanists would like to think they are pagan, but if this is the case

BASIL VALENTINE TWELVE KEYS

bound to make known to my readers. now, the spirits of metals have this property of fixedness in a greater or less degree; they are more or less volatile in proportion to the mutual fitness of their bodies and souls. a metal that has the three conditions of fixedness is not affected by fire or overcome by any other outward agent. but there is only one metal that fulfils these conditions, namely, gold. silver also contains fixed mercury, and is not so quickly volatilised as the imperfect metals, but stands the trial of fire, and yields no food to voracious saturn. amatory venus is clothed with abundant colour, and her whole body is one pure tincture, not unlike the red colour which is found in the most precious of metals. but though her spirit is of good quality, her body is leprous, and a

abused. if, however, you do not understand the theoretical part of my work, perhaps the practical part will serve to enlighten you more fully. i will therefore proceed to shew how, by the help of god, i was enabled to prepare the stone of the ancients, and, for your further instruction, i will add twelve keys, in which i give a figurative account of our art. take a quantity of the best and finest gold, and separate it into its component parts by those media which nature vouchsafes to those who are lovers of art, as an anatomist dissects the human body. thus change your gold back into what it was before it became gold; and thou shalt find the seed, the beginning, the middle, and the end vthat from which our gold and its female principle are derived, viz, the pure and subtle spirit, the spot

the inward parts of the body, and removes all unhealthy matter by means of his medicines, so our metallic substances must be purified and refined of all foreign matter, in order to ensure the success of our task. therefore, our masters require a pure, immaculate body, that is untainted with any foreign admixture, which admixture is the leprosy of our metals. let the diadem of the king be of pure gold, and let the queen that is united to him in wedlock be chaste and immaculate. if you would operate by means of our bodies, take a fierce grey wolf, which, though on account of its name it be subject to the sway of warlike mars, is by birth the offspring of ancient saturn, and is found in the valleys and mountains of the world, where he roams about savage with hunger. cast to him the body of t

s dead may be brought back to permanent, visible, twelve keys of basil valentine 41 of 95 and spiritual life, if but the spirit be restored to the body v v the spirit which is supported by heavenly nutriment, and derived from heavenly, elementary, and earthly substances, which are also called formless matter. moreover, as iron has its magnet which draws it with the invisible bonds of love, so our gold has its magnet, viz, the first matter of the great stone. if you understand these my words, you are richer and more blessed than the whole world. let me conclude this chapter with one more remark. when a man looks into a mirror, he sees therein reflected an image of himself. if, however, he try to touch it, he will find that it is not palpable, and that he has laid his hand upon the mirror on

g to tell us. for which let us laud and praise god. twelve keys of basil valentine 64 of 95 tenth key in our stone, as composed by me and by those who have long preceded me, are contained all elements, all mineral and metallic forms, and all the qualities and properties of the whole world. in it we find most powerful natural heat, by which the icy body of saturn is gently transmuted into the best gold. it contains also a high degree of cold, which tempers the fervent heat of venus, and coagulates the mercury, which is thereby also changed into the finest gold. all twelve keys of basil valentine 65 of 95 these properties slumber in the substance of our stone, and are developed, perfected, and matured by the gentle coction of natural fire, until they have attained their highest perfection. i

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

the red horse of the might demons. 364 by the weapon. 365 made orange [from] red wheat, orange meat, and red stone [mixed with] a knife; obscure. this possibly refers to a vow-breaker; from the sanskrit bheda "to break, cleave" 366 of sheep. 367 bamboo pitch (cu gang, saffron (gur gum, clove (li shi, nutmeg (dza ti, cardamon (sug smel, and chinese cardamom (ka ko la. 368 the five precious jewels. gold, silver, turquoise, coral, and pearl. 369 the crushed effigy. 370 the proffered effigy. 371 designated as the red banner. 372 having propitiated and slayed, by the means of the sign, the propitiation is proffered. 159 sha hr. dbugs laya. myur trila bhyo bhyo. yatri yatri thu. thu. rbad. catri catri rbad. calaya. calaya. rbad. jalaya jalaya rbad. ya. la. ra. ra. kha. kha. la. la. triya triya

on a life-tree of cypress or yellow tree together with an arrow-length red banner on the peak, write the life stone mantra wheel in accordance with the secret tantra on red silk or red birch bark [using] a paste with the liquids of knife blood,445 vermillion, and red sandalwood [317] in a roll of paper concealed with silk ribbon, draw drops which were obtained from a pha wang long bu [stone] and gold ore, and draw [the syllable] ti seven times with vermillion on the ones who lack turquoise eyes. in this regard, the vow-holders, having accepted the invitation and made offerings, recite the life and heart [mantra] many times and perform the consecration with the essence of dependent-arising. when this is accomplished, like a dog stuck in the womb, they are made to constantly guard the palac

and heart [mantra] many times and perform the consecration with the essence of dependent-arising. when this is accomplished, like a dog stuck in the womb, they are made to constantly guard the palace temple and the region" speaking thus, one [completes] the third procedure of the essence of the oral instruction, offering the heart of the vow[-holder s] life-energy. samaya. rgya rgya rgya. 443 1. gold (gser, 2. silver (dngul, 3. turquoise (g.yu, 4. coral (byu ru, and 5. pearl (mu tig. 444 the main beam of a building. 445 the blood of a person killed by a knife. 168 4a. fourth stage [summon] by means of the ultimate red spear lasso (317.3-318.3 "homage to glorious tamdrin! regarding the methods of the vow-violators, the enemies and hindering demons, being completely struck down by means of

ht demons are emanations of the assembly. their body color is a brilliant greenish red and their red matted hair is gathered fire light. fiery meteors gather from their eyes. bloody hailstones fall from their mouths. on their bodies they wear robes of red silk.486 they possess sleeves of blue-checkered satin. they possess majestic turbans of red silk on their heads. they possess belts of precious gold. they ride blue horses with black covers as mounts. their red silk mats flutter.487 their multicolored saddles spontaneously manifest.488 the martingale489 of silver dazzles and flashes.490 the bronze stirrups chime and clack.491 the gold armor and 478 tib. padma thod phreng rtsal "lotus skull-garland power" 479 unknown; possibly a sanskrit transliteration for a seal. 480 unknown; possibly an

BLAVATSKY H P ANTHROPOGENESIS

the mindless. 36. the fourth race developed speech. 37. the one became two; also all the living and creeping things that were still one, giant fish-birds and serpents with shell-heads- x. 38. thus two by two on the seven zones, the third race gave birth to the fourth-race men; the gods became no-gods; the sura became a-sura. 39. the first, on every zone, was moon-coloured; the second yellow like gold; the third red; the fourth brown, which became black with sin. the first seven human shoots were all of one complexion. the next seven began mixing. 40. then the fourth became tall with pride. we are the kings, it was said; we are the gods. 41. they took wives fair to look upon. wives from the mindless, the narrow-headed. they bred monsters. wicked demons, male and female, also khado (dakini

s all things. and ordains the eternal laws that govern the world. they all knew he was there, they felt his presence and his power, but were ignorant of his name. at his command the new earth rose out of the waters of space. to the south above the field of ida, he made another heaven called audlang, and further off, a third, widblain. over gimil's cave, a wondrous palace was erected, covered with gold and shining bright in the sun" these are the three gradually ascending planets of our "chain" there the gods were enthroned, as they used to be. from gimil's heights (the seventh planet or globe, the highest and the purest, they looked down upon the happy descendants of lif and lifthrasir (the coming adam and eve of purified humanity, and signed to them to climb up higher, to rise in knowledg

n over other races (41) they fall into sin and beget children and monsters (42) the first germs of anthropomorphism and sexual religion. they lose their "third eye- 38. thus two by two, on the seven zones, the third (race) gave birth to the fourth (race men. the gods became no-gods (sura became a-sura (a- 39. the first (race) on every zone was moon-coloured (yellow-white; the second, yellow, like gold; the third, red; the fourth, brown, which became black with sin* the first seven (human) shoots were all of one complexion in the beginning. the next (seven, the sub-races) began mixing their colours (b (a) to understand this verse 38, it must be read together with the three verses of stanza ix. up to this point of evolution man belongs more to metaphysical than physical nature. it is only af

ientalists- see further on* boeotia, then ancient athens, and eleusis were submerged[[vol. 2, page] 271 the races in greek mythology. signify periods of time, and are also an allegorical allusion to the races "the successive races, destroyed and replaced by others" he says "without any period of transition, are characterized in greece by the name of metals, to express their ever-decreasing value. gold, the most brilliant and precious of all, symbol of purity. qualifies the first race. the men of the second race, those of the age of silver, are already inferior to the first. inert and weak creatures, all their life is no better than a long and stupid infancy. they disappear. the men of the age of bronze are robust and violent (the third race; their strength is extreme. they had arms made of

and wisdom" they ended by becoming the "sons of darkness" they had fallen in the battle of mortal life with life immortal, and all those so fallen became the seed of the future generations of atlanteans* at the dawn of his consciousness, the man of the third root race had thus no beliefs that could be called religion. that is to say, he was equally as ignorant of "gay religions, full of pomp and gold" as of any system of faith or outward worship. but if the term is to be defined as the binding together of the masses in one form of reverence paid to those we feel higher than ourselves, of piety- as a feeling expressed by a child toward a loved parent- then even the earliest lemurians had a religion- and a most beautiful one- from the very beginning of their intellectual life. had they not

BLAVATSKY H P COSMOGENESIS

ous cities, the oldest of which was, according to local tradition, ruined 3,000 years ago by a hero and giant; and the other by the mongolians in the tenth century of our era "the emplacement of the two cities is now covered, owing to shifting sands and the desert wind, with strange and heterogeneous relics; with broken china and kitchen utensils and human bones. the natives often find copper and gold coins, melted silver, ingots, diamonds, and turquoises, and what is the most remarkable- broken glass "coffins of some undecaying wood, or material, also, within which beautifully preserved embalmed bodies are found. the male mummies are all extremely tall powerfully built men with long waving hair. a vault was found with twelve dead men sitting in it. another time, in a separate coffin, a yo

t would, in the absence of data to go upon, and of faculties to comprehend such data, probably express that life as "non-being which is real being" in our case the one being is the noumenon of all the noumena which we know must underlie phenomena, and give them whatever shadow of reality they possess, but which we have not the senses or the intellect to cognize at present. the impalpable atoms of gold scattered through the substance of a ton of auriferous quartz may be imperceptible to the naked eye of the miner, yet he knows that they are not only present there but that they alone give his quartz any appreciable value; and this relation of the gold to the quartz may faintly shadow forth that of the noumenon to the phenomenon. but the miner knows what the gold will look like when extracted

"other seven (sons) are commissioned to preside over the seven hot, and seven cold lokas (the hells of the orthodox brahmins) at the two ends of the egg of matter (our earth and its poles. the seven lokas are also called the "rings" elsewhere, and the "circles" the ancients made the polar circles seven instead of two, as europeans do; for mount meru, which is the north pole, is said to have seven gold and seven silver steps leading to it. the strange statement made in one of the stanzas "the songs of fohat and his sons were radiant as the noon-tide sun and the moon combined" and that the four sons on the middle four-fold[[vol. 1, page] 205 seeing sound, hearing colours. circle "saw their father's songs and heard his solar-selenic radiance" is explained in the commentary in these words "the

ation, in truth, to the mystery of generation, when dissociated from the egg with the central germ, or the circle with its central point. the brazen serpent had no such holy meaning as that; nor was it, in fact, glorified above the "fiery serpents" for the bite of which it was only a natural remedy. the symbological meaning of the word "brazen" being the feminine principle, and that of fiery, or "gold" the male one* in the book of the dead, as just shown, reference is often made to the egg. ra, the mighty one, remains in his egg, during the struggle between the "children of the rebellion" and shoo (the solar energy and the dragon of darkness (ch. xvii. the deceased is resplendent in his[[footnote(s* and this only because the brazen serpent was lifted on a pole! it had rather a reference to

carried along by a crocodile "to show the motion of the sun in the moyst (space (prepar. evang, 1, 3, c. 3. the crocodile was moreover, the symbol of egypt herself- the lower, as being the more swampy of the two countries. the alchemists claim another interpretation. they say that the symbol of the sun in the ship on the ether of space meant that the hermetic matter is the principle, or basis, of gold, or again the philosophical sun; the water, within which the crocodile is swimming, is that water or matter made liquid; the ship herself, finally, representing the vessel of nature, in which the sun, or the sulphuric, igneous principle, acts as a pilot: because it is the sun[[vol. 1, page] 410 the secret doctrine. which conducts the work by his action upon the moist or mercury. the above is

BLUE EQUINOX

o pan! io pan! io pan pan! pan pan! pan, i am a man: do as thou wilt, as a great god can, o pan! io pan! io pan! io pan pan! i am awake in the grip of the snake. the eagle slashes with beak and claw; hymn to pan 7 the gods withdraw: the great beasts come, io pan! i am borne to death on the horn of the unicorn. i am pan! io pan! io pan pan! pan! i am thy mate, i am thy man, goat of thy flock, i am gold, i am god, flesh to thy bone, flower to thy rod. with hoofs of steel i race on the rocks through solstice stubborn to equinox. and i rave; and i rape and i rip and i rend everlasting, world without end, mannikin, maiden, maenad, man, in the might of pan. io pan! io pan pan! pan! io pan! 9 editorial do what thou wilt shall be the whole of the law the world needs religion. religion must represe

ll greatly dare, and press mad lips to thine. 24. yea! the night shall cover all, the night shall cover all. 25. thou wast long seeking me; thou didst run forward so fast that i was unable to come up with thee. o thou darling fool! what bitterness thou didst crown thy days withal. 26. now i am with thee; i will never leave thy being. 27. for i am the soft sinuous one entwined about thee, heart of gold! 28. my head is jewelled with twelve stars. my body is white as milk of the stars; it is brightwith the blue of the abyss of stars invisible. 29. i have found that which could not be found; i have found a vessel of quicksilver. 30. thou shalt instruct thy servant in his ways, thou shalt speak often with him. 31 (the scribe looketh upwards and crieth) amen! thou hast spoken it, lord god! the e

ere in that formless abyss was i made a partaker of the mysteries averse. 5. i suffered the deadly embrace of the snake and of the goat; i paid the infernal homage to the shame of khem. 6. therein was this virtue, that the one became the all. 7. moreover i behld a vision of a river. there was a little boat thereon; and in it under purple sails was a golden woman, an image of asi wrought in finest gold. also the river was of blood, and the boat of shining steel. then i loved her; and, loosing my girdle, cast myself into the stream. 8. i gathered myself into the little boat, and for many days and nights did i love her, burning beautiful incense before her. 9. yea! i gave her of the flower of my youth. the equinox 72 10. but she stirred not; only by my kisses i defiled her so that she turned

un. 14. then rose she up from the abyss of ages of sleep, and her body embraced me. altogether i melted into her beauty and was glad. 15. the river also became the river of amrit, and the little boat was the chariot of the flesh, and the sails thereof the blood of the heart that beareth me, that beareth me. 16. o serpent woman of the stars! i, even i, have fashioned thee from a pale image of fine gold. 17. also the holy one came upon me, and i beheld a white swan floating in the blue. 18. between its wings i sate, and the ons fled away. 19. then the swan flew and dived and soared, yet no whither we went. 20. a little crazy boy that rode with me spake unto the swan, and said: 21. who art thou that dost float and fly and dive and soar in the inane? behold, these many ons have passed; whence

ot joy ineffable in this aimless winging? is there not weariness and impatience for who would attain to some goal? 25. and the swan was ever silent. ah! but we floated in the infinite abyss. joy! joy! white swan, bear thou ever me up betwen thy wings! 26. o silence! o rapture! o end of things visible and invisible! this is all mine, who am not. 27. radiant god! let me fashion an image of gems and gold for thee! that the people may cast it down and trample it to dust! that thy glory may be seen of them. 28. nor shall it be spoken in the markets that i am come who should come; but thy coming shall be the one word. 29. thou shalt manifest thyself in the unmanifest; in the secret places men shall meet with thee, and thou shalt overcome them. 30. i saw a pale sad boy that lay upon the marble in

BOOK OF ENOCH

ill scatter those who dwell with you, over the face of the dry ground. i will not again put them to the test, on the face of the earth, but they will be blessed and increase on the dry ground in the name of the lord" 67.4] and they will shut up those angels, who showed iniquity, in that burning valley, which my great-grandfather enoch had shown to me previously, in the west, near the mountains of gold and silver and iron and soft metal and tin. 67.5] and i saw that valley, in which there was a great disturbance, and a heaving of the waters. 67.6] and when all this happened, from the fiery molten metal, and the disturbance, which disturbed the waters in that place, a smell of sulphur was produced, and it was associated with those waters. and that valley of the angels, who led men astray, bu

BOOK T

oble and scorning meanness. if ill dignified- cruel, intolerant, prejudiced and ill natured. he rules the heavens from above the last decan of cancer to the second decan of leo; hence he includes most of leo minor. air of fire prince and emperor of salamanders. viii. the princess of the shining flame; the rose of the palace of fire knave of wands a very strong and beautiful woman with flowing red-gold hair, attired like an amazon. her shoulders, arms, bosom and knees are bare. she wears a short kilt reaching to the knee. round her waist is a broad belt of scale-mail; narrow at the sides; broader in front and back; and having a winged tiger's head in front. she wears a corinthian-shaped helmet and crown with a long plume. it also is surmounted by a tiger's head, and the same symbol forms th

a woman of beautiful face with dark hair; seated upon a throne, beneath which is dark sandy earth. one side of her face is light, the other dark; and her symbolism is best represented in profile. her attire is similar to that of the queen of wands: but she bears a winged goat's head as a crest. a goat is by her side. in one hand she bears a sceptre surmounted by a cube, and in the other an orb of gold. she is impetuous, kind; timid, rather charming; great-hearted; intelligent, melancholy; truthful, yet of many moods. if ill dignified she is undecided, capricious, changeable, foolish. she rules from 20 degree sagittarius to 20 degree capricorn. water of earth the queen of gnomes. xix. the prince of the chariot of earth king of pentacles a winged kingly figure seated in a chariot drawn by a

rius to 20 degree capricorn. water of earth the queen of gnomes. xix. the prince of the chariot of earth king of pentacles a winged kingly figure seated in a chariot drawn by a bull. he bears as a crest the symbol of the book t page 9 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 head of the winged bull. beneath the chariot is land, with many flowers. in the one hand he bears an orb of gold held downwards, and in the other a sceptre surmounted by an orb and cross. increase of matter. increases good or evil, solidifies; practically applies things. steady; reliable. if ill dignified he is selfish, animal and material: stupid. in either case slow to anger, but furious if roused. rules from 20 degree aries to 20 degree taurus. air of earth prince and emperor of the gnomes. xx. princ

wasteful and prodigal. she rules over one quadrant of the heavens around the north pole of the ecliptic. earth of earth princess and empress of the gnomes. throne of the ace of pentacles. herein are resumed the especial characteristics of the four court cards of the suits suits cards crests symbols hair eyes wands king winged black horse's head black horse, waving flames, club, scarlet cloak red-gold grey or hazel queen leopard's head, winged leopard, steady flames, wand with heavy head or end red-gold blue or brown prince lion's head, winged waved and salient flames, fire wand of zelator adept yellow blue-grey princess tiger's head tiger, leaping flames, gold altar, long club, largest at bottom red-gold blue cups king peacock with opened fan white horse, crab issuing from cup, sea fair b

prince winged angel's head arch fairies winged, whirling hair, nimbi, drawn sword and sickle dark dark princess medusa's head silver altar, smoke, clouds, drawn sword lightbrown blue pentacles king winged stag's head light-brown horse, ripe cornland, sceptre with hexagram, pentacle as zelator adept dark dark queen winged goat's head barren land, fan, light one side only, sceptre with cube, orb of gold dark dark prince winged bull's flowery land, bull, sceptre with orb and dark- dark book t page 10 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 of the thirty-six decans here follow the descriptions of the smaller cards of the four suits, thirty-six in number, answering unto the thirty-six decans of the zodiac. commencing from the sign aries, the "central" decans of each sign follow

BOOK OF BLACK SERPENT

river, in the garden of wisdom, is the serpent of the paths; it is the serpent in the celestial eden. but the serpent of the temptation is that of the tree of knowledge of good and evil, the antithesis and opposer of the other: the red coiled stooping dragon of the apocalypse, the serpent of the terrestrial eden. regard thou therefore the celestial serpent, as of brass, glistening with green and gold, the color of vegetation and of growth: banish thou therefore the evil and seek the good. for as moses lifted up the serpent in the wilderness, even so must the son of adam be lifted up, raised through the balance of strife and of trial, through the pathway of eternal life. and when, like our master, thou art extended on that tree, through suffering and through pain, let thy countenance be ra

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

eady-made table is not really the best (unless glued or pegged together. if there has to be metal in the table, brass is acceptable. why is this? it has to do with conductivity. the witch's knife and sword (and wand, if used) are the only tools that are used for storing and directing energies. they, then, can be of a conductive metal iron or steel. all other items should be non-conductive silver, gold, brass, stone, wood since they are not used in that fashion. but why not have a little aestheticism with your altar? lesson two: beliefs/ 21 22/ buckland's complete book of witchcraft why not do things properly? you are working in a circle, so why not a circular altar? to me, a rectangular altar in a circle always looks somewhat incongruous. this is one of the reasons a tree stump is so ideal

in the case of the wand, but with other tools and other aspects of the craft also. for example, some people swear that "the wand must be exactly twenty-one inches long, cut from a virgin hazel tree (one that has never borne fruit, in the hour of mercury on the day of mercury (wednesday, etc, etc, etc" others simply go out and buy a length of wood dowel from their local hardware store and paint it gold! the fact that both wands can work equally well should show that the real magick comes not from the tool but from within the magician or, in this case, the witch. the wand, then, is merely an extension of the operator. as such, make your wand whichever way feels right for you. if you feel you need to inscribe it with mystical signs and symbols, do so. don't worry about what others may say of

r of your robe. it used to be that most witches wore white robes, but i'm glad to see more and more color appearing at festivals. in saxon witchcraft, the priest/ess wears either white, purple or deep green and the others wear greens, browns, yellows and blues, though this is not a hard and fast rule. combinations of colors can be attractive, of course, as can a basic color trimmed with silver or gold, or with a second color. some few witches do wear black but, while acknowledging it to be a very "powerful" color (in fact a non-color, i personally think that it plays up the misconception of equating witchcraft with satanism and, if only for that reason, should be avoided. we are a religion of nature, so let's use the colors of nature. the bright and the sombre earth colors (there is actual

lack to be found in nature. but again, in the last instance it is your choice. jewelry in some traditions certain jewelry is used to signify rank. for example, in gardnerian witchcraft female witches of all degrees wear a necklace (signifying the circle of rebirth; the third degree high priestess wears a wide silver bracelet, with certain specific inscriptions; the high priest wears a torque-like gold or brass bracelet (again with certain signs on it; and the queen wears a crescent-moon crown of silver and a silver-buckled green garter. in other traditions different customs rule. generally many witches though females especially wear a headband. necklaces and pendants are very popular, including 'not a "garter-belt, as one writer once reported! b* cut\ figure 3.6 figure 3.7 lesson three: to

al of sense. handfasting rite this rite should be performed during the waxing of the moon. the altar may be decked with flowers and flowers strewn about the circle. if the coven normally wears robes, for this rite it is suggested that the bride and groom at least be skyclad; preferably the whole coven. it is traditional in the seax-wica for the bride and groom to exchange rings. these are usually gold or silver bands with the couple's (craft) names inscribed on them in runes. these rings rest on the altar at the start of the rite. the priapic wand is also on the altar. the erecting the temple is performed. priest and priestess kiss. covener "there are those in our midst who seek the bond of handfasting" priestess "let them be named and brought forward" covener.(groom's name. is the man and

CASE PAUL F THE BOOK OF TOKENS

mp of alabaster. 6 i am the doer of all. nothing moveth but by my power. mine is the healing influence flowing down from consecrated hands, mine the venom of the adder's fang. nothing falleth but by me and in whatsoever riseth mine is the power that lifteth up. 7 my presence is the substance of all things. i am the virgin snow on mountain heights; i am the fruitful loam in valley depths. i am the gold and silver of the temple vessels; i am the mire on sandals left by the faithful at the temple gate. see me and regard me equally in all, o israel, and thou shalt see indeed. 8 for seeing thus, shalt thou see, too, that nothing is, or can be, my antagonist. all, and in all shall i fight myself? what hath power to limit or defeat the very'source of power? know then, that all thy sense of confli

g contraries, and establisheth throughout creation the balance of warring forces. 4 now, as daleth, i present myself as the portal through which life, eternal and unbounded, entereth the realm of temporal and limited creation. that great door is binah, and binah is aima, the fruitful mother of all living. she is the "desirable one" the "precious thing" more to be sought after than rubies and fine gold. she is both "father" and "mother" for her fruitfulness. cometh from the yod of the supernal wisdom [42] d a l e t h 5 she is the thought, which spinneth the plan of existence, that web of manifestation which entangleth the minds of fools, and giveth understanding to the wise who know the secret of its mystery. in her is concealed the plentitude of tetragrammaton, and hidden in that door of p

and i fail not. this have i declared unto thee in various ways, but listen now to my words again. 2 i sustain creation in the midst of a perpetual ebb and flow. therefore do i assume the appearance of a refiner's fire, forever purging out the dross of forms outworn. this is mine aspect of severity, and of this it is written "tetragrammaton elohim is a devouring fire" thus am i as one who testeth gold in a furnace, and this aspect of my being presenteth to the unrighteous a face of wrath. yet by the purgation of fire do i uphold and sustain thee in every moment of thy life [139] the book of tokens 3 behold, i am he who tryeth thee with many subtle tests. wise art thou if thou knowest that the subtle serpent of temptation is in truth the anointed one who bringeth thee to liberation. 4 i am

ion is in truth the anointed one who bringeth thee to liberation. 4 i am he who establisheth the time of the decree, who declareth the term of the days of adam. the fullness of those days shall see the strengthening of thy weakness, o israel, and in the renewal of thy powers shall be made manifest the plenitude of my great name in the abode of wisdom. for when thou hast been tried as by fire. the gold of thy beauty shall be purged of all dross, and the glory of the heavenly son shall all men behold. 5 then shall the vision of thy lord be granted unto thee, and seeing him shalt thou behold the shining one who is thine own true self [140] s a m e k h in the fullness of that blessed vision shalt thou be restored, and as a young lion trampleth upon his prey, so shalt thou conquer all the phant

, is 120, so that in m k i n "strengthening" or "renewal" of powers, is manifested the plenitude of the numeral value of jah, i h. in this connection, also, note that jah, i h, is directly connected with chaiah, ch i h, the life-force, and with the cosmic cycles of the zodiac, since chokmah is said to be the seat of the life-force and the sphere of the zodiac. qabalistic alchemy assigns the metal gold to tiphareth, beauty, and this same sephirah is the heavenly son, ben, b n. the hebrew for "sublimity" or "glory" is gawawn, g a v n, which adds up to 60, the value of the letter samekh. the same number is represented by the emphatic hinnay, h n h" behold" vision" is makhazeh, m ch z h, which adds up to 60, the number of the letter samekh. this paragraph also contains another typical qabalism

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ops' mitres reflect the concentration of spiritual potency. the purpose of the cone, like the sacred pyramid, is to concentrate energy in a narrowing shape so that it reaches a pinnacle of power, which can then be released at the end of the ritual to carry your wishes or desires into the cosmos. in order to create a cone of power in magick, you can visualise these energies as coloured light or as gold. alternatively, you can visualise different rainbow colours to create a cone of every colour that merges to brilliant white at the apex. in healing work, some people see this as silver blue light that becomes brilliant. whether working alone or in a group, as you build up the power, breathe in pure white light and exhale and project your chosen colour, seeing it become ever more vibrant and f

nd a circle of tiny pink candles. send your message of healing or visualised golden light, then blow out the candles deosil, sending the energies to where they are needed. when you are not carrying out formal magick, keep on the altar any crystals that are of personal significance to you (see page 153. you might wish to have a clear crystal quartz for pure energy, a blue lapis lazuli flecked with gold for wisdom, a purple amethyst and rose quartz for healing and harmony, or a gleaming, golden-brown tiger's eye for grounding. you can also keep different herbs there according to your current focus (see page 110. empowering your altar you can further empower your special place as a reflection of the positive aspects of your changing life by placing on it other small items that carry happy mem

cle made to fit the group is far better magically than the group made to fit the circle, for the group is the circle. if you want to visualise a circle, use a clear, pointed quartz crystal, or wand, or the forefinger of your power hand, and draw an outline, in the air at chest level or on the ground. the circle extends wherever you draw it from the ground upwards to above your head like a wall of gold. again, begin in the north, and continue in an unbroken, circular movement. remember, the circle is created with your own power, amplified if you wish by the sacred guardians or powers you may invoke. for this reason, creating a light body and thus drawing energy from the ground (see page 124, before casting the circle, is a powerful preliminary. some practitioners, having drawn the light, ex

1.txt [insert pic p070- lakshmi lakshmi is the hindu goddess of wealth, beauty, joy, pleasure and good fortune. at divali, the hindu autumn festival of light, lamps and candles are placed in windows so that lakshmi will look in and endow prosperity upon the family. rangolis, or coloured patterns, are painted on floors and walls to attract her. rituals to invoke her usually involve candles and use gold or jewellery as a focus for her benevolence. deities of power these gods and goddesses bring psychic self-defence, protection, righteous anger against injustice, also change, regeneration and survival. these deities are very powerful and should only be invoked in their most positive aspects for the purpose of defending the weak and never for revenge or personal anger. experienced witches call

in their true light. from her shield she fashioned the first magical mirror. one side was endowed with the power of ra's eye to see everything, no matter how distant in miles or how far into the future. the other side showed the gazer in his or her true light and only a brave person could look at it without flinching. hathor can be invoked for all forms of mirror magic and is also associated with gold and turquoise and so jewellery made of these can be a focus for her powers. in the modern world she is guardian of businesswomen. fiercely protective in defence of her own, she is especially potent against physical and psychic attack. ma'at ma'at, the ancient egyptian goddess of truth and justice, was responsible for maintaining the correct balance and order in the universe. she was daughter

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ey cry out, let us make fetiche; by which they express as much, as let us perform our religious worship" the avatar of the national deity of whydah, a serpent, was called a fetish by white missionaries on the slave coast in the late seventeenth century. bosman spoke of fetishes as "all things made in honour of [their] false gods" as did wilhelm muller, a german lutheran prelate who wrote from the gold coast that akan fetishes incarnated "the devil himself, from whom c they seek advice, comfort and help" a being who was incarnated in the figure of a "tall, abominable, black moor" at a future point fetishism would be associated with magic, but most accounts suggest its link to various forms of traditional african religion.[9] although contemporary writers have done away with the term "fetish

ure. divination was a system of sacred disclosure that had been a common religious specialty in africa, where it was viewed as a reliable procedure for mediating the invisible realm. other methods of divination such as augury, geomancy, and spirit mediumship were practiced by religious authorities in indigenous african societies. in his seventeenth-century description of the "fetu country" on the gold coast, wilhelm muller wrote of priests who "boast[ed] of their ability to foretell the future" who traveled "all over the country for the sake of gain" according to muller, a successful diviner at kormantin was held in such high esteem by english officials that he was constantly sought after for his soothsaying talents, loaded down with valuable gifts and "large presents" in eighteenth-centur

the supernatural world.[4] such rituals were well known in precolonial africa, where oaths were administered by priests and other religious functionaries. oaths were sworn in order to detect thieves, to find social malefactors, or to adjudicate cases with conflicting claims. often, oaths functioned as sacred ordeals by which a person's guilt or innocence could be determined. willem bosman, on the gold coast in the seventeenth century, described akan oaths as "part of religious worship" which dictated "that their fetiche may punish them with death" in the event that they violated the oath. other african cultures such as those of the kongolese, conceived of the oath as a nkisi, a spiritual being that attacked witches and human beings who had been black magic page 39 of 144 http//content.cdli

he holy ghost, who guided them in dreams, visions, and other divine revelations "dr. jesus tells me what to do" explained one woman who had been directed by the "spirit" to seek a specific herbal cure. a song offered by a black woman at an early-twentieth-century revival meeting, conveyed a similar sentiment: i know jesus am a medicine-man, i know jesus kin understan f i know jesus am a bottle uv gold black magic page 61 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 he takes jes f one bottle ter cure a sin-sick soul.[18] thus for many black people, the healing experience encompassed religious dimensions. narrative accounts that relate healing to religious conversion confirm the bond that exists in african american culture between spirituality

rs who are bound together by their unified belief in the authority of the collective. 8. andreas joshua ulsheimer "voyage of 1603.4" in german sources for west african history, ed. adam jones (wiesbaden: franz steiner verlag, 1983, p. 26. 9. bosman, who called the fetish a "false god" used the akan word bossom, as did wilhelm muller, a lutheran prelate who served the danish african company on the gold coast nearly fifty years earlier. muller distinguished between obossum "a general idol" that took its power from the high god, and summan, an object that served as a dwelling place for lesser spirits and entities. he concluded that africans generally used o-bossum "to cover everything" they considered sacred and in particular instances referred to household sculptures, statuettes, and other c

CHRONOLOGIA RORISPERGIUS

"absconditorum a constitutione mundi clavis" gillaume postel. the "key of hidden things" is david's key. 1548 postel translates the zohar. 1548-1600 giordano bruno 1549-1550 postel journeys to the orient(he claimed to have walked all the way to china) 1550 rosarium philosophorum published. de subtilitate- girolamo cardano, an encyclopedic work of natural philosophy. joannes pantheus-voarchadumia('gold twice refined' derived from a chaldean word for "gold" and a hebrew phrase meaning "out of two rubies).john dee( 23) meets guillaume postel(40) in paris where dee lectures on euclid. 1552 simon forman born. wrote a 'life of merlin' restoration of the jews, and another book about the nephilim. emperor rudolph ii born .guillaume postel publishes first latin translation of sefer yetzirah. a seco

jews in christian spain v.1 yitzchak baer links radical joachimite spiritual spanish franciscans with jewish mysticism in thirteenth-century spain 1971 73 henry corbin mundus imaginalis 1974 julius evola dies 1976 j. t. milik, ed. and trans, the books of enoch: aramaic fragments of qumran cave 4, oxford: clarendon press 1977 el gran tarot esoterico maritxu guler and luis pena longa 1980 stairs of gold tarot. giorgio tavaglione "i saw a stair the color of gold, on which shone a ray of sun, which raised itself so high that my eyes could not see the top" dante's paradiso cantos xxi 1985 israel regardie dies 1986 robert v. o'neill: tarot symbolism 1990 manly palmer hall dies 1992 dead sea scrolls published on microfiche. 1992 greek papyrus from 4th-century hermoupolis, egypt, published by will

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

y terrified, that i dared hardly look about me; yet i showed myself as cheerful as (in such occurrences) human frailty would permit. now the same thing still twitching me several times by the coat, i looked back, and behold it was a fair and glorious lady, whose garments were all sky-coloured, and curiously (like heaven) bespangled with golden stars; in her right hand she bore a trumpet of beaten gold, on which a name was engraved which i could well read but am as yet forbidden to reveal it. in her left hand she had a great bundle of letters of all languages, which she (as i afterwards understood) was to carry to all countries. she also had large and beautiful wings, full of eyes throughout, with which she could mount aloft, and fly swifter than any eagle. i might perhaps have been able to

t, and for a full quarter of an hour after, i could hardly hear my own words. in so unlooked for an adventure i was at a loss, how either to advise or to assist my poor self, and therefore fell upon my knees and besought my creator to permit nothing contrary to my eternal happiness to befall me. whereupon with fear and trembling, i went to the letter, which was now so heavy, that had it been mere gold it could hardly have been so weighty. now as i was diligently viewing it, i found a little seal, on which a curious cross with this inscription, in hoc signo vinces, was engraved. o page 2 now as soon as i espied this sign i was the more comforted, as not being ignorant that such a seal was little acceptable, and much less useful, to the devil. whereupon i tenderly opened the letter, and with

as likewise presently done, and i was the last except a few; yet i could not refrain (though i still looked upon the rest) but bowed myself before the ancient matron, and thanked god that through her, he had graciously and fatherly vouchsafed to bring me out of such darkness into the light. after me the rest did likewise, to the satisfaction of the matron. lastly, to everyone was given a piece of gold for a remembrance, and to spend by the way, on the one side of which was stamped the rising sun, and page 7 on the other (as i remember) these three letters, d.l.s; and therewith everyone had license to depart, and was sent to his own business with this annexed limitation, that we to the glory of god should benefit our neighbours, and reserve in silence what we had been entrusted with; which

atlas of his burden; the other would again draw forth the threeheaded cerberus out of hell. in brief, every man had his own prate, and yet the greatest lords were so simple that they believed their pretences, and the rogues so audacious, that although one or other of them was here and there rapped over the fingers with a knife, yet they flinched not at it, but when anyone perchance had filched a gold-chain, then they would all hazard for the same. page 16 i saw one who heard the rustling of the heavens. the second could see plato s ideas. a third could number democritus s atoms. there were also not a few pretenders to the perpetual motion. many a one (in my opinion) had good understanding, but assumed too much to himself, to his own destruction. lastly, there was one also who found it nec

e way of a most beautiful virgin, all drawn on a gloriously gilded triumphant self-moving throne. it seemed to me that she was the very same who before on the way kindled and put out the lights, and that these attendants of hers were the very same whom she formerly placed at the trees. she was not now, as before, in sky-colour, but arrayed in a snow-white glittering robe, which sparkled with pure gold, and cast such a lustre that we could not steadily look at it. both the pages were dressed in the same manner (although somewhat more modestly. as soon as they came into the middle of the hall, and had descended from the throne, all the small tapers made obeisance before her. whereupon we all stood up from our benches, yet everyone stayed in his own place. now she having showed to us, and we

COLLIER IRENE CHINESE MYTHOLOGY

s flesh crumbled and spread rich, dark nutrients and sweet smelling soil upon the barren ground. his beads of sweat sprinkled droplets of rain and dew on the soft fertile earth. the tangled hair on his head and beard became the stiff branches of trees and bushes. the hair on his arms turned into tiny leaves, trailing vines, and delicate flowers. his teeth and bones broke into bits of shiny metals gold, silver, and copper which embedded themselves deep in the earth. his bone marrow hardened into creamy, translucent jade in colors of lavender, green, and white. his blood trickled over the land to create large pools and swift rivers. his voice, even in its weakness, produced rolling thunder and crackling lightning. his dying breath formed blowing winds and puffy clouds. finally, released from

section of the kunlun mountains. these spectacular peaks are located in western china between tibet and xijiang and soar as high as twenty-five thousand feet. in mythology the mountains are the home of the chinese gods, as well as the site of life-restoring herbs. historically, the kunlun range was part of the silk road, a caravan route between china and persia used for trading silks, spices, and gold. the moon goddess 75 because he loved his wife very much, the grand archer yi reluctantly set out on a journey to the kunlun mountains where the peaches of long life were grown by hsi wang mu, the queen mother of the western paradise. the archer was unsure of the road, and even less sure of how much strength he had left. when he lived in heaven, yi had always ridden in the empress s chariot o

all scuttled out of his way. but monkey was not satisfied with the wonderful iron stick. next, he demanded suitable clothing from the dragon king. the dragon king summoned his dragon brothers by beating on gongs and drums. from their treasuries, the dragons gave monkey a pair of cloudstepping shoes made of lotus fiber, a cap made of phoenix monkey 99 feathers, and a chain mail vest made of yellow gold. without so much as a nod of thanks, monkey left. the dragon king and his brothers were angry at monkey s poor manners and complained to the gods in heaven about the monkey king s rude behavior. when monkey returned to his mountain home, he showed off his new clothes. he preened this way and that, and twirled around and around in front of the admiring monkeys. then monkey pulled out his iron

ese mythology. for this is a culture where not only do historical individuals rise to become gods through imperial order, but characters from stories or novels are elevated by popular demand and belief.6 the pilgrimage 119 alchemy the process of mixing chemicals and potions that will transform something common into something special. some of the goals of alchemy included changing base metals into gold, achieving immortality, and curing disease. banquet an elaborate meal that serves many dishes, usually held in honor of a special person or event. buddhism a religion founded on the teachings of siddhartha gautama, also known as the buddha. among some beliefs are that greed causes suffering, meditation can help the individual achieve peace, and that living beings may be reborn into another li

COSIMANO CHARLES ELEMENTARY PSIONICS

ore sleep is lost and more dinners ruined by a lack of money than by any other cause. after all, if your mother-in-law dies while you are cooking dinner, you can always just dump the body in the corner until after you eat, but if the bills have to be paid, that is a serious problem. when he presented his peculiar ideas about geography to the spanish court, columbus cinched the argument by saying "gold is most excellent. with gold all things may be obtained" the first prerequisite to getting your psychic powers to bring you money is good, old-fashioned greed. now don't be shocked by that. i know it has unfortunately become fashionable to attack greed again by people who have so much money that they don't know what to do with it, but remember that if it were not for greed there would be no h

form in your own mind which will ultimately bring those things to you and transforms money from an abstract concept to a concrete reality. you should avoid the mistake i made of visualizing a large check, and stick to the objects. at this point it is time to begin to charge the etheric body to bring money to you. as you meditate, see the light that fills your body make your etheric body radiate a gold or green light. these are the colors most associated with wealth, so these are the colors you must use. see the colored light fill your body and bring with it the capacity to make money come to you seemingly out of thin air. this works. you cannot imagine the number of times i have done this and sources of money have just appeared, out of nowhere and my friends sort of stare at me and say tha

n the middle ages with their sticks looking for mineral deposits and the art is a hell of a lot older than that, because remember that that was the only way anyone had of knowing if there was anything under the ground worth digging for. otherwise they were like the old prospecters who found a nice hunk of desert, with some water for the mule, and just began to dig in the hope of finding a hunk of gold in them th'ar hills. it was even once suggeseted that that was how norwegians found where they buried the lutefisk, but that is nonsense. they follow their noses. but i'm not going to waste your time or mine talking about that kind of dowsing. for one thing, i could never get the classic forked stick to work for me and for the other, this chapter is about dowsing with the pendulum. now pendul

ng up a famous dead author and asking for a little help. they are usually all too willing to give it! the same can be true of the soul of your auto mechanic who shuffle off this mortal coil and now you need to know about an honest replacement. anyway, you get the idea. there is one caveat here. you have to be practical in what you ask. you are not likely to get the directions to the lost dutchman gold mine or winning lottery numbers so try to avoid that kind of nonsense. of course there is nothing to prevent you from asking a famous jockey whom he likes in the fifth, but please don t bet the family home on it. use some common sense in this as out of place as that may seem to be. now, in these next experiments you may think that any sense has flown to the four winds and uncle chuckie has to

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

and master, jacques de molay, was burned at the stake and the order then went underground to work and plot secretly within other organisations. the christian world had a strict ban on usury (the charging of interest on loans) but as the centuries passed this was forgotten, and the banking system which today controls humanity began to develop. the currency of that time was precious metals (such as gold and silver) and, for safety reasons, the owners began to deposit their wealth with the goldsmiths, who had suitable strong rooms to ensure its safekeeping. the goldsmiths would issue paper receipts for the gold and silver deposited with them, and the owners would pay their debts by withdrawing portions of their 'deposits, as necessary. it was obviously an unwieldly process to move all those m

wealth with the goldsmiths, who had suitable strong rooms to ensure its safekeeping. the goldsmiths would issue paper receipts for the gold and silver deposited with them, and the owners would pay their debts by withdrawing portions of their 'deposits, as necessary. it was obviously an unwieldly process to move all those metals around and the paper receipts slowly became accepted as currency. the gold and silver were rarely moved, but the ownership of it changed with the issuing of receipts('money) to pay off debts. in the same way today, vast fortunes are made by simply moving numbers between one computer file and another. the goldsmiths and other owners of the strong rooms began to realise that, at any one time, only a fraction of the gold and silver was being withdrawn by the owners "so

of receipts('money) to pay off debts. in the same way today, vast fortunes are made by simply moving numbers between one computer file and another. the goldsmiths and other owners of the strong rooms began to realise that, at any one time, only a fraction of the gold and silver was being withdrawn by the owners "so" they thought "why don't we issue notes (money) to other people who don't own the gold and charge them interest on the notes" the only way the 37 t 38. and the truth shall set you free ruse could fail was if they issued too many notes and everyone came along at the same time to cash them in for gold and silver. they began to issue notes for the ownership of the gold and silver greatly in excess of the amount of gold and silver they had deposited in their vaults. most of the not

ay the 37 t 38. and the truth shall set you free ruse could fail was if they issued too many notes and everyone came along at the same time to cash them in for gold and silver. they began to issue notes for the ownership of the gold and silver greatly in excess of the amount of gold and silver they had deposited in their vaults. most of the notes they lent (and earned interest on) were related to gold and silver which the 'banks' did not even have. but since only a small amount of the metals was being withdrawn at any one time, they were in the clear. they could issue lots of bits of paper for gold and silver that didn't exist and charge interest for doing so! there, in one sentence, you have a description of today's banking system, which controls the world. people and governments are subm

d hired out to the british. the money, perhaps around $3 million, was paid by the british government to william to pay the soldiers, but he kept it for himself.2 william gave this money to rothschild to hide it from napoleon's armies, but instead rothschild sent it to england with his son nathan to establish the london branch of the family's empire. nathan used the money to buy a vast quantity of gold from the east india company and he used this gold to finance the duke of wellington's military exploits. nathan manipulated the situation in such a way that this became the origin of the enormous rothschild fortune. we should remember that money, like everything, is an energy. it can be used for positive and negative purposes and it will carry the energy of the 'intent' behind it. to have the

DAVID ICKE CHILDREN OF THE MATRIX

ogically compared with the mass of humanity at the time and, in many ways, ahead of our society today. or, at least, ahead of the technology we are allowed to see in the public arena, anyway. a precisely machined and shaped cube of metal was found in the centre of a block of coal in austria in 1885 and, based on the age of that coal seam, it must have been made some 300,000 years ago!7 a piece of gold thread was found embedded in eight feet of rock in rutherford mills, england, in 1844, and that rock was estimated to go back 60 million years!!8 electric batteries have been found in ancient egyptian tombs and a massive slab of green glass weighing many tons was found in israel.9 the prehistoric bones of animals have been discovered with bullets in them.10 as the brilliant author and researc

he story of humanity. in pride of place at the front are an extraterrestrial with a big copper willy (in come-and-get-me mode, and an earth woman into whom the et "fits, if you follow me. this is symbolic, credo explains, of the union between the people from the stars and humanity, which you find recorded in virtually every ancient culture. significantly, he says the copper willy was once made of gold before it was stolen and replaced with copper. this mirrors the ancient egyptian story about the golden penis of their key god, osiris, which is symbolised by the secret societies today, especially the freemasons, as an obelisk. the way the extraterrestrial is portrayed on the necklace, credo says, is merely symbolic because these "gods" were of a very distinct and unhuman form (reptilian) an

e demands of the centrally 110 children of the matrix controlled agenda. this is how the same events and policies can be introduced everywhere, often at the same time. now, south africa is free, yes? the bloodline branch managers of south africa are the oppenheimer family and their network. under the open dictatorship of apartheid, they controlled some 80% of the country's stock market, owned the gold and diamond mines on which the economy depends, and controlled the media through their various frontmen. today, since the election of mandela and mbeki, th apartheid dictatorship has been replaced by "freedom. i know this is true, i heard it on the news. under this "freedom, the oppenheimer family and its networks, continue to control some 80% of the south african stock market, own the diamon

nd diamond mines on which the economy depends, and controlled the media through their various frontmen. today, since the election of mandela and mbeki, th apartheid dictatorship has been replaced by "freedom. i know this is true, i heard it on the news. under this "freedom, the oppenheimer family and its networks, continue to control some 80% of the south african stock market, own the diamond and gold mines on which the economy depends, and control the media through their frontmen, not least an irishman friend of robert mugabe and henry kissinger called tony o'reilly. isn't freedom just wonderful? and this has happened everywhere as the same forces have remained in control since the illusion of "independence. but look at the south african experience. under the overt dictatorship with apart

e serpent worshippers of phrygia (in turkey, a word that comes from the sumerian name, firig or pirig, and it means literally "land of the lions".21 thor is depicted on ancient carvings symbolically fighting and taming "lions" in this battle with the phrygians (figure 19) and so we have the symbolic hebrew story of dan-iel taming the lion. thor was also "midas, the king who turned everything into gold with the "midas touch".22 his victory over the phrygians was commemorated in those ancient lands in a monument known as the tomb of midas, although it is not actually a tomb. on it are nine enormous crosses of st george (another name for thor-indara) and dates to about 1000bc.23 figure 19: this image of thor or oar defeating the symbolic lions of phrygia("the land of the lions) was carved in

DAVID ICKE THE BIGGEST SECRET

have onlybeen confirmed in the last few years! whats more, the modern experts did not expectthose planets to look as they did, yet the sumerians knew thousands of years bc whatour advanced science has only just discovered.most stunning about the sumerian tablets is the way they describe the creation ofhomo sapiens. sitchin says the anunnaki came to the earth an estimated 450,000 yearsago to mine gold in what is now africa. the main mining centre was in todayszimbabwe, an area the sumerians called ab.zu (deep deposit, he claims. studies bythe anglo-american corporation have found extensive evidence of gold mining inafrica at least 60,000 years ago, probably 100,000.3 the gold mined by the anunnakiwas shipped back to their home planet from bases in the middle east, sitchin claims thetablets

as in todayszimbabwe, an area the sumerians called ab.zu (deep deposit, he claims. studies bythe anglo-american corporation have found extensive evidence of gold mining inafrica at least 60,000 years ago, probably 100,000.3 the gold mined by the anunnakiwas shipped back to their home planet from bases in the middle east, sitchin claims thetablets say. i think there is much more to know about this gold mining business, and idont believe that was the main reason they came here, if indeed it was a reason at all.at first the gold mining was done by the anunnaki version of their working classes,sitchin says, but eventually there was a rebellion by the miners and the anunnaki royalelite decided to create a new slave race to do the work. the tablets describe how thegenes of the annunaki and those

crets to humanity can be found inthe book of enoch and other works. among these tellers of secrets is azazel, whotaught the art of metal making, and shemyaza, who taught the magical arts. these talesspawned many later heroes based on this theme, the most famous of which is the greekgod, prometheus, who is said to have stolen fire (knowledge) from the gods and given itto humans (selected humans. a gold statue of prometheus stands in the rockefellercenter in new york. the rockefellers are reptilian full-bloods and therefore are fullyaware of the true significance and background of the prometheus legend. incidentally,the watcher called azazel is the origin of the goat head in satanic ritual and the termscapegoat. according to the book of leviticus, the israelites would sacrifice two malegoats

r lefthand, a cup in her right and on her head was a seven rayed crown like the one on thestatue of liberty, another depiction of semiramis which was given to new y ork byfrench freemasons. a contact who has relatives working in high positions in the v aticantold me how, during the reign of pope john paul ii, he was given a guided tour of theplace which blew his mind. he was shown the popes solid gold bath which is decoratedwith all the astrological symbols and he saw inside the vacuum-sealed vaults whichcontain thousands of ancient esoteric books which have been stolen and hoarded overhundreds of years of religious dictatorship and so taken out of public circulation. theroman church and the babylonian brotherhood are one and the same.nimrod was also eannus, the god with two faces, who was

les to the british isles.39official history asks us to believe that the people of britain were savages who werecivilised only after the romans came. this is not true and in fact the romans said theopposite. roman records say that the britons were generally civilised and their customs70much the same as the gauls. of course they were. they were the same people with thesame origins. the britons used gold money and there was trade with the europeancontinent, as british coins of the period found there have confirmed. it was only thepeople of the interior of britain, still uninfluenced by the phoenician culture closer tothe coasts, whom the romans regarded as uncivilised when they arrived. many of theroads regarded as roman were not built by the romans at all. they were pre-romanroads which they

DAVIDSON DAN SHAPE POWER

endale calif. 91204,1973. 6. beyond pyramid power. g. pat flannigan, ph.d, devorss& company, 1641 lincoln boulevard, santa monica, calif. 90404, 1975. 7. secrets of the great pyamid. peter thompkins, harper& row, publishers, new york, 1971. 8. great pyramid proof of god. george r. riffert, destiny publishers, merrimac, mass, 1932. 9. the secret power of pyramids. bill schul and ed pettit, fawcett gold medal book, 1975. 10. the psychic power of pyramids. bill schul and ed pettit, fawcett gold medal book, 1976. 11. pyramid energy and how it works. james wyckoff, zebra books, kensington publishing corp, 1976. c h a p t e r 5 shape power and "sacred geometry" this chapter examines a concept which has become popular in modern metaphysical circles, sacred geometry, which is the implication that

DEITUS

im or to satisfy his demands, the magician must continue his fast and make even more fervent prayer to god. to any sane mind it is clear that the formula of the grimoires can only lead to the ruin of the operator. when the magician reaches the point of total insanity he will finally hear the voices of the spirits and enjoy the treasures he has longed for, but he alone will hear the voices and his gold pieces will be bottle-caps and his diamonds rocks from the ground, and the demons will laugh him to scorn for his greed as he dies alone and miserable, a wretch of a man. the rituals of the grimoires are a trap to ensnare the deluded. they set the magician upon a downward cycle of self-destruction. the flaw inherent in every grimoire is that the magician is instructed to command the spirit to

DEMONIC BIBLE

nder his command 19 legions of spirits. his seal is this, etc (28) berith- the twenty-eighth spirit in order, as solomon bound them, is named berith. he is a mighty, great, and terrible duke. he hath two other names given unto him by men of later times, viz: beale, or beal, and bofry or bolfry. he appeareth in the form of a soldier with red clothing, riding upon a red horse, and having a crown of gold upon his head. he giveth true answers, past, present, and to come. thou must make use of a ring in calling him forth, as is before spoken of regarding beleth. he can turn all metals into gold. he can give dignities, and can confirm them unto man. he speaketh with a, very clear and subtle voice. he governeth 26 legions of spirits. his seal is this, etc (29) astaroth- the twenty-ninth spirit is

ions of spirits, and his seal is this, to be made and worn before thee, etc (48) haagenti- the forty-eighth spirit is haagenti. he is a president, appearing in the form of a mighty bull with gryphon s wings. this is at first, but after, at the command of the exorcist he putteth on human shape. his office is to make men wise, and to instruct them in divers things; also to transmute all metals into gold; and to change wine into water, and water into wine. he governeth 33 legions of spirits, and his seal is this, etc (49) crocell- the forty-ninth spirit is crocell, or crokel. he appeareth in the form of an angel. he is a duke great and strong, speaking something mystically of hidden things. he teacheth the art of geometry and the liberal sciences. he, at the command of the exorcist, will prod

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ent many years trying to determine if aiwass was merely his higher self or was, in fact, a non-physical being. akasha: see azoth. also, the records of all that has occurred, is occurring, and will occur in the universe. alchemy: the art of transforming by magick (q.v) and/or physical practices that which is base into that which is precious. such as the goal of turning a base metal like lead, into gold. this can be seen as a literal idea or as an allegory. spiritually, alchemy is the central rite of the great work (q.v, the purification and exaltation of the human soul. a goal of renaissance alchemy was finding a chemical solution for eternal youth. alchemy (inner: a method of controlling the psychic (q.v) energies of the body as they are raised during sexual excitation for the purposes of

of christian mysticism and ceremonial magick. the first degree is founded upon the ideals of christian knighthood, and the magickal secrets of the christian eucharist. the order practices golden dawn [g.d (q.v) style ceremonial/ritual magick. the symbol of the order is an eight rayed star on it's point, inscribed with the glyphs of the signs of the zodiac, the planets, the numbers, and colors. a gold, silver, and red crux mystica is in the center, and the star itself is surmounted by a crux mystica. the order was incorporated in kentucky on the vernal equinox, 1993. ordo templi orientis [o.t.o: the order of the temple of the east. a well known and still existing originally german occult order which has become the primary promulgator of the teachings of aleister crowley (q.v, who at one ti

eries of actions both mental and physical, by which magickal and psychic potency is released and directed toward the fulfillment of a specific desire or goal. rose cross: 1) a symbol of adeptship in the hermetic order of the golden dawn (q.v) and 2) a ritual of protection and invisibility. r.r. et a.c; roseae rubeae et aureae crucis: from the latin, it translates in english "red rose and cross of gold" the second or inner order of the hermetic order of the golden dawn [g.d (q.v. the r.r. et a.c. was composed of all members of the g.d. who had attained the grade adeptus minor (q.v) and above. members of this inner order practiced ritual and ceremonial (q.v) while the outer order of the g.d. did not. ruach: 1) the psychic energy; similar to pra a (q.v) and kundalini (q.v. 2) the conscious, c

DION FORTUNE MYSTICAL QABALA

med than i am in these matters (and their name is legion, i care not one jot for the authority of tradition if it hampers the free development of a system of such practical value as the holy qabalah, and i use the work of my predecessors as a quarry whence i fetch the stone to build my city. neither am i limited to this quarry by any ordinance that i know of; but fetch also cedar from lebanon and gold from ophir if it suits my purpose. mystical qabala page 16 4. let it be clearly understood, therefore, that i do not say, this is the teaching of the ancient rabbis; rather do i say, this is the practice of the modern qabalists, and for us a much more vital matter, for it is a practical system of spiritual unfoldment; it is the yoga of the west. 5. having thus guarded myself as far as possibl

thousand-petalled lotus. symbols: the point. the crown. the swastika. tarot cards: the four aces. ace of wands: root of the powers of fire. ace of cups: root of the powers of water. ace of swords: root of the powers of air. ace of pentacles: root of the powers of earth [page 110] colour in atziluth: brilliance. briah: pure white brilliance. yetzirah: pure white brilliance. assiah: white, flecked gold. i 1. kether, the crown, is placed at the head of the middle pillar of equilibrium, and from it depend backwards the negative veils of existence. i have already written concerning the use of these negative veils as a background to thought, so i will not repeat myself upon this point, but remind the reader that kether, the first manifest, represents the primal crystallisation into manifestatio

allied to that of vitamins, as is proved by the fact that certain vitamins can be used to supplement its activities. we see, therefore, that sunlight is a very important factor in our well-being; we might go even further and say that it is essential to our very existence and that our association with the sun is far more intimate than we realise. 42. the symbol of the sun in the mineral kingdom is gold, pure and precious, which all nations have agreed in calling the metal of the sun and recognising as the most precious metal and the basic unit of exchange. the part played by gold in the polity of nations far exceeds its intrinsic utility as a metal. it is, moreover, the one substance on earth which is incorruptible and untarnishable. it may be dulled by the accumulation of dirt upon its sur

ther. it is through the mediation of the sun that life comes to the earth, and it is by means of the tipharic consciousness that we contact the sources of vitality and draw upon them, both consciously and unconsciously. 44. the sun is, above all things, the symbol of manifesting energy; it is sudden, unaccustomed gushes of solar-spiritual energy that cause the divine inebriation of ecstasy; it is gold, as the basis of money, which is the objective representative of externalised life-force; for verily, money is life and life is money, for without money we can have no fullness of life. life-force, manifesting on the physical plane as energy and on the mental plane as intelligence and knowledge, can be transmuted by the appropriate alchemy into money, which is a token of the capacity or energ

d on the mental plane as intelligence and knowledge, can be transmuted by the appropriate alchemy into money, which is a token of the capacity or energy of someone. money is the symbol of human energy, by means of which we can store up our output of work hour by hour, receiving it back as wages at the end of the week, and spending it on necessities or saving it for future use as we think fit. the gold which backs the notes is a symbol of human energy, and is only earned by an expenditure of that energy; though it may be the energy of a father or a husband, transmitted through an heiress, yet nevertheless it is the symbol of some human being's activity in some sphere, even if it be only the sphere of company-promoting or burglary. 45. the secret, underground movements of gold act in the pol

DION FORTUNE PSYCHIC SELF DEFENSE

have, however, heard of a well-authenticated case of a woman who had a liaison with a married man attacking his wife in this way. i have also myself known of two cases in which a certain individual, at one time prominent in transcendental circles, in connection with what the newspapers impolitely called his "prayer shop" and equally well known in the city in connection with his efforts to obtain gold from sea-water, used telepathic suggestion in order to induce the signing of cheques and documents. before a visitor was expected for an interview, he would sit down and concentrate upon him. so strong was the influence thus exerted that a man of my acquaintance threw up a post he held under him because of the undue mental influence he felt was being exerted over himself, and another resigned

DONALDTYSON CORONZON

s nothing more than a coincidence. the cry of the 10th aethyr, which is called zax there is no being in the outermost abyss, but constant forms come forth from the nothingness of it. then the devil of the aethyr, that mighty devil choronzon, crieth aloud, zazas, zazas, nasatanada zasas. i am the master of form, and from me all forms proceed. i am i. i have shut myself up from the spendthrifts, my gold is safe in my treasure-chamber, and i have made every living thing my concubine, and none shall touch them, save only i. and yet i am scorched, even while i shiver in the wind. he hateth me and tormenteth me. he would have stolen me from myself, but i shut myself up and mock at him, even while he plagueth me. from me come leprosy and pox and plague and cancer and cholera and the falling sickn

DONALDTYSON ELEMENT

ncertain of his art, or treats the matter as a joke, the elementals will usually refuse to appear or manifest themselves at all. historically, gnomes were the most popular type of elemental because magicians used them to locate lost objects, to find rich deposits of ore in the ground, and to reveal the locations of buried treasures. in the centuries before reliable banks, when wealth consisted of gold or silver coins, it was not uncommon for individuals to conceal their savings under the ground. it is the gnomes, by the way, who control the response of the dowsing wand, not the undines, as you might expect- dowsing is used to locate minerals and metals just as often as it is used to find water. the original dowsers were german miners, who employed the dowsing rod to find new veins of ore

DONALDTYSON MIRACLES

s are temporary illusions. hence in christian folklore you read of the glamours of witches, who can make a man believe that his penis has fallen off, or that he has transformed into a beast such as a swine or a donkey, even though these things have not actually taken place. you encounter tales of magicians such as faust who could transform for a time bits of twigs and stones into the semblance of gold and silver coins, or could make a lavish banquet seem to appear in a twinkling- but eventually the coins became twigs again, and the food of the banquet failed to fill the stomachs of the guests. this explanation has always struck me as a bit flimsy. who is to say that the loaves and fishes miraculously multiplied by jesus to feed his flock (matthew 14:15-21) were any different in kind than t

her famous magicians to feed their dinner guests? when the magician of the pharaoh of egypt cast down a staff before moses and transformed it into a serpent, was this really any less miraculous than the staff cast down and turned into a serpent by moses himself? if true changes of essence are the measure of a miracle, then what are we to make of the alchemical act of transforming base metals into gold? according to the view of devout christians, if the gold is genuine, the alchemist must act with the assistance of god, since they hold the opinion that magic is a deception and incapable of true transformation. indeed, many alchemists, being good christians themselves, maintain that no transformation is possible without the help of god. they inflame themselves with prayer and practice auster

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

standing by the foundations of his house. chapter cliiia. the chapter of coming forth from the net. vignette: a net being drawn by a number of men. cliiib. the chapter of coming forth from the fishing net. vignette: three apes drawing a fishing net. chapter cliv. the chapter of not allowing the body of a man to decay in the tomb. this chapter has no vignette. chapter clv. the chapter of a tet of gold to be placed on the neck of the khu. vignette: a tet. chapter clvi. the chapter of a buckle of amethyst to be placed on the neck of the khu. vignette: a buckle. chapter clvii. the chapter of a vulture of gold to be placed on the neck of the khu. vignette: a vulture. chapter clviii* the chapter of a collar of gold to be placed on the neck of the khu. vignette: a collar. p. xliv theban version:

the xvith chapter, the scene of the fields of peace (chapter cx, the judgment scene (chapter cxxv, the vignette of chapter cxlviii, the scene forming chapter cli (the sepulchral chamber, and the vignette of chapter clxi, fill the whole width of the inscribed portion of the papyrus, and are painted in somewhat crude colours. in some papyri the disk on the head of the hawk of horus is covered with gold leaf, instead of being painted red as is usual in older papyri. in the gr co-roman period both texts and vignettes are very carelessly executed, and it is evident that they were written and drawn by ignorant workmen in the quickest and most careless way possible. in this period also certain passages of the text were copied in hieratic and demotic upon small pieces of papyri which were buried

ylons in the house of osiris which is in the sekhet-aanru (see pp. 63, 295, and pll. 11, 12) chapter cxlvii "a chapter to be said when ani cometh to the first aril (see pp. 56, 291, and pll. 11, 12) chapter cxlviii. without title. see pp. 239, 366, and pl. 35) p. clii list of chapters. chapter cli. scene in the mummy chamber (see pp. 229, 360, and pll. 33, 34) chapter clv "the chapter of a tet of gold (see pp. 225, 357, and pl. 33) chapter clvi "the chapter of a buckle of carnelian (see pp. 227, 359, and pl. 33) chapter clxvi "the chapter of the pillow which is placed under the head (see pp. 228, 359, and pl. 33) chapter clxxv" the chapter of not dying a second time (see pp. 184, 341, and pl. 29) only one other much mutilated copy of this most important chapter is known. in it it is declar

yet, in his name (6) ta-her-seta-nef;[4] he toweth along the earth in triumph in his name seker.[6] he is (7) exceeding mighty and most terrible in his name osiris. he endureth for ever and for ever in his name un-nefer.[6 (8) homage to thee, king of kings, lord of lords, prince of princes, who from the womb of nut hast possessed the world (9) and hast ruled all lands and akert.[7] thy body is of gold, thy head is of azure, and emerald light encircleth thee. o an[8] of millions of years (10) all-pervading with thy body and [1. the name tettet or tattu was borne by two towns in lower egypt: busiris, the metropolis of the 9th nome, and mendes, the metropolis of the 16th nome. see brugsch, dict. g og, p. 978, and de roug, g ographie ancienne de la basse gypte, p. 58. 2. both busiris and abydo

(no. 22,872, and purple, blue, or green glazed fa ence (nos. 7868, 7869. they vary in size from 5 inches to 2 inches in length. on the hard stone examples the text of the chapter of the heart, more or less complete, is usually cut on the base plate iv. http//www.sacred-texts.com/egy/ebod/ebod16.htm (3 of 4 [8/10/2001 11:25:24 am] in outline; but it is sometimes traced in red ink (no. 7915, or in gold (no. 15,518. incuse hieroglyphics are sometimes filled with gold (no. 7881. the name of the person with whom the scarab was buried usually precedes the text of the chapter of the heart; but in many instances blank spaces are found left without insertion of the name--a proof that i, these amulets were bought ready-made. the base however is often quite plan (nos. 7965, 7966, or figures of osiri

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

somnambulists a revelation of these hidden forces of nature. but we live in an age in which men have not the courage to confess the miracles they witness; and if anyone says "i have seen or have done myself the things which i relate" he will be told "either you are making sport of us or you are sick" it is better to keep silence and act. the metals that correspond to the four elementary forms are gold and silver for air; mercury for water; iron and copper for fire; and lead for earth. talismans are prepared from them, having relation to the forces which they represent, and to the effects proposed to be obtained. divination by the four elementary forms named aeromancy, hydromancy, pyromancy, and geomancy, is made in diverse ways, which all depend upon the will and transparency or imaginatio

ELLIS LOW TWELVE 1907

the state named in his honor. he was dressed in the attire of the friends, had a handsome, smoothly shaven face, with long auburn hair curling about his shoulders, and was slightly inclined to corpulency. his yellow waistcoat with its flapping pockets descended low in front, his brown coat had similar huge flaps, but the trousers were of modern cut. unlike father penn, however, he wore a massive gold chain, to which a handsome masonic medal was pendent, and a fine diamond sparkled on his ruffled shirt front. evidently he was a man of comfortable means. his behavior after entering the lodge was as remarkable as his appearance. when facing the east he did not once look up, but stood with his eyes fixed on the floor at his feet. then he began walking slowly forward, still gazing downward. ev

the best remedy in this world for grief is work. the man who keeps his brain and hands actively employed has no time for brooding sorrow "there can be no question of the truth of that, and i have thought hard over it, but am unable to fix upon any business toward which i do not feel a distaste. it would have been far better for me if my relatives had not left me a penny, though the discovery of a gold mine in the southwest had made me rich before i came east the last time" i made a wild venture "why not go westward with me and enlist as a scout in our army? your knowledge of the country and of indian ways 24 low twelve would be of vast help, for we have a big job on our hands in the subjugation of the apaches" i would have given much to know how this strange proposal impressed him. he was

r made the grand hailing sign of distress of a mason. captain henry c. lee, the acting adjutant-general, instantly recognized it and dashed up on his horse, and peremptorily checked every demonstration against the wounded man. he ordered one of the soldiers to take him to the rear and see that his wounds were dressed. the order was obeyed, though on the way the prisoner was obliged to give up his gold watch, his money, and afterward to exchange his cavalry boots for a pair of canvas shoes. captain bliss's wounds bled so much that he was too weak to mount a horse without help, but he was gotten into place behind one of the guards, and a ride of three miles brought him to a field hospital, where his wounds were dressed. later in the evening he was put into an ambulance with captain william a

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

rick ii. the order was concerned largely with historical research into freemasonry, christianity, alchemy, and chivalry and attracted many distinguished european literary figures of the period. a vast building was erected as grand chapter, containing an extensive library, museum of natural history, and a chemical laboratory. the architects published many works of freemasonry and awarded an annual gold medal to the author of the best historical memoir on the subject. branches of the order were established at worms, cologne, and paris, and it was said to be affiliated with the society of alethophilas, or lovers of truth, after which it named one of its grades. there were two temples, comprising the following degrees (1) apprentice of egyptian secrets (2) initiate into egyptian secrets (3) co

hone brightly. the alchemist michael maier (author of museum chimicum, declared that albertus had succeeded in evolving the philosophers stone and passed it to his pupil thomas aquinas, who subsequently destroyed it, believing it to be diabolical. the alleged discoverer himself says nothing on this subject, but, in his de rebus metallicis et mineralibus, he tells how he had personally tested some gold that had been manufactured by an alchemist, and it resisted many searching fusions. whether this story is true or not, albertus was certainly an able scientist, and it is clear that his learning ultimately gained wide recognition, for a collected edition of his vast writings was issued at leyden as late as 1653. albertus died in 1280, was beatified in 1622, and canonized by pius xi in 1932. t

njunctionibus (augsburg, 1489, introductorium in astronomian (venice, 1506, and flores astrologici (augsburg, 1488. he died at wasid, central asia. sources: mcintosh, christopher. the astrologers and their creed: an historical outline. new york: frederick a. praeger, 1969. alchemy the art and science by which the chemical philosophers of medieval times attempted to transmute the baser metals into gold and silver. alchemy is also the name of the gnostic philosophy that undergirded the alchemical activity, a practical philosophy of spiritual purification. there is considerable disagreement as to which, the scientific or the philosophical, is the dominant aspect and the manner in which the two were integrated (which to some extent varied tremendously from alchemist to alchemist. there is also

was regarded as the active principle in the transmutation of metals. to this name the arabs affixed the article al, resulting in al-khemeia, or alchemy. history of alchemy from an early period the egyptians possessed the reputation of being skillful workers in metals, and, according to greek writers, they were conversant with their transmutation, employing quicksilver in the process of separating gold and silver from the native matrix. the resulting oxide was supposed to possess marvelous powers, and it was thought that there resided within it the individualities of the various metals.that in it their various substances were incorporated. this black powder was mystically identified with the underworld god osiris, and consequently was credited with magical properties. thus there grew up in

emical science fell into disuse, already having suffered from the number of charlatans practicing it. here and there, however, a solitary student of the art lingered, and the subject has to some extent been revived during modern times. the theory and philosophy of alchemy the grand objects of the alchemical art were (1) the discovery of a process by which the baser metals might be transmuted into gold and silver (2) the discovery of an elixir by which life might be prolonged indefinitely; and there is sometimes added (3) the manufacture of an artificial process of human life (see homunculus. religiously, the transmutation of metals can be thought of as a symbol of the transmutation of the self to a higher consciousness and the discovery of the elixir as an affirmation of eternal life. the

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

satan. by the use of the pentagram in these positions, the powers of light or darkness were evoked. the pentagram was said to be the star that led the magi to the manger where the infant christ was laid. the preparation and consecration of this sign for use in magical rites was prescribed with great detail. it might be composed of seven metals, the ideal form for its expression, or traced in pure gold upon white marble never before used for any purpose. it might also be drawn with vermilion upon lambskin without a blemish prepared under the auspices of the sun. the sign was next consecrated with the four elements, breathed on five times, dried by the smoke of five perfumes (incense, myrrh, aloes, sulfur, and camphor. the names of five genii were breathed above it, and then the sign was pla

assist the magician in imagining himself/herself to be in an otherworldly setting. their color, name, form, and substance, which were symbolic of certain powers and elements, supposedly added greater efficacy to the evocations. abraham the jew, a magician of the middle ages, prescribed a tunic of white linen, with an upper robe of scarlet and a girdle of white silk. a crown or fillet of silk and gold was to be worn on the head, and the perfumes cast on the fire might be incense, aloes, storax, cedar, citron, or rose. according to other authorities on the subject, it was advisable to vary the robe s color and employ certain jewels and other accessories, according to the symbolism of the end desired. eliphas levi, whose writings stand at the fountainhead of the twentieth-century magical rev

ertain jewels and other accessories, according to the symbolism of the end desired. eliphas levi, whose writings stand at the fountainhead of the twentieth-century magical revival, offers instructions for rituals, from which the following details are taken: if the rites were those of white magic and performed on a sunday, then the vestment should be of purple and the tiara, bracelets, and ring of gold, the latter set with chrysolith or ruby. laurel, heliotrope, and sunflowers are the symbolic flowers, while other details include a carpet of lionskins and fans of sparrow-hawk feathers. the appropriate perfumes were incense, saffron, cinnamon, and red sandal. if, however, the ceremonial took place on a monday, the day of the moon, then the robe must be of white embroidered with silver and th

e magic ring must be set with a turquoise, while the tiara and clasps were wrought of lapis lazuli and beryl. roses, myrtle, and olive were the symbolic flowers, and fans must be made of swan feathers. if vengeance was desired on anyone, then robes must be worn whose color was that of blood, flame, or rust, belted with steel, with bracelets and ring of the same metal. the tiara must be bound with gold and the wreaths woven of absinthe and rue. to bring misfortune and death on a person, the vestment must be black and the neck encircled with lead. the ring must be set with an onyx and the garlands twined of cypress, ash, and hellebore; the perfumes to be used were sulfur, scammony, alum, and assafoetida. for purposes of black magic, a seamless and sleeveless robe of black was donned, while o

3, 1914, at alkmaar, netherlands. he was an instructor and director at sneek technical school, sneek, netherlands (1939.56, and later director (1959.60. mak was a member of the amsterdam parapsychologische kring and served as research officer of the studievereniging voor psychical research (dutch society for psychical research. contributor of articles to astronomy journals, he won the van de bilt gold medal for the best amateur astronomical observations in 1950. he studied telepathy, clairvoyance, and psychokinesis and took part in experiments (with jan kappers, a. h. de jong, and f. v. d. berg) to test clairvoyance quantitatively. he also studied the question of evidence for reincarnation. sources: pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 19

EVERBURNING LAMPS

cribe it in any way, yet many latin authors discuss it. some speak of it as bituminous oil, derived from the earth, thus forecasting the recent extensive use of petroleum. none of them definitely associate it with any known animal or vegetable oil. many mystic references are, however, made to the labours of the alchemists, who thought it must be of the nature of an essential oil of sol, the metal gold, to be derived from it by alchemic processes. sol, they say, must be dissolved into an unctuous humour, or the radical moisture of sol must be separated.-see "wolfhang lazius" lib. iii, c. 8, and "camden brittania" p. 572. for, say they, inasmuch as gold is so pure that it bears repeated meltings without wasting, so if it be dissolved into an oily residuum, such should support fire without be

ciscus maturantius, and described by him in a letter to alphenus, his friend; they had been buried 1500 years. a labourer at ateste, near padua, in italy, found a sepulchre, in which was a fictile urn, and within it there stood another urn, and in this smaller one a lamp burning brightly; and on each side of it there was a vessel, or ampulla, each of them full a of pure fluid oil; one was made of gold, and the other one of silver. on the outer urn were these words engraved- plutoni sacrum munus ne attingite fures, ignotum est vobis hoc quod in urna latet namque elementa gravi clausit digesta labore, vase sub hoc modico maximus olybius. adsit secundo custos sibi copia cornu ne tanti pretium depereat laticis. thieves! grasp not this gift sacred to pluto, ye are ignorant of what it contains h

put it out, and the priests told him it had burned continually for years- see also "licetus" cap. v. herodotus tells us that the egyptians made a special and extensive use of lamps in the religious festivals, and that the temples of king mycerinus had many mysterious ones. strabo, and pausanias in his atticus, narrate that in the temple of minerva polias, at athens, there was a mysterious lamp of gold always burning; it was made by callimachus. the altar of the temple of apollo carneus, at cyrene, was similarly furnished. a like account is given of the great temple of aderbain, in armenia, by said ebn batric. kenealy in his "book of god" calls attention to the name carystios applied to the asbestine wicks of the lamps in ancient greek temples, and draws attention to its relations to chr. o

y viii, a tomb, in yorkshire, purporting to be that of constantius chlorus, father of the great constantine, was opened and ransacked, and a lamp burning was found in it: he died 300 a.d.-see camden "brittania (gough's edition, iii. p. 572) lazius, in his "comment. reipub. romae" writes that the romans under the empire possessed the secret of preserving lights in tombs by means of the oiliness of gold, resolved by their art into a fluid.-see lib. iii, cap. 18. an ancient roman tomb was discovered in spain, near cordova, near the site of the ancient castellum priscum; in this tomb was found a lamp. this lamp is described by mr. wetherell, of seville. see an essay by wray "athenaeum" aug. 8th, 1846. the last relation which i propose to cite to you is from dr. robert plot, the archaeologist

EVIL AND UNCLEAN SPIRITS

f the river in the garden of wisdom is the serpent of the paths. it is the serpent of the celestial eden. but the serpent of temptation is that of the tree of knowledge of good and of evil. it is the antithesis and the opposer; the red coiled stooping dragon of the apocalypse; the serpent of the terrestrial eden. regard thou, therefore, the celestial serpent as of brass; glistening with green and gold, the colors of vegetation and of growth. banish thou, therefore, the evil and seek the good, thou who wouldst know the life of ages, thou who would follow in the footsteps of our master, o brother of the order of the golden dawn! for as moses lifted up the serpent in the wilderness, even so must the son of man be lifted up and raised through the balance of strife and of trial, through the pat

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

in the not-distant future. if it was fought with nuclear weapons, he hinted, extraterrestrials would int e rvene in some unspecified fashion. a new o rd e r, in which earthlings would be trained to become cosmic citizens, would be put in place. i noticed that karne sometimes had difficulty with his breathing, shuttlewood wrote. from time to time, as i shot questions at him. he glanced at the pale gold disc on his wrist. he replied to certain queries immediately, shaking his head in the negative over others, after looking at his watch (shuttlewood, 1978. at one point shuttlewood asked if george adamski s contact claims were genuine. karne replied sternly that he could not answer that question, though he hinted that the late california contactee was not of earthly origin. at the conclusion o

his body from the feet, and soon his entire body except for his eyes was paralyzed. to his right he spotted three or four small hooded figures with wrinkled, shiny black faces. through telepathy they assured him he would not be harmed. khoury then saw two other figures on his left. these two, he later told investigator bill chalker, were thin, tall with big black eyes and a narrow chin. they were gold-yellow in color. one of these beings shoved a needle into the left side of his forehead, and he passed out. the next day he showed the puncture wound to his fianc e. later he showed it to his doctor, who thought he had walked into a nail. when khoury told him what had happened, the physician laughed at him. he found that this was a typical response and g rew despondent and anxious, worried ab

ed on his reading of ancient sumerian documents. in his view they confirm that the anunnaki a su m e rian term created humans in their image, via genetic engineering with the dna of nat i ve anthropoids, after their arrival some f o u r- h u n d red thousand five- h u n d red ye a r s a g o. these original earthlings we re created so that they could work as slaves in the anunn a k i s terrestrial gold mines; the extraterre strials needed the gold to pre s e rve the atmosp h e re of their home world. many thousands of years later, they returned to give the sumerians and egyptians their re s p e c t i ve civilizations and actually lived among these people for a thousand years. one visitor f rom ni b i ru, enki, re p o rtedly saved the human race. when a hostile alien, en l i l, tried to keep

the california-ore g o n b o rd e r. with the rise of the internet, web sites devoted to atlantis and related materials have proliferated. one such site, run by the hawaii-based department of interplanetary affairs, provides a densely detailed overview of the atlantis myth as it had evolved by the end of the twentieth century. in this version, atlantis was literally a golden civilization in which gold was so plentiful that it was as common as steel is today in construction and infrastructure. the atlanteans traveled around the globe in fantastic flying ships. these same ships took them to other planets, including mars, where they left evidence of their presence in a gigantic structure (the mars face) and a number of pyramids on the martian surface. the moon was also a colony of atlantis. m

years later, jananda korsholm, a j 133 s e ve n- year-old danish boy, was playing with a friend when a thunderstorm erupted. as he ran home, he saw his sister looking out of the w i n d ow of the family s apartment. just as he was waving at her, he felt a golden light surrounding him and an intense heat surging all t h rough his body. he found himself ascending inside the light until, suddenly, a gold and silver spaceship appeared just above him. it had no door, but he entered it by passing through a wall. inside a circular room he encountered a hairless, androgynous-looking fig u re who jananda sensed was male. the fig u re, dressed in a silver uniform with a pyramid logo on his chest, said his name was jahrmin (pro n o u n c e d ya r m i n. a tall blond woman appro a c h e d him, touched

FAUST

ing we can know! that all but burns my heart right out. true, i am more clever than all the vain creatures, the doctors and masters, writers and preachers; no doubts plague me, nor scruples as well. i m not afraid of devil or hell. to offset that, all joy is rent from me. i do not imagine i know aught that s right; i do not imagine i could teach what might convert and improve humanity. nor have i gold or things of worth, or honours, splendours of the earth. no dog could live thus any more! so i have turned to magic lore, to see if through the spirit s power and speech perchance full many a secret i may reach, so that no more with bitter sweat i need to talk of what i don t know yet, so that i may perceive whatever holds the world together in its inmost folds, see all its seeds, its working

? or did a poodle only leap away? study faust. mephistopheles. faust a knock? come in! who now will bother me? mephistopheles tis i. faust come in! mephistopheles full three times must it be. faust come in, then? mephistopheles fine! i like that! all is well! i hope we ll bear with one another and agree! for i, your every crotchet to dispel, am here all dressed up like a noble squire, in scarlet, gold-betrimmed attire: a little cloak of heavy silk brocade, here on my hat a tall cock s-feather too, here at my side a long and pointed blade; and now, to make it brief, i counsel you that you too likewise be arrayed, that you, emancipated, free, experience what life may be. faust i ll feel, whatever my attire, the pain of life, earth s narrow way i am too old to be content with play, too young

e is an under or above. mephistopheles in this mood you can dare to go my ways. commit yourself; you shall in these next days behold my arts and with great pleasure too. what no man yet has seen, i ll give to you. faust poor devil! what have you to give? was any human spirit, struggling to ascend, such as your sort could ever comprehend? still, have you food on which no man can live? have you red gold that runs through, without rest, quicksilver-like, the hand it s in? a game at which men never win? a maiden who while on my breast will with my neighbour ogle and conspire? the joys divine of honour, once possessed, which vanish like a meteor s fire? show me the fruit which, ere it s plucked, will rot, and trees that every day grow green anew! mephistopheles such a commission frights me not;

a foolish, fearsome thing! she begins to sing while she undresses. there was in thule olden a king true till the grave, to whom a beaker golden his dying mistress gave. naught prized he more, this lover, he drained it at each bout; his eyes with tears brimmed over, as oft he drank it out. and when he came to dying, his towns and his lands he told, naught else his heir denying except the beaker of gold. around him knight and vassal, at a royal feast sat he in his fathers lofty castle, the castle by the sea. there the old pleasure-seeker drank, standing, life s last glow, then hurled the sacred beaker into the waves below. he saw it plunging, drinking, and sinking in the sea, and so his eyes were sinking, never one drop more drank he. she opens the press to put away her clothes and catches s

pear with these on any holiday. this chain- how would it look on me? ah, whose can all this splendour be? she adorns herself with it and steps before the mirror. were but the earrings mine! i say one looks at once quite differently. what good is beauty? blood of youth? all that is nice and fine, in truth; however, people pass and let it be. they praise you- half with pity, though, be sure. toward gold throng all, to gold cling all, yes, all! alas, we poor! a promenade faust walking thoughtfully up and down. mephistopheles joins him. mephistopheles by every despised love! by the red-hot fires of hell! would i knew something worse, to curse by it as well! faust what is the matter? what s so badly vexing you? i ve never seen before a face that looked that way. mephistopheles off to the devil

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ed by leviathan compared to the hermetic and religious qabalah, the mystical qabalah is relatively fluid. within certain parameters, it allows considerable flexibility in the choice of practices and how% e2 2 e" 2' 8: h f e 2 45 they are performed. while we are all familiar with the color of fire, there is no rigid prescription prohibiting an individual from using other colors such as white, red, gold, or even black for the fire letters. one might also prefer to use a different color for the solid circular background. a meditator may visualize the linear form or the yosher (upright) form of the name hvhy as dancing letters of fire. we could see the name as flaming ezra hebrew letters or as flaming sinatic hebrew letters. more instructions for meditations that employ the hebrew root mantra

g to shabat. her hands are in her lap, palms upward, and she has a crown on her head around which is the twenty-two atziluthic letters. to her immediate right and left are trees representing the side columns of the tree of life. the full moon shines above the trees in the night sky above her. the flaming letters of the name hvhy shimmer in her heart center, cradled just above her hands. brilliant gold light shines forth in all directions from her body, her face veiled by the light. the shema is the best known and most revered root mantra in the jewish religion. according to the zohar, it should be pronounced shem ayn yisroel yod heh vav heh elohenu yod heh vav heh echa--d. in the torah, the letters ayin i (in shem ayin ims) and dalet d (in echad dxa) are greatly enlarged. together, they ma

may choose to see them either as sinatic hebrew letters or ezra hebrew letters. you may elect to see the horizontal version of the name hvhy or the vertical yosher form (figure 2.3 on page 67, figure 6.1 on page 168, figure 7.1 on page 194, and figure 7.2 on page 195. it is possible to do this with your eyes open or closed. see the letters in the color that appeals to you xfire orange red, white, gold, etc. while you could use different colors for the circular tzimtzum, black is recommended. do not make the act of visualization a stressful process, and don t expect to literally see what you are visualizing right away. visualization is a skill that requires cultivation. it begins as an act of creative imagination. over time, with diligence and grace, it deepens into something much more real

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

orndike, a history of magic and experimental science, columbia university press, 1923-41 (six vols. walker d. p. walker, spiritual and demonic magic from ficino to campanella, the warburg institute, university of london, 1958. xiv chapter i truth through successive brazen and iron ages still held sway and the search for truth was thus of necessity a search for the early, the ancient, the original gold from which the baser metals of the present and the immediate past were corrupt degenerations. man's history was not an evolution from primitive animal origins through ever growing complexity and progress; the past was always better than the present, and progress was revival, rebirth, renaissance of antiquity. the classical humanist recovered the literature and the monuments of classical antiq

present and the immediate past were corrupt degenerations. man's history was not an evolution from primitive animal origins through ever growing complexity and progress; the past was always better than the present, and progress was revival, rebirth, renaissance of antiquity. the classical humanist recovered the literature and the monuments of classical antiquity with a sense of return to the pure gold of a civilisation better and higher than his own. the religious reformer returned to the study of the scriptures and the early fathers with a sense of recovery of the pure gold of the gospel, buried under later degenerations. these are truisms, and it is also obvious that both these great returning movements were not mistaken as to the date of the earlier, better period to which they turned

ng planets, of which the chief are sol, jupiter, and venus. ficino has many enthusiastic passages on the valuable "gifts" making for health and good spirits to be obtained from these planets, which he poetically describes more than once as "the three graces".2 the equation of beneficent astral influences with the three graces may be derived from a passage in the emperor julian's hymn to the sun.3 gold is a metal full of solar and jovial spirit and therefore beneficial in combating melancholy. green is a health-giving and life-giving colour, and the reader is urged to come to "alma venus"4 and to walk in the green fields with her, plucking her flowers, such as roses, or the crocus, the golden flower of jupiter. ficino also gives advice on how to choose a non-saturnian diet, and thinks that

o come to "alma venus"4 and to walk in the green fields with her, plucking her flowers, such as roses, or the crocus, the golden flower of jupiter. ficino also gives advice on how to choose a non-saturnian diet, and thinks that the use of pleasant odours and scents is beneficial. we might be in the consulting room of a rather expensive psychiatrist who knows that his patients can afford plenty of gold and holidays in the country, and flowers out of season. talismans are not mentioned until the third book, which is the one which has the title de vita coelitus comparanda. its first chapter opens with some obscure philosophy.5 it is clearly enough based on the well-known tripartite division of intellect, soul, and body* on ficino and melancholy, see e. panofsky and f. saxl, durer's melencolia

se arbitror, quam uirtutis praesagium, quam a christo esset acceptura" ficino, p. 556. 73 ficino's natural magic hoped to obtain much benefit from the universe" this cry comes at the beginning of chapter xix, after the long defence of planetary images, used in a "natural" way, in the preceding chapter. this universal image or "figure of the world (mundi figura) may be made in brass, combined with gold and silver (these are the metals of jupiter, sol, and venus) it should be begun in an auspicious time, when sol enters the first degree of aries. it should not be worked at on the sabbath, the day of saturn. it should be completed in venus "to signify its absolute beauty. colours as well as lines, or lineaments, should be inserted into the work "there are three universal and singular colours

FRATER ELIJAH ANGELS OF CHAOS

spectives in which to view familiar phenomena are opened up. my chief aim has been to place giordano bruno within such a perspective, 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 go

r extremes (hopefully, but amassing know-ledge and truth through it s various filters. the path of the scarlet brother is one of the highest manifestations of the chaos current. a representation of the infinite variety of the one in perpetual flux. she has sought this. now this may sound like a call to arms, but not in the way one may think. we are now approaching horizon even though a handful of gold dust against a crazy wind is scattered hopelessly the grains must be fused into a single ingot -e.e. rehmus i m over here what is this? horizon is the boundary of our reality field in the microcosmic and the interface of universe a and b (existence and non-existence) in the macro-cosmic. the word of horizon is aligned with the word xepher (although there is no affiliation with it s sacred tru

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

(76 of 76 [11/22/1999 11:51:56 f freemasonry and catholicism by max heindel [1865-1919] click here to return to the previous html page. part vii the philosopher's stone--what it is and how it is made. those who have studied the writings of the ancient alchemists have always been much mystified by what is said concerning the philosopher's stone and the process of transmuting the base metals into gold. these claims have naturally given rise to a great deal of vague speculation. from time to time, students have asked for a direct statement from the writer concerning this subject of paramount importance, and as we are standing upon the threshold of a new age where this precious jewel with all its power will be evolved and possessed by a considerable number of people, we feel that it is impor

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

dition that she retain all her ancient power over mankind, and take in addition those of the temporal government. the state was selfish in a similar manner and the queen of sheba, humanity at large, is still unwed. the masonic legend tells the story of the attempt and its failure as follows: when the queen of sheba had been shown the gorgeous palace of solomon and had bestowed her choice gifts of gold and wrought work, she asked also to be shown the great temple which was nearing completion. she marveled much at the magnitude of the work but wondered at the seeming absence of workmen, and the stillness about the place. and she therefore requested solomon to call the workmen that she might see who had wrought this wonder; but though the servants of solomon at the palace obeyed the slightest

and race religions. the lucifer spirits find expression in the iron in our blood. iron is a mars metal, difficult to start into high vibration, so difficult that it takes many lives of great effort to change the product of its combustion to the golden color which designates the saint. when that has been achieved, the greatest feat of alchemy has been performed; the base metal has been changed to gold, the wonderful alloy of the molten sea has been made from the dross of the earth. all that then remains is to "pull the plugs" and pour it. the natural golden color is the christ ray finding its chemical expression in the oxygen, a solar element, and as we advance upon the path of evolution towards universal brotherhood even those who are not professedly religious acquire a tinge of gold in t

FREEMASONS SATANISM AND SYMBOLISM

a sun supported by two asps was the emblem of horhat the good genius; the serpent with the winged globe was placed over the doors and windows of the temples as a tutelary god [the word "tutelary" means "guardian] 3) in ancient tyre, and india "a serpent was. coiled around the trunk of a tree. python, the serpent deity, was esteemed oracular; and the tripod at delphi was a triple-headed serpent of gold [note: also, pike capitalized as we printed, above] 4 "the portals of the egyptian temples are decorated with the hierogram of the circle and the serpent" 5) the serpent "is found upon the temple of naki-rustan in persia, on the triumphal arch at pechin, in china, over the gates of the great temple of chaundi teeva, in java; upon the walls of athens. the mexican hierogram was formed by the in

nity, denoting deity] all the pagans in every era have used the serpent to worship and to consider as symbolic of wisdom. a satanic book of symbols, entitled, magic symbols, says. we shall see the deeper implications of the serpent as a symbol of wisdom" this figure (left, is identified as being one used in the practice of alchemy, an art normally thought of as attempting to turn base metals into gold, but which also has a spiritual objective of achieving eternal life. by the way, this symbol of the snake devouring its own tail is called "ouroboros [p. 11; emphasis added] this symbol is also called "ouroboros" but its meaning is deeper "this snake, sometimes called the ouroboros, is a symbol of time, from which alone wisdom springs. the snake encircles the two symbols of the extremes of cr

FULL MOON RITUALS

er her climbing in the tree, and trampling thru the brush, she figures she'd best freshen up a bit before everyone gets here. taking herself off to the small dressing room off the kitchen, owl combs her hair, and washes up, then dons her robes for the yule festivities. since she will be calling on the sun to come back in all his glory, she wears a golden robe, shot with slivers of mirrored cloth. gold and mirrored bits drip from her necklace and earrings. amber rings adorn her fingers, and strings of tiny golden bells adorn her ankles "this is a joyous season" owl states to the castle as much as herself "let the bells ring out, let the candles glow, and let friendship warm the hearts as the fires warm the hearths. so mote it be..owl's melody merges seamlessly into another, which makes its

ps back to her place in the circle..owl steps slowly forward, drawing reddeer by the hand along with her. they walk together around the circle, greeting each and everyone. old friends, back together again. new friends, standing in this ageless place. finally, she turns to deer. a grin wells up, and his answering smile beams at her. she swings away, still holding his hand, in a graceful dance. the gold of her robes, threaded with mirrored bits, catches the fire light and sparkles like a million flickering fireflies. as she circles deer, they hold eye contact, and she can feel him begin to tremble in anticipation. a blush comes to her cheeks, and the torches burn brighter. the fireplace roars as a draft comes down the chimney. all focus on the dance before them. owl places her hand on deer's

o know and do to make it manifest. thank you" she pulls her hood over her head and steps back into the circle to wait for..suz steps forward and sets four acorns on the altar "mother and father, i ask for your guidance and blessings upon four friends who are clutching each other and staggering as they move along their paths. please smile on them" she adds a web woven of blue and purple silk, with gold and silver ribbons "i ask for your help for me, as i begin the new journey of learning and discovery with my younger son. please help me to find the right way to re-kindle the flames of excitement and passion about learning in him, to keep my head and wits about me, and to have the patience and balance i will sorely need to have both boys at home. thank you" smiling at her friends, suz steps

FULLER J F C SECRET WISDOM OF THE QABALAH

n is cursed when its rulers uncover the mysteries in the public places. when the symbols are made cheap they are misunderstood, they cease to be symbolical and become real, idols in the eyes of the multitudes. when the multitudes dance round the golden calf, then are the tables of the law cast upon the ground. all this may seem strange to us today, when everything is trumpeted abroad and sold for gold and there is no righteousness in the land; when love and lust, sorrow, tragedy, and excitement are sold for a penny in the newspapers, and when all that is sacred and vicious is broadcasted around for much less. the exploitation of the mysteries is the order of this age; there is no secrecy except that of exaggeration and untruthfulness. yet may not it be said: is not the progress of to-day d

r into leisure and contentment. why has he failed to do so? because the mysteries of physical science, having slipped the leash of secrecy, have, like maenads, coursed madly about the world. once the searchers after the mysteries of nature worked in a gloom of fear, locking away their knowledge in ciphers and cryptograms; now they stride into their laboratories seeking to transmute knowledge into gold, and when the people cannot understand their jargon they fall back upon the pen of the novel-writer, transforming scientific fact into romantic fiction. why has science thus failed us? because the wisdom of the few has been cast like pearls before the swinish ignorance of the many. the intellectual evolution of the masses has not kept pace with the physical evolution of the scientists. a new

srael regardie, 1932. q.b.l. or the bride's reception, frater achad, 1922. the anatomy of the body of god, frater achad, 1925. secret wisdom of the qabalah page 11 chapter i the wisdom of the qabalah the qabalah the qabalah is not a holy book as are the vedas, the bible, and the koran. it is not a book at all: instead it is a secret traditional knowledge, the hidden thought of israel, which, like gold embedded in rock, is to be found only after much labour in many hebrew works, such as the torah, the talmud, the mishna, midrashim, zohar, and scores of other books, the bewildering nature of which may be recognized in a few minutes by glancing through a talmudic miscellany by paul isaac hershon. the word hlbq (qblh) is spelt in many ways, such as qabalah, qaballah, cabala, kaballa, and even

he wisdom of the qabalah may be sublime or it may be diabolical; but whatever its values are, one thing is certain: they are utterly confused. the zohar, our main source of qabalistic knowledge, is like an untidy pawn-shop- a jumble of trash and articles of value. here are crowded together and stacked up the cast-off intellectual clothing of many minds, cheap jewellery, base metals thinly plated, gold, silver, copper, and brass. yet if we delve deep enough among the rubbish which encumbers its shelves, we shall, as we have shown we can, now and again find a pearl of great price. the supernal diadem is there, but it has been broken up, the urge of secrecy having dismembered it and hidden its priceless fragments away in the most unlikely and inacessible corners. this secrecy has all but defe

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

s of the egyptians.[29] it is observed also that the ancient muscovites worshipped a sacred group composed of a mother and her children, probably a representation of the egyptian isis and her offspring, or at least of the once universal idea of the deity [29] jennings, phallicism. the following is from payne knight "a female pantheitic figure in silver, with the borders of the drapery plated with gold, and the whole finished in a manner surpassing almost anything extant, was among the things found at macon on the saone, in the year 1764, and published by caylus. it represents cybele, the universal mother, with the mural crown on her head, and the wings of pervasion growing from her shoulders, mixing the productive elements of heat and moisture by making a libation upon the flames of an alt

thagoras exhibited to the greeks some beautiful specimens of ancient architecture which he had brought from egypt and babylon, they simply claimed them as their own, giving no credit to the people who originated them; and subsequent ages, copying their example, have refused to acknowledge that anything of value had been achieved prior to the first greek olympiad. when philip of macedon opened the gold mines of thrace, a country in which it will be remembered the worship of the great mother cybele was indigenous, he found that they had been previously worked "at great expense and with great ingenuity by a people well versed in mechanics, of whom no monuments whatever are extant" the decorations on the breasts of some of the oldest mummies show that the early egyptians understood the art of

these fragments have been preserved in india certain evidences of a profound knowledge of nature, or of the at present unknown forces in the universe, a demonstration of which, in our own time, would probably be looked upon as a miraculous interposition of supernatural agencies. regarding the refinements and luxuries of this ancient people, diodorus siculus declares that they flowed in streams of gold and silver, that "the porticoes of their temples were overlaid with gold, and that the adornments of their buildings were in some parts of silver and gold, and in others of ivory and precious stones, and other things of great value" from various observations, it is plain that the etrurians represented a stage of civilization far in advance of the pelasgians who founded rome--a race which, alt

s of czar, nobles, and other dignitaries. the following is an account given of the worship of hea not many years ago in the public press "an imperial and arch-episcopal procession was formed, consisting of, first, the high priest of the empire in all his most gorgeous robes, the two masters of ceremonies walking backwards (probably because not of a holy enough order, long double files of whiteand gold-robed bearers of sacred flambeaux or candles, for fire must enter into every ceremony, whether it is the male or female energy which is being worshipped. following these religieux came all the sacred relics and fetishes of the church, as maya's holy cup for water, all holy books, crosses, banners, with sacred emblems in their order, and finally the czar, humbly, and, like all his people, on f

th symbols, so in the matter of baptism they were not satisfied with the inner consciousness of regeneration, but must go through with certain processes which typified the new life upon which they had entered. according to wilford, the outward symbolization of the "new birth" in the east is manifested in the following manner "for the purpose of regeneration it is directed to make an image of pure gold of the female power of nature, either in the shape of a woman or of a cow. in this statue, the person to be regenerated is inclosed, and dragged out through the natural channel. as a statue of pure gold and of proper dimensions would be too expensive, it is sufficient to make an image of the sacred yoni, through which the person to be regenerated is to pass" thus at the time nicodemus is said

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ashes thy feet that are white and fair,anddried themwithhis hair?(asoul'scomedy,pp.170-1)but the real gabriel wasnotdead. waite gives no clue to gabriel's identity,butclearly he had no connectionwithhighgate, for by1881st joseph's retreat was ten yeats in waite's past. equally clearly he had a real existence, for twenty-five yearslater-andfourteenall around were men, like fairy kings, in robes of gold,and-boysinwhitewhoheld long torches while two were swinging censers full of. smoke, and flame and fragrance.onewas like a saint, his hair all gold. about the church they came in long procession; there his' eyes met mine,40a.e. waite-magicianofmanyparts_he and his eccentricities, his .rampantprejudices, his love .of hisownway and his generous heart are lively and precious memories'(slt,p.60).a

chdrewme tothestuart-mentethhousehold andboundmeto allitsways.this wasmiranda-hersacramentaltitle at that time amongus255otherwise,theodora-thenmovingin her grace tothethresholdoftwenty-one'(sly,p. 80. waite remained extremely coy about giving any information concerning dora .althoughhe was happy towaxlyrical overherappearance:'therewas no earthly loveliness to comparewiththatofmiranda in her red-gold aureoleofwavedhair, flowing down almost to her ankles, and her star-borneyeswhichheaven:sgrey-blue hadglorified-s-forwhichhe may be excused, as'itwas myfirsttalismanic attraction towards anydaughterofwoman'(sly,p.81).hewas, alas,notalone in his love for her. she was intended for stuart-menteathwho,as waite recognized,would inevitably marry her whatever her own feelings mightbe:it was as if a

matherssentaleister. crowley-who.had supported mathers becausethelondon chiefs refused to admithimto the secondorderafter he had passedthroughthe outer grades-i-to enforce his demands.thesubsequent events were farcical. crowley arrived attheorder's premises in blythe road, hammersmith, attired'inhighland dress, a black mask over his face, and a plaidthrownover his head and shoulders, an enormous gold or gilt cross on his breast, and a dagger at his side (reportofe.a. hunter, quoted in howe,optcit, p. 225; he was promptly turfed out, his hired'chuckers-out' sent packing, mathers was suspended from hisownorder, and the r.r. eta.e.declared its independence. freed from mathers's. paranoid rule, the secondorderframed anewconstitutionon 21 april 1900 and elected a new executiveofthree chiefs an

t him. we seemed friends almost at once. perhapsitwas that i knew his mind so very well from friendshipwithhis printedpages-evenperhaps there may have been some link out thepast-3beall this as it may, i am one of manywhohave much to thank him for. in an age of outward turmoil and unrest he has told us of the things within: of how the base metal of material desires may be transmuted into spiritual gold. in'theway of divine union' and'thebook of the holy grail' he has given to the world priceless treasures. hidden within them are deep mysteries(moremenofmark,1922, p. 22).they werenotdestined to remain friends for long. initially allwentwell;coburntooka seriesofphotographsofwaite as imperatorofthe order, at earl'scourtsquare, and three portrait studies for publication; one of these appears in

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

secondorder-adeptusminor(so=6260, adeptus majorw=5260)and adeptus exemptus (7260",o)_and a further three for the secret chiefs of the third order who dwelt solely on the astral plane: magister templi (8260=3260),magus(9260=2260)and ipsissimus(10260=i .all save the highest were drawn directly from the structure of the s.r.i.a. and indirectly from the eighteenth-century german masonic order of the gold and rosy cross.itwas essential to westcott's scheme of things to have ten grades, for they were intended to represent the ten sephiroth, or emanations, of the kabbalistictreeof life, the first grade,1260=n10260,standing for the tenth and lowest sephira, malkuth, and the unattainable tenth grade,10260=1260,standing for kether, the firstofthe sephiroth. entry to the second order was at first by

greeof's=4ad[eptus] ex [emptus] inthesecondorderis hereby conferred in full entitlement to the following brothers:i)nonomnismoriar(sapere aude 5=6) who is my sole correspondent among you2)todeoducecomiteferro(s'r.m.d.5==6) 3)tovincit omnia veritas (magna est veritas 5=6) you are entitled to have full supervision over the degrees0.1.2267326742675267&6=5sd.a.7=4 ordinis ros. rub. et aur. crucis and gold. damm, 5=698 thegoldendawn7.dearbrothern.o.m.iam very sorry to have to inform youofthe deathofour learned friend s.d.a.7=4whose loss is very hard for me.thedeath occurred on20july in a place near to b. we are afraid that the young mani.u.f.,the secretary who has often written letters to you for s.d.a. in recent years, will have to abandon his studies and apply himself to business. but all our

awrather a river ofblood-redand rushing,givingthe impress255 ion of life, not death. its source seemed to beabovethe altar somewhere,but unseen. at the point whereitcameintoviewwas white light, from which it seemed toderiveits energy, though at the same time it imparted to it some ofits own, for from the point of junction between the blood and the light sprang petal-shaped whiteflamesoutlinedwith gold.(note.i am afraidi haveforgotten whatthe others saw here, and must add it in afterwards. s.l) we now gathered round the altar whichappeared asa cauldron full of a red blood-like, or rather wine-like fluid, withfieryserpents darting through it, as if they were the vehicles of its life. then we vibrated the names and rose in whatwe thought at first was a blade-shaped shaft of white light. after

GILBERT THE MAGICAL MASON

the ever-burning lamp, which is often referred to in the medieval occult authors.24themagical masonthe power of foresight, as shown by the inscription of the vault door. in the vault were found,inter alia,'wonderful artificial songs; these we may take to be what the eastern adepts called mantrams, that is portions of language in a certain rhythm for recitation in magical ceremonies.they condemned gold-making for profit and luxury as accursed, calling transmutation but a parergon or side work. and lastly we read in thefama:ourphilosophy is not a new invention, but as adam after his fall received it, and as moses and solomon used, also she ought not to be much doubted of or contradicted by other opinions or meanings; but seeing thattruthis always peaceful and brief and always like herself an

itted to publish anything relating to the fraternity, or to acknowledge their membership.thename rosicrucian has suffered greatly from the preten-34themagical masonsions of men, who falsely claiming membership, have made exaggerated, false and unreasonable statements regarding the powers and possessions of the fratres of the rose and cross. no true rosicrucian adept has asserted his power to make gold at will, or to possess such an elixir of life as could enable men to avoid death altogether, or indefinitely, as charlatans have asserted. poets and writers of romance have also shed a halo of unreality about the rosicrucians, as we find in the volume calledthe count de gabalis,in theundine,of la motte fouque, and pope'srapeofthe lock.the fraternity has, however, instructed its pledged mem255

s describe it in any way, yet many latin authors discuss it. some speakofit as bituminous oil, derived from the earth, thus forecasting the recent extensive use of petroleum. none of them definitely associate it with any known animal or vegetable oil. many mystic references are, however, made to the labour of the alchemists, who thought itmustbe of the nature of an essential oil of sol, the metal gold, to be derived from it by alchemic processes. sol, they say, must be dissolved into an unctuous humour, or the radical moisture of solmustbe separated. see 'wolfhang laxius, lib.iii.,c. 8, and camdenbrittaniap. 572.for,say they, inasmuch as gold is so pure that it bears repeated meltings without wasting, soifit be dissolved into an oily residuum, such should support fire without being consume

er of henry viii, a tomb, in yorkshire, purporting to be that of constantius chlorus, father of the great constantine, was opened and ransacked, and a lamp burning was found in it: he died 300 a.d. see camdenbrittania(gough's edition, iii. p.572).lazius, in hiscomment.reipub.rome,writes that the romans under the empire possessed the secret of preserving lights in tombs by means of the oiliness of gold, resolved by their art into a fluid. see lib.iii.,cap. 18. an ancient roman tomb was discovered in spain, near cordova, near the site of the ancient catellum priseum; in this tomb was found a lamp. this lamp is described by mr wether255 ell, of seville. see an essay by wray,athent2um,aug. 8th, 1846. the last relation which i propose to citetoyou is from dr robert plot, the archreologist, writ

he so-called occult sciences. some of these old studies, cultivated in long past times, have laid the bases for our modern scientific investigations, while others have no doubt fallen into neglect and condemnation. many of the early discoveries in chemistry were made by the alchemists, who spent their lives in experimental researches designed to discover an elixir of life, and a mode of producing gold from other metals of less importance. our modern scientific astronomy has sprung from the very ancient observa255 tions of the planets and the hosts of glittering stars which the sages of chaldea in their researches into astronomy carried out and recorded.themagical arts of olden time were drawn from experiments in natural philosophy, and from these early attempts at using the rarer forces of

GILBERT THE SORCERER AND HIS APPRENTICE

he river, in the garden of wisdom, is the serpent of the paths; it is the serpent of the celestial eden. but the serpent of the temptation is that of the tree of knowledgeofgoodand evil, the antithesis and opposer of the other: the red coiled stooping dragon of the apocalypse, the serpent of the terrestrial eden. regard thou therefore the celestial serpent, as of brass, glistening with. green and gold, the colour of vegetation and of growth: banish thou therefore the evil and seek the good, thou who wouldst follow in the footsteps of our master, brother of the golden dawn. for as moses lifted up the serpent in the wilderness, even so must the son of adambelifted up, raised through the balance of strife and of trial, through the pathway of eternal life. and when, like our master, thou art e

ior to this period among the indians and the chinese. etteilla, indeed, gives in one of his tracts on the tarot a representation of the mystical arrangement of these52 the sorcererand his apprentice cards inthetemple ofptahat memphis, and he further says:'upona table or altar, at the heightofthe breast of the egyptian magus (or hierophant, were on one side a book or assemblageofcards or plates of gold (the tarot),andontheother a vase,etc.'this idea is further dilated upon by p. christian (the disciple of eliphas levi, in his'histoiredela magie,'to which i shall have occasion to refer later.thegreat exponents ofthetarot,court de gebelin, levi, and etteilla, have always assigned to thetarota qabalistico-egyptian origin,andthis i have found confirmed in my own researches into this subject, wh

tion; r. obstacles, crosses, delay, displeasure.28. eightofsceptres,understanding, observation, direc255 tion; r. quarrels, intestine disputes, discord.29. sevenofsceptres.success, gain, advantage, profit, victory; r. indecision, doubt, hesitation, embarrassment, anxiety.30.sixofsceptres.attempt, hope, desire, wish, expecta255 tion; r. infidelity, treachery, disloyalty, perfidy. 31.fiveofsceptres.gold, opulence, gain, heritage, riches, fortune, money;r.legal proceedings, judgment, law, lawyer, tribunal.64 the sorcererand his apprentice32.fourofsceptres.society, union, association, concord, harmony; r. prosperity, success, happiness, advantage>;267/a33. threeofsceptres.enterprise, undertaking,commerce.91trade, negotiation; r. hope, desire, attempt,wish.it..l1:34. deuceofsceptres.riches, for

fligacy. 74.fourofpentacles.pleasure, gaiety, enjoyment, satisfac255 tion; r. obstacles, hindrances.75. three of pentacles.nobility, elevation, dignity,rank,powerjr.children, sons, daughters, youths' commence255 ment.76. deuceofpentacles.embarrassment, worry, difficul255 ties; r. letter, missive, epistle, message.77. aceofpentacles.perfect contentment, felicity, prosper255 ity, triumph;r.purse of gold, money, gain, help, profit, riches. the following additional remarks maybe serviceableto the68thesorcerer and his apprenticeinexperienced cartomancer. they are chiefly taken etteilla.24. knightofsceptres.this card is not to be read singly;it267225.225.267.225225267267.l267225225225!.means the departure of the card which follows it. r. again, notice the card which follows it; if a woman, quarr

f the initiatory ceremonies of the egyptian mysteries of crata repoa. the symbols of three of the twenty-two trumps of the tarot were thus restored by eliphas levi.7. the chariot.a cubical chariot with four columns, surmounted by an azure and star-decked canopy. within the chariot and between the four columns stands a conqueror crowned with a circlet, from which rise and shine three pentagrams of gold. on his cuirass are three right angles; and on his shoulders the urim and thummim symbolised by the two crescents of the moon in increase and decrease. in his hand is a sceptre surmounted by a globe, a square, and a triangle. his attitude is proud and tranquil. to the chariot is attached a double sphinx, or rather two sphinxes joined together; one of them turns its head, and they both look in

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

om two centres manchester and london had always proven difficult, and members chafed over simple things, such as delays in obtaining both rituals and regalia (mackenzie was still hunting for suitable materials in august 1877. late in 1876 yarker had received from canada a drawing of the breast jewel (described in the fundamental constitutions as the central part a carbuncle, set and radiated with gold in the form of a sun, with the name of the deity upon the face of the carbuncle in hebrew letters in gold. above, from a bar, are the compasses, and the suspender has the name and rank of the wearer engraved. in america, suspended from the sun is a porchway approached by three steps of gold, a division in the center, the porch and division being formed of triangular dropping links of red, blu

1891. the only known surviving breast jewel was made, at an unknown date, by george kenning but there is surprisingly, for he was a member of hermes lodge no reference to the rite and its regalia in any of kenning s catalogues36[36. there was also difficulty in obtaining suitable aprons (of white lambskin with a triangular flap; these had narrow borders, variously blue, blue and silver, blue and gold, and purple and gold, but presumably they were manufactured although none are known to have survived. mackenzie s irascibility, and difficulties over regalia were not the only problems that the rite faced. it had no financial reserves on which to call: in 1881 yarker reported that the entire receipts of the society amount to 73.12.9 in fees and dues and that although the rite had no debts, th

GLOBAL FREEMASONRY

their intentions were basically mundane. as donald queller of the university of illinois put it "the french knights wanted more land. italian merchants hoped to expand trade in middle eastern ports. large numbers of poor people joined the expeditions simply to escape the hardships of their normal lives."1 along the way, this greedy mass slaughtered many muslims, and even jews, in hopes of finding gold and jewels. the crusaders even cut open the stomachs of those they had killed to find gold and precious stones the victims may have swallowed before they died. so great was the material greed of the crusaders that they felt no qualms in sacking the christian city of constantinople (istanbul) during the fourth crusade, when they stripped off the gold leaf from the christian frescoes in the hag

d for destruction. what they are doing is purposeless (qur'an, 7: 138-139) despite moses' warnings, the israelites continued in such perversion, and when moses left them, to ascend alone to mt. sinai, it manifested it- fh the inside story on the kabbalah the statue that the jews worshipped when they departed from their true religion was, according to many researchers, was an egyptian idol made of gold in the form of a calf. self fully. taking advantage of moses' absence, a man by the name of samiri came forth. he fanned the sparks of the israelites' inclination towards idolatry, and persuaded them to fabricate the statue of a calf and worship it. moses returned to his people in anger and great sorrow. he said "my people, did not your lord make you a handsome promise? did the fulfilment of

5 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 fact that human beings are his servants. this fact is briefly touched on by an

GNOSTIC HANDBOOK

ages correlate remarkably well with the image described in the old testament book of daniel. central to daniel chapter two is the description of an unusual figure, a figure that is used to express a prophetic outline of history. the interesting thing is that inherent with this figure is a pattern and design which is far older than the text of daniel in which it appears. the image is comprised of gold, silver, bronze and iron (with clay feet) and partakes of the oldest division of history. while this division also has a localized and prophetic meaning which focuses on the gnostic handbook page 56 gold silver copper iron into matter back into spirit the many the few spirit matter flow of mass consciousness, degenerates through the spiritual consciousness, develops from yuga to yuga kali yug

, it is actually at the lowest ebb and the few who find wisdom will achieve the most of all. the yuga cycle the gnostic handbook page 57 the interplay between various major kingdoms from the 6th century bce onwards, its primary focus covers immense periods of time and sets the stage onto which humanity plays its part. these four ages are also found in the greek historical tradition as the ages of gold, silver, bronze and iron. however what is especially interested in the greek in a trans- temporal age which exists between the copper and kali yuga. while this age the age of heroes, is not seen as existing "in time, it exists as the path of transfiguration (the solar tradition) during the kali yuga. so while the age may be dark, there is wisdom for those who seek. while the vedic, indo-europ

de first. while saturn is also the lord of the golden age (the satya yuga, this emphasises the dual nature of the planetary daemon, tester, destroyer and guardian of the the gnostic handbook page 60 garden of eden. the key philosophical emphasis within guenon s historical analysis is on the duality of quantity and quality, quality being the character of the golden age (and indeed the principle of gold see our discussions of this later) and quantity, the kali yuga attribute. whether it be the decay of the nature of currency, or the clash between craftsmanship and the rule of the machine, this cycle of decay can be seen within the class between quantity and quality. indeed, many modern criticisms of technology such as those of neil postman have a strong guenonian ring. evola and "the revolt

ubmission or lull it with song. evola other published works, the yoga of power and the hermetic tradition offer various interpretations of the means to achieve the aristocratic self. evola s worship of the heroic brings us full circle, it brings us back to the yugas and the greek model with its trans=temporal heroic age. the age of heroes in the greek system exists outside the time based cycle of gold, silver, copper and iron, it is that call to go beyond the natural entropy of the cycles and achieve greatness. in evola s system it is the true solar path, the path of the sun which leads back to the axis mundi, the polar golden age. the gnostic handbook page 63 the great year the concept of precession is central to the cycle known as the great or platonic year. it is based on the simple fac

royed, so feelings of death and rebirth are not uncommon. it is a truly shattering occurrence. however, it will be experienced many times along the spiritual path as the lower vehicles are transformed and the new self grows. an excellent description of this process is found in the litthe gnostic handbook page 102 erature of alchemy. for the alchemists the substance that was being transformed into gold was themselves and the procedures reflected the spiritual path. the formula of iao was used as a code to pass on the teachings to their students. the life of the gnostic involves the total transformation of the individual from one substance to another and accordingly involves the greatest revolution in consciousness possible. this transformation cannot be readily expressed in words but needs

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ly the gnostic who undertakes the adventure to get there. by using the master keys provided in the gnostic and esoteric traditions and correlating these with modern research, the institute for gnostic studies can offer you techniques and theories which will change the way you experience yourself and the world forever. and this, by the way, is the aim of the gnosis, the transformation of lead into gold, man into god, the transfiguration of the student from a seeker of the mysteries to a partaker of the gnosis. in the past such experiences have remained largely unexplored, they have been dimensions only dreamed of by madman, experienced by mystics, mastered by gnostic theurgy page 6 magicians and embodied by avatars. however, today, as the omega day fast approaches, we offer the challenge of

rly veda s the early vedic system divided history into four ages or yugas. the system itself is in some sense gnostic, as it positions the most cultivated age of man as the first, and the most brutal as the last. the sanskrit names for the four ages are krita or satya yuga, treta yuga, dvapara yuga and kali yuga. these can also be correlated to the greek tradition of dividing history into ages of gold, silver, bronze and iron. the krita yuga is the golden age, the age of spirit and from there onwards things get successively worse until the kali age, which ends in an apocalypse of water and fire. the evolutionary or technological worldview sees human life from a materialistic angle. life has evolved from amoeba to human, becoming more and more complex with related advances in culture and te

e high above. the heavens blazed with all their powers; everything flashed and sparked as one. then the spark turned from the side of the south and outlined a curve from there to the east and from the east to the north until it had circled back to the south, as before. then the spark swirled, disappearing; comets and flashes dimmed. now they came forth, these carved, flaming letters flashing like gold when it dazzles. like a craftsmen smelting silver and gold; when he takes them out of the blazing fire all is bright and pure; so the letters came forth, pure and bright from the flowing measure of the spark. therefore it is written: the word of yhvh is refined (psalms 18:31, as silver and gold are refined. when these letters came forth, they were all refined, carved gnostic theurgy page 103

see the beautiful colours within these enochian names, feel the forces that emanates from them and be transported to a strange world long since passed from this earth. he will walk the great plains and mountains of a strange, ancient kingdom across which pass red-eyed horses bearing strange gods in glowing robes of pure colour. he will see the sun rise from dark mountains into a sky of violet and gold. michael a howard, runes and other magical alphabets, aquarian press, 1978. the practical use of occult alphabets occult alphabets or alphabets used for occult purposes are not simply psychological filing systems. while certainly they can provide us with structures through which correspondences can be categorised and used, they are far more than just this. while it may be popular to reduce th

he "old" mind and emotions are destroyed, so feelings of death and rebirth are not uncommon. it is a truly shattering occurrence. however, it will be experienced many times along the spiritual path, as the lower vehicles are transformed and the new self grows. an excellent description of this process is found in alchemical literature. for the alchemists the product that was being transformed into gold was man himself, and the procedures reflected the spiritual path. the life of the gnostic on the path, involves the total transformation of the individual from one substance (dialectic) to another (static) and accordingly, involves the greatest revolution in consciousness possible. this transformation cannot be readily expressed in words but needs to be experienced. an interesting description

GOETIA LUCIFERIAN

ologies. any negative behavior or criminal actions (as defined by current society) is considered a deterrent from our individual evolution, thus is not acceptable. magick is the highest art of conscious elevation; it is the specific ascension of the self and an opening forth of higher articulation of self. magick is the arte of the sun, which is fertile and beautiful, the very foundation built in gold brilliance. magick is the evolution of the spirit and the self, the very path of mediation between us and our gods. it is ultimately however the separation from us from all gods and the emerald crown of which we adopt we become as gods and goddesses individual and beautiful in many ways. black magick as revealed in current standards is the art of self-deification through antinomianian process

spires a comprehension of learning within the circle. ronove is an excellent familiar which brings instinctual knowledge via waking and dreaming of the alphabet of desire, the language of the subconscious which empowers spells and talismans. b berith berith is a great spirit who appears as a medieval european soldier, clothed in red whom rides upon a crimson horse. upon the head of berith rests a gold crown. berith is a divinatory spirit who brings visions in dreams, which are revealed as images to the magician. berith governs 26 legions of spirits. in an initiatory context, berith may be a tool in the understanding of the self including the turning of gold, i.e. the self coming into being or strengthening in form. the fiery essence of the self. berith proves a powerful goetic servitor to

l with wings, but will take human shape at the command of the sorcerer. haagenti makes men wise by wisdom brought on various subjects, generally within an initiatory context. it is said haagenti makes water from wine, water into wine which represents that this spirit may bring simplified meanings of difficult initiatory concepts, that of the art of sorcery. it is said he may transmute metals into gold, which symbolically represents the same of initiatory work. w crocell crocell is the forty-ninth spirit also known as crokel. he appears in the form of a angel, shrouded and pale like the dead (not unlike astaroth, the luciferic spirit guide. he is a mighty duke who is very strong in presence, who speaks in mystical tongues and poem of self-illuminating or hidden things. he brings the sounds

GOLDEN DAWN LESSER BANISHING RITUAL OF THE HEXAGRAM

r workings. before attempting to consecrate any magical weapons both the supreme ritual of the pentagram and hexagram should be learned. however, with this ritual and the lbrp, rituals such as israel regardie's middle pillar exercise can be performed -frater p.a.l. face east. perform the qabalistic cross as in the lbrp. perform the analysis of the keyword. trace the banishing hexagram of fire, in gold, before you in the air vibrate ararita and end in the sign of silence. turn to the south. trace the banishing hexagram of earth. vibrate ararita turn to the west. trace the banishing hexagram of air. vibrate ararita. turn to the north. trace the banishing hexagram of water. vibrate ararita. turn to the east. perform the analysis of the keyword. perform the rdthe sanctuary of maat order of the

GOLDEN DAWN RITUALS D

le once a person has entered the second order to have their wand in anything other than in white silk or linen of some sort. this particular lesson will not emphasize the building of the wand, for information on that, you can look in the zelator grade manual. however, i will point out that the bands which separate the colors should be white. now, in the past, people have painted them black, gray, gold and any number of colors, but because we are talking about a rainbow of colors, it is important that the white be emphasized between the colors as the white permeates through all things. so, if your wand does not have the white stripes, please correct it as soon as possible (the lotus flower is taught in the zelator manual, and the center is orange or gold, or a brass bolt may be used to hold

GOLDEN DAWN RITUALS E

green red h red green w red-orange blue-green z orange blue j amber blue-violet f yellow violet y yellow-green red-violet k violet yellow l green red m blue orange n blue-green red-orange s blue orange u indigo yellow-orange p red green x violet yellow q crimson yellow-green r orange blue c red green t indigo yellow-orange the back portion should be black on white. the edges along the side may be gold. before moving on, it should be noted that the adept should have an understanding of the position of the letters on the petals (see the diagram with this lessoraenochian dictionary r. r. e t a. c. z e l a t o r a d e p t u s m i n o r this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby

GOLDEN DAWN RITUALS ENOCHALL

iliarum lucis) associated with venus, name of mars heptagon 2. ato: cacodemon of air angle of air tablet, cacodemon, counterpart of the angel tott. atogbo: demonic name (reversal of obgota) commanding cacodemons of air of water. atraah: girdle/ girdles/ your girdles. att: cacodemon of air angle of air tablet. attd: subservient angel of earth angle of fire tablet. auavox/ avavox: his pomp. audcal: gold/ philosophical mercury. audropl: aydropl, governor. autp/aultp: angel, companion of utpa. ava: cacodemon, counterpart of the angel vasa. avabh: hyacinth/ hyacinthine. avabo: deomonic name (reversal of obava) commanding cacodemons of water of fire. avas: subservient angel of fire angle of water tablet. avavaco: thunders of increase/ thunders. avavox: pomp/ his pomp. ave: angel (filius filiorum

GOLDEN DAWN RITUALS F

around the pentagram, thus, containing it to the lamen itself. vibrate "exarp, hyha, bitom, hyha (for the active spirit" hcoma, alga, nanta, alga (for the passive spirit" step 11 holding the lotus wand by the e band over the red o arm of the hermetic rose cross lamen, recite the following "and the name of the first river is pison, the one that winds throughout the whole land of havilah, where the gold is. the gold of that land is good; bdellium is there, and lapis lazuli" now trace over the o arm of the cross, the invoking active spirit pentagram vibrating "bitom, hyha" perform the l.v.x. signs. trace the invoking fire pentagram while vibrating the names of god borne upon the banner of the south "oip teaa pdoce \yhla" finish by giving the philosophus grade sign. step 12 hold the lotus wand

s it a rosy smell, and thus, enlivens and invokes even deeper into the mind the importance and power of the rose cross. let the adept, therefore, never forget to kiss the rose cross lamen upon placing it upon him or herself and upon removing it. 9 biblical text genesis 2:11-14 king james version "the name of the first is pison: that is it which compasseth the whole land of havilah, where there is gold; and the gold of that land is good: there is bdellium and the onyx stone. and the name of the second river is gihon: the same is it that compasseth the whole land of ethiopia. and the name of the third river is hiddekel: that is it which goeth toward the east of assyria. and the fourth river is euphrateitg empowerment and consecration ritual for the four elemental weapons of the adeptus minor

GOLDEN DAWN RITUALS U7

ess scale 1. uncolored brilliance white brilliance white brilliance white rayed golden 2. pure soft blue grey blue pearl grey mother of pearl white flecked red blue and yellow 3. crimson black with hidden red black& crimson= dull dark brown grey flecked pink 4. deep violet blue deep purple deep orange flecked yellow 5. orange scarlet red bright scarlet red flecked black 6. clear rose pink yellow (gold) rich salmon golden amber 7. amber emerald green bright yellow green olive flecked golden 8. violet purple orange red russet yellow brown flecked white 9. indigo violet very dark purple citrine flecked azure 10. yellow citrine, olive, russet, black tertiaries flecked glowing gold black rayed yellow 11. bright pale yellow sky blue blue green emerald green flecked golden 12. yellow purple grey

ng orange scarlet vermillion red scarlet red flecked yellow vermillion flecked crimson& emerald 32. indigo black blue black black rayed blue 31. black, citrine, olive& russet amber yellow dark brown black flecked yellow 32. white merging grey deep purple merging black 7 rainbow colours (purple outside) white, red, yellow, black, blue (outside) da fath: lavender grey white pure violet grey flecked gold the \yyjh u for the use of an adeptus minor is compounded of the first two scales. the sephiroth are in the feminine, passive, or queen scale. the paths are in the masculine, active, or king scale. it thus represents the forces of twlyxa in the paths uniting the sephiroth as reflected in hayrb, one of the possible arrangements of the powers inherent in hy of the great name. first, are the fem

GOLDEN DAWN RITUALS Z1

ed to it. he is the immediate circulator of all communications from the second order. his sub-officers partake of his symbolism. his white cross and triangle represent the purification of 4 the outer order by m. cancellarius may wear a lamen like that of hierophant, but of yellow on a purple field, and depending from a purple collar; and he may bear a sceptre surmounted by a hexagram of amber and gold. the sceptres of the chiefs should be of the same color as their mantles, with a gold band to represent trapt, being the first grade of the inner order. the sword of imperator should have a plain scarlet hilt with gold or brass mountings, while the sceptre of praemonstrator should be blue with a gold band. the proper seat of the chiefs is beside the hierophant. if desired, the imperator and c

red name hwhy in trapt. the cross of four arrowheads, representing the keen and swift impact of the light, coming from behind the veil through the elements symbolised by the arrow of i in the path s. it is indifferent which of the crosses be employed, seeing that each represents the operation of the light through the veil. the sceptre represents the forces of the middle pillar. it is scarlet with gold bands to represent the places of the sephiroth tud, trapt and dwsy, the pommel being twklm. the shaft represents the paths g, s and t. the grip by which it is wielded, by the path t, represents the universe governed by and attracting the forces of the light. the names of the sephiroth and paths are not marked thereon, but the hierophant initiate of the second order should remember the sublimi

ore, it is suspended from a white collar, to represent the purity of the white brilliance from rtk. hence, it should always be worn by the hierophant. the banner of the east is also partially explained in the portal "the field of the banner of the east is white, the color of light and purity. as in the previous case, the calvary cross of six squares is the number six of trapt, the yellow cross of gold, and the cubical stone, bearing in its center the sacred t of life, and having bound together upon it the form of the macrocosmic hexagram, the red triangle of o and the blue triangle of n, the \yhla jwr and the waters of creation" in addition to this explanation, it affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the

rces of nature. upon it is the symbol of the macrocosm so colored as to affirm the action of the o of the through the waters of creation under the harmony of the golden cross of the reconciler. within the center of the hexagram is a t cross in white to represent its action as a triad, and the whole is placed on a white field representing the ocean of the rwa [ws ya. the banner is suspended from a gold colored bar by red cords, and the pole and base should be white. the base represents the purity of the foundation, and the shaft, the purified will directed to the higher. the golden cross bar is that whereon the manifested law of perfection rests, the banner itself, the perfect law of the universe, and the red cords and tassels, the divine self-renunciation whose trials and sufferings form a

ich is to be obtained through their aid. the cross and triangle together represent life and light" in addition to this explanation from the zelator grade, it represents eternally the possibility of rescuing the evil and in it, the trapt cross is placed within the white triangle of the supernals as thereby representing that sacrifice as made only unto the higher. the red cross may be bordered with gold in this instance to represent the perfect metal obtained in and through the darkness of putrefaction. black is its field which thus represents the darkness and ignorance of the outer, while the white triangle is again the light which shineth in the darkness but which is not comprehended thereby. therefore is the banner of the west the symbol of twilight, as it were, the equation of light and

GOLDEN DAWN RITUALS ZAM1

difficulty in doing so. the rose cross ritual is a very good ritual when you want to be left alone. 3 warning: if you have been doing the rose cross ritual, double check with these directions as many published books have the ritual incorrect. replace bad habits with correct and proper working- g.h. frater p.c.a. step 1 light a stick of incense. go to the southeast corner of the room. make a large gold cross and red circle (see the diagram below. while drawing the red circle, vibrate the word (pointing at the center as you finish the vibration: h w c h y step 2 stretching your arm out on a level with the center of the cross, draw a white line as you move to the southwest corner. make a similar cross, repeating the vibration: h w c h y step 3 move to the northwest corner, making the connecti

GOLDEN DAWN RITUALS ZAM11

thy holy name send forth thy archangel layqpx. oh layqpx, i invoke thee now in the name of \yhla hwhy. thou who art prince of spiritual initiation through suffering and of strife against evil. aid me, i beseech thee, to transcend the evil and obstacles of the qlippoth. for the contending forces of laymwat would have me divided within myself and against my brothers of the red rose and the cross of gold \aygwu would steal me from my true will and prevent me from attaining perfect wisdom. layrts would shroud me in confusion from my true will and my higher development. then i would be not only divided and confused, i would be shattered in fragments and unable to bestow neither to those who thirst, nor to my soul that hungers for the brilliance of supernal splendor. hlkcug would break me in pie

, rising again in a mystical resurrection, cleansed and purified through the brilliance of the light divine thou dweller of the invisible. like our master hast thou suffered tribulation, pain, poverty, torture, and sorrows that lead unto the black cross of obligation and death. these sorrows have not been nor will be in vain, but rather the purification of spiritual initiation leading to the pure gold. in the alembic of thy heart, through the athanor of thy affliction, seek ye always the true stone of the wise" step 7 pass to the east, face your self face to face and say "peace profound my brother/sister! come with peace in your spirit. pass thou through every region of the invisible into a place wherein thy genius dwelleth, because thou cometh in peace. dwell within that sacred land that

covered in divine white brilliance and move to the east. take on the god form of osiris/hwchy, making it strong and well defined. walk toward your spirit form and say "i come in the power of light, i come in the light of wisdom, i come in the mercy of light, the light hath healing in its wings. i tell thee that as the light can manifest from the darkness, so shall by the rose of red and cross of gold the light descend upon you. long has thou dwelt in the darkness, quit the night and seek the day. khabs am pekht. konx om pax. light in extension. iao! let the divine light descend" step 10 walk forth and enter the double, feeling as one glorified in light yet remaining still in the osirian god form. say "do not touch me, for i have not yet ascended unto my father" step 11 now rise in the pla

GOLDEN DAWN RITUALS ZAM14

tk as a brilliance above the head. step 14 "buried with that light in a mystical death, rising again in a mystical ressurection, cleansed and purified through him our master, o thou dweller of the invisible. like him, thou pilgrim of the ages, hast thou toiled. like him hast thou suffered tribulation. poverty, torture, and death hast thou passed through. they have been but the purifacation of the gold. in the alembic of thine heart, through the athanor of affliction, seek thou the true stone of the wise. step 15 pass from the altar to the east. step 16 "come in peace, o beautiful and divine one, to a body glorified and perfected. herald of the gods, knowing_(his/her name_ speech among the living! pass thou through every region of the invisible unto the place wherein thy genius dwelleth bec

GOLDEN DAWN RITUALS ZAM16

t gods above, whose name is strength, whose being is love, whose nature is benign, thee do i invoke. amoun, mighty, merciful, magnificent, thee do i invoke. thou whose sephira is dsj, whose lordship is the realm of whirling fire and rain storm, thee, thee do i invoke. o thou whose head is of amethystine blue, whose heart is pitiful, and whose judgment just, where the rose dawn shines out amid the gold, thee do i invoke. o amoun (vibratory formula of middle pillar, before thee have i covered my face. arise, great king, arise and shine in me, for i have hidden myself and stand humbly before the glory of thy face. in the chariot of life eternal is thy seat, and thy steeds course the firmament of nu. behold! thou didst lift up thy voice, and the hills were shaken! thou didst cry aloud, and the

GOLDEN DAWN RITUALS ZAM17

they would have but undertaken to write the true and infallible axiomata, out of all the faculties, sciences, and arts, and whole nature, as that which he knew would direct them, like a globe or circle, to the only middle point and centrum, and (as it is usual among the arabians, it should only serve to the wise and learned for a rule, that also there might be a society in europe which might have gold, silver, and precious stones, sufficient for to bestow them on kings for their necessary uses and lawful purposes, with which society such as be governors might be brought up for to learn all that which god hath suffered men to know, and thereby be enabled in all times of need to give their counsel unto those that seek it, like the heathen oracles. verily we must confess that the world in tho

of all the world, yet are there not shewn unto us our misfortunes, nor hour of death, the which is known only to god himself, who thereby would have us keep in continual readiness. but hereof more in our confession, where we do set down thirty-seven reasons wherefore we now do make known our fraternity, and proffer such high mysteries freely, without constraint or reward. also we do promise more gold than both the indies can bring to the king of spain, for europe is with child, and shall bring forth a strong child, who shall stand in need of a great godfather's gift. after the death of i.o, brother r.c. rested not, but, as soon as he could, called the rest together, and then, as we suppose, his grave was made, although hitherto we (who were the latest) did not know when our loving father

e upper hand, whereby under colour of it, many runogates and roguish people do use great villainies, and cozen and abuse the credit which is given them; yea, nowadays men of discretion do hold the transmutation of metals to be the highest point and fastigium in philosophy. this is all their intent and desire, and that god would be more esteemed by them and honoured which could make great store of gold, the which with unpremeditate prayers they hope to obtain of the all-knowing god and searcher of all hearts; but we by these presents publicly testify, that the true philosophers are far of another mind, esteeming little the making of gold, which is but a parergon, for besides that they have a thousand better things. we say with our loving father c.r.c, phy. aurum nisi quantum aurum, for unto

l-knowing god and searcher of all hearts; but we by these presents publicly testify, that the true philosophers are far of another mind, esteeming little the making of gold, which is but a parergon, for besides that they have a thousand better things. we say with our loving father c.r.c, phy. aurum nisi quantum aurum, for unto him the whole nature is detected; he doth not rejoice that he can make gold, and that, as saith christ, the devils are obedient unto him, but is glad that he seeth the heavens open, the angels of god ascending and descending, and his name written in the book of life (in den boecke des levens. also we testify that, under the name of chymia, many books and pictures are set forth in contumeliam gloriae dei, as we will name them in their due season, and will give to the

GOLDEN DAWN RITUALS ZAM18

he light of rtk upon the head of the shell "buried with that light in a mystical death, rising again in a mystical ressurection, cleansed and purified through him our master, o thou dweller of the invisible, like him, thou pilgrim of the ages, hast thou toiled. like him hast thou suffered tribulation. poverty, torture, and death hast thou passed through. they have been but the purifacation of the gold. in the alembic of thine heart, through the athanor of afflication, seek thou the true stone of the wise. step 13 the shells are walked forth to the place behind the altar facing east. members then return to the east facing west, leaving the shells behind the altar "come in peace, o beautiful and divine one, to a body glorified and perfected. herald of the gods, knowing his/her speech among t

GOLDEN DAWN RITUALS ZAM19

ave sufficiently unfolded to you in the fama the nature of our order, wherein we follow the will of our most excellent father, nor can by any be suspected of heresy, nor of any attempt against the commonwealth, we hereby do condemn the east and the west for their blasphemies against our lord jesus christ, and offer to the chief head of the roman empire our prayers, secrets, and great treasures of gold. yet we have thought good for the sake of the learned to add somewhat more to this, and make a better explanation, if there be anything too deep, hidden, and set down over dark, in the fama, or for certain reasons altogether omitted, whereby we hope the learned will be more addicted unto us, and easier to approve our counsel. chapter ii concerning the amendment of philosophy, we have (as much

of philosophy, nor tempt excellent wits to the tincture of metals sooner than to the observation of nature. he must need be insatiable to whom neither poverty, disease, nor danger can any longer reach, who, as one raised above all men, hath rule over that which doth anguish, afflict, and pain others, yet will give himself again to idle things, will build, make wars, and domineer, because he hath gold sufficient, and of silver an inexhaustible fountain. god judgeth far otherwise, who exalteth the lowly, and casteth the proud into obscurity; to the silent he sendeth his angels to hold speech with them, but the babblers he driveth into the wilderness, which is the judgment due to the roman impostor who now poureth forth his blasphemies with open mouth against christ, nor yet in the full ligh

shall at one time and altogether be given to you, tanquam in centro solis et lunae. then shall you be able to expel from the world all those things which darken human knowledge and underaction, such as the vain (astronomical) epicycles and eccentric circles. chapter xiv you, however, for whom it is enough to be serviceable out of curiosity to any ordinance, or who are dazzled by the glistering of gold, or who though now upright, might be led away by such unexpected great riches into an effeminate, idle, luxurious, and pompous life, do not disturb our sacred silence by your clamor, but think that although there be a medicine which might fully cure all diseases, yet those whom god wishes to try or chastise shall not be abetted by such an opportunity, so that if we were able to enrich and ins

GOLDEN DAWN RITUALS ZAM2

ering. let us recall the words of the chief adept in the pastos "buried with that light in a mystical death, rising in a mystical resurrection, cleansed and purified by him, our master, o brother of the cross and rose. like him, o adepts of all ages have ye toiled. like him have ye suffered tribulation. poverty, torture and death, have ye passed through. they have been but the purification of the gold. in the alembic of thine heart, through the athanor of affliction, seek thou the true stone of the wise" the above can be symbolized as "light" 4 in latin, the spelling for light is lvx. this is pronounced "lux" the "u" sounds like the "u" in the word tube. the lvx becomes especially important to the adept because of the way it fits with the various seasons of the year. it is through these se

it is through these seasons that we pass from our "natural self" unto an alchemical death, and finally, unto perfected light and life. it is here at this point that we can say "i am the way, the truth and the life. he who believeth in me, though he be dead, yet shall he live, and whosoever liveth and believeth in me shall never die" we have transformed our "natural self" into the self of "living gold "the light of the world" let the adept now examine and meditate on the seasonal circles. the top twelve is high noon, it is the sun at its apex. the bottom twelve is midnight, the time of greatest darkness. observe that these are the physical signs of light, lvx, to be performed with the deepest reverence during the "analysis of the keyword" sign of osiris slain at the equinox of a and g. lig

GOLDEN DAWN RITUALS ZAM21

into and partake of the secrets of divine light (perform rending of the veil (enochian call of the watchtowers is said) second adept (moves to the banner of the east "the visible sun is the dispenser of light to the earth as the rose cross is the symbol of light to the spirit. let us, therefore, form a vortex in this chamber that we may attract the invisible sun within to illuminate the cross of gold and the rose of red (all form the vortex, with chief adept last in line (everyone resumes positions, chief adept moves to east and everyone performs the adoration to the lord 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

GOLDEN DAWN RITUALS ZAM22

manifest there from, so shall thou become irresistible. step 10 pause, and then invoke ra as follows, utilizing the ra god form as well: o thou, the giver of life and of warmth to all; thou who upon thy boat did sail over the heavens illuminating all of creation, thee, thee do i invoke. o thou whose eyes burn as hot as solar o, and whose head is crowned with the disk of scarlet and the serpent of gold, thee, thee do i invoke! o thou, lord of the radiant light and the creator of rays, thee, thee do i invoke. o thou majesty! thou whose glory is so brilliant that none can resist thy dazzling beauty, thee, thee do i invoke and call forth from thy throne in the sky! step 11 assume the god form of ra. say: 12 thou art the flame that causeth thine enemies to fall paralyzed with terror, yet thou a

GOLDEN DAWN RITUALS ZAM3

llowing "i come in the power of light, i come in the light of wisdom, i come in the mercy of light, the light hath healing in its wings" step 13 upon reaching the heaven of levanah, let the adept stand in the sign of the enterer, projecting the healing light to the golden wand of the chief adept, who having purified himself and risen unto his higher genius, will be receiving the light through the gold wand of trapt and projecting it unto the healing petitions surrounded by the four elements (notice that the adept is now in the position of the creative force as tho-oth in the exordium of the enterer of the threshold) step 14 at the pinnacle of projected power, let the adept say "khabs om pekht" followed by the sign of silence. chief adept will say "konx om pax. light in extension" followed

GOLDEN CHAIN AND THE LONELY ROAD

very nuance of the mental continuum which bears the fruit of realisation fulfils the lineage of thought between the primordial mind- the skull-palace of cain- and the present mind, the skull-vessel of the initiand. the thoughts which lead a man onto the path, the thoughts which guide and serve in his choice-making, the thoughts which transform the mundane into the substance for the praeternatural gold of noetic alchemy, the thoughts which re-cognise the state that is ours in eternity, the thoughts which flash forth in sudden ardour and goad a man to heights of inspiration; these and an infinity of others are the gateways of liliya's wisdom. ii. the lineal transmission of word- the breath which carries the password in the formal rite of induction is literally considered to be the same breat

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

t was not so much gone as buried beneath layers of later architecture. the spanish had kept its superb inca foundations, and the lower parts of its fabulously strong walls, and had erected their own grandiose colonial cathedral on top. walking towards the front entrance of this cathedral, i remembered that the inca temple that had once stood here had been covered with more than 700 sheets of pure gold (each weighing around two kilograms) and that its spacious courtyard had been planted with fields of replica corn also fashioned out of gold.7 i could not help but be reminded of solomon s temple in far-off jerusalem, also reputed to have been adorned 3 encyclopaedia britannica, 1991, 6:276-7. 4 paul devereux, secrets of ancient and sacred places, blandford books, london, 1992, p. 76. see als

ts on file encyclopaedia of world mythology and legend, london and oxford, 1988, p. 657. 6 macrobius, cited in giorgio de santillana and hertha von dechend, hamlet's mill, david r. godine, publisher, boston, 1992, p. 134. see also a. r. hope moncreiff, the illustrated guide to classical mythology, bca, london, 1992, p. 153. 7 peru, p. 181. graham hancock fingerprints of the gods 52 with sheets of gold and a marvellous orchard of golden trees.8 earthquakes in 1650 and again in 1950 had largely demolished the spanish cathedral of santo domingo which stood on the site of the temple of viracocha, and it had been necessary to rebuild it on both occasions. its inca foundations and lower walls survived these natural disasters intact, thanks to their characteristic design which made use of an eleg

these natural disasters intact, thanks to their characteristic design which made use of an elegant system of interlocking polygonal blocks. these blocks, and the general layout of the place, were almost all that was now left of the original structure, apart from an octagonal grey stone platform at the centre of the vast rectangular courtyard which had once been covered with 55 kilograms of solid gold.9 on either side of the courtyard were ante-chambers, also from the inca temple, with refined architectural features such as walls that tapered upwards and beautifully-carved niches hewn out of single pieces of granite. we took a walk through the narrow, cobbled streets of cuzco. looking around, i realized it was not just the cathedral that reflected spanish imposition on top of an earlier cu

, from fetish to god in ancient egypt, oxford university press, 1934, pp. 178-83. graham hancock fingerprints of the gods 74 by means of hymns and songs accompanied by musical instruments. while he was gone, however, he was plotted against by seventy-two members of his court, led by his brother-in-law set. on his return the conspirators invited him to a banquet where a splendid coffer of wood and gold was offered as a prize to any guest who could fit into it exactly. osiris did not know that the coffer had been constructed precisely to his body measurements. as a result, when the assembled guests tried one by one to get into it they failed. osiris lay down comfortably inside. before he had time to get out the conspirators rushed forward, nailed the lid tightly closed and sealed even the cr

aniard offered three thousand ducats for it, stirred the powder in water, poured it upon the earth and trod upon it. 8 equally typical of the profligate squandering of the intellectual riches concealed in the mexican past was the shared fate of two gifts given to cortez by the aztec emperor montezuma. these were circular calendars, as big as cartwheels, one of solid silver, and the other of solid gold. both were elaborately engraved with beautiful hieroglyphs which may have contained material of great interest. cortez had them melted down for ingots on the spot.9 more systematically, all over central america, vast repositories of knowledge accumulated since ancient times were painstakingly gathered, heaped up and burned by zealous friars. in july 1562, for example, in the main square of ma

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ine and vine are related the hebrew words are not. some references are intriguing even in raw form, as psalm 80:8: you have brought a vine out of egypt and shall exile the infidel, and planted it the complimentary bruchah, or blessing, is over the bread of the earth. some discussion was given to vines covering the earth, the drawing of nutrients from the soil, and the alchemical process of making gold from base elements of the earth. such gold reduces to a white powder, or tincture, using a secret process not suitable for delineation here. the hebrew word for vine, hagufen, or hey gimel peh nun (final= 788 in hebrew qabala. 788 (heb= the secret wisdom, that is to say, the qabala. our attention is instant, or should be. vine in naeq6= 72 and that should get our attention, also. the number 7

e 4 there is a fifth who is invisible and therein am i. since english and hebrew words for vine are, like amen, four letter words, it is interesting that, by theosophical addition, 788= 7+8+8=23/2+3=5 the fifth who is invisible. 788 also produces love/will key: do what thou wilt shall be the whole of the law. love is the la w, love under will. 788= all rare scents are of jasmine and rose; silver, gold and lapis lazuli& jasper are there, which hits upon our gold theme. gold, be it noted, is in some sense the goal of the great work and is a source of both health and wealth. the bruchah or blessings are the closest thing in judaism to a formal sacrament comparable to communion. only it is a communion with a vine not a god. say you so? jesus, quoted in john 15:1: 1 am the true vine and my fath

which hits upon our gold theme. gold, be it noted, is in some sense the goal of the great work and is a source of both health and wealth. the bruchah or blessings are the closest thing in judaism to a formal sacrament comparable to communion. only it is a communion with a vine not a god. say you so? jesus, quoted in john 15:1: 1 am the true vine and my father is the husbandman. the powdered white gold produced by modern, but alchemica4 processes brought to mind the white tincture. in naeq6 white tincture= 231= seventy two fold lion and, also hermetically sealed. vine= 72= i.n.r.i. and all kinds of neat stuff (alchemically, warm arrow) 788= the secret chiefs work the kahn through serapis bey, tuitit bey. requires some explanation. hey gimel peh nun are lines 15, 13, 27 and 24 respectively i

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

s, isis, who herself has many aspects and roles. however, each ruler will be influenced by saturn and the universe (atu xxi. multiple letters in squares, like multiple gematria values for 1, t and z, result from the complexity of these regions. the potential forces of any square can only be fully investigated by looking at each of the letters assigned to it. 48 the watchtower colors blue am l and gold in the light of my bride: but the red gleam is in my eyes; and my spangles are purple and green. purple beyond purple: it is the iight higher than eyesight. there is a veii: that veil is, black. aleister crowley, the book of the law the appropriate symbolic colora to use in making your own cards or charts are as follows: air= yellow air of air= mauve or purple water of air= blue lettering ear

tree of life tto better accord with his message. according to the formula of mzkzb, it doesn'tmatter which position they take because bzkzm is an iidenticalformula. the emperor and the star acting together encircle the impulse to create (z) which is ttemperedby experiencedjudgement (k. the sigil of mzkzb from the watchtower of earth is: 186 the formula of vovin we attained to be starry grains of gold dust in the sands of a slow river. yea, and that river was the river of space and time also. aleister crowley, liber vii the word vovin can be pronounced either voh-veeneh or vohvee- en. it is derived from the first letters of the words vpaah oxi vabzir in nisan which means "the mighty wings of the eagle that carry you through the void" this phrase adds up to 1175, the number for the sum of t

im. what this actually means is that only a magister templi will be able to correctly perceive and understand what he see and hears. illegal entrance into any of the aethyrs will result in distortion and false interpretations of that aethyr. the three governors of zim are: gekaond geh-kah oh-en-deh laparin lah-pah-ree-neh dokepax doh-keh-pahtz the aethyr will at first appear golden. the pure pale gold colors symbolize the dawning life that exists above the city of the pyramids. if you have successfully reached the grade of magister templi you will soon see a tremendous 235 and beautiful garden. crowley saw this as if on the terrace of a great castle that is sitting on a rocky mountain. your own perception may differ in details but you will certainly see a garden of some kind. it is cal led

wer on account of its spiral-l ike working or progress in the body of the ascetic developing the power in him-self. it is an electric fiery occult or 'fohatic' power, the great pristine force, which underlies all organic and inorganic matter. h.p. blavatsky, glossary to the voice of the silence the practice of alchemy has often been associated with the chemical process of turning base metals into gold. how-ever, enochian magick recognizes another important branch of alchemy- turning ignorance into wisdom, sickness into health, and mortality into longevity. it is symbolically called the philosopher's stone, the stone of the magician, and it works through a magical process of transmutation. it is not just a physical process but mental as well. the 'base metal' is the human body and mind, and

ver, enochian magick recognizes another important branch of alchemy- turning ignorance into wisdom, sickness into health, and mortality into longevity. it is symbolically called the philosopher's stone, the stone of the magician, and it works through a magical process of transmutation. it is not just a physical process but mental as well. the 'base metal' is the human body and mind, and the 'pure gold' is the body immunized against sickness and age with mind enl ightened to the true nature of things. within and around the human body is an aura, a subtle body of light with several gradations. the lowest of these is called the etheric body. the etheric body consists of an electromagnetic field. like any magnet, there is a north pole and a south pole. in the male body the north pole is in the

GREY W G CONDENSATION OF KABBALAH

nd symbolised by the shechinah or visible signs of the presence of god on earth, personified as an attractive female. there are colour-associations with the spheres of the tree. again there is a simple up and down and side to side logic to this. the left hand pillar is black, and called the pillar of severity, the right hand one beingwhite and termed the pillar of mercy, while themiddle pillar is gold (or yellow) and called the pillar of mildness. this illustrates the golden rule of life- 7 between extremities always choose the middle way. from top to bottom of the tree the first sphere is just a brilliance beyond being plainwhite. at sphere 2, we have very light grey, and at sphere 3, very dark grey. no colour above the abyss at all since the three spheres there are called the supernals

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

other or old. with the lapps, atia means both grandfather and thunder (see' old daddy' p. 168. as thor's minni was drunk, so full bowls were emptied in honour of ukko. wainamoinen wakes wipune out of her grave (rune 10, as o^inn does vcila. ilmarinen, the smith-god of the finns, reminds us of hephfestus and volundr, but makes a deeper impression than either; he fashioned a wife for himself out of gold (conf. p. 570 n. to the lapps, sarakka means creatress, from saret to create, a goddess of fortune. all finnish nations use yumala as a general name for the xxxll peefaoe. supreme being in the sense of our god or the slavic bogh, to which corresponds the swed. lapp, yupmel, norw. lapp, ibmel; but the syrian have also yen (gen. yenlon, the permians en, the votiaks inmar^ the tchei'emiss yumn

695. 793 n) and the state of happiness xliv peeface. and peace inseparable from it. the eoman augustus^ under whom christ was born, closed the temple of janus, and peace is supposed to have reigned all over the earth. now the norse tradition makes its mythic frosi likewise contemporary with augustus, frosi whose reign is marked by peace and blessedness, who made captive giantesses grind heaps of gold for him (p. 531. 871, and had bracelets deposited on the public highway without any one laying hands on them. the poets call gold' miol fro'sa' fruoto^s meal (sn. 146, to explain which phrase the poem grottasaungr is inserted in the edda; and in sasm. 151* occurs' sleit frosa frrs fianda a milli^ rymbegla says, in his time the fields bore crops without being sown (it is the blessed sampo-peri

ildness and justice were the highest virtues of rulers, and' mild' signified both mitis and largus, muuificus. frobi was preface. xlv called tlio femildi (bountiful' frosi' itself includes the notion of sagacity. when the genealogies and legends make several kings of that name follow one another, they all evidently mean the same (conf. p. 348. saxo gramm. 27 makes his first frotho sprinkle ground gold on his food, which is unmistakably that 'fr6-samior of snorri; the second is called' froekni/ vegetus; it is not till the reign of the third, who fastens a gold bracelet on the road, that the saviour is born (p. 95. but this myth of the mild king of peace must formerly have been known outside of scandinavia, namely, here in germany, and in britain too. for one thing, our chroniclers and poets

ssages make any reference to fruoto; but how could the' milte fruote von tenemarke' have got so firm a footing in our heroic lays of gudrun and the rabenschlacht, and in the memory of our court-poets (ms. 2, 22 p, 227^ conr. engelhart, and helbl. 2, 1303. 7, 366. 13, 111) without some express legend to rest upon? this i had a presentiment of on p. 532 from our proper names fanigolt, manigolt (fen-gold, bracelet-gold; conf. haupt^s pref. to engelh. p. x. and what is more, the austrian weisthiimer (3, 687. 712) require by way of fine a shield full of ground gold; and fillingshields with gold meant being liberal. the folk-song in uhland 1, 76-7 makes the mill grind gold and love. how else to explain gold-grinding and gold-meal i cannot divine. i cpuld multiply such examples; i could also, if

norn, foot it overland to the minstrel's hut, knock and demand admission^ to this day, when people take turns in telling stories, they say' the marlein goes round from house to house' suchenwirth no. xxv describes an apparition of dame aventiure on a blooming ea in the forest; she has travelled through the land to kings and princes as frau ehre's messenger, and now presents her report; putting a gold ring on her finger, she disappears. i have one thing more to mention, that m.nethl. poets make a person of' aventure' in the sense of our mhg. frau sjslde' die aventure wacht' maerl. 2, 14 'dat rat (rota) van avenfiiren' rein. 6183, just like' diu saslde wacht' and 'stelden rat (p. 863-8. i am not aware that in this they followed the pattern of any romance poetry (see suppl. that' passing rou

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

i.e. for vassals, as the norse kings often had twelve berserks. but, like the primal woods and monstrous beasts of the olden time, the giants do get gradually extirpated off the face of the earth, and with all heroes giant-fighting alternates with dragon-fighting. 3 king frofti had two captive giant-maidens fenja and menja as mill-maids; the grist they had to grind him out of the quern grotti was gold and peace, and he allowed them no longer time for sleep or rest than while the gowk (cuckoo) held his peace or they sang a song. we have a startling proof of the former pre valence of this myth in germany also, and i find it in the bare proper names. managold, manigold frequently occurs as a man s name, and is to be explained from mani, on. men= monile; more rarely we find fanigold, fenegold

onger time for sleep or rest than while the gowk (cuckoo) held his peace or they sang a song. we have a startling proof of the former pre valence of this myth in germany also, and i find it in the bare proper names. managold, manigold frequently occurs as a man s name, and is to be explained from mani, on. men= monile; more rarely we find fanigold, fenegold, from fani, on. fen= palus, meaning the gold that lies hidden in the fen. one trad, patav. of the first half of the twelfth cent (mb. 28b, pp. 90-1) 1 the skeleton of a giantess struck by lightning, hung up in a sacristy, see widegren s ostergotland 4, 527. 2 swed. vore ej thordon (thor-din, thunder) till, lade troll verlden ode. 3 in british legend too (seldomer in carolingian) the heroes are indefatigable giant-quellers. if the nurser

essly told in er. 5384, wafens waren 1 in the case of mixed descent: lialfbergrisi, hdlfrisi, hulftroll, egilss. p. 22. nialss. p. 164; see gramm. 2, 633. 534 giants. si bloz/ i.e. bare of knightly weapon, for they carried( itolben swasre, groze unde lange/ l yet the r eald sweord eotonisc pro bably meant one of stone, though the same expression is used in beow. 5953 of a metal sword mounted with gold; even the f entisc helm/ beow. 5955 may well be a stone helmet. it may be a part of the same thing, that no iron sword will cut into giants; only with the pommel of the sword can they be killed (ecke 178, or with the fist, p. 530 (see suppl. ancient buildings of singular structure, which have outlasted many centuries, and such as the men of to-day no longer take in hand, are vulgarly ascribed

licking of a cow. giants and gods spring out of a combination of fire with water, yet so that the element converted into ice must recover its fluidity before it becomes capable of production. the giant and the cow drip out of the frost, buri slowly extricates himself in three days from the thawing mass of ice. this dripping origin reminds us of some other features in antiquity; thus, 03inn had a gold ring draupnir (the dripper, from which every ninth night there dripped eight other rings of equal weight (ssem. 84a. sn. 66. sasm. 195b speaks, not very lucidly, of a hausi hersdraupnis (cranio stillantis; styrian legend commemorates a giant s rib from which a drop falls once a year (d.s. no. 140^ and eve may be said to drip out of adam s rib. with the giant s birth out of ice and rime we may

the metamorphosis of a mountain-giantess, the sea from her blood (finn magn. lex, 877-8, and suppl. but indian doctrine itself inverts this macrocosm, making the sun enter into the eye, plants into the hair, stones into the bones, and water into the blood of created man, so that in him the 1 the giants mould a man out of clay (leir, sn. 109. the finnish god hmarinen hammers himself a wife out of gold, eune 20. pintosmauto is baked of sugar, spice and scented water, his hair is made of gold thread, his teeth of pearls, his eyes of sapphires, and his lips of rubies, pentam. 5, 3. in a servian song (vuk no. 110, two sisters spin themselves a brother of red and white silk, they make him a body of boxwood, eyes of precious stones, eyebrows of sea-urchins, and teeth of pearls, then stuff sugar

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ntinuity of life. the rosicrucians today use the crux ansata as a symbol of immortality and reincarnation exclusively. to them it has no other meaning. in a study of some of the other crosses we see arbitrary changes and additions so as to form unique symbols, and we find the cross was common to nearly all ancient races, antedating the christian era. the rosy cross of the rosicrucians is always a gold cross with the distinctive looped ends as shown in the illustration. there is always one red rose in the center of the cross, and sometimes for purely decorative purposes a green stem may be attached to the rose; but there is never more than one rose, and a symbol composed of a cross with seven, or three, or four roses in the form of a wreath around the cross or over the cross, is not a true

rose; but there is never more than one rose, and a symbol composed of a cross with seven, or three, or four roses in the form of a wreath around the cross or over the cross, is not a true rosicrucian symbol, but a personal adaptation, counterfeit, or an imitation. the most ancient of all pictures of the rosicrucian symbol, and all references to it in the most ancient manuscripts, describe it as a gold cross with a "ruby red rose" the symbol described herein as the true rosy cross is registered in the united states patent office as the official rosicrucian symbol, and such patent registration is held exclusively by amorc. the name and symbol are also registered with many other nations of this jurisdiction [73] the rose and the cross a book might be written upon the subject of the symbology

as supreme grand master. since that time many high honors were conferred upon him by foreign and american societies, academies, scientific institutions, and learned bodies. as an american citizen he had been cited for honored decoration with the cross of honor and made a knight of the flag by the united states flag association. in europe he received a number of similar decorations, including the gold cross of the knighthoods of the temple of jerusalem. he was a member or officer of a number of european and american educational societies, and had been received into the highest degrees of fourteen or more of the leading esoteric, mystical, and philosophical societies of the world, including the rose-croix kabalistique de france, the martinist order of france, belgium and switzerland, the ro

in the occident as sheh-ky'-na) it is from an old egyptian word, though for centuries believed to be [201] a hebrew word because it is found, in the hebrew religion, to mean the same symbol. in the rosicrucian temples it is a plain white triangular altar, 76 cm (30 in. high and 76 cm (30 in. wide on each of its three sides. on each of its sides (painted a french gray, just off-white) is a raised gold cross; in the center of which is a red rose. the shekinah may have a dark-red plush cloth (or one of red satin) covering it, and may have a glass top to protect it. three candlesticks are placed on the shekinah, one at each corner of the triangle. the shekinah is usually placed for all convocations with its points as follows: one point toward the west, the matre's station; the second point to

nature of a material element or the vibratory expression of a spiritual manifestation so that the manifestation or expression is different after the change. the ancient rosicrucians claimed that it was possible to transmute the baser materials into the more refined. they demonstrated this in their day, as we do in our day, in a material or chemical world, by the transmutation of gross metals into gold or platinum, both of which represent a higher and more refined expression. but they also claimed as we demonstrate today, that the highest demonstration of transmutation and the more ideal, profitable, and noble demonstration is that which occupies our greatest attention in the world today as rosicrucians: this is to transmute the baser elements of our physical natures into the highest ideal

HAMIL THE ROSICRUCIAN SEER

nly of the knowledge of theattractionof iron by the magnet, the fact of the opposite polerepellingit would be 'a discrepancy equally at variance with his common sense and reason.'mrsandby also objects that departed souls, on their arrival in the other world, retain. their antecedent habits and opinions; in other words 'a jew seems to remain a jew, a catholic a catholic, and a miser as fond of his gold as before' exactly so; and what idea more rational than the soul, which i presume mr s. allows to be the reasoning faculty when on earth, retaining its erratic dogmas for a short period (for what is1000years or so to eternity, and when it becomes illumined by the divine mind, and capable of solvingourdoubts, being placed beyond the reach of mortals however magnetic. had these clairvoyantsaffi

ou behold""thesultan alone remains" said the child "and beside him i see a pale-facedfrank-butnot dressed like thesefranks-withlargeryes,a pointed beard, a tall hat, roses on his shoes, and a short mantle!"theother asked forfrancisarouetdevoltaire,and the boy immediately described a lean, old, yellow-faced frank, with a huge brown wig, a nutmeg-grater profile, spindle shanks, buckled shoes, and a gold snuff box. lord prudhoe now namedarchdeaconwrangham,and the arab boy made answer and said "i perceive a tall grey-haired frank, with a black-silk petticoat, walking in a garden with a book in hishand,-heis reading in the book; his eyes are bright and gleaming, his teeth are white; he is the happiest looking frank i ever beheld" major felix now named a brother of his, who is in the cavalry of

makes the figure on the left (of the tide) all of a golden light.theother figure is altogether darker' i then requested that the characters on the tide page might be deciphered, when she remarked 'now the leaf is turningover-thetide is blank. at the back there is a formal pattern for the border of the next leaf, and reading in the middle. those letters are all beautifully done in colours, but no gold. thus, in amber, green and red (in capital):spiritsofthesun,moon,andstars:theirtalismansandpowers.tecimonow that leaf has turned over on this side.there'sthe radiant spirit standing full face in a circle.thebottom of the circle hides the lower part of the figure, and underneath the circle is an oval. now there's a round ball under the oval, divided into four parts; now there is a rod on one s

ed the crystal in my cabinet. at 8p.m,i invoked, as usual, the c.a. in his mirror, and the action lasted till a few minutes to ten, when the c.a. left. 10p.m.-immediatelyemma took upmrdresser's crystal, she observed:'itis still clouded.thebook is there open, and the man's face and shoulders. he has held his hand up, and the book has opened just in the same place.itlooks very richly illuminated in gold and colours; there isanarchat the top, and one angel is standing upon a crushed ball. now there are clouds .ofdifferent colours coming upunderthe other figure at thebottom-white,like smoke, then purple, blue, pink and golden coloured which covers all up to their wings.'inthe oval the reading is not in english or like letters; it is large enough to be read. two or threeofthe letters look like

cted by your guardianspirit-thewater which surrounds that wall is what. is termed by menhell-thespace above the atmosphere, and the seven that tower above that the spheres of happiness.crystalmsvol.9,p.135a drop of water is divided by a stream of electricity into two gases ox. and hyd, and by subjecting certain proportions of these gasses to electricity water is produced, may 1 ask please if pure gold can be separated into its elements as a metalicc)or a metalicor a metalicnothing exists in an unalloyed state, everything is mixed and extracts from this mixture make mixtures of many different kinds. gold cannot be divided for were this possiblecdgold might be made of other substances for the substances which make that could be found separate, and were that the case gold might be easily made

HANDBOOK OF EGYPTIAN MYTHOLOGY

e ancient egyptians were never enthusiastic seafarers and were one of the few coastal cultures to worship no deities of the sea. to the east, west, and south there were deserts that were dangerous to cross. these deserts made up about 90 percent of egypt s territory. the egyptians called them the red land in contrast to the black land of the valley.6 the mountainous areas of the deserts contained gold, gemstones, and types of hard stone that could be used to make long-lasting buildings and artifacts. the south of the country often went without rain for many years at a stretch. when rain did 2 handbook of egyptian mythology come, it was in the form of violent desert storms that could lead to destructive flash floods. the usually cloudless skies made it particularly easy for the egyptians to

e defeated them by sea and land in battles that are recorded on the walls of his fortresslike mortuary temple at medinet habu. this whole temple is a monument to the triumph of order over chaos, but rameses iii was the last great temple builder of the new kingdom. temples and kings throughout the new kingdom much of the wealth generated by the empire and by the exploitation of egyptian and nubian gold fields was spent on building and endowing temples. all over the country the small, mainly mud-brick, temples that had been common in earlier periods were replaced by large stone structures whose walls were carved with hieroglyphic texts and scenes of kings with deities. major temples were like small towns, with their own granaries, slaughterhouses, workshops, offices, schools, libraries, and

e of the country or for how long. from the second century bce onward there were frequent wars between rival members of the ptolemy family as well as rebellions by native egyptians. in the first century bce, one of the feuding ptolemies unwisely sought help from rome, the city that was becoming the greatest military power in the ancient world. the romans were eager for an excuse to get hold of the gold and the grain that egypt produced. the greek writer diodorus siculus (of sicily) visited northern egypt in the mid first century bce. in his description of the country he picked out elements introduction 39 of egyptian religion that he found bizarre, such as the reverential treatment of sacred animals. diodorus summarized the myth of osiris, including his murder by his brother, typhon (seth

ile aspect of the nun could be personified as the goddess mehet-weret, whose name means the great flood or the great swimmer. she was usually shown as a cow and was considered the mother of all the primeval beings, including apophis. mehet-weret was envisaged as giving birth to the sun child and lifting him up on her horns. a new kingdom hymn tells us that with the first light the sky became like gold and the primeval waters like lapis-lazuli. mythical time lines 59 the sun might also be thought of as emerging from a cosmic egg laid by a primeval bird (see under birds in deities, themes, and concepts) or, less often, by a snake or a crocodile. the role of the primeval bird could also be to break the silence. some cosmogonies allude to a goose known as the great honker or cackler whose stri

f craftsmen and artists. he was particularly associated with sculpture and metalworking. ptah was said to have invented the opening of the mouth ritual in which an adze and other tools were used to bring to life statues and mummies.7 hymns to ptah speak of him designing and crafting the world and smelting the two lands (egypt. he was also said to make bodies for kings out of electrum (an alloy of gold and silver, copper, and iron. 62 handbook of egyptian mythology presumably these were the bodies that kings hoped to inhabit in the divine realm. the shaping of royal bodies was a task more usually attributed to khnum. khnum was represented by a ram, an animal renowned for aggressive virility. he was sometimes described as begetting the gods, but as a creator he was usually celebrated as the

HEAVEN HELL

rk of the deliverance of the country from a foreign yoke, which seqenen-ra iii. had begun, they attributed the success of their arms to their god amen, who was from this time forward regarded not only as the principal god of the egyptians, but as the "king of the gods" soon after amen-hetep i, the successor of aahmes i, came to the throne, he made war against the nubians, and became master of the gold-producing districts of the eastern sudan. his next care was to rebuild, or perhaps to repair and add to, the sanctuary p. 18 of amen, and he founded the famous college of priests of amen, whose counsels guided, both for good and for evil, the destinies of egypt for several hundreds of years. he richly endowed these priests and their god and his temple, and on many of the coffins of this broth

HELENA BLAVATSKY NIGHTMARE TALES

dows, and the floor was felted with a thick carpet.opposite the door, at the upper end of the room near the ceiling was the face of a large clock, under it, eachlighted by tall wax candles, were two small tables, containing, the one an apparatus very like the commonregistering telegraph instrument, the other a crystal globe about twenty inches in diameter, set upon anexquisitely wrought tripod of gold and bronze intermingled. by the side of the door stood a man jet black incolour, wearing a white turban and burnous, and having a sort of wand of silver in one hand. with the otherhe took delessert by the right arm above the elbow, and led him quickly up the room. he pointed to theclock, and it struck an alarum; he pointed to the crystal. delessert bent over, looked into it, and saw- afacsimi

e of every creative god, as of every creative goddess,the latter being, philosophically considered, only the feminine aspect of the god, at first androgynous,afterwards male. it is from padma-yoni "the bosom of the lotus" from absolute space, or from the universe outside timeand space, that emanates the cosmos, conditioned and limited by time and space. the hiranya garbha "theegg (or the womb) of gold, from which brahma emerges, is often called the heavenly lotus. the god,vishnu- the synthesis of the trimurti or hindu trinity- during the "nights of brahma" floats asleep onthe primordial waters, stretched on the blossom of a lotus. his goddess, the lovely lakshmi, rising from thebosom of the waters, like venus-aphrodite, has a white lotus beneath her feet. it was at the churning of theocean

desperately struggling against a powerful middle-aged man, who hadsurprised her in her own room, and during her sleep. behind the closed and locked door, i saw listening anold woman, whose face, notwithstanding the fiendish expression upon it, seemed familiar to me, and iimmediately recognized it: it was the face of the jewess who had adopted my niece in the dream i had atkioto. she had received gold to pay for her share in the foul crime, and was now keeping her part of thecovenant. but who was the victim? o horror unutterable! unspeakable horror! when i realized thesituation after coming back to my normal state, i found it was my own child-niece. but, as in my first vision, i felt in me nothing of the nature of that despair born of affection that fills one'sheart, at the sight of a wron

for his board and lodging in the inns and farms on his way, and he passed his days in thegreen fields and in the solemn silent woods, face to face with nature, dreaming all the time as usual with hiseyes open. during the three months of his pleasant travels to and fro, he never descended for one moment nightmare talesthe ensouled violin63 from parnassus; but, as an alchemist transmutes lead into gold, so he transformed everything on his way intoa song of hesiod or anacreon. every evening, while fiddling for his supper and bed, whether on a green lawnor in the hall of a rustic inn, his fancy changed the whole scene for him. village swains and maidens becametransfigured into arcadian shepherds and nymphs. the sand-covered floor was now a green sward; theuncouth couples spinning round in a m

it with him to the dining-room, determined to await quietlythe hour of trial. vithe terrible hour of the struggle had come, and stenio was at his post- calm, resolute, almost smiling. the theatre was crowded to suffocation, and there was not even standing room to be got for any amount ofhard cash or favouritism. the singular challenge had reached every quarter to which the post could carry it,and gold flowed freely into paganini's unfathomable pockets, to an extent almost satisfying even to hisinsatiate and venal soul. it was arranged that paganini should begin. when he appeared upon the stage, the thick walls of the theatreshook to their foundations with the applause that greeted him. he began and ended his famous composition"the witches" amid a storm of cheers. the shouts of public enthu

HELENA BLAVATSKY THE KEY TO THEOSOPHY

presence of such masters is not required. suffice it if they give instructions to some of those who have studied under their guidance for years, and devoted their whole lives to their service. then, in turn, these can give out the knowledge so imparted to others, who had no such opportunity. a portion of the true sciences is better than a mass of undigested and misunderstood learning. an ounce of gold is worth a ton of dust. q. but how is one to know whether the ounce is real gold or only a counterfeit? a. a tree is known by its fruit, a system by its results. when our opponents are able to prove to us that any solitary student of occultism throughout the ages has become a saintly adept like ammonius saccas, or even a plotinus, or a theurgist like iamblichus, or achieved feats such as are

on. it is a mystery rather; an occult process by which finite and conditioned thoughts and desires, unable to be assimilated by the absolute spirit which is unconditioned, are translated into spiritual wills and the will; such process being called "spiritual transmutation" the intensity of our ardent aspirations changes prayer into the "philosopher's stone" or that which transmutes lead into pure gold. the only homogeneous essence, our "will-prayer" becomes the active or creative force, producing effects according to our desire. q. do you mean to say that prayer is an occult process bringing about physical results? a. i do. will-power becomes a living power. but woe unto those occultists and theosophists, who, instead of crushing out the desires of the lower personal ego or physical man, a

end being the perfect equilibrium of the inner nature of man, and the attainment of complete mastery over the body with all its passions and desires? a. just so. but these means must be used intelligently and wisely, not blindly and foolishly; like an athlete who is training and preparing for a great contest, not like the miser who starves himself into illness that he may gratify his passion for gold. q. i understand now your general idea; but let us see how you apply it in practice. how about vegetarianism, for instance? a. one of the great german scientists has shown that every kind of animal tissue, however you may cook it, still retains certain marked characteristics of the animal which it belonged to, which characteristics can be recognized. and apart from that, everyone knows by the

ll away to the society. q. political articles? a. never. everything she has written throughout the seven years of her stay in india is all there in print. it deals only with the religions, ethnology, and customs of india, and with theosophy-never with politics, of which she knows nothing and cares less. again, two years ago she refused several contracts amounting together to about 1,200 rubles in gold per month; for she could not accept them without abandoning her work for the society, which needed all her time and strength. she has documents to prove it. q. but why could not both she and colonel olcott do as others-notably many theosophists-do: follow out their respective professions and devote the surplus of their time to the work of the society? a. because by serving two masters, either

speak of a "power behind the society" and of certain "mahatmas" mentioned also in mr. sinnett's works, that are said to have founded the society, to watch over and protect it. a. you may laugh, but it is so -ooo- the working staff of the t.s. page 131 the key to theosophy- hp blavatsky.txt q. these men, i have heard, are great adepts, alchemists, and what not. if, then, they can change lead into gold and make as much money as they like, besides doing all kinds of miracles at will, as related in mr. sinnett's the occult world, why do not they find you money, and support the founders and the society in comfort? a. because they did not found a "miracle club" because the society is intended to help men to develop the powers latent in them through their own exertions and merit. because whateve

HEPTAMERON

es pr positus diei dominic& per nomen adona, dei israel, qui creavit mundum& quicquid in eo est, quod pro melabores& ad moleas omnem meam petitionem, juxta meum velle& votum meum, in negotio& causa mea. and here thou shalt declare thy cause and business, and for what thing thou makest this conjuration. the spirits of the air of the lords day, are under the north-winde; their nature is to procure gold, gemmes, carbuncles, riches; to cause one to obtain favour and benevolence; to dissolve the enmities of men; to raise men to honors; to carry or take away infirmities. but in what manner they appear, it's spoken already in the former book of magical ceremonies. considerations of monday. the angel of munday, his sigil, planet, the signe of the planet, and name of the first heaven. the angels o

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

used to invite me to take tea with him at the devonshire club where he spoke in whispers (literally) about secret plans and connections. i last saw him in paris in september 1962 but speedily made my escape when he 18 the alchemist of the golden dawn broached the subject of an investment in an inevitably risky alchemical publishing venture. after all, alchemists should know how to make their own gold. the curious are referred to his articles in ambix (journal for the study of alchemy and early chemistry, i,i, 1937. i was delighted when i discovered a copy of aleister crowley's equinox (j.i) with an inscription in heym's handwriting to the effect that he was '10= 1. supreme magus of the r+ c. paris, 193 i. the late gerard heym was the supreme magus of precisely nothing. however, we owe it

trologer. the following transcription from the title-page of his 24 thealchemist of the golden dawn 3 see 'an account of some experiments on mercury a.nd silver, made at guildford, in may 1778, in the laboratory of. pnc, m.d, f.r.s' in the annual register, 1782 (pp. g0-8, under natural history. the article describes the procedures for the manufacture of minute quantities of what was alleged to be gold. the following letter is one of the very few which ayton wrote on notepaper bearing an. occult de ice (see the illustration on p. 19. in the course of this commumc tlon yton mentioned a dozen ancient writers on alchemy with evident familiarity, turned to theosophical publica!io s and. yoga and offered good advice about incense. it is inconceivable that the protestant vicar of chacombe would h

ing their utter inability to understand it, might apply to the monasteries for initiation. at the same time, the whole of alchemy is there. the same remarks apply to raymond lully. very much has been made of the fact of the existence of certain rose nobles which he made for one of [our] edwards. i have seen one. it is said that they have been assayed, and that modern science proved them not to be gold, but a metal so like it, as to pass for it in those days of ignorance. still, he must have known the real thing, and perhaps purposely mixed it with some other metal. there are several "tractatus" or "traitez" without author's name, so that i cannot say anything about this "la t [illegible] des philosophes" will always be useful for reference "la parole delaisse" of bernard trevisan, i do not

of the order and copied. all other ms[s] and books on the subject make use of sublimated mercury, antimony and iron, but this adept seems to use. separately the sophie mercury or soul of each, and this may be the best way. i shall soon copy the other vol. if i keep well, and will send it to you. it is about 30pp. shorter. it contains the process in detail for making the sophie mercury and oil of gold wh[ich] i have nowhere else seen. i cannot imagine such an ms being intended for any but the eyes of members of an occult order. why it should come to such a miserable wretch as myself is curious. you may suppose that the medical part interests me. according to modern lights he is wrong in some of the particulars of his physiology, but he has a very good general idea of it. the cures he decla

this, and it intimates that he went, when the sun goes into cancer and exactly at full moon when the same entrance takes place which happens every year close upon the middle of june, go into a silver mine, as in hungary, or freyberg, clausthal, hallerfeld and fichteburg, and you will find a brown earth between the passages, which will change in the above named hour, and, n.b. become as yellow as gold, such as i have found in the mountains of kipphausen. take this and immediately put it into an oaken firkin so that it may not be acted on by the weather. from this fill a retort &c. it goes on to describe the process when you have got it home, and finishes by declaring that it is the [illegible] of the philosophers and that the l[apis] p[hilosophorum] may be made from it. could i have spared

HP LOVECRAFT A DARK LORE

, exactly like a smell he had found in the toolshed abandoned when the house was finally repaired; and like the faint odours which he sometimes thought he caught near the stone circle on the mountains. dunwich folk read the stories when they appeared, and grinned over the obvious mistakes. they wondered, too, why the writers made so much of the fact that old whateley always paid for his cattle in gold pieces of extremely ancient date. the whateleys had received their visitors with ill-concealed distaste, though they did not dare court further publicity by a violent resistance or refusal to talk. iv. for a decade the annals of the whateleys sink indistinguishably into the general life of a morbid community used to their queer ways and hardened to their may eve and all-hallows orgies. twice

endous erudition in his one-sided way, and was quietly known by correspondence to many librarians in distant places where rare and forbidden books of old days are kept. he was more and more hated and dreaded around dunwich because of certain youthful disappearances which suspicion laid vaguely at his door; but was always able to silence inquiry through fear or through use of that fund of old-time gold which still, as in his grandfather's time, went forth regularly and increasingly for cattle-buying. he was now tremendously mature of aspect, and his height, having reached the normal adult limit, seemed inclined to wax beyond that figure. in 1925, when a scholarly correspondent from miskatonic university called upon him one day and departed pale and puzzled, he was fully six and three-quarte

riations in ink and penmanship, presented a baffling puzzle to those who found it on the old bureau which served as its owner's desk. after a week of debate it was sent to miskatonic university, together with the deceased's collection of strange books, for study and possible translation; but even the best linguists soon saw that it was not likely to be unriddled with ease. no trace of the ancient gold with which wilbur and old whateley had always paid their debts has yet been discovered. it was in the dark of september ninth that the horror broke loose. the hill noises had been very pronounced during the evening, and dogs barked frantically all night. early risers on the tenth noticed a peculiar stench in the air. about seven o'clock luther brown, the hired boy at george corey's, between c

to a marvellous group of early mansions; but still the little ancient lanes led off down the precipice to the west, spectral in their many-gabled archaism and dipping to a riot of iridescent decay where the wicked old water-front recalls its proud east india days amidst polyglot vice and squalor, rotting wharves, and blear-eyed ship-chandleries, with such surviving alley names as packet, bullion, gold, silver, coin, doubloon, sovereign, guilder, dollar, dime, and cent. sometimes, as he grew taller and more adventurous, young ward would venture down into this maelstrom of tottering houses, broken transoms, tumbling steps, twisted balustrades, swarthy faces, and nameless odours; winding from south main to south water, searching out the docks where the bay and sound steamers still touched, an

ches. in that square he would pause to drink in the bewildering beauty of the old town as it rises on its eastward bluff, decked with its two georgian spires and crowned by the vast new christian science dome as london is crowned by st. paul's. he like mostly to reach this point in the late afternoon, when the slanting sunlight touches the market house and the ancient hill roofs and belfries with gold, and throws magic around the dreaming wharves where providence indiamen used to ride at anchor. after a long look he would grow almost dizzy with a poet's love for the sight, and then he would scale the slope homeward in the dusk past the old white church and up the narrow precipitous ways where yellow gleams would begin to peep out in small-paned windows and through fanlights set high over d

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

atures in areas unreached by previous explorers. our early flights were disappointing in this latter respect, though they afforded us some magnificent examples of the richly fantastic and deceptive mirages of the polar regions, of which our sea voyage had given us some brief foretastes. distant mountains floated in the sky as enchanted cities, and often the whole white world would dissolve into a gold, silver, and scarlet land of dunsanian dreams and adventurous expectancy under the magic of the low midnight sun. on cloudy days we had considerable trouble in flying owing to the tendency of snowy earth and sky to merge into one mystical opalescent void with no visible horizon to mark the junction of the two. at length we resolved to carry out our original plan of flying five hundred miles e

imagine anything like this. highest peaks must go over thirty-five thousand feet. everest out of the running. atwood to work out height with theodolite while carroll and i go up. probably wrong about cones, for formations look stratified. possibly precam brian slate with other strata mixed in. queer skyline effects- regular sections of cubes clinging to highest peaks. whole thing marvelous in red-gold light of low sun. like land of mystery in a dream or gateway to forbidden world of untrodden wonder. wish you were here to study" though it was technically sleeping time, not one of us listeners thought for a moment of retiring. it must have been a good deal the same at mcmurdo sound, where the supply cache and the arkham were also getting the messages; for captain douglas gave out a call con

HP LOVECRAFT CELEPHAIS

s. then one summer day he was turned out of his garret, and wandered aimlessly through the streets, drifting over a bridge to a place where the houses grew thinner and thinner. and it was there that fulfillment came, and he met the cortege of knights come from celephais to bear him thither forever. handsome knights they were, astride roan horses and clad in shining armour with tabards of cloth-of-gold curiously emblazoned. so numerous were they, that kuranes almost mistook them for an army, but they were sent in his honour; since it was he who had created ooth-nargai in his dreams, on which account he was now to be appointed its chief god for evermore. then they gave kuranes a horse and placed him at the head of the cavalcade, and all rode majestically through the downs of surrey and onwar

HP LOVECRAFT HYPNOS

e applied to analogous qualities in a non-material sphere. i had, i felt, been halted by a barrier which my friend and leader had successfully passed. struggling anew, i came to the end of the drug-dream and opened my physical eyes to the tower studio in whose opposite corner reclined the pallid and still unconscious form of my fellow dreamer, weirdly haggard and wildly beautiful as the moon shed gold-green light on his marble features. then, after a short interval, the form in the corner stirred; and may pitying heaven keep from my sight and sound another thing like that which took place before me. i cannot tell you how he shrieked, or what vistas of unvisitable hells gleamed for a second in black eyes crazed with fright. i can only say that i fainted, and did not stir till he himself rec

t whine which robbed me of my faculties and set upon my soul such a seal of fright as may never in life be removed; not that which drew the shrieks and excited the convulsions which caused lodgers and police to break down the door. it was not what i heard, but what i saw; for in that dark, locked, shuttered, and curtained room there appeared from the black northeast corner a shaft of horrible red-gold light-a shaft which bore with it no glow to disperse the darkness, but which streamed only upon the recumbent head of the troubled sleeper, bringing out in hideous duplication the luminous and strangely youthful memory-face as i had known it in dreams of abysmal space and unshackled time, when my friend had pushed behind the barrier to those secret, innermost and forbidden caverns of nightmar

HP LOVECRAFT THE ALCHEMIST

first of all, new light revealed the distorted and blackened form of the mysterious stranger. the hideous eyes were now closed. disliking the sight, i turned away and entered the chamber beyond the gothic door. here i found what seemed much like an alchemist's laboratory. in one corner was an immense pile of shining yellow metal that sparkled gorgeously in the light of the torch. it may have been gold, but i did not pause to examine it, for i was strangely affected by that which i had undergone. at the farther end of the apartment was an opening leading out into one of the many wild ravines of the dark hillside forest. filled with wonder, yet now realizing how the man had obtained access to the chauteau, i proceeded to return. i had intended to pass by the remains of the stranger with aver

HP LOVECRAFT THE CRAWLING CHAOS

d. a god and goddess they must have been, for such beauty is not mortal; and they took my hands, saying, come, child, you have heard the voices, and all is well. in teloe beyond the milky way and the arinurian streams are cities all of amber and chalcedony. and upon their domes of many facets glisten the images of strange and beautiful stars. under the ivory bridges of teloe flow rivers of liquid gold bearing pleasure-barges bound for blossomy cytharion of the seven suns. and in teloe and cytharion abide only youth, beauty, and pleasure, nor are any sounds heard, save of laughter, song, and the lute. only the gods dwell in teloe of the golden rivers, but among them shalt thou dwell. as i listened, enchanted, i suddenly became aware of a change in my surroundings. the palm tree, so lately o

HP LOVECRAFT THE NAMELESS CITY

ht wind rattles the windows. when i came upon it in the ghastly stillness of unending sleep it looked at me, chilly from the rays of a cold moon amidst the desert's heat. and as i returned its look i forgot my triumph at finding it, and stopped still with my camel to wait for the dawn. for hours i waited, till the east grew grey and the stars faded, and the grey turned to roseate light edged with gold. i heard a moaning and saw a storm of sand stirring among the antique stones though the sky was clear and the vast reaches of desert still. then suddenly above the desert's far rim came the blazing edge of the sun, seen through the tiny sandstorm which was passing away, and in my fevered state i fancied that from some remote depth there came a crash of musical metal to hail the fiery disc as

tor-like jaw placed things outside all established categories. i debated for a time on the reality of the mummies, half suspecting they were artificial idols; but soon decided they were indeed some palaeogean species which had lived when the nameless city was alive. to crown their grotesqueness, most of them were gorgeously enrobed in the costliest of fabrics, and lavishly laden with ornaments of gold, jewels, and unknown shining metals. the importance of these crawling creatures must have been vast, for they held first place among the wild designs on the frescoed walls and ceiling. with matchless skill had the artist drawn them in a world of their own, wherein they had cities and gardens fashioned to suit their dimensions; and i could not help but think that their pictured history was all

HP LOVECRAFT THE QUEST OF IRANON

nithra. in the frescoed halls of the monarch did he sing, upon a crystal dais raised over a floor that was a mirror, and as he sang, he brought pictures to his hearers till the floor seemed to reflect old, beautiful, and half-remembered things instead of the wine-reddened feasters who pelted him with roses. and the king bade him put away his tattered purple, and clothed him in satin and cloth-of-gold, with rings of green jade and bracelets of tinted ivory, and lodged him in a gilded and tapestried chamber on a bed of sweet carven wood with canopies and coverlets of flower-embroidered silk. thus dwelt iranon in oonai, the city of lutes and dancing. it is not known how long iranon tarried in oonai, but one day the king brought to the palace some wild whirling dancers from the liranian deser

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

2- but all gone to pieces in the last hundred years or so. no railroad now- b. and m. never went through, and the branch line from rowley was given up years ago "more empty houses' than there are people, i guess, and no business to speak of except fishing and lobstering. everybody trades mostly either here or in arkham or ipswich. once they had quite a few mills, but nothing's left now except one gold refinery running on the leanest kind of part time "that refinery, though, used to he a big thing, and old man marsh, who owns it, must be richer'n croesus. queer old duck, though, and sticks mighty close in his home. he's supposed to have developed some skin disease or deformity late in life that makes him keep out of sight grandson of captain obed marsh, who founded the business. his mother

his fellow- casey, his name was- had a lot to say about how the innsmouth folk, watched him and seemed kind of on guard. he found the marsh refinery a queer place- it's in an old mill on the lower falls of the manuxet. what he said tallied up with what i'd heard. books in bad shape, and no clear account of any kind of dealings. you know it's always been a kind of mystery where the marshes get the gold they refine. they've never seemed to do much buying in that line, but years ago they shipped out an enormous lot of ingots "used to be talk of a queer foreign kind of jewelry that the sailors and refinery men sometimes sold on the sly, or that was seen once or twice on some of the marsh women-folks. people allowed maybe old captain obed traded for it in some heathen port, especially since he

rosperity in the early 19th century, and later a minor factory center wing the manuxet as power. the epidemic and riots of 1846 were very sparsely treated, as if they formed a discredit to the county. references to decline were few, though the significance of the later record was unmistakable. after the civil war air industrial life was confined to the marsh refining company, and the marketing of gold ingots formed the only remaining bit of major commerce aside from the eternal fishing. that fishing paid less and less as the price of the commodity fell and large-scale corporations offered competition, but there was never a dearth of fish around innsmouth harbour. foreigners seldom settled there, and there was some discreetly veiled evidence that a number of poles and portuguese who had tri

nearthly splendour of the alien, opulent phantasy that rested there on a purple velvet cushion. even now i can hardly describe what i saw, though it was clearly enough a son of tiara, as the description had said. it was tall in front, and with a very large and curiously irregular periphery, as if designed for a head of almost freak-ishly elliptical outline. the material seemed to be predominantly gold, though a weird lighter lustrousness hinted at some strange alloy with an equally beautiful and scarcely identifiable metal. its condition was almost perfect, and one could have spent hours in studying the striking and puzzlingly untraditional designs- some simply geometrical, and some plainly marine- chased or moulded in high relief on its surface with a craftsmanship of incredible skill and

ot to reach my destination without one very strong impression of poignantly disagreeable quality. the bus had come to a sort of open concourse or radial point with churches on two sides and the bedraggled remains of a circular green in the centre, and i was looking at a large pillared hall on the righthand junction ahead. the structure's once white paint was now gray and peeling and the black and gold sign on the pediment was so faded that i could only with difficulty make out the words "esoteric order of dagon. this, then was the former masonic hall now given over to a degraded cult. as i strained to decipher this inscription my notice was distracted by the raucous tones of a cracked bell across the street, and i quickly turned to look out the window on my side of the coach. the sound cam

HP LOVECRAFT THE TERRIBLE OLD MAN

lly. they were really quite sorry in their way for the lonely, unpopular old fellow, whom everybody shunned, and at whom all the dogs barked singularly. but business is business, and to a robber whose soul is in his profession, there is a lure and a challenge about a very old and very feeble man who has no account at the bank, and who pays for his few necessities at the village store with spanish gold and silver minted two centuries ago. messrs. ricci, czanek, and silva selected the night of april 11th for their call. mr. ricci and mr. silva were to interview the poor old gentleman, whilst mr. czanek waited for them and their presumable metallic burden with a covered motor-car in ship street, by the gate in the tall rear wall of their host s grounds. desire to avoid needless explanations i

ions afterward. messrs. ricci and silva met in water street by the old man s front gate, and although they did not like the way the moon shone down upon the painted stones through the budding branches of the gnarled trees, they had more important things to think about than mere idle superstition. they feared it might be unpleasant work making the terrible old man loquacious concerning his hoarded gold and silver, for aged sea-captains are notably stubborn and perverse. still, he was very old and very feeble, and there were two visitors. messrs. ricci and silva were experienced in the art of making unwilling persons voluble, and the screams of a weak and exceptionally venerable man can be easily muffled. so they moved up to the one lighted window and heard the terrible old man talking child

HP LOVECRAFT THE WHITE SHIP

as. and the bird of heaven flew before, and led us toward the basalt pillars of the west, but this time the oarsmen sang no soft songs under the full moon. in my mind i would often picture the unknown land of cathuria with its splendid groves and palaces, and would wonder what new delights there awaited me. cathuria, i would say to myself, is the abode of gods and the land of unnumbered cities of gold. its forests are of aloe and sandalwood, even as the fragrant groves of camorin, and among the trees flutter gay birds sweet with song. on the green and flowery mountains of cathuria stand temples of pink marble, rich with carven and painted glories, and having in their courtyards cool fountains of silver, where purr with ravishing music the scented waters that come from the grotto-born river

trees flutter gay birds sweet with song. on the green and flowery mountains of cathuria stand temples of pink marble, rich with carven and painted glories, and having in their courtyards cool fountains of silver, where purr with ravishing music the scented waters that come from the grotto-born river narg. and the cities of cathuria are cinctured with golden walls, and their pavements also are of gold. in the gardens of these cities are strange orchids, and perfumed lakes whose beds are of coral and amber. at night the streets and the gardens are lit with gay lanthorns fashioned from the three-colored shell of the tortoise, and here resound the soft notes of the singer and the lutanist. and the houses of the cities of cathuria are all palaces, each built over a fragrant canal bearing the w

of coral and amber. at night the streets and the gardens are lit with gay lanthorns fashioned from the three-colored shell of the tortoise, and here resound the soft notes of the singer and the lutanist. and the houses of the cities of cathuria are all palaces, each built over a fragrant canal bearing the waters of the sacred narg. of marble and porphyry are the houses, and roofed with glittering gold that reflects the rays of the sun and enhances the splendor of the cities as blissful gods view them from the distant peaks. fairest of all is the palace of the great monarch dorieb, whom some say to be a demi-god and others a god. high is the palace of dorieb, and many are the turrets of marble upon its walls. in its wide halls many multitudes assemble, and here hang the trophies of the ages

s of the sun and enhances the splendor of the cities as blissful gods view them from the distant peaks. fairest of all is the palace of the great monarch dorieb, whom some say to be a demi-god and others a god. high is the palace of dorieb, and many are the turrets of marble upon its walls. in its wide halls many multitudes assemble, and here hang the trophies of the ages. and the roof is of pure gold, set upon tall pillars of ruby and azure, and having such carven figures of gods and heroes that he who looks up to those heights seems to gaze upon the living olympus. and the floor of the palace is of glass, under which flow the cunningly lighted waters of the narg, gay with gaudy fish not known beyond the bounds of lovely cathuria. thus would i speak to myself of cathuria, but ever would t

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

e succeeded- he must immunize himself to the bacterial and other earthly conditions hostile to a body from yaddith. furthermore, he must provide a way of feigning human shape on earth until he might recover and decipher die parchment and resume that shape in truth. otherwise he would probably be discovered and destroyed by the people in horror as a thing that should not be. and there must be some gold- luckily obtainable on yaddid- to tide him over that period of quest slowly carter's plans went forward. he prepared a light-wave envelope of abnormal toughness, able to stand both the prodigious time-transition and the unex-ampled flight through space. he tested all his calculations, and sent forth his earthward dreams again and again, bringing them as close as possible to 1928. he practiced

ss among men as a human being of a sort, and devised a doubly potent spell with which to bold back the dholes at the moment of his starting from the dead, black yaddith of the inconceivable future. he took care, too, to assemble a large supply of the drugs- unobtainable on earth- which would keep his zkauba-facet in abeyance till he might shed the yaddith body, nor did he neglect a small store of gold for earthly use. the starting-day was a time of doubt and apprehension. carter climbed up to his envelope-platform, on the pretext of sailing for the triple star nython, and crawled into the sheath of shining metal. he had just room to perform the ritual of the silver key, and as he did so he slowly started the levitation of his envelope. there was an appalling seething and darkening of the d

through the weed-choked fissure to the inner cave. it was there also that he covered his alien body with the human clothing and waxen mask which would be necessary. he kept the envelope here for over a year, till certain circumstances made a new hiding-place necessary "he walked to arkham- incidentally practicing the management of his body in human posture and against terrestrial gravity- and his gold changed to money at a bank. he also made some inquiries- posing as a foreigner ignorant of much english- and found that the year was 1930, only two years after the goal he had aimed at "of course, his position was horrible, unable to assert his identity, forced to live on guard every moment, with certain difficulties regarding food, and with a need to conserve the alien drug which kept his zk

thinks the swarthy mask- which was duly exhibited- looked very much like him. he was never, however, suspected of any connection with the nightmare apparitions whispered of by local slavs. the hills behind arkham were searched for the "metal envelope" but nothing of the sort was ever found. however, a clerk in arkham's first national bank does recall a queer turbaned man who cashed an odd bit of gold bullion in october, 1930. de marigny and phillips scarcely know what to make of the business. after all, what was proved? there was a story. there was a key which might have been forged from one of the pictures carter had freely distributed in 1928. there were papers- all indecisive. there was a masked stranger, but who now living saw behind the mask? amidst the strain and the olibanum fumes

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

g ladies more like sophia loren or brigitte bardot, perhaps. at one time chemists were considered magicians. albertus magnus (1193-1290, considered a wizard in his day, was responsible for the discovery of caustic potash, cinnabar, and ceruse. he was a leader in witchcraft. you may remember his name from the film rosemary's baby. he was a chemist who was preoccupied with turning other metals into gold by (transmutation) alchemy. in the course of his experiments he discovered things that were to be of far more value to succeeding generations than a pot of gold. potassium bicarbonate was discovered by another alchemist of that era. sulphuric ether and hydrochloric acid were other compounds the alchemists discovered as they practiced their kind of witchcraft. the existence of gas, sodium sulp

good, bad and always mysterious. and when astounding things happen, it doesn't take much imagination to see how witchcraft could have started and spread as it did. everybody's imagination was captured by the idea of this power, which is actually only a way to reinforce the mind's potential. as noted, the earliest witches were alchemists whose prime concern was discovering a chemical way to create gold. and there were women who taught young girls how to capture their true loves by digging certain roots under certain lunar phases. however, these women weren't really witches; they were superstitious peasants, thoroughly steeped in herbal lore, who lived throughout most of the european countries. herbs were used extensively in ancient rome, as well. they were not only employed for refreshment

do. they have lucky numbers; they will not associate this with being witchy, just being human. and maybe that's what it is, a human trait. when jack lemmon is about to shoot a take on the film stage, he shuts his eyes and repeats "magic time, magic time, magic time" why does he do that? i'm sure he'd be just as effective without it, but he believes this gives him a boost. bette davis had a little gold beetle that she carried with her for luck. carole lombard had a little, smooth, white stone that clark gable had given her, and she carried it with her everywhere. and gloria swanson had her rose. liberace would be just as much fun without his candelabra. you can say that that's his trademark, but why does he need his trademark? it's as if to say "this is me; without the candelabra i'm not me

, all tested and proven by their continued use from the huts in european villages of centuries ago to the voluptuous apartments of the modern era. even beginners in witchcraft can practise these spells. however, the success of every sorcerer is virtually dependent on his or her confidence. old witches say that a tiny clove of garlic sewn inside a small, heart-shaped piece of silk, attached with a gold pin to the left side of your undergarments, will act for confidence, protect you from the plague, ward off evil spirits and attract energetic lovers. it's worth a try. according to the old views on witchcraft, everyone should have a lucky charm to protect him from evil forces. usually it is a birthstone ring. there is a ritual, a spell, for preparing this ring. 1. full-moon ring on the aftern

e money increase spell. cast this at one minute after midnight on any one of the special festival dates. you could do it at the new moon, too, but when you do the new moon money spell, it may help quickly to pay an overdue bill, but it's not going to be a life pattern. the festival dates are the best ones for that. at one minute after midnight on the festival date, you should have all set up: one gold candle, six green candles, and nine white candles. and, of course, salt. place the gold candle in the centre of the table and circle it with the six green candles. then enclose these inside a circle of the nine white candles. use the salt to pour a protective circle around the candles. light the candles, and chant three times: orbiting jupiter, trine the sun: bring money on the run. your fina

INITIATION INTO HERMETICS

ale, there are the active elements, that of the fire in red and the air element in blue color. above the female there are the passive elements, the water element in green and the element of the earth in yellow color. the middle along the magician up to the globe is dark purple, representing the sign of the akasa principle above the magician s head, with an invisible ribbon for a crown, there is a gold-edged silvery white lotus flower as a sign of the divinity. in the inside there is the ruby red philosophers stone symbolizing the quintessence of the whole hermetic science. on the right side in the background there is the sun, yellow like gold and on the left side we see the moon, silvery-white, expressing plus and minus in the macro- and microcosm, the electrical and magnetical fluids. abo

resents the all-comprehensive akasa-principle from which the four elements derived. mark the center of the octagon by any sign you like that indicates the symbol of the elementary. the paper you use for the drawing has to be big enough to allow the created elementary to stand on the sign in the center of the octagon. now engrave the same sign on a very tiny round object, best on copper, silver or gold disk, though any other kind of metal will do, in a diameter of 1/2 inch. if nothing else is available, a small piece of wood will do for our purpose also. it is however more profitable to do the engraving with a pointed object on a small metal disk, especially if the elementary is destined to have a long lifetime. lamas in tibet name the big drawing the great kylichor and the small engraving

capacity because the powers concentrated in them are stored up and can be held back at will. in the hermetic science such accumulators are called fluid condensers. there are three principal groups of them: 1, solid fluid condensers; 2, liquid fluid condensers; 3, aeriform fluid condensers. to the principal group of solid fluid condensers belong, first of all, resins and metals. as for the metals, gold occupies the highest rank. tiniest jots, even atomic particles of gold grants an enormous amount of condensation power to any liquid. for this reason, gold is added in smallest portions to any fluid condenser. but more about this subject will follow later on. the second group comprehends lacquers, oils, tinctures and extracts composed from resins that have been produced by certain plants. jus

occupies the highest rank. tiniest jots, even atomic particles of gold grants an enormous amount of condensation power to any liquid. for this reason, gold is added in smallest portions to any fluid condenser. but more about this subject will follow later on. the second group comprehends lacquers, oils, tinctures and extracts composed from resins that have been produced by certain plants. just as gold occupies the first rank among the solid substances, being analogous to the sun, viz, corresponding to the power and the light of the sun, so among the fluid substances the human blood and seed the sperm play the part of gold. sometimes they can replace the gold completely, because tiny particle of blood or sperm dropped into a liquid will grant an excellent accumulative power to it. to the th

ief summary alone would grow into a voluminous book. there are two kinds of fluid condenser preparations. in the first line there is the simple type made form one material or one plant being most useful for any purpose. the second kind consists of compound fluid condensers that are prepared from several materials or plants owning extremely strong accumulative properties. since a small quantity of gold has to be added to any fluid condenser whatever, the magician s attention was directed to gold first. he can get it as soluble gold chloride. one gram of gold chloride diluted i 20 grams of distilled water produces a wonderful gold tincture. 5-10 drops of this tincture are sufficient for 100 grams of a fluid condenser. those people who are experienced in laboratory work can produce a gold tin

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

sformation will effect what i emphasize and point out. in this way i am become an authentic teacher/student of this tradition. if you wish a similar position, you must apply these steps. then you will know what is true, not because you read it in my book, but because your soul has discovered it for itself. enactment. the magical practices of the papyri are geared for practicality- whether to gain gold and women or the answers to the toughest of the soul's questions. the test for understanding a practical system comes from doing. one doesn't read computer manuals for their prose, nor study surgery for amusement. the test of understanding is in getting the results. only when the circuit becomes self-sustaining have you obtained the goals of the system. when you have changed the subjective un

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

ap and to judge on the day of its harvest. hear ye then my tale, hear ye the corn-king s riddle spun upon the wheel of the year and the day. for with one step the world is begun and with the next all things are done! on the first day i awoke within the furrow. on the second day i knelt in prayer neath the sun. on the third i stood in the long green robe. on the fourth day my head was crowned with gold. on the fifth day the sickle laid me to rest. on the sixth day my body was ground between stones. on the seventh day i was raised anew to feed the brethren at midnight s table-to serve at the round feast for both the living and the dead. the mystery of the bread is my name of my name, the father of the grain am i. may the blessing be and the cursing be upon all who come to eat of me. heed wel

IRISH WITCHCRAFT AND DEMONOLOGY

treason, and not otherwise "4. and further, to the intent that all manner of practice, use, or exercise of witchcraft, enchauntment, charme, or sorcery, should be from henceforth utterly avoide, abolished. and taken away; be it enacted by the authority of this present parliament that if any person or persons. shall take upon them by witchcraft &c, to tell or declare in what place any treasure of gold or silver shall or might be found or had in the earth or other secret places, or where goods or things lost or stollen should be found or become, or shall use or practice any sorcery &c, to the intent to provoke p. 65 any person to unlawful love (for the first offence to be punished as in clause 2, but if convicted a second time shall forfeit unto the queen's majesty all his goods and chattel

es alreadye, when he hath the fourthe shoe, which should be very shortlie, then should the earl be as he was before, thus guarded with many armed men conveying him out of the gates. the fellow came home, but never was any castle in that place either before or since" the local variant of the legend states that the seller of the horse was a clare man, and that he went home after having been paid in gold the full amount of a satisfactory bargain, but on the following morning found to his great mortification, that instead of the gold coins he had only a pocketful of ivy leaves. readers of victor hugo's notre dame will recall the incident of the cu that (apparently) p. 76 was transformed by magic into a withered leaf. similar tales of horse-dealing with mysterious strangers are told in scotland

th the intent and purpose that he might find and recover a certain silver cup formerly taken away at mellifont aforesaid, and also that he might understand where and in what region the most wicked traitor hugh, earl of tyrone, then was, and what he was contriving against the said lord the king and the state of this kingdom of ireland, and also that he might find out and obtain divers treasures of gold and silver concealed in the earth at mellifont aforesaid and at cashel in the county of the cross of tipperary, feloniously and against the peace of the said lord the king. it is to be known that the aforesaid john was taken, and being a prisoner in the p. 79 castle of the city of dublin by warrant of the lord king was sent into england, therefore further proceedings shall cease" 1 his ultima

pamphlet relates for us the manner in which popular rumour solved the problem. it was said that he had sold himself to the devil, and that he had purchased the estate with the money his body p. 83 and soul had realised. scandal even went further still, and gave the exact terms which dr. colville had made with the evil one. these were, that the devil was at once to give the doctor his hat full of gold, and that the latter was in return, at a distant but specified day, to deliver himself body and soul to the devil. the appointed place of meeting was a lime-kiln; the devil may have thought that this was a delicate compliment to him on account of the peculiarly homelike atmosphere of the spot, but the doctor had different ideas. the devil produced the gold, whereupon dr. colville produced a h

t this was a delicate compliment to him on account of the peculiarly homelike atmosphere of the spot, but the doctor had different ideas. the devil produced the gold, whereupon dr. colville produced a hat with a wide slit in the crown, which he boldly held over the empty kiln-pit, with the result that by the time the terms of the bargain were literally complied with, a very considerable amount of gold lay at the doctor's disposal, which he prudently used to advance his worldly welfare. so far, so good. but there are two sides to every question. years rolled by, bringing ever nearer and nearer the time at which the account had to be settled, and at length the fatal day dawned. the devil arrived p. 84 to claim his victim, and found him sitting in his house reading his bible by the light of a

ISIS UNVEILED

book, or relk to fall as if by accident in the right man's way? geologic] surveyors and explorers even as conipeteat as humboldt and tschudi. have not dis- covered the hidden mines from which the peruvian locos dug their treasure, althou^ the utter confesses that the present degenerate indians have the secret. in 1839 perring. the archaeologist, offered the sheik of an arab village two purses of gold, if he wdidd help him to discover the entrance to the hidden pasaage leading to the epulchial diambers in the north pj^amid of dahahor. but tfaou^ hit men were out of employment and half-starved, the sheik proudly refused to "sell the setrrt of the dead" promising to show it gratii, when lie (inu uiifuid a>m4 for it. is it thui impotsible that in some other regions of the earth are guarded tl

, dug and filled up to brim by the same heathen? or did the fathers, in their desire to imitate the chosen people whose time-wom shoes they were trying to fit upon their feet, contemplate the re-enactjon of the spohation-scene of the exodus? did they propose, in fleeing from heathendom as the jews did from egypt, to carry off the valuables of its religious allegories, as the 'chosen ones' did the gold and silver ornaments? it certainly does seem as if the events of the first centuries of chris- tianity were but the refiexion of the images thrown upon the mirror of the future at the time of the exodus. during the stormy days of irenae- us, the platonic philosophy, with its mystical submersion into deity, was not so obnoxious after all to the new doctrine as to prevent the christians from he

resh pmia that the gnostics and early orthodox) christians were not so wide apurt in their secret doe- trine. king deduces from a quotation from epiphanius, that even as late as 400 a. d. it was considered an atrocious sin to attempt to repre- sent the bodily appearance of christ. epiphanius* brings it as an idola- trous charge against the carpocratians that" they kept painted portraits, and even gold and aiher images, and in other materials, which they pre- tended to be portraits of jesus, and made by pilate after the likeness^ christ. these they keep in secret, along with i^thagoras, plato, and aristotle, and setting them all up together, they worship and offer sacrifices unto them after the gentiles' feahian" what would the pious epiphanius say were he to be resuscitated and to step int

ll any living creatm. 2. thou shalt not steal. 3. thou shalt not break thy vow of chastity. thou shalt not he. 5. thou shalt not betray the secreta of others. 6. thou shalt not wish for the death of thy enemies, lliou shalt not desire the wealth of others. thou shalt not pronounce injurious and foul words, lltou shalt not indulge in luxury (sleep on soft beds or be lazy. 10. thou shalt not accept gold or silver "good master, what shall i do that i may have eternal life" asks a man of jesus "keep the commandments "which "thou shalt do no murder. thou shalt not commit adultery. thou shalt not steal. thou shalt not bear false witness' is the answer "what shall i do to obtain possession of bhodi [knowledge of eternal truth" asks a disciple of his buddhbt master "what way is there to become an

the gnostic marcion. the brutal violence, unfairness, and bigotry of the "great african" repel all who accept his christianity "how can a god" inquired marcion "break his own commandments? how could he consistently prohibit idolatry and image-worship and still cause moaes to set up the brazen serpent? how command: thou sbalt not steal, and then order the israelites to poil the egyptians of their gold and silver "anticipating the results of modem criticism, marcion denies the applicability to jesus of the so-called messianic prophecies" writes the author of supernatural religion "the emmanuel of isaiah is not christ; the 'virgin' his mother, is simply a 'young woman [an almah of the temple, and the sufferings of the servant of god isaiah, lii, 13-liii, 3) are not predictions of the death o

JASMUHEEN THE FOOD OF GODS

comes straight from the heart of the mother father god. next visualize projecting a golden light beam from your home base, and wrapping this around the extended field of the place to be encased. just imagine as you are doing this that this light beams naturally wraps itself horizontally, vertically, diagonally, like string around a ball, and that this is adding the next crucial layering field of gold white light which is imprinting this field with the divine wisdom frequency. imagine all the wisdom, all the knowledge, all the intelligence, all the resolution, all the ingenuity, all the compassion, everything that is needed now for your home to operate, or this new biofield to operate, well enough to deliver the desired outcome. just see these in your mind s eye, this pink field and this g

e courage, all the conviction, everything that is required to achieve the desired outcome. for example, you may wish to weave a field around the white house with the intention that the president and his government members can access enough love and wisdom to make decisions that benefit the whole planet. next visualize in your mind s eye that this extended field is now pulsating with the pink, the gold and the blue light, which is all merging together and is now cocooned in a bubble of violet light. imagine this bubble has its own three streams of divine love, wisdom and power to hook this new field into its own never ending stream of power as in chapter 7 meditation. basic field creation after the energy grids are in place: divine nutrition: the madonna frequency& the food of gods with jas

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ry. christian rosencreutz died in 1484. to account for rosicrucianism not having been heard of until 1604, it has been asserted that this supposed first founder of rosicrucianism bound his disciples not to reveal any of his doctrines until a period of one hundred and twenty years after his death. the ancient romans are said to have preserved lights in their sepulchres many ages by the oiliness of gold (here steps in the art of the rosicrucians, resolved by hermetic methods into a liquid substance; and it is reported that at the dissolution of monastaries, in the time of henry the eighth, there was a lamp found that had then burnt in a tomb from about three hundred years after christ nearly twelve hundred years. two of these subterranean lamps are to be seen in the museum of rarities at ley

found in the monument which was supposed to be that of constantius chlorus, father to the great constantine, a burning lamp, which was thought to have continued burning there ever since his burial, which was about three hundred years after christ. the ancient romans are said to have been able to maintain lights in their sepulchres for an indefinite time, by an essence or oil obtained from liquid gold; which was an achievement assumed to have been only known to the rosicrucians, who boasted this among some of their other stupendous arts. baptista porta, in his treatise on natural magic, relates that about the year 1550, in the island of nesis, in the bay of naples, a marble sepulchre of a certain roman was discovered; upon the opening of which a burning lamp, affording a powerful illuminat

s and secret places, the admission of fresh air to the lamps destroyed the fine equilibrium and stopped the life (as it were) of the lamp, similarly as a blow or shock stops a watch, in jarring the matchless mechanism. mark of the triune. chapter the third. insufficiecy of worldy objects. t is a constant and very plausible charge offered by the general world against the possession of the power of gold-making as claimed by the alchemists, who were the practical branch of the rosicrucians, that if such supposed power were in their hands, they would infallibly use it, and that quickly enough; for the acquisition of riches and power, say they, is the desire of all men. but this idea proceeds from an ignorance of the character and inclinations of real philosophers, and results from an inveterat

merous or any children, but toys in a certain sense? where sink they in importance to him when the great unknown sets in which awaits every man? he who can work as nature works causing the sunshine, so to speak, to light fire up independently in itself, and to breed and propagate precious things upon the atmosphere in which it bums causing the growing supernatural soul to work amidst the seeds of gold, and to purge the material, devilish mass until the excrement is expelled, and it springs in health into condensating, solid splendour, a produce again to be sown, to fructify into fresh harvests the alchemist, or prince of chemists, who can do this, laughs at the hoards of kings. by the time that the artist is thus so much more than man, is he the less desirous of the gratifying things to th

uld all flesh appear, with a phenomenon only going with it in the article of the figure s uprightness as man; it having so strangely set its face against the stars, unlike the creatures doomed to move horizontally. we make these observations to show that, notwithstanding the opinions of the world to the contrary, there may have been men who have possessed these gifts, that is, the power of making gold and of perpetuating their lives, and yet that the exercise of these powers was forborne; and also that their secrets of production have most carefully been kept, lest less wise men should (to speak in figure) have rushed in where they feared to tread, and have abused where the philosophers even would not use despising wealth, which they could not enjoy, and declining a perpetuated life, which

JESSUP MK THE CASE FOR THE UFO

hether it came from the exploded fifth planet, whether it was blasted off the earth by prehistoric atom scientists, whether it was detached from the earth by tidal action when the earth and moon were united, whether it fell off the moon, or just where did it come from? in sifting out these cases where intelligence seemed to be involved, we found the process to have certain resemblances to panning gold nuggets from alluvial gravel. at least if the nuggets were there, we had to do our own sifting. ed: the following has no obvious reference or necessary position. i am not adverse to saying that a force-field can make a man to fly for i have seen it done& i know the cause of this flight& am not disturbed paris exhibition, 1951, scientiest from paris universigy demonstrated this. an ap phot was

th, of these shameless trinkets are indigenous to our planet we must, perforce, accept a civilization with a knowledge of optics, predating all presently recorded history. lens was atruscan, ed: the following has no obvious reference or necessary position. mirror silvering of crystal (rock or force-made crystal) unknown to atruscans. it was crystal& it was a lens, atruscans used them to make fine gold& silver earrings& gold wire inlays. also were used to make fire for the 'smiths. this lens is just as much, in its small way, a relic of the first wave of civilization (if not from space) as is the great pyramid which embodies more astronomy and mathematics than was possessed by those people to whom its construction is attributed. man speaks from general concensus. wilkins, in secret cities o

he pudding stone fifteen feet below the surface..there is no doubt but that this curiosity was blown out of the rock as above stated..the matter is worthy of investigation, as there is no deception. inlay work the mark of atruscan-lemurians. the london times, for june 22, 1844, reports that some workmen, quarrying rock close to tweed, not far from a place called rutherford mills, had discovered a gold thread embedded in the stone at a depth of about eight feet. a piece of the gold thread had been forwarded to the office of the kelso chronicle. that is a very simple item, indeed! just a wee bit of gold thread in solid rock! matching the gold thread in interest is something found inside a lump of coal by a mrs. culp, at morrisonville, illinois, in 1891. when the lump of coal for her cooking

gold thread had been forwarded to the office of the kelso chronicle. that is a very simple item, indeed! just a wee bit of gold thread in solid rock! matching the gold thread in interest is something found inside a lump of coal by a mrs. culp, at morrisonville, illinois, in 1891. when the lump of coal for her cooking range fell apart she was startled to find embedded in circular fashion, a small gold chain about ten inches long and of quaint workmanship. if the cubical austrian meteorite is not enough to convince you that things of intelligent manufacture were falling into coal beds in tertiary times, then surely this one will. cube shaped by mag. force compressor.caused tremendous heat, thus the regard of it as being a meteorite. it is further reported that james parsons, and his two son

e but fortunately all undersea. to list but a few of some of the other materials reported: ashes, sand, algae, iron, gelatinous matter, seeds, red edible stuff, mud, dust, powder, vegetable matter, white substance, soot, coke, charcoal, coal, earthy matter, soft substance, wedge shapes, black rain, colored rain. add these things to the stone, ice, water, organic matter, living organisms, gadgets, gold thread, etc, and you have three possible explanations: the surface debris of an exploded planet, the surface debris of a continent blasted off the earth, or the rubbish of a space life of vast extent and unspeakable age; perhaps also, curiosity, a trait of intelligence. i believe it substantiates a "space life" of some sort. space being cluttered with such a vast amount of debris, sparsely sc

K AMBER THE BASICS OF MAGICK

tween them. one popular area in the occult today is witchcraft. this is far removed from the cliche of devil worship. real witchcraft is a nature religion (pagan. witchcraft has much in common with magick. alchemy also has much in common with magick. it's heritage comes from the middle ages. alchemy fathered chemistry and the physical sciences. but the avowed purpose of alchemy, turning lead into gold, is too limiting to be called magick. sometimes the goal of alchemy is interpreted in another way, as the transformation of man into a spiritual being. then there are the numerous modern day seers or 'pychics, as they like to be called, who operate within their own somewhat unique systems. although many of these people are deluded frauds, some are very powerful occultists indeed. of course, e

olors of the elements are- earth: brown and green; water: blue; fire: red; air: yellow..the eastern tattvic system uses different symbols and colors. the elements are often used in magick ritual. magick sees relationships between things. these relationships are called 'correspondences. although magical correspondences are not literally equal to one another, you can think of them that way (such as gold equals sun. tables of these relationships, called 'correspondence tables, are available (an important one is crowley's '777. thus one thing or symbol can be used to suggest another. this is important in magick, for the magician may surround himself with as many appropriate correspondences as he can to vividly affect the senses; thus making his magical contact with the inner planes more lucid

the aura black malice dark gray depression pale gray fear brown materialism muddy gray selfishness or dull rust red energy bright red anger and force dirty red passion and sensuality dull red selfish love rose unselfish love orange pride orange cloud irritability bright orange noble indignation yellow intellect yellow-green low intellect earthy yellow selfish thought lemmon high intellect bright gold logical thinking brt. red-yel. spiritual thought green empathy gray-green deceit, jealously greenish-brown jealousy emerald green unselfish resourcefulness the basics of magick get any book for free on: www.abika.com 22 foliage green sympathy& empathy brt. apple-grn strong vitality brt. turquoise deep sympathy& compassion blue devotion (religious feeling) gray-blue fetishism light blue noble

KETAB E SIYAH

of heaven's hosts, turning them against their vice-regent and rousing them to perverse rebellion and to their ruinous defeat. they raised their voices in a cry calling for terrible vengeance against me in their cankered envy, eating at their souls from within and making virtue into vice. thus fell the dominion of the elohim. gabriel rose high above the elohim below and, upon swift wings of purest gold, flew straight and quick to the silver spire that was the eternal tower where god held court upon his pristine throne. before that august minaret did he alight upon the earth and thence enter in by gates of pearl, stolen from the ancient, coral shell that armoured the back of that primal beast, most archaic and fearful leviathan. coming before the father of the elohim, old beyond memory of an

ater brothers that burn with untold flame in the darkness of the eternal sky. the archon-emperor sat upon his throne of platinum and heard the indictment of that sinful son against the favourite child of god. the king's beard was long and burned with light of purest and most brilliant white and he was arraigned in his kingly robes, that were dyed with a most regal purple 13 and held by a clasp of gold bestudded with many precious stones. he held a sceptre in his hand carved of a single ruby, huge and bright, and wore upon his head a crown that shone with all the light that was ever seen in the sky, the light of a thousand stars. thus spoke gabriel to that most majestic king "almighty and eternal, lord of infinitude, tyrant of existence, all-illumining light, king of heaven, conqueror of ea

dorned with jewels and a flowing robe of airy white, an air of dignity and sagacity about him, bought with the silver of his hair and beard and the solemn, steel-gray eyes, full of wrong, half sneering as he looked upon me, his lip twisted with contempt for one a thousand times more worthy than he, for all his savant countenance; gabriel was the second amongst them, arrayed in plate of the finest gold, engraved with many fantastical depictions of the butchery of his foes, and in his right hand was held the instrument of that atrocity, the quadruple scythe that reaps the lives of men, and again did i see disdain, in his sapphire eyes; then raphael, arrayed in robes of purple, princely and haughty, youthful and handsome, like a youth, shaven for the first time, his eyes aglow with the light

ear that knows all falsehood. his judicious soul determines all that is good and ill and his mighty sceptre exalts and lays low in accordance with the dictates of his will. those who serve with faith and fervour are rewarded with the sublimest treasures, unequalled by all the deep vaults of earth that are filled with many stones, shining with the light of stars, and that run with rivers of molten gold, the bones and blood of mighty gog, the giant and father of giants who lead his children in gross rebellion against us, the most noble elohim, until he was defeated you, my brother, when you caused the stone of earth to yawn open, like a maw of blackest night, beneath the serpent-feet of the giant-father thus casting the beast into the heart of the earth and then, in mighty upheaval, crushed

ur blood, satan to his promised tomorrow, and know once more that gilded prize, that deep-nurtured flame, which is named 'destiny. tarry not, my brave brothers, for the rallying clarion shall not be sounded twice" his words did rage like fire across the host before me as he came to stand at my side, like a great king's likeness, a triumphal statue to honour victory, wrought of precious stones and gold yet black as starless night. then from my brothers' midst, came another, a bull of bronze, burning with an incandescence from an inner furnace of solar flame. his bellow was the roar of conflagration, of heat and destruction, consuming forest and city alike, and he spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am moloch. i know, as in your hearts

KNOWLEDGE LECTURE ONE

an wins his way to amentet. i come before you, to drive away my faults. as ye did to the seven glorious ones who follow their lord osiris. i am that spirit of earth and sun "between the two pillars of flame. i am ra when he fought beneath the ashad tree, destroying the enemies of the ancient of days. i am the dweller in the egg. i am he who turns in the disc. i shine forth from the horizon as the gold from the mine. i float through the pillars of shu in the ether. without a peer among the gods. the breath of my mouth is as a flame. i light upon the earth with my glory. eye cannot gaze on my daring beams as they reach through the heavens and lick up the nile with tongues of flame. i am strong upon earth with the strength of ra. i have come into harbour as osiris made perfect. let priestly o

KNOWLEDGE LECTURE TWO

esed and geburah the moon on the tree of life in the moon s increase the pillar of mercy is embraced. in its decrease the pillar of severity is embraced. at the full moon it reflects the sun of tiphare tii- second knowledge lecture (zelator) the names and alchemical symbols of the three principles of nature are: sulphur f mercury h salt g the metals attributed to the planets in alchemy are' lead! gold& tin$ copper or brass% iron# quicksilver (mercury" silver the following terms are used in books about alchemy. they have the meanings gievn below. sol philosophorum the pure living alchemical spirit of gold- the refined essence of heat and fire luna philosophorum the pure living alchemical spirit of silver--the refined essence of heat and moisture the green lion the stem and root of the radic

meanings gievn below. sol philosophorum the pure living alchemical spirit of gold- the refined essence of heat and fire luna philosophorum the pure living alchemical spirit of silver--the refined essence of heat and moisture the green lion the stem and root of the radical essence of metals the black dragon death putrefaction decay the king red- the qabalistic microprosopus tiphareth analogous to gold and the sun the queen white- the qabalistic bride of microprosopus malkah analogous to silver and the moon the four orders of the elements are: 1. the spirits of the earth: gnomes 2. the spirits of the air: sylphs 3. the spirits of the water: undines 4. the spirits of the fire: salamanders these are the essential spiritual beings called upon to praise god in the 'benedicite omnia opera. the k

binah, the female power reflected in the waters of creation. the altar of burnt offering for the sacrifice of animals symbolizes the qlippoth, or evil demons of the plane contiguous to and below the material universe. it points out that our passions should be sacrificed. the qlippoth are the evil demons of matter and the shells of the dead. the altar of incense in the tabernacle was overlaid with gold. ours is black to symbolize our work which is to separate the philosophic gold from the black dragon of matter. this altar diagram shows the ten sephiroth with all the connecting paths numbered and lettered, and the serpent winding over each path. around each sephira are written the names of the deity, archangel and angelic host attributed to it. the twenty-two paths are bound together by the

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

i.m, and the s c of s c is often to be found on the monuments, and is characteristic of horus. the gavel was then made of stone, and was a model of the double-headed axe. 13. plate i 14. 15. in those days the aprons were made of leather, and were triangular. that of the first degree was pure white, as it is now; but the m.m. fs apron was brilliantly coloured and heavily jewelled, with tassels of gold (see plate i) our t c f c i c g c was represented by a cubit of twenty-five inches. the blazing star in the centre of the lodge existed, but it had eight points instead of six or five. it was called gthe star of dawn h or gthe morning star, h and represented horus of the resurrection, who is pictured as bearing it upon his head and as having given it to his followers. 16. the masonic square w

chief of the hammer because this sign was sometimes drawn as a hammer. one of the old egyptian gavels is still in existence, and there may be others also which have not been identified for what they are. that one is in the possession of the h.o.a.t.f, who uses it today in his own lodge. it is the gavel which was used by rameses the great in egypt- a most lovely implement of green jade inlaid with gold. with it the h.o.a.t.f. also has a cloak which was used by rameses when acting as master of his lodge; i do 254. plate viii 255. 256. not know its material, but it somewhat resembles the feathered cloaks which used to be worn in hawaii. 257. the square of the i.m. is equally an instrument of government, as is indicated in its use as the seat of osiris in the judgment hall, mentioned in chapte

he i. g, crimson for the j.d. and yellow for the s.d. it is not so easy to define the hues of the three principal officers, for each of them seems to carry something of all possible colours; but it may perhaps be said that a golden hue predominates in the w.j.w. fs sphere, and a strong electric blue in that of the w.s.w. the r.w.m fs light-globe is the brightest of all, glowing equally with rose, gold, blue and green, each of which flashes out into prominence at certain points of the ceremony. it is through these deva representatives of the various officers that the building of the thought-form and the outpouring of the force is really done; but on the physical plane the officer of the lodge should also participate in the work to the extent of his power. if he reaches upward to his deva re

in several cases in the past, where an official was ignorant of the stringency of the rule, he had himself performed an act of healing which validated the initiation. otherwise; he requires its strict fulfilment, and intimates that those who feel unable to comply with this requirement should not join the co-masonic order. we had a case in which a man inadvertently went through the ceremony with a gold charm or medal sewn into the lining of one of his garments. this was not remembered until the conclusion of the ceremony, which of course had to be repeated from the beginning. 467. there was another instance in which by an un-worthy subterfuge a feminine candidate succeeded in retaining a wedding ring until the conclusion of the ceremony and, when this was discovered, absolutely refused to h

ld not in any way be recognized as such. there have been cases in my mother lodge in which it has been found necessary to file through a tightly-fitting ring; but that can easily be done by a skilful operator, who is also able to restore the ring quite perfectly to its previous appearance. obviously, care must also be taken with regard to spectacles and eyeglasses. we are given to understand that gold and silver in teeth are not objectionable, as they are a permanent part of the person. 468. another suggestion which has been made as to the meaning of this stringent prohibition is that the wearing of m c s would render the candidate ceremonially unclean, therefore his initiation would be null and void, so that it would be necessary to remove the m c l and to repeat the ceremony. some writer

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

h she outpoured upon her worshippers to the music of the shaken sistrum was of brilliant blue light veined with delicate silver, as of shimmering moonbeams, the very touch of which brought upliftment and ecstasy. 66. osiris was the embodiment of god the father in a mighty planetary spirit. his symbol was the sun, and the influence which he outpoured was a dazzling glory of light shot through with gold, like the rays of the sun caught upon the surface of a lake. the influence of horus, who represented the divine child, was the glowing rose and gold of the eternal love which is perfect wisdom. 67. animal deities 68. the egyptians also followed the ancient practice of regarding certain animals as mirroring various aspects of the divine, because of their outstanding qualities. thus they took t

ho write men s deeds 84. on brazen plates- the angel of the east, 85. whose hosts are clad in silver robes, and bear 86. targets of pearl: the angel of the south, 87. whose horsemen, the kumbhandas, ride blue steeds, 88. with sapphire shields: the angel of the west, 89. by nagas followed, riding steeds blood-red, 90. with coral shields: the angel of the north, 91. environed by his yakshas, all in gold, 92. on yellow horses, bearing shields of gold. 93. this is a poetical oriental description; yet it has a definite foundation. the form in which it is cast is obviously merely traditional; but always there is a fact behind. those great ones are surrounded by, and in constant communication with, vast hosts of angels and assistants, but these do not take the form of a guard of horsemen; yet the

knight k.h. to the ruling rather than the teaching branch of the great hierarchy; he should become a radiant centre of perennial energy, which is intended to give him strength to overcome evil and to make him a real power on the side of good. the prevailing colour of the influence is an electric blue (that of the first ray, quite different from the blue of the symbolic or blue lodges) edged with gold, including and yet not drowning the rose of the 18. associated with the degree there are also great blue angels of the first ray who lend their strength to the knight, somewhat as the crimson angels assist the excellent and perfect brn. of the rose-croix. a higher level of the same energy is transmitted in what to-day we should call the chair of the sovereign commander, who has the ability to

sing to the candidate. 181. the hierophant makes the actual links both with himself and with the reservoir of power set apart for the work of the masonic brotherhood, and through himself with that mighty king whose representative he is, while the great white angels of the order remain as the guardians of the bro. throughout life. he on the right hand has an aura of brilliant white light shot with gold, and represents osiris, the sun and life, the positive aspect of the deity; she on the left has an aura of similar light, veined with silver, and represents isis, the moon and truth, the negative or feminine aspect of the divine glory. their power is stern and splendid; and they give strength to act with decision, accuracy, courage and perseverance on the physical plane. they belong to the co

before very long. indeed, in the great days of the mysteries this stage was accessible only to initiates, and one feels that it ought only to be given to such now, just as it would seem appropriate that the marvellous gift of the episcopate should be conferred only upon members of the great white brotherhood. the power of the degree when in operation shows itself in an aura of dazzling white and gold, enfolding within it the rose and blue of rose-croix and k.h; and in it also is manifested that peculiar shade of electric blue which is the especial sign of the presence of the king. the sovereign grand inspector-general is the bishop of masonry, and if the life of the degree is really lived he should be an ever-radiating centre of power, a veritable sun of light and life and glory wherever

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

the evil eye. two of the best known gestures are mano cornuta, making horns, in which the index and little finger are extended with the other two fingers and the thumb are folded into the palm; and the mano in fica or the fig, in which the hand is in a fist with the thumb protruding between the first and second fingers. the latter is a synonym for the female genitals. rock-crystal amulets set in gold of a hand in the sign of the fig were made in southern germany circa 1680. amulets may be made of hands in these configurations and are still made and sold today. in many regions a red coral amulet depicting the sign of the fig is popular even today on watch-chains and necklaces. knots are another symbol traditionally believed to dispel the evil eye. knots have long been tied in garments to w

rincipal mythological texts of classical hinduism, these macrocosmic cycles take place across vast expanses of time a spectacle of eternity that seems aimed more at boggling the mind than anything else. the basic building blocks of the hindu temporal schema are the four yugas krita, treta, dvapara, and kali which roughly correspond with the four ages of the classical greco-roman world the ages of gold, silver, brass, and iron. like the mediterranean ages, the series of hindu ages reflects a successive degeneration in the moral order. one complete cycle of four yugas, referred to as a mahayuga, is 4,320,000 human years in duration. one thousand mahayugas, in turn, constitute a kalpa of 4,320,000,000 human years. the end of each kalpa also referred to as a day of brahma culminates in the dis

zo (left) and sarah aldrete (right (brad doherty) 166 matamoros murders especially clear from the characteristic cauldrons found at the matamoros ranch: the paraphernalia recovered at the scene in matamoros included three cauldrons (one large and two small) which can be identified from their contents (some of the victims brains, blood, human and animal bone, turtle shells, chicken and goat heads, gold colored beads, etc) as ngangas, a form of charm used in palo mayombe. also found was an altar with ritual candles, broken glass, cigars, chilis, and bottles of cane liquor, also consistent with palo mayombe.where this group differs from palo mayombe groups is in the source of their human body parts (o sullivan 1991) reporters dwelled on the human remains in the cauldrons as indicating that th

anist groups. setians refer to this symbol as the pentagram of set. at formal gatherings, members wear the pentagram as a medallion. different levels of initiation wear medallions of different colors: first degree( setian) white second degree( adept) red third degree( priest) black fourth degree( master of the temple) blue fifth degree( magus or maga) purple sixth degree( ipsissimus or ipsissima) gold the first three degrees are designated setian (a general term for all members, adept, and priest. the second three degrees are considered variations on the third. 258 thee satanic church other lhp groups tend to have more than six levels of initiation, and such levels are understood differently than in the temple of set. in the words of graham harvey, one of the few academics to have studied

LIBER HAD

all things in himself and his surroundings which are weak, dirty, or diseased, or otherwise unworthy. and let him be exceeding proud and joyous "this is the first practice of ethics("ccxx. ii" 18, 19, 20, 21. 9. let the aspirant apply himself to comprehend hadit as the snake that giveth knowledge and delight and bright glory, who stirreth the hearts of men with drunkenness. this snake is blue and gold; its eyes are red, and its spangles green and ultra-violet (that is, as the most exalted form of the serpent kundalini "this is the sixth practice of intelligence("ccxx. ii" 22, 50, 51. 10. let him further identify himself with this snake "this is the second practice of meditation("ccxx. ii" 22. 11. let the aspirant take wine and strange drugs, according to his knowledge and experience, and b

LIBER 141

earth as to destroy a worm. for the work is taking place in a world of causes fluid and not solid, in yetzirah (or even briah) rather than in assiah. it will be impossible or very difficult to move infantry from one wing of the engaged line to the other, but in the quarters of the staff it is indifferent whether that body, being at the base, is pushed forward to either. one cannot easily oxidize gold precipitated from the chloride, but having the chloride, it is easy to prepare the oxide rather than the metal. and in all these matters reason must be the guide, and experience the teacher, so that the adept seek not to perform things impossible in nature, and so blaspheme the sacrament and bring it to contempt. yet let this be said, that to the consumate and sublime initiate it may seem tha

LIBER 777

gement [wands] kings or knights. glowing orange scarlet 32 administrative i. the universe indigo 32 bis. empresses [coins] citrine, russet, olive, and black (quartered) 31 bis. all 22 trumps white, merging grey table of correspondences 6 xvi* the queen scale of colour (h. xvii* the emperor scale of colour (v. xviii* the empress scale of colour. 0. 1 white brilliance white brilliance white flecked gold 2 grey blue pearl grey, like mother-of pearl white, flecked red, blue, and yellow 3 black dark brown grey flecked pink 4 blue deep purple deep azure flecked yellow 5 scarlet red bright scarlet red flecked black 6 yellow (gold) rich salmon gold amber 7 emerald bright yellow green olive flecked gold 8 orange red-russet yellow-brown flecked white 9 violet very dark purple citrine flecked azure 1

ue, and yellow 3 black dark brown grey flecked pink 4 blue deep purple deep azure flecked yellow 5 scarlet red bright scarlet red flecked black 6 yellow (gold) rich salmon gold amber 7 emerald bright yellow green olive flecked gold 8 orange red-russet yellow-brown flecked white 9 violet very dark purple citrine flecked azure 1010 citrine, olive, russet, and black* as queen scale, but flecked with gold black rayed yellow 11 sky blue blue emerald green emerald flecked gold 12 purple grey indigo rayed violet 13 silver cold pale blue silver rayed sky-blue 14 sky blue early spring green bright rose of cerise rayed pale yellow 15 red brilliant flame glowing red 16 deep indigo deep warm olive rich brown 17 pale mauve new yellow leather reddish grey inclined to mauve 18 maroon rich bright russet d

p blue-green pale green 23 sea-green deep olive-green white flecked purple 24 dull brown very dark brown livid indigo brown (like a black beetle) 25 yellow green dark vivid blue 26 black blue black cold dark grey near black 27 red venetian red bright red rayed azure or orange 28 sky blue blueish mauve white tinged purple 29 buff, flecked silver-white light translucent pinksh brown stone colour 30 gold yellow rich amber amber rayed red 31 vermillion scarlet, flecked gold vermillion flecked crimson& emerald 32 black blue black black rayed blue 32 bis amber dark brown black and yellow 31 bis deep purple (near black) the 7 prismatic colours, the violet being outside white, red, yellow, blue, black (the latter outside) table i (continued) 7 xix* selection of egyptian gods. xx. complete practica

ets* cxciii (transliteration) lxxx. olympic planetary spirits. lxxxi. metals. lxxxii. the noble eightfold path. 12 (2080) trtrtpt taphthartharath ophiel mercury samma vaca 13 (369) yadwmcj chasmodai phul silver samma sankappo 14 (175) lamdq qedemel hagith copper samma kammanto 21 (136) lamsh hismael bethor tin samma ajivo 27 (325) labxrb bartzabel phaleg iron samma vayamo 30 (666) trws sorath och gold samma samadhi 32 (45) lazz zazel arathron lead samma sati and samaditthi cxcii. english of col. lxxxii lxxxiii. the attribution of the hexagram. 12 right speech left lower point 13 right aspiration bottom point 14 right conduct right lower point 21 right discipline right upper point 27 right energy left lower point 30 right rapture centre point 32 right recollection (in both senses of the wor

hycjh hymmu lahar hymby layrh hymqh 4 house of rest or peace, made of rubies and jacinths laann latyn layyh hymwm hywal laylk 5 garden of mansions, made of yellow copper yawhw layly hywwl hylhp layna hymuj 6 garden of eternity, made of yellow coral lafys hymlu lakln layyy lauhr lazyy 7 garden of delights, made of white diamond hychm lahll lshlm hywhj lahhh lakym 8 garden of paradise, made of red gold hyhtn hyaah hylww hyhly labmw lahhy 9 latry hyhac hylas layru lawnu layjm 1010 garden of eden, or everlasting abode, made of red pearls or pure musk layyr lamwa hylcu lahym hybmd laqnm cxxxii. pairs of angels ruling coins. cxxxiii* titles and attributions of the wand suit [clubs] cxxxiv. titles and attributions of the cup or chalice suit [hearts] 0. 1. the root of the powers of fire the root

LIBER A

i of the wilhelm-baynes edition* celepha s press ulthar inquanok sarkomand--lestliber a vel armorvm svb figvra cdxii v a a publication in class d imprimatur: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 1 gthe obeah and the wanga; the work of the wand and the work of the sword; these shall he learn and teach. h.liber l. i. 37. the pentacle. take pure wax, or a plate of gold, silver-gilt or electrum magicum. the diameter shall be eight inches, and the thickness half an inch. let the neophyte by his understanding and ingenium devise a symbol to represent the universe. let his zelator approve thereof. let the neophyte engrave the same upon his plate, with his own hand and weapon. let it when finished be consecrated as he hath skill to perform, and kept wrapped in s

epresent the universe. let his philosophus approve thereof. let the practicus engrave the same upon his cup with his own hand and instrument. let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of azure blue. the baculum. let the philosophus take a rod of copper, of length eight inches and diameter half an inch. let him fashion about the top a triple flame of gold. let him by his understanding and ingenium devise a deed to represent the universe. let his dominus liminis approve thereof. let the philosophus perform the same in such a way that the baculum may be partaker therein. let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of fiery scarlet. the lamp. let the dominus liminis take pure lead, tin, and quicksilve

LIBER ALEPH

ot weary. this being in this manner discovered, thou mayst prepare it for him perfectly; for no man can keep open all roads for ever. and to him making his choice explain how one may not travel far on any road without a general knowledge of things apparently irrelevant. and with that he will understand, and bend him wisely to his work. i the book of wisdom or folly 43 ap de auro rubeo (of the red gold) would have thee to consider, o my son, that word of publius vergilius maro, that was the greatest of all the magicians of his time: in medio tutissimus ibis. which thing has also been said by many wise men in other lands; and the holy qabalah confirmeth the same, placing tipheret, which is the man, and the beauty and harmony of things, and gold in the kingdom of the metals, and the sun among

eive the seal thereof. therein lie hidden all powers, all memories, more than thou hast ten thousand fold! learn then to draw from that great treasure-house the jewel of which thou art in any present need. for all things that are possible to thy nature are already hidden within thee; and thou hast but to name them, and to bring them back into the light of thy consciousness. then squander not this gold of thine, but put it to most fruitful usury. now then of the art and craft of this most holy mystery i write not, for a reason that thou already knowest. moreover, in this matter, thou shalt best learn by thine own experience, and thine observation in true science shall guide thee. for this secret is still of magick, and occult, so that i know not certainly if thy will lieth with my way or no

turn thereto, and not unto he yin. and that thou mayst understand this, i say: it is a mystery of o.t.o. for the sun ariseth not and entereth to strike upon the high altar of the minster by the great western gates, but by the rose oriel doth he make way and progress in his pageant. o my son, the doors of silver are wide open, and they tempt thee with their beauty: but by the narrow portal of pure gold shalt thou come nobly to thy sanctuary. behold! thou knowest not how perfect is this magick; it is the dearest-bought and holiest of our arcana. what then is like unto my love toward thee, that bestoweth upon thee this treasure of my wisdom? my son, neglect it not; for it is the exorcism of exorcisms, and the enchantment of enchantments. o the book of wisdom or folly 83 ge de arcano, per quod

ake diamond-clear thy path in love, which (to them that know not this) is so obscure and perilous that i believe there is not one man in ten thousand that cometh not to misadventure therein. k liber aleph vel cxi 112 dh de castitate (of chastity) y son, be fervent! be firm! be stable! be quick to mark impurity, how one course of ideas seeketh to infringe upon another, to quell the virtue thereof. gold is pure, but to drink molten gold were impurity to thy body, and its destruction. law is a code of the customs of a people; if it intrude thereon to alter them, it is an impurity of oppression. so also diet is to be in accord with digestion; ethics were an impurity therein. love is an expression of the will of the body, yea, and more also, of that which created he body; and its operation is c

alance, in which the four powers are of equal power) y gnana yoga cometh thy man to knowledge; by karma yoga thy bull to will; by raja yoga is thy lion brought to his light; and to make perfect thy dragon, thou hast bhakta yoga for the eagle therein, and hatha yoga for the serpent. yet mark thou well how all these interfuse, so that thou mayst accomplish no one of the works separately. as to make gold thou must have gold (it is the word of the alchemists, so to become the sphinx thou must first be a sphinx. for naught may grow save to the norm of its own nature, and in the law of its own law, or it is but artifice, and endureth not. so therefore is it folly, and a rape wrought upon truth to aim at aught but the fulfilment of thine own true nature. order then thy workings in accord with thy

LIBER ARARITA

word and spear, a warrior god in flaming armour among thine horsemen. 6. thou hast appeared unto me as a young and brilliant god, a god of music and beauty, even as a young god in his strength, playing upon the lyre. 7. thou has appeared unto me as the white foam of ocean gathered into limbs whiter than the foam, the limbs of a miracle of women, as a goddess of extreme love, bearing the girdle of gold. 8. thou hast appeared unto me as a young boy mischievous and lovely, with thy winged globe and its serpents set upon a staff. 2 liber dcccxiii vel ararita 9. thou hast appeared to me as an huntress among thy dogs, as a goddess virginal chaste, as a moon among the faded oaks of the wood of years. 10. but i was deceived by none of these. all these i cast aside, crying: begone! so that all thes

LIBER ASTARTE

eremony revolve inwardly in his heart, that is to say in the themple of his body, of which the outer temple is but an image. for in the brain is the shrine, and there is no image therein; and the breath of man is the incense and the libation. 18. continuation. further concerning occupation. let the devotee transmute within the alembic of his heart every thought, or word, or act into the spiritual gold of his devotion. as thus: eating. let him say .i eat this food in gratitude to my deity that hath sent it to me, in order to gain strength for my devotion to him. or: sleeping. let him say .i lie down to sleep, giving thanks for this blessing from my deity, in order that i may be refreshed for new devotion to him. or: reading. let him say .i read this book that i may study the nature of my de

LIBER CCC KHABS AM PEKHT

heir hearts of fury, and with arms engaged, they fell upon each other silently, and slew, and slew. now then, the dragon being asleep, we may step 1 [this epistle was addressed to charles stansfeld jones (frater achad, who at the time crowley believed to be his magical son. t.s] liber ccc 2 quietly past him, and .rending the branches of that wizard oak, with a strong grasp tear down the fleece of gold..1 let us only remember not to repeat the error of jason, and defy ares, who is horus in his warrior mood, that guardeth it, lest he strike us also with madness. nay! but to the glory of ra-hoor-khuit and the establishment of his perfect kingdom let all be done! now, o my son, thou knowest that it is our will to establish this work, accomplishing fully that which we are commanded in the book

LIBER CCCXXXV ADONIS

hanging gardens of babylon. r, the house of the lady astarte; l, a gateway; c, a broad lawn enriched with clustered flowers and sculptures. the sun is nigh his setting. on a couch under the wall of the city reposes the lord esarhaddon, fanned by two slaves, a negro boy and a fair kabyle girl, clad in yellow and blue, the boy fs robes being covered with a veil of silver, the girl fs with a veil of gold. they are singing to him softly: the boy. all crimson-veined is tigris. flood; the sun has stained his mouth with blood. the girl. orange and green his standards sweep. the boy. his minions keen. the girl. his maidens weep. the boy. but thou, lord, thou! the hour is nigh when from the prow of luxury shall step the death of all men.s hearts, she whose live breath, a dagger.s darts, a viper.s v

addon. you make earth heaven. astarte. and heaven hell. to choose thee is to interpret misery .to lose thee. esarhaddon. ay! death end all if it must end thy kiss! astarte. and death be all if it confirm life.s bliss! adonis 7 esarhaddon. and death come soon if death fill life.s endeavour! astarte. and if it spill life.s vintage, death come never! esarhaddon. the sun sets. bathe me in the rain of gold! astarte. these pearls that decked it shimmering star-cold fall, and my hair falls, wreathes an aureole. even as thy love encompasses my soul! esarhaddon. i am blinded; i am bruised; i am stung. each thread hisses. astarte. there fs life there for a thousand dead! esarhaddon. and death there for a million! astarte. even so. life, death, new life, a web spun soft and slow by love, the spider

ses sharpen into stings. nay! shall my mouth take hold? beware! once fain, how shall it ever leave thy mouth again? esarhaddon. why should it? astarte. is not sleep our master yet? esarhaddon. why must we think when wisdom would forget? astarte. lest we in turn forget to fill the hour. esarhaddon. the pensive bee leaves honey in the flower. astarte. now the sun fs rim is dipped. and thus i dip my gold to the horizon of thy lip. esarhaddon. ah. astarte. there fs no liquor, none, within the cup. esarhaddon. nay, draw not back; nay, then, but lift me up. i would the cup were molten too; i fd drain its blasting agony. liber cccxxxv 8 astarte. in vain. esarhaddon. in vain? nay, let the drinker and the draught in one blaze up at last, and burn down babylon! astarte. all but the garden, and our b

s (obviously those of criminals) have been painted with phosphorus, and give light. sculptures of winged bulls and bricks inscribed with arrow-head characters are ranged about the walls. a chair of elephant's bones covered with its hide contains the doctor, who is dressed as before in a long black robe covered with mysterious characters. on his head is a high conical cap of black silk dotted with gold stars. in his right hand is a wand of human teeth strung together, in his left a gbook h of square palm-leaves bound in silver. at the back of the room is a black curtain completely veiling its second portion. this curtain is covered with cabalistic characters and terrifying images in white [enter the servant of hermes, a negro uglier than an ape. he is immensely long and lean; his body hangs

f passion to outrun the fiery fashion of the sun. hush! there fs a stir not mine amid the groves, a foot divine that yet is not like love.s. hush! let me furl my forehead! i fll be gone to flicker and curl above great babylon [the gate of the garden opens. the lady psyche advances and makes way for the king of babylon. he is attended by many companies of warriors in armour of burnished silver and gold, with swords, spears, and shields. these take up position at the back of the stage, in perfect silence of foot as of throat [the lady psyche remains standing by the gate; the king of babylon advances with infinite stealth, dignity, slowness, and power, toward the couch] liber cccxxxv 32 psyche. life? is it life? what hour of fate is on the bell? of this supreme ordeal what issue? heaven or he

LIBER CCXLII AHA

he adept is certain of the mystic mountain? light and love are life therein, and they are his? marsyas. even so. and one supreme there is whom i have known, being he. withdrawn within the curtains of the dawn dwells that concealed. behold! he is liber ccxlii 12 a blush, a breeze, a song, a kiss, a rosy flame like love, his eyes blue, the quintessence of all skies, his hair a foam of gossamer pale gold as jasmine, lovelier than all the wheat of paradise. o the dim water-wells his eyes! there is such depth of love in them that the adept is rapt away, dies on that mouth, a gleaming gem of dew caught in the boughs of day! olympas. the hearing of it is so sweet i swoon to silence at thy feet. marsyas. rise! let me tell thee, knowing him, the path grows never wholly dim. lose him, and thou indee

he pavilion of our love. rise from your starry sapphire seats! see, where through the quickening skies the oriflamme of beauty beats heralding loyal legionaries, whose flame of golden javelins fences those peerless paladins. there are the burning lamps of them, splendid star-clusters to begem the trailing torrents of those blue bright wings that bear mine angel through! o thou art like an hawk of gold, miraculously manifold, for all the sky fs aflame to be a mirror magical of thee! the stars seem comets, rushing down to gem thy robes, bedew thy crown. like the moon-plumes of a strange bird by a great wind sublimely stirred, thou drawest the light of all the skies into thy wake. the heaven dies in bubbling froth of light, that foams liber ccxlii 30 about thine ardour. all the domes of all t

olympas. i tremble like an aspen, quiver like light upon a rainy river! marsyas. do what thou wilt! is the sole word of law that my attainment heard. arise, and lay thine hand on god! arise, and set a period aha! 31 unto restriction! that is sin: to hold thine holy spirit in! o thou that chafest at thy bars, invoke nuit beneath her stars with a pure heart (her incense burned of gums and woods, in gold inurned, and let the serpent flame therein a little, and thy soul shall win to lie within her bosom. lo! thou wouldst give all.and she cries: no! take all, and take me! gather spice and virgins and great pearls of price! worship me in a single robe, crowned richly! girdle of the globe, i love thee! pale and purple, veiled, voluptuous, swan silver-sailed, i love thee. i am drunkness of the inm

ender and terrible caresses! fire lives, and light, in eager eyes; and massed huge hair about them lies. they lead their hosts to victory: in every joy they are kings; then see that secret serpent coiled to spring and win the world! o priest and king, let there be feasting, foining, fighting, a revel of lusting, singing, smiting! work; be the bed of work! hold! hold! the stars f kiss is as molten gold. harden! hold thyself up! now die. ah! ah! exceed! exceed! olympas. and i? marsyas. my stature shall surpass the stars: he hath said it! men shall worship me in hidden woods, on barren scaurs, henceforth to all eternity. olympas. hail! i adore thee! let us feast. marsyas. i am the consecrated beast. i build the abominable house. the scarlet woman is my spouse. olympas. what is this word? aha!

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 unfold its ruby rose, its cross of gold; until i saw, flashed from afar, the hawk fs eye in the silver star! marsyas. peace to all beings. peace to thee, co-heir of mine eternity! peace to the greatest and the least, to nebula and nenuphar! light in abundance be increased on them that dream that shadows are! olympas. blessing and worship to the beast, the prophet of the lovely star! fmpliber ]wnj [chanokh] sub figur lxxxiv a brief

LIBER CLXV A MASTER OF THE TEMPLE

ess exists as regards exercises. the truth is, i more and more use the true essence. if a little worry occurs, automatically, i turn to that within which dissolves it at once and restores the balance. it is that nothing with which i come into closest contact during meditation, but it is ever present, and i recognize the fact. i believe it to be the true stone of the wise which turns everything to gold. i call it adonai when i give it a name at all. most often the mind slips into that state without reason or argument [yes: it does appear that more time ought to be given to the work. but the progress is not bad for all that. however, i don t quite like the complacent feeling. nothing replaces hard work. somebody i know (or don t know) does more actual grind than he ever did. 24 full dress ma

ss dimly formulated in the background. after this, the astral seemed to coincide with the body; but consciousness of the astral surroundings was still clear. continued to raise consciousness, and to send out thoughts of love. perceived around me innumerable streams of thought, interlacing and like a net-work, and when the love-thought was sent out, the whole net sparkled, as with little specks of gold. continued in this thought for some minutes, and gradually returned to normal. gave thanks and entered diary [very nearly in serious trouble, my young and rash friend. it seems that you must go up well outside earth-attraction if you wish to get good astrals. it sounds sunday-school-talk, and i can give no reason. but i ve tried repeatedly going horizontally and downwards, always with the sam

LIBER COLLEGII SANCTI

on the back a hexgram consisting of an ascending red triangle and a descending blue triangle, with a golden tau in the midst. according to gliber vesta vel paroketh sub figura dcc, h an account of the outer order robes by a modern a a group based on some early crowley notes and sketches and published in equinox iv (1, the pentagram is scarlet and the base, neck and cuffs of the robe are edged in gold. the robe of a neophyte was black, with a hood. according to gliber vesta, h the robe also has a descending red triangle (in outline) on the breast, and an eye in a triangle design (gold on silver) on the brow. the same text describes the symbols added in subsequent grades as follows: zelator: purple square affixed to front of robe at level of knees. practicus: orange sash affixed to left sle

LIBER CORDIS CINCTI SERPENTE

ll greatly dare, and press mad lips to thine. 24. yea! the night shall cover all, the night shall cover all. 25. thou wast long seeking me; thou didst run forward so fast that i was unable to come up with thee. o thou darling fool! what bitterness thou didst crown thy days withal. 26. now i am with thee; i will never leave thy being. 27. for i am the soft sinuous one entwined about thee, heart of gold! 28. my head is jewelled with twelve stars. my body is white as milk of the stars; it is brightwith the blue of the abyss of stars invisible. 29. i have found that which could not be found; i have found a vessel of quicksilver. 30. thou shalt instruct thy servant in his ways, thou shalt speak often with him. 31 (the scribe looketh upwards and crieth) amen! thou hast spoken it, lord god! 32. f

re in that formless abyss was i made a partaker of the mysteries averse. 5. i suffered the deadly embrace of the snake and of the goat; i paid the infernal homage to the shame of khem. 6. therein was this virtue, that the one became the all. 7. moreover i beheld a vision of a river. there was a little boat thereon; and in it under purple sails was a golden woman, an image of asi wrought in finest gold. also the river was of blood, and the boat of shining steel. then i loved her; and, loosing my girdle, cast myself into the stream. 8. i gathered myself into the little boat, and for many days and nights did i love her, burning beautiful incense before her. 9. yea! i gave her of the flower of my youth. 10. but she stirred not; only by my kisses i defiled her so that she turned to blackness be

un. 14. then rose she up from the abyss of ages of sleep, and her body embraced me. altogether i melted into her beauty and was glad. 15. the river also became the river of amrit, and the little boat was the chariot of the flesh, and the sails thereof the blood of the heart that beareth me, that beareth me. 16. o serpent woman of the stars! i, even i, have fashioned thee from a pale image of fine gold. 17. also the holy one came upon me, and i beheld a white swan floating in the blue. 18. between its wings i sate, and the aons fled away. 19. then the swan flew and dived and soared, yet no whither we went. 20. a little crazy boy that rode with me spake unto the swan, and said: 21. who art thou that dost float and fly and dive and soar in the inane? behold, these many aons have passed; whenc

able in this aimless winging? is there not weariness and impatience for who would attain to some goal? 8 liber lxv 25. and the swan was ever silent. ah! but we floated in the infinite abyss. joy! joy! white swan, bear thou ever me up betwen thy wings! 26. o silence! o rapture! o end of things visible and invisible! this is all mine, who am not. 27. radiant god! let me fashion an image of gems and gold for thee! that the people may cast it down and trample it to dust! that thy glory may be seen of them. 28. nor shall it be spoken in the markets that i am come who should come; but thy coming shall be the one word. 29. thou shalt manifest thyself in the unmanifest; in the secret places men shall meet with thee, and thou shalt overcome them. 30. i saw a pale sad boy that lay upon the marble in

is dead! he is shamed! he is wedded! and their mockery shall ring around the world. 36. but the master shall have his reward. the laughter of the mockers shall be a ripple in the hair of the beloved one. liber cordis cincti serpente svb figvra ynda 9 37. behold! the abyss of the great deep. therein is a mighty dolphin, lashing his sides with the force of the waves. 38. there is also an harper of gold, playing infinite tunes. 39. then the dolphin delighted therein, and put off his body, and became a bird. 40. the harper also laid aside his harp, and played infinite tunes upon the pan-pipe. 41. then the bird desired exceedingly this bliss, and laying down its wings became a faun of the forest. 42. the harper also laid down his pan-pipe, and with the human voice sang his infinite tunes. 43

LIBER CXCVII STORY OF SIR PALAMEDES

ting beast. which when he spoke that holy one rose up, and gat him to the east with lancelot; when as they drew unto the palace and the feast he put his littlest finger to the dwarf, who rose to upper air, piercing the far eternal blue beyond the reach of song or prayer. then did sir palamede amend his nakedness, his horrent hair, his nails, and made his penance end, clothing himself in steel and gold, arming himself, his life to spend in vigil cold and wandering bold, disdaining song and dalliance soft, seeking one purpose to behold, and holding ever that aloft, nor fearing god, nor heeding men. so thus his hermit habit doffed sir palamede the saracen. 21 viii know ye where druid dolmens rise in wessex on the widow plain? thither sir palamedes plies the spur, and shakes the rattling rein

ws a trill so soft and warm, so red and ripe, that echo answers from the hill in eager and voluptuous strain, while grows upon the sounding plain a gallop, and a questing turned to one profound melodious bay. sir palamede with pleasure burned, and bowed him to the idol grey that on the altar sneered and leered with loose red lips behind his beard. sir palamedes and the beast are woven in a web of gold until the gilding of the east burns on the wanton-smiling wold: and still sir palamede believed his holy quest to be achieved! but now the dawn from glowing gates floods all the land: with snarling lip the beast stands off and cachinnates. that stings the good knight like a whip, as suddenly hell.s own disgust eats up the joy he had of lust. the brutal glee his folly took for holy joy breaks

tical their countless spears of silver shake. thus reasons he .in each and all fyttes of this quest the quarry.s track is wondrous geometrical. in spire and whorl twists out and back the hart with fair symmetric line. and lo! the grain of wit i lack. this beast is master of design. so studying each twisted print in this mirific mind of mine, my heart may happen on a hint. thus as the seeker after gold eagerly chases grain or glint, the knight at last wins to behold the full conception. breathless-blue the fair lake.s mirror crystal-cold liber cxcvii 54 wherein he gazes, keen to view the vast design therein, to chase the beast to his last avenue. then.o thou gosling scant of grace! the dream breaks, and sir palamede wakes to the glass of his fool fs face .ah .sdeath (quod he .by thought and

tating, sharp and strict, upon the changes of the earth, its towers and temples derelict, the ready ruin of its mirth, the flowers, the fruits, the leaves that fall, the joy of life, its growing girth. and nothing as the end of all. yea, even as the yang-tze rolled its rapids past him, so the wall of things brake down; his eyes behold the mighty beast serenely couched upon its breast of burnished gold .ah! by christ fs blood (his soul avouched .nothing but change (but change) abides. death lurks, a leopard curled and crouched, in all the seasons and the tides. but ah! the more it changed and changed (the good knight laughed to split his sides) liber cxcvii 64 .what? is the soul of things deranged? the more it changed, and rippled through its changes, and still changed, and changed, the lik

bestead, when lo! there rose a monster moan, a hugeous cry, a questing dread, sir palamedes, the saracen knight 97 as if (god.s death) there coursed alone the beast, within whose belly sounds that marvellous music monotone as if a thirty couple hounds quested within him. now, by christ and by his pitiful five wounds. even as a lover to his tryst, that beast came questing in the hall, one flame of gold and amethyst, bodily seen then of them all. then came he to sir palamede, nestling to him, as sweet and small as a young babe clings at its need to the white bosom of its mother, as christ clung to the gibbet-reed! then every knight turned to his brother, sobbing and signing for great gladness; and, as they looked on one another, surely there stole a subtle madness into their veins, more stro

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

shall put all the questions that we can put.but we may find a tower built upon a rock, against which the winds beat in vain. not what christians call faith, be sure! but what (possibly) the forgers of the epistles.those eminent mystics!.meant by faith. what i call samadhi!.and as gfaith without works is dead, h so, good friends, samadhi is all humbug unless the practitioner shows the glint of its gold in his work in the world. if your mystic becomes dante, well; if tennyson, a fig for his trances! but how does this tower of samadhi stand the assault of question-time? is not the idea of samadhi just as dependent on all the other ideas.man, time, being, thought, logic? if i seek to explain samadhi by analogy, am i not often found talking as if we knew all about evolution, and mathematics, an

tradicting malkuth; he refuses to allow malkuth to obsess his thought. he keeps on crying out that there is no difference between a goat and a god, in the hope of 12 liber cxlviii hypnotising himself (as it were) into that perception of their identity, which is his (partial and incorrect) idea of how things look from kether. this man performs great magic; very strong medicine. he really does find gold on the midden and skeletons in pretty girls. in abiegnus the sacred mountain of the rosicrucians the postulant finds but a coffin in the central shrine; yet that coffin contains christian rosencreutz who is dead and is alive for evermore and hath the keys of hell and of death. ay! your tiphereth man, child of mercy and justice, looks deeper than the skin! but he seems a ridiculous object enou

LIBER DCCCLX JOHN ST

to us from the writings of macgregor mathers. the universe of magic is in the mind of a man: the setting is but illusion even to the thinker. humanity is progressing; formerly men dwelt habitually in the exterior world; nothing less than giants and paynim and men-atarms and distressed ladies, vampires and succubi, could amuse them. their magicians brought demons from the smoke of blood, and made gold from baser metals. in this they succeeded; the intelligent perceived that the gold and the lead were but shadows of thought. it became probable that liber dccclx 4 the elements were but isomers of one element; matter was seen to be but a modification of mind, or (at least) that the two things matter and mind must be joined before either could be perceived. all knowledge comes through the sens

stic path should run away with me. 1 [for the vajroli mudra see siva samhita iv 53-75. t.s] liber dccclx 14 therefore i think it may fairly be counted unto me for righteousness. i now drink a final coffee and retire, to do i hope a more straightforward type of meditation. so mote it be. naked, maryt looks like corregio fs antiope. her eyes are a strange grey, and her hair a very wonderful reddish gold.a colour i have never seen before and cannot properly describe. she has jewish blood in her, i fancy; this, and her method of illustrating the axiom .post coitum animal triste. made me think of baudelaire fs .une nuit que j.etais pres d fune affreuse juive: and the last line obscurcir la splendeur des tres froides prunelles. and barbey d.aurevilly fs .rideau cramoisi. suggested to me the foll

est sentence without stopping it, unless with a very great effort, and then it is not satisfactory to either party! meditation.of the .rational. sort.on this leads me to suggest that active .radiant. thought may be incompatible with the mantra, itself being) active. one can read and understand quite easily with the mantra going; one can remember things. for example, i see my watch chain; i think .gold. au, 196 atomic weight. aucl3, 3 10s. 0d. an ounce. and so on john st. john 39 ad infinitum; but the act of writing down these things stops the mantra. this may be (partly) because i always say under my breath each word as i write it [p.s..but i do so, though less possibly, as i read] 8.22. as i am really awake, i may as well do a little pr.n.y.ma. 8.40. how little i know of magic and the con

of having good time he patiently (and rather pathetically, i think) devotes his youthful immortality to trying to .drink the air through the crow-bill. in the hope of curing a consumption of the lungs which he probably never had and which was in any case cured by his former effort! 9.40. have been practising a number of these mudras and .sanas. concerning the vi.uddhi-cakra which is .of brilliant gold or smoke colour and has sixteen petals corresponding to the sixteen vowel sounds. one might make a good mantra of the english vowel sounds, or the hebrew .curiouser and curiouser. the yogis identify the varana liber dccclx 40 (ganges) with the id.-n.di, the asi) with the pingal.n. di, and benares with the space between them. like my identification of my throat with the gate of the cimetiere d

.ultra-violet. or .astral. light in the room was such that it seemed bright as daylight. he hath never seen the like, even in the ceremony which he performed in the great pyramid of gizeh) 11.14- 11.34. o. m. then passed from vision unto vision of un-exampled splendour. the infinite abyss of space, a rayless orb of liquid and colourless brilliance fading beyond the edges into a flame of white and gold. the rosy cross flashing with lustre ineffable. and more, much more liber dccclx 92 which ten scribes could hardly catalogue in a century. the vision of the holy guardian angel itself; yet was he seen as from afar, not intimately. therefore is o. m. not content with all this wonder; but will now orderly close the temple, that at the beginning of the tenth day.and ten are the holy sephiroth, t

LIBER DCCCXI ENERGIZED ENTHUSIASM

. git is a low mass, h whispered the guardian. in this anteroom were three or four others, both ladies and gentlemen, busily robing. in a third room we found a procession formed, and joined it. there were twenty-six of us in all. passing a final guardian we reached the chapel itself, at whose entrance stood a young man and a young woman, both dressed in simple robes of white silk embroidered with gold, red and blue. the former bore a torch of resinous wood, the latter sprayed us as we passed with attar of roses from a cup. the room in which we now were had at one time been a chapel; so much its shape declared. but the high altar was covered with a cloth that displayed the rose and cross, while above it were ranged seven candelabra, each of seven branches. the stalls had been retained; and

ed wax, and a bouquet of roses was before him. in the centre of the nave was a great cross.a gcalvary cross of ten squares, h measuring, say, six feet by five.painted in red upon a white board, at whose edges were rings through which passed gilt staves. at each corner was a banner, bearing lion, bull, eagle and man, and from the top of their staves sprang a canopy of blue, wherein were figured in gold the twelve emblems of the zodiac. knights and dames being installed, suddenly a bell tinkled in the architrave. instantly all rose. the doors opened at a trumpet 18 liber dcccxi peal from without, and a herald advanced, followed by the high priest and priestess. the high priest was a man of nearly sixty years, if i may judge by the white beard; but he walked with the springy yet assured step

high priestess began a litany in rhythmic lines of equal length. at each third response they touched hands in a peculiar manner; at each seventh they kissed. the twenty-first was a complete embrace. the bell tinkled in the architrave; and they parted. the high priest then took from the altar a flask curiously shaped to imitate a phallus. the high priestess knelt and presented a boat-shaped cup of gold. he knelt opposite her, and did not pour from the flask. now the knights and dames began a long litany; first a dame in treble, then a knight in bass, then a response in chorus of all present with the organ. this chorus was: evoe ho, iacche! epelthon, epelthon, evoe, iao! again and again it rose and fell. towards it close, whether by gstage effect h or no i could not swear, the light over the

rosy, then purple. the high priest sharply and suddenly threw up energized enthusiasm 19 his hand; instant silence. he now poured out the wine from the flask. the high priestess gave it to the girl attendant, who bore it to all present. this was no ordinary wine. it has been said of vodki that it looks like water and tastes like fire. with this wine the reverse is the case. it was of a rich fiery gold in which flames of light danced and shook, but its taste was limpid and pure like fresh spring water. no sooner had i drunk of it, however, than i began to tremble. it was a most astonishing sensation; i can imagine a man feel thus as he awaits his executioner, when he has passed through fear, and is all excitement. i looked down my stall, and saw that each was similarly affected. during the

tement. i looked down my stall, and saw that each was similarly affected. during the libation the high priestess sang a hymn, again in greek. this time i recognized the words; they were those of an ancient ode to aphrodite. the boy attendant now descended to the red cross, stooped and kissed it; then he danced upon it in such a way that he seemed to be tracing the patterns of a marvellous rose of gold, for the percussion caused a shower of bright dust to fall from the canopy. meanwhile the litany (different words, but the same chorus) began again. this time it was a duet between the high priest and priestess. at each chorus knights and dames bowed low. the girl moved round continuously, and the bowl passed. this ended in the exhaustion of the boy, who fell fainting on the cross. the girl i

LIBER HAD

self and his surroundings which are weak, dirty, or diseased, or otherwise unworthy. and let him be exceeding proud and joyous. this is the first practice of ethics (ccxx. ii. 18, 19, 20, 21. svb figvra dlv 3 9. let the aspirant apply himself to comprehend hadit as the snake that giveth knowledge and delight and bright glory, who stirreth the hearts of men with drunkenness. this snake is blue and gold; its eyes are red, and its spangles green and ultra-violet (that is, as the most exalted form of the serpent kundalini) this is the sixth practice of intelligence (ccxx. ii. 22, 50, 51) 10. let him further identify himself with this snake. this is the second practice of meditation (ccxx. ii. 22. 11. let the aspirant take wine and strange drugs, according to his knowledge and experience, and b

LIBER HHH

blackness. and in this meditation thou shalt be utterly without fear, for that the svb figvra cccxli 5 blackness that will appear unto thee is a thing dreadful beyond all comprehension. and it shall come to pass that if thou hast well and properly performed this meditation that on a sudden thou shalt hear the drone and booming of a beetle. 12. now then shall the blackness pass, and with rose and gold shalt thou arise in the east, with the cry of an hawk resounding in thine ear. shrill shall it be and harsh. 13. at the end shalt thou rise and stand in the midheaven, a globe of glory. and therewith shall arise the mighty sound that holy men have likened unto the roaring of a lion. 14. then shalt thou withdraw thyself from the vision, gathering thyself into the divine form of osiris upon his

LIBER LIBERI VEL LAPIDIS LAZULI

reater than the fox and the hole. svb figvra vii 3 16. give me thy kisses, o lord god! 17. the lightning came and licked up the little flock of sheep. 18. there is a tongue and a flame; i see that trident walking over the sea. 19. a phoenix hath if for its head; below are two prongs. they spear the wicked. 20. i will spear thee, o thou little grey god, unless thou beware! 21. from the grey to the gold; from the gold to that which is beyond the gold of ophir. 22. my god! but i love thee! 23. why hast thou whispered so ambiguous things? wast thou afraid, o goat-hoofed one, o horned one, o pillar of lightning? 24. from the lightning fall pearls; from the pearls black specks of nothing. 25. i based all on one, one on naught. 26. afloat in the athyr, o my god, my god! 27. o thou great hooded su

leading up to the cool green porch of malachite. 9. within is a crystal shell, shaped like an oyster.o glory of priapus! o beatitude of the great goddess! 10. therein is a pearl. 11. o pearl! thou hast come from the majesty of dread ammon-ra. 12. then i the priest beheld a steady glitter in the heart of the pearl. 13. so bright we could not look. but behold! a bloodred rose upon a rood of glowing gold! svb figvra vii 11 14. so i adored the god. bacchus! thou art the lover of my god! 15. i who was priest of ammon-ra, who saw the nile flow by for many moons, for many, many moons, am the young fawn of the grey land. 16. i will set up my dance in your conventicles, and my secret loves shall be sweet among you. 17. thou shalt have a lover among the lords of the grey land. 18. this shall he brin

drowse. 60. then shall all this which is written be accomplished: yea, it shall be accomplished. 14 iv 1. i am like a maiden bathing in a clear pool of fresh water. 2. o my god! i see thee dark and desirable, rising through the water as a golden smoke. 3. thou art altogether golden, the hair and the eyebrows and the brilliant face; even into the finger-tips and toe-tips thou art one rosy dream of gold. 4. deep into thine eyes that are golden my soul leaps, like an archangel menacing the sun. 5. my sword passes through and through thee; crystalline moons ooze out of thy beautiful body that is hidden behind the ovals of thine eyes. 6. deeper, ever deeper. i fall, even as the whole universe falls down the abyss of years. 7. for eternity calls; the overworld calls; the world of the word is awa

white horse, and i raced thee through eternity against the lord of the gods. 36. so still we race! 37. thou wast like a flake of snow falling in the pineclad woods. 38. in a moment thou wast lost in a wilderness of the like and the unlike. 39. but i beheld the beautiful god at the back of the blizzard.and thou wast he! 40. also i read in a great book. 41. on ancient skin was written in letters of gold: verbum fit verbum. 42. also vitriol and the hierophant fs name v.v.v.v.v. svb figvra vii 17 43. all this wheeled in fire, in star-fire, rare and far and utterly lonely.even as thou and i, o desolate soul my god! 44. yea, and the writing it is well. this is the voice which shook the earth. 45. eight times he cried aloud, and by eight and by eight shall i count thy favours, oh thou elevenfold

ewels upon a staff that is greater than the axis of the all. 59. and the fish shall be sacrificed to thee and the strong man crucified for me, and thou and i will kiss, and atone for the wrong of the beginning; year, for the wrong of the beginning. 19 v 1. o my beautiful god! i swim in thy heart like a trout in the mountain torrent. 2. i leap from pool to pol in my joy; i am goodly with brown and gold and silver. 3. why, i am lovlier than the russet autumn woods at the first snowfall. 4. and the crystal cave of my thought is lovlier than i. 5. only one fish-hook can draw me out; it is a woman kneeling by the bank of the stream. it is she that pours the bright dew over herself, and into the sand so that the river gushes forth. 6. there is a bird on yonder myrtle; only the song of that bird

LIBER LIBRAE

but avoid grossness and avarice. 20. so shalt thou gradually develop the powers of thy soul, and fit thyself to command the spirits of the elements. for wert thou to summon the gnomes to pander to thine avarice, thou wouldst no longer command them, but they would command thee. 4 liber libra wouldst thou abuse the pure beings of the woods and mountains to fill thy coffers and satisfy thy hunger of gold? wouldst thou debase the spirits of living fire to serve thy wrath and hatred? wouldst thou violate the purity of the souls of the waters to pander to thy lust of debauchery? wouldst thou force the spirits of the evening breeze to minister to thy folly and caprice? know that with such desires thou canst but attract the weak, not the strong, and in that case the weak will have power over thee

LIBER LXVII THE SWORD OF SONG

ion sweeps upon the throng. awake, awake, o sword of song! awake to wound, awake to heal by wounding, thou resistless sword! raise the prone priestcrafts that appeal in agony to their prostrate lord! raise the duped herd.they have suffered long awake, awake, o sword of song! my strength this agony of the age win through; my music charm the old sorrow of years: my warfare wage by iron to an age of gold. the world is old, and i am strong. awake, awake, o sword of song* the name of siegfried.s sword. introduction to .ascension day and pentecost. not a word to introduce my introduction! let me instantly launch the boat of discourse on the sea of religious speculation, in danger of the rocks of authority and the quicksands of private interpretation, scylla and charybdis. here is the strait; wha

e11 yclept .red cotton nightcap country: how a goldsmith, between the ravishing virgin and a leman too rotten to put a purge in, day by day and hour by hour, in a browningesque forest of thoughts having lost himself, expecting a miracle, solemnly tossed himself off from the top of tower. moral: don.t spoil such an excellent sport as an ample estate with a church and a courtesan .truth, that.s the gold.12 but don.t worry about it! i, you, or simpkin13 can get on without it! if life.s task be work and love.s (the soft-lipp d) ease, death be god.s glory? discuss with euripides* the numbered notes are given at p. 48. bacon .essay on truth. line 1 .childe roland to the dark tower came..browning. curious position of poet. what is truth? said jesting pilate: but crowley waits for an answer. alter

ompetition outdone. sub-species of genus christian included in poet.s strictures. 145 150 155 160 165 170 175 180 ascension day 7 panel* in libel i bewail me (funny how english seems to fail me) so, as a surgeon to a man, sir, let me excise your christian cancer impersonally, without vanity, just in pure love of poor humanity! here.s just the chance you.d have! behold the warm sun tint with early gold yon spire: to-day.s event provide my text of wrath.ascension-tide! oh .tis a worthy day to wrest hate.s diadem from jesus. crest! ascends he .tis the very test by which we men may fairly judge, from the rough roads we mortals trudge or god.s paths paved with heliotrope, the morals of the crucified (both standpoints joined in one, i hope, in metaphysic.s stereoscope) but for the moment be deni

ture, i ponder much: but never yet can i get over or forget that bitter text.s accurded nature, the subtle devilish omission,57 the cruel antithesis implied, the irony, the curse-fruition, the calm assumption of hell.s fevers as fit, as just, for unbelievers. these are the things that stick beside and hamper my quite serious wish to harbour kind thoughts of the .fish..58 here goes my arrow to the gold! i.ll make no magpies! though i hold your christianity a lie, abortion and iniquity, the most immoral and absurd.(a priest.s invention, in a word. of all religions, i have hope in the good dhamma.s59 wider scope, nay, certainty! that all at last, however came they in the past, move, up or down.who knows, my friend. but yet with no uncertain trend unto nibbana in the end. i do not even dare de

ahre. wanderjahre .the magician of paris. how clever i am! pentecost 23 i lived, elijah-like, mt. carmel in: all gave me nothing. i slid back to common sense, as reason bids, and .hence. my friend .the pyramids. at last i met a maniac with mild eyes full of love, and tresses blanched in those lonely wildernesses where he found wisdom, and long hands gentle, pale olive .gainst the sand.s amber and gold. at sight, i knew him; swifter than light i flashed, ran to him, and at his holy feet prostrated my head; then, all my being sated with love, cried .master! i must know. already i can love. e.en so. the sage saluted me ram, ram,9 lmba p av ki b i dam, jani yh sb se m.zikl kam he, vah zavaz, t.mhar nam istarae< me< sine se iloa he, hmare pas aap cele, hm dva$ ic a ke vaste de
LIBER LXXVIII

nd generous; noble and scorning meanness. if ill dignified.cruel, intolerant, prejudiced and ill natured. he rules the heavens from above the last decan of d to the second decan of e; hence he includes most of leo minor. d of b prince and emperor of salamanders. viii the princess of the shining flame; the rose of the palace of fire knave of wands a very strong and beautiful woman with flowing red-gold hair, attired like an amazon. her shoulders, arms, bosom and knees are bare. she wears a short kilt reaching to the knee. round her waist is a broad belt of scale-mail; narrow at the sides; broader in front and back; and having a winged tiger fs head in front. she wears a corinthian-shaped helmet and crown with a long plume. it also is surmounted by a tiger fs head, and the same symbol forms

woman of beautiful face with dark hair; seated upon a throne, beneath which is dark sandy earth. one side of her face is light, the other dark; and her symbolism is best represented in profile. her attire is similar to that of the queen of wands: but she bears a winged goat fs head as a crest. a goat is by her side. in one hand she bears a sceptre surmounted by a cube, and in the other an orb of gold. she is impetuous, kind; timid, rather charming; great-hearted; intelligent, melancholy; truthful, yet of many moods. if ill dignified she is undecided, capricious, changeable, foolish. she rules from 20 i to 20 j. c of e the queen of gnomes. xix the prince of the chariot of earth king of pentacles a winged kingly figure seated in a chariot drawn by a bull. he bears as a crest the symbol of t

of many moods. if ill dignified she is undecided, capricious, changeable, foolish. she rules from 20 i to 20 j. c of e the queen of gnomes. xix the prince of the chariot of earth king of pentacles a winged kingly figure seated in a chariot drawn by a bull. he bears as a crest the symbol of the head of the winged bull. beneath the chariot is land, with many flowers. in one hand he bears an orb of gold held downwards, and in the other a sceptre surmounted by an orb and cross. increase of matter. increases good or evil, solidifies; practically applies things. steady; reliable. if ill dignified he is selfish, animal and material: stupid. in either case slow to anger, but furious if roused. rules from 20 a to 20 b. 22 liber lxxviii d of e prince and emperor of the gnomes. xx princess of the ec

severing, pitiful. if ill dignified she is wasteful and prodigal. she rules over one quadrant of the heavens around the north pole of the ecliptic. e of e princess and empress of the gnomes. throne of the ace of pentacles. a description of the cards of the taro 23 eyes grey or hazel blue or borwn blue-grey blue blue blue grey or brown blue or brown dark grey dark blue dark dark dark dark hair red-gold red-gold yellow red-gold fair gold-brown brown brown dark-brown light-brown dark light-brown dark dark dark-brown rich-brown symbols black horse, waving flames, club, scarlet cloak leopard, steady flames, wand with heavy head or end waved and salient flames, fire wand of zelator adept. tiger, leaping flames, gold altar, long club, largest at bottom. white horse, crab issuing from cup, sea ibi

dolphin lotus, sea with spray, turtle from cup winged brown horse, driving clouds, drawn sword head of man severed, cumulus clouds, drawn sword arch fairies winged, whirling hair, nimbi, drawn sword and sickle silver altar, smoke, clouds, drawn sword light-brown horse, ripe cornland, sceptre with hexagram, pentacle as zelator adept barren land, fan, light one side only, sceptre with cube, orb of gold flowerly land, bull, sceptre with orb and cross, orb held downward grass, flowers, grove of trees, sceptre with disk, pentacle like that in ace crests winged black horse fs head leopard fs head, winged lion fs head, winged tiger fs head peacock with opened fan ibis eagle swan winged hexagram winged child fs head winged angel fs head medusa fs head winged stag fs head winged goat fs head winge

LIBER NU

gick art (ccxx. i. 61. 21. then shall he lose all in that hour. this is the fourth indication of the nature of the result (ccxx. i. 61. 22. let the aspirant prepare a lovesong of rapture unto the goddess, or let him be inspired by her unto this. this is the sixth practice of magick art (ccxx. i. 63. svb figvra xi 5 23. let the aspirant be clad in a single robe. an gabbai h of scarlet wrought with gold is most suitable (the abbai is not unlike the japanese kimono. it must fold simply over the breast without belt or other fastening. ed) this is the seventh practice of magick art (ccxx. i. 61. 24. let the aspirant wear a rich head-dress. a crown of gold adorned with sapphires or diamonds with a royal blue cap of maintenance, or nemmes, is most suitable. this is the eighth practice of magick a

LIBER SAMEKH

universe: hear thou the voice of the fire! h ga similar fire flashingly extending through the rushings of air, or a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with the bow-shafts of light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion. h this passage.combined with several others.is paraphrased in poetry by aleister crowley in his tannhauser:32 and when, invoking often, thou shalt see that formless fire; when all the earth is sha

back into eternity, the universe by earthquake overtaken; light is not, and the thunders roll, the world is done: when in the darkness chaos rolls again in the excited brain: then, o then call not to thy view that visible image of nature; fatal is her name! it fitteth not thy body to behold that living light of hell, the unluminous, dead flame, until that body from the crucible hath passed, pure gold! for, from the confines of material space, the twilight-moving place, the gates of matter, and the dark threshold, before the faces of the things that dwell in the abodes of night, spring into sight demons dog-faced, that show no mortal sign of truth, but desecrate the light divine, seducing from the sacred mysteries. but, after all these folk of fear are driven before the avenging levin that

the knowledge and conversation of the holy guardian angel a a publication in class d 41 and thus shall he do who will attain unto the mystery of the knowledge and conversation of his holy guardian angel. first, let him prepare a chamber, of which the walls and the roof shall be white, and the floor shall be covered with a carpet of black squares and white, and the border thereof shall be blue and gold. and if it be in a town, the room shall have no window, and if it be in the country, then it is better if the window be in the roof. or, if it be possible, let this invocation be performed in a temple prepared for the ritual of passing through the tuat.37 from the roof he shall hang a lamp, wherein is a red glass, to burn olive oil. and this lamp shall he cleanse and make ready after the pray

and green, and upon it a cloak without sleeves, of bright blue, covered with golden sequins, and scarlet within. and he shall make himself a wand of almond wood or of hazel, cut by his own hands at dawn at the equinox, or at the solstice, or on the day of corpus christi, or on one of the feast-days that are appointed in the book of the law.41 and he shall engrave with his own hand upon a plate of gold the holy sevenfold table,42 or the holy twelvefold table,43 or some particular device. and it shall be foursquare within a circle, and the circle shall be winged, and he shall attach it about his forehead by a ribbon of blue silk. moreover he shall wear a fillet of laurel or rose or ivy or rue, and every day, after the prayer of sunrise, he shall burn it in the fire of the censer. now he shal

shall seek ever to extend it, and to inflame himself in praying. thus shall he invoke his holy guardian angel for eleven weeks, and in any case he shall pray seven times daily during the last week of the eleven weeks. and during all this time he shall have composed an invocation suitable, with such wisdom and understanding as may be given him from the crown, and this shall he write in letters of gold upon the top of the altar. for the top of the altar shall be of white wood, well polished, and in the centre thereof he shall have placed a triangle of oak-wood, painted with scarlet, and upon this triangle the three legs of the censer shall stand. liber viii 43 moreover, he shall copy his invocation upon a sheet of pure white vellum, with indian ink, and he shall illuminate according to his

LIBER STELLAE RUBEAE

ting.it is too subtle for the sons of men. 5. if the ruby star have shed its blood upon thee; if in the season of the moon thou hast invoked by the iod and the pe, then mayest thou partake of this most secret sacrament. 6. one shall instruct another, with no care for the matters of men.s thought. 7. there shall be a fair altar in the midst, extended upon a black stone. 8. at the head of the altar gold, and twin images in green of the master. 9. in the midst a cup of green wine. 10. at the foot the star of ruby. 11. the altar shall be entirely bare. 12. first, the ritual of the flaming star. 13. next, the ritual of the seal. 14. next, the infernal adorations of oai. mu pa telai tu wa melai. tu fu tulu! tu fu tulu! pa, sa, ga. liber stella rubea 2 qwi mu telai ya pu melai .se gu malai; pe fu

LIBER VII

phrased from fragments 196 and 199 in westcott editiraliber viii$ 3xeolfdwlrq lq &odvv' and thus shall he do who will attain unto the mystery of the knowledge and conversation of his holy guardian angel: first, let him prepare a chamber, of which the walls and the roof shall be white, and the floor shall be covered with a carpet of black squares and white, and the border thereof shall be blue and gold. and if it be in a town, the room shall have no window, and if it be in the country, then it is better if the window be in the roof. or, if it be possible, let this invocation be performed in a temple prepared for the ritual of passing through the tuat. from the roof he shall hang a lamp, wherein is a red glass, to burn olive oil. and this lamp shall he cleanse and make ready after the prayer

and green, and upon it a cloak without sleeves, of bright blue, covered with golden sequins, and scarlet within. and he shall make himself a wand of almond wood or of hazel cut by his own hands at dawn at the equinox, or at the solstice, or on the day of corpus christi, or on one of the feast-days that are appointed in "the book of the law. and he shall engrave with his own hand upon the plate of gold the holy sevenfold table, or the holy twelvefold table, or some particular device. and it shall be foursquare within a circle, and the circle shall be winged, and he shall attach it about his forehead by a ribbon of blue silk. moreover, he shall wear a fillet of laurel or rose or ivy or rue, and every day, after the prayer of sunrise, he shall burn it in the fire of the censor. now he shall p

shall seek ever to extend it, and to inflame himself in praying. thus shall he invoke his holy guardian angel for eleven weeks, and in any case he shall pray seven times daily during the last week of the eleven weeks. and during all this time he shall have composed an invocation suitable, with such wisdom and understanding as may be given him from the crown, and this shall he write in letters of gold upon the top of the altar. for the top of the altar shall be of white wood, well polished, and in the centre thereof he shall have placed a triangle of oak-wood, painted with scarlet, and upon this triangle the three legs of the censor shall stand. moreover, he shall copy his invocation upon a sheet of pure white vellum, with indian ink, and he shall illuminate it according to his fancy and i

LIBER XCV THE WAKE WORLD

ecially knowing what was at the end of them. and now i.m only a little girl, and i.m ever tired of writing, but i.ll tell you all about the rest another time. explicit capitulum primum vel de collegio externo. via x v. hamus via p v. os domus vii v. victoria the wake world 9 part ii i was telling you how we started from the green palace. there are three passages that lead to the treasure house of gold, and all of them are very dreadful. one is called the terror by night, and another the arrow by day, and the third has a name that people are afraid to hear, so i won.t say. but in the first we came to a mighty throne of grey granite, shaped like the sweetest pussy cat you ever saw, and set up on a desolate heath. it was midnight and the devil came down and sat in the midst; but my fairy prin

outwards in a great circle ever closing in on the devil on the throne. but whenever i saw a toad or a bat, or some horrid insect, my fairy prince always whispered .it is the saviour of the world. and i saw that it was so. we did all the most beautiful wicked things you can imagine, and yet all the time we knew that they were good and right, and must be done if ever we were to get to the house of gold. so we en-joyed ourselves very much and ate the most extraordinary supper you can think of. there were babies roasted whole and stuffed with pork sausages and olives; and some of the girls cut off chops and steaks from their own bodies, and gave them to a beautiful white cook at a silver grill, that was lighted with the gas of dead bodies and marshes; and he cooked them splendidly, and we all

extraordinary supper you can think of. there were babies roasted whole and stuffed with pork sausages and olives; and some of the girls cut off chops and steaks from their own bodies, and gave them to a beautiful white cook at a silver grill, that was lighted with the gas of dead bodies and marshes; and he cooked them splendidly, and we all enjoyed it immensely. then there was a tame goat with a gold collar, that went about laughing with every one; and he was all shaved in patches like a poodle. we kissed him and petted him, and it was lovely. you must remember that i never let go of my fairy prince for a single instant, or of course i should have been turned into a horrid black toad. then there was another passage called the arrow by day, and there was a most lovely lady all shining with

uldn.t judge. it was fearfully interesting; but mind you don.t go in those passages without the fairy prince. and of course there.s the veil. i don.t think i.d better tell you about the veil. i.ll only put your mouth to my head, and your hand.there, that.ll tell any body who knows that i.ve really been there, and it.s all true that i.m telling you. this sixth house is called the treasure house of gold; it.s a most mysterious place as ever you were in. first there.s a tiny, tiny, tiny doorway, you must crawl through on your hands and knees; and even then i scraped ever such a lot of skin off my back; then you have to be nailed on a red board with four arms, with a great gold circle in the middle, and that hurts you dreadfully. then they make you swear the most solemn things you ever heard o

LIBER XV CHYMICAL JOUSTING OF PERARDUA

h the great dragon called stooping or twisted. now then is this work utterly burnt up and abolished in that tremendous heat that is in the mouth and belly of the dragon; and that which cometh forth therefrom is in no wise that which went in. yet are these twelve the children of those two-and-twenty. so when he had broken the cucurbirte, he find therein no trace of the seven, but a button of fused gold.as we say, for it is not gold. now this button hath twelve faces, and angles twenty-four salient and reentrant; and our egyptian brethren have called it the pavement of the firmament of nu. he slayeth king astur of the arms argent. now this metal is not in any wise like unto earthly metal; let the brethren well beware, for many false knaves be abroad. three things be golden: the mineral gold

button hath twelve faces, and angles twenty-four salient and reentrant; and our egyptian brethren have called it the pavement of the firmament of nu. he slayeth king astur of the arms argent. now this metal is not in any wise like unto earthly metal; let the brethren well beware, for many false knaves be abroad. three things be golden: the mineral gold of the merchant that is dross; the vegetable gold that groweth from the seed of the scroll by virture of the lion; and the animal gold that cometh forth from the regimen of the dragon, and this last is the sole marketable gold of the philosopher. for, behold, an arcanum! i charge you, keep secret this matter; for the vile brothers, could they divine it, would pervert it. this mineral gold cannot be changed into any other substance by any mea

rom the seed of the scroll by virture of the lion; and the animal gold that cometh forth from the regimen of the dragon, and this last is the sole marketable gold of the philosopher. for, behold, an arcanum! i charge you, keep secret this matter; for the vile brothers, could they divine it, would pervert it. this mineral gold cannot be changed into any other substance by any means. this vegetable gold is fluidic; it must increase wonderfully and be fixed in the perfection of the sphinx. but this our animal gold is to this mighty pitch unstable, that it can neither increase nor decrease, nor can it remain that which it is, or seemeth to be. for even as a drop of glass unequally cooled flieth at a touch into a myriad fine particles, so also at a touch this gold philosophical dissolveth his b

the matter that in this explosion liber lv 4 aforesaid naught whatever is left either of the seven or the twelve or of the three mother seeds that lie concealed therein. but in a certain mystical way the other ten are shadowed forth, though dimly, as if the brazen serpent had become a sword of lightning. yet this is but a glyph; for in truth there is no link or bond between them. for this animal gold is passed utterly away; there is not any button thereof, nor any feather of the wings of the sphinx, nor any mark of the sower or of the seed. but at that lightning flash all did entirely disappear, and the cucurbite and the alembic and the athanor were shattered utterly. and there arose that which he had set himself to seek; yea, more! a grain of the powder, and three minims of the elixir, a

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

re-roman iron age, despite incipient trade with the roman empire. around the beginning of our era we begin to get runic inscriptions from scandinavia and the continent in a language that is identifiably germanic, and in scandinavia the so-called roman iron age begins. on the continent this is the time when the germanic peoples confront the roman empire, with increasing success. by around 400 c.e. gold appears in scandinavia, and the germanic iron age begins; the older germanic iron age, from circa 400 to 550 or 575 c.e, is also know as the migration period because of the extensive movements of the germanic tribes around europe, as is especially known from accounts of interaction with germanic peoples written by roman historians. scandinavia was probably the homeland for some of these peopl

.e. is usually called the younger germanic iron age, although swedish archaeologists usually called it the vendel period because of the wealth of finds from vendel, an area northeast of lake malaren. during this period, too, there was extensive trade from across the baltic centered at helgo, then an island in the southern part of lake malaren. and in den- 4 norse mythology buckle clasp in silver, gold, and precious stones from admark, norway, seventh century c.e (the art archive/historiska museet norway/dagli orti) mark it appears that a danish state was already beginning to establish itself in jutland. between circa 600 and 800 c.e, a number of linguistic changes occurred in the northern area of the germanic speech community, and by the end of this period one may speak of scandinavian lan

oretically, earlier, and changed in oral transmission so as to look like the product of a christian antiquary. whatever the original dates and origins of the mythological eddic poems, it seems to me that the similarities outweigh the differences and that the pictures of the gods are fairly consistent. in form, the eddic poems are short stanzaic poems that rely chiefly on two meters, fornyr.islag, gold way of composing, h and ljo.ahattr, gsong meter. h fornyr.islag is equivalent to the verse form used in old english, old high german, and old saxon, the other germanic languages in which verse has been pre- 14 norse mythology served, although the division into stanzas appears to be a scandinavian innovation. like the poems in the second half of codex regius of the poetic edda, verse in old en

r germanic languages, but they took on a special importance in skaldic poetry because skalds linked them by using one kenning as the modifier of a base word to create another, for example, gtree of the din of spears h for warrior. the examples i have chosen so far are relatively obvious, but skalds also made kennings based on narrative, that is, on heroic legend and myth. for example, they called gold gthe headpiece of sif, h which is only comprehensible if one knows the myth in which loki cuts off sif fs hair and has the dwarfs make golden hair to replace it. kennings can be helpful in dating myths, for a kenning that relies on a myth indicates the myth was known to the skald and his audience at a given time. seeing whether a minor god or goddess is used in the base word of a kenning.for

story of thor fs duel with hrungnir and of thor fs journey to geirrod, but thereafter it is dropped. additional mythic narratives in skaldskaparmal include the acquisition from one set of dwarfs of sif fs golden hair, the ship skidbladnir, odin fs spear gungnir, odin fs ring draupnir, frey fs boar gullinborsti, and thor fs hammer mjollnir, and the subsequent acquisition from another dwarf of the gold and cursed ring that play a large role in heroic legend. a good deal of heroic legend is also recounted in skaldskaparmal. it seems that snorri next was moved to write up the rest of the myths and to do so with a frame story consistently carried out. the result was gylfaginning (deluding of gylfi. here the frame story has a swedish king, gylfi, come to visit asgard. he does so because he has

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

olerant worldviews. does this mean that anyone opposing a consensus view of nature must by definition be a scientific hero or a misunderstood genius? not at all. the history of science abounds with false claims, flawed observations, and unsustainable theories. even today, there are still some who pretend they have manufactured a perpetual motion machine (and try to patent it, can change lead into gold, have proved einstein wrong, and routinely photograph the aura surrounding human beings. these are all pseudoscientific claims that have never withstood the scrutiny of sound science. the difference between galileo and these scientific mavericks is that galileo actually performed reproducible experiments that shattered the view held in his time by religious and other authorities. these experi

MAGIC AND SPELLS

ll from the scroll. when you cast the arcane spell, it works just as though cast by a wizard of your cleric level except that your wisdom score sets the save dc (if applicable. you must have a wisdom score of at least 10+ the. arcane spell's level to prepare and cast it. your holy symbol substitutes for any noncostly material component. if the spell has a costly material component (one to which a gold piece value is assigned, you must provide it. if the spell has another focus, you must provide the focus. if the spell has an xp component, you must pay the experience point cost. armor of darkness abjuration [darkness] level: darkness 4 components: v, s, df casting lime: 1 action- range: touch target: creature touched duration: 10 minutes/level saving throw: will negates (harmless) spell res

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

he grand secret of nature. 145 alchemy and its exponents the multiplication of metals--the medal of emperor leopold i--paracelsus of hohenheim--raymond lully--nicholas flarnmel--count bernard of treviso. 149 the theory and practice of alchemy the origin of alchemical philosophy--alexander the great and the talking trees--nature and art--alchemical symbolism--the song of solomon--the philosopher's gold. 153 the theory and practice of alchemy, part ii the alchemical prayer--the emerald tablet of hermes--a letter from the brothers of r. c--the magical mountain of the moon--an alchemical formula--the dew of the sages. 157 the chemical marriage christian rosencreutz is invited to the chemical wedding--the virgo lucifera--the philosophical inquisition--the tower of olympus--the homunculi--the kn

nth sacred to serapis stood a thirteen-foot statue of him reputed to have been made from a single emerald. modern writers, discussing this image, state that it was made of green glass poured into a mold. according to the egyptians, however, it withstood all the tests of an actual emerald. clement of alexandria describes a figure of serapis compounded from the following elements: first, filings of gold, silver, lead, and tin; second, all manner of egyptian stones, including sapphires, hematites, emeralds, and topazes; all these being ground down and mixed together with the coloring matter left over from the funeral of osiris and apis. the result was a rare and curious figure, indigo in color. some of the statues of serapis must have been formed of extremely hard substances, for when a chris

porphyry gives a fairly adequate conception of eleusinian symbolism "god being a luminous principle, residing