Michael Wynn's Occult Reference Library
GOLDEN

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ce rose, cup, paten of bread and salt, lamp, cross and triangle upon the altar (the candidate must be blindfolded and tied thrice around the waist (hierophant knocks once) kerux (goes to the east, and faces west "hekas! hekas! este be beloi (returns to the southeast and faces east) bell/ hierophant (holds up the sceptre, faces west, and knocks once "fraters and sorors of the hermetic order of the golden dawn, in the temple of isis mighty mother, assist me to open the hall of the neophyte. kerux, see that the temple is properly guarded, that doors and entrances have been checked and all are present" kerux (knocks on all the doors and checks the portal "very honored hierophant, the hall is properly guarded (salutes hierophant) hierophant "very honored hiereus, guard the other side of the por

perly guarded, that doors and entrances have been checked and all are present" kerux (knocks on all the doors and checks the portal "very honored hierophant, the hall is properly guarded (salutes hierophant) hierophant "very honored hiereus, guard the other side of the portal (hiereus turns west. kerux is on his right with his lamp and wand, and assure yourself that all present have witnessed the golden dawn" hiereus "fraters and sorors of the hermetic order of the golden dawn, give the sign of the neophyte (all give the sign of the neophyte to the hierophant, then the hiereus gives both signs after the others have completed it. very honored hierophant, all present are initiated members" hierophant (gives the sign of the enterer, but not the sign of the silence to the west "let the number

ir duties. my robe is an image of the darkness that was upon the faces of the water. i carry the sword of judgment and the banner of evening twilight which is the banner of the west. i am called fortitude and i am the master of darkness" hierophant (stands holding the sceptre and banner of the east "my station is on the throne in the east which symbolizes the rise of the sun, and the light of the golden dawn, life and light. the red color of my robe symbolizes light. my insignias are the sceptre of power and the banner of the east which signify power and light, mercy and wisdom. i am called power and mercy, and light and abundance. my office is that of the expounder of the mysteries (sits down. stolistes, i command you to purify the temple and members with water" stolistes (circumambulates

aid in the following) hierophant (knocks "khabs" hiereus (knocks "am" hegemon (knocks "pekht" hiereus (knocks "konx" hegemon (knocks "om" hierophant (knocks "pax" hegemon (knocks "light" hierophant (knocks "in" hiereus (knocks "extension (the kerux removes the rose, cup, paten of bread and salt and the lamp from the altar, leaving the cross and triangle only) hierophant "fraters and sorors of the golden dawn of the outer in the temple of isis mighty mother, i have recieved a dispensation from the chiefs of the second order to duly admit_ to the grade of neophyte. honored hegemon, instruct the candidate to hold himself/herself/themselves in readiness for the ceremony of his/her/their admission, and superintend his/her/their preparation (hegemon salutes hierophant and prepares candidates as

their hands for vengeance or reward. should i willfully violate the sacred oath i have taken, i hearby summit myself to a deadly and hostile current of will set in motion by the chiefs of the order, by which i should fall slain or paralysed without visable weapon as if slain by a lightning flash. so help me, the lord of the universe and my own higher soul. 31 rise, newly obligated neophyte of the golden dawn in the outer. i declare you neophyte of the 0=0 grade of the hermetic order of the golden dawn. honored hegemon, place the neophyte in the north part of the hall, the greatest symbol of darkness (hegemon places the initiate in the north facing east. the kerux goes with the lamp and wand to the northeast. the stolistes and dadouchos stand ready to follow in the procession, and the senti

0 0 INITIATION CEREMONY

ign is made in the direction of movement, except when entering or leaving the hall, when it is made toward the east. the knock is made by rapping the base or shaft of wand or the pommel of sword on a table. hiero (knock) kerux: moves to the right of hierophant, faces west and proclaims. kerux: hekas, hekas, este bebeloi! kerux returns to place. hiero (knock) fraters and sorors of the order of the golden dawn in the outer, assist me to open the hall of the neophytes of the (name the) temple. all rise. hiero: frater kerux see that the temple is properly guarded. kerux (knock) sentinel (knock) kerux: very honoured hierophant the hall is properly guarded. hiero: very honoured hiereus, assure yourself that all present have witnessed the golden dawn. hiereus: fraters and sorors of the order of t

den dawn in the outer, assist me to open the hall of the neophytes of the (name the) temple. all rise. hiero: frater kerux see that the temple is properly guarded. kerux (knock) sentinel (knock) kerux: very honoured hierophant the hall is properly guarded. hiero: very honoured hiereus, assure yourself that all present have witnessed the golden dawn. hiereus: fraters and sorors of the order of the golden dawn in the outer give the signs of a neophyte. all give the sign of a neophyte. hiereus (salute) very honoured hierophant all present have been so honoured. hiero: very honoured hiereus, how many chief officers are there in this grade? hiereus: three, very honoured hierophant. namely, the hierophant hiereus and hegemon. hiero: is there any peculiarity in these names? hiereus: they all comm

shineth in the darkness. kerux (knock) hiereus (knock) heg (knock) hiero (knock) khabs. hiereus (knock) am. heg (knock) pekht. hiereus (knock) konx. heg (knock) om. hiero (knock) pax. heg (knock) light. hiero (knock) in. hiereus (knock) extension. ceremony of admission (the candidate is not to be told the name of the order until his admission) hiero (knocks) fraters and sorors of the order of the golden dawn in the outer, i have received a dispensation from the greatly honoured chiefs of the second order to admit (name of aspirant) to the grade of neophyte honoured hegemon instruct (name of aspirant) to hold himself(or herself) in readiness for the ceremony of his (or her) admission and superintend his (or her) preparation. heg: removes his chair from between the pillars, salutes hierophan

lt kneel on both knees, give me your right hand, which i place on this sacred and sublime symbol. places candidate's right hand on the center of the triangle. place your left hand in mine. bow your head, repeat your full name at length and say after me all rise. the obligation hiero: i (name of aspirant, in the presence of the lord of the universe and of this hall of neophytes of the order of the golden dawn in the outer, regularly assembled under warrant from the greatly honoured chiefs of the second order, do of my own free will and accord hereby and hereon most solemnly pledge myself to keep secret this order. its name, the name of its members, and the proceedings which take place at its meetings, from all and every person in the whole world who is outside the pale of the order, and not

fter the completion of my admission. i will not seek to obtain any ritual or lecture pertaining to the order without due authorization from the praemonstrator of my temple, nor will i possess any ritual or lecture unless it be properly registered and labelled by him. i further undertake that any such ritual or lecture and any case, cover or box containing them shall bear the official label of the golden dawn. i will not copy myself nor lend to any other person to be copied, any ritual or lecture, until and unless i hold the written permission of the praemonstrator to do so, lest our secret knowledge be revealed through my neglect or error. furthermore, i undertake to prosecute with zeal the study of occult sciences, seeing that this order is not established for the benefit of those who des

1 10 INITIATION CEREMONY

lamp salt diagram of the flaming sword fylfot cross required materials for the temple part i banners of the east and west temple pillars hebrew letters: tau, shin, qoph enochian earth tablet lamp part i opening of the zelator grade (the members, having assembled and robed, each is seated in his proper place. hiereus (knock) all rise. hiero (sitting) fraters and sorors of the zelator grade of the golden dawn, assist me to open the temple in the grade of zelator. frater kerux, see that the temple is properly guarded. kerux: knocks, without opening the door. sentinel (knocks) kerux: very honoured hierophant, the temple is properly guarded. hiero: honoured hiereus, see that none below the grade of zelator is present. hiereus: fraters and sorors, give the signs of zelator. all give signs of ze

f the grade. kerux: opens the door to be just ajar) heg: let me enter the portal of wisdom. kerux: i will. kerux: opens door and admits them. sentinel: turns down lights. hiero: except adonai build the house, their labour is but lost that build it. except adonai keep the city, the watchman waketh in vain. frater (sorer) neophyte, by what aid dost thou seek admission to the grade of zelator of the golden dawn? heg (for neophyte) by the guidance of adonai; by the possession of the necessary knowledge; by the dispensation of the greatly honoured chiefs of the second order; by the signs and tokens of the zelator grade. by this symbol of the hermetic cross. kerux: takes cross from him places it on the altar and returns to place. hiero: give the step and signs of a neophyte (neophyte gives them

ly city, by the buried talismans, by the axis of the loadstone which passes through the center of the earth. o lord, o lord, o lord! have pity upon those who suffer. expand our hearts, unbridle and upraise our minds, enlarge our natures. o stability and motion! o darkness veiled in brilliance! o day clothed in night! o master who never dost withhold the wages of thy workmen! o silver whiteness- o golden splendor! o crown of living and harmonious diamond! thou who wearest the heavens on thy finger like a ring of sapphire! thou who hidest beneath the earth in the kingdom of gems, the marvellous seed of the stars! lire, reign and be thou the eternal dispenser of the treasures whereof thou hast made us the guardians. depart ye in peace unto your abodes and habitations. may the blessing of adon

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

given to earth a sacrifice, hymn 7, 10, except as a reminiscence of heathenism? the jewish paschal lamb would not suggest it, for in friscing the idea of porcellus was predominant. in the north, the expiatory boar, sdnargoltr, offered to freyr, was a periodical sacrifice; and sweden has continued down to modern times the practice of baking loaves and cakes on yule-eve in the shape of a boar. this golden-bristled boar has left his track in inland germany too. according to popular 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

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 etiani brachiorum lineamenta confertissimo armillarum pondere perstringebant. the whole passage, with its continuation, is not only unhistorical, but contrary to the

sius cmreo complexi sivmlacro, statnam suae dignationis indicem maxima cum religionis simulatione byzantium transmiserunt, cujus etiani brachiorum lineamenta confertissimo armillarum pondere perstringebant. the whole passage, with its continuation, is not only unhistorical, but contrary to the genuine mytlis; we can only see in it the view of the gods taken by saxo and his period, and inasmuch as golden and bedizened images of gods were consonant with such view, we may infer that there still lived in his time a recollection of such figures (see suppl. ermoldus nigellus, in describing herold's (harald's) interview with king charles, mentions 4, 444 seq (pertz 2, 509-10) the gods images (sculpta) of the heathen, and that he was said to have had ploughshares, kettles and water-buckets forged

it is striking, that in 0. bohem. glossaries (hanka 54. 165) mercury, venus and saturn are quoted in the order of their days of the week; and that any slav deities that have been identified with latin ones are almost sure to be of the number of those that preside over the week. and whilst of the slav gods, svatovit answers to mars (ziu, eadigast to mercury (wuotan, perun to jupiter (donar, iafza (golden dame, zolotababa, in hanusch 241 ^o) to venus (fria, and perhaps sitivrat to saturn; the names of the planets are construed quite otherwise, mars by smrto-nos (letifer, mercury by dobro-pan (good lord, or rather bonorum dator, jupiter- by krcde-moc (rex potens, venus by ctitd (cupitor? venerandus 1, saturn by hlado-kt (famelicus, or annonae caritatem afferens. respecting sitivrat i give det

ees a washerwoman steal two lady's veils, and in his anger seizes the footstool of the lord, which stands before the chair (al. a chair's leg, and hurls it down at the thief^ to such lengths has the ancient fable travelled. 1 kindermarchen no. 35. first in bebel, ed. 1, tub. 1506, p. 6. frey's gartengesellscliaft cap. 109, ed. 1556 p. 106, ed. 1590 p. 85. rollwagenbiichlein 1590, pp. 98-9 (here a golden settle. moserrf vermischte schriften 1, 332. 2, wodan. 137 can it be alluded to in tlie mhg. poem, amgb. 3? der nu den himel hat erkorn, der geiselt uns bi uuser habe; ich viirhte sere, unt wirt im zorn, den slegel wirft er uns her abe^ in a servian song (vuk 4, 9) the angels descend to earth out of god's window (od bozhieg prozora; pro-zor (out-look, hence window) reminds one of zora (dawn

3 8 INITIATION CEREMONY

eavens in assiah 10 adverse sephiroth enochian water tablet 3 red lamps censer 4 chairs 2 sephirotic tablets tablet of 10 sephiroth in 7 palaces 4 worlds of the tree of life 4 worlds of the tree of life showing 4 holy names macroprosopus diagram cup of water part i opening (arrange the temple for the 31st path. members are assembled and robed) hiero (knocks) fraters and sorors of the order of the golden dawn in the outer, assist me to open this temple in the grade of practicus. honoured hegemon, see that the temple is properly guarded (done) heg: very honoured hierophant, the temple is properly guarded. hiero: honoured hiereus, see that none below the grade of practicus is present. hiereus: fraters and sorors give the sign of practicus (done) hiereus (saluting) very honoured hierophant all

cus between pillars turns to right and halts at foot of hierophant's throne. hiero: rises and takes red lamp in his hand. hiero: axieros the first kabir spake to kasmillos the candidate and said i am the sun in greatest elevation, bringing upon the earth the ripening heat, fructifying all things, urging forward the growth of vegetable nature. life giving, light producing, crowning summer with the golden harvest and filling the lap of plenteous autumn with the purple vintage of the vine. thus far is the voice of axieros. heg: leads theoricus round to seat of hiereus and halts before him in the n.w. hiereus: rises with red lamp in his hand. hiereus: axiokersos the second kabir spake to kasmillos the candidate and said, i am the sun in greatest depression beneath the equator, when cold is gre

4 7 INITIATION CEREMONY

re spirits (knocks) immortal, eternal, ineffable and uncreated father of all, borne upon the chariot of worlds, which ever roll in ceaseless motion. ruler over the ethereal vastness, where the throne of thy power is raised from the summit of which thine eyes behold all, and thy pure and holy ears hear all, help us thy children, whom thou hast loved since the birth of the ages of time. thy majesty golden, vast and eternal, shineth above the heaven of stars; above them art thou exalted, o thou flashing fire. there thou illuminateth all things with thine insupportable glory, whence flow the ceaseless streams of splendor which nourish thine infinite spirit. this infinite spirit nourisheth all, and maketh that inexhaustable treasure of generation which ever encompasseth thee, replete with the n

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

or a while, you will notice that the cone of colour builds up quite spontaneously, with no apparent effort. it has also been described as a cloud of energy. at the point when the climax is reached, comes the release of power. note that for some people the cone concept interferes with their own natural magical abilities- some of the most skilled witches and healers see circles of light, shimmering golden beams or rainbows with their psychic eye. some see nothing at all, but instead feel power pushing their feet almost off the ground. growth is the key to this stage. release of power when you release the power in the final stage, you may see the cone exploding and cascading as coloured stars or light beams, which surge away into the cosmos and break into brilliant rainbow colours. if you wis

coven. you may want to decide in advance on a focus for the power, for example healing a particular place or a person you know. alternatively, you can let the energies find their own target as they cascade though the cosmos, increasing the positivity of the universe* stand with your feet apart and your arms outstretched above your head like the branches of a tree. through your feet, draw up rich, golden light from the earth and let it flow upwards, becoming lighter and more golden as it rises to your fingertips. feel the light from above flowing downwards to merge with it* if you are working alone, then, holding a long, silk scarf in either hand, move around the tree with your hands rising and falling in a spiral path to create swirls of energies, the most ancient of the mother goddess sac

ou from hand to hand, deosil, until you can feel the circle of light (you may even see luminous energy transferring from hand to hand* begin to circle the tree deosil, reciting faster and faster: tree power, earth power, sun shower and light, encircle me, enfold me, goddess radiance bright. if you do not want to use the goddess as a focus for your magick, you can substitute the word 'god' or say 'golden radiance bright. you can also create your own chant, if you prefer, that may change from line to line, or use a simple mantra, such as: touch me, enfold me, enclose me* when you feel the power reaching a climax, cast the scarves high into the air and hug the tree, pressing your feet down hard to ground your energy and receive healing light from the trunk. if you are working alone, you may f

forces of nature who will dance with you as you spiral. you may even see their luminous outlines* if you are working in a group, when you feel the power has reached a climax, unclasp your hands and with a final call, above! raise them straight above your head and allow the energies to spiral through the cosmos* then sink down so that your hands and feet are pressing the ground and let any excess golden radiance and power return to the earth (if you do not do this, you will be buzzing all day and night as though you had been drinking too much coffee) 3- beginning magick you can create magick in all kinds of ways and you can use it for an almost infinite variety of purposes. your magick can be solitary or group-based, self-centred or entirely altruistic. it can be personal and informal, or

n and go down the winding track to the beach for my sea rituals (and puff and pant up again. in winter, i work either round the hearth that is the focus of the small, dark family room where i write, or high in the attic bedroom of my narrow house overlooking the hills. altars your special place will need to contain an altar. to many people, the word 'altar' summons up images of vast churches with golden crosses or b-movies with dark-robed figures sacrificing damsels on a stone slab in the middle of a deserted moorland. but in magical terms an altar is simply the term for a sacred work space on which you place your tools, candles, incense and symbols for rituals. in practice, many people use their altar every day, as a focus for quiet meditative moments, perhaps at the end of a busy day or

ABRAMELIN1

ed in the middle ages, herbipolis. he appears to have married his cousin, and by her to have had two sons, the elder, named joseph, whom he instructed in the mysteries of the holy qabalah, and lamech, the younger, to whom he bequeaths this system of sacred magic as a legacy, and to whom the whole of the first book is addressed. he speaks further of three daughters, to each of whom he gave 100,000 golden florins as a dowry. he expressly states that he obtained both his wife, and a treasure of 3,000,000 golden florins, by means of some of the magical operations described in the third book. he further admits that his first inclination to qabalistical and magical studies was owing to certain instructions in the secrets of the qabalah, which he received when young from his father, simon; so tha

all things having a life of sense, and from those which do proceed from them, let him drink only pure running water; neither is there any food or wine to be taken till the going down of the sun. let the perfume and the holy anointing oil be made as is set forth in exodus, and other holy books of the bible. it is also to be observed, that as often as he enters the circle he has upon his forehead a golden lamen, upon which must be written the name tetragrammaton, in the manner we have before mentioned. in the key of solomon the king 10 (book ii. chapter xxi) will be found other directions for invoking spirits as follows: make a small book containing the prayers for all the operations, the names of the angels in the form of litanies, their seals and characters; the which being done thou shalt

melin, knowing the ardent desire which i had to learn, he gave me two manuscript books, very similar in form unto these which i now bequeath unto thee, o lamech, my son; but very obscure: and he told me to copy them for myself with care, which i did, and carefully examined both the one and the other. and he asked me if i had any money, i answered unto him yes. he said unto me that he required ten golden florins, which he must himself, according to the order which the lord had given unto him, distribute by way of alms among seventy-two poor persons, who were obliged to repeat certain psalms;15 and having kept the feast of saturday, which is the day of the sabbath, he set out to go to arachi, because it was requisite that he should himself distribute the money. and he ordered me to fast for

th 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 of mine art, and i employed the fourth sign of the third book and the third sign47 of the nineteenth chapter; and i married my cousin with

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 of mine art, and i employed the fourth sign of the third book and the third sign47 of the nineteenth chapter; and i married my cousin with 40,000 golden florins as a dowry, the which sum served as a cover to my fortune. all the signs which are in the eighteenth chapter48 have been made use of by me so many times that i could not count them. however, they are all given in the book49 already mentioned. i made great and wonderful experiments with the signs of the second50 and eighth51 chapters of the third book. the first sign52 of the first c

ABRAMELIN2

al; and this you shall do for a certain particular reason.113 (36) you shall bind by an oath him unto whom you shall give this operation, neither to give nor sell it unto any avowed atheist or blasphemer of god (37) you shall fast for three days before giving the operation unto any; and he who shall receive it shall do likewise; and he also shall hand over unto you at the same time the sum of ten golden florins, or their value, the which you should with your own hand distribute unto poor persons whom you shall charge to repeat the psalms, miserere mei deus, etc, have mercy upon me, o god; and the de profundis, etc, out of the depths (38) it will be a good thing, and one which will facilitate the operation, for you to repeat all the psalms of david, seeing that they contain great power and

ABRAMELIN3

squares. segilah means treasure. no. e consists of b a squares from a square of c f. necot means probably stamped money. no. f is a square of c f squares. magot is the name of one of the sub- princes. no. g is a gnomon of b a from a square of b g squares. agil may mean a heap, but also a globular drop of dew. no. h is a gnomon of j squares taken from a square of c f squares. cosen perhaps means a golden cup. no. i is a gnomon also of j squares taken from a square of c f squares. otsar means restraint (19) a r i t o n r o c a r o i c l o a t t a o l o r o r a c o r n o t i r a (20) o r i m e l r e m o r e i m o n o n n o n o m i e r o m e r l e i n r o of abramelin the mage 168 no. j is a square of d g squares. belial is the name of one of the four great chiefs of the evil spirits. no. b a

f the ternary, for in such case thou wouldest be altogether deprived of it. one of the most meritorious deeds in the sight of the lord, is to share with one s neighbour the goods which god hath given unto us; yet must we take note of that which god commanded unto moses, when he ordered him to give the operation unto aaron his brother, namely that he should receive as the symbol of an offering ten golden florins, the which he should distribute unto seventy-two poor persons with his own hands, obliging them to repeat the psalms which i have already mentioned in the second book, and which should be of the number of seventytwo. for if he who receiveth this operation should not perform this alms, the operation would be void of value for him. thou, not yet having the authority to give it, withou

he should distribute unto seventy-two poor persons with his own hands, obliging them to repeat the psalms which i have already mentioned in the second book, and which should be of the number of seventytwo. for if he who receiveth this operation should not perform this alms, the operation would be void of value for him. thou, not yet having the authority to give it, without having received the ten golden florins, thou must act like moses, unto whom the lord granted it on this condition, for him to give it unto his brother aaron. i have also described the precautions which we must take before granting this sacred science unto any; and i repeat here that at least six months should transpire during which we should frequently test, and seek by conversations to sound, the inclinations of him unt

rd the same, he who shall receive it from thine hands can enjoy the same and expend it according unto his desire, and the money will be real both for him and for others. for once only mayest thou demand of thine holy angel the amount of gold and of silver which thou shalt judge suitable unto thine estate and conditions. my possessions were few, and i demanded of mine angel three thousand thousand golden florins,5 and they were granted unto me. later i made such good use of the sacred science, and i understood so well how to augment my goods, that at the present time, after having married three daughters unto each of whom i gave a hundred thousand (golden florins, as thou wilt see by the testament which i have made, i am leaving in current money more than a million golden florins, besides a

ADEPTUS MINOR INITIATION

carries his grade sash along with the recommendation from the chief of the order, the lamen of the hiereus, and a separate prepared speech) third (opens door "who bringest thou here with thee" 9 aspirant (loudly and firmly gives speech "hear ye all that i, the honored frater/soror, stand before you, being a member of the 4=7 grade of the first order, the highest grade of the hermetic order of the golden dawn in the outer, a philosophus; one qualified to fill the important post of hiereus in a temple of the first order, one who hath passed the five examinations prescribed between the first and second orders, and hath been declared lord of the 24th, 25th and 26th paths in the portal of the adepti. i bear a written recommendation from the chiefs of my temple guaranteeing my qualifications, ho

s day spiritually bind myself, even as i am now bound physically upon the cross of suffering" hmjk "that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order" hnyb "that i will keep secret all things connected with the order, and its secret knowledge, from the whole world, equally from him who is a member of the first order of the golden dawn, as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders" dsj "that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in open temple, without due authorization and permission; that i will neither recommend a can

and the life. he that believeth in me, though he were dead, yet shall he live. and whosoever liveth and believeth in me, shall never die" second "behold the image (points at the lower half of the lid) of the justified one, crucified on the infernal rivers of tud, and thus rescuing twklm from the folds of the red dragon (third adept points to upper half of lid) third "and being turned, i saw seven golden light bearers, and in the midst of the light bearers, one like unto the ben adam, clothed with a garment down to the feet, and girt with a golden girdle. his head and his hair were white as snow, and his eyes as flaming d; his feet like unto fine brass, as if they burned in a furnace. and his voice as the sound of many waters. and he had in his right hand seven stars, and out of his mouth w

attributed thereto. see that thou reveal it not to the profane, for many and great are its mysteries "rtk is the highest of all, and herein scintillates the divine white brilliance, concerning which it is not fitting that i should speak more fully. hmkj is gray, the mixture of colors. hnyb is darkness, the absorption of colors. and thus, is the supernal triad completed. in rtk is the root of the golden glory, and thence is the yellow reflected into trapt. in hmkj is the root of blue, and this is reflected into dsj; in hnyb is the root of red, and this is reflected into hrwbg. and thus is the first reflected triad completed. the beams of dsj and trapt meet in jxn and yield green. the beams of hrwbg and trapt meet in dwh and yield a tawny orange. the beams of dsj and hrwbg fall in dwsy and

and evil sephiroth of the twpylq, the great red dragon of seven heads, and the inverted and evil triangle. thus, in the tomb of the adepti do we tread down the evil powers of the red dragon (chief adept stamps thrice on diagram, and so tread thou upon the evil powers of thy nature" 30 ceiling of the vault floor of the vault "for there is traced within the evil triangle the rescuing symbol of the golden cross united to the red rose of seven times seven petals. as it is written 'he descendeth into hell' but the whiteness above shines the brighter for the blackness which is beneath "thus mayest thou comprehend that the evil helpeth forward the good. and between the light and the darkness vibrate the colors of the rainbow, whose crossed and reflected rays, under the planetary presidency are s

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

conception of this life as an ordeal of chivalry lies the foundation of every perfection of philosophy "whatsoever ye do, whether ye eat or drink, do all to the glory of god" applies with singular force to the absintheur. so may he come victorious from the battle of life to be received with tender kisses by some green-robed archangel, and crowned with mystic vervain in the emerald gateway of the golden city of god. vii. and now the cafe is beginning to fill up. this little room with its dark green woodwork, its boarded ceiling, its sanded floor, its old pictures, its whole air of sympathy with time, is beginning to exert its magic spell. here comes a curious child, short and sturdy, with a long blonde pigtail, with a jolly little old man who looks as if he had stepped straight out of the

ALEISTER CROWLEY ACROSS THE GULF

er lower and lower as she moved slower and slower, until the looker-listener was dissolved in bliss of sleep and delicate dream. then as he slept she would bend over him even as nuit the lady of the stars that bendeth over the black earth, and in his ears she would whisper strange rhythms, secret utterances, whereby his spirit would be rapt into the realms page 24 gulf.txt of hathor or some other golden goddess, there in one night to reap an harvest of refreshment such as the fields of mortal sleep yield never. so then i woke at dawn, to find her still watching, still looking into my eyes with a tender smile on her mouth that cooed whispers infinitely soothing. indeed with a soft kiss she waked me, for in this art there is aright moment to sleep, and another to waken: which she was well sk

ddened) thrust deep to draw blood, as they played up and down my spine. but i saw nothing; by osiris i swear it! i saw nothing, save only the glare in the eyes of that lost soul that writhed upon the wheel. indeed, as the hangman took out the corpse, we fell back and lay there among the waste of the banquet, the flagons overturned, the napery awry, page 37 gulf.txt the lamps extinct or spilt, the golden cups, chased with obscene images, thrown here and there, the meats hanging over the edge of their bejewelled dishes, their juice staining the white luxury of the linen; and in the midst ourselves, our limbs as careless as the wind, motionless. one would have said: the end of the world is come. but through all that fiery abyss of sleep wherein i was plunged so deep, still stirred the cool de

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

such books have existed in fact, and do exist. idries shah tells us of a search he conducted for a copy of the book of power by the arab magician abdul-kadir (see: the secret lore of magic by shah, of which only one copy was ever found. the keys of solomon had a similar reputation, as did the magus by barret, until all of these works were eventually reprinted in the last fifteen years or so. the golden dawn, a famous british and american occult lodge of the turn of the century, was said to have possessed a manuscript called "the veils of negative existence" by another arab. these were the sorcerer's handbooks, and generally not meant as textbooks or encyclopedias of ceremonial magick. in other words, the sorcerer or magician is supposed to be in possession of the requisite knowledge and t

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

to see the necronomicon in its original state. banishings read this section carefully. in the interim period between the translation and the publication of this work, the editor, along with a circle of initiates in another discipline, undertook to experiment with the rituals and forces outlined in the necronomicon. in using the material alone, or within a western ceremonial structure (such as the golden dawn system) we came upon startling discoveries in both cases: there are no effective banishings for the forces invoked in the necronomicon itself! the rituals, incantations, formulae of this book are of ancient origin, comprising some of the oldest written magickal workings in western occult history. the deities and demons identified within have probably not been effectively summoned in ne

these rituals in progress. that would be criminal, and perhaps in suicidal. one of our colleagues was fearfully attacked by his dog directly following a fairly simple and uncomplicated formula from this book. this is definitely not a gilbert chemistry set. the method of the necronomicon concerns deep, primeval forces that seem to pre-exist the normal archetypal images of the tarot trumps and the golden dawn telesmatic figures. these are forces that developed outside the judeo-christian mainstream, and were worshipped and summoned long before the creation of the qabala as we know it today. hence, the ineffectiveness of the golden dawn banishing procedures against them. they are not necessarily demonic or qliphotic in the sense that these terms are commonly understood in the west, they just

n 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 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

ALEISTER CROWLEY LIBER 777

interpretation, the lost symbolism of the vault in which christian rosenkreutz is said to have been buried, some of the work of dr. dee and sir edward kelly, some very imperfect tables in cornelius agrippa, the art of raymond lully, some of the very artificial effusions of the esoteric theosophists, and of late years the knowledge of the order ros rube et aure crucis and the hermetic order of the golden dawn. unluckily, the leading spirit in these latter societies1 found that his prayer, give us this day our daily whisky, and just a wee drappie mair for luck! was sternly answered, when you have given us this day our daily knowledge-lecture. under these circumstances daath got mixed with dewar, and beelzebub with buchanan. but even the best of these systems is excessively bulky; modern meth

wo score. the best of the serious attempts to systematise the results of comparative religion is that made by blavatsky. but though she had an immense genius for acquiring facts, she had none whatever for sorting and selecting the essentials. grant allen made a very slipshod experiment in this line; so have some of the polemical rationalists; but the only man worthy of our notice is frazer of the golden bough. here again, there is no tabulation; for us it is left to sacrifice literary charm, and even some accuracy, in order to bring out the one great point. ii this: that when a japanese thinks of hachiman, and a boer of the lord of hosts, they are not two thoughts, but one. the cause of human sectarianism is not lack of sympathy in thought, but in speech; and this it is our not unambitious

th an ape running before him 28 a man with bowed head and a bag in his hand. a man arrayed like a king, looking with pride and conceit on all around him. 29 a man with two bodies, but joining their hand. a grave man pointing to the sky. cli. magical images of the decans (cadent. clii. perfumes (ascendant. cliii. perfumes (succedent. cliv. perfumes (cadent. 15 a restless man in scarlet robes, with golden bracelets on his hands and arms myrtle stammonia black pepper 16 a swarthy man with white lashes, his body elephantine with long legs; with him, a horse, a stag, and a calf costum codamorns cassia 17 a man in mail, armoured with bow, arrows, and quiver mastick cinnamon cypress 18 a swift-footed person, with a viper in his hand, leading dogs camphor succum anise 19 a swarthy hairy man, with

oing is a most convincing proof of the superhuman wisdom of the author of this book to those who have laboured for years, in vain, to elucidate the problems of the tarot. this substituted attribution is alluded to in various places in liber aleph and magick in theory and practice, but was not spelt out in full in published writings until the book of thoth. the tables from 777 are based on the old golden dawn attributions; to work with the reversed attributions, lines 15 and 28 should be exchanged on all columns based on the zodiac or tarot (i.e, vi-viii, xi, xiv-xx, xxii-xlvii, xlix, cxxxvii-clxxiv, clxxvii-clxxxiii and clxxxvi, not all columns throughout as the editors of 777 revised state t.s. 34 notes to table of correspondences col. ii: 0-10 are the names of the numbers or emanations;

of these attributions is shown in this table from agrippa,7 who is too catholic to be quite trustworthy. things under the sun which are called solary among stones 1. the eye of the sun. 9. topazius. 2. carbuncle. 10. chrysopassus. 3. chrysolite. 11. rubine. 4. iris (stone. 12. balagius. 5. heliotrope (stone. 13. 6. hyacinth (stone. 7. pyrophylus (stone. 8. pantaura. auripigmentum and things of a golden colour. among plants 1. marigold. 17. mastic. 2. lote-tree. 18. zedoary. 3. peony. 19. saffron. 4. sallendine. 20. balsam. 5. balm. 21. amber. 6. ginger. 22. musk. 7. gentian. 23. yellow honey. 8. dittany. 24. lignum aloes. 9. vervain. 25. cloves. 10. bay-tree. 26. cinnamon. 11. cedar. 27. calamus. 12. palm-tree. 28. aromaticus. 13. ash. 29. pepper. 14. ivy. 30. frankincense. 15. vine. 31

ALEISTER CROWLEY LIBER CHANOKH

dvertised for publication in equinox vol. iii, but along with many things in that list it was never published, and quite possibly never written. the present edition consists of the two published sections. all footnotes are from the equinox publication; all endnotes by the present transcriber. of course in some senses liber chanokh is redundant as there are far better guides to both dee purist and golden dawn enochian magick out there; the present edition part of an ongoing project of producing good electronic copies of the magical instructions from the equinox was in large measure a reaction to the insanity of attempting to render the complex figures in ascii or as text descriptions. it is not clear what was intended for inclusion in the unpublished parts; to adequately deal with all the m

ok of soyga; unfortunately, since reeds left at&t this is no longer online. note that these tables predate the dee-kelly workings, and dee does not seem to have known what they were and what to do with them: he repeatedly asked about them and received vague or evasive answers from kelly and/or the angels. the heptarchic system of planetary magick is covered by turner (1983) and james (1984, and a golden-dawn-ized version is presented by zalewski (1990. it is set out in two ms digests by dee, de heptarchia mystica in sloane 3191, and compendium heptarchia mystica (add. ms 36,674. this material is drawn from the skrying sessions recorded in sloane ms 3188, principally tertius and quartus but incorporating material from all the books. it is not clear whether what dee meant by the book of enoc

eth were redrawn based on material in ben rowe s enochian magic reference and clay holden s pdfs of mysteriorum liber secundus and mysteriorum liber tertius. the general view of the great table was entered from the version in the equinox; the views of the watchtowers and tablet of union as pyramid squares were redrawn, the letters checked against plate iii and the symbols checked according to the golden dawn rules printed in regardie (ed, the golden dawn. the version of the enochian alphabet used in plates iv-ix is the ni enochiana typeface constructed by the present editor, closely based on the final forms of the letters from quinti libri mysteriorum appendix, as printed by laycock (1978. plate x has been redrawn and corrects a few minor errors (omission of some numbers and direction mark

ished st paul mn: llewellyn, 1983. liber lxxxiv 37 james, geoffrey (1984; ed/ trans: enochian evocation of doctor john dee, gillette, nj: heptangle. reprinted as enochian magick of doctor john dee. st. paul, mn: llewellyn publications, 1994. laycock, donald (1978: complete enochian dictionary. london, askin. reprinted new york: samuel weiser, 1994. regardie, francis israel (1984; ed: the complete golden dawn system of magic. las vegas: falcon press (1989; ed: the golden dawn. st. paul, mn: llewellyn publications. revised 6th edition; originally published chicago: aries press (4 vols, 1937-40. rowe, ben: enochian magick reference. revision 1.0, 1988; online at: http//w3.one.net/ browe/pdf/enochian magic reference.pdf turner, robert (1989: elizabethean magic: the art and the magus. shaftsbur

.net/ browe/pdf/enochian magic reference.pdf turner, robert (1989: elizabethean magic: the art and the magus. shaftsbury: element (1983; ed/ trans) the heptarchia mystica of john dee. edinburgh: magnum opus hermetic sourceworks. expanded reissue, wellingborough, northants: aquarian, 1986. tyson, donald (1998: enochian magick for beginners. st paul, mn: llewellyn publications. zalewski, pat (1990: golden dawn enochian magic. st paul, mn: llewellyn( second edition 1994. finally i will warn the reader that schueler& schueler s enochian books for llewellyn should not be regarded as a reliable source of information on either dee purist or golden dawn enochian magick, or anything else for that matter. endnotes part i 1: these talismans, the ensigns of creation, are referred to the seven planets

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

enquirer, the footsore seeker, on through the wilderness of disappointment in the present by their endless promises of the future: they take him up to he top of an exceeding high mountain and shew him, beyond the dark clouds and rolling mists at his feet, a vision of the celestial city, far off, it may be, but radiant with unearthly splendour, bathed in the light of dreams" dr. j. g. frazer "the golden bough "so far, therefore, as the public profession of magic has been one of the roads by which men have passed to supreme power, it has contributed to emancipate mankind from the thraldom of tradition and to elevate them into a larger, freer life, with a broader outlook on the world. this is no small service rendered to humanity. and when we remember further that in another direction magic

t with meekness; yet with a subtle confidence, an underlying laughter. his forehead is wreathed with vine tendrils. he is an effeminate figure with those broad leaves clustered upon his brow? but those leaves hide 13 horns. king pentheus, representative of respectability<god. see my "good hunting" and dr. j.g.frazer's "golden bough> is destroyed by his pride. he goes out into the mountains to attack the women who have followed bacchus, the youth whom he has mocked, scourged, and put in chains, yet who has only smiled; and by those women, in their divine madness, he is torn to pieces. it has already seemed impertinent to say so much when walter pater has told the story with such sympathy and insight. we will not

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 mystic process. we find it the 29 basis of many important initiations, notably the third degree in masonry, and the 5 degree= 6square ceremony of the g. d. described in equinox i, iii. a ceremonial selfinitiation may be construc

e formula of a manvantara, or period of manifested existence, which alternates with a pralaya, during which creation is latent. analysed qabalistically, the word is found to possess similar properties. a is the negative, and also the unity which concentrates it into a positive form. a is the holy spirit who begets god in flesh upon the virgin, according to the formula familiar to students of "the golden bough. a is also the "babe in the egg" thus produced. the quality of a is thus bisexual. it is the original being- zeus arrhenothelus, bacchus diphues, or baphomet. u or v is the manifested son himself. its number is 6. it refers therefore, to the dual nature of the logos as divine and human; the interlacing of the upright and averse triangles in the hexagram. it is the first number of the

tual ceremonial consecration of each weapon, but in the actual preparation, a process which should adumbrate this ceremony; e.g, the magician will cut the wand from the tree, will strip it of leaves and twigs, will remove the bark. he will trim the ends nearly, and smooth down the knots- this is the banishing. he will then rub it with the consecrated oil until it becomes smooth and glistening and golden. he will then wrap it in silk of the appropriate colour- this is the consecration. he will then take it, and imagine that it is that hollow tube in which prometheus brought down fire from heaven, formulating to himself the passing of the holy influence through it. in this and other ways he will perform the initiation; and, this being accomplished, he will repeat the whole process in an elab

ALEISTER CROWLEY MAGICK WITHOUT TEARS

.abika.com 95 ual defeat. the purest documents of 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

entration; you point out that i have implied it constantly, but never given plain instruction. it hope i have not been so vague as to allow you to suppose that concentration camps are evidence that benevolent and enlightened governments are at last seriously concerned to educate the world to yoga; but i do agree that it cannot do great harm if i take a dose of my own medicine, and gather into one golden sheaf all the ripe corn of my wisdom on this subject. for concentration does indeed unlock all doors; it lies at the heart of every practice as it is of the essence of all theory; and almost all the various rules and regulations are aimed at securing adeptship in this matter. all the subsidiary work- awareness, onepointedness, mindfullness and the rest- is intended to train you to this. all

o longer the same person; in fact, in the ten minutes we were talking he seemed to be any number of different people. i especially noticed the pupils of his eyes were so enlarged that the entire eye seemed black (i tremble so and have such a quaking feeling inside, simply in thinking of last night, that i can't form letters. then quite slowly the entire room filled with a thick yellow light (deep golden, but not brilliant. i mean not dazzling, but soft) fra. p. looked like a person i had never 31 magic without tears get any book for free on: www.abika.com 176 seen but seemed to know quite well- his face, clothes and all were of the same yellow. i was so disturbed that i looked up to the ceiling to see what caused the light, but could only see the candles. then the chair on which he sat see

, so normal had it become "he's invisible again" one incident i remember very vividly indeed; an old friend and i were sitting opposite each other in armchairs in front of a large fire, smoking our pipes. suddenly he lost sight of me, and actually cried out in alarm. i said "what's wrong" that broke the spell; there i was, all present and correct. did i hear you mutter "transmutations? werwolves? golden hawks" likely enough; it's time we touched on that. in certain types of animal there appears, if tradition have any weight, to be a curious quality of- sympathy? i doubt if that be the word, but can think of none better- which enables them to assume at times the human form. no. 1- and the rest are also rans- is the seal. there is a whole body of literature about this. then come wolves, hyae

ed certain days and hours- with some awkwardness, as my time-distance from her was constantly growing shorter- for me to pay my visit. we got some remarkable results; our records of the interview used to tally with surprising accuracy; but the vase remained intact! this is not one of my notorious digressions; and this is how transmutation comes into it. i found that by first taking the shape of a golden hawk, and resuming my own form after landing in her "temple- a room she had fitted ad hoc- the whole operation became incomparably easier. i shall not indulge in hypotheses of why this should have been the case. a little over four years later- in the meantime we had met and worked at magick together- we resumed these experiments in a somewhat different form. the success was much greater; bu

ALEISTER CROWLEY MEDITATION

practices are more generally useful to the health than the sedentary; for in this way walking and fresh air are assured. but some of the sedentary practice should be done, and combined with meditation. of course when actually "racing" to get results, walking is a distraction> and should be practised certainly never less than one hour daily by the serious student. four hours is a better period, a golden mean; sixteen hours is too much for most people. 22 chapter iii yama<wand> and niyama the hindus have place these two attainments in the forefront of their programme. they are the "moral qualities" and "good works" which are supposed to predispose to mental calm "yama" consists of non-killing, truthfulness

to make no statement at all that cannot be verified in the usual manner; or where this is not easy, at least avoid anything like a dogmatic statement. in their second book of practical instruction, liber o, occur these words "by doing certain things certain results will follow. students are most earnestly warned against attributing objective reality or philosophical validity to any of them" those golden words! in discussing dhyana, then, let it be clearly understood that something unexpected is about to be described. we shall consider its nature and estimate its value in a perfectly unbiassed way, without allowing ourselves the usual rhapsodies, or deducing any theory of the universe. one extra fact may destroy some 31 existing theory; that is common enough. but no single fact is sufficien

rcle, 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 wandering. we may now conside

rformance of the great work; and such is its efficacy that it also consecrates all the furniture of the temple and the instruments thereof. it is also the grace or chrism; for this aspiration is not ambition; it is a quality bestowed from above. for this reason the magician will anoint first the top of his head before proceeding to consecrate the lower centres in their turn. this oil is of a pure golden colour; and when placed upon the skin it should burn and thrill through the body with an intensity as of fire. it is the pure light translated into terms of desire. it is not the will of the magician, the desire of the lower to reach the higher; but it is that spark of the higher in the magician which wishes to unite the lower with itself. unless therefore the magician be first anointed wit

you must buy the egg without haggling. in a certain society the members were bound to do certain things, being assured that there was "nothing in the vow contrary to their civil, moral, or religious obligations" so when any one wanted to break his vow he had no difficulty in discovering a very good reason for it. the vow lost all its force<crowley expressly cites this clause in the golden dawn initiations as the third defense for his publishing the golden dawn rituals. see equinox i, 4, page 5 "editorial> when buddha took his seat under the blessed bo-tree, he took an oath that none of the inhabitants of the 10,000 worlds should cause him to rise until he had attained; so that when even mara the great arch-devil, with his three daughters the arch-temptresses appeared, he rem

ALEISTER CROWLEY SEPHER SEPHIROTH

ghten, make joyful hdx a circle, orbit gwx good bw+ to give, place bhy 18 my favourite, my beloved ybh) hatred hby) the antique serpent)+x living yx (notariqon of yehi aur, 232 )w)y 19 an enemy byw) was black hyd eve: to manifest, show forth hwx nation; gentile ywg 20 yod: a hand dwy a name of god yy fraternity hwx) black liquid wyd it was hyh the breast; a vision; a prophet; to gaze hzx sin h)+h golden bwhz 21 the mystic number of tiphareth existence, being: the divine name of kether hyh) but, howbeit; certainly k) deep meditation gygh ah. alas! ywh purity, innocence wxz part of hwhy (see sepher yetzirah) why 22 with his hand wdyb by yodh dwyb hearer in secret hy))h the state of puberty gwwz a magical vision (ch )wzx wheat h+x good hbw (notariqon of gyehovah elohim yehovah achad h, 151 )y

between nyb 63 abaddon: destruction, ruin (hell, as development of lw, 337; cf. 451) nwdb) dregs, roll; faeces (globular; dung llg fed nwz the nose m+wx fervour hmyx hwhy in briah yh w)w yh dwy briah fs gsecret nature h (see s.d. 1:38-39) gs beaver, builder hnwb prophet )ybn 64 shine, glow: the sphere of venus (see s.b. 75) hgwn justice: a title of geburah nyd a sigh, groan, deep breath hxn) the golden waters (i.r.q. 996; cf. 97) bhz ym prophecy h)wbn serenity hnwg stocks ds 65 adonai: my lord (referred to malkuth; cf. 155& 361) ynd) weasels and other terrible animals myxw) palace, temple, mansion lkyh shone, gloried, praised llh silence! sh defective nzx a door post hzwzm a beating, striking hkm a lament, wailing yhn silence, quietness hymwd 66 the mystic number of the qliphoth, and of t

)b) to cover; protect ppx 169 the accentuator mym+ 170 wand [david fs] staff lqm cup lps cloud nn( seasons myd(wm fools; the constellation orion mylysk 171 the original seed (lit. gfrom the chief h; scil. groot h) lyc)m emanating from lc)n the face of god: the name of an angel l)ynp 172 cut, divided (qb he affected( gnot h read) bc(y clusters; grapes mybn( the heel; the end bq( qabalist lbqm the golden image [of nebuchadnezzar (dan. 3 )bhd mlc 173 lighten mine eyes yny( lg i am hwhy thy god kyhl) hwhy ykn) 174 torches mydypl the splendour encircling him bybs wl hgwn 175 suction hqyny duplicity hlpkm a slipping, falling hlypn 176 an advisor, counselling c(wy to eternity mlw(l illegitimate lwsp trial, temptation nwysn 177 lord of lords mynwd)h nwd) the garden of eden nd( ng to cry out for h

in; a brother rbx a sword brx n.o.x (liber vii, 1:40; liber 333 caps. 1& 29) c( n points, pricks, dots mydwqn amulet, magic square (mq giants mylpn rushing water yr bloom, blossom; hawk (cn 211 (worthy) rxb) a lion yr) strong rwbg a flash; lightning hr)h a girdle rgx a flood r)y the fear (i.e. wonderment [of hwhy (cf. 611 )ry 212 great voice rwbd splendour; to enlighten rhz to spread out; harlot; golden hrz to enclose; a secret chamber rdx 213 strong, powerful, mighty; the almighty ryb) limestone; chalk ryg slaughter hgrh loaded rzw to be strange; a stranger rwz the supernal mercy of god l)d h)l( dsx a great cloud lwdg nn( 214 a girdle rwz) whiteness rwx came down dry air; spirit; wind; mind xwr 215 eminent; a prince (ps 8:1) ryd) a path, narrow way xrw) posterior; the reversed part rwx) a

atonement t)+x curse iao w)y rr) saving grace dsx rcwn 419 teth: a serpent ty+ hadit, the serpent flame (cf. 28 and liber al 2:49) tydh unity twdx) 420 it was htyh a large earthenware jar; a barrel, tub, cask tybx vapour, smoke n( peace-offerings myml# glowing stones; burning coals mypcr oppression kt the work h#(mh 421 to meditate ddwbth 422 the vast countenance: a title of kether nypn) kyr) the golden line [that encircleth the world] qwry wq 424 living creatures twyx 425 a lion fs whelp (gn. 40:9) hyr) rwg ggazzith h: the stone of the chamber (see 1175) tyzgh be made, done; become; an accomplished fact h#(n hearing h(ym# 426 saviour; deliverer (y#wm medium kwt 428 chashmalim, brilliant ones: the angelic choir of chesed mylm#x they swore [an oath] w(b#n 429 judgment, equity +p#m madness n

ALEISTER CROWLEY THE BANNED LECTURE

s. now, in this particular sport of suppressing earnest enquirers, it was not much good trying to play on people s greed. for everyone knew that even if the jews had wealth, they managed to hide it very successfully, and that they had a nasty was of arranging for protection with peo le who were too powerful to be bullied, and too good business men to be fooled into killing the goose that laid the golden eggs. so the only motive available was fear, and in those ages where ignorance was fostered with infinite devotion, it was even easier to create a scare about bogies than our propaganda in the recent scrap found it. i was in venice just before the war, when halley s comet was around, and although the pope himself sprinkled holy water over the comet, and sent it his special benediction and t

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

ence. those in favor of the motion will now please signify the same in the usual manner. any may the lord have mercy on your sourdthe greater ritual of the pentagram by sir aleister crowley pdf version by desolution desolution@nibirumail.com written by sir aleister crowley on may, 1906 e.v. on train to india, edited by david cherubim, 12 january, 1990 e.v. for members of the thelemic order of the golden dawn the true greater ritual of the pentagram as the lesser ritual of the pentagram places the magician on the path of samech, so this greater ritual places him on the path of gimel above, instead of below tiphareth. perform the lesser banishing ritual of the pentagram and annoint body with holy oil before performing this greater ritual of the pentagram. take up your position facing the wes

ALEISTER CROWLEY THE HEART OF THE MASTER

rs a helm of ruddy gold, radiant with the light of the star. in the midst of his brows is a black diamond in a circlet of ruby and emerald, set in pure mother-of-pearl, so that it seems the eye of some unknown, some unknowable god. this eye has no lid. but his two human eyes are still half-closed, as if in worship or in wonder of rapture. his arms are folded on his breast: upon his corslet is the golden image of the sun. in his right hand is a rod of amber, crowned with a ruby; in his left an amethyst lotus with a sapphire corolla. lo! from his eyes flow tears of mingled sorrow and joy, of the heart of the master get any book for free on: www.abika.com 6 joy that burns up sorrow, and with these tears he smites the barren rock beneath his feet. it melts like wax at the touch; roses spring u

drops honey. he roars aloud, and the word thereof is this: the wrath of the master is the energy of love. there is a buffalo cow, grey-blue, whose udders overflow with milk, and her lowing means: the work of the master is the nourishment of life. there is a babe, that with his tiny hands presses out blood from his own breast, and smileth: the way of the master is the innocence of liberty. also, a golden eagle, bearing a chalice of wine, crying aloud: the woe of the master is the rapture of light. last in their midst, above his head, there whirls a wheel of many-coloured radiance, so that thereby all deeds are harmonized in one. and the whirring of the wheel declares: the wisdom of the master is the justice of time. attend to the will of the master! at this there cometh forth from the heart

ved with a rose of nine-and-forty petals on a greek cross, from the sun, and that also at midnight, i found myself in the presence of a certain aged man (for it was written that his days should be an hundred and twenty years) who stood before a table of seven sides, whereon were fire, and incense in a thurible, and bread. of these did he bid me partake; and they being consumed, he took a phial of golden oil from their midst, and anointed mine eyes, and mine ears, and my lips. with that i was aware of the image of a god, severe and noble of aspect, his spirit utterly calm, in his right hand a sickle and in his left an hourglass. and as i looked upon him, he reversed his wrist, for the last grain of sand was fallen through. then did my instructer point with a little wand to a great chart not

y fusing the mysteries of the east and west? then there burst out on a sudden a whiteness on the chart, as if the stain had been expunged (albeit not wholly by the sweep of steel) and this word writ in curving characters scimitar-sharp mohammed. next was a name sore blurred: sir edward kelly, with one writ in cipher. and in the centre of all, within the emblem of a ruby rose of five petals upon a golden cross was engraved: christian rosencreutz (for so were the brethren discreet to conceal his true name. after whom came three names great and terrible that i write not in this place. lastly appeared this newly-writ hieroglyph of the lion, and the name of that brother was hidden from me. then was i shewn the mystery of the words: how in the first period of recorded history men thought that li

from its bearer. of this prophet the word is thelema (spelled in greek letters) many and marvelous are the mysteries of this word, and of the numeration thereof! nor may i declare them, save this the simplest, for the sake of little children "love is the law, love under will" the chart was suddenly furled close, and mine instructor bade me turn: for there had come into that place a maiden like a golden rose, with curling locks and ruddy, and her breasts were of bright ivory, and her gait the gait of a young lioness. upon her brows flamed a star sapphire, and on her cheek was a stark scar, a circle deep and splendid. in whose hands was a writing; and smiling she put it into mine. now i knew not by what name to thank her for this courtesy: which understanding, she told me "my name is the st

ALEISTER CROWLEY THE I CHING

cares of family! concealed, but watchful, the right born await! be ready to attack, but tempt not fate. through tears to laughter, victory crowns thy state. even in the suburbs men proclaim thee great. 14 the ta yu hexagram sun of lingam- ta yu: great havings; wealth's a sorceress, within whose cauldron bubbles up succes. steer clear of wrong, envision clear thy road. lo! the great wagon with its golden load! great prince to heaven's son his duty hath showed. but guard resources as his jewel a toad. sincerity is matched bu majesty. in all ways heaven's blessing hath overflowed! 15 the chien hexagram yoni of earth- chien: humility; this yeast's to baking. a man may win in every undertaking. increase humilities; so clears the way! once recognized, who is there to gainsay? acknowledged merit

no self to mar thy vow. advance not; seek again thine ancient clan! advance not; be with those united thou. struggle! friends come to prosecute thy plan. advance not! wait for aid from the great man! 40 the kieh hexagram fire of moon- kieh: loosing; if all's won, return and rest. if partial gain, quick action will be best. begin to loosen- straight and clear the way. rid fields of foxes; fill the golden quiver. beggars on horseback tempt the brigand's play. stand not to oppose the friends come to deliver. remove all wrong; then all men own thy sway. the prince the falcon on the wall shall slay. 41 the sun hexagram earth of water- sun: diminution; be sincere; the price is not the measure of the sacrifice. leave business to help friends, but yet be wary! guard against action; of the cash be

ALEISTER CROWLEY THE LOST CONTINENT

oved stable of 'houses. the 'houses' were only made possible by the perfecting of zro, and this helps considerably to fix the date. the next 2500 years were years of peaceable progress; the labour-mills were run without a hitch, and the next event was the discovery of black phophorus. it had been the custom to worship the atla with lights, and these lights had been candles of yellow phosphorus in golden sheathes. at that time the atla was veiled. at one festival of spring the veils were burnt up, the lights extinguished, and the yellow phosphorus was found to have been turned into the black powder. the magicians examined this, and brought zro to its ninth stage. this revolutionized the condition of things: old age and disease were no more, and death voluntary. strangely enough this led dir

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

are reminded that aleph is the letter of air. as air we find the "wandering fool" pure wanton breath, yet creative. wind was supposed of old to impregnate the vulture, which therefore was chosen to symbolize the mother-goddess. he is the wandering knight or prince of fairy tales who marries the king's daughter. this legend is derived from certain customs among exogamic tribes, for which see "the golden bough. thus one europa, semele and others claimed that zeus- air<<zeus obtained air for his kingdom in the partition with hades, who took fire, and poseidon, who took water. shu is the egyptian god of the firmament. there is a great difficulty here, etymologically. zeus is connected with iao, abrasax, and the dental sibilant gods of the great mysteries, with the south and hadit, ada, set, s

is and similar matters see the appendix. weh note: the appendix has not yet been recovered. al i,31 "for these fools of men and their woes care not thou at all! they feel little; what is, is balanced by weak joys; but ye are my chosen ones" the new comment all this talk about 'suffering humanity' is principally drivel based on the error of transferring one's own psychology to one's neighbour. the golden rule is silly. if lord alfred douglas (for example) did to others what he would like them to do to him, many would resent his action. the development of the adept is by expansion- out to nuit- in all directions equally. the small man has little experience, little capacity for either pain or pleasure. the bourgeois is a clod. i know better (at least) than to suppose that to torture him is ei

have no act but the priest's gesture that makes your body hers. the wafer is the disk of the sun, the star in her body. your blood is split from your heart with every beat of your pulse into her cup. it is the wine of her life crushed from the grapes of your sun-ripened vine. on this wine you are drunk. it washes your corpse that is as the fragment of the host, broken by you, the priest, into her golden chalice. you, knight and priest of the order of the temple, saying her mass, become god in her, by love and death. this act of love, thought in its form it be with a horse like caligula, with a mob like messalina, with a giant like heliogabalus, with a pollard like nero, with a monster like baudelaire, though with de sade it gloat on blood, with sacher-masoch crave for whips and furs, with

mber 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 magick, particularly that form of it which is love under will; for it unites the 5 and the 6. thus abrahadabra has 11 letters; and 418= 11 x 38. this number must be thoroughly studied by the qabalah. see appendix weh note: appendix not y

ements and feasts of the times" the old comment 36. a crescendo of ecstasy in the mere thought of performing these rituals; which are in preparation under the great guidance of v.v.v.v.v. the new comment each element- fire, earth, air, water, and spirit- possesses its own nature, will, and magical formula. each one may then have its appropriate ritual. many such in crude form are described in the golden bough of dr. j.g. frazer, the glory of trinity! in particular the entry of the sun into the cardinal signs of the elements at the equinoxes and solstices are suitable for festivals. the difference between 'rituals' and 'feasts' is this: by the one a particular form of energy is generated, while there is a general discharge of one's superfluous force in the other. yet a feast implies periodi

ALEISTER CROWLEY THE QABALAH

64, 65, 66, 71, 72, 73, 74, 75, 76, 77, 78, 79, 82.27 by far the best and most concise account of the method of the qabalah is that by an unknown author,28 which mr aleister crowley has printed at the end of the first volume of his collected works, and which we here reprint in full. 26 reprinted heidelberg: georg olms, 1974; it may be found in academic libraries t.s. 27 figures mostly taken from golden dawn teachings or rituals which accompanied the instalments of the temple of solomon the king in equinox i (2-3. most can be found in regardie, golden dawn t.s. 28 almost certainly crowley t.s. liber lviii 16 qabalistic dogma the evolution of things is thus described by the qabalists. first is nothing, or the absence of things, ya, which does not mean and cannot mean negatively existing (if

e air, the mind. 220. pertains to part ii. the number of verses in liber legis. 231. the sum of the first 22 numbers, 0 to 21; the sum of the key-numbers of the tarot cards; hence an extension of the idea of 22, q.v. 270. i.n.r.i. see 5= 6 ritual. 47 the installment of the temple of solomon the king in equinox i (3) contained an account of the g.d. adeptus minor ritual. see also regardie (ed, the golden dawn t.s. 48 al i. 24-25; 6 50= 0.12. 49 cf. gen vi. 3 t.s. 50 also if we use the same fudge that crowley used to get logos to 93, 120= l, lux (there are at least two other ways by which lvx can be equated with 120 but they are both hideous fudges) t.s. 51 also laqzjy, ezekiel, and [swy, joseph. elsewhere crowley connects the city of pyramids reference with the 12 by 13 squares on each of j

se the same fudge that crowley used to get logos to 93, 120= l, lux (there are at least two other ways by which lvx can be equated with 120 but they are both hideous fudges) t.s. 51 also laqzjy, ezekiel, and [swy, joseph. elsewhere crowley connects the city of pyramids reference with the 12 by 13 squares on each of john dee s tablets of the watchtowers and the pyramids drawn on each square in the golden dawn s book of the concourse of the forces t.s. 52 also arb, he created, second word of genesis t.s. 53 see the remarks on ob, od and aour in the introduction to levi s rituel de haute magie t.s. liber lviii 31 280. the sum of the five letters of severity, those which have a final form kaph, mem, nun, pe, tzaddi. also the number of the squares on the sides of the vault 7 40; see 5= 6 ritual

d a name pertaining to the formative world, the fourth a name of a spirit or blind force. for example, mercury has za and dd (love) for 8, yd and ynd for 64, layrif for 260, and trtrtpt for 2080. but in the earlier numbers this is not so well carried out. 136 is both lypwy, the intelligence of jupiter, and lamsh, the spirit. 54 see the sepher yetzirah t.s. 55 in equinox i (2, or regardie (ed) the golden dawn t.s. 56 see the golden dawn z1 document t.s. 57 when the first number is n, the second is n2, the third n (n2+ 1/ 2 and the fourth n2 (n2+ 1/ 2 t.s. liber lviii 33 the mystic numbers of the sephiroth are simply the sums of the numbers from 1 to their own numbers. thus (1) kether= 1 (2) chokmah= 1+ 2= 3 (3) binah= 1+ 2+ 3= 6 (4) chesed= 1+ 2+ 3+ 4= 10 (5) geburah= 1+ 2+ 3+ 4+ 5= 15 (6)

o the hand of the magician. see liber capricorni pneumatici. 400. useful only as a finality or material basis. being 20 20 it shows the fixed universe as a system of rolling wheels (20= k, the wheel of fortune. 401. see part i. but azoth is the elixir prepared and perfect; the neophyte has not got it yet. 406. see part i. 68 because u and n are referred to the devil and death in the tarot. in the golden dawn portal ritual this description refers to the path of samekh, but putting a gate on the end of said path also gives us 124 t.s. 69 the reference is to nox spelt in hebrew un t.s. 70 also \ylpn, nephilim= 210. 71 the reference is to one of the golden dawn admission badges t.s. liber lviii 41 414. twgh, meditation, the 1 dividing the accursed 4. also rwa [ws ya, the limitless light.72 418

ALEISTER CROWLEY THE SWORD OF SONG

dinner. with sacred thirst, i, soul-hydroptic,1 read levi2 and the cryptic coptic ;3 with anet her-k uaa en ra,4 and atwuynxd arps 25 while good macgregor5 (who taught freely us) bade us investigate cornelius agrippa and the sorceries black of grim honorius and abramelin ;6 while, fertile as the teeming spawn 30 of pickled lax or stickleback, came ancient rituals,7 whack! whack! of rosy cross and golden dawn.8* truth-lover. pentecost the sword of song 26 my mahatma. 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 wi

,000 mahakalpas, down which vishnu flew at the rate of 84,000 crores of yojanas a second for 84,000 crores of mahakalpas yet neither reached an end. but i reach an end. 23. the cryptic coptic.3 vide the papyrus of bruce. 24. anet aer-k, etc.4 invocation of ra. from the papyrus of harris. 26. macgragor.5 the mage. 29. abramelin.6 the mage. 32. ancient rituals.7 from the papyrus of mrs. harris. 33. golden dawn.8 these rituals were later annexed by madame horos, that superior swami. the earnest seeker is liable to some pretty severe shocks. to see one s obligation printed in the daily mail! luckily, i have no nerves. 49. ram, ram. etc.9 thou, as i, art god (for this is the esoteric meaning of the common hindu saluation. a long road and a heavy price! to know is always a difficult work. hullo!

in a man s cheek, and darkened utterly. foaming at the fouth the wretched jehjaour clutched at air and fell prone. iii. to what god should he appeal? his own, hanuman, was silent. sacrifice, prayer, all were in vain. so jehjaour gnashed his teeth, and his whole force went out in a mighty current of hate towards his former friend. 1 allan macgragor bennett (whose motto in the hermetic order of the golden dawn, was iehi aour, i.e. let there be light, now ananda metteya, to whom the volume in which this story was issued is inscribed. 2 taphtatharath [more usually taphthartharath t.s, the spirit of mercury. now hate hath power, though not the power of love. so it came about that in his despair he fell into a trance; and in the trance mara1 appeared to him. never before had his spells availed t

i consider the universe. more, its consciousness seems ingrained in my very nature, perhaps through my having known this for many incarnations. i have never thought otherwise. rise, sir abhavananda, i dub thee arahat! cried the buddha, striking the neophyte ently on the back with the flat of his ear.1 and he perceived. when the applause and praise and glory had a little faded, the buddha, in that golden delight of sunset, explained these marvellous events. thou, abhavananda, he said, art the perdu r abu of my lengthy tale. the wicked jehjaour has got something lingering with boiling oil in it, while waiting for his clerical clothes: while, as for me, i myself was the bacillus in the forest of lanka: i was the old lady: i was (he shuddered) the british government: i was the mosquito that bu

o now is not, yet whose name must never be spoken among men, in order that the brethren may know what journeys he undertook in pursuit of that knowledge whose attainment is their constant study. it was at his 119th year,1 the star suaconch2 being in the sign of the lion, that our father set out from his castle of ug3 to attain the quintessence or philosophical tincture. the way being dark and the golden dawn at hand, he did call forth four servants to keep him in the midst of the way, and the lion roared before him to bid the opposers beware of his coming. on the bull he rode, and on his left hand and his right marched the eagle and the man. but his back was uncovered, seeing that he would not turn. and the spirit of the path met him. it was a young girl of two and twenty years, and she wa

ALEISTER CROWLEY EQ I 1

, once to kiss the goat of hell, once to dance the aspen spring, once to croak, and once to sing, once to oil the savoury thighs of the witch with sea-green eyes with the unguents magical. oh the honey and the gall of that black enchanter's lips as he croons to the eclipse mingling that most puissant spell of the giant gods of hell with the four ingredients of the evil elements; 38 ambergris from golden spar, musk of ox from mongol jar, civet from a box of jade, mixed with fat of many a maid slain by the inchauntments cold of the witches wild and old. he had crucified a toad in the basilisk abode, muttering the runes averse mad with many a mocking curse. he had traced the serpent sigil in his ghastly virgin vigil "sursum cor" the elfin hill, where the wind blows deadly chill from the world

f spite, sleek and shameless catamite of the beasts that prowl by night! like a star that streams from heaven through the virgin airs light-riven, from the lift there shot and fell an admirable miracle. 41 carved minute and clean, a key of purest lapis-lazuli more blue than the blind sky that aches (wreathed with the stars, her torturing snakes, for the dead god's kiss that never wakes; shot with golden specks of fire like a virgin with desire. look, the levers! fern-frail fronds of fantastic diamonds, glimmering with ethereal azure in each exquisite embrasure. on the shaft the letters laced, as if dryads lunar-chaste with the satyrs were embraced, spelled the secret of the key "sic pervenias" and he went his wizard way, inweaving dreams of things beyond believing. when he will, the weary

a downward left spiral horn of two loops to a point- try reading that in one breath! ranked on the right edge in a column occupying the center half of the edge is a column of seven silver stars of seven points each, one point to top. at the lower right, just above the tip of the serpent's tail (described below) is a lion of assyrian style between two outward arched cresents. the lower crescent is golden and the lion's only visible hind foot rests on the center of the crescent. the upper crescent is silver and gripped by the lion's left paw at the lower horn. the face of the lion is directly at but not touching the center of this crescent. the right paw of the lion touches the lower quarter of this crescent with talon tips only. these two crescents are so aligned that their horn tips could

ward toward top center of plate. one flame accented in gold brown pendant to chin like an old man's beard. a gout of flame in four points issues triangularly downward from the mouth, and this is divided by a very forked tongue in gold brown (divides 1/8 inch from mouth and extends one inch past division point) such that the two outer points of flame are separated from the two inner by the fork. a golden dodecagram (twelve pointed star) in a ring is directly below the serpent's head, situated such that the tongue of the serpent frames the upper arc of the ring and the head of the serpent appears in medium coeli like a nemesis above the wheel of fortune. the ring is divided into twelve silver and twelve brown-gold bands, with a red zodiacal symbol over each gold and silver band, gold to widd

l around the ring. in center is a star surmounted by the eye in the triangle. the star is in two modes: a large gold star of six narrow points with point to top is on top of a smaller silver star of six narrow points with two points dead horizontal. the silver star and the gold star create a sort of compass rose, and the silver star has its points filled with gold. the triangle is centered in the golden star, equilateral and apex at top. the triangle is gold with silver edging. the eye is a horus left, gold on white. there are three silver teardrops edged in white depending from the vertices of the triangle and oblating toward the eye. between eye, sides of triangle and tears are three sets of three each white rays, they touch nothing and the center ray in each set is very short. the plate

ALEISTER CROWLEY EQ I 5

in his body the poison thereof. and let each bite be healed by an eagle or hawk, spreading its wings above his head, and dropping thereupon a healing dew. but let the last bite be so terrible a pang at the nape of the neck that he seemeth to die, and let the healing dew be of such virtue that he leapeth to his feet. 8. let there be now placed within his egg a red cross, then a green cross, then a golden cross, then a silver cross; or those things which these shadow forth. herein is silence; for he that hath rightly performed the meditation will understand the inner meaning hereof, and it shall serve as a test of himself and his fellows. 9 9. let him now remain in the pyramid or cone of light, as an egg, but no more of blackness. 10. then let his body be in the position of the hanged man, a

o be believed. and even then? their existence is incompatible with that of god. the only other way to save my credit is to quote (without comment; i am only human) the "verse; it is better tan the drawings, but it will give an idea of what william t. horton really can do. isis-osiris, lo! on thy throne two-in-one, apart, alone, breathe on us of thy might; ruler of love an light isis-osiris on thy golden throne two-in-one, apart, alone. the future hid, the soul, in love, goes where 'tis bid. by love above. within a cold and barren land, whereon, at times, a moon doth shine a tree of life doth upright stand, close by a gap, near a deep mine. i know that over there, behind the crescent moon, there waits for me somewhere, one i shall meet full soon. 155 thy heart shall weary and thy soul shall

ALEISTER CROWLEY EQ I 5

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

eth me 15 down. and they avail not to sever the kamailos. there is one in green armour, with green eyes, whose sword is of vegetable fire. that shall avail me. my son is he- and how shall i bear him that have not known man? all this time intolerable rays are shooting forth to beat me back or destroy me; but i am encased in an egg of blue-violet, and my form is the form of a man with the head of a golden hawk. while i have been observing this, the goddess has kept up a continuous wail, like the baying of a thousand hounds; and now her voice is deep and guttural and hoarse, and she breathes very rapidly words that i cannot hear. i can hear some of them now. untu la la ulula umuna tofa lama le li na ahr ima tahara elula etfoma ununa arpeti ulu ulu ulu maraban ululu mahata ulu ulu lamastana. a

and now in it there is the head of a most cruel dragon, black and corrupted. i watch, and watch; and nothing happens. and now the dragon rises out of the cauldron, very long and slim (like japanese dragons, but infinitely more terrible, and he blots out the whole sphere of the stone. then suddenly all is gone, and there is nothing in the stone save brilliant white light and flecks like sparks of golden fire; and there is a ringing, as if bells were being used for anvils. and there is a perfume which i cannot describe; it is like nothing that one can describe, but the suggestion is like lignum aloes. and now all these things are there at once in the same place and time. now a veil of olive and silver is drawn over the stone, only i hear the voice of the angel receding, very sweet and faint

lixir poured into the sea, that the fishes of the sea may breathe thereof and die. and he shall be mingled with dung and spread upon the earth, so that the herbs of the earth may feed thereof and die; and he shall be burnt utterly with fire, and the ashes thereof shall calcine the 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 th

oment that we fly shall cover an aeon. and every place on which we rest shall be a young universe rejoicing in its strength; the meadows thereof shall be covered with flowers. there shall we rest but a night, and in the morning we shall flee away, comforted. now, to myself, i have imagined the chariot of which the voice spake, and i looked to see who was with me in the chariot. it was an angel of golden hair and golden skin, whose eyes were bluer than the sea, whose mouth was redder than the fire, whose breath was ambrosial air. finer than a spider's web were her robes. and they were of the seven colours. all this i saw; and then the hidden voice went on low and sweet: come away! the price of the journey is little, though its name be death. thou shalt die to all that thou fearest and hopes

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ly part of the 20th century* the wild ass i the secret of the house of set is hidden in my sevenfold veil; for i am he that doth beget the rood, and bear the holy graal. yet is my manhood woman-frail, barren my motherhood. they now shall men my mystic mountain scale? these ram's-horn thumbs jut from my brow to push them to the miry slough wherein the foes of set are caught. come, let us pluck the golden bough from the brave tree of life and thought! who heareth naught, he heedeth naught. come, we are safely housed and shrined where subtler images are wrought than boast the treasuries of mind! 201 ii the secret of the house of set. as a poor pilgrim clambering toils on the slopes, so i to get halidom for my lord the king. faintly and feebly murmuring i uttered the mysterious runes, and bade

n b, the 1 at this time p. was leading a hermit's life on a swiss glacier with one whom, though he knew it not at the time, was destined ever and anon to bring him wisdom from the great white brotherhood. this one we shall meet again under the initials d.a. 2 afterwards known as frater c.s. alchemist of note, introduced him to a mr. c (afterwards, as we shall see, frater v. n. of the order of the golden dawn. this meeting proved all-important, as will be set forth in the following chapter. through c, p. had for the time being laid aside von rosenroth, and was now deep in "the book of the 237 sacred magic of abra-melin the mage" a time of transition was at hand, a spiritual renaissance was about to take place, so little wonder is it that we find p. much like st. augustine lamenting his outw

and yet thou hast thy habitation within me, if only i desire thee and pant after thee. i went round the streets and squares of the city of this world seeking thee; and i found thee not, because in vain i sought without for him who was within myself" 238 the neophyte it was on november 18, 1898, that through the introduction of fra. v.n, and under his guidance p. entered the hermetic order of the golden dawn, and became a neophyte in the grade of 0= 0 in the outer. it may be of some interest to the reader, and also it may in some ways help to elucidate the present chapter, if a short account of the origin of this order is first entered upon. but it will be understood that the following historical sketch, as well as the accounts we are about to give of the rituals themselves, are very much

second, christian "the rituals and secrets are received from the greatly honoured chiefs" the account given in the first paragraph may or may not be correct; and the following "history lection" written by a brother of the order of the a. a. throws considerable light on the origin of the above society; and what is of still more interest to us mentions p. and his final rupture with the order of the golden dawn. it runs as follows "some years ago a number of cipher mss. were discovered and deciphered by certain students. they attracted much attention, as they purported to derive from the rosicrucians. you will readily understand that the genuineness of the claim matters no whit, such literature being judged by itself, not by its reputed sources. 240 "among the mss. was one which gave the addr

first order thereto, and who has been duly approved of by the higher powers "the three grades of the second order are entitled: adeptus minor, or lesser adept, 5 =6 answering to tiphereth, the reconciler, in the midst of the sephirotic tree. adeptus major, or greater adept, 6 =5 answering to geburah. and adeptus exemptus, or exempt adept, 7 =4 answering to chesed" the rituals of the order of the golden dawn ritual of the 0 =0 grade of neophyte as the ritual of the grade of neophyte is, with perhaps the exception of the ritual of the grade of adeptus minor, the most important of all the rituals of the g. d, it will be necessary here to enter upon it fully, so that the reader may in some sort initiate himself. but the pathway must be pointed out, and that clearly, so that the pilgrim does n

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s in the dawn's pearl-pure pavilion, i wait for thee, with my dove's breast shuddering, a god its bitter guest- have i not gilded my nails and painted my lips with vermilion? am i not wholly stript of the deeds and thoughts that obscure thee? i wait for thee, my soul distraught with aching for some nameless naught in its most arcane crypt- am i not fit to endure thee? girded about the paps with a golden girdle of glory, dost thou wait me, thy slave who am, as a wolf lurks for a strayed white lamb? the chain of the stars snaps, and the deep of night is hoary! thou whose mouth is a flame with its seven-edged sword proceeding, 351 come! i am writhing with despair like a snake taken in a snare, moaning thy mystical name till my tongue is torn and bleeding! have i not gilded my nails and painte

is fingers; he never writes by ear, as one whose ears are open to the heavenly melody of the muses. so we have all the artifice- and perhaps the worst artifice ever invented- but no art, no humanity. as a mountaineer (i have seen very many of the greatest mountains of the earth) i must admit that. phantom fair was monte rosa, hanging there, a thousand shadowy-pencilled valleys and dewy dells in a golden air" is a very decent word-picture of the great mountain. but a man would have felt his muscles tighten; and the lust to match his force against the stern splendour of those glittering ridges would have sent him hot-foot after rope and axe. a great artist would rarely see so tremendous a vision as that of a mountain without emotion of terror and wonder and rejoicing. tennyson sees it as a m

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vement of the court. there was a crash, but no cry, no groan. i went to the balcony. she lay still, as the living do not lie, and her white hair was blackening, lapped by a congealing stream "i withdrew into the room. since i have learnt that any death brings with it a strange sense of relief. there is a certain finality "la comedie est jouee- and one turns with new life to the next business "the golden child had never stirred. but now she crouched lower, and fell to soft, sweet crying"'your mother is dead' i said abruptly 'may i offer you the guardianship of my godmother, the duchess of castelnaudary? come, mademoiselle, let us go"'i thank you, sir' she answered, still sobbing 'but jean is awake and at the door. jean is fierce and lean as an old wolf "i pulled the dagger from the floor 'i

so i spent that gladsome morn, and so i said my say. 131 iii she passes by, she passes still the secret ways of earth; she kissed will blake beneath the hill, robbed shelley's heart of mirth. but i have stopped with love her lips, and as into my arms she slips, i clip her close, and take my fill of joy to make new birth. iv oh, holloa! holloa! the hills among, and holloa! down the dale: i bear a golden lyre full-strung with heart-strings bright and pale. i've lilies from the fountain-head, and purple flags and roses red, and all the songs of pan have flung their fragrance in my tale. v and but as yesterday it seems she tripped me as i ran, and scattering all my half-fledged dreams, hailed me a foolish man. perchance my dreams shall wing their way to some such other fool, perfay- god stop

ow ray of the dawning sun of creation; hb:mem, the mother, the blue ray of the great primaeval waters; hb:shin, the son, the red ray: the ruach elohim<yod-memfinal is 300= hb:shin> symbol of the red fire of god, which brooded (v.2) upon the face of the waters: or like the red glory that lights up the heavens at dawn, when the golden sun illumines the waters above the firmament. now this red glory is the 174 ignis dei: which is also the agnus dei, or lamb of god that destroyeth (literally "burns out) the sins of the world. as it is written in the ordinary of the mass: the priest goeth unto the south of the altar and prays "o agnus dei! qui tollis- qui tollis peccata mundi- dona nobis pacem" and this fire, this lamb of g

rld. as it is written in the ordinary of the mass: the priest goeth unto the south of the altar and prays "o agnus dei! qui tollis- qui tollis peccata mundi- dona nobis pacem" and this fire, this lamb of god, is "aries" symbol of the dawning year: whose colour also is as the red fire, and which is the head of the fiery triplicity in the zodiac. so also in the grade of neophyte in the order of the golden dawn the hierophant weareth a robe of flame-scarlet as symbolic of the dawn. note- it may be objected to this enunciation of the colours that hb:yod, the father, is fire; that hb:heh, the mother, is water; that hb:vau, the son, is air, and yellow instead of red. this also is true, but it relates to the governance of the elemental kingdoms, which are in the astral worlds, and whose monads ar

al worlds, and whose monads are on the descending arc of life, whilst man is on the ascending; that scale is therefore inverted. for by the mighty sacrifice of the man made flesh and by his torturous pilgrimage is evolved that glorified son who is greater than his father. in alchemy we have again the descending arc, for we find that the "red" powder cast upon the water of the metals produceth the golden sol. but it is important not to confuse. the christians have terribly muddled their trinity by making the son the second instead of the third principle; whilst with them the holy spirit at one time symbolizes the mother and at another the son. thus at the annunciation and at the baptism of the christ the s.s. appeareth as a dove, emblem of venus and the mother: whilst the s.s. that descende

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h, thoth, metatron, raphael, michael, beni elohim, tiriel [chief resumes her seat. the 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] ass

e unto thy habitations and abodes in the invisible. i give unto thee the blessing of god in the name of iahdonhi: may the influx of the divine light inspire thee and lead thee unto the ways of peace! let there be peace betwixt us and thee; and come thou hastily when we invoke and call thee: shalom! shalom! shalom [reverse circumambulations and closing rituals of mercury &c &c] in the order of the golden dawn many consecrations were made use of upon the lines laid down in book hb:heh, such as the consecration of the lotus wand, the rose cross and the magical sword; these, however, we will omit, substituting in their place one carried out by p. himself, and called: talisman of fire of jupiter with ritual the invocations proper to the consecration of a flashing tablet of the eagle kerub of ju

ain, to give health and strength: to the welfare of mankind and the glory of god [i invoke the higher by the first prayer in 5= 6, and make the sign of the cross on the talisman. purify talisman, fire 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 d

wful sea rolled in upon the abyss! for thou didst look upon my face and say: thou art my son, this day have i begotten thee! yea, o my father, thou hast spoken unto me and said "sit thou on my right hand" 191 but i have covered my face. i have hidden myself. i have knelt before thee in the glory of thy face! arise, lord god, arise and shine! i am to-day and i am yesterday! i am the brother of the golden dawn! in the chariot of life is my seat, and my horses course upon the firmament of nu! come unto me, o my father, for i know thy name! amoun [vibrate by formulae of the middle pillar and of the mystic circumambulation] 16 during the great invocation of amon and toum maal t.t.e.g. and q.f.d.r. respectively charge the talisman with enterer sign. in part i, t.t.e.g. will imagine herself throu

, lux, the light of the cross. part ii.18 purify talisman with water and fire. the invocation of water is made as in 3= 8 and by the enochian keys 10, 4, 11, 12 in e, w, n, s. respectively invocation scorpio (sigma lambda eta iota).19 "the invocation of the great god toum maal" o thou! majesty of godhead! toum maal! thee, thee i invoke! 193 lord of amenta! lord of enemehitt! o thou! whose head is golden as the sun, and thy nemyss as the night sky-blue! thou who art as rugged as the wind! who formulatest wonders in the world! thou unchangeable as ta-ur! thou, mutable as water! changing ever, and ever the same! thou, girt about with the waters of the west as with a garment! thou, who art, in the beneath as in the above, like to thyself! reflector! transmuter! creator! thee, thee, i invoke! b

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mishaps are most likely mere coincidences, but a coincidence when it happens is quite as awkward as the real thing, and in the case of abramelin the coincidences can be counted by scor " the coming of apollo red roses, o red roses, roses afire, aflame, o burgeon that discloses the glory of desire_ hush! all the heart of fire is mingled in thy name, o roses, roses, roses, red roses of desire. the golden-shafted sunlight beats down upon the sward; the pillared serpent's one light is a flame of red desire; o snake from out the mire, i slay thee with the sword, the strong sword of the sunlight, the sword of my desire! the still strong bird of sorrow keens 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 wond

re, i slay thee with the sword, the strong sword of the sunlight, the sword of my desire! the still strong bird of sorrow keens 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

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

le (11; emerald (12) and orange (13. within their triangle of yonis is the lingam touching and filling it. positive, as they are negative; in the queen scale of colour, as they are in the king scale. ten are the emanations of unity, the parts of that lingam, in kether, taro= 78= 6 x 13, the influence of that unity in the macrocosm (hexagram. the centre of the whole figure is tiphereth, where is a golden sun of six rays. note the reflection of the yonis to the triad about malkuth. also note that the triangle of yonis is hidden, even as their links are secret. from malkuth depends the greek cross of the zodiac and their spiritual centre (fig. 2. for colour scales see 777< 11_ rho 1alpha omega_ 2_ 3* 6_ 9/ 4 8 /10\ 7 5 /13\ 12" represents a six-fold star, points to top and bottom. the star is

five-pointed star of ruby burning beneath the foundations of thy unity, that i may mount the pillar of thy glory, and be lost in adoration of the triple unity of thy godhead, i beseech thee, o thou who art to me as the finger of light thrust through the black clouds of chaos; i beseech thee, o my god, hearken thou unto my cry! 6. then, o my god, am i not risen as the sun that eateth up ocean as a golden lion that feedeth on a blue-grey wolf? so shall i become one with thy beauty, worn upon thy breast as the centre of a sixfold star of ruby and of sapphire. 7. yea, o god, gird thou me upon thy thigh as a warrior girdeth his sword! smite my acuteness into the earth, and as a sower casteth his seed into the furrows of the plough, do thou beget upon me these adorations of thy unity, o my conqu

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reat 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 gold. benedictus figul

ful band; mercy, majesty and power, beauty and harmony and strength, triumph and splendour, starry shower of flames that flake their lily length, a necklet of pure light, far-flung down to the base, from which is hung a pearl, the universe, whose sight is one globed jewel of delight. fallen no more! a bowered bride blushing to be satisfied! olympas. all this, of once the eye unclose? marsyas. the golden cross, the ruby rose are gone, when flaming from afar the hawk's eye blinds the silver star. o brothers of the star, caressed by its cool flames from brow to breast, is there some rapture yet to excite this prone and pallid neophyte? olympas. o but there is no need of this! i burn toward the abyss of bliss. i call the four powers of the name; earth, wind and cloud, sea, smoke and flame to w

e branches trapped_ windless and eternal even! silenced all the birds of heaven 42 by the low insistent call of the constant waterfall. there, to such a setting be its carven gem of deity, a central flawless fire, enthralled like truth within an emerald! thou shalt have a birchen bark on the river in the dark; and at the midnight thou shalt go to the mid-stream's smoothest flow, and strike upon a golden bell the spirit's call; then say the spell "angel, mine angel, draw thee nigh" making the sign of magistry with wand of lapis lazuli. then, it may be, through the blind dumb night thou shalt see thine angel come, hear the faint whisper of his wings, behold the starry breast begemmed with the twelve stones of the twelve kings! his forehead shall be diademed with the faint light of stars, whe

ming daughter of the jinn brought to me once a wing d scroll, wherein i read the spell that brings the knowledge of that king of kings. angel, i invoke thee now! bend on me the starry brow! spread the eagle wings above 45 the 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

the soul. 53 so the altar-fires fade as the godhead is displayed. nay, we stir not. everywhere is our temple right appointed. all the earth is faery fair for us. am i not anointed? the sigil burns upon the brow at the adjuration_ here and now. olympas. the air is laden with perfumes. marsyas. behold! it beams_ it burns_ it blooms* olympas. master, how subtly hast thou drawn the daylight from the golden dawn, bidden the cavernous mount unfold its ruby rose, its cross of gold; until i saw, flashed from afar, the hawk's 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 pro

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at once recognized as that in which d.d.c.f. lived. he entered one of the rooms, which he also at once recognized but curious to say, instead of finding d.d.c.f. and v.n.r. there he found theo and mrs. horos. mr. horos (m.s.r) incarnated in the body of v.n.r. and mrs. horos (s.v.a) in that of d.d.c.f. their 176 bodies were in prison; but their spirits were in the house of the fallen chief of the golden dawn. at first frater p. was seized with horror at the sight, he knew not whether to direct a hostile current of will against d.d.c.f. and v.n.r, supposing them to be guilty of cherishing within their bodies the spirits of two disincarnated vampires, or perhaps abramelin demons under the assumed forms of s.v.a. and m.s.r, or to warn d.d.c.f; supposing him to be innocent, as he perhaps was

et us turn back on the upward slope and survey the road which winds beneath us, and lose not heart when but little of it can be seen, for the mountain's side is steep, and the distance from our last halting-place seems so short, not on account of our idleness, but because of the many twists and turnings that the road has taken since we left our last camp below, when the sun was rising and all was golden with the joy of great expectations. for, in truth, we have progressed many a weary league, and from this high spot are apt to misjudge our journey, and belittle our labours, as we gaze down the precipitous slope which sweeps away at out feet. in the last two years and a half p. had journeyed far, further than he at this time was aware of; and yet the goal of his journey seemed still so dist

d 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 sword and balance of justice. mighty and golden were his wide-flashing wings! terrible in his might, he bowed low before the great white spirit, and proceeded to carry out the order. for five and twenty years he toiled at the so easy task; then, flinging down his weapons in a rage, he returned before the face of his master and, trembling with passion, cast himself down in wrath and despair "pah" said the great white spirit with a smile "

rop? summer's latest rose? ii thou knowest what asp hath fixed its lethal tooth 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

a smear stained the white. she caught at her heart; for some strange pang tore it. up went her violin, and the bow crossed it. it might have been the swords of two skilled fencers, both blind with mortal hate. it might have been the bodies of two skilled lovers, blind with immortal love. she tore life and death asunder on her strings. up, up soared the phoenix of her song; step by step on music's golden scaling-ladder she stormed the citadel of her desire. the blood flushed and swelled her face beneath its sweat. her eyes were injected with blood. the song rose, culminated- overleapt the barriers, achieved its phrase. she stopped; but the music went on. a cloud gathered 278 upon the great square, menacing and hideous. there was a tearing shriek above the melody. before her, his hands upon

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en thousand men, and bids them follow and obey sir palamede the saracen. 17 vi sir palamede the saracen the earth from murder hath released, is hidden from the eyes of men. sir arthur sits again at feast. the holy order burns with zeal: its fame revives from west to east. now, following fortune's whirling-wheel, there comes a dwarf to arthur's hall, all cased in damnascen d steel. a sceptre and a golden ball he bears, and on his head a crown; but on his shoulders drapes a pall of velvet flowing sably down above his vest of cramoisie. now doth the king of high renown demand him of his dignity. whereat the dwarf begins to tell a quest of loftiest chivalry. 18 quod he "by goddes holy spell, so high a venture was not known, nor so divine a miracle. a certain beast there runs alone, that ever i

er climes and men makes off that strong, persistent fool sir palamede the saracen. 30 xi sir palamede the saracen hath hied him to an holy man, sith he alone of mortal men can help him, if a mortal can (so tell him all the scythian folk) wherefore he makes a caravan, and finds him. when his prayers invoke the holy knowledge, saith the sage "this beast is he of whom there spoke the prophets of the golden age 'mark! all that mind is, he is not" sir palamede in bitter rage sterte up "is this the fool 'od wot, to see the like of whom i came from castellated camelot" the sage with eyes of burning flame cried "is it not a miracle? ay! for with folly travelleth shame, 31 and thereto at the end is hell believe! and why believe? because it is a thing impossible" sir palamede his pulses pause "it is

unds. lifting his eyes, he sees at last the beast he seeks 'tis like an hart. ever it courseth far and fast. sir palamede is sore aghast, 35 but plucking up his will, doth launch a might poison-dipp d dart: it fareth ever sure and staunch, and smiteth him upon the haunch. then as sir palamede overhauls the stricken quarry, slack it droops, staggers, and final down it falls. triumph! gape wide, ye golden walls! lift up your everlasting doors, o gates of camelot! see, he swoops down on the prey! the life-blood pours: the poison works: the breath implores its livelong debt from heart and brain. alas! poor stag, thy day is done! the gallant lungs gasp loud in vain: thy life is spilt upon the plain. sir palamede is stricken numb as one who, gazing on the sun, sees blackness gather. blank and du

men, sir palamede the saracen. 37 xiv northward the good knight gallops fast, resolved to seek his foe at home, when rose that vision of the past, the royal battlements of rome, a ruined city, and a dome. there in the broken forum sat a red-robed robber in a hat "whither away, sir knight, so fey "priest, for the dove on ararat i could not, nor i will not, stay "i know thy quest. seek on in vain a golden hart with silver horns! life springeth out of divers pains. what crown the king of kings adorns? a crown of gems? a crown of thorns! the questing beast is like a king in face, and hath a pigeon's wing and claw; its body is one fleece of bloody white, a lamb's in spring. enough. sir knight, i give thee peace" 38 the knight spurs on, and soon espies a monster coursing on the plain. he hears t

ALEISTER CROWLEY EQUINOX EQ I 4

the latter a nemyss of shot silk, should be worn. the philosophus' robe is fitted for all rituals involving o o, and for the rites of venus. in the former case an uraeus crown and azure nemmes, in the latter a green nemmes, should be worn. the dominus liminis' robe is fitted for the infernal rites of sol, which must never be celebrated. the adeptus minor's robe is fitted for the rituals of sol. a golden nemmes may be worn. the adeptus' robe is fitted for the particular workings of the adeptus, and for the postulant at the first gate of the city of the pyramids. the adeptus major's robe is fitted for the chief magus in all rituals and evocations of the inferiors, for the performance of the rites of mars, and for the postulant at the second gate of the city of the pyramids. the adeptus exemp

wood, and carve a hilt. the length shall be eight inches. 17 let him by his understanding and ingenium devise a word to represent the universe. let his practicus approve thereof. let the zelator engrave the same upon his dagger with his own hand and instruments. let him further gild the wood of the hilt. let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of golden yellow "the cup" let the practicus take a piece of silver and fashion therefrom a cup. the height shall be 8 inches, and the diameter 3 inches. let him by his understanding and ingenium devise a number to represent 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 hat

lord i have borne in my womb deep-vaulted this babe for ever exalted! aleister crowley 40 the temple of solomon the king iv. the hermit with the seventh stage in the mystical progress of frater p. we arrive at a sudden and definite turning-poinjt. during the last two years he had grown strong in the magic of the west. after having studied a host of mystical systems he had entered the order of the golden dawn, and it had been a nursery to him. in it he had learnt to play with the elements and the elemental forces; but now having arrived at years of adolescence, he put away childish things, and stepped out into the world to teach himself what no school could teach him- the arcanum that pupil and master are one! he had become a 6= 5, and it now rested with him, and him alone, to climb yet ano

out into the world to teach himself what no school could teach him- the arcanum that pupil and master are one! he had become a 6= 5, and it now rested with him, and him alone, to climb yet another ridge of the great mountain and become a 7= 4, an exempt adept in the second order, master over the ruach and king over the seven worlds. by destroying those who had usurped control of the order of the golden dawn, he not only broke a link with the darkening past, but forged so might an one with the gleaming future, that soon he was destined to weld it to the all encircling chain of the great brotherhood. the golden dawn was now but a deserted derelict, mastless, rudderless, with a name of opprobrium painted across its battered stern. p. however did not abandon it to to cast himself helpless int

ith a name of opprobrium painted across its battered stern. p. however did not abandon it to to cast himself helpless into the boiling waters of discontent, but instead, he leapt on board that storm-devouring argosy of adepts which was destined to bear him far beyond the crimsoning rays of 43 this dying dawn to the mystic land where stood the great tree upon the topmost branches of which hung the golden fleece. long was he destined to travel, past lemnos and samothrace, and through colchis and the city of aeea. there, as a second jason, in the temple of hecate, in the grove of diana, under the cold rays of the moon, was he to seal that fearful pact, that pledge of fidelity to medea, mistress of enchantments. there was he to tame the two bulls, whose feet were of brass, whose horns were as

ALEISTER CROWLEY EQUINOX EQ I 6 2

y curled like serpents in those halls of hate, palaces of the underworld. but in the hell-glow of those eyes the ashen skull of pharaoh shone white as the moonrays that surprise the invoking druse on lebanon. moreover pylon shouldered round to pylon an unearthly tune, like phantom priests that strike and sound sinister sistrons at the moon. and death's insufferable perfume beat the black air with golden fans as turkis rip a nubian's womb with damascened yataghans. also the taste of dust long dead of ancient queens corrupt and fair struck through the temple, subtly sped by demons dominant of the air. last, on the flesh there came a touch like sucking mouths and stroking hands that laid their foul alluring smutch even to the blood's mad sarabands. 8 so did the neophyte that would gaze into d

asmine-laden bower? who, crowned and lissome as a living rose? sharp thorns in thee are set; in me, in me beget the dolorous despair of this desire. thy body sways and swings above the tide of things, laps me as ocean, wraps me round as fire! ye elemental sorceries of song, surge, strenuous and strong, seeking dead dreams, the secret of the shrine; so that she drain my life and being up as from a golden cup, to mingle in her blood, death's kiss incarnadine. who cometh from the ocean as a flower? who blossometh above the barren sea, thy lotus set beneath thee for a bower, thine eyes awakened, lightened, fallen on me? o goddess, queen, and wife! o lady of my life! who set thy stature as a wood to wave? whose love begat thy limbs? whose wave-washed body swims that nurtured thee, and found her

ble before thee- i, i adore thee["he kneels" o hawk of gold with power enwalled, whose face is like an emerald; whose crown is indigo as night; smaragdine snakes about thy brow 57 twine, and the disk of flaming light is on thee, seated in the prow of the sun's bark, enthroned above with lapis-lazuli for love and ruby for enormous force chosen to seat thee, thee girt round with leopard's pell, and golden sound of planets choral in their course["he rises" o thou self-formulated sire! self-master of thy dam's desire! thine eyes blaze forth with fiery light; thine heart a secret sun of flame! i adore the insuperable might: i bow before the unspoken name["he bows, then turns toward altar" for i am yesterday, and i to-day, and i to-morrow, born now and again, on high, on high travelling on dian'

eld! that bore it onwards, ministers of peace within the house of wrath, servants of him that cometh forth at dawn with many-coloured lights, mounting from underneath the north, the shrine of the celestial heights["at altar" 58 he is in me, and i in him! mine is the crystal radiance that filleth aether to the brim wherein all stars and suns may dance. i am the beautiful and glad, rejoicing in the golden day. i am the spirit silken-clad that fareth on the fiery way. i have escaped from him, whose eyes are closed at eventide, and wise to drag thee to the house of wrong- i am armed! i am armed! i am strong! i am strong! i make my way: opposing horns of secret foemen push their lust in vain: my song their fury scorns; they sink, they grovel in the dust["he turns to" sol. hail, self-created lor

ddess is delivered["he kneels to" sol. happy, yea, happy! happy is he that hath looked forth upon the bier that goeth to the house of rest! his heart is lit with melody; peace in his house is master of fear; his holy name is in the west 59 when the sun sinks, and royal rays of moonrise flash across the day's["he rises and faces altar" i have risen! i have risen! as a mighty hawk of gold! from the golden egg i gather, and my wings the world enfold. i alight in mighty splendour from the throned boats of light; companies of spirits follow me; adore the lords of night. yea, with gladness did they paean, bowing low before my car, in my ears their homage echoed from the sunrise to the star. i have risen! i am gathered as a lovely hawk of gold, i the first-born of the mother in her ecstasy of old

ALEISTER CROWLEY EQUINOX EQ I 6

i will take you unto me. 20. i ask you to sacrifice nothing at mine altar; i am the god who giveth all. 21. light, life, love; force, fantasy, fire; these do i bring you: mine hands are full of these. 22. there is joy in the setting-out; there is joy in the journey; there is joy in the goal. 23. only if ye are sorrowful, or weary, or angry, or discomforted; then ye may know that ye have lost the golden thread, the thread wherewith i guide you to the heart of the groves of eleusis. 20 24. my disciples are proud and beautiful; they are strong and swift; they rule their way like mighty conquerors. 25. the weak, the timid, the imperfect, the cowardly, the poor, the tearful- these are mine enemies, and i am come to destroy them. 26. this also is compassion: an end to the sickness of earth. a r

ous wine- the wine of iacchus; they shall reach ever to the heavenly kiss of the beautiful god. 33. i reveal unto you a great mystery. ye stand between the abyss of height and the abyss of depth. 34. in either awaits you a companion; and that companion is yourself. 35. ye can have no other companion. 36. many have arisen, being wise. they have said "seek out the glittering image in the place ever golden, and unite yourselves with it" 21 37. many have arisen, being foolish. they have said "stoop down unto the darkly splendid world, and be wedded to that blind creature of the slime" 38. i who am beyond wisdom and folly, arise and say unto you: achieve both weddings! unite yourselves with both! 39. beware, beware, i say, lest ye seek after the one and lose the other! 40. my adepts stand uprig

er cheth vel vallvm abiegni svb figvra clvi 23 a. a. publication in class a. imprimatur: n. fra a. a. liber cheth vel vallum abiegni svb figvra clvi 1. this is the secret of the holy graal, that is the sacred vessel of our lady the scarlet woman, babalon the mother of abominations, the bride of chaos, that rideth upon our lord the beast. 2. thou shalt drain out thy blood that is thy life into the golden cup of her fornication. 3. thou shalt mingle thy life with the universal life. thou shalt keep not back one drop. 4. then shall thy brain be dumb, and thy heart beat no more, and all thy life shall go from thee; and thou shalt be cast out upon the midden, and the birds of the air shall feast upon thy flesh, and thy bones shall whiten in the sun. 5. then shall the winds gather themselves tog

e is one with the sigil of our fate. 44 pallid, a mummy throned, she sits; the egyptian eyes, the egyptian hair, the band on her brows, the slender hands, all hieroglyphs of a god's commands beyond the rimes that a poet knits with fruitless travail, sterile care! marvellous! marvellous, marvellous! and again a marvel, a lotus-bud dropt from the brows of a goddess unknown on the ivory steps of the golden throne, virginal brows and luminous with the star-stream flowing therein for blood. ah, but electric thrills the host of the esoteric eucharist! the pagan power of the corn and wine mystical, magical, hers and mine, the dove-plumed snake of the holy ghost that wings and writhes in the wounds unkissed! lie there, love- if i love you indeed who adore and wonder and faint for drouth of the pas

nlight shot through the saturnine gloom of the skies, and lit the surface of the water. and then i perceived that upon the river there floated, within that small circle of light, an ark, or as it might be, a coffin. then looking up into that pierced cloud i saw within the light a certain house surrounded by a grove. within, all was dark; yet from it proceeded a ray as silvery as the first ray was golden. and i desired ardently to enter that house. yet, having no wings, the task appeared beyond my human force. then the heavens closed as suddenly as they had opened, and i was left darkling. yet i had this candle of hope, that within the ark, could i reach it, might be some help of knowledge or power whereby that house might be attained. so i swam steadily toward, though with some fear, for t

ALEX SANDERS THE KING OF THE WITCHES

mbers dabbled in magic and witchcraft, blackand white, the former for revenge and even murder, the latter for healing, divination and self-preferment. by the time levi died in 1875, he had paved the way for a renaissance in witchcraft. aleister crowley was born in the same year and he came to consider himself the reincarnation of levi. when crowley was in his twenties he joined the society of the golden dawn, of which w. b. yeats was a member, and he became a skilled magician. before long he was recognized as an incurable practitioner of black witchcraft, by which means he indulged 7 of competent writers have already dealt with this subjectdr margaret murray, for one, in her witch cult in western europe. i have merely attempted to portray the world of alex sanders, to describe the life and

ALEXANDRIAN BOOK OF SHADOWS OCCULT

candle which is lit from the balefire. coveners dance slowly deosil as the hp calls: hp: queen of the moon, queen of the sun, queen of the heavens, queen of the stars, queen of the waters, queen of the earth, bring to us the child of promise! it is the great mother who gives birth to him; it is the lord of life who is born again. darkness and tears are set aside when the sun shall come up early. golden sun of hill and mountain, illumine the land, illumine the world, illumine the seas, illumine the rivers, sorrows be laid, joy to the world! blessed be the great goddess, without beginning, without ending, everlasting to eternity. io evoe! heh! blessed be! all raise their tapers high and repeat twice the last line. hps joins the dance, leading it with a quieter rhythm. the burning cauldron i

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

m. it is the effort in the abstract mind to pass an examination. it is the honour class in the master's school, and is within the attainment of those souls whose karma permits and whose efforts suffice to fulfil the aim. initiation leads to the mount whence vision can be had, a vision of the eternal now, wherein past, present, and future exist as one; a vision of the pageant of the races with the golden thread of pedigree carried through the many types; a vision of the golden sphere that holds in unison all the many evolutions of our system, deva, human, animal, vegetable, mineral, and elemental, and through which the pulsating life can be clearly seen beating in regular rhythm; a vision of the logoic thoughtform on the archetypal plane, a vision that grows from initiation to initiation un

tatemen of the world. the master koot humi, who is also very well known in the occident, and has many pupils everywhere, is of kashmiri origin, though the family originally came from india. he is also an initiate of high degree, and is upon the second, or the love-wisdom ray. he is a man of noble presence, and tall, though of rather slighter build than the master m. he is of fair complexion, with golden-brown hair and beard, and eyes of a wonderful deep blue, through which seem to pour the love and the wisdom of the ages. he has had a wide experience and education, having been originally educated at one of the british universities, and speaks english fluently. his reading is wide and extensive, and all the current books and literature in various languages find their way to his study in the

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

pplied to the substance of the second plane of manifestation. let us trace the analogy a little more in detail, for in its just apprehension will be found much of illumination and much that will serve to elucidate problems both macrocosmic and microcosmic. we will begin with man and his etheric body. the etheric body has been described as a network, permeated with fire, or as a web, animated with golden light. it is spoken of in the bible as the "golden bowl" it is a composition of that matter of the physical plane which we call etheric, and its shape is brought about by the fine interlacing strands of this matter being built by the action of the lesser builders into the form or mould upon which later the dense physical body can be moulded. under the law of attraction, the denser matter of

who transmit to him solar and planetary radiation. the etheric body of man receives prana in different ways and of different kinds, and all these ways bring him into touch with varying entities. 1. solar prana. this is that vital and magnetic fluid which radiates from the sun, and which is transmitted to man's etheric body through the agency of certain deva entities of a very high order, and of a golden hue. it is passed through their bodies and emitted as powerful radiations, which are applied direct through certain plexi in the uppermost part of the etheric body, the head and shoulders, and passed down to the etheric correspondence of the physical organ, the spleen, and from thence forcibly transmitted into the spleen itself. these golden hued pranic entities are in the air above us, and

them as seen in etheric matter, and basing what i say upon a similar statement by mr. c. w. leadbeater in "inner life" vol. 1, page 447-460. we will note the colours and petals: 1. the base of the spine, four petals. these petals are in the shape of a cross, and radiate with orange fire. 2. the solar plexus, ten petals rosy color with admixture of green. 3. 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

of the eternal now, and from the unity of the all-self. the vishnu or the love-wisdom aspect is latent in the self, and is part of the monadic content, but the brahma aspect, the activity-intelligence aspect precedes its manifestation in time. the tabernacle in the wilderness preceded the building of the temple of solomon; the kernel of wheat has to lie in the darkness of mother earth before the golden perfected ear can be seen, and the lotus has to cast its roots down into the mud before the beauty of the blossom can be produced. the second period, wherein the egoic ray holds sway, is not so long comparatively; it covers the period wherein the fourth and fifth triangles are being vivified, and marks the lives wherein the man throws his forces on the side of evolution, disciplines his lif

nstructive magical work. another name given to its halls is "the palace of opulence" for its graduates work with the law of supply, and are frequently called "the sowers" mercury the pupils in this planetary school are called "the sons of aspiration" or "the points of yellow life" they have a close connection with our earth scheme, and the old commentary refers to this in the words "the points of golden flame merge and blend with the four-leaved plant of tender green, and change its colour to a tinge of autumn yellow. the four-leaved plant through new and fresh inflow becomes the plant with seven leaves and three white flowers" venus the school with five strict grades. this again is a planetary scheme closely related to ours, but its planetary logos is in a more advanced group of students

ALICE A BAILEY05 THE LIGHT OF THE SOUL

yoga sutras of patanjali with commentary by alice a. bailey copyright 1927 by lucis trust copyright renewed 1955 by lucis trust "before the soul can see, the harmony within must be attained, and fleshly eyes be rendered blind to all illusion. before the soul can hear, the image (man) has to become as deaf to roarings as to whispers, to cries of bellowing elephants as to the silvery buzzing of the golden fire-fly. before the soul can comprehend and may remember, she must unto the silent speaker be united, just as the form to which the clay is modelled is first united with the potter's mind. for then the soul will hear, and will remember. and then to the inner ear will speak the voice of the silence. from the voice of the silence. introductory remarks the science of raja yoga, or the "kingly

d one. when the happy one had thus spoken, the master added this further: blind to the fourfold aryan truths of things, and blind to see things as they really are, long was our journeying thro' divers births. gone is the cord of life when these are seen. no more becoming when ill's root is cut" the four elements have been stated for us in the following extract from the secret doctrine (i. 95 "the golden egg was surrounded by seven natural elements, four ready (ether, fire, air, water, three secret" 11. their activities are to be done away with through the meditation process. the "opposing mental attitude" referred to in the previous sutra has distinct reference to the seeds or the latent tendencies as they subsist in the mental body and in the body of desire. this mental attitude has to be

ne sentient existence; back of objective nature, the sum total of all forms in all the kingdoms of nature is found the subjective reality which is essentially a unified whole or unity, producing the diversified many. the homogeneous is the cause of the heterogeneous, unity produces diversity, the one is responsible for the many. this the student can appreciate more intelligently if he follows the golden rule which reveals the mystery of creation and studies himself. the microcosm reveals the nature of the macrocosm. he will find that he, the real or spiritual man, the thinker, or the one life in his tiny system, is responsible for the creation of his mental, emotional and physical bodies, his three lower aspects, the "shadow" of the trinity, just as his spirit, soul and body are the reflec

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

otional and sensory awareness and in this state millions remain at this time. but other millions are progressing beyond this into another and higher field of awareness which we call that of the mind. still another group, much fewer in number, are passing into a sphere where a universal range of contacts becomes possible. these we call the knowers of the race. through all methods employed runs the golden thread of divine purpose, and the way by which the transfer of the human consciousness into that of soul realization and soul awareness is effected is that of meditation. this process of unveiling the self through the negation of the form-side of life and the eventual inability of the various sheaths to hide it, can be described in terms of transmutation as well as in those of transference

ten sequential in its development. a diffused light is first seen, sometimes outside the head and, later, within the brain, when in deep thought or meditation; then it becomes more focussed and looks, as some express it, like a radiant and very brilliant sun. later, at the centre of the radiance, a point of vivid electric blue appears (perhaps the "living light" referred to above) and from this a golden pathway of light leads out. this has sometimes been called "the path" and there is a possibility that the prophet was not speaking merely symbolically when he said that "the path of the just is as a shining light that shineth more and more until the day be with us" in this light in the head, which seems a universal accompaniment of the illuminative state, we have probably also the origin of

ception, a brotherliness for one's co-disciple, a readiness to give and receive advice and instruction..a willing obedience to the behests of truth..a courageous endurance of personal injustice, a brave declaration of principles, a valiant defence of those who are unjustly attacked, and a constant eye to the ideal of human progression and perfection which the secret science depicts; these are the golden stairs up the steps of which the learner may climb to the temple of divine wisdom" h. p. blavatsky the meditation work outline in the previous chapter constitutes a good concentration exercise for the beginner and will eventually lead him if he possesses persistence to the genuine practice of meditation. a concentration that lasts one minute is difficult to achieve but is a real step upon t

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

sefulness; the vital life that can guide and motivate the machine is likewise present, and man now can intelligently use and control, not only the machine, but the active principle. the great symbol of the soul in man is his vital or etheric body and for the following reasons: 1. it is the physical correspondence to the inner light body we call the soul body, the spiritual body. it is called the "golden bowl" in the bible and is distinguished by: a. its light quality. b. its rate of vibration, which synchronises always with the development of the soul. c. its coherent force, linking and connecting every part of the body structure. 2. it is the microcosmic "web of life" for it underlies every part of the physical structure and has three purposes: a. to carry throughout the body the life pri

himself, confronted by enemies who are those of his own household, confused as to his duty and discouraged as he seeks to balance himself between the pairs of opposites. his prayer then should be the famous prayer of india, uttered by the heart, comprehended by the head, and supplemented by an ardent life of service to humanity "unveil to us the face of the true spiritual sun, hidden by a disk of golden light, that we may know the truth and do our whole duty as we journey to thy sacred feet" as he perseveres and struggles, surmounts his problems and brings his desires and thoughts under control, the second field of knowledge is revealed knowledge of the self in the spiritual body, knowledge of the ego as it expresses itself through the medium of the causal body, the karana sarira, and awar

struggles, surmounts his problems and brings his desires and thoughts under control, the second field of knowledge is revealed knowledge of the self in the spiritual body, knowledge of the ego as it expresses itself through the medium of the causal body, the karana sarira, and awareness of that source of spiritual energy which is the motivating impulse behind the lower manifestation. the "disk of golden light" is pierced; the true sun is seen; the path is found and the aspirant struggles forward into ever clearer light. as the knowledge of the self and as the consciousness of that which the self sees, hears, knows and contacts is stabilized, the master is found; his group of disciples is contacted; the plan for the immediate share of work he must assume is realized and gradually worked out

r light illuminates the three; the work of the four proceedeth" what of this lower light? the student should remember that for the present purposes he has three bodies of light to consider: there is the radiant body of the soul itself, found on its own plane, and called, frequently, the karana sarira or the causal body. there is the vital or etheric body, the vehicle of prana which is the body of golden light, or rather the flame coloured vehicle. there is the body of "dark light, which is the occult way of referring to the hidden light of the physical body, and to the light latent in the atom itself. these three types of energy are referred to in the old commentary under the following symbolic terms "when the radiant light of the solar angel is fused with the golden light of the cosmic in

lowly and surely that the deciding factor in the struggle is his divine will, in contradistinction to his selfish will. thus the dual forces play their part until they are seen as two great streams of divine energy, pulling in opposite directions, and he becomes then aware of the two paths, mentioned in our rule. one path leads back into the dreary land of rebirth, and the other leads through the golden gate to the city of free souls. one is therefore involutionary and involves him in deepest matter; the other leads him out of the body nature, and makes him eventually aware of his spiritual body, through which he can function in the kingdom of the soul. one path, later on (when he is a true and pledged chela) is known to him as the left hand path and the other the path of right activity. o

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

man being emerges, a son of god incarnate in form, with one hand (as the old commentary says) holding firmly to the rock of matter and with the other hand plunged into a sea of love. an ancient scripture puts it thus "when the right hand of the man of matter grasps the flower of life and plucks it for himself, the left hand remains in emptiness "when the right hand of the man of matter grasps the golden lotus of the soul, the left descends seeking the flower of life, though he seeks it not for selfish ends "when the right hand holds the golden lotus firm and the left hand grasps the flower of life, man finds himself to be the seven-leaved plant which flowers on earth and flowers before the throne of god" the purpose of deity, as it is known to the creator, is totally unknown to all save th

the seven goes forth a word. that word reverberates along the line of fiery essence, and when it sounds within the circle of the human lives it takes the form of affirmation, an uttered fiat or word of power. thus there is impressed upon the living mold the thought of (the hidden, inexpressible ray name) let dynamic power, electric light, reveal the past, destroy the form that is, and open up the golden door. this door reveals the way which leads towards the centre where dwells the one whose name cannot be heard within the confines of our solar sphere. his robe of blue veils his eternal purpose, but in the rising and the setting sun his orb of red is seen. his word is power. his light, electric. the lightning is his symbol. his will is hidden in the- 44- a treatise on the seven rays- volum

on theories as to dictatorship, communism, nazism, fascism, marxism, nationalism, and democratic ideals. methods of rule by this or that group of thinkers are presented to the public, leaving them no time for consideration, or for clear thinking. racial antipathies are spread, and personal preferences and illusions find expression, bringing about the deception of the unthinking. the man who has a golden tongue, the man who has the gift of playing with words and can voice with emphasis people's grievances, the juggler in statistics, the fanatic with a certain and sure cure for social ills, and the man who loves to fan race hatreds, can ever get a following. such men can with facility upset the balance of the community and lead a body of unthinking adherents to a transient success and power

ve names, which are an attempt on my part to interpret symbolically the ancient name or sign: 1. the mineral kingdom. the secret of the brilliance of the light. 2. the vegetable kingdom .t he secret of the sacred perfume. 3. the animal kingdom. the secret of the following scent. 4. the human kingdom. the secret of the double path or of the double breath. 5. the kingdom of souls..the secret of the golden rose of light. the symbolic forms in which these five secrets are hidden, and so conveyed to the intelligence of the initiate, are as follows: 1. the mineral secret .a diamond, blue white in colour. 2. the vegetable secret. a cube of sandalwood in the heart of the lotus. 3. the animal secret. a bunch of cypress, over a funeral urn. 4. the human secret. a twisted golden cord, with seven knot

the door of that peculiar initiatory process which we call for lack of a better term individualisation. they wait in that condition until the word goes forth that that door may- 164- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust be passed which will admit them to..the triple way that leads to the dual road, by treading which they stand at last before the golden door. this final door ushers them upon that path which is the one, alone and single, and disappears into the light. old commentary. the factors which determine individualisation are several in number, and some of them might be enumerated as follows: 1. the response of the instinctive nature of the animal to the mental atmosphere of the human being, or beings, with which it is surrounded. 2

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

or as to the place of humanity in the scale of being. he is easily swayed by the mass or collective thought, and is regimented and standardised by mass psychology. he moves in rhythm with the mass of men; he thinks as they think (if he thinks at all; he easily feels as the mass feels, and he remains undifferentiated from his kind. upon this, orators and dictators base their success. through their golden-tongued oratory or through their magnetic and dominant personalities, they swing the masses to their will because they work with the collective, though undeveloped, consciousness. from this stage we pass to that of the emerging personality who does his own thinking, makes his own plans and cannot be regimented or beguiled by words. he is a thinking individual, and the collective consciousne

e friends upon the mount of transfiguration. in one of the ancient scriptures of india, quoted by dr. otto, there is an attempt to express or reveal that divine essential spirit manifested at the transfiguration- 93- from bethlehem to calvary copyright 1998 lucis trust "finer than the fine yet am i greatest, i am the all in its complete fullness, i, the most ancient, the spirit, the lord god. the golden-gleaming am i, of form divine. without hand and foot, rich in unthinkable might, sight without eyes, hearing without ears, free from all form, i know. but me none knows. for i am spirit, am being" 9 the mass of literature that has been written in an attempt to portray the wonder of the transfiguration and the vision of god, is an outstanding phenomenon of the religious life, and one of the

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

word went forth 'all is illusion, o dweller in the shadows. come forth into the light of day. display the hidden glory of the blessed one, the glory of the one and only. the glory and the truth will rapidly destroy that which has veiled the truth. the prisoner can go free. the rending of the blinding veil, the clear pronouncing of the truth, and practice right will render to the blessed one that golden thread which will provide release from all the maze of earth existence" ray four "the blessed one rushed forth to combat. he saw existence as two warring forces, and fought them both. loaded with the panoply of war, he stood midway, looking two ways. the clash of battle, the many weapons he had learned to use, the longing not to fight, the thrill of finding those he fought were but brothers

he asked himself 'another pattern must be woven; another garment formed. what shall i do? shew me another way to weave' the word for him came forth in triple form. his mind responded to the vision clear evoked 'the truth lies hidden in the unknown way. the angel of the presence guards that way. the mind reveals the angel and the door. stand in that presence. lift up thine eyes. enter through that golden door. thus will the angel, who is the shadow of the blessed one, reveal the open door. that angel too must disappear. the blessed one remains and passes through that door into the light sublime" ray six "the blessed one caught the vision of the way, and followed the way without discretion. fury characterised his efforts. the way led down into the world of dual life. between the pairs of opp

nce felt. this will at first increase the world difficulty; hence the need to make the meaning of these laws clear, their objectives simple and their potencies understandable. 1. the law of sacrifice the section upon which we now enter in our studies will be difficult and controversial. the thread which will guide us out of the bewildering maze of thought into which we must perforce enter, is the golden one of group love, group understanding, group relations and group conduct. no. exoteric esoteric name name symbol ray energy 1. the law of the law of those a rosy cross outpouring fourth sacrifice. who choose to die. with a golden ray, at-one-ing bird. energy. this law of sacrifice, which is the first of the laws to be grasped by the human intelligence, and is therefore the easiest for man

given to us under the symbolism of the bible. but the theme in all the world bibles is the same. this urge to sacrifice, to relinquish this for that, to choose one way or line of conduct and thus sacrifice another way, to lose in order eventually to gain, such is the underlying story of evolution. this needs psychological understanding. it is a governing principle of life itself, and runs like a golden pattern of beauty through the dark materials of which human history is constructed. when this urge to sacrifice in order to win, gain or salvage that which is deemed desirable is understood, then the whole clue to man's unfoldment will stand revealed. this tendency or urge is something different to desire, as desire is academically understood and studied today. what it really connotes is th

the outer plane, with their diversity of names and stated aims, are not connected with this inner group which is sponsoring or "projecting" the new groups, except in so far as they have a definite, even if nebulous, connection. this becomes always possible where there are three members of the new group of world servers found in any one exoteric group; it then becomes "linked by a triple thread of golden light" to the new group of world servers, and can in some measure be used. this great and spiritual grouping of servers is, on the physical plane, only very loosely linked. on the astral plane the linking is stronger and is based upon love of humanity; on the mental plane the major linking takes place, from the angle of the three worlds as a whole. it will be apparent, therefore, that certa

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

desirable things, hatred and the spirit of separateness must be the first to disappear. the main objective of our joint work is still group integration and the setting up of that inter-communication between the group members which will result in the needed interplay and- 58- discipleship in the new age- volume i copyright 1998 lucis trust telepathic communication; this will finally establish that golden network of light which will serve to create a powerful focal point; this focal point will be the agent for the revitalisation spiritually of the etheric body of humanity as a whole. this is an essential and important statement. this focal point will, in its turn, aid in the revitalising of the etheric body of the planet with new power and with fresh impulse. i have for several years attempt

is foundational in nature and will have to be accepted and somewhat understood prior to successful work in all these pioneering groups. think outwardly towards each other in love. just simply that, my brothers simply and humbly that and no more than that at present. can you accept such a simple rule apparently simple? in this way the etheric body of this group of disciples will be animated by the golden energy and the light of love and thus a network of light will be- 62- discipleship in the new age- volume i copyright 1998 lucis trust established which will form a focal point of energy in the etheric body of humanity itself and eventually in the planetary etheric body also. 3. the general group objective. this is the shifting of consciousness of all integrated human beings in increasingly

wave. but after that the calm. the boatman chants: the storm has brought me here. third month. a mountain top. snow with a fold of sunshine. a group of pilgrims on the upward way. one pilgrim chants: in love we walk the way. fourth month. three birds upon a tree. a searing wind and pouring rain, and then the nightingale the bird who sings close to the heart of god. fifth month. a gate of brass, a golden portal and then an ivory door. three gates, but only two are shut. pass on, oh pilgrim on the way, and find the open door. sixth month. the rising dawn; a cool breeze and a shaft of light. a weary pilgrim and then again the vision. he chants: i stand in love for ever. 5. then mentally carry your group brothers into the light and see the whole group functioning as a unit and held together by

pairs of opposites with which your personality must deal in this life. do this by the aid of your fourth ray mental body. 4. visualise these pairs of opposites as two high mountains, separated by a narrow pass between them; this is, for you, the symbol of "the narrow way" 5. see these mountains, standing on either hand, one in the shade and the other in the light. see the narrow way between as a golden pathway. then picture yourself as "passing between" as you do this remember that your soul is observing you, the personality, progressing on this middle way. 6. then take the following seed thoughts for careful reflection- 196- discipleship in the new age- volume i copyright 1998 lucis trust 1st month i stand in light, the one who can observe. 2nd month the distant, wandering one, who is my

es to aid and help. this expansion should continue and should evidence a growing sensitivity on your part to world need. third, you are conscious (are you not, my brother) of a fresh source of illumination and inspiration and that the past year has greatly strengthened your realisation. speaking symbolically, the path of discipleship is now real to you; the hitherto dim and distant portals of the golden gate which lie ahead are not so dim and distant. their outline is more clear and the "sound which issues forth" conveys now somewhat to your inner sense of hearing. you are, as i believe i earlier told you, a pledged sannyasin. that carries with it joy, but responsibility; discipline but realised gain. the work to be done by a sannyasin lies ever in the realm of increasing realisation. he h

ALICE A BAILEY13 PROBLEMS OF HUMANITY

t 1998 lucis trust or national thievery, then education will concern itself with the right perception and use of ideas, of their transformation into working ideals and their application as the will-to-good, the will-to-truth and the will-to-beauty. thus a much needed alteration of humanity's aims from our present competitive and materialistic objectives into those that will more fully express the golden rule will come about and right relations between individuals, groups, parties, nations and throughout the entire international world will be established. increasingly, education should be concerned with the wholes of life as well as with the details of daily individual living. the child, as an individual, will be developed and equipped, trained and motivated and then taught his responsibili

tanding of right human relations, an international group of men of goodwill trusted and chosen by the people should safeguard these potencies. if this energy is released into constructive channels and if it remains safely guarded by the right men, the capitalistic system is doomed. the problem of labour will then be the major problem of unemployment a dreaded word which will be meaningless in the golden age which lies ahead. the masses will then be faced by the problem of leisure. this is a problem which when faced and solved will release the creative energy of man into channels undreamed of today- 48- problems of humanity copyright 1998 lucis trust the release of atomic energy is the first of many great releases in all the kingdoms of nature; the great release still ahead of humanity will

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

have come to an end of all their own innate possibilities and that the problems and conditions confronting them are beyond their solving or handling, they are apt to look for a divine intermediary and for the mediator who will plead their cause with god and bring about a rescue. they look for a saviour. this doctrine of mediators, of messiahs, of christs and of avatars can be found running like a golden thread through all the world faiths and scriptures and, relating these world scriptures to some central source of emanation, they are found in rich abundance everywhere. even the human soul is regarded as an intermediary between man and god; christ is believed by countless millions to act as the divine mediator between humanity and divinity. the whole system of spiritual revelation is based

with the great potency of the inner groups. those groups who have always proclaimed the physical presence of the christ have so distorted the teaching by dogmatic assertions on unimportant details and by ridiculous claims that they have evoked little recognition of the underlying truth, nor have they portrayed a kingdom which is attractive. that kingdom exists but is not a place of disciplines or golden harps, peopled by unintelligent fanatics, but a field of service and a place where every man has full scope for the exercise of his divinity in human service. 3. at the transfiguration, christ revealed the glory which is innate in all men. the triple lower nature physical, emotional and mental is there shown as prostrate before the glory which was revealed. in that moment, wherein christ im

in the new testament, that recognition is clearly revealed and colours the presentation of the entire gospel story. it is found also in the old testament. what was the sin of the children of israel in the desert but a reversion to the old mithraic worship which distinguished the time when the sun was "in the sign of taurus, the bull" as it is technically called. they fell down and worshipped the golden calf and forgot the new teaching of the age of aries, the ram, into which they were entering, the teaching of the scapegoat which colours jewish history. the fact that christ was the teacher of the new period into which the sun was entering, the period of pisces, is forgotten, but is clearly evidenced in the fish symbology which runs consistently through all four gospels; the symbol of the

d as the theme of food occupies the attention of legislators everywhere. this sharing, beginning on the physical plane, will prove equally true of all human relations and this will be the great gift of the aquarian age to humanity. this the church has ignored and yet their ecclesiastics cannot explain away the fact that the jews demonstrated their liking for the taurian worship of the bull in the golden calf, that the jewish dispensation used the symbol of the scapegoat or ram in the age of aries, the ram, and that the christian emphasises the fish in the piscean era, the christian era. christ came to bring to an end the jewish dispensation which should have climaxed and passed away as a religion with the movement of the sun out of aries into pisces. he, therefore, presented himself to the

o the world as the living scapegoat, bearing away the sins of the people, and thus originating the doctrine of the vicarious at-one-ment. it was st. paul who was responsible for this emphasis. a paralleling instance of a similar distortion was also of jewish origin and appeared in the early stages of the cycle of aries, the ram. we are told that the children of israel fell down and worshipped the golden calf, the symbol of taurus, the bull; this was the preceding astronomical cycle. these are astronomical cycles and not a presented astrology. in the early stages of aries, the teaching reverted to that of taurus and in the early stages of pisces, it reverted to that of aries and thus set the seal of retrogression upon the teaching which now controls so many orthodox christians. buddha answe

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

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 knows he travels not alone. the illusion of power is perhaps one of the first and most serious tests which comes to an aspirant. it is also one of the best examples of this "great mistake" and i therefore bring it to your attention as being one against which i beg you most carefully to guard yourself. it is rare indeed for any

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

of the solar system. this is related to the etheric bodies of the six solar systems which, with ours, form a cosmic unity and into these pour energies and forces from certain great constellations. the field of space is etheric in nature and its vital body is composed of the totality of etheric bodies of all constellations, solar systems and planets which are found therein. throughout this cosmic golden web there is a constant circulation of energies and forces and this constitutes the scientific basis of the astrological theories. just as the forces of the planet and of the inner spiritual man (to mention only one factor among many) pour through the etheric body of the individual man upon the physical plane, and- 7- a treatise on the seven rays- volume iii: esoteric astrology copyright 19

nvolved in the building process, or the occupiers of forms of some degree of density or another. hierarchy i. the first great hierarchy is emanated from the heart of the central spiritual sun. it is the son of god himself, the first born in a cosmic sense, even as the christ was the "eldest in a vast family of brothers" and the "first flower on the human plant" the symbol of this hierarchy is the golden lotus with its twelve petals folded. the secret doctrine i. 233-250. iii. 565. it should be remembered that this hierarchy is literally the sixth, for five hierarchies have passed on, being the product of the earlier system, that wherein intelligence or manas was the goal. the five liberated hierarchies are in their totality the sum total of manas. it is the hierarchy which is the fifth in

en the right time has arrived, the relation between the horned animals of the zodiac is thus described "the ram, the scapegoat and the sacred goat are three in one and one in three. the ram becomes the second and the second is the third. the ram that breeds and fertilises all; the scapegoat, in the wilderness, redeems that all; the sacred goat that merges in the unicorn and lifts impaled upon his golden horn the vanquished form in these the mystery lies hid" it here becomes apparent that three mysteries are hidden in the three horned signs: 1. the mystery of god the father. creation 2. the mystery of god the son. redemption 3. the mystery of god the holy spirit. liberation it might also be pointed out here that it is the will of the father aspect, manifesting through aries, that governs sh

ied a little further, it might be stated that: 1. the ram leads us into the creative life of earth and into the darkness of matter. this is the blue of midnight- 94- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 2. the bull leads into the places of desire in search of "wrathful satisfaction" this is the red of greed and anger, changing eventually into the golden light of illumination. 3. the goat leads us into arid ways in search of food and water. this is the "need for green" but the goat is equal also to climbing to the mountain top. this is the experience of the mutable cross in connection with these three signs. upon the fixed cross: 1. eventually the ram becomes the scapegoat and the will of god in love and salvage is demonstrated. 2. the bull

man. in libra, the point of balance or equilibrium is attained between material personal desire and intelligent spiritual love, for the two qualities of cosmic desire are brought to the fore in the consciousness in libra and balanced one against the other. in capricorn, it stands for spiritual love, expressing itself perfectly when the work in taurus and libra has been accomplished. thus can the golden thread of evolutionary progress be traced throughout the zodiacal path from sign to sign, and thus the history of humanity can he seen and its goal visioned. at some later date, the same golden thread can be traced in connection with the other kingdoms in nature, but the time is not yet and such a theme would prove profitless and unimportant. when, however, the consciousness of man is opene

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ebeian blood is responsible for the fact that my cousins and their children have been, many of them, notable men or good looking women. my father did not care for me and when i see the picture of myself when small, i can scarcely wonder skinny, scared and startled looking. i have no recollection of my mother for she died at the age of 29, when i was only six years old. i do remember her beautiful golden hair and her gentleness, but that is all. i also remember her funeral at torquay, devonshire, because my major reaction to that event was summed up in my words to my cousin, mary barttelot "see, long black stockings and 'spenders" the first i had ever had. i had been promoted from the sock stage. clothes always matter, apparently, no matter what the age or the circumstance! i used to own a

children of israel out of egypt the sun was in the sign taurus. it was passing through the sign of the bull. we then had the appearance on earth of the mithraic mysteries which centered around the sacrifice of the sacred bull. the sin of the children of israel in the wilderness which so aroused the anger of moses when he descended from the mount of the lord and found them falling down before the golden calf was that they had reverted to a past and obsolete religion which they should have left behind. the jewish dispensation itself was governed by the sign of aries, the ram, through which the sun was passing for the next 2,000 years. then we have the appearance of the scapegoat in jewish history. we have the bible story of the ram caught in the thicket and all this was due to the influence

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

y of manifestation. there is still no true balance between spirit and matter, though the point of balance has almost been achieved; the involutionary forces are still potent and the spiritual energies are still frustrated, though far less so than earlier in human history; the next great human race, following on our present one, will see a point of balance reached which will usher in the so-called golden age. points of friction will then be far fewer upon the planet and therefore in individual man; areas of frustration and of futile activity will die out. this can be seen working out in the body of an advanced person or an initiate to a great extent and for long periods in their incarnations; paralleling correspondences are as a general rule accurate. this law gives an amazing picture, and

t of attention, retrogression is indicated; and this is why all profound attention to the physical disciplines, to vegetarianism, to diet and to fasting, and to the present modes of (so-called) mental and divine healing, are undesirable and not in line with the projected plan. therefore undue consideration and excessive emphasis upon the physical body is reactionary and is like the worship of the golden calf by the children of israel; it is reversion to that which at one time was of importance but today should be relegated to a minor position and below the threshold of consciousness. i have dealt with this here because in law vii the fact of the endocrine glands is brought to our attention, and it is necessary that we approach this subject from the right point of view. the endocrine glands

e situation is summed up for us in the words "thus can his presence feed the soul life of the patient. this is the work of radiation. the hands are needed not" speaking symbolically, it is almost as if a great vortex of power were set up by the contact between the two auras and by their high vibration: by its means the soul of the patient can work more easily. an initiate, if present, would see a golden stream of energy pouring straight down through the energised bodies of the patient's personality into the centre nearest to the area of trouble. approach is made via the head centre directly to the point of difficulty, and towards this point the aura of the healer is also directed. the mental attitude of the patient is strengthened and clarified by the mental emanation of the healer's aura;

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

and international or national thievery, then education will concern itself with the right perception and use of ideas, of their transformation into working ideals and their application as the will-to-good, the will-to-truth and the will-to-beauty. thus a much needed alteration of humanity's aims from our present competitive and materialistic objectives into those that will more fully express the golden rule will come about and right relations between individuals, groups, parties, nations and throughout the entire international world will be established. increasingly, education should be concerned with the wholes of life as well as with the details of daily individual living. the child, as an individual, will be developed and equipped, trained and motivated and taught then his responsibili

ion theories as to dictatorship, communism, nazism, fascism, marxism, nationalism and democratic ideals. methods of rule by this or that group of thinkers are presented to the public, leaving them no time for consideration, or for clear thinking. racial antipathies are spread, and personal preferences and illusions find expression, bringing about the deception of the unthinking. the man who has a golden tongue, the man who has the gift of playing with words and can voice with emphasis people's grievances, the juggler in statistics, the fanatic with a certain and sure cure for social ills and the man who loves to fan race hatreds, can ever get a following. such men can with facility upset the balance of the community and lead a body of unthinking adherents to a transient success and power

ntre to the head centre and from thence to the mind body, picking up the energy of the other two threads mentioned above, unites with the force from the knowledge petals. though these three energies are woven into one thread finally, yet they remain distinct. it should be borne in mind that the soul body is constructed of pure white light, whilst the light out of which the etheric body is made is golden. the science of the antahkarana deals, therefore, with the entire incoming system of energy, with the processes of usage and transformation and fusion. it deals also with the outgoing energies and their relationship to the environment and is the basis of the science of the force centres. the incoming and the outgoing energies constitute finally two great stations of energy, one characterise

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

so inadequate a word) a disk or sphere of indigo blue, a deep electric blue. in the centre of that disk imagine that i, your tibetan brother, am standing. my appearance and personality matter not- 12- discipleship in the new age- volume ii copyright 1998 lucis trust 4. when you have visualised me thus standing waiting, then endeavour to see stretching between yourself, the group and me a band of golden light and know this to be the symbol of the path which we are all treading. see this path gradually shortening, thus bringing us closer together, slowly and steadily, until you enter into the heart of the blue disk. whilst doing this, hold the mind positive and attentive, using simultaneously the faculties of imagination and of visualisation. this triple activity will test and tax your powe

the teacher in the world of souls can meet and become as one. 3. then hold yourself as poised and steady as possible, preserving that detached poise as fully as may be during the following process which is carried forward silently by the creative activity of the imagination- 19- discipleship in the new age- volume ii copyright 1998 lucis trust a. imagine or visualise yourself as standing before a golden or ivory door. b. see that door slowly open, revealing a long low room with three windows one looking east, one looking west and one looking north. seated before the eastern window on a low carved chair (but looking towards you, and therefore sitting with his back to the window) you may visualise your tibetan brother, in deep meditation, seeking to contact you and all for whom he is, as a t

h for increased dynamic activity for an ensuing period of service. d. bring about a fusion between the objective and subjective life of humanity. 3. this leads to a technique of approach, based upon the realisation of the above objectives, to an effort to see me (as i symbolise for you the spiritual vision, and to the establishing of a pathway of approach, symbolised in the ritual i gave you as a golden band of light. this you- 36- discipleship in the new age- volume ii copyright 1998 lucis trust were to visualise as extending between yourselves, as a group, to your tibetan brother. this pathway of approach is the path which it is planned should constitute a more familiar symbol than has hitherto been the case in the religious life of the race. 4. this pathway of light leads to the heart o

creasingly clear to you and make you more eager to work as requested by me. iii the third stage, outlined by me during the past year's work, brought in a far more complicated activity than heretofore. i explained to you, if you will remember, that at the time of the full moon it was as if a door was opened between the sun and moon, making certain events of a spiritual nature possible. the band of golden light, extending between the sun and the moon, completely "irradiated the lunar surface (to use the ancient formula) and made possible certain revelations. to students such as you, the symbolism should be apparent and can be seen as inviting a dual interpretation: 1. it concerns the relation of the solar angel to the lunar forces, of the sun and the moon and their work in synthesis. 2. it c

th a constant realisation of a retreat inward, a heightening of his vibration, and a raising of his consciousness. b. on the day of the full moon, you were asked to go through a symbolic performance in the realm of the creative imagination, and through the medium of its agent, visualisation. this performance involved the following steps: 1. the recognition that in the blue disk, at the end of the golden pathway, was an ivory door which was slowly opening into a room with three windows. 2. the recognition that the group, as a unit, was advancing into that room and there, united in an- 40- discipleship in the new age- volume ii copyright 1998 lucis trust act of solemn dedication, stands ready for revelation. 3. the recognition, by the group, of me, your teacher and tibetan brother, and the s

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

w it, of no moment whatsoever; money has proved itself (owing to man's limitations) a producer of evil and the sower of dissension and discontent in the world. this new released energy can prove itself a "saving force" for all mankind, releasing from poverty, ugliness, degradation, slavery and despair; it will destroy the great monopolies, take the curse out of labour, and open the door into that golden age for which all men wait. it will level all the artificial layers of modern society and liberate men from the constant anxiety and gruelling toil which have been responsible for so much disease and death. when these new and better conditions are established, then men will be free to live and move in beauty and to seek the "lighted way" section four stages in the externalisation of the hie

ions, who feels a close link with the christ and who loves him, can be practically sure that in palestine they saw him, knew him and mayhap served and loved him. the sacraments, properly understood, serve to strengthen this link and realisation, and such a one as that of baptism (when entered upon with understanding) will draw forth oft a response from the great lord himself. it is almost as if a golden strand were directed from his heart to the heart of the servant a strand unbreakable and unfathomable and which, with each administration of any of the holy rites in the succession of lives, becomes stronger, broader and brighter. eventually these many strands will become reabsorbed into their source when the body of the christ one of the seven heavenly men on the second or monadic plane is

ts, occult students, rosicrucians and theosophists have always proclaimed the physical presence of the christ, but have so distorted the teaching by dogmatic assertions on unimportant details and by ridiculous claims, that they have evoked little recognition of the underlying truth, nor have they portrayed a kingdom which is attractive. yet that kingdom exists and is not a place of disciplines or golden harps and peopled by unintelligent fanatics, but a field of service and a place where every man has full scope for the exercise of his divinity in human service. 3. at the transfiguration, christ revealed the glory which is innate in all men. the triple lower nature physical, emotional and mental is there shown as prostrate before the glory which was revealed. in that moment, wherein christ

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

ary and has not followed the evolutionary passage of the sun through the zodiac. that passage should and does symbolise human evolution, and just as the sin of the children of israel in the wilderness was their reverting to a dispensation and religious ritual which had passed and gone (the religion of the people in the time of taurus, the bull, symbolised by their falling down and worshipping the golden calf, so today modern masonry is in line to do the same; and the ancient usages and forms, consistent and right in the jewish dispensation, are now obsolete and should be abrogated. it is equally true of the jewish race that in the rejection of the christ as the messiah they have remained, metaphorically and practically, in the sign of aries, the ram, or of the scapegoat; they have yet to p

d the initiations copyright 1998 lucis trust firm establishing of the law, i come to birth in age after age" in the lawless and wicked period of the roman empire, the christ came. another instance of a notable and most ancient invocation is to be found in the gayatri where the people invoke the sun of righteousness in the words "unveil to us the face of the true spiritual sun, hidden by a disk of golden light, that we may know the truth and do our whole duty, as we journey to thy sacred feet" to this we should also add the four noble truths, as enunciated by the buddha and which are so well known to all of us, summarising as they do the causes and the sources of all the troubles which concern humanity. there are many translations of these truths to which i have referred; they all convey th

ALICE BAILEY THE LABOURS OF HERCULES

meaning of the myth the sign the three initial impulses in aries the sign of the mind constellations in aries the crux of the test labor ii the capture of the cretan bull the myth the meaning of the labor four symbolic words the story of the labor the theme of illumination the theme of sex significance of the constellations nature of the tests the disciple and sex labor iii- part 1 gathering the golden apples of the hesperides the myth the nature of the test- 1- the symbols labor iii- part 2 gathering the golden apples of the hesperides the field of the labor the three symbolic constellations the lesson of the labor labor iv- part 1 the capture of the doe or hind the myth synthesis of the signs meaning of the story labor iv- part 2 the capture of the doe or hind qualities of the sign the

e endeavor and start the new disciple on the way. the teacher called. the gods replied. they came and gave to hercules their gifts and many words of sage advice, knowing the tasks ahead and the perils of the way. minerva handed him a robe, woven by herself, a robe that fitted well, of beauty rare and fine. he put it on, with triumph and with pride; exulting in his youth he had to prove himself, a golden breastplate vulcan forged for hercules, to guard his heart, the source of life and strength. this golden gift was girded on, and, shielded thus, the new disciple felt secure. he had yet to prove his strength. neptune arrived with horses twain and handed them, in leash, to hercules. straight from the place of waters came they, of beauty rare and proven strength. and hercules was pleased, for

cation of elijah had passed on to elisha; the vocation of the christ, the world savior, came to an end at the crucifixion [25] when he entered upon greater and more important work. the wisdom that was now realized by hercules because he had made the at-onement with the soul, impressed upon him a sense of vocation. he was pledged to the spiritual life and nothing could deter him. vulcan gave him a golden breastplate, magnetic and protective, the symbol of energy, emanating from high sources of spiritual power, which will enable the aspirant to undertake the twelve labors and go forward unafraid. from neptune, the god of the waters, he received horses. the symbology underlying this gift is very interesting. horses, as well as neptune, the god of the waters and the deity of the watery, emotio

ules reposed upon the grass and rested from his labor. later the teacher turned to hercules and said "labor the second is performed, and easy was the task. learn from this task the lesson of proportion. strength to perform the arduous task; a willingness to do the task which taxes not your powers; such are two lessons learnt. rise soon and seek the country, guarded by gate the third, and find the golden apples. bring them here. the tibetan (djwhal khul- 27- the labours of hercules the meaning of the labor in spite of all initial partial failure, hercules has made his start. in line with the universal law he has begun his work oil the mental plane. in the working out of the creative plan, thought-impulse is followed by desire. that state of consciousness, which we call mental, is succeeded

cal plane life. these divine aspects constitute the controlling factor and once they have gained possession of the sacred bull, the problem of hercules is solved. the two keywords of taurus are (from esoteric astrology, p. 403: 1 "let struggle be undismayed (the form aspect) 2 "i see and when the eye is opened, all is light (the soul aspect [54- 34- the labours of hercules labor iii gathering the golden apples of the hesperides- part 1 (gemini, may 21st- june 20th) the myth the great presiding one, within the council chamber of the lord, had watched the labors of the son of man who is a son of god. he and the teacher saw the third great gate, opening before the son of man, revealing a new chance to tread the way. they noted how the laborer arose and prepared to enter on his task "send out

APOCALYPSE MOSES

gel saith to her' lift up thyself from the earth' 2 and she gazed steadfastly into heaven, and beheld a chariot of light, borne by four bright eagles (and) it were impossible for any man born of woman to tell the glory of them or behold their face 3 -and angels going before the chariot- and when they came to the place where your father adam was, the chariot halted and the seraphim. 4 and i beheld golden censers, between your father and the chariot, and all the angels with censers and frankincense came in haste to the incense-offering and blew upon it and the smoke of the incense veiled the firmaments. 5 and the angels fell down and worshipped god, crying aloud and saying, ja'el, holy one, have pardon, for he is thy image, and the work of thy holy hands' chapter 34. 1 and i eve beheld two g

ARADIA GOSPEL OF THE WITCHES

e il destino mio!the conjuration of meal.i conjure thee, o meal!who art indeed our body, since without theewe could not live, thou who (at first as seed)before becoming flower went in the earth,where all deep secrets hide, and then when grounddidst dance like dust in the wind, and yet meanwhiledidst bear with thee in flitting, secrets strange!and yet erewhile, when thou were in the ear,even as a (golden) glittering grain, even thenthe fireflies came to cast on thee their light 4 and aid thy growth, because without their helpthou couldst not grow nor beautiful become;therefore thou dost belong unto the raceof witches or fairies, and becausethe fireflies do belong unto the sun *queen of the fireflies! hurry apace, 5 come to me now as if running a race,bridle the horse as you hear me now sing

BASIL VALENTINE TWELVE KEYS

e lion s hunger is appeased, his spirit becomes more powerful than before, and his eyes glitter like the sun. his internal essence is now of inestimable value for the removing of all defects, and the healing of all diseases. he is pursued by the ten lepers, who desire to drink his blood; and all that are tormented with any kind of sickness are refreshed with this blood. for whoever drinks of this golden fountain, experiences a renovation of his whole nature, a vanishing of all unhealthy matter, a fresh supply of blood, a strengthening of the heart and of all the vitals, and a permanent bracing of every limb. for it opens all the pores, and through them bears away all that prevents the perfect health of the body, but allows all that is beneficial to remain therein unmolested. but let my fri

sour and unwholesome fruit, its branches must be cut off, and scions of better trees grafted upon it. the new branches thereupon become organically united to the trunk; but though nourished with its sap, they thence forward produce good and pleasant fruit. the king travels through six regions in the heavenly firmament, and in the seventh he fixes his abode. there the royal palace is adorned with golden tapestry. if you understand my meaning, this key will open the first lock, and push back the first bolt; but if you do not, no spectacles or natural eyesight will enable you to understand what follows. but lucius papirius has instructed me not to say any more about this key. twelve keys of basil valentine 28 of 95 second key in the houses of the great are found various kinds of drink, of wh

e, but not palpable. this spirit is the root of the life of our bodies, and the mercury of the philosophers, from which is prepared the liquid water of our art v the water which must once more receive a material form, and be rectified by means of certain purifying agents into the most perfect medicine. for we begin with a firm and palpable body, which subsequently becomes a volatile spirit, and a golden water, without any conversion, from which our sages derive their principle of life. ultimately we obtain the indestructible medicine of human and metallic bodies, twelve keys of basil valentine 42 of 95 which is fitter to be known to angels than to men, except such as seek it at god s hands in heartfelt prayer, and give genuine proofs of their gratitude by service rendered to him, and to th

r. geometry carries before him a crimson banner, on which you may behold courage in a crimson cloak. mercury holds the office of chancellor; arithmetic is his standard bearer, and his standard is of many colours; on it may be observed the figure of temperance in a many coloured robe. the sun is vice vregent, and is preceded by grammar, bearing a yellow banner, on which justice is represented in a golden robe though venus seems to cast him into the shade by the gorgeous magnificence twelve keys of basil valentine 62 of 95 of her appearance, he really possesses more power in the kingdom than she. before the moon, dialectic bears a shining silver banner, with the figure of prudence wrought into it in sky vblue, and because the husband of the moon is dead, he has transferred to her his task of

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

n her return, the princess told them what actually happened and pleaded with her father, but no one would listen to her. frustrated, she uttered an evil prayer, saying "i will be reborn as chorwa s future mother and i will become your executioner" after saying, this she committed suicide by leaping off a cliff. chorwa was later informed of these events by a friend, and so he fled the kingdom on a golden horse. due to this traumatic affair, his thoughts became disturbed and he regressed in his practice. he went to tibet, and in the domain of a king related to dharma.r, he poisoned the men and raped the women. one day, the king sent forth his champion soldiers and they captured chorwa on a mountain path. he was pierced by many swords; near death as he passed from this life, he said "i will b

he copper peaks of this land, a hundred might demons race alongside soaring dark vultures. along the middle of the mountains, carnivorous beasts roam about grassy fields of copper. along the surrounding copper hills, there are terrifying storms of copper. within the red copper mountain there is a boiling lake of blood. at the center of the blood lake, there is a dark leather castle endowed with a golden dome, gates of conch shell, copper locks, and stairs of lapis lazuli. here, due to his maliciousness and arrogance, chorwa was reborn in a red egg of blood. his parents were the savage demon lord lekpa (legs pa "excellent" and the violence demoness dongmarma (gdong dmar ma "red-faced woman" the latter is the daughter of the might demon lord dawa t kar (zla ba thod dkar "white skull moon" fo

as having a resplendent greenish-red body color. his red locks are radiant flames, 47 meteors spring from his eyes, bloody hailstones fall from his mouth, blizzards of disease swirl from his nostrils, and poisonous black serpents issue from his ears. he wears a cloak of red silk with sleeves of variegated blue satin. on his head rests a majestic turban of red silk, and around his waist a belt of golden jewels is tied. he was born with the brilliance of a hundred thousand suns.83 a far more explicit description is provided in the perfect feast invocation: atop the swirling waves of the ocean in the intermediate space, amid the body parts and corpses of enemies, the violence demon tsi marwa (tsi dmar ba) whistles violently. his face is gathered in a wrathful grimace and his upper teeth gnaw

the accounts provided above is lacking in the warlord s tantra, yet one of its accompanying liturgical texts provides descriptions of his six might demon riders [1] the divine might demon is endowed with a radiant light yellow body color and wears a robe of red-striped satin. he has a tiger-skin quiver on his right and a leopard-skin bow case on his left. he rides a dark-skinned horse and carries golden arrows and a golden bow. when he pulls the bow string, he strikes the heart of the enemy. he plagues his enemies with magical delusions [2] the rock might demon is overlord of the red copper rock. he blazes with the fire light of a red body color and wears violet robes. he rides a horse with white heels and carries a sword in his right hand. he carries in his left hand a copper lasso that h

ioned by stages, framed by an introduction and a concluding statement on the secret text. the introduction outlines four so-called scrolls that are the four stages by which tsiu marpo and his retinue are summoned and directed toward the ritual goal. the first stage, the outer offerings, initially attracts tsiu marpo and his riders, who assemble before the ritual performer. these offerings are the golden and turquoise drinks, signified by bowls of colored water or beer. 2.22. second stage [summon] by means of the inner cane whip the second stage, the inner cane whip, lures the deities further by striking a ritual whip during the mantra recitation, followed by other ritual activities. it is at this point that the deities are entreated to perform specific deeds that the practitioner expresses

BLACK SERPENT1

ngle needs to be at the middle of the pizza pan/stone. work around the pizza pan to make the dough form a sunshine shape. press the dough pieces together. on the inside circle, spoon beef onto the dough, add cheese over it. then, take the outside part of the dough and fold it over the beef, tucking into the center. bake according to the pillsbury croissant roll instructions, or until the dough is golden brown. serve with sour cream, chopped olives, lettuce, tomatoes, extra cheese, salsa, and/or chili. dessert strawberry shortcake for strawberry shortcake buy a pound cake, strawberries, and whipped cream. wash and cut up the strawberries the night before. to serve dessert, cut pound cake, top with cut strawberries and whipped cream. serve (you can also serve this with vanilla ice cream) fru

BLACK WITCHCRAFT

r them; either subconsciously or consciously, thus by the adept becoming does the godform become. deific energy is a source not only based within the blood of the practitioner, of the atavistic or primal recesses of the human mind. this deific energy or power may be recalled into the flesh and conscious mind of the practitioner, thus one finds the knowledge undertaken by earlier sects such as the golden dawn, the maskhara of the arabic and asian tribes, austin osman spare s zos kia cultus, etc. there are numerous rituals explored by luciferian sabbat practitioners within the order of phosphorus and the black order of the dragon which utilize old methods of lycanthropy and the shedding of flesh, of shape shifting by dream in therion form to go forth to the erotic convulsions of the infernal

BLAVATSKY H P ANTHROPOGENESIS

ous daughter of the ether, passed for ages her existence in the great expanse of heaven. seven hundred years she wandered, seven hundred years she laboured, ere her first-born was delivered. ere a beauteous duck descending, hastens toward the water-mother. lightly on the knee she settles, finds a nesting-place befitting, where to lay her eggs in safety, lays her eggs within, at pleasure, six, the golden eggs she lays them, then a seventh, an egg of iron (kalevala, rune i[[vol. 2, page] 15 stanzas from the book of dzyan. anthropogenesis in the secret volume (verbatim extracts) i. 1. the lha which turns the fourth is subservient to the lha of the seven, they who revolve driving their chariots around their lord, the one eye. his breath gave life to the seven; it gave life to the first. 2. sai

e upon the sun in its course; and he was called the nuntis, or sun-wolf "solaris luminis particeps" he was the leader of and the evocator of souls, the "great magician" and the hierophant. virgil depicts him as taking "his wand to evoke from orcus the souls plunged therein- tum virgam capit, hac animas ille evocat orco (see also the 21st fargard of the vendidad on the celestial militia) he is the golden-coloured mercury, the[[chrusophaes hermes] whom the hierophants forbade to name. he is symbolised in grecian mythology by one of the dogs (vigilance, which watch over the celestial flock (occult wisdom, or hermes anubis, or again agathodaemon. he is the argus watching over the earth, and which the latter mistakes for the sun itself. it is through the intercession of mercury that the emperor

d the most wise of all the gods, which is not to be wondered at, since mercury is in such close proximity to the wisdom and the word of god (the sun) that he was confused with both (idolatry, vol. ii, p. 373) vossius utters here a greater occult truth than he suspected. the hermes-sarameyas of the greeks is closely related to the hindu saram and sarameya, the divine watchman "who watches over the golden flock of stars and solar rays" in the clearer words of the commentary "the globe, propelled onward by the spirit of the earth and his six assistants[[footnote(s* copernicus wrote his theories on the "revolution of the heavenly bodies" in the xvith century, and the zohar, even if compiled by moses de leon in the xiiith century, states that "in the book of hammannunah, the old, we learn. that

but the true esoteric meaning is that most of them were destined to incarnate as the egos of the forthcoming crop of mankind. the human ego is neither atman nor buddhi, but the higher manas: the intellectual fruition and the efflorescence of the intellectual self-conscious egotism- in the higher spiritual sense. the ancient works refer to it as karana sarira on the plane of sutratma, which is the golden thread on which, like beads, the various personalities of this higher ego are strung. if the reader were told, as in the semi-esoteric allegories, that these beings were returning nirvanees, from preceding maha-manvantaras- ages of incalculable dura[[footnote(s[[footnote continued from previous page] yogis are shown in the puranas to be far more powerful than the gods. secondary gods or tem

ative progenitors, having of course neither astral nor physical bodies of their own- this race never died. its "men" melted gradually away, becoming absorbed in the bodies of their own "sweat-born" progeny, more solid than their own. the old form vanished and was absorbed by, disappeared in, the new form, more human and physical. there was no death in those days of a period more blissful than the golden age; but the first, or parent material was used for the formation of the new being, to form the body and even the inner or lower principles or bodies of the progeny (c) when the shadow retires, i.e. when the astral body becomes covered with more solid flesh, man develops a physical body. the "wing" or the ethereal form that produced its shadow and image, became the shadow of the astral body

BLAVATSKY H P COSMOGENESIS

es, 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 young girl was discovered by us. her eyes were closed with golden discs, and the jaws held firm by a golden circlet running from under the chin across the top of the head. clad in a narrow[[vol. 1, page] xxxiv introductory. woollen garment, her bosom was covered with golden stars, the feet being left naked (from a lecture by n. m. prjevalsky) to this, the famous traveller adds that all along their way on the river tchertchen they heard legends about twent

israel" fatally glowed. over the portals of our own, the future seer may discern other words, that will point to the karma for cunningly made-up history, for events purposely perverted, and for great characters slandered by posterity, mangled out of recognition, between the two cars of jagannatha- bigotry and materialism; one accepting too much, the other denying all. wise is he who holds to the golden mid-point, who believes in the eternal justice of things. says faigi diwan, the "witness to the wonderful speeches of a free-thinker who belongs to a thousand sects "in the assembly of the day of resurrection, when past things shall be forgiven, the sins of the ka'bah will be forgiven for the sake of the dust of christian churches" to this, professor max muller replies "the sins of islam ar

. yet, no philosopher among them will view this "death" in any other sense than as a temporary disappearance from the manifested plane of existence, or as a periodical rest. the occultists are, therefore, at one with the adwaita vedantin philosophers as to the above tenet. they show the impossibility of accepting on philosophical grounds the idea of the absolute all creating or even evolving the "golden egg" into which it is said to enter in order to transform itself into brahma- the creator, who expands himself later into gods and all the visible universe. they say that absolute unity cannot pass to infinity; for infinity presupposes the limitless extension of something, and the duration of that "something; and the one all is like space- which is its only mental and physical representatio

mother- chaos or the primeval deep. the male creator (under whatever name) springs forth from the virgin female, the immaculate root fructified by the ray. who, if versed in astronomy and natural sciences, can fail to see its suggestiveness? cosmos as receptive nature is an egg fructified- yet left immaculate; once regarded as boundless, it could have no other representation than a spheroid. the golden egg was surrounded by seven natural elements (ether, fire, air, water "four ready, three secret" it may be found[[vol. 1, page] 66 the secret doctrine. stated in vishnu purana, where elements are translated "envelopes" and a secret one is added "aham-kara (see wilson's vishnu purana, book i, p. 40. the original text has no "aham-kara" it mentions seven elements without specifying the last t

in number, because sanaka, sananda, sanatana and sanat-kumara are the chief vaidhatra (their patronymic name, as they spring from the "four-fold mystery" to make the whole clearer we have to turn for our illustrations to tenets more familiar to some of our readers, namely, the brahminical. according to manu, hiranyagarbha is brahma the first male formed by the undiscernible causeless cause in a "golden egg resplendent as the sun" as states the hindu classical dictionary "hiranyagarbha" means the golden, or rather the "effulgent womb" or egg. the meaning tallies awkwardly with the epithet of "male" surely the esoteric meaning of the sentence is clear enough. in the rig veda it is said "that, the one lord of all beings. the one animating principle of gods and man" arose, in the beginning, i

BLUE EQUINOX

ah, with commentary. a good elementary introduction to the subject. konx om pax. four invaluable treatises and a preface on mysticism and magick. the pistis sophia. an admirable introduction to the study of gnosticism. the oracles of zoroaster. an invaluable collection of precepts mystical and magical. the equinox 22 the dream of scipio, by cicero. excellent for its vision and its philosophy. the golden verses of pythagoras, by fabre d.olivet. an interesting study of the exoteric doctrines of this master. the divine pymander, by hermes trismegistus. invaluable as bearing on the gnostic philosophy. the secret symbols of the rosicrucians, reprint of franz hartmann. an invaluable compendium. scrutinium chymicum by michael maier. one of the best treatises on alchemy. science and the infinite

luable as bearing on the gnostic philosophy. the secret symbols of the rosicrucians, reprint of franz hartmann. an invaluable compendium. scrutinium chymicum by michael maier. one of the best treatises on alchemy. science and the infinite, by sidney klein. one of the best essays written in recent years. two essays on the worship of priapus, by richard payne knight. invaluable to all students. the golden bough, by j.g. frazer. the textbook of folk lore. invaluable to all students. the age of reason, by thomas paine. excellent, though elementary, as a corrective to superstition. rivers of life, by general forlong. an invaluble textbook of old systems of initiaiton. three dialogues, by bishop berkeley. the classic of subjective idealism. essays of david hume. the classic of academic scepticis

enerally suggestive and helpful kind zanoni, by sir edward bulwer lytton. valuable for its facts and suggestions about mysticism. a strange story, by sir edward bulwer lytton. valuable for its facts and suggestions about magick. the blossom and the fruit, by mabel collins. valuable for its account of the path. petronius arbiter. valuable for those who have wit to understand it. the equinox 24 the golden ass, by apuleius. valuble for those who have wit to understand it. le comte de gabalis. valuable for its hints of those things which it mocks. the rape of the lock, by alexander pope. valuable for its account of elementals. undine, by de la motte-fouqu. valuable as an account of elementals. black magic, by marjorie bowen. an intensely interesting story of sorcery. le peau de chagrin, by hon

ings, i came unto the darkly-splendid abodes. there 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; onl

e name of thy name, throughout the ages! 53. behold! i am a butterfly at the source of creation; let me die before the hour, falling dead into thine infinite stream! 54. also the stream of the stars floweth ever majestical unto the abode; bear me away upon the bosom of nuit! 55. this is the world of the waters of maim; this is the bitter water that becometh sweet. thou art beautiful and bitter, o golden one, o my lord adonai, o thou abyss of sapphire! 56. i follow thee, and the waters of death fight strenuously against me. i pass into the waters beyond death and beyond life. 57. how shall i answer the foolish man? in no way shall he come to the identity of thee! 58. but i am the fool that heedeth not the play of the magician. me doth the woman of the mysteries instruct in vain; i have burs

BOOK T

us. if ill dignified, he is evil-minded- cruel- bigoted- brutal. he rules the celestial heavens from above the twentieth degree of scorpio to the first two decans of sagittarius: and this includes a part of the constellation hercules (hercules is always represented with a club) fire of fire king of the salamanders. vi. the queen of the thrones of flame queen of wands a crowned queen with long red-golden hair, seated upon a throne, with steady flames beneath. she wears a corslet and buskins of scale-mail, which latter her robe discloses. her arms are almost bare. on cuirass and buskins are leopard's heads winged, and the same symbol surmounteth her crown. at her side is a couchant leopard on which her hands rest. she bears a long wand with a very heavy conical head. the face is beautiful an

ding. kind and generous when not opposed. if ill dignified, obstinate, revengeful, domineering, tyrannical, and apt to turn against another without a cause. she rules the heavens from above the last decan of pisces to above the 20 degree of aries: including thus a part of andromeda. water of fire queen of the salamanders. vii. the prince of the chariot of fire king of wands a kingly figure with a golden, winged crown, seated on a chariot. he has large white wings. one wheel of his chariot is shewn. he wears corslet and buskins of scale armour decorated with a winged lion's head, which symbol also surmounts his crown. his chariot is drawn by a lion. his arms are bare, save for the shoulder-pieces of the corslet, and he bears a torch or fire-wand, somewhat similar to that of the zelator adep

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 the buckle of her scale-mail buskins. a mantle lined with tiger's skin falls back from her shoulders. her right hand rests on a small golden or brazen altar ornamented with ram's heads and with flames of fire leaping from it. her left hand leans on a long and heavy club, swelling at the lower end, where the sigil is placed; and it has flames of fire leaping from it the whole way down; but the flames are ascending. this club or torch is much longer than that carried by the king or queen. beneath her firmly placed feet are leaping

BOOK OF BLACK SERPENT

of the cross-arms and the base upright sides: to left an upright pentagram with the dot-in-circle sun symbol in its pentagonal center. to right the same, but with a crescent moon, horns to right. 2. a handbook of geomancy. book t page 26 of 26 http//www.private.org.il/gd/book-t.html 13/10/2 tthe book of the black serpent [note: this is a version of an essay published c. 1900 for initiates of the golden dawn isis- urantia temple. the original essay, concerning the qlippoth can be found in r.a.gilbert's "the sorcerer and his apprentice" and steve savedow's "goetic evocation- the magician's workbook volume 2. the following text was provided in trident's edition of "grimoirium verum, several additions have been made and some editing has taken place- phil] the foundation of the work. the opera

BOOK OF SATYRS

regnant! alas, the futility of the idea of god has not yet reached its limit, all men liars, appear striving for insanity as its climax: while i alone as one prematurely aged, reason tottering on its throne, remain sane, in positive chastity, confessing no conscience, no morals- a virgin in singleness of purpow introduction the field of black and white art has been generously extended since that golden period in the "eighties" when walker and pinwell and millais wrought their quiet designs, although their olden delicacy of interpretation (for us almost wholly in the hands of clemance housman) can still claim charms which our more facile method can never attain. for every such accomplished craft is the companion of an aristocracy of art, even if it is compelled to prayer and fasting before

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

e; all that differs is the method of teaching. there are different rituals, different festivals and even different names for the gods. notice that i say "different names for the gods" rather than, simply "different gods. friedrich max muller traced religion back to "an ineradicable feeling of dependence" upon some higher power that was innate in the human mind. and sir james george frazer (in the golden bough) defines religion as being "a propitiation or conciliation of powers superior to man, which are believed to direct and control the course of nature and of human life. this higher power the "ultimate deity" is some genderless force which is so far beyond our comprehension that we can have only the vaguest understanding of its being. yet we know that it is there and, frequently, we wish

r masculine aspect. so, both deities are active throughout the year, even though deference may be given to one over the other at certain times. there is a common theme of death and resurrection found in myths throughout the world. the symbolism is frequently furthered in a descent to the underworld with a later return. we find it with ishtar's descent and search for tannaz; with sif's loss of her golden tresses; with idunn's loss of her golden apples; with jesus' death and resurrection; with siva's death and resurrection, and many more. basically all represent the coming of fall and winter followed by the return of spring and summer; the lead figure represnting the spirit of vegetation. from witchcraft here are "the myth of the goddess" as found in (a) gardnerian wicca and (b) saxon wicca

y elm useful to combine with other herbs to make a good poultice. lobelia and slippery elm one third part lobelia and two thirds slippery elm. excellent for blood poisoning, boils, etc, also very good for rheumatism. charcoal and hops will quickly remove gallstone pain. charcoal and smartweed good for inflammation of the bowels. when using for healing old sores and ulcers, add powdered echinacea, golden seal or myrrh, or a small amount of all three. poke root and cammed excellent for inflamed breast. burdock leaf this poultice is cooling and drying. a poultice of the powdered root with salt eases the pain of a wound from an animal, such as a dog bite. plantain excellent poultice to prevent blood poisoning. nettle and wintergreen for dissolving tumors. carrots and golden seal applied to old

s. the white juice from the stem cures warts and warty growths in a short time. the root, baked and ground, makes good coffee. elder leaves used in urinary troubles and as treatment for colds. the berries are used with other herbs for colds and coughs (dried berries are often used instead of currants. eyebright used for weak eyes and as a general tonic for the eyes. frequently used in a compound. golden seal a wonderful catarrh remedy and tonic. the tincture should be used with care and should be taken in one-drop doses, with water only. ground ivy whilst not really an ivy (the common name of which is alehoof, this is a good remedy for rheumatism, indigestion and kidney complaints. lungwort for coughs and all chest affections. marigold this is another remedy that should be in every home. a

l actions of the system. stimulants refuse to act in the presence of an excess of animal foods and never act as quickly on persons who consume a lot of alcohol. angostura bk. bayberry ivs. black pepper blood root boneset hb. camphor gum canada snake root capsicum fruit cascarilla bk. cassena ivs. cayenne pepper cinnamon bk. cloves-fruit cocash rt. damiana hb. fever few hb. fleabane hb. ginger rt. golden rod hb. horseradish rt. hyssop hb. jaborandi rt. matico ivs. mayweed hb. motherwort hb. muirapuama mustard nutmeg paraguay tea pleurisy rt. pennyroyal hb. peppermint hb. prickly ash bk. quaking aspen bk. sarsaparilla rt. serpentaria rt. spearmint hb. summer savory hb. sweet gum sweet shrub bk. vervain hb. white pepper wintergreen yarrow hb. yerba mate ivs. yellow root vulnerary an applicati

CASE PAUL F THE BOOK OF TOKENS

yet dawned. from their delusion springeth a false desire, and from that false desire is generated unrighteous action. yet nothing is performed save by my power, and i am the real actor in these deluded ones, as truly as in any sage. from the fires of pain and suffering kindled by their ignorance, in my good time shall they come forth. cleansed from the dross of illusion, resplendent images of my golden self [44] d a l e t h 9 my creative power is the projection of myself, and produceth the semblance of another; but know, o israel, that besides me there is none other. i only am the knower and the actor, the one i am, whether alone and unmanifest, or appearing in the multiplicity of created things. 10 the primal force of mine ideas dwelleth continually in atziluth. thence it floweth forth i

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

or a while, you will notice that the cone of colour builds up quite spontaneously, with no apparent effort. it has also been described as a cloud of energy. at the point when the climax is reached, comes the release of power. note that for some people the cone concept interferes with their own natural magical abilities- some of the most skilled witches and healers see circles of light, shimmering golden beams or rainbows with their psychic eye. some see nothing at all, but instead feel power pushing their feet almost off the ground. growth is the key to this stage. release of power when you release the power in the final stage, you may see the cone exploding and cascading as coloured stars or light beams, which surge away into the cosmos and break into brilliant rainbow colours. if you wis

coven. you may want to decide in advance on a focus for the power, for example healing a particular place or a person you know. alternatively, you can let the energies find their own target as they cascade though the cosmos, increasing the positivity of the universe* stand with your feet apart and your arms outstretched above your head like the branches of a tree. through your feet, draw up rich, golden light from the earth and let it flow upwards, becoming lighter and more golden as it rises to your fingertips. feel the light from above flowing downwards to merge with it* if you are working alone, then, holding a long, silk scarf in either hand, move around the tree with your hands rising and falling in a spiral path to create swirls of energies, the most ancient of the mother goddess sac

ou from hand to hand, deosil, until you can feel the circle of light (you may even see luminous energy transferring from hand to hand *begin to circle the tree deosil, reciting faster and faster: tree power, earth power, sun shower and light, encircle me, enfold me, goddess radiance bright. if you do not want to use the goddess as a focus for your magick, you can substitute the word 'god' or say 'golden radiance bright. you can also create your own chant, if you prefer, that may change from line to line, or use a simple mantra, such as: touch me, enfold me, enclose me* when you feel the power reaching a climax, cast the scarves high into the air and seite 23 wicca01.txt hug the tree, pressing your feet down hard to ground your energy and receive healing light from the trunk. if you are wor

forces of nature who will dance with you as you spiral. you may even see their luminous outlines* if you are working in a group, when you feel the power has reached a climax, unclasp your hands and with a final call, above! raise them straight above your head and allow the energies to spiral through the cosmos* then sink down so that your hands and feet are pressing the ground and let any excess golden radiance and power return to the earth (if you do not do this, you will be buzzing all day and night as though you had been drinking too much coffee) 3- beginning magick [insert pic p045- you can create magick in all kinds of ways and you can use it for an almost infinite variety of purposes. your magick can be solitary or group-based, self-centred or entirely altruistic. it can be personal

n and go down the winding track to the beach for my sea rituals (and puff and pant up again. in winter, i work either round the hearth that is the focus of the small, dark family room where i write, or high in the attic bedroom of my narrow house overlooking the hills. altars your special place will need to contain an altar. to many people, the word 'altar' summons up images of vast churches with golden crosses or b-movies with dark-robed figures sacrificing damsels on a stone slab in the middle of a deserted moorland. but in magical terms an altar is simply the term for a sacred work space on which you place your tools, candles, incense and symbols for rituals. in practice, many people use their altar every day, as a focus for quiet meditative moments, perhaps at the end of a busy day or

CHAOS MAGICK AND LUCIFERISM

gick is formed from many traditions, in the current age it seems almost perfect. there is nothing which would be denied or ignored due to dogma. the system of chaos implements the foundation of change and progression. while the foundations of chaos are within the components of aleister crowley (who might have been a chaos magician himself, austin osman spare and macgregor mathers (default for the golden dawn and his various translations of manuscripts) chaos has spawned from the information these individuals have unknowingly given. it was later when peter carroll, ray sherwin and christopher bray took up the various magical traditions and ran with them, did chaos magick form from the proverbial ashes. chaos magick is not a system within itself. it is actua lly a definition of action, cours

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

the making of an african american woman's film (new york: the new press, 1992, pp. 74.164. 2. suzanne preston blier "truth and seeing: magic, custom and fetish in art history" in africa and the disciplines: contributions of research in africa to the social sciences and humanities, ed. robert bates, v. y. mudimbe, and jean o'barr (chicago: university of chicago press, 1993. 3. james g. frazer, the golden bough (london: macmillan, 1922, p. 59. following frazer, a number of writers have given attention to the magic-religion dichotomy. emile durkheim and marcel mauss placed magic and religion within distinctive social contexts, while bronislaw malinowski emphasized the functional elements that distinguished magic from religious ritual (durkheim, the elementary forms of religious life, trans. k

CHRONOLOGIA RORISPERGIUS

only in late old slavonic manuscripts. it may have been composed originally in aramaic or hebrew, later being translated into greek, and later still being translated into old slavonic. 80 (n.t) gospel of matthew. 80 (n.t) gospel of luke. c.86 apollonides archprophet orapis of memphis wrote in greek on egyptian religion. 90 (n.t) gospel of john. 81-96 revelation of st. john. 123-170? apuleius, the golden ass 100-300 ce composition of corpus hermetica 100-185? pistis sophia 120-189 r. judah the prince, redactor of the mishnah. gave merkabah teachings to r. yochanam. c.120 r. akiba ben joseph 130 theon of smyrna: biblion- natural square often cited as magic. d. 132 rabbi ishmael. attributed to him is 3 enoch, or the hebrew apocalypse of enoch, supposedly written after his visionary ascension

society were conveyed from teacher to disciple and the their principle unifying form was the distinction of receiving "the initiation" which gave them the right to be known as "unknown superiors" or "superieurs inconnus" or s.i. as it is written"-mark stavish. there were printed editions of them in french, german and latin. james bonaventure hepburn published at rome his virga aurea "the heavenly golden rod of the blessed virgin mary in seventy-two praises" consists of a list of seventy two alphabets (actually seventy, plus latin and hebrew which are the two languages of the text of the plate. cabala, speculum artis et naturae, in alchymia- stephan michelspacher. 1617 first volume of fludd's utriusque cosmi historia 1618 theophilus schweighardt speculum sophicum rhodo-stauroticum. the 'mir

the first. 1713 jean pierre payen tarot(avignon) 1714-22 ippolito desideri travelled from kashmir along the tsangpo to lhasa. 1716-1802 dom antoine joseph pernety benedictine alchemist head of school of hermeticism at avignon. 1718 francois heri tarot(solothurn,switzerland) 1719 georg von welling opus mago-cabalisticum (first edition) sefer yetzirah published in constantinople. 1723 kirchweger's golden chain of homer 1727?-1774 jacques martinez de pasqually 1728 l'abb terrasson: sethos ou vie tir e des monuments et anecdotes de l'ancienne egypte. 1730-1824 jean-baptiste willermoz (1778) chevaliers bienfaisants de la cite sainte. 1731 claude tomasset tarot(murten, switzerland. first entry of a lodge meeting in the colonies that became the united states, in an account book of st. john's lod

-yves d'alveydre mission des juifs. 1885-1936 sri yukteswar 1886-1951 ren gu non 1886 frederick holland- the temple rebuilt 1887 frederick holland -the revelation of the shechinah 1887, 1893 (1911, scholem, 1890 "sepher yetzirah, the book of formation" w. wynn westcott, mb. jp. supreme magus of the rosicrucian society of england. 3rd edition samuel wesier, inc. translated from the hebrew. follows golden dawn. translates hebrew into english, and collated with latin versions of pistorius, postellus and rittangelius, following the latter, rather than former commentaries. 1887-1961 ren schwaller 1888 anna kingsford (annie bonus) dies papus' trait el mentaire de science occulte published; hermetic order of the golden dawn established in london 1889 mathers' edition of kabbalah unveiled publishe

veiled published. mathers' edition of key of solomon published. eleazar b. judah of worms, one of the several hasidei ashkenaz who wrote on the "sefer yetzirah" in its entirety in przemysl. papus (gerard encausse) publishes "le tarot des bohemiens. oswald wirth, a swiss occultist writing in french, publishes a majors only deck. 1890 dion fortune (i.e. violet mary firth) born; w.b. yeats joins the golden dawn 1890-1922 the golden bough by frazer. 1891 helena petrovna blavatski (helena petrovna von hahn, cofounder of the theosophical society, dies 1891 or 92 mayer lambert, paris, arabic edition "commentaire sur le sefer yetzirah par le gaon saadya, edited french version of sadaaya gaon on display in bodleian library, translated into french and printed in paris from the ms oxford 1533 mantua

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

usual manner touched me on the back; whereupon i was so hugely 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

n 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 within it, in an azure field, in golden letters, found the following verses written. this day, today is the royal wedding day. for this thou wast born and chosen of god for joy thou mayest go to the mountain whereon three temples stand, and see there this affair. keep watch inspect thyself and shouldst thou not bathe thoroughly the wedding may work thy bane. bane comes to him who faileth here let him beware who is too light. belo

having replied that i was a brother of the red-rosy cross, he both wondered and seemed to rejoice at it, and then proceeded thus: my brother, have you nothing about you with which to purchase a token? i answered that my ability was small, but if he saw anything about me he had a mind to, it was at his service. now he having requested of me my bottle of water, and i having granted it, he gave me a golden token on which stood no more than these two letters, s.c, entreating me that when it stood me in good stead, i would remember him. after which i asked him how many had come in before me, which he also told me, and lastly out of mere friendship gave me a sealed letter to the second porter. now having lingered some time with him, the night grew on. whereupon a great beacon upon the gates was

ertheless we comforted them as well as we could, drinking with them to see if the wine might make them any more cheerful. our table was covered with red velvet, beset with drinking cups of pure silver and gold, which the rest could not behold without amazement and very great anguish. but before we had seated ourselves, in came the two pages, presenting everyone on the bridegroom s behalf with the golden fleece with a flying lion, requesting us to wear them at the table, and as became us, to observe the reputation and dignity of the order which his majesty had now page 28 vouchsafed us; and we should be ratified with suitable ceremonies. this we received with profoundest submission, promising obediently to perform whatsoever his majesty should please. besides these, the noble page had a sch

same on the king s behalf, saying that it was brought from his majesty, and that in honour of him we should cause it to go round. upon the cover of this goblet stood fortune curiously cast in gold, who had in her hand a red flying ensign, because of which i drunk somewhat more sadly, having been all too well acquainted with fortune s waywardness. but the virgin as well as us was adorned with the golden fleece and lion, from which i observed that perhaps she was the president of the order. so we asked of her how the order might be named. she answered that it was not yet the right time to reveal this, till the affair with the prisoners was dispatched. and therefore their eyes were still veiled; and what had hitherto happened to us, was to them only like an offence and scandal, although it w

COLLIER IRENE CHINESE MYTHOLOGY

e name: dates: known for: chinese mythology 12 major historical dynasties3 shang zhou [joh] qin [chin] han six dynasties sui song tang yuan ming qing [ching] period of modern government 1523 1027 b.c. high bronze age 1027 221 b.c. feudalism, confucius, great classics 206 b.c. a.d. 220 trade along the silk road, art, science 220 589 disunity, buddhism firmly established 590 617 great canal 618 906 golden age, literature, art 960 1279 landscape painting 1280 1367 mongol dynasty: genghis khan 1368 1643 porcelain, public works establishment of the republic establishment of the people s republic of china 1644 1911 manchu dynasty: disintegration 1911 1949 221 206 b.c. burning of books, great wall, bureaucracy, standardized measures name: dates: known for: letters zh are pronounced j. students wh

COMMENTARY ON THE SEAL OF THE NINE ANGLES

a temple with five trihedrons is a four-faced pyramid (as giza, the 4/5/9 seal is the seal of the order of the trapezoid: a marvel of integrated, interrelated 4/5/9 values. as noted elsewhere, even the addition of 4+5+9= 18, which takes you into the "returning' qualities of 9 as expounded upon in anton lavey's "unknown known' in the satanic rituals. in geometry 5 creates the pentagram, hence the golden section, hence the concept of perfection. this is why to pythagoras (and his priestly mentors) 5 was the most sublime of numbers, and why the pentagram was used as the seal of the pythagorean brotherhood. sixth angle: if crowley considered his tenth aether to be accursed, then this would be the accursed (or should i say "hexed) of the nine angles. it is the hexagon and hexagram (also the se

of numbers, and why the pentagram was used as the seal of the pythagorean brotherhood. sixth angle: if crowley considered his tenth aether to be accursed, then this would be the accursed (or should i say "hexed) of the nine angles. it is the hexagon and hexagram (also the seal of the jews, authors and proponents of the world's most nihilistic and self- hating monotheism) the hexagon corrupts the golden rectangle; it adds an angle and a line to the pentagram and pentagon, thus destroying them. six is symmetry obese and unnecessary (two and four are quite adequate for the principle. the seeds of the destruction of the hexagonal forms are carried within them, however, for they necessarily embrace two trapezoids (the four) and the pentagrams defined by those trapezoids (the five; hence 4+5 (t

is thus a harbinger of doom to six: a shadowing- forth of the apocalypse to come. geometrically and numerically, like the aeon of horus, seven has an "identity crisis. additions or multiplications or powers of seven yield all sorts of random values and relationships. eighth angle: the temple containing the trihedral angles is a truncated pyramid: the power of the trapezoid perfectly manifest in a golden section-based threedimensional structure. thus its architects are the masters of the realm (the all-embracing term for the iv+ in the original church of satan: the sorcerers who beam from their towers the powers of darkness to rebuild the world corrupted by six and shattered by the seven, and their seal is the seal of the order of the trapezoid (seal of the priesthood of the original church

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

e sky gods- extraterrestrials. records left by the ancient civilisations of mesopotamia say that their pyramidal towers known as ziggurats were built for intercourse between a priestess and a god from the sky. herodotus described the inside of a ziggurat he saw in babylon "on the topmost tower there is a spacious temple, and inside the temple stands a great bed covered with fine bedclothes with a golden table at its side. there is no statue of any kind set up in this place, nor is the chamber occupied at night by any but a single native woman who, say the chaldean priests, is chosen by the deity out of all the women of the land. the priests also declare, but i for one do not credit it, that the god comes down in person into this chamber, and sleeps upon the couch."10 on a tomb found in rom

had the esoteric name, the knight of pythias, and wore the red fez of the ancient arabic order of nobles of the mystic shrine. this organisation claimed to be connected with the illuminati.1 winston churchill, the british prime minister, was a freemason and had several meetings with the satanist aleister crowley, another esoteric guru and a high initiate of many orders, including the order of the golden dawn and the order of oriental templars (more on him later. churchill's meetings with crowley do not, of course, constitute proof that the british prime minister was a satanist, but it does show that behind the scenes, esoteric knowledge in all of its forms is taken far more seriously than it is in public. this was the case during elizabethan times and has been throughout human history. the

s. these underground supermen would, according to bulwer-lytton's novel, emerge on the surface one day and take control of the world. many nazis believed this. lord bulwer-lytton is often referred to by madame blavatsky in her book, isis unveiled. the themes of underground supermen or hidden masters can be found in most of the esoteric secret societies. certainly this was true of the order of the golden dawn, formed in 1888 by dr wynn westcott, a freemason, and s.l. mathers. they called their 'masters' the 'secret chiefs. the theme of extraterrestrials living underground fits in with the 1960s survey of contactees which detailed the stories of the pure melchedekan race with their blond hair and blue eyes. they were also said to be living inside the earth. mathers devised a series of ritual

believed, however, that this gift was only for the few and he was a supporter of authoritarian government. these rituals, no doubt, would have attracted the dark energies which allowed vibrational synchronisation- possession- by the warders. in the mid-1890s, there were temples of the order in london, edinburgh, bradford, weston-super-mare, and paris, where mathers made his home. the order of the golden dawn also spoke of the vril force and one of the order's secret signs was the salute which the 206. and the truth shall set you free nazis would use when saying "heil hitler. the esoteric foundations on which nazism was created continued to build. mathers had known madame blavatsky and so had the master of the order's london temple, the poet, william butler yeats, who would go on to win a n

he poet spoke of..an aristocratic civilisation in its most completed form, every detail of life hierarchical, every great man's door crowded at dawn by petitioners, great wealth everywhere in few men's hands, all dependent upon a few, up to the emperor himself, who is a god dependent upon a greater god and everywhere, in court, in the family, an inequality made law."3 remnants of the order of the golden dawn continue to this day, but the original version splintered after a row between yeats, mathers, and aleister crowley, which split the membership into quarrelling factions. other significant esoteric thinkers and groups which influenced the gathering nazi philosophy included the order of the oriental temple, which used sex as part of its rituals to create and harness the energy known as t

DAVID ICKE CHILDREN OF THE MATRIX

rcher of far ancient history, colonel james churchward, wrote: 14 children of the matrix "civilisations have been born and completed and then forgotten again and again. there is nothing new under the sun. what is, has been. all that we learn and discover has existed before; our inventions and discoveries are but reinventions, re-discoveries."11 the ancients across the world described a high-tech "golden age" of human society, although some of it, especially towards the end, was anything, but "golden. these stories say that this age was ended by high-tech war and a series of geological catastrophes that caused colossal earth changes through earthquakes, volcanic eruptions, magnetic pole shifts, and tidal waves on a scale we could not begin to imagine today. the biblical great flood is a sym

e shook the ancient world, when approximately 6,000 years ago vast areas of lush grassland and forest in the old world began to quickly dry out and convert into harsh desert. the vast sahara desert, arabian desert, and the giant deserts of the middle east and central asia simply did not exist prior to (about) 4,000bc".12 the upheavals of the ancient world destroyed the advanced global society or "golden age" that existed before and this is recorded in the stories of atlantis and lemuria, or "mu. humanity had to start all over again. if you believe that is farfetched, think about today's society. it may be advanced on one level with power grids and computer systems, and all the rest. such technology can perform apparently miraculous feats, like typing a letter on to this computer and having

t other, independent, civilisations of great advancement also suddenly appeared in the same period in egypt and the indus valley in what is now the indian continent. but they are wrong on both counts, i would suggest. sumer was not the start of what is called civilised society on this planet. it was the most significant one to emerge after the catastrophe that destroyed the global society of the "golden age- atlantis and lemuria, or mu. sumer was not the beginning; it was the start-over-again which was to become the centre of another virtually global empire. indeed sumer, babylon, egypt, and the indus valley civilisations had actually begun tens of thousands of years before history records them. after the cataclysms, these advanced cultures in egypt and the indus valley, which "suddenly" a

nce of a well-organised, even luxurious civilisation. all this was achieved within a comparatively short period of time, for there appears to be little or no background to these fundamental developments in writing and architecture."13 the question still to be answered is whether the incredible feats of building like the pyramids originate before the great cataclysms, which destroyed the legendary golden age (in other words, maybe upwards of 10,000 years ago and far longer, or were they built by the sumer empire which emerged when the world had again reached an advanced level of society after the upheavals. i have no doubt that it was a mixture of both. in the light of the rapidly emerging evidence, and the 16 children of the matrix fundamental re-assessment of timescales in the wake of tha

again reached an advanced level of society after the upheavals. i have no doubt that it was a mixture of both. in the light of the rapidly emerging evidence, and the 16 children of the matrix fundamental re-assessment of timescales in the wake of that evidence, at least some of the world's greatest ancient wonders go back to the pre-cataclysmic global society known in legends and accounts as the golden age. they are far, far, older than previously imagined. inca accounts, compiled by fernando montesinos, one of the earliest spanish chroniclers in south america, say there were two inca empires. the first established their headquarters at cuzco in the andes mountains and, after they fled to a mountain-top sanctuary (machu picchu) in the wake of devastating land upheavals, they returned to c

DAVID ICKE THE BIGGEST SECRET

arsthe earth is tilted towards the black sun, the light source, and for the second 13,000years it is tilted away, some researchers believe. these cycles are therefore verydifferent as the planet is bathed in positive light for 13,000 years and then moves intothe darkness for the next 13,000. this fundamentally affects the energy in which weall live. interestingly, it was 13,000 years ago that the golden age would appear to haveconcluded in cataclysm and conflict, and today, with the 13,000 year cycle of darknessreaching its conclusion, there is a rapid global spiritual awakening and incredible eventsawait us in the next few years. we are entering the light again. so there was a fantasticcataclysm around 13,000 years ago which brought an end to the high-tech civilisationsof the golden age

marked the start of spring and the second wasthe end of the year in the celtic calendar.34 the holy grail stories of king arthurconnect with this theme, also. camelot apparently jneans martian city or city ofmars.35i think there is truth in all the views summarised in this chapter of the cataclysmicupheavals the earth has suffered in the period between 11,000 and 1,500 bc. the firstone ended the golden age and obliterated the high-tech civilisations that had existedbefore then. the extraterrestrial races either left the planet beforehand or survived athigh altitudes or by going deep within the earth. the same with the later cataclysm.many of the extraterrestrials, and most earth humans, did not survive these events.those that did were left with the job of starting all over again without

said, before they were tempted by the evil spirit, in the formof a serpent, to partake of the fruit of the forbidden tree. there is also the banyon treeunder which the hindu jesus, known as khrishna, sat upon a coiled serpent andbestowed spiritual knowledge on humanity. the ancient greeks had a tradition of theislands of the blessed and the garden of the hesperides in which grew a tree bearingthe golden apples of immortality. this garden was protected by a dragon.4 in thechinese sacred books there is a garden in which grew trees bearing the fruit ofimmortality and it, too, was guarded by a winged serpent called a dragon. in ancientmexican accounts, their version of the eve story involves a great male serpent.5another hindu legend speaks of the sacred mountain of meru guarded by a dreadfuld

nformation still to be uncovered. i have an endless stream of questions myself. butthere are some emerging themes: extraterrestrial races have been visiting the earth withvarying intent for probably millions of years and their interbreeding has created themany racial streams. in the distant past there have been highly advanced technologicalcivilisations based on this extraterrestrial knowledge- a golden age as the ancients46called it. around 450,000 years ago the anunnaki arrived, a reptilian race led by thewinged, albino-white draco, and they sought to take over the planet. it is probable thatthey had by this time also settled and occupied mars. for a long time the anunnakilived openly as reptilians, but for whatever reason, possibly hostility from otherextraterrestrial races and humanity

francis hitching, the wodd atlas of mysteries (pan books, london, 1981, p 10, sectionentitled, death of the dinosaurs.8ibid.9ibid.10john rhodes, the reptoid website, http//www.reptoids.com11dale russell, exponential evolution: implications for intelligent extraterrestrial life (advancedspace research, 1983).12the wodd atlas of mysteries, p 159.13ibid.14herbert s. zim and robert h. baker, stars, a golden guide (golden press, new york, 1985, p58.15graham hancock, quest for the lost civilisation (channel four t elevision, 1998).16professor phillip calahan, ancient mysteries and modern visions (acres, kansas city, usa,1984).17see the john rhodes website, http//www.reptoids.com18john rhodes, writing on his website.19 william bramley, gods of eden (avon books, new york).20nexus magazine, april-m

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

ighlighting the lighted torch, statue of liberty is actually the statue of liberties- the liberties perpetrated on the american people by the brotherhood. it was given by french freemasons, a mirror image stands on an island in the river seine in paris. initiates into the rites of mithra were called lions and were marked on their foreheads with the egyptian cross. the first degree initiates had a golden crown placed on their heads, representing their spiritual self, and this crown, symbolizing the rays of the sun, can be found on the statue of liberty in ny harbor. all these rituals went back thousands of years to babylon and the stories of nimrod, queen semiramis, and tammuz, their version of jesus mathra was said to be the son (sun) of god who died to save humanity and give them eternal

DAVIDSON DAN SHAPE POWER

nor has it ever been. as a minimum, it is a testimony that advanced technology existed on the earth, rivaling our own, over 6000 year ago. a recent test case by japanese scientists to duplicate the effort with modern construction technology and engineering failed. 4.3 mathematical relationship of the great pyramid the great pyramid has a base to height ratio of 2 to sqrt(phi- fi, where phi is the golden ratio and is equal to (1+sqrt(5)/2. phi is a transcendental number in that it is a non-terminating decimal. because of this, phi, from a resonance point of view, would have an infinite number of harmonic resonance points. resonance is a key factor in all areas of physics, including nuclear physics, quantum mechanics, electrical engineering, antenna design, etc. phi is also related to the fi

a number which cannot be defined as the ratio of two whole numbers and the resultant division is a non-terminating number. pi is approximately equal to 3.14159. pi is built into the geometry of the great pyramid in egypt with amazing accuracy and proves the builders were technologically advanced enough to signal later civilizations that advanced technologists were on the earth long ago. 5.3.2 the golden mean (phi) the golden mean or golden ratio, referred to by the greek letter phi is another transcendental or irrational number. this number was also built into the geometry of the great pyramid. the golden mean occurs naturally in nature such as the shape of chambered nautilus shell, and the spiral of sunflower seeds in the flower. phi is approximately equal to 1.618034. the golden mean is

phi is approximately equal to 1.618034. the golden mean is defined by splitting a straight line in such a way that the ratio of the line to the larger portion of the line, equals the larger portion of the line divided by the smaller portion of the line. some of the aspects of phi were mentioned in the chapter on pyramid energy so we will not repeat them here. one of the interesting aspects of the golden mean is the fact that it was utilized by many artists in their paintings, because it was believed to provide a sense of aesthetically pleasing proportion. related to phi is the phenomena of phylotaxis which is the tendency in nature to grow in spiral patterns.1 there are special spiral patterns that are related to phi mathematically. for example, plants and trees tend to have branches and l

DEMONIC BIBLE

led to more myserious (and occasionally more sinister) occult lodges being established. one such group was the rosicrucians, the brethren of the rosy cross. among them was the magician francis barrett, author of the magus, a classic on the subject of ceremonial magic, and eliphas levi, author of numerous books on the cabala. this was followed a century later by another occult order, known as the golden dawn, of which the magician aleister crowley was a member. the golden dawn, like the earlier rosicrucian brotherhood, explored the study of the jewish cabala, egyptian magic, and the enochian keys of dr. john dee. the cabala is a system of hebrew mysticism which identifies ten sephiroth, or emanations of god in graduated order from pure spirit to the course material world. even the shells o

ds held the power to change reality and names compelled obedience from elemental beings. grimoires, or books of ceremonial magic based on cabalistic belief, cataloged the names and sigils of countless demons over which it was said the magician could exercise power. many of these books were attributed to biblical figures such as solomon, moses, or enoch. the enochian system of magic adopted by the golden dawn was based on the enochian evocation of dr. john dee. dee, an elizabethan astrologer and magician, working with another man, edward kelly, produced a series of 18 keys in what they claimed was the original angelic language and apparently revealed to enoch, the first man after the fall to walk with god. the english translation of the keys bear a striking similarity to invocations in the

love is the law, love under will. the word of the aeon of horus was thelema, the greek word for will. the will in this context was a magical will, the true will of the magician s higher self or his holy guardian angel. crowley s magick, as embraced by the order of oriental templars (oto) and order of the silver star (aa) combined eastern mysticism and yoga with the western ceremonial magic of the golden dawn. in practice, however, crowley s magick largely involved sex and drug use. it was the sexual aspects of tantric yoga crowley adopted together with some of the more deviant practices of black magicians and satanists of middle ages europe. the age of satan begins on april 30, 1966, former lion-tamer and carnival calliope player anton lavey, ritually shaved his head and declared the forma

DIABOLUS

as one to beget the son of filth, yet he grows strong by his will and emerges as baphomet. the illustration of cain as the adversary32 presents him holding the trident or stave above, symbolizing the sun and celestial region, and a hammer below representing the forge and the infernal region. you shall thirst for water and for blood; both in dreaming shall be held from the dual gnosis. i hold the golden cup to your lips, that the dragon s elixir hold strong i then hand to you the skull bowl of my flowing blood, that you may taste the bitter sweetness of it s coppered kiss then in your ecstasy and thy devil s phallus reaching towards the sun shall my serpent s tongue enflame you to me. the book of cain by michael w. ford as written cain is slowly transforming into a manifestation of both sa

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ughly "sibling" in the order of the astral star [o.a.s (q.v, an adelphon is the title of the first degree of membership, and correlates to the fire of earth in the sephiroth of malkuth (i.e. the russet colored quarter of malkuth. the primary principle of this grade is based on christian knighthood. adeptus minor: a term used to describe a learned and skilled magician. in the hermetic order of the golden dawn [g.d (q.v) the student of the order was first taught ritual magick once they entered into this degree, which was the first degree of the inner order, the roseae rubeae et aureae crucis [r.r. et a.c (q.v. aeon of horus: the age of oneness between human beings and god that follows after the aeon of osiris where human-god was a duality. according to aleister crowley (q.v, it begin in 1904

xpression meaning your higher self. to some practitioners, a more knowledgeable non-physical entity. contacting your holy guardian angel [h.g.a] is known as "the knowledge and conversation of your holy guardian angel" establishing this relationship is considered to be the same as achieving enlightenment or cosmic consciousness. the principle work of an "adeptus minor" in the hermetic order of the golden dawn. apport: from the french meaning "to bring. in spiritism (q.v, any object brought to a seance by a spirit (q.v) or entity from the spirit world or the astral plane (q.v. aquarius "the water-bearer" in astrology (q.v, the eleventh sign of the zodiac (q.v) having the qualities of fixed (q.v) and air (q.v) and is ruled by the planet uranus (q.v. on the rainbow wand (q.v) and on the lotus

known and still existing english/british occult order which has been the primary promulgator of the teachings of melita denning and osbourne phillips. an order whose teachings are strongly in the western esoteric tradition. the symbol of this order is a plain, unadorned eight rayed star in the form of an octagram, on it's side (to look like a cross, and a red equilateral cross in the center of a golden octagon. azoth: a word composed of the first and last letters of the hebrew and greek alphabets. it is also called the akasha (q.v) or astral light. it appears as brightness and is changeable according to the person's will- b- banish: to send away. banishing rituals clear your working area of unwanted entities and influences. one classification of abjuration (q.v. binah: hebrew for "underst

e altar, and other noxious substances is used including excrement, urine, and blood. black magick (q.v) is said to be practiced at these services. it had it's origins in decadent france but was so rare as to be virtually mythical. blavatsky, helena petrovna: a ukrainian woman who was the principle founder and guiding force behind the theosophical society. many members of the hermetic order of the golden dawn [g.d (q.v) were also members of this society. her importance is also due to two large books she wrote, isis unveiled and the secret doctrine. many mystical and occult writings or so-called "channeling" are directly or indirectly based on these two books. blood of the red lion: in sex magick (q.v) the semen. body, etheric: an emanation of all created things. halfway between the astral a

n compiled by a witch (q.v) or group of witches. it varies from coven (q.v) to coven. the books of shadows of gerald b. gardner (q.v.)and alex sanders (q.v) serve as the guides for their followers. b.o.t.a; builders of the adytum: an american mystical/magickal order/organization still in existence to this day, founded by paul foster case. paul foster case was a member of the hermetic order of the golden dawn [g.d (q.v. the b.o.t.a. was the first organization to present a deck of tarot (q.v) cards with the g.d. correspondences of hebrew letters to each major arcana (q.v) card. breaks: refers to interruptions in concentration. aleister crowley (q.v) gave techniques to develop concentration and overcome these breaks. many occultists feel that his techniques are too severe, and have modified t

DION FORTUNE CEREMONIAL MAGIC UNVEILED

ar: a huge, mystical commentary on the torah (q.v) first written down in the fourteenth (14th) century by the rebbe and kabbalist moses de leon *finis- the encceremonial magic unveiled by dion fortune this article first appeared in the occult gazette in january i933 and has not been available for a wider audience since. it is of particular relevance in revealing d.f's considered opinion about the golden dawn as well as aleister crowley. if i read the signs of the times aright, the veil of the temple of the mysteries is being drawn back at the present moment. there are phases in the spiritual life of mankind just as there are weather cycles extending over periods of years, and the tide which began to move during the first decade of the twentieth century is gathering head as it proceeds. the

h and the twenty-two paths between them. these attributions have been among the special preserves of certain occult schools; but mr. regardie gives them, even to the jealously guarded secret of the correct attribution of the tarot trumps. there will certainly be heartburnings! mr. regardie does not specifically state his authorities, but it is unquestionably the system taught in the "order of the golden dawn, founded by the late s. l. mcgregor mathers, that he is using. if i have been a rehoboam who has scourged occult secrecy with whips, mr. regardie is a jeroboam who is using scorpions! however, he has my unqualified blessing, for what it is worth to him. there is no legitimate reason that i have ever been able to see for keeping these things secret. if they have any value as an aid to s

i am aware, and one which i suspect of being a weighty one with those who have so long sat resolutely upon the lid of occult secrecy, is that for purposes of priestcraft and prestige a secret system is a useful weapon. a weighty reason, this, human nature being what it is, but not a justification in the eyes of those who have the welfare of humanity at heart. it has always been the custom of the "golden dawn" to wrap itself in the utmost secrecy. to a certain extent this secrecy is unquestionably necessary, for many eminent people have at different times belonged to the order, and they would not have dared to have done so if they could not have been sure of preserving the secret of their interest in matters occult. consequently the strict secrecy concerning the names of members and the pla

school he founded, and intimates that admission may be obtained thereto by applying to her, care of her publishers, and when she publishes a pamphlet for propaganda purposes in the united states which is even more explicit, who am i that i should plead ignorance of the existence of such an order? and when w b. yeats says, in his autobiography, that the order founded by mr. mathers was called the golden dawn, am i to pretend that i do not know what the mysterious initials g. d. stand for? am i also to pretend, in view of what he has to say of his experiences while he was a member, and of the confirmatory remarks of george moore in his autobiographical book, ave atque vale, that i do not know that the golden dawn concerns itself with ceremonial magic? does my initiation oath require me to d

m i also to pretend, in view of what he has to say of his experiences while he was a member, and of the confirmatory remarks of george moore in his autobiographical book, ave atque vale, that i do not know that the golden dawn concerns itself with ceremonial magic? does my initiation oath require me to deny these matters or to profess my ignorance of them? if so, it requires me to tell lies. the "golden dawn" is alleged to owe its origin to the discovery by mathers of a set of mysterious cipher manuscripts; these manuscripts exist, for i have talked with trustworthy persons who have seen them; but as they were in cipher, they were not able to bear testimony concerning their contents. in these manuscripts mathers is supposed to have found the outline of the "golden dawn" rituals and the sys

DION FORTUNE MYSTICAL QABALA

l then be seen how the twentytwo letters of the hebrew alphabet can be associated with the paths without discrepancy or overlapping. with them also are associated the twenty-two tarot trumps, the atus, or abodes of thoth. concerning the tarot cards there are three modern authorities of note: dr encausse, or "papus" the french writer; mr a. e. waite; and the mss. of macgregor mathers' order of the golden dawn, which crowley published upon his own authority. all three are different. concerning the system mr waite gives, he himself says "there is another method known to initiates" there is reason to suppose that this is the method used by mathers. papus disagrees with both these writers in his method, but as his system does violence to many of the correspondences when placed upon the tree, th

irst cause is not a rootless origin, but a first appearance on the plane of manifestation. thus far and no farther can the mind go back; but we must always remember that different minds go back different distances, and that for some the veil is drawn in one place, and for others in another. the ignorant man goes no further than the concept of god as an old man with a long white beard who sat on a golden throne and gave orders for creation. the scientist will go back a little further before he is compelled to draw a veil called the ether; and the philosopher will go back yet further before he draws a veil called the absolute; but the initiate will go back furthest of all because he has learnt to do his thinking in symbols, and symbols are to the mind what tools are to the hand-an extended a

deal to those who know where to look for it. 14. we can also, once we are acquainted with the symbolism, assign to the various sephiroth their equivalent gods in other systems, and when we look up the symbols, functions, cosmic concepts, and methods of worship assigned to these deities we get a fresh flood of illumination. by the use of a good mythological dictionary or an encyclopaedia, frazer's golden bough, and mme blavatsky's secret doctrine and isis unveiled, we can, by the mere application of diligence, read a great many riddles that at first appeared insoluble, and the exercise is a fascinating one. when used thus the tree is peculiarly valuable, because its diagrammatic form causes things to be seen in relation to each other, thus causing them to throw light upon each other. 15. in

moderns the same material is found scattered through the works of knorr von rosenroth; wynn westcott; eliphas levi; mrs atwood; mme blavatsky; anna kingsford [page 104] mabel collins; papus (encausse; st martin; gerald massey; g. r. s mead, and many others. to some of these it is probable he was indebted; others may have been indebted to him; some of them were actually members of the order of the golden dawn which he founded. 4. other sources of information are frazer's golden bough; the works of wallis budge; the writings of drs jung and freud; the translations of dr jowett from the greek; the sacred books of the east series, the loeb classical library; the translation of plotinus by stephen mackenna; the translation of tbe zohar issued by the soncino press; and last, but by no means the

: devotion to the great work. vice: pride. correspondence in the microcosm: the breast. symbols: the lamen. the rosy cross. the calvary cross.the truncated pyramid. the cube. tarot cards: the four sixes. six of wands: victory. six of cups: joy. six of swords: earned success. six of pentacles: material success. colour in atziluth: clear rose-pink. briah: yellow. yetzirah: rich salmon-pink. assiah: golden amber. i [page 188] 1. there are three important keys to the nature of tiphareth. firstly, it is the centre of equilibrium of the whole 'rree, being in the middle of the central pillar; secondly, it is kether on a lower arc and yesod on a higher arc; thirdly, it is the point of transmutation between the planes of force and the planes of form. the titles that are bestowed on it in qabalistic

DION FORTUNE PSYCHIC SELF DEFENSE

rs, i was prompted to throw before him one of the traditional marigolds of indian devotion. immediately i was conscious that a link had been formed between myself and the little statue, and that it was sinister. a night or two afterwards i was returning home rather late, and as i passed the buddha i had a feeling that there was something behind me, and looking over my shoulder, saw a ball of pale golden light about the size of a football separate itself from the buddha and come rolling up the stairs after me. thoroughly alarmed, and disliking this manifestation very much indeed, i immediately made a banishing gesture and the ball of light returned down the stairs and was reabsorbed into the buddha, who, needless to say, got no more marigolds from me, and received a very wide berth until i

ile in the valley and on an over powering impulse started for the hill-top. then all of us, without any suggestion of leadership, began the dance of the elements, whirling like dancing dervishes upon that hill-top. fortunately nobody was about, but i do not know that it would have made very much difference if they had been, for we were caught up out of ourselves and the air seemed full of rushing golden flames, lying level in the wind. for days afterwards we seemed charged with elemental energy by that extraordinary dance. 39 of 103 it may be interesting to note that we danced with a circular movement, each revolving on our own axis at the same time, and that we both danced and revolved deosil, that is, with the sun. all this occurred spontaneously, the tide of the elements catching us up

ating with the force of the power of god with which he has been charged by his formulation of the sword of power. he now proceeds to draw the magic circle upon the floor with the point of the sword of power, and he should see in his imagination a line of flame following the point of the sword, consisting of small flames, such as spring up when methylated spirit is spilt and ignited, but of a pale golden colour. a little practice should enable this circle of light to be formulated effectually. keep on going round the circle until it is formulated. the circle should always be drawn deosil, that is to say, from east, to south, to west, to north, in the same way that the hands of a clock would move were the clock laid face upwards on the floor. the contrary way is widdershins, the way in which

DONALDTYSON NOMICON

you will find a link to the complete text of lovecraft's brief bogus history of the necronomicon. concerning the curious connnecting thread that links gnostic theology, the book of enoch, the new testament book of revelation, the elizabethan magician dr. john dee and his communications with the enochian angels, the victorian era secret society of practical magic known as the hermetic order of the golden dawn, the magician and great beast aleister crowley, the dreamer and writer h. p. lovecraft, and the writer and magician kenneth grant (and perhaps i should not exclude myself from this list) read the essay "dr. john dee, the necronomicon, and the cleansing of the world- a gnostic trail" by colin low, to be found at a miscellany of essays. return h ahome resources demons bios fiction tyson

DONALDTYSON PENTA

orm was a pentagram. given its ancient history, the modern use and understanding of the symbol are surprisingly recent. it was not until the 19th century that the pentagram assumed the prominent place it now occupies in western practical magic. it was popularized by french occultists such as eliphas levi, and from this venue found its way into the system of magic used by the hermetic order of the golden dawn. the technique for using the pentagram in golden dawn magic has become almost a universal feature of all systems of magic in english-speaking nations over the past century. in the golden dawn, the quintessence or fifth element of light or spirit is associated with the single upper point of the pentagram. the remaining four elements are assigned the lower points in the same pattern that

with fire, so fire is placed on the right leg of the pentagram. the sign taurus, on the lower-left of the zodiac, is linked with earth, so earth is placed on the left leg of the pentagram. once the elements are related to the points of the pentagram, it becomes possible to use this figure to invoke or banish the powers and spirits of each element by inscribing the pentagram in different ways. the golden dawn system for invoking and banishing the elements is, in my opinion, unnecessarily complicated, but i will describe it here since it is employed almost universally in modern magic, and many readers will want to learn it. during rituals, it is customary to inscribe the pentagram upon the air in the direction that is associated with the element being invoked or banished. to invoke is to cal

ll forth, and to banish is to send away. pentagrams are inscribed with the right index finger, or more formally with a ritual instrument of projection such as the wand or sword. modern witches use a dagger called an athame. the correct way of drawing the pentagram is seldom taught, and perhaps is not that widely known. it was described in one of her books by the late dion fortune, a member of the golden dawn, and later the founder of her own occult society known as the society of the inner light. inscribe the pentagram on the air in front of your body with strong strokes as though drawing it with chalk upon a blackboard. it is important that the figure be regular. regular symbols have a natural affinity with the spirits of light, and irregular symbols resonate with the spirits of darkness

spirits of darkness. it is also vital to make the pentagram large- at least several feet across its points. the most common error of beginning magicians, according to dion fortune, is to draw the pentagram too small on the air. finally, be sure to connect the end of the continuous line that forms the pentagram with its starting point. the pentagram is a closed figure. there is a general rule for golden dawn invocation and banishing by the pentagram, which helps somewhat to remember the method "invoke towards, and banish from, the point to which the element is attributed" spirit is unique and separate from the other four elements. the golden dawn method to invoke and banish it is involved, and different from the method for invoking and banishing the lower elements. according to the golden

. it is important to understand that all pentagrams of the elements are drawn in the same way, with a continuous line that ends at its starting place. it is only that different pentagrams begin at different points, and proceed around the figure either clockwise or counterclockwise. when invoking spirit, first the active, then the passive invoking pentagram is drawn. spirit is never invoked in the golden dawn method by only one pentagram. likewise, when banishing spirit, first the active, then the passive pentagram of banishing is drawn. these are always used together. this is not true of the four lower elements, which are invoked or banished by only a single pentagram, not two. remember the rule, invoke toward the element and banish away from it- this will make the following easier to comp

DONALDTYSON SIGIL

culum veritatis, 17th century) an emblem is a graphic symbol employed in magic and alchemy to express an abstract idea or principle. an example of an emblem is john dee's famous hieroglyphic monad. other example are the representation of a serpent nailed to a cross, or a green lion devouring the sun. personal symbols of gods, angels, spirits and demons are usually not called emblems (lamen of the golden dawn office of kerux, from israel regardie's golden dawn) in the western tradition, the magician often has a personal symbol known as a lamen that expresses his or her higher or magical identity. when constructed correctly, it links the magic name of the magician with the supreme name of divine authority recognized by the magician, allowing the magician in his higher persona to channel the

agic name of the magician with the supreme name of divine authority recognized by the magician, allowing the magician in his higher persona to channel the power of the divine name. often it bears the sigil of the magician's magic name along with the sigil or signature of the divine name. its shape depends upon the principles and practices of the magician who bears it- in the hermetic order of the golden dawn, each officer had his or her own lamen that way symbolically related to the tree of the sephiroth- but customarily it is worn as a medallion or pendent around the neck, over the heart-center. through the lamen the magician invokes the authority of god during ritual work. the lamen is both an expression of the magician's higher identity and a power object through which spirits and blind

power object with a specific function, and may be used for offensive or defensive magic as the need arises. some amulets and talismans are inscribed with sigils or other occult symbols, but others derive their power from natural substances and objects, or from specific shapes, without the use of esoteric symbols (tibetan thunderbolt dagger talisman, for use against evil spirits) for example, the golden arrow of the scythian magician abaris was a talisman that conferred magical flight. both amulets and talismans are physical things, as opposed to sigils, which are symbols- an amulet or a talisman that does not have a material body does not exist, but a sigil exists even when it is not written down or inscribed on anything, provided it is held in the mind("circle or pentacle of solomon" fro

aper or some other appropriate material at an astrologically auspicious time, and to ritually bind astaroth to the seal by means of his sigil, so that the seal becomes astaroth in a magic sense, and what is done to the seal is done to astaroth. it is a form of sympathetic magic similar to the use of a small doll or poppet to represent a living individual in traditional european witchcraft. in the golden dawn ritual of evocation, mathers advised that the seal of the spirit to be evoked be kept covered with black cloth in the initial stages of the ritual. as the ritual progressed, the seal was unbound and gradually uncovered in stages, to symbolize the gradual materialization of the spirit within the triangle. care must always be exercised when working with the sigils of demons. mathers only

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

fter passing through various passages a room was reached wherein was found a long blue vessel, quite empty. the opening into this pyramid was effected by people who were in search of treasure; they worked at it with axes for six months, and they were in great numbers. they found in this basin, after they had broken the covering of it, the decayed remains of a man, but no treasures, excepting some golden tablets inscribed with characters of a language which nobody could understand. each man's share of these tablets amounted to one hundred dinars (about 50. other legendary history says that the western pyramid contains thirty chambers of parti-coloured syenite full of precious gems and costly weapons anointed with unguents that they may not rust until the day of the resurrection. see howard

ased in the act of adoring ra, and in the other the deceased kneels before ra, thoth, and osiris; see naville, todtenbuch, bd. i, b1. 83] p. xxxviii theban version: list of chapters. vignette: the deceased standing before the door of a tomb. chapter lxxvi. the chapter of [a man] changing into whatsoever form he pleaseth. this chapter has no vignette. chapter lxxvii. the chapter of changing into a golden hawk. vignette: a golden hawk chapter lxxviii. the chapter of changing into a divine hawk. vignette: a hawk. chapter lxxix. the chapter of being among the company of the gods, and of becoming a prince among the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (25 of 36 [8/10/2001 11:22:56 am] the divine powers. vignette: the deceased adoring three gods. chapt

is in the month choiak are given by loret in recueil de travaux, t. iii, p. 43 ff; t. iv, p. 21 ff; and t. v, p. 85 ff. the various mysteries which took place thereat are minutely described. 2 on the cutting of the hair as a sign of mourning, see w. robertson smith, the religion of the semites, p. 395; and for other beliefs about the hair see tylor, primitive culture, vo1. ii, p. 364, and fraser, golden bough, pp. 193-208. 3 the story continues that isis then wrapped the pillar in fine linen and anointed it with oil, and restored it to the queen. plutarch adds that the piece of wood is, to this day, preserved in the temple of isis, and worshipped by the people of byblos. prof. robertson smith suggests (religion of the semites, p. 175) that the rite of draping and anointing a sacred stump s

by the people of byblos. prof. robertson smith suggests (religion of the semites, p. 175) that the rite of draping and anointing a sacred stump supplies the answer to the unsolved question of the nature of the ritual practices connected with the ashera. that some sort of drapery belonged to the ashera is clear from 2 kings xxiii, 7. see also tylor, primitive culture, vol. ii, p. 150; and fraser, golden bough, vol. i, p. 304 ff] p. li plutarch's version. chest by ship to egypt, where she opened it and embraced the body of her husband, weeping bitterly. then she sought her son horus in buto, in lower egypt, first having hidden the chest in a secret place. but typhon, one night hunting by the light of the moon, found the chest, and, recognizing the body, tore it into fourteen pieces, which h

are, among semi-savage or savage tribes, eaten and drunk to inspire courage.[2] but the idea of hunting, killing, roasting and eating the gods as described above is not apparently common among ancient nations; the main object of the dead king in doing this was to secure the eternal life which was the peculiar attribute of the gods [1. robertson smith, the religion of the semites, p. 295; fraser, golden bough, vol. ii, p. 86. 2. the australian blacks kill a man, cut out his caul-fat, and rub themselves with it "the belief being that all the qualifications, both physical and mental of the previous owner of the fat, were communicated to him who used it; see fraser, golden bough, vol. ii, p. 88] the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (20 of 21 [8/10/2001

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

ineffable and uncreated father of all things i who are borne upon the incessantly rolling chariot of worlds which are always turning; ruler of the ethereal immensity where the throne of thy power is elevated; from whose height thy dread-inspiring eyes discover all things, and thy exquisite andsacred ears hear all; listen to thy children whom thou hast loved from the beginning of the ages; for thy golden, great, and eternal majesty is resplendent above the world and the starry heavens. thou art raised above them o sparkling fire! there thou dost illumine and support thyself by thine own splendor; and there comes forth from thine essence overflowing streams of light which nourish thine infinite spirit. that infinite spirit nourishes all things, and renders this inexhaustible treasure of subs

es of the holy city, for the talismans which are buried by the magnetic nail which passes through the center of the earth. lord! lord! lord! have pity upon those who suffer! enlarge our hearts! let us be free and raise up our heads! exalt us! o stability and movement! o day invested by night! o darkness veiled in light! o master who never retainest the wages of thy workmen! o silvery whiteness! o golden splendor! o crown of diamonds, living and melodious! thou who bearest the sky upon thy finger, like a ring of sapphire! thou who hidest under the earth, in the kingdom of gems, the wonderful seed of stars! all hail! reign; and be the eternal dispenser of riches, of which thou hast made us the guardians. amen. we most observe that the special kingdom of the gnomes is at the north; that of th

ELLIS LOW TWELVE 1907

re of mcculloch, who had again entered the building and seemed to be waiting to speak with him. the clergyman made his way down the aisle, and grasped the outstretched hand of the texan, who said in a low tone "i saw your sign, bishop; it's all right; i'll guarantee a safe trip for you and every one outside the city. don't you think it wise to adjourn without date" looking benignantly through his golden spectacles, smiling and still holding the hand of the ranger, bishop janes said in his mild voice "brother ben, it does look a little that way. i have adjourned the conference sine die, and we shall wait till times are more favorable before we come together again. my good fellow, i want to thank you for your kindness "oh, that's nothing. i'm sorry things are as they are, but it wouldn't do

essed institution of life saving along our ocean and lake coasts. the vessel was rapidly pounded to pieces. nearly all were washed from the wreck and drowned. when all hope was lost, the father lashed his child to a plank. he had no thought that either would be saved, but he uttered a prayer that the body of his child might be found by some fisherman and given christian burial. he pinned a little golden emblem, the square and compass, to her shawl, and had just time to kiss her good-by when the billows swept her from his sight. a fearful crash followed, and the parent became unconscious. when his senses returned, he found himself in the cabin of a vessel bound for new orleans. he had been rescued at break of day when the fog lifted. upon his arrival at the southern city he read the account

abduction of william morgan tive of monroe county in the legislature. no language was too inflammatory for this and the other papers. on october 7, 1827, the body of a drowned man was found on the beach of lake ontario, forty miles from niagara. it was so decomposed that recognition was impossible, and the coroner's jury, having rendered a verdict of accidental death, the remains were buried. the golden opportunity was not lost by weed. he and several men, including david c. miller, had the grave reopened. at the second inquest, mrs. morgan and other witnesses identified the body of her husband. the fact that the clothing was such as morgan had never been known to wear, and that he had been missing for more than a year, and that no perceptible physical resemblance could be noted, did not p

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

editions are encouraged to contact the editor. please address dr. melton either c/o gale group, 27500 drake rd, farmington hills, mi 48331-3535, or at his office: dr. j. gordon melton institute for the study of american religion box 90709 santa barbara, ca 93190.0709 a a a a secret society founded by aleister crowley (1875.1947) comprised of three orders: the silver star, the rosy cross, and the golden dawn. this society is also described as the great white brotherhood, although that is a term more properly applied by theosophists. the initials a a indicate argenteum astrum, and the triangle of dots signify a secret society connected with ancient mysteries. during his period in the hermetic order of the golden dawn (gd, crowley believed that he had reached the exalted stage of the silver

bed as the great white brotherhood, although that is a term more properly applied by theosophists. the initials a a indicate argenteum astrum, and the triangle of dots signify a secret society connected with ancient mysteries. during his period in the hermetic order of the golden dawn (gd, crowley believed that he had reached the exalted stage of the silver star and was thus a secret chief of the golden dawn. after 1906 crowley launched his own order of the silver star, or a a, using rituals and teachings taken from the golden dawn. in march 1909 he began publishing the magazine the equinox, as the official organ of the a a, including rituals of the outer order of the society in the second number. this alarmed members of the golden dawn, who wished their rituals to remain secret, and s. l

launched his own order of the silver star, or a a, using rituals and teachings taken from the golden dawn. in march 1909 he began publishing the magazine the equinox, as the official organ of the a a, including rituals of the outer order of the society in the second number. this alarmed members of the golden dawn, who wished their rituals to remain secret, and s. l. macgregor mathers, one of the golden dawn chiefs, took legal action to restrain crowley from continuing to publish the rituals. although a temporary injunction was granted, mathers did not have funds to contest an appeal setting this aside, and crowley continued to publish his own version of gd secret rituals. in addition to the publicity from this legal action, crowley also gained additional notice through public performance

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

le secrets. abraham then left egypt for europe, where he settled eventually at wurzburg in germany, became deeply involved in research on alchemy. he married a woman who appears to have been his cousin, and had three daughters and two sons, the elder named joseph and the younger, lamech. he instructed both sons in occult affairs, while on each of his three daughters, he settled a dowry of 100,000 golden florins. this considerable sum, together with other vast wealth, abraham claimed to have earned by traveling as an alchemist. he was well known and was summoned to perform acts of magic before many rich and influential people, notably emperor sigismund of germany, the bishop of wurzburg, king henry vi of england, the duke of bavaria, and pope john xxii. no details exist about the rest of ab

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

thur machen: a short account of his life and work. london, 1963. 951 sullivan, jack, ed. the penguin encyclopedia of horror and the supernatural. new york: viking, 1986. macionica slavonic name for a witch (see slavs) mackenzie, kenneth r(obert) h(enderson (1833.1886) prominent british occultist, an honorary magus of the societas rosicruciana in anglia, and a member of the hermetic society of the golden dawn. during 1858.59 he edited four issues of biological review, devoted to spiritualism, homeopathy, and electro-dentistry. mackenzie was born on october 31, 1833, in london. the following year his family lived in vienna, where his father, dr. rowland h. mackenzie, was assistant surgeon in the midwifery department at imperial hospital. mackenzie and his wife returned to england about 1840

ed from the society in 1875 while preparing his royal masonic cyclopaedia. in subsequent years, he seems to have lived precariously on a modest income from journalism. he developed a system of astrological prediction of horse race winners and also became involved with the promotion of fringe masonic orders, such as sat b hai. he died july 3, 1886, before the formation of the hermetic order of the golden dawn, but was claimed posthumously as an adept of the order (together with levi and hockley) by w. w. westcott, one of the founding chiefs, presuming a continuity of occult tradition through rosicrucianism. sources: mackenzie, kenneth. royal masonic cyclopaedia. 1877. reprint, new york: sterling publishing, 1987. mackenzie, william (1877) british biologist and writer, living in italy, who p

understudy to carol haney, the show s leading dancer. when haney injured her ankle soon after the show s opening, maclaine replaced her in the lead. after enthusiastic reviews, the hollywood producer hal b. wallis signed her for a longterm film contract. her first motion picture role was in the trouble with harry, directed by alfred hitchcock. later, her performance in irma la douce earned her a golden globe award and the third of four academy award nominations. honors for her acting have continued into the 1990s. apart from her acting, maclaine has gained a considerable reputation as an outspoken political and humanitarian activist, notably for civil rights, women s rights, and environmental protection. during the vietnam war, she supported george mc- govern s 1972 presidential campaign

the history of european magic are those of paracelsus and agrippa, who outlined the science of medieval magic. they were also the greatest practical magicians of the middle ages.apart from pure mystics, alchemists, and others.and their thaumaturgic and necromantic experiences were probably never surpassed. theories regarding the nature of magic according to sir james george frazer, author of the golden bough (1890, magic and religion are one and the same thing, or at least are so closely allied as to be almost identical. frazer s anthropologist successors in the early twentieth century, most notably malinowski and marcel mauss, regarded magic as entirely distinct from religion. magic possessed certain well-marked attributes that could be traced to mental processes differing from those fro

gic during the 1890s there was a revival of interest in ritual magic in europe among both intellectuals and traditional occultists. this occult underground permeated much of the intellectual life and progressive movements in europe, in contrast to the more popular preoccupation with spiritualism and table turning. symbolic of this magic revival was the founding of the famous hermetic order of the golden dawn, which numbered among its members such individuals as annie horniman (sponsor of the abbey theatre, dublin, florence farr (mistress of george bernard shaw, s. l. macgregor mathers, william butler yeats, arthur machen, and arthur edward waite. another famous member was the magician aleister crowley, who left the order to found his own organization, a a, and then become head of the germa

EVERBURNING LAMPS

e present time the priests of the secret temples of the buddhists in tibet, india, and japan, use asbestos as a wick in lamps, which burn continuously without replenishing. trithemius, libavius, his commentator, and korndorf, about the year 1500, each composed a material, by chemical processes, which they professed would burn for ever. mateer, a reverend missionary, states that he knew of a great golden lamp in a hollow place inside a temple at trevandrum, kingdom of travancore, which he had the best authority for believing had burned continuously for 120 years. the abbe huc, a great traveller, states that he has seen and examined an everburning lamp. by the levitical law-lev. vi, v. 13-the fire on the altar of jehovah was neve r to be allowed to go out; but we are not told that it was eve

EVIL AND UNCLEAN SPIRITS

oser; 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 pathway of eternal life. and when, like our master, thou art extended upon the tree through suffering and through pain, let thy countenance be raised up towards the light of the holy one, to invoke the divine brightness, not

er extendeth over many and numberless orders. behemoth and leviathan are two evil forms of which the first is the synthesis of the twpylq already described under the head of behemiron in the twpylq of the months of the year. the leviathan are, as it were, numberless dragon forms united together. so that each of his scales is like a separate evil serpent (an instructional paper for students of the golden dawn isis-urania temple. transcribed by w.e.h. humphreys, july 2,190n extraordinary encounters have been reported for as long as human beings have been around, and they are richly documented in the world s folklore and mythology. a full accounting of traditions of otherworldly belief would easily fill many fat volumes. this book, however, is not about traditions but about experiences, or pe

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

onies inside mount shasta on 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

ther reading cayce, edgar, 1968. edgar cayce on atlantis. new york: paperback library. de camp, l. sprague, 1970. lost continents: the at- lantis theme in history, science, and literature. new york: dover publications. donnelly, ignatius, 1882. atlantis: the antediluvian world. new york: harper. ellis, richard, 1998. imagining atlantis. new york: alfred a. knopf. omar, steve, 1996. history of the golden ages, volume i. http//www.nii.net/ obie/historygold. htm spence, lewis, 1924. the problem of atlantis. london: rider. steiner, rudolf, 1968. cosmic memory: prehistory of earth and man. west nyack, ny: paperback li- brary. aura rhanes heavy-equipment operator truman bethurum encountered the beautiful aura rhanes, captain of a scow (spaceship) from the idyllic planet clarion, on the other sid

ted that on october 3, 1957, as she was lecturing at the women s clubhouse in fontana, california, she felt a strange warmth come over her. after the meeting, several audience members rushed up to her to say that they had seen an apparition of a young diane 87 woman transposed over howard s body. one audience member, eleanor warner, described the figure of a beautiful woman, very young, with long golden hair, a very slim body, and small waistline. she seemed to glow in the golden light. another witness, trudy allen, was overcome by the transcendent beauty that was shining forth. in howard s account, diane appeared to her, in full view of twenty-seven witnesses, for the first time on april 29, 1955, and identified herself as a venusian. that same week ufos appeared on four occasions over pa

and disappeared (godfrey, 2000. further reading godfrey, cinda, 2000. the elvis-jesus mystery the shocking scriptural and scientific evidence that elvis presley could be the messiah anticipated throughout history. new philadelphia, oh: revelation press. guralnick, peter, 1999. careless love: the unmaking of elvis presley. boston, ma: back bay books. emmanuel first seen clairvoyantly as a being of golden light (rodegast and stanton, 1985, emmanuel was a popular channeling entity during the new age boom of the 1980s. emmanuel, who spoke through pat rodegast, did not ever explain exactly who or what he was, insisting only that he was physically real but hinting that he had a body that human beings might not be comfortable seeing. he made a emmanuel 93 particular impression on psychologist and

the planet s surface would be devoid of any kind of life. those few humans of sufficiently pure body and spirit would be lifted from earth and flown by flying saucers to a safe haven on mars. mayita s principal contact was the great mother, who lived on the sun not, she informed the psychic, the unendurably hot star we believe it to be. the great mother, described as having a beautiful face, long golden hair, and deep blue eyes, related to her the story of humankind s secret past. one hundred fifty thousand years ago, the great mother, then living on uranus, gave birth, via parthenogenesis (self-fertilization, to the first members of a race of superwomen. for the next fifty thousand years they lived in a utopian society. that ended when a mutant named lucifer came into the world. lucifer w

FAUST

creative nature s self before my soul appear. now first i understand what he, the sage, has said: the world of spirits is not shut away; thy sense is closed, thy heart is dead! up, student! bathe without dismay thy earthly breast in morning-red" he contemplates the sign. into the whole how all things blend, each in the other working, living! how heavenly powers ascend, descend, each unto each the golden vessels giving! on pinions fragrant blessings bringing, from heaven through earth all onward winging, through all the all harmonious ringing! what pageantry! yet, ah, mere pageantry! where shall i, endless nature, seize on thee? thy breasts are- where? ye, of all life the spring, to whom both earth and heaven cling, toward whom the withering breast doth strainye gush, ye suckle, and shall i

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

d. oh, never learn to know the other! two souls alas! are dwelling in my breast; and each is fain to leave its brother. the one, fast clinging, to the world adheres with clutching organs, in love s sturdy lust; the other strongly lifts itself from dust to yonder high, ancestral spheres. oh, are there spirits hovering near, that ruling weave, twixt earth and heaven are rife, descend! come from the golden atmosphere and lead me hence to new and varied life! yea! were a magic mantle only mine, to bear me to strange lands at pleasure, i would not barter it for costliest treasure, not for the mantle of a king resign. wagner oh, call them not, the well-known swarms that streaming spread throughout the murky air; in every quarter they prepare a danger for mankind in a thousand forms, sharp spirit

ny arts doth far transcend. by way of welcome then you touch all matters for sake of which, long years, another flatters. learn how the little pulse to squeeze and then with sly and fiery glances seize her freely round the slender hips to see how firmly laced up she may be. student now that looks better! now one sees the where and how! mephistopheles dear friend, all theory is grey, and green the golden tree of life. student i vow, it s all just like a dream to me. another time i ll bore you, if i may, to hear your wisdom through and through. mephistopheles all that i can i ll gladly do. student it is impossible for me to go away before i hand my album here to you. will your grace grant this favour to me too? mephistopheles oh, very well! he writes and gives it back. student [reads] eritis

grey! but off! away! exeunt. margaret [with a lamp. here is such close such sultry air! she opens the window. and yet it s really not so warm out there. i feel so strange- i don t know howi wish that mother came home now. from head to foot i m shudderingi m but 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-se

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

in the hermetic qabalah is the sefer yetzirah (book of formation. however, from what is written in many of the books of hermetic qabalah, it is apparent that the structure of the tree of life, nature of the inner court, and function of the lettergates as explicated by the sefer yetzirah are widely misunderstood. the two most prominent contemporary schools of practical or hermetic qabalah are the golden dawn and the ordo templi orientis (o.t.o, which still exist and continue to attract followers today. the golden dawn was founded in the late nineteenth century in the heyday of the victorian period. the document reputed to be at the foundation of the golden dawn system was the cypher manuscript attributed to fraulein sprengel. the sacred magic of abramelin the mage was also an important doc

d the ordo templi orientis (o.t.o, which still exist and continue to attract followers today. the golden dawn was founded in the late nineteenth century in the heyday of the victorian period. the document reputed to be at the foundation of the golden dawn system was the cypher manuscript attributed to fraulein sprengel. the sacred magic of abramelin the mage was also an important document for the golden dawn and a significant influence on the controversial aleister crowley, who broke with the golden dawn and formed the order templis orientis. the o.t.o was founded primarily upon works of sexual mysteries and masonic charters, and incorporated the abramelin material at a later date. until very recently, almost all books in english on the subject of the qabalah, regardless of their title or

e covenant, and more. in zohar b reshith 21a-21b, several verses in the torah are cited as meditation images for abraham( sitting at the door of his tent at noon),2 yitza aq( meditating in the field at sunset),3 and ya aqov( limping down the road at sunrise, after wrestling with paniel all night).4 the reader is referred to figure 7.3. the books of the prophets yield images such as king david the golden one whirling in ecstatic absorption before the ark of the covenant as it was brought to jerusalem (ii samuel, jeremiah bearing a yoke upon his neck, ezekiel ascending in the fiery chariot, the merkabah visions of isaiah and ezekiel, etc. the books of the writings provide our imaginations with images from the travails of job, the story of yonah in the belly of the leviathan, daniel in the de

f the two remaining books of enochian literature traced to the reign of sheba in ethiopia. i enoch was translated by r.h. charles in the late nineteenth century. in the qur an, metatron is referred to as al khidr. 13 s.l. macgregor mathers translated the sacred magic of abramelin the mage, the greater and lesser keys of solomon, and the grimoire of armadel. these books were drawn upon by both the golden dawn and ordo templis orientis for some of their rituals and experiments. aleister crowley incorporated material from them in his writings as well. mathers also brought attention to the sifra detzniyutha and the idra rabba with his english translation of knorr von rosenroth s latin translation of those texts. 14 rabbi israel ben eliezer is often referred to as the besht, which is an acronym

lumn of the tree in general, and the gate of the gimel in particular. organ of the tongue: a term for the alef of unity, and the root of small face in the throat center of the sefirah knowledge/ first in the sefer yetzirah. organ of nakedness: a term for the ayin of vast face in the sefer yetzirah. o.t.o: order templis orientis, a school of the practical qabalah that was a breakout group from the golden dawn. pagan: latin-based appellation given to the indigenous spiritual traditions of western europe that preceded the colonization by christianity. paniel (hebrew: face of el: name of vast face; the angel with whom ya aqov wrestled in the torah. partzufim (hebrew: veils, curtains, faces: a term prominent in lurianic teachings for vast face, ancient father, ancient mother, small face, and th

FIRE OF QAYIN RITE

g it as the light of the horned goat-angel and also contemplating it as the fiery essence of the daimon/genius within. horned father of the hidden craft, mighty tubal qayin, o brother of naamah-lilith, who didst descend as a serpent of the lightning upon earth s ancient mountains, o bringer of light, hear the prayer. in the brazen citadel, in the hall of flames i call upon thee, goat-angel of the golden horns, master of the primal fire, azael-qayin, appear in thy brilliance. thou art he: who fell from the sun to consecrate humankind with sacred heat. thou art he: who led the hosts of the watchers, the fair sons of the gods to mingle their fiery seed with the beauteous daughters of men in the world s morning. thou art he: king of the daemons of wisdom, thine ministers who are the elder daem

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

s 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. the humanist knew the date of cicero, knew the correct date of his golden age of classical culture; the reformer, even if not clear as to the date of the gospels, knew that he was trying to return to the earliest centuries of christianity. but the returning movement of the renaissance with which this book will be concerned, the return to a pure golden age of magic, was based on a radical error in dating. i he great forward movements of the renaissance all derive

turn to the earliest centuries of christianity. but the returning movement of the renaissance with which this book will be concerned, the return to a pure golden age of magic, was based on a radical error in dating. i he great forward movements of the renaissance all derive their vigour, their emotional impulse, from looking backwards. the cyclic view of time as a perpetual movement from pristine golden ages of purity and hermes trismegistus the works which inspired the renaissance magus, and which he believed to be of profound antiquity, were really written in the second to the third centuries a.d. he was not returning to an egyptian wisdom, not much later than the wisdom of the hebrew patriarchs and prophets, and much earlier than plato and the other philosophers of greek antiquity, who

ure of the graeco-roman world who, weary of the stale teachings of the schools, sought for salvation in the occult, and particularly in the egyptian type of the occult. born circa a.d. 123, apuleius was educated at carthage and at athens and later travelled to egypt where he became involved in a lawsuit in which he was accused of magic. he is famous for his wonderful novel, popularly known as the golden ass= the hero of which is transformed by witches into an ass, and after many sufferings in his animal form, is transformed back into human shape after an ecstatic vision of the goddess isis, which comes to him on a lonely seashore whither he has wandered in 1 lactantius, div. inst, ii, xv. 2 augustine, de civ. dei, viii, xxiii-xxvi. he is quoting from asclepius, 23, 24, 37; sec c.h, ii, pp

t with strange and barbaric additions and modifications. there is a full list in picatrix of the images of the thirty-six decans' grouped with the signs of the zodiac to which they belong. the images of the decans of aries. first decan "a huge dark man with red eyes, holding a sword, and clad in a white garment" second decan "a woman clad in green and lacking one leg" third decan "a man holding a golden sphere and dressed in red" and so the list goes on, for all the thirty-six decans belonging to the twelve signs, all with weird and barbaric images. having fully dealt with talismans and their manufacture in his first two books, the author of picatrix discusses in his third book2 what stones, plants, animals, and so on go with the different planets, signs, and so on, giving full fists, what

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 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 th

FRATER TENEBROUS CULTS OF CTHULHU

of the qliphoth could it be that lovecraft may have subconsciously communicated the book of dead names from the same source? in his realisation of the cthulhu mythos, lovecraft also drew upon a wide range of sources from the historical occult tradition, and from the literary material pertaining to it. in his essay, supernatural horror in literature, he mentions academic works such as frazer s the golden bough, and margaret murray s the witch cult in western europe, as well as authentic grimoires such as the keys of solomon and dr. john dee s book of enoch, or liber logaeth. he had also read waite s collection of medieval texts, the book of black magic and pacts, macgregor mathers translation of the sacred magic of abra-melin the sage, and cotton mathers, wonders of the invisible world, whi

FRATER U D PRACTICAL SIGIL MAGIC

and on imagination. connected with these are analogous thinking and symbolic images. for example, agrippa uses a special sigil for each of the planetary intelligences. these are not, as has been assumed for quite some time, arbitrarily constructed, nor were they received by grevelation, h but rather they are based on cabbalistic considerations.5 4/ practical sigil magic the hermetic order of the golden dawn also employed sigils as gimages of the souls' of magical entities, which enabled the magician to establish contact with them; nonetheless, the technique of their construction was not explained. the same may be said for o.t.o. under crowley's leadership and for the fraternitas saturni under gregorius. the name agrippa already hints at the fact that magical sigils have a long historical

ly criticized sixth and seventh books of moses basically applies the same procedure of''select ingredients, pour in and stir h, and these practitioners believed in the following principle: to know the gtrue' name and the''true' sigil of a demon means to have power over it. pragmatic magic, which developed in the anglo-saxon realms, completely tidied up this concept.6 often crowley's revolt in the golden dawn.at first in favor of but soon against mathers.is seen as the actual beginning of modern magic. it would certainly not be wrong to say that crowley himself was an important supporter of pragmatic thought in modern magic. but in the end, the master therion preferred to remain within the hierarchical dogmatic system due to his aiwass-revelation in liber al vel legis. his key phrase gdo wh

e may describe his philosophy, without undue exaggeration, as a mixture of lao-tse, wicca and max stirner. english magic of the turn of the century was also influenced by an important young science which would actually achieve its major triumphs only after the second world war.the psychology of sigmund freud. before that. blatvatsky's isis unveiled and the secret doctrine, as well as frazer's the golden bough, had given important impulses to the occult in general. william james's comparative psychology of religion influenced deeply the intellectuality of this time, but freud, adler, and especially carl g, jung eventually effected major breakthroughs. from then on, people started to consider the unconscious in earnest. this apparent digression, which had to be kept very short due to lack of

demons have been cabbalistically construed with the help of these cameas. since this technique belongs to yet another important branch of sigil magic and is relatively unknown, it shall be covered here. the following explanations are based on israel regardie fs excellent book how to make and use talismans, which contains a very clear summary, though the author refers to the older material of the golden dawn and other writers have explained the system elsewhere.14 to be able to use these systems, however, you need a sound basic knowledge of cabbalism and planetary magic. unfortunately, these cannot be taught here and would lead away from our main topic. readers who are quite unfamiliar with these disciplines should refer to the relevant literature listed in the bibliography. the basis of t

vidual fs spiritual development as well. it can open completely new universes to us.an unlimited number of universes of experience.and eventually it will lead us back to the sources of magical power itself. salve atque vale! ubique daemon. ubique deus. 123 glossary a. a..astrum argentum or silver star. a magical group founded by aleister crowley based on the teachings of the hermetic order of the golden dawn. abramelin system.a potent cabbalistic system of magic. it involves six months in prayer, following which you achieve gthe knowledge and conversation of your holy guardian angel h this angel provides information on how to control demons so that they will bring you whatever you desire. agrippa.henry cornelius theophrastus bombastus agrippa von nettesheim (1486-1535) was a famous alchemi

FREEMASON BLUEBOOK

ichly shed on zion's sacred hills. iii.for there the lord of light and love, a blessing sent with power; o may we all this blessing prove, e'en life for evermore. iv. on friendship's altar rising here, our hands now plighted be, to live in love, with hearts sincere, in peace and unity. the lambskin, or white leather apron. is an emblem of innocence, and the badge of a mason; more ancient than the golden fleece or roman eagle; more honorable than the star and garter, or any other order that can be conferred upon you at this or any future period, by king, prince, potentate, or any other person, except he be a mason, and which i hope you will wear with pleasure to yourself and honor to the fraternity. the twentyfour inch gauge. is an instrument made use of by operative masons to measure and l

o, when they shall be afraid of that which is high, and fears shall be in the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail; because man goeth to his long home, and the moumers go about the streets; or ever the silver cord be loosed, or the maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (27 of 76 [11/22/1999 11:51:55 am] golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern. then shall the dust return to the earth as it was; and the spirit shall return unto god who gave it. the following hymn may be used instead of the lesson: musicsinai, or windham. i. let us remember in our youth, before the evil days draw nigh, our great creator, and his truth! ere memory fail and p

t to teach; though not for the time a workman, yet be master of the work and qualified to earn his wages; be prompt to aid and relieve, and slow to demand it; be ever mindful, that though elevated for a time above his fellows, that he is elevated by them, and that he is yet a craftsman, more sacredly bound by a craftsman's obligation; and that he should cultivate everywhere, and at all times, the golden tenets of brotherly love, relief and truth. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (72 of 76 [11/22/1999 11:51:56 am] as an officer, he should remember, first of all, that he is an individual mason, sharing in that respect a common lot with his brethren, and therefore interested in the welfare of each and all: be devoid of undue ostentation and haughty overbeari

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

it the air. but we know that our dense body gravitates towards the center of the earth, therefore, a change must take place; also paul tells us that flesh and blood cannot inherit the kingdom of heaven. but he also points out that we have a soma psuchicon (mistranslated natural body) a soul body, and this is made of ether, which is lighter than air and therefore capable of levitation. this is the golden wedding garment, the philosopher's stone, or the living stone, spoken of in some of the ancient philosophies as the diamond soul, for it is luminous, lustrous, and sparkling--a priceless gem. it was also called the astral body by the mediaeval alchemists, because of the ability it conferred upon the one who has it to traverse the starry regions. but it is not to be confounded with the desir

s name by faith, and he will eventually unite the scattered churches in the kingdom of christ. christian rosenkreuz was given charge of the sons of cain who seek the light of knowledge at the sacred fires of the mystic shrine. as the creative energy implanted by their divine ancestor samael caused cain to work out their own salvation through the fire of tribulation, and fashion for themselves the golden wedding garment, which is the "open sesame" to the invisible world. and though the cleansing blood of jesus is an absolute necessity to millions of weaker brothers, there can scarcely be any question when we assert that the more men and women who engage in mystic masonry to consciously build this temple of the soul, the sooner we shall see the second advent of christ, and the stronger will

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

manity when it was expelled from the garden of god to wander in the wilderness of the world. according to that plan, a tabernacle was built after a pattern planned by god, jehovah, and an ark symbolical of the human spirit was placed in it. its staves were never taken out of their place, to show that man is a pilgrim on the earth and may never rest until he reaches the goal. there was within it a golden pot with "manna (man "fallen from heaven" together with a statement of the divine laws which man must learn in his pilgrimage through the wilderness of matter. this symbolic ark contained also a magic wand, an emblem of the spiritual powers, called aaron's rod, which are now latent in everyone on his way to the haven of rest--the mystic temple of solomon. the old testament also tells how hu

nd a measure, through many experiences in the school of life, they are gradually freeing themselves from bondage to the martial lucifer spirits and the war god jehovah, whose colors are scarlet and red; also by obeying consciously or unconsciously the unifying altruistic christ spirit whose vibrations produce a yellow color which is thus mingling with the red and will gradually obliterate it. the golden aureole painted by the artists gifted with spiritual sight around holy men is a physical representation of a spiritual promise which applies to humanity as a whole, though it has only been realized by a few who are called saints. after lives of battle with their passions, after patient persistence in well-doing, high aspirations and steadfast adherence to lofty purposes these people have ra

d holy men is a physical representation of a spiritual promise which applies to humanity as a whole, though it has only been realized by a few who are called saints. after lives of battle with their passions, after patient persistence in well-doing, high aspirations and steadfast adherence to lofty purposes these people have raised themselves above the red ray and are now entirely imbued with the golden christ ray and its vibration. this spiritual fact has been embodied by mediaeval artists gifted with spiritual sight, in their pictures of saints whom they represent as surrounded by a golden aureole, indicating their emancipation from the power of the lucifer spirits of mars who are the fallen angels, as well as from jehovah and his angels, who belong to an earlier stage of evolution and a

spirits of mars who are the fallen angels, as well as from jehovah and his angels, who belong to an earlier stage of evolution and are warders of national 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 ele

FREEMASONS SATANISM AND SYMBOLISM

this title, that freemasonry is occultic "among the ancients a fabulous bird called the phoenix is described by early writers. in size and shape it resembles the eagle, but with certain differences. the body of the phoenix is one covered with glossy purple feathers, and the plumes in its tail are alternately blue and red. the head of the bird is light in color, and about its neck is a circlet of golden plumage. at the back of its back the phoenix has a crest of feathers of brilliant color. the phoenix, it is said, lives for 500 years, and at its death its body opens and the new born phoenix emerges. because of this symbolism, the phoenix is generally regarded as representing immortality and resurrection. the phoenix is one sign of the secret orders of the ancient world and of the initiate

FULL MOON RITUALS

coming up the path, and wonders where deer is. after 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 melod

FULLER J F C SECRET WISDOM OF THE QABALAH

overed his father's nakedness he was cursed; so also was prometheus punished for stealing fire from heaven. thus it happens that a people or a civilization 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 myste

two-andseventy names of allah until allah appeared to him. the qabalist hayyim samuel jacob falk, born in 1708, did much the same; an admirer, sussman shesnowzi, writes on one occasion he abode in seclusion in his house for six weeks without meat and drink. when at the conclusion of this period ten persons were summoned to enter, they found him seated on a sort of throne, his head covered with a golden turban, a golden chain round his neck with a pendant silver star on which sacred names were inscribed. verily this man stands alone in his generation by reason of his knowledge of holy mysteries. 15 so also did weishaupt, the supposed founder of the illuminati, spend five years in meditation (1771-76) and then established his formidable sect. even napoleon said: if i appear to be always rea

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

on supernaturalism for its origin and maintenance, is, with a better and clearer understanding of the past history of the development of the human race, being gradually dispelled. on one point we may reasonably rest assured that the knowledge of right and wrong and our sense of justice and right-living have been developed quite independently of all religious beliefs. the moral law embodied in the golden rule is not an outgrowth of mysticism, or of man's notions of the unknowable; but, on the contrary, is the result of experience, and was formulated in response to a recognized law of human necessity--a law which involves the fundamental principle of progress. the history of human development shows conclusively that mankind grew into the recognition of the moral law, that through sympathy, o

abstract creative principle, mankind had lapsed into worshippers of the symbols under which this principle had been veiled. although at certain stages in the history of the human race the evils, which as a result of the supremacy of the ruder elements developed in mankind had befallen the race were lamented and bewailed, they could not be suppressed. man had become a lost and ruined creature. the golden age had passed away. chapter ii. tree, plant, and fruit worship. when mankind first began to perceive the fact of an all-pervading agency throughout nature, by or through which everything is produced, and when they began to speculate on the origin of life and the final cause and destiny of things, it is not in the least remarkable that various objects and elements, such as fire, air, water

ous ardor, is seldom found, but should the people who go forth at christmas time in large numbers succeed in finding it they immediately set about preparing feasts under the tree upon which it grows; at the same time, in the most solemn manner, two white bulls are brought forth to be sacrificed. after the feast has been prepared and the sacrifice made ready, the priest ascends the tree and with a golden pruning-knife cuts the sacred branches of the mistletoe, dropping them into a white cloth prepared for the occasion. the bulls are then sacrificed and a prayer offered that "god would render his own gift prosperous to those on whom he has bestowed it" they believed that administered in a potion it would impart fecundity to any barren animal, and that it was a remedy against all kinds of poi

e yonder, the beyond all and everything" max muller says that in later times she "may have become identified with the sky, also with the earth, but originally she was far beyond the sky and the earth"[24] the same writer quotes the following, also from a hymn of the rig-veda [24] origin and growth of religion, p. 221 "o mitra and varuna, you mount your chariot which, at the dawning of the dawn is golden-colored and has iron poles at the setting of the sun; from thence you see aditi and diti--that is, what is yonder and what is here, what is infinite and what is finite, what is mortal and what is immortal"[25 [25] ibid. aditi is the great she that is, the everlasting. muller refers to the fact that another hindoo poet "speaks of the dawn as the face of aditi; thus indicating that aditi is h

e tips of her wings, are the seven planets, each signified by a bust of its presiding deity resting upon a globe, and placed in the order of the days of the week named after them. in her left hand she holds two cornucopiae, to signify the result of her operation on the two hemispheres of the earth; and upon them are the busts of apollo and diana, the presiding deities of these hemispheres, with a golden disk, intersected by two transverse lines, such as is observed on other pieces of ancient art, and such as the barbarians of the north employed to represent the solar year, divided into four parts, at the back of each"[30 [30] symbolism of ancient art. it was doubtless at a time when woman constituted the head of the gens, and when the feminine element in the sun, in human beings, and in na

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

vi. england, however, was an overwhelmingly protestant nation and it was a protestant ethosthatwas reflected in the popular literatureofthetime-the'penny dreadfuls!-that had enraptured waite as a boy and continued to enchant himthroughouthis adult life.thecatholic boy proved as susceptible to blood and thunder. as his protestant fellow--3--dangerousrubbish:pennydreadfulsandaworldofdreams'onceon a golden day, waite recalled 'a littlebookofarabian'taleswasbroughtto me or my sister. by my unofficial guardian, amrwilliamwalker,ofhappymemory'(slt,p.27).thisfamily friend h.ad been by the dominicans to overseethespiritual welfareofmrs waite and her children,butby his gift heunwittinglylaidthefoundationsofa loveoffantastic talesthatwould,in time, lead waiteintopathsthatthechurchshunned and utterly

ure, had now become for him not grey but radiant,witha copy of 'the old house in west street' under his arm. perhapsishould explain. my friend waite,besides taking over all mysticism, occultism, alchemyand transcendentalismfor his province, has a hobby, like most good men. in hiscase,this hobby is the collecting of 'penny dreadfuls' of ancient date: the forties and early fifties are, ibelieve,the golden age of this adventure. and amongst those 'penny dreadfuls, as they are affectionately called, one of the choicest prizes is 'the old house inweststreet. and waite had got it for eighteen pence or half-a-crown: agreasy,old bound volume of the old weeklyparts, vilelyprinted on wretched paperwith amazing woodcuts: and yet a find, adelight. then if recollectionserves,we had some gin. it was an

to heaven aswell-willyou be here? i asked.0,always,he replied, i serve before the altar! will you be my friend? said i. he answer'd,iwill love youalways,ifyou will only come. so then we kiss'd, and parted.(asoul'scomedy,pp.49-50)whosprinkles the lilies that bind thy browwiththe dewsthat."keep them cool and bright?whofolds thy garments white?whathand caresses and tends thy tresses, and clasps thy golden girdle now?whowashes 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 fai

ouse amidst the waters,wheredwellsthelady of thewater'(p. 55, while machen hopes'thatto youthebenedictaofyears past may return,butcrownedwithamostheavenly sweetness (p.110).butwaite knowsthattheadventureswithdoraandtheshepherdess cannot last andmustcome to an inevitable end:meanwhile, this is the passingoflilith andofthe lady of the water.thesororgloriosainignehas takenherwayintothe south under a golden canopy..thesororbenedictain aquahas gone into the west, far over fords and marshes, and the great mists conceal her. she has heard the voicesofthe sea. it has come to pass, even as i foretold, for we are called above the region of the elements, where these children cannot follow us (pp.166-7).at the endofthis letter,numberxxxiii,is an illuminating footnote 'at this point it must be understo

itishmailbut concerned almost exclusively'withtheaffairsof local government. it also. published biographies .of assorted worthies .which 'included, under waite's editorship, a flattering 'municipal portrait' of frederick horniman, withespecialpraise heaped upon his museum. it is tempting to think that this eulogy of her father encouraged anniehorniman to look on waitewithfavourwhen he entered the golden dawn laterthatyear,but she is unlikely to haverecognized waite's hand, for contributors and editors alike of bottomley journals remained anonymous. indeed, waite cultivated anonymity to such an extent inthebritishmailthat in oneissue, april 1890, he devotedfour columns to an unsigned, mocking review of his own anonymous prospectus forazoth:orthestar in theeast-e-ebook he had yet to write (i

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ling in the spirit vision130appendixfastral travelling132appendixgthe manifesto ofjuly19031356thegoldendawnappendixhconstitution of ther.r.et a.c, november1903138seleabibliographyi4jforewordtwo major streams of thought have influenced the development and dissemination of west em occultism. h. p. blavatskyand the theosophical society represent one stream; the other is s.l.macgregor mathers and the golden dawn. regardless of the intemecine conflicts, scandals and doctrinal schisms that occurredinboth of them, all modem thinking on occult matters has been profoundly influenced by these seminal systems. i cannot conceive of any form of occultism without thinking of madame blavatsky.herinfluence may not be admitted or appreciated on the surface; nonetheless a little enquiry will reveal it. even

systems, are able to do so largely because madame blavatsky did so much on behalf ofhindumystical thinking. and i cannot help but remem255 ber the picture of oppenheimer, the father of the hydrogen bomb, sitting on his desk in padmasana reading the bhagavad gita. on the other hand, there is hardly a legitimate occult order in europe or america that has not borrowed directly or indirectly from the golden dawn. one has only to glance casually through francis king'sritualmagicinenglandto realize the enormous influenceofthe golden dawn. it was certainly not a wealthy organization; nor did it have a vast multitude of members. yet whatitstood for has percolated down through almost every level of modem occult belief.8thegoldendawnarthur edward waite was amemberfor abriefintervalofboththese organi

lmagicinenglandto realize the enormous influenceofthe golden dawn. it was certainly not a wealthy organization; nor did it have a vast multitude of members. yet whatitstood for has percolated down through almost every level of modem occult belief.8thegoldendawnarthur edward waite was amemberfor abriefintervalofboththese organizations.hehad a rather condescending attitude towardsbothmathersand the golden dawn.hewas indebted more to christian mysticism and to the traditional antecedentsofboththe aforenamed groups than anything else and looked back to the past to dredge up what he could about alchemy, the qabalah, thetarot,the rosicrucians and medieval magic.hecame to write large tomes on allofthese subjects, and credit must be given to him for whatever popularity someofthem have since achiev

allofthese subjects, and credit must be given to him for whatever popularity someofthem have since achieved. i know many in the fieldofalchemy alone who worship waite for his translationsofsome of the basic texts in the spagyric art.hisadvocacyofchristian mysticism attracted to him an authorityofthe statureofevelyn underhill and a novelist like charles williams.thoughwaite did become amemberofthe golden dawn, its curriculum meant little to him, as indicated in his autobiography,shadowsof lift andthought.after the revolt at theturnofthe century he was a memberofthe committee that governed the schismatic members and in consequenceofthis he ultimately formed his own organization, the fellowship of the rosy cross.itemployed his modificationsofthe basic golden dawn initiatory rituals, whichofco

ofthe century he was a memberofthe committee that governed the schismatic members and in consequenceofthis he ultimately formed his own organization, the fellowship of the rosy cross.itemployed his modificationsofthe basic golden dawn initiatory rituals, whichofcourse he had to transform and rewrite: his fellowship died when he did, in1942.all of this is described in robert gilbert's historyofthe golden dawn and in his biographyofwaite (still in preparation; interesting sidelights on the storycanalsobe found in hisa.e.waite:abibliography.*thisbook fills in several important lacunae in the existing historical accountsofthe order.'thebottomofthe golden dawn barrel has long agobeenscraped, geoffrey watkins wrote to me just before he died. be that as it may, there is much that still needs to b

GILBERT THE MAGICAL MASON

on the ancient mysteries269 26.a recent spiritual development287 27.an essay upon the constitution of man: spirit, soul, body296 28.man's blood and generation310introductionof all the actors in the bizarre pageant of the occult revival, william wynn westcott was the most unlikely: cautious, fearful and altogether too respectable, he yet created its most exotic structure, the hermetic order of the golden dawn.thetask of controlling the order proved, however,tobe far beyond the abilities of this timorous scholar, and it slipped from his grasp to fall into the hands of s.l. macgregor mathers, the magical genius who raised it to its greatest glory. but theorderneeded westcott, for he was its true rosicrucian: the physician and mystic who sought all his life for hermetic wisdom, and, having fou

deputy coroner, becoming intimecoroner for north-east london, a post that he held until 1918. perhaps his professional preoccupation with death encouraged him to create lifeexnihilo,and this he did with startling success. realizing from his rosicrucian studies that a magical order would need a history, he set about creating a first-class pedigree for his own brainchild, the hermetic order of the golden dawn. his first creation, or contact on the inner planes if one prefers to suspend disbelief, was a rosicrucian adept named anna sprengel, whose address appeared on a collection of manuscript rituals allegedly discov255 ered in freemasons' hall- the famous cypher manuscript that was the foundation of the golden dawn system. westcott promptly wrote to his own creation and was authorized to f

appeared on a collection of manuscript rituals allegedly discov255 ered in freemasons' hall- the famous cypher manuscript that was the foundation of the golden dawn system. westcott promptly wrote to his own creation and was authorized to found a temple in england, which he estab255 lished in march 1888 as the isis-urania temple, with mathers and dr w.r. woodman as his co-chiefs. the story of the golden dawn need not be repeated here" save only the major events that involved westcott. in march 1897 he was obligedtoresign from all office in the order 'owing to my having reed. an intimation that it had somehow become known to the state officers that i was a prominent officialof a society in which i had been foolishly posturing as one possessed of magical powers 255 and that if this became mo

istently refused either to affirm or deny the accusation, and remained surprisingly loyal to mathers after the 'rebellion' of 1900. the true history of the anna sprengelletters will probably never be known,butthere is nointroduction9doubt at all as to their spurious nature and virtually none that westcott was their author. he played only a very minor role in the later alarms and diversions of the golden dawn and concerned himself increa255 singly with the affairs of the s.r.i.a, of which he had been supreme magus since 1892. his dealings with mathers had taught him caution, and when he corresponded with theodor reuss over the setting-up of a berlin college of the s.r.i.a. in 1902 he declined to work reuss' rosicrucian rite 'because it trespasses so much [on the 18th degree of the ancient a

find some" for forty years westcott poured out a never-ending stream of books and papers on hermetic subjects, translations and editions of alchemical and kabalistic classics, textbooks in his professional field, and learned notes for masonic journals. many of his books are still in print, but the papers have been forgotten, buried in obscure and often privately printed journals.tounderstand the golden dawn, one must read what its creators wrote- not for the world at largebutfor the benefit of their fellow initiates.thepapers in this anthology are just that, fugitive pieces and unpublished manuscripts written for10themagical masonthe aspiring adepts whom westcott sought to serve 'i am likely tobe,like the wheat, ground between the upper and lower millstones, he once wrote" and so he was

GILBERT THE SORCERER AND HIS APPRENTICE

as, no doubt, highly amused by mathers' use of the motto of the clan macgregor 's rioghail mo dhream (royal is my tribe, on his election to the zelator grade" but for all the accompanying pretension, this was the most significant move of mathers' life, for within the s.r.i.a. he met both wynn westcott anddrwoodman, and slowly and carefully began to lay the foundations of the hermetic order of the golden dawn. from 1888 the story of macgregor mathers is the story of the golden dawn,butbefore then, in 1885, he had moved to london, joined anna kingsford's hermetic society, in which he delivered his first major lecture" and publishedthe kabbalah unveiled,his most successful and influential work.5and before 1888 he had met mina bergson, the sister of the philosopher henri bergson, who was to be

r mathers is the story of the golden dawn,butbefore then, in 1885, he had moved to london, joined anna kingsford's hermetic society, in which he delivered his first major lecture" and publishedthe kabbalah unveiled,his most successful and influential work.5and before 1888 he had met mina bergson, the sister of the philosopher henri bergson, who was to become successively the first initiate of the golden dawn and mathers' wife. after their marriage, in june 1890, they lived at forest hill close to the horniman museum, of which mathers had been made curator;butby 1892 they had moved to paris, where they remained- save for a prolonged visit to london for theequinoxandlooking glasscases of 1910 and 1911- until mathers' death from influenza in 1918. his career in the golden dawn has been charte

. in later years his somewhat tenuous loyalty to mathers strengthened and he was genuinely grieved at mathers' death, five years before his own in 1923. unsure of his own occult connections, he wasyetunwavering in his belief inthereality of an occult world and was an enthusiastic proselytizer; issuing fictional and factualaccounts.of scottish witchcraft, justifications for the magical aims of the golden dawn, and the introduction to eckartshausen'scloud upon the sanctuarythatset aleister crowley upon his magical career. but, as with mathers, his contributions to the occult journals of his day remain virtually unknown. it is both their fugitive nature and their inherent fascination that justifies this anthology of those writings. mathers published comparatively little, apart from his books

d a short paper on the kabalah written for arthur machen, who was then, in 1887, the editorofwalford'santiquarian magazine .mathers' papers were written principally for his fellow magicians and are restricted. to a narrow part of the spectrum of occultism, whereas the papers by brodie-innes are more broadly based, providing a valuable insight into the theoretical background of the workings of the golden dawn, and indicatingthebreadth of their author's knowledge and interests. for bothmen;'the magus andhismost eager follower, their writings are their monument, preserving and bringing alive for us the dreams and.visionsthatheld together their remarkable order. nothing of a like stature survives, and nothing is now written that can match the work of its members.theoccultoftoday who squeak at

ing alive for us the dreams and.visionsthatheld together their remarkable order. nothing of a like stature survives, and nothing is now written that can match the work of its members.theoccultoftoday who squeak at the order's ghost would do well to cease theirclamour,toread and to wonder. r.a. gilbertbristol,april 1983notes1 the text of the manifesto is giveninfullinellie howe'sthe magiciansofthe golden dawn(1972,.pp,127-133. 2thefactsof his schooling are disputed in ithell colquhoun'sswprdofwisdom(1975. she. givesreasonablegrounds for supposing that it was another boy of the same name who was educated at bedford .3see holland's letter to westcott qf1910,quoted in howe,op. cit.,p.40.4entitledthe qabalah;mathers gave his lecture on3june1886.abrief abstract was printed inlighton19june.5 kabb

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

are in 1895. westcott s candidates, whom he admitted to hermes lodge, were rather less mundane: samuel liddell macgregor mathers appears as j.w. in 1887; by 1901 he had admitted gerard encausse( papus, the french occultist) and established inri lodge no. 14, at paris; and on 1 september 1902 he admitted a. e. waite. all three had one thing in common: they were members of the hermetic order of the golden dawn. westcott was also keen on further foreign expansion with the aid of continental occultists. the presence of such characters was not new col. h. s. olcott and charles sotheran, founding members of the theosophical society, had been representatives of the rite in bombay and new york respectively, since 1880; what is curious about them, and about george fort, the representative in new je

te but were mackenzie s outline draft of a series of esoteric intitiation ceremonies. they were written in a cipher derived from trithemius s polycraphiae, and westcott soon translated them, making use of the blank versos of swedenborgian rite summonses. they are better known as the cipher manuscripts that led to the fiction of german adepts and to the undisputed fact of the hermetic order of the golden dawn that westcott unleashed upon the world in 1888. in their fully developed form the ceremonies of the order make full and effective use of a temple filled with symbolic representations. it is an ironic twist of fate that westcott s enthusiasm for an obscure, utterly forgotten, yet wholly respectable masonic rite led by chance to his creation of a magical order more widely written about

GILBERT R A THE MASONIC CAREER OF A

16[16] the british mail, vol. 20, no. 172, new series, march 1890, pp. 20-1 17[17] ibid, p. 21 18[18] the occult sciences, a compendium of transcendental doctrine and experiment (kegan paul, 1891) entire subject exposed, with the necessary proofs, documents and available sources of knowledge'(p. 214)19[19. shortly before the occult sciences was published waite had joined the hermetic order of the golden dawn, a society of would-be magicians founded in 1887 by westcott, dr. w. r. woodman and s. l. macgregor mathers, on the basis of manuscript rituals written in cipher and produced under highly suspicious circumstances20[20. these were supplemented by a series of letters- of even more questionable authenticity- allegedly emanating from a fraulein anna sprengel of nuremberg (known within the

rs- of even more questionable authenticity- allegedly emanating from a fraulein anna sprengel of nuremberg (known within the order as soror sapiens dominabitur astris; each member was obliged to take a pious motto, usually in latin) who gave westcott authority from the german centre of the order to found a temple in london, to be known by the name of isis urania. the hierarchical structure of the golden dawn and its system of grades paralleled those of the s.r.i.a- which was scarcely to be wondered at, given that all three founders were prominent members of the s.r.i.a- and were derived ultimately from the eighteenthcentury german order of the golden and rosy cross. the grades and their symbolism were far from secret as they had been printed in 1877 as 'two tables illustrative of rosicruci

ient' on the title-page of his handbook of cartomancy23[23] in 1889. whether the pseudonym and motto were intended to irritate westcott, by the 19[19] this unpublished work was advertised occasionally as 'forthcoming' in others of waite's publications during the 1890s. the manuscript, if one was ever written, has as not survived. 20[20] a full, documented account of the origins and history of the golden dawn is to be found in ellic howe, the magicians of the golden dawn (routledge, 1972. 21[21] the royal masonic cyclopaedia of history, rites, symbolism and biography (john hogg, 1877. the tables are on pp. 617-18. 22[22] according to the golden dawn's address book and record of members' progress, waite had attained the grade of zelator in september 1891. he was no. 98 on the order's roll an

work on fortune-telling, published by redway. waite never permitted his connection with implication that his german mentor was involved with the grand orient of france, or whether waite hoped that by using the motto he would increase sales of the book is unclear, but they do indicate an irreverent attitude to the order that he was to maintain for a number of years. waite's initial sojourn in the golden dawn was short, apparently because he was unhappy with the activities of some of his superiors 'i began to hear things which, in my several positions at the moment, told me that i should be well out of the whole concern. it was not on the score of morality, seeing that there were fratres et sorores; for on this ground it is just to say that no breath of scandal ever arose in the g'.d. durin

f things which had an equivocal legal aspect and in which leading members of the order should not have been concerned, had 1 been informed accurately, as there seems no doubt that i was'24[24. his scruples were eventually overcome however and, after three years, during which time he issued a series of alchemical translations and edited an occult journal entitled the unknown world, he rejoined the golden dawn on 17 february 1896, although he was not to enter the second order, the ordo rosae rubeae et aureae crucis25[25, until march 1899. waite's account of his return is inaccurate; he states that he was urged to rejoin by ralph palmer-thomas, an enthusiastic collector of masonic degrees, who 'assured me that i was missing things that i should value and of which 1 could have no notion at the

GLOBAL FREEMASONRY

the beast of the earth, truths 1-2, the western world turns to god, the evolution deceit, precise answers to evolutionists, the blunders of evolutionists, confessions of evolutionists, the misconception of the evolution of the species, the qur'an denies darwinism, perished nations, for men of understanding, the prophet musa, the prophet yusuf, the prophet muhammad (saas, the prophet sulayman, the golden age, allah's artistry in colour, glory is everywhere, the importance of the evidences of creation, the truth of the life of this world, the nightmare of disbelief, knowing the truth, eternity has already begun, timelessness and the reality of fate, matter: another name for illusion, the little man in the tower, islam and the philosophy of karma, the dark magic of darwinism, the religion of

n the qur'an, in the account of the exodus of the israelites from egypt, as in all other stories related in it, there is not the slightest contradiction; the story is recounted soundly. moreover, as with other stories, god reveals much wisdom and many secrets in the course of what is related. for this reason, when we examine these stories closely, we can extract a number of lessons from them. the golden calf one of the important facts concerning the exodus of the israelites from egypt, as related in the qur'an, is that they rebelled against the religion revealed to them by god in spite of the fact that god had rescued them through moses from the tyranny of pharaoh. the israelites were not able to comprehend the monotheism that moses communicated to them, but tended continually toward idola

heistic belief, were influenced by the pagan peoples among whom them lived, and began to imitate them, replacing the religion chosen for them by god with the idolatry of foreign nations. when we investigate this matter in light of historical records, we see that the pagan cult that influenced the israelites was that of ancient egypt. an important evidence in support of this conclusion is that the golden calf the israelites worshipped, while moses was on mt. sinai, was actually a replica of the egyptian idols hathor and aphis. in his book, too long in the sun, the christian author richard rives writes: hathor and aphis, the cow and bull gods of egypt, were representatives of sun worship. their worship was just one stage in the long egyptian history of solar veneration. the golden calf at mo

hor and aphis. in his book, too long in the sun, the christian author richard rives writes: hathor and aphis, the cow and bull gods of egypt, were representatives of sun worship. their worship was just one stage in the long egyptian history of solar veneration. the golden calf at mount sinai is more than sufficient ev- fj the inside story on the kabbalah another ancient egyptian idol: hathor, the golden calf. idence to prove that the feast proclaimed was related to sun worship 23 the influence of the egyptian pagan religion on the israelites occurred in many different stages. as soon as they had encountered a pagan people, this leaning towards heretical belief appeared and, as the verse maintains, they said "moses, give us a god just as these people have gods (qur'an, 7: 138) what they sai

tion of education, measures against private christian schools and charitable establishments, the suppression of the religious orders and the spoliation of the church, professedly culminate in an anti-christian and irreligious reorganization of human society, not only in france but throughout the world. thus french freemasonry, as the standard- bearer of all freemasonry, pretends to inaugurate the golden era of the masonic universal republic, comprising in masonic brotherhood all men and all nations "the triumph of the galilean" said the president of the grand orient, senator delpech, on 20 september, 1902 "has lasted twenty centuries. but now he dies in his turn. the romish church, founded on the galilean myth, began to decay rapidly from the very day on which the masonic association was e

GNOSTIC CATECHISM

16[16] the british mail, vol. 20, no. 172, new series, march 1890, pp. 20-1 17[17] ibid, p. 21 18[18] the occult sciences, a compendium of transcendental doctrine and experiment (kegan paul, 1891) entire subject exposed, with the necessary proofs, documents and available sources of knowledge'(p. 214)19[19. shortly before the occult sciences was published waite had joined the hermetic order of the golden dawn, a society of would-be magicians founded in 1887 by westcott, dr. w. r. woodman and s. l. macgregor mathers, on the basis of manuscript rituals written in cipher and produced under highly suspicious circumstances20[20. these were supplemented by a series of letters- of even more questionable authenticity- allegedly emanating from a fraulein anna sprengel of nuremberg (known within the

rs- of even more questionable authenticity- allegedly emanating from a fraulein anna sprengel of nuremberg (known within the order as soror sapiens dominabitur astris; each member was obliged to take a pious motto, usually in latin) who gave westcott authority from the german centre of the order to found a temple in london, to be known by the name of isis urania. the hierarchical structure of the golden dawn and its system of grades paralleled those of the s.r.i.a- which was scarcely to be wondered at, given that all three founders were prominent members of the s.r.i.a- and were derived ultimately from the eighteenthcentury german order of the golden and rosy cross. the grades and their symbolism were far from secret as they had been printed in 1877 as 'two tables illustrative of rosicruci

ient' on the title-page of his handbook of cartomancy23[23] in 1889. whether the pseudonym and motto were intended to irritate westcott, by the 19[19] this unpublished work was advertised occasionally as 'forthcoming' in others of waite's publications during the 1890s. the manuscript, if one was ever written, has as not survived. 20[20] a full, documented account of the origins and history of the golden dawn is to be found in ellic howe, the magicians of the golden dawn (routledge, 1972. 21[21] the royal masonic cyclopaedia of history, rites, symbolism and biography (john hogg, 1877. the tables are on pp. 617-18. 22[22] according to the golden dawn's address book and record of members' progress, waite had attained the grade of zelator in september 1891. he was no. 98 on the order's roll an

work on fortune-telling, published by redway. waite never permitted his connection with implication that his german mentor was involved with the grand orient of france, or whether waite hoped that by using the motto he would increase sales of the book is unclear, but they do indicate an irreverent attitude to the order that he was to maintain for a number of years. waite's initial sojourn in the golden dawn was short, apparently because he was unhappy with the activities of some of his superiors 'i began to hear things which, in my several positions at the moment, told me that i should be well out of the whole concern. it was not on the score of morality, seeing that there were fratres et sorores; for on this ground it is just to say that no breath of scandal ever arose in the g'.d. durin

f things which had an equivocal legal aspect and in which leading members of the order should not have been concerned, had 1 been informed accurately, as there seems no doubt that i was'24[24. his scruples were eventually overcome however and, after three years, during which time he issued a series of alchemical translations and edited an occult journal entitled the unknown world, he rejoined the golden dawn on 17 february 1896, although he was not to enter the second order, the ordo rosae rubeae et aureae crucis25[25, until march 1899. waite's account of his return is inaccurate; he states that he was urged to rejoin by ralph palmer-thomas, an enthusiastic collector of masonic degrees, who 'assured me that i was missing things that i should value and of which 1 could have no notion at the

GNOSTIC HANDBOOK

ortions and adaptations of the truth which exists unsullied in the world of ideals. rather than truth having evolved and developed, as some would tell us, truth has dissipated as time has moved away from the first point of creation. accordingly, like a stone thrown in a pool, we see the ripples through time but do not comprehend the first event. as we have moved further and further away from the "golden age" the ripples have become more and more distorted until now, in the age of the wolf they have dissipated into the pool of illusions. religions, ideologies and movements are hence exoteric. exoteric- of philosophical doctrines, treatises, modes of speech, etc: designed for or suitable to the generality of disciples; communicated to outsiders, intelligible to the public. hence of disciples

ence of disciples, etc. belonging to the outer circle; not admitted to the esoteric teaching. oxford english dictionary esotericism (the inner teachings) are elusive and hard to find, they have been passed from "mouth to ear" through brotherhoods, sects and orders. they do not evolve, while their appearance may change from age to age, they exist as memories and reflections, transmissions from the golden age (the equivalent in time to the world of ideals) through history. while esotericism can take any form from hindu to buddhist, christian to islamic, it is at the core, distinct from each. it is trans-temporal and yet being in time takes the appearance of the country, tradition or the gnostic handbook page 11 epoch it is clothed by. at the same time we must appreciate the form it takes, es

s the cycle and a new heaven and new earth begins. the vedic system outlines this cycle in far more detail, the whole of creation is governed by a series of cyclic processes, these range from the days and nights of brahma (the creative force) to the yugas or epochs. the sanskrit names for the four ages are krita or satya yuga, treta yuga, dvapara yuga and kali yuga. the krita or satya yuga is the golden age, the age of spirit and it is from here that things get successively worse until the kali age, which ends in an apocalypse of water and fire. each age in succession is shorter than its predecessor, is more intense, and more material. the kali age is the shortest, most materialistic and intensely destructive. it is this age we are in now. the kali yuga, or iron age is sometimes described

r astral planes, and there will be an intrusion of the malefic inhabitants of this inferior subtle domain. this strange and dark prophecy as found in is also a key to a deeper understanding of the real nature of aquarius. while the new-agers claim it will be an age of love and mung-beans, since the ruler of aquarius is saturn, we can expect a bumpy ride 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 qua

held beliefs. the nexus of evola s "revolt against the modern world" is a exposition on the cycles of history and a intense and insightful consideration of the role of esoteric spiritual values. evola s historial outline takes the yugas a step further, he discusses the cultural focus of each period and the changes that take places within the ideological and spiritual traditions of each epoch. the golden age is that of the polar tradition, it was based in the arctic regions where days and nights were long and the axis mundi was a steady focus within the night sky. at this time the traditions of sky and earth worship were in balance, while the sky had ascendancy, the role of earth (albeit in submission) was acknowledged and relevant. the classes as seen within the divine caste system (which

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

o 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 technology. when two worldviews as juxtapositioned and

considered in the light of the alpha event, some interesting things come to our attention. gnostic theurgy page 19 if we decided to draw a chart using the vertical bar to represents degrees of matter and spirit, matter in the lower corner, spirit in the higher, and we use the horizontal bar to represent the flow of time, the conflict between matter and spirit becomes obvious (see fig 3) while the golden age of spirit was occurring in the higher worlds, matter was only just beginning to bubble and burst in the amoebic stew. as matter evolved further and further, spirit in inverse proportion has had less and less influence. as we reach towards the end of our hypothetical timeline (the omega point, matter has reached it highest pinnacle, while spirit is at its lowest ebb. if you doubt the val

d. this is a strange and unusual adaptation of the theory, and not one found in any of the earlier esoteric traditions. the whole gist of reincarnation in earlier esotericism is that it is a weeding process whereby the awakened achieve immortality and the rest cease to exist. this approach abounds in myth and legend- the twelve labours of hercules, the search for the holy grail, the quest for the golden fleece- all are focused on a tribulation to achieve a goal, with a real sense of ruin if one looses. what is the use of a divine quest if everyone achieves the same end with some simply taking more time than others. no, reincarnation is a process of opportunities, opportunities that if missed, have dire consequences. reincarnation does not go on forever, in the vedic tradition there are cer

one mindless, physical, demiurgic superorganism- the new world order. the limits of the mind when working with models of the mind, we need to appreciate the innate limits to our model. as discussed earlier in this course everything cannot be reduced to psychological equations. in various traditions of magic, for example, psychology is a pre-requisite for occult training, indeed israel regardie of golden dawn fame suggesting eight or nine years of psychoanalysis before any practical occult gnostic theurgy page 67 instruction should begin. while we may not go that far, it is imperative that the gnostic understand the nature of the mind as well as that of the spirit. in some sense there are two very distinct forms of occult practice, psychological techniques and spiritual techniques. by their

s the fire of passion as the way to renew the fallen world, the other warns of its danger. both are correct and have something to say about the human condition. another application given to these letters is to attribute them to the four elements (fig 27) this elemental attribution leads to the more esoteric interpretation of this formulae as found within the teachings of the hermetic order of the golden dawn, in this interpretation the letters are related to hebrew letters, astrological signs and the trumps of the tarot (fig 28) since this is a cyclic formulae, starting at i and ending at i, the final i is inferred and hence dropped from the formulae. we are accordingly left with inr. when this is found in the ancient egyptian and gnostic systems, it is in the secret word iao. this formula

GOETIA LUCIFERIAN

ind is clear upon the initiatory intent then this is a building point of character associated with the spirit therein. daemonic spirits/djinn are the phantasms which congress and communicate with those who partake of the infernal sabbat, the conclave of witches and sorcerous beings of night-walking dreaming gnosis. daemonic (demonic) spirits are often fallen angels; those who have tasted from the golden cup of the celestial realm of lucifer, and by falling into the infernal realms have learnt the dark ways of their own sorcerous making. such daemonic forces are but in some ways mirrors of our self, we must gain by association and invocation. this, by this work alone, will strengthen and develop the very self of the sorcerer, the ever changing luciferian and promethean essence from which th

forth her robe and spreads her lips wide, to reveal teeth and a slithering tongue. she invites you in. the teeth retract yet the tongue still slithers as you grow close. you shall go unto her, muse and lover, mother and harlot feel this sensual fire within, open your eyes with her within. she embraces you and you are drawn close to kiss her. before she touches her lips with yours, she drinks of a golden chalice which is filled with blood. she licks your lips with another serpent tongue, and the taste of blood drives you deep within her. the embrace is the paramount of ecstasy, from which shakes the foundation of your being. as you are close to her, another hand brings up a skull bowl of blood, which was catching the fornication of her lips below. this is her sacrament, the elixir of the be

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

34 sigils from the crowley edition pg.35 bael by e.i. ford pg.36 amon by e.i. ford pg.39 paimon by e.i. ford pg.40 astaroth by e.i. ford pg.49 asmodeus by e.i. ford pg.51 gaap by e.i. ford pg.52 andrealphus by e.i. ford pg. 68 belial by e.i. ford pg.70 sigils of crowley edition with accents by e.i. ford pg.74 satan cube from abramelin accented by e.i. ford pg. bthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:54 am the invoking pentagram ritual of air relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder, say ve-gedulah. 5. clasping the hands

tended, trace a line of white light as you turn or move to the north. facing north, with the black end of the wand trace a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keeping the arm extended, trace a line of white light as you turn or move back to the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:54 am the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet rob

ux ebb and flow of thine eternal word, which is the divine ocean of movement and of truth! amen. give the theoricus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental air principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

n ritual to the elemental air principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long as one is in the theoricus grafothe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:00 am the invoking pentagram ritual of earth the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp, were the only actual rituals taught to and used by the outer order of the traditional golden daw

e white end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-lah. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large invoking earth pentagram. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:00 am charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-la. keeping the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me

holy city, by the buried talismans, by the axis of the lodestone which passes through the center of the earth. o lord, o lord, o lord! have pity upon those who suffer. expand our hearts, detach and upraise our minds, enlarge our natures. o stability and motion! o darkness veiled in brilliance! o day clothed in night! o master who never dost withhold the wages of thy workmen! o silver whiteness! o golden splendor! o crown of living and melodious diamond! thou who wearest the heavens on thy finger like a ring of sapphire! thou who hidest beneath the earth in the kingdom of gems, the marvelous seed of the stars! live, reign, and be thou the eternal dispenser of the treasures whereof thou hast made us the wardens! amen. give the zelator sign repeat the qabalistic cross. note: a few of the bene

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

archangels are to be facing the zelator in the ritual, and lastly, that it is not necessary to perform the l.b.r.p. after this under normal circumstances. what is meant by normal circumstances is to say that other than conditions of using the ritual for balancing, grounding and conversing with the archangel auriel, it is usually not necessary to banish afterwar uthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 8:05 am the invoking pentagram ritual of fire the invoking pentagram ritual of fire relax and perform the fourfold breath perform the qabalistic cross 1. touching the forehead, say atah. 2. touching the breast, say malkuth. 3. touching the right shoulder, say ve-geburah. 4. touching the left shoulder

ed, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, trace a line of white light as you turn or move back to the east. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 3 6/27/2004 8:05 am extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carr

salamenders: immortal, eternal, ineffable and uncreated father of all, borne upon the chariot of worlds, which ever roll in ceaseless motion. ruler over the ethereal vastness, where the throne of thy power is upraised, from the summit of which thine eyes behold all, and thy pure and holy ears hear all, help us thy children, whom thou hast loved since before the birth of the ages time! thy majesty golden, vast and eternal, shineth above the heaven of stars! above them art thou exalted. o thou flashing fire, there thou illuminateth all things with thine insupportable glory, whence flow the ceaseless streams of splendor which nourish thine infinite spirit. this infinite spirit nourisheth all, and maketh that inexhaustable treasure of generation which ever encompasseth thee- replete with the n

flower of all sons! form of all forms! soul, spirit, harmony and numeral of all things! amen. give the philosophus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental fire principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space

tagram ritual as an introduction ritual to the elemental fire principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual space. it is recommended to be perfomed in the mornings for as long the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 8:05 am as one is in the practicus gra/2the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:04 am the invoking pentagram ritual of water the invoking pentagram ritual of water relax and perform the fourfold breath per

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "eheieh (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move back to the east. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:04 am extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me raphael (rah-fahy-el. visualize before you the great archangel of air rising out of the clouds in flowing yellow and violet robes, carr

worthy to offer unto thee, the water, the blood, and the tears, for the remission of sins! amen. give the practicus sign repeat the qabalistic cross. note: the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional golden dawn. however, here at the sanctuary of ma'at we have incorporated this lesser invoking pentagram ritual as an introduction ritual to the elemental water principle of nature, while still adhering to principles set forth by the founders. this lesser invoking ritual should be used as a daily ritual which will help invoke the energy and call the spiritual forces into ones temple or ritual spac

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

old, 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- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 3 6/27/2004 7:51 am lesser banishing ritual of the pentagram (lbrp) introduction to the ritual there is a much employed ritual which utilizes the symbol of the pentagram as a general means to banish and invoke the elemental forces. this ritual is called the lesser ritual of the pentagram. however, it should not

th light by piercing either the dagger, wand tip or index finger through the center of the pentagram and vibrate "yhvh (yode-heh-vav-heh. keep the arm extended while tracing a line of white light as you turn or move to the south (keep the right arm extended throughout; never let it drop) facing south, with the black end of the wand trace another large bannishing the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 3 6/27/2004 7:51 am facing south, with the black end of the wand trace another large bannishing earth pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "adni (ah-doh-nye. keeping the arm extended, trace a line of white light as you turn or move to th

"on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" repeat the qabalistic cross. note: the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 7:51 am note: there are many people who will perform this ritual that have problems visualizing. if you are one who has problems seeing visual pictures, just know in your mind that it is there. for example, like with the pentagrams, although you may not be able to see the lines or the color being in

GOLDEN DAWN LESSER INVOKING RITUAL OF THE PENTAGRAM LIRP

substance, are attracted to the sphere of being, and infused into the very substance of the physical and invisible constitution. thus a vital purification takes place, enabling the influence of the holy guardian angel to penetrate the refined brain and mind to diffuse through out the personality its presence and grace, an important preliminary to magical progrecethe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:53 am lesser invoking ritual of the pentagram (lirp) the lesser rituals of the pentagram, or commonly called lesser banishing ritual of the pentagram, and the lesser invoking ritual of the pentagram (lbrp/lirp) were the only actual rituals taught to and used by the outer order of the traditional go

white end of the wand trace again a large lesser invoking pentagram. charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "eheih (eh-hey-yay. keeping the arm extended, trace a line of white light as you turn or move to the north. facing north, with the white end of the wand trace a large lesser invoking pentagram. the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:53 am charge the pentagram as before by thrusting the wand, through the center of the pentagram and vibrate "agla (ah-gah-la. keeping the arm extended, trace a line of white light as you turn or move back to the east. facing to the east extend both arms out in the form of a cross and say "before me

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

changels are to be facing the zelator in the ritual, and lastly, that it is not necessary to perform the l.b.r.p. after the l.i.r.p. under normal circumstances. what is meant by normal circumstances is to say that other than conditions of using the ritual for balancing, grounding and conversing with the archangels, it is usually not necessary to banish afterwar uthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:01 am meditation with the archangel auriel meditation with the archangel auriel for the grade of zelator for this ritual the zelator will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a black candle, a paten of bread and salt, and a t

and bow to each of the other archangels, air, fire, then water. go to the north and give the zelator sign (see the archangel auriel respond by making the sign in return) begin meditation with the archangel auriel "facing north standing or sitting with your eyes closed, visualize as clearly as possible all the details of auriel. the colors he may be wearing, the the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:01 am as possible all the details of auriel. the colors he may be wearing, the clothes, the background, etc, but most importantly try to feel his presence. keep in mind that the usual colors of this archetype are citrine, olive, black and russet. once you have your visualization established, let go

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of adonai ha aretz! perform the lbrp with the black end of the wand. say: i now declare this temple duly closed. so mote it emthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:03 am meditation with the archangel gabriel meditation with the archangel gabriel for the grade of practicus for this ritual the practicus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a blue candel, a cup of wine, and a talisman

go to the west and give the practicus sign (see the archangel gabrriel respond by making the sign in return) begin meditation with the archangel gabriel "facing west standing or sitting with your eyes closed, visualize the archangel stepping out of the sea like the goddess venus. as clearly as possible visualize all the details of gabriel. the colors she may be the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:03 am possible visualize all the details of gabriel. the colors she may be wearing, the clothes, the background, etc, but most importantly try to feel her presence. keep in mind that the usual colors of this great archangel are flowing blue and orange robes, with a cup in her hand. once you have yo

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

e. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of elohim tzaboth! perform the lbrp with the black end of the wand. say: i now declare this temple duly closed. so mote it s the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:02 am meditation with the archangel raphael meditation with the archangel raphael for the grade of theoricus for this ritual the theoricus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a yellow candel, a rose, and a talismanic em

the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archangels, fire, water, then earth. go to the east and give the theoricus sign (see the archangel raphael respond by making the sign in return) begin meditation with the archangel raphael "facing east standing or sitting with your eyes closed, visualize as clearly as the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:02 am "facing east standing or sitting with your eyes closed, visualize as clearly as possible all the details of raphael. the colors he may be wearing, the clothes, the background, etc, but most importantly try to feel his presence. keep in mind that the usual colors of this great archangel are fl

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of shaddai el chai! perform the lbrp with the black end of the wand. say: i now declare this temple duly closed. so mote it s the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:59 am the prayers of the elementals from dogme et rituel de haute magie by eliphaz l vi translated by persons unknown the prayer of the gnomes or earth spirits. o invisible king, who, taking the earth for foundation, didst hollow its depths to fill them with thy almighty power. thou whose name shak

holy city, by the buried talismans, by the axis of the lodestone which passes through the centre of the earth o lord, o lord, o lord! have pity upon those who suffer. expand our hearts, unbind and upraise our minds, enlarge our natures. o stability and motion! o darkness veiled in brilliance! o day clothed in night! o master who never doest withhold the wages of thy workmen! o silver whiteness o golden splendour! o crown of living and harmonious diamond! thou who wearest the heavens on thy finger like a ring of sapphire! thou who hidest beneath the earth in the kingdom of gems, the marvellous seed of the stars! live, reign, and be thou the eternal dispenser of the treasures whereof thou hast made us the wardens. amen. the prayer of the sylphs or air spirits. spirit of life! spirit of wisd

the cavernous hollows of earth. king of the deluge and of the rains of spring. thou who openest the sources of the rivers and of the fountains; thou who commandest moisture which is, as it were, the blood of the earth, to become the sap of the plants. we adore thee and we invoke thee. speak thou unto us, thy mobile and changeful creatures, in the great tempests, the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:59 am thou unto us, thy mobile and changeful creatures, in the great tempests, and we shall tremble before thee. speak to us also in the murmer of the limpid waters, and we shall desire thy love. o vastness! wherein all the rivers of being seek to lose themselves which renew themselves ever in thee

ders or fire spirits. immortal, eternal, ineffable and uncreated father of all, borne upon the chariot of worlds which ever roll in ceaseless motion. ruler over the etherial vastness where the throne of thy power is raised from the summit of which thine eyes behold all and thy pure and holy ears hear all help us, thy children, whom thou hast loved since the birth of the ages of time! thy majesty, golden, vast and eternal, shineth above the heaven of stars. above them art thou exalted. o thou flashing fire, there thou illuminatest all things with thine insupportable glory, whence flow the ceaseless streams of splendour which nourish thine infinite spirit. this infinite spirit nourishest all and maketh that inexhausible treasure of generation which ever encompasseth thee replete with the mum

rd order in our elemental empire. there our continual exercise is to praise and to adore thy desires; there we ceaselessy burn with eternal aspirations unto thee, o father! o mother of mothers! o archetype eternal of maternity and love! o son, the flower of all sons! form of all forms! soul, spirit, harmony, and numeral of all things! amen- this translation of the elemental prayers is used in the golden dawn rituals. an alternate english rendition can be found in a. e. waite's dogme et rituel. in part at least, these predate levi; the prayer of the salamanders, for instance, is found in the comte de gabalis and the grimoirum verum, both dating to around the end of the 17th century ee the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

edoce" draw the sigil of leo in the center and vibrate "elohim" give the sign of philosophus. then give the projection sign and the sign of silence. go to the west and trace the banishing pentagram of spirit passive while vibrating the name "hcoma" draw the sigil of spirit in the center and intone "agla" give the lvx signs. trace the banishing pentagram of water the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 3 6/27/2004 7:55 am give the lvx signs. trace the banishing pentagram of water and intone the name "empeh arsel gaiol" draw the sigil of the eagle in the center and vibrate "aleph lamed, al" give the sign of practicus. then give the attacking sign and the sign of protection. go to the north and trace the banishi

endering for the sirp, closing for the sbrp. we realize, however, that many students have already been performing these rituals with the traditional lvx signs, and may be reluctant to switch to the portal signs. therefore we have presented the rituals in this course with the traditional lvx signs, and leave the option open for the individual to choose" excerpted from the "self-initiation into the golden dawn tradition" chic and tabatha cicero, 1998, llewellyn publications, st. paul, min. pentagrams used for the supreme banishing ritual pentagram (sbrp) banishing spirit active banishing air the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 7:55 am banishing spirit active banishing fire banishing spirit activ

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

. pentagrams used for the supreme banishing ritual pentagram (sbrp) banishing spirit active banishing air the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 7:55 am banishing spirit active banishing fire banishing spirit active banishing water banishing spirit active banishing ea wthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:57 am the supreme invoking ritual of the pentagram the supreme invoking ritual of the pentagram (sirp) the sirp may be performed using any of the following implements: the hierophant's wand, the lotus wand, the chief adept's wand in the portal, the ur-uatchti, or the four elemental weapons. 1 stand

a pedoce" draw the sigil of leo in the center of the pentagram and intone "elohim" give the sign of the philosophus. turn to the west and trace a large invoking pentagram of spirit passive. thrust through the center of the pentagram and vibrate "hcoma" trace the spirit sigil in the center and intone "agla" give the lvx signs. then trace the invoking pentagram of the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 7:57 am water and vibrate impeh arsel gaiol" draw the sigil of the eagle in the center of the pentagram and tone "aleph lamed, al" give the sign of the practicus. turn to the north and trace a large invoking pentagram of spirit passive. thrust though the center of the pentagram and vibrate "nanta" tr

endering for the sirp, closing for the sbrp. we realize, however, that many students have already been performing these rituals with the traditional lvx signs, and may be reluctant to switch to the portal signs. therefore we have presented the rituals in this course with the traditional lvx signs, and leave the option open for the individual to choose" excerpted from the "self-initiation into the golden dawn tradition" chic and tabatha cicero, 1998, llewellyn publications, st. paul, mewa general orders 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 2 preface general orders and index avete fraters et sorors. the following is an index to the z.a.m. subgrade of the adeptus minor grade. the z.a.m. grade is divided into subsections and testing is required on each subsection by the curren

GOLDEN DAWN RITUALS A

on, resignation, demission and expulsion from the second order. every member is expected to attend the annual ceremony on the days corpus christi, or to send to the registrar before the date of assembly a reasonable excuse for absence. the fact of the existence of a home for the second order as well as the address thereof, is to be preserved as a secret from every member of the outer order of the golden dawn as much as from those outside the pale of the order. the adepti assembled at the home form a council which may take congnisance of all matters affecting the welfare of the order of the golden dawn, and of the second order, and may report any resolution arrived at by a majority of two thirds of those present at any council to the registrar, who shall place the resolution before the chie

even worthy of the title of an occult order: the black mass is naturally by its own confession of the evil magic school: the martinists, as long as they adhere to the teachings of their founder, should not be out of harmony with the r.r. et a.c (other schools to avoid are all thelemic schools) additional notes 1995 the chiefs of the second order now reside in america where we hold the lamp of the golden dawn and the r.r. et a.c. the current chief of the order is g.h. frater p.c.a. 7=4 and the co-chiefs are g.h. frater b.h. 5=6 and g.h. soror r.d. 7=4. each adept contributes whatever he or she can to the order. the contributions are used to maintain both the golden dawn and the r.r. et a.c. as well as to provide an income for the g.h. chief of the order; thus allowing him to act as a full t

GOLDEN DAWN RITUALS C C1

uppermost. the hexagram is not an evil symbol when traced with the two points upward. the diagram of the complete hexagram should be traced on a black background. thou shall make it in the colours already taught in earlier grades. uppermost point l indigo lowermost point y violet right upperhand k blue right lowerhand c green 3 left upperhand f scarlet left lowerhand b orange center of hexagram a golden yellow 4 5 the uppermost arm is indigo and touches tud. tud, being a non-sephira, has the planet of l attributed to it. in esoteric thought, l is the oldest of all the planets. above the top point of the hexagram are the sickles of l. the three sephiroth of the divine supernals are attributed and written above: rtk, hmkj, hnyb, also written is tud. in the center of the top point is the lett

r of the right upper arm is r which corresponds unto the second letter of the name atyrara. the left uppermost arm is scarlet. this arm is attributed to hrwbg and is represented by the sword and spear of f. in the center of the left upper arm is the letter a which corresponds unto the third letter of the name atyrara. the center of the hexagram is represented by the hexagon. it is to be colored a golden yellow and is represented by the bow and shaft of the greek god apollo. the center portion of the hexagram is attributed unto trapt. in the center is the letter r which corresponds unto the fourth letter of the name atyrara. the right lower point is green. this arm is attributed to jxn and is represented by the girdle of venus. in the center of the right lower arm of the hexagram is the let

GOLDEN DAWN RITUALS D

at all meetings of the second order in which he has the right to be present. the lotus wand must be consecrated by himself alone. he can not have the help or assistance of any other individual. we use a temporary or simplified consecration in the zelator grade. remember, at one time, the lotus wand was strictly for the inner order, for zelator adeptus minor on up. but in the hermetic order of the golden dawn in the outer, we do teach the building of the lotus wand and give the student a simplified method of consecrating the wand. many times, this is done by the help or assistance of an adept in the order. again, however, all inner order members must consecrate the wand by him or herself alone. it must remain untouched by any other person once it is consecrated, be wrapped in white silk or

GOLDEN DAWN RITUALS E

ty-two paths of the tree of life. the twenty-two petals sit on the cross in trapt. trapt is the receptacle of the forces of the ten sephiroth and the twenty-two paths of the tree of life. the center of the rose is white and this looks no more than just a small dot. it is the reflected spiritual brightness and the unity of rtk. beneath the white center of rtk is the red rose of five petals and the golden cross of six squares with four brightly painted green rays projecting out at the angels of the cross. thus, we have our order, the rosea rubea et aurea crucis. combined together, they are the symbols of the "receiving force" just below the rose and above the bottom l arm is a white section. on it is placed a hexagram with the symbols of the planets. they are placed in the order of the supre

iac on the twelve petals. they follow the standard order: uppermost h a w b z c j d f e y f 4 lowermost l g n h s i u j x k q l the seven double letters located in the middle row under the outer circle of the zodiac are allotted to the planets. they are listed in order of exaltation. these are as follows: 1. p 2. r 3. b 4. d 5. g 6. t 7. k please note that t and k are incorrect in regardie's, the golden dawn. the inner three petals allude to the three mother letters. these relate to the three elements of m (a, o (c, n (m. notice that o and n are counter changed with m as the reconciler. this gaurantees that the forces of the arms should not over ride the planetary and zodiacal forces in the rose of creation. in other words, the petals of the elements are on the opposite side of the arm ele

GOLDEN DAWN RITUALS G

ast throughout the day until the next sunrise. should the adept decide to consecrate all four of the tools at the same time, the same opening may be utilized once. should the adept decide to consecrate each tool on a separate day in accordance with its elemental nature, then the adept must repeat the entire opening and closing. please note that if you are utilizing one of the several books on the golden dawn, the names utilized on the tablets may be different. we used the revised version of lapr. this, in fact, was the correct set of tablets used by s.l. macgregor mathers of the golden dawn. it was only later that the stella matutina altered the tablet letter construction with multiple letters. so therefore, the names in this lesson will not match some of the public work. general opening s

GOLDEN DAWN RITUALS J

is day spiritually bind myself, even as i am now bound physically upon the cross of suffering. hmkj: that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order. hnyb: that i will keep secret all things connected with the order, and its secret knowledge from the whole world, equally from one who is a member of the first order of the golden dawn as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders. dsj: that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in open temple, without due authorization and permission; that i will neither recommend a cand

GOLDEN DAWN RITUALS K

of the whole second order, even as i am now bound physically upon the cross of suffering. chokmah: that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order. binah: that i will keep secret all things connected with the order, and its secret knowledge from the whole world, equally from one who is a member of the first order of the golden dawn as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders. 11 chesed: that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in open temple, without due authorization and permission; that i will neither recommend

GOLDEN DAWN RITUALS U7

re four scales of color which correspond to the four kabbalistic worlds. they are: scales worlds tarot suits tetragrammaton elements king twlyxa wands y (yod) d (fire) queen hayrb cups h (he) c (water) prince hryxy swords w (vau) a (air) princess hycu pentacles h (he) b (earth) king scale queen scale prince scale princess 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

. 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 indigo rayed violet 13. blue silvery white very cold pale blue silver rayed sky blue 14

like mother of pearl 24. greenish blue dull brown very dark brown vivid indigo brown, like back of lobster 25. blue yellow green dark vivid blue 26. indigo black blue black cold dark grey, near black. 27. scarlet red flame scarlet scarlet rayed amber 28. violet sky blue bluish mauve white tinged purple 29. crimson buff flecked silvery white light translucent brown with pink stone color 30. orange golden yellow rich amber amber rayed red 31. glowing 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 f

vil, ruling wrath and terror and storm, and at whose steps are lightening and flame. and its archangel is lamk the prince of strength and courage and the name of the order of angels is \yprc the flaming ones who are also called the order of powers. the sephira dsj is also called hlwdg or magnificence and glory, and the sephira hrwbg is also called pachad, terror and fear. in rtk is the radix of a golden glory and thence is there a pure, primitve and sparkling, gleaming golden yellow which is reflected unto trapt. thus is the first reflected triad completed. and the sphere of its operation is that of cmc, the solar light, and bestoweth life, light and brilliancy in metallic matter, and it ruleth the sphere of action of the a. and tudw hwla hwhy is a god of knowledge and wisdom, ruling over

en: white and dull sapphire green. sigil of c in queen scale: prince: deep olive green. sigil of c in prince scale: princess: white flecked with purple; a glow like mother of pearl. sigil of c in princess scale: a as an element. king: bright pale yellow. sigil of a in king scale: queen: sky blue. sigil of a in prince scale: 10 prince: blue green. sigil of a in prince scale: princess: emerald with golden flecks; whirl in centre. sigil of a in princess scale: b as an element: king: black and 3 tertiaries (citrine, olive and russet. sigil of b in king scale: queen: amber yellow. sigil of b in queen scale: solid cube prince: dark brown. sigil of b in prince scale: princess: black flecked with yellow. sigil of b in princess scale: 11 addendum 2: flashing sounds zodiac in the chromatic scale sig

GOLDEN DAWN RITUALS Z1

. at the threshold of the entrance, between the universe and the infinite, in the sign of the enterer, stood tho-oth, as before him were the aeons proclaimed. in breath did he vibrate them: in symbols did he record them: for betwixt the light and the darkness did he stand. this is complete explanation of the symbolism of, and the formulae contained in the 0=0 grade of neophyte of the order of the golden dawn "enterer of the threshold" is the name of the 0=0 grade of neophyte "the hall of the neophyte" is called "the hall of the dual manifestation of truth" that is, of the goddess thmaah, whose name has three forms according to the nature of her operation. this is explained under the chapter concerning the hegemon. of the temple in reference to the sephiroth. the temple, as arranged in the

ld" is the name of the 0=0 grade of neophyte "the hall of the neophyte" is called "the hall of the dual manifestation of truth" that is, of the goddess thmaah, whose name has three forms according to the nature of her operation. this is explained under the chapter concerning the hegemon. of the temple in reference to the sephiroth. the temple, as arranged in the neophyte grade of the order of the golden dawn in the outer, is placed looking towards the hy of hwhy in twklm in hycu. that is, as y and h answer unto the sephiroth hmkj and hnyb in the tree (and unto aba and ayma through whose knowledge alone that of rtk may be obtained, even so, the sacred rites of the temple may gradually, and as 3 it were, in spite of himself, lead the neophyte unto the knowledge of his higher self. like the o

e of office of the imperator is the flame, scarlet robe of o and severity, as on him do the energy and stability of the temple depend. if he has subofficers to assist him, they partake of his symbolism. his mantle is the symbol of unflinching authority, compelling the obedience of the temple to all commands issued by the second order. upon the left breast thereof, is the cross and triangle of the golden dawn, both white, representing the purification of the temple in the outer order by o. he may wear a lamen similar to that of hierophant. his place in the temple is at the extreme right of the dais, and at the equinox, he takes the throne of hierophant when that office is vacated. the proper mantle of office of the praemonstrator is the bright blue robe of n, representing the reflection of

f 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 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

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 as it were the ornament of the completed work. the whole represents the ascent of the initiate into perfect knowledge of the light. therefore, in the address of the hiereus, the neop

GOLDEN DAWN RITUALS Z2

ct on the dead head. let the curcurbite and the receiver stand thus for five consecutive days, at the end of which time there should be flashes manifested in both mixtures. these flashes should be lightly colored. v. the alchemist, still keeping the vessels in the same relative positions, but removing the tablets of the elements from the altar, then substitutes one of rtk. this must be white with golden charges, and is to be placed on or within the white triangle between the vessels. he then addresses a most solemn invocation to the forces of rtk to render the result of the working that which he shall desire, and makes over each vessel the symbol of the flaming sword. this is the most important of all the invocations. it will only succeed if the alchemist keepeth himself closely allied unt

GOLDEN DAWN RITUALS ZAM10

ecrate me who is aeeshoorist, the justified one, lord of life, triumphant over death. upon my brow are arrayed the twelve stars of light. wisdom and understanding are balanced in my neschamah. hrwbg and power are on my right hand, and the thunderbolts of f! dsj on my left hand, and the sweet fountains of magnificence. in my heart is hwchy, the reconciler who is the symbol of the red 5 rose on the golden cross. my two thighs are as mighty pillars on the right and on the left supporting me; splendor and victory, for they cross with the currents reflected from the supernal light. i am established as an eternal rock of righteousness, for dwsy is the foundation of the righteous. the sphere of my nephesch, and the seven palaces of twklm are cleansed and consecrated, balanced and pure, in the mig

GOLDEN DAWN RITUALS ZAM11

urse through my nephesh and purify it like mountain rain. let the eternal splendor be absorbed deep within me to my very ruach, unto the core of my very existence and life" step 4 trace the l hexagram with the sigil in the center "i entered this world as one who was alive, yet i was not. then i saw the light that shineth in the night standing upon a lonely hill, the light of the red rose upon the golden cross. oh thou beautiful one, thou red rose of life and light, teach me of death, teach me of life, teach me of self sacrifice, so that i may not shrink in my hour of trial, but that my name may be written upon high and my genius stand in the presence of the holy one, blessed be he" step 5 standing in the east facing west, expand your aura and create an animated shell of yourself from your

GOLDEN DAWN RITUALS ZAM12

anctify them and glorify them. give unto them the breath of life. amen" second adept "let us draw upon the elements the holy symbols of spirit, for by names and images are all powers awakened and re-awakened (third adept draws invoking pentagrams of spirit, both passive and active, using the lotus wand held by the white band) chief adept "i invite you brothers and sisters of the red rose upon the golden cross, to inhale with me the perfume of this rose as a symbol of air (smell the rose. to feel with me the warmth of this sacred lamp as a symbol of fire (waves hand over the lamp. 5 to eat with me this bread and salt as types of earth (dips the bread into the salt and eats it. and finally, to drink with me this wine, the consecrated emblem of the element of water (makes a cross with the cup

GOLDEN DAWN RITUALS ZAM13

of a dying world. as we give up ourselves and our hearts, we become the heart of yehashuah, the glory of tiphareth, the reflected light of kether. we shine light on the world, thus giving it life. now, in the divine name of iao, i invoke the great avenging angel hua to lay thy hand upon the aspirant as he/she repeats the solemn obligation of our hidden and secret fraternity of the red rose on the golden cross" obligation "kether: i frater/soror, a member of the body of christ, do this day spiritually bind myself, even as i am now bound physically upon the cross of suffering. chokmah: that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order. binah: that i will keep secret all things connected with the order, and its secret

ay spiritually bind myself, even as i am now bound physically upon the cross of suffering. chokmah: that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order. binah: that i will keep secret all things connected with the order, and its secret knowledge from the whole world, equally from one who is a member of the first order of the golden dawn as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders. chesed: that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in open temple, without due authorization and permission; that i will neither recommend a c

GOLDEN DAWN RITUALS ZAM2

ork as: eeeee- aaaahh- oooohhh (reference of a deeper understanding of iao can be found in the book of enoch 3) hwchy is a symbol of resurrection and it is only through death that we can rise again unto life "for if you will die with hwchy ye shall rise with him" osiris becomes osiris onnophoris, the justified one, only after death and resurrection. this is symbolized by the light of the sun, the golden dawn, rising in the darkness of early morning. light! the master jesus said "i am the light of the world" so, if we wish to rise into light and illumination, we must be prepared to "carry our cross" and become transformed on the cross of suffering. 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, cleanse

GOLDEN DAWN RITUALS ZAM20

p form. any adept who performs this ritual of inner alchemy and spiritual attunement unto the divine genius should first have created and consecrated the following! lotus wand! banishing sword! four elemental tools! tablet of union! four elemental watchtower tablets only after the above have been made and consecrated should this ritual be performed. all z.a.m.'s who are current hierophants of the golden dawn in the outer should place themselves on a regular schedule of performing this ritual. this allows the divine genius to lead in the process of initiation rather than the mundane ego where little, if any initiating force can be projected and maintained. g.h. frater p.c.a. 7= 4 chief adept r.r. et. a.c. items needed! four elements: wine, bread and salt, rose, fire incenser! lotus wand! fi

my genius may manifest unto me physically, in me and by me, and thus, also ye shall help forward the great work" step 27 pass forward to between the pillars. with arms in the form of a cross, attract the genius from above, and say "o mighty being, the locks of whose head are formed from the divine white brilliance of the eternal crown, who are clothed with the garment of purity, and girt with the golden girdle of the sun of beauty, in whose right hand are grasped with an absolute rule the seven mighty archangels who govern the seven states of mortal man, grant unto me the power, i beseech thee, to rise above the planetary darkness wherein i must live, here on earth, until my regeneration is accomplished. out of the darkness may the light arise for me. o thou, from whose mouth cometh the sw

ls who govern the seven states of mortal man, grant unto me the power, i beseech thee, to rise above the planetary darkness wherein i must live, here on earth, until my regeneration is accomplished. out of the darkness may the light arise for me. o thou, from whose mouth cometh the sword of flame, rend, i beseech thee, with that sword the evils of darkness which hide from my spirit's vision, that golden light wherein osiris dwells, so that i may be enabled to enter the secret chamber of my own soul, and may behold the glory of the eternal crown. in beholding that great light may i be willing to forego all that earth can offer so that i may attain unto that supernal and only self, united in the glory of ain soph aur. let me dwell in that land which far-off travelers call naught. o land beyo

GOLDEN DAWN RITUALS ZAM21

emental tools, plus salt third adept "hekas, hekas, este bebeloi" bell/ chief adept "fraters and sorors of the r.r. et a.c, we are assembled together for the purpose of evoking tangible and penetrating forces of an unlimited magnitude for the specific purpose of protecting and defending this temple, this order, and all loyal and dedicated members of the r.r. et a. c. and the hermetic order of the golden dawn in the outer. in addition, it is to aid us in (state any other purpose. before we dare proceed into such an operation, it is necessary that we should invoke the divine aid and assistance without which our work would be totally in vain. let us kneel down and pray (all kneel) chief adept "from thine hand, oh lord, cometh all good. from thine hands flow down all grace and blessing. the ch

the lotus wand by the leo band "in the name of yhvh tzabaoth, i invoke the protective power of asch in the cardinal point of darom and its great archangel michael, its mighty angel aral, its powerful ruler seraph, its king djin and its salamanders to protect now this holy temple of fire from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and loyal subjects of the golden dawn. use thy mighty forces of fire to create a wall of invisibility and protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation, and use whatever forces necessary for the defense of (each quarter is stabbed, beginning in the south, and ending in the south) 8 magus of water (moves to the west holding the lotus wand by the scorpio band

and by the scorpio band "in the name of elohim tzabaoth, i invoke the protective power of mayim in the cardinal point maarab and its great archangel gabriel, its mighty angel taliahad, its powerful king nichsa, its ruler tharsis and its undines. protect now this holy temple of water from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and all loyal subjects of the golden dawn. use thy mighty forces of water to first create a wall of invisibility and of protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation, and use whatever force necessary for the defense of (each quarter is stabbed, starting in the west, and ending in the west) 9 third adept (moves to the north altar, holding the lotus wand by the ta

otus wand by the taurus band "in the name of adonai ha aretz, i invoke the protective power of aretz in the cardinal point of tzaphon and its great archangel auriel, its mighty angel phorlakh, its powerful king ghob, its ruler kerub, and its gnomes. protect now this holy temple of earth from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and loyal subjects of the golden dawn. use thy mighty forces of earth to first create a wall of invisibility and of protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation, and use whatever force necessary for the defense of (each quarter is stabbed, starting in the north, and ending in the north) 10 second adept (moves to the east holding the lotus wand by the aquari

nd by the aquarius band "in the name of shaddai el chai, i invoke the protective power of ruach in the cardinal point of mizrach and its great archangel raphael, its mighty angel chassan, its powerful king paralda, its ruler ariel, and its sylphs. protect now this holy temple of air from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and all loyal subjects of the golden dawn. use thy mighty forces of air to first create a wall of invisibility and of protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation, and use whatever force is necessary for the defense of (each quarter is stabbed, beginning in the east, and ending in the east) 11 (standing in the proper quarter, each adept creates the god form as

GOLDEN DAWN RITUALS ZAM22

d creative abilities, and enhancement of the jwr. its greatest potential to the adept of our order is to act as a conduit of solar illumination into the trained adepts sphere of sensation. let the adept never be without conscious thought that the great angel of solar o, lakym, is here attributed as well as the light of christ. it is ra, osiris onnophris and the red rose of self-sacrifice upon the golden cross of perfection. let, therefore, the adept be ever reminded that this talisman should not be made for the uninitiated (save in grave circumstances of life threatening health) in that the forces of solar light could react upon the non-adept in adverse and damaging ways. remember always that the sun is the visible dispenser of light to our world, yet, too much exposure can burn beyond rep

GOLDEN DAWN RITUALS ZAM24

tervenes between us and our rest" second adept "let us work, therefore, my brethren and effect righteousness, because the night cometh" third adept "wherein no man shall labor" chief adept (rises "fratres and sorores of the rosae rubae et aurae crucis, by the power in me vested, i proceed to the installation and investiture of the hierophant of the temple of isis mighty mother in the order of the golden dawn in the portal of the vault of the adepti" second adept (rises "benedictus qui venti" 7 third adept (rises "in nomine domini (the three adepti give the l.v.x. signs, and seat themselves) chief adept "very honoured frater, at the discretion of the chiefs of the second order you have been appointed to the office of hierophant of this temple for the ensuing six months. are you willing to a

hierophant "i am" chief adept "then i will thank you to advance to the east, giving the grade sign of the order of the r.r. et a.c (done) second adept "benedictus dominus deus noster" third adept "qui dedit nobis hoc signum (touches rose cross on breast) chief adept "very honoured frater, standing in the eastern place of the temple, i will thank you to give me the secret word of the order of the golden dawn (done) second adept "habes verbum" third adept "et verbum caro factum est, et habitavit in nobis" chief adept (rises "wherefore, brethren, let us remember that when the body is assumed by the word, the man becomes a living soul, for which reason we persevere in the pathway of the cross as we look for the assumption of the rose. the very honoured adeptus secondus will now deliver the ch

GOLDEN DAWN RITUALS ZAM3

f the day. i am osiris onnophris, the justified one. i am the lord of life, triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light; out of the darkness, let the light arise" step 9 as the adept is saying this, let him slowly open up his or her arms from the sign of osiris risen, as if to open up his chest, revealing the golden cross and red rose in the center of his being. step 10 let the adept, now under the guidance of the higher genius, feel a deep and profound connection with the chiefs of the third order and fellow fraters and sorors throughout the world. there should exist no feelings of separateness or individuality. the adept should feel eminently inter-connected to the cosmos. step 11 as the divine white

ow him and the earth below luna. let him descend to the sphere of dwsy and unto the heaven of levanah. while doing this, recite the following "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

GOLDEN DAWN RITUALS ZAM8

e triangle inside the circle. the triangle is the only lineal figure in which all the surfaces can be reduced. what we are saying here is that every polygon can be divided into triangles by simply drawing lines from its angles to its center. the triangle is the simplest of all lineal figures, therefore, it is the first of all lineal figures. in the neophyte initiation of the hermetic order of the golden dawn, we state that in all things there are two opposing forces and a third force uniting them. this would refer to the triad which operates in all things, especially the supernals. it would also refer to hnyb, the third sephira. we see clearly that hnyb is an amalgamation of the top three supernals. this is emphasized in the lesson "understanding of the human personality in the world of th

GOLDEN DAWN RITUALS ZAM9

f g h i j k l 18 rtk a b c 5 f k l 5 hmkj hnyb dsj hrwbg jxn trapt dwh dwsy twh recommendation of the adeptus minor 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 2 official letter of recommendation for admission to the sacred brotherhood of the rose and cross r. r. et a. c. official letter of recommendation and dispensation for advancement to the second order of the hermetic order of the golden dawn. in the name of the lord of the universe, and by special dispensation from the chiefs of the second order of the temple of isis and the supreme chief of the second order of the hermetic order of the golden dawn international, do hearby this date_ recommend_ known as_ to membership in full standing to the second order, and to undergo the adeptus minor inititation on. 3 supreme chief_ ch

GOLDEN CHAIN AND THE LONELY ROAD

dispensation from the chiefs of the second order of the temple of isis and the supreme chief of the second order of the hermetic order of the golden dawn international, do hearby this date_ recommend_ known as_ to membership in full standing to the second order, and to undergo the adeptus minor inititation on. 3 supreme chief_ chief adept of the temple of isis_ co-chief of the temple of isis__the golden chain and the lonely road: a typological study of initiatory transmissions within the sabbatic tradition by andrew d. chumbley initiation, the passing -on of power, the step of the mortal foot across the threshold of the gods, the hearing of the watchword, the reception of the book, the dreaming-draught sipp'd at midnight, the lonely stand in the heart of the wild..many are the ways of indu

ite and the ability of its central deed, the passing-on, to act as the 'seal of power' for all initiatory relations which is of paramount importance. for those of the path, the reception of the 'power' activates the spiritual bloodline: the legacy of the fire-brand from the elder gods, from old tubalo the light-bringer, through the race of the watchers and the companie of faerie, down through the golden chain of hand-to-hand-to-hand..to now. midnight's lightning: the lineage of unique transmission vision an omen-bearing bolt of light held in the hands of the daemonic gods: an intercession trespassing fates, a revelation that brings forth to flesh the link between the visible heart of man and the invisible heart of the mysteries. such is the way of midnight's lightning! the spirit-bestowed

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

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 elegant system of interlocking polygo

ion above all else, viracocha was remembered in the legends as a teacher. before his coming, it was said, men lived in a condition of disorder, many went naked like savages; they had no houses or other dwellings than caves, and from these they went forth to gather whatever they could find to eat in the countryside. 11 viracocha was credited with changing all this and with initiating the long-lost golden age which later generations looked back on with nostalgia. all the legends agreed, furthermore, that he had carried out his civilizing mission with great kindness and as far as possible had abjured the use of force: careful instruction and personal example had been the main methods used to equip the people with the techniques and knowledge necessary for a cultured and productive life. in pa

pes, cut low at the neck, with short sleeves that did not come to the elbow. these followers of quetzalcoatl were men of great knowledge and cunning artists in all kinds of fine work.15 like some long-lost twin of viracocha, the white and bearded andean deity, quetzalcoatl was depicted as having brought to mexico all the skills and sciences necessary to create a civilized life, thus ushering in a golden age.16 he was believed, for example, to have introduced the knowledge of writing to central america, to have invented the calendar, and to have been a master builder who taught the people the secrets of 11 not only obviously related but specifically related. votan, for example, was often referred to as the grandson of quetzalcoatl. itzamana and kukulkan were sometimes confused by the indian

aditions of ancient greece, collected and set down in writing by hesiod in the eighth century bc, related that prior to the present creation there had been four earlier races of men on earth. each of these was thought more advanced than the one that followed it. and each, at the appointed hour, had been swallowed up in a geological cataclysm. the first and most ancient creation had been mankind s golden race who had lived like the gods, free from care, without trouble or woe. with ageless limbs they revelled at their banquets. when they died it was as men overcome by sleep. with the passing of time, and at the command of zeus, this golden race eventually sank into the depths of the earth. it was succeeded by the silver race which was supplanted by the bronze race, which was replaced by the

i shall be more comfortable. then he warned manu of a coming deluge. he sent him a large ship, with orders to load it with two of every living species and the seeds of every plant, and then to go on board himself. 39 manu had only just carried out these orders when the ocean rose and submerged everything, and nothing was to be seen but vishnu in his fish form now a huge, one-horned creature with golden scales. manu moored his ark to the horn of the fish and vishnu towed it across the brimming waters until it came to rest on the exposed peak of the mountain of the north :40 the fish said, i have saved thee; fasten the vessel to a tree, that the water may not sweep it away while thou art on the mountain; and in proportion as the waters decrease thou shalt descend. manu descended with the wa

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

roductory remarks by jonathan sellers an unusual book on the early occult origins of ufos and a secret cipher-code used by occultists. veteran ufologist greenfield takes his study down an interesting turn by looking into the ciphers of aleister crowley and other early occultists such as meade layne who founded borderland sciences. an interesting study of numerology, ufo contact, men in black, the golden dawn, the shaver mystery, l. ron hubbard, jpl founder jack parsons, and other material. greenfield delves deep into his thesis that certain aspects of the ufo enigma are connected to a cosmic battle between ancient black and white brotherhoods. the last chapter is on working with the cipher. adventures unlimited catalog, summer-fall, 1995, p. 8. i first encountered this interesting book in

hey are cracked. seventh, although in use for some time, an english language cipher, using the 26 letters of the standard alphabet and laid out on a grid or plotted out on a 26- pointed star, was unveiled to a select public by aleister crowley in 1904. he said he received it from the pr terhuman intelligence aiwass1 crowley was a high and highly controversial initiate of the hermetic order of the golden dawn, but he never decoded the cipher, which was built on the number 11. publisher ray palmer told ufologists for years that he had a fact which allowed him to decode cases. palmer s fact is actually the cipher itself; fact= 56 in cipher, or 5+ 6= 11, the 1. aiwass was not crowley s only contact. there is considerable discussion in ufology of lam, the being crowley sketched that so closely

r. she appears to be the first major historical personality to actively conceal the true names and origins of initiates using the cipher of the ufonauts. 10 allen h. greenfield crowley, aleister, the scribe of the book of the law as dictated to him by the intelligence aiwass. crowley is the most significant figure of the occult revival of the 20th century. an initiate of the hermetic order of the golden dawn, and later leader of its successor order, the a. a, crowley was a magus, prophet, poet, mountaineer, author, lecturer and contactee. he wrestled all his adult life with the nature of the higher beings he contacted, such as lam, aiwass and abuldiz. reviled by many as a black magician, he was a late victorian english gentleman to the end of his life. a man intoxicated with god, to borrow

onauts 13 layne, meade, founder of the venerable borderland sciences research foundation. layne was for many years the editor of bsrf s round robin and other journals, and he worked closely with trance channeler mark probert. layne was also a student of the work of frater achad. at one time, layne had been a member of the society of the inner light, a direct offspring of the hermetic order of the golden dawn. at the end of the 19th century, this society developed its rituals from certain rosicrucian cipher manuscripts based in the teachings of the third order, or secret chiefs, or ascended masters which are identical with the space people in contact lore. that so much cipher material shows up in and around layne, who was said to be in frequent communication with the great white brotherhood

translatable into english. this would seem to suggest a late date for the cipher, but it corresponds to the key to the much older aiq bakir, the hebrew qabala of the nine chambers, and is an obvious english adaptation of a much older cipher. in its present form it decodes easily and has been so often exposed in the last 150 years that its value as a cipher is actually now greatly diminished. the golden dawn cipher documents are considerably more complex. they were probably drawn up in the 1860s or 1870s, and they seem to be notes rather than a complete system of occult work. into this system aleister crowley was initiated. born edward alexander crowley, he changed his name to aleister at about the same time he joined the golden dawn. he tells us the switch in names is from the g lic form

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

sly recorded all that kelly told him. often angels from the watchtowers or aethyrs would assist them in their work. for example, one of their "guides" was a young elfin girl named madimi who appeared over a period of seven years. 2 little came of dee's psychic investigations until late in the nineteenth century when a group of occultists and magicians took up the magick. the hermetic order of the golden dawn used words and phrases from dee's enochian magick in their magical rituals and writings. however, t was not until a magician rose to the grade of adeptus minor that he was given the keys to this magical system. here enochian invocations for skrying in the spirit-vision (a magical process sometimes called astral traveling) formed a part of their magical work. the golden dawn taught that

was not created by a single individual but evolved gradually over time which is now lost in history. the enochian alphabet and language may in fact be nearly as old as man, at least in this hemisphere. certainly they bear striking similarities with the necronomicon and with names used by lovecraft and others, whose origins are now lost in our early history. at the turn of this century, one of the golden dawn's members, aleister crowley, published some of the order's magical papers dealing with enochian magick as well as some original work. crowley acting as kelly (a skryer, together with his associate, victor neuburg, who acted as dee (a scribe, traveled through the sahara desert visiting one aethyr each day (except the first two which crowley had visited earlier when in mexico. crowley wr

ciate, victor neuburg, who acted as dee (a scribe, traveled through the sahara desert visiting one aethyr each day (except the first two which crowley had visited earlier when in mexico. crowley wrote of 3 these visions in the vision and the voice, a remarkable work, although somewhat obscure and difficult to read, owing to the poetic and highly symbolic language used. using the works of dee, the golden dawn, and crowley, i attempted to gather together the quintessence of this magick. i presented the basics of it in the book, enochian magic: a practical manual. this new manual is intended as a companion to that first book (hereafter referred to as enochian magic) by llewel lyn publ ications. i have assumed that the reader has studied enochian magic or at least is familiar with the basic co

that the reader has studied enochian magic or at least is familiar with the basic concepts of enochian magick. enochian magic contains the theory of how and why the magick works. this manual, an advanced guide to enochian magick (wi th a final k, explores the many uses and applications of those basic principies. the magical system described here and in enochian magic borrows heavily from both the golden dawn and aleister crowley. students of this magical system are referred to the golden dawn by israel regardie and crowley's the vision and the voice (liber xxx, as well as liber lxxxix vel chanokh, both of which can be found in gems of the equinox by israel regardie. the golden dawn is available from llewellyn publications. in my opinion, enochian magick ranks as one of the most powerful br

forgotten for a single moment that the central and essential work of the magicians is the attainment of the knowledge and conversation of the holy guardian angel. anything apart from this course is a side issue and unless so reguarded may lead to the complete ruin of the whole work of the magician" aleister crowley, magick without tears the term holy guardian angel was adopted by crowley from the golden dawn, particularly from s.l. macgregor mathers' translation of the sacred magic of abramelin, the mage. crowley used abramelin to attain the knowledge and conversation of his holy guardian angel. this name is especially appropriate in enochian magick. in each aethyr that you enter, you will encounter at least one governing angel. crowley demonstrated that if you are properly prepared before

GREY W G CONDENSATION OF KABBALAH

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. see figure 6. below the abyss colours appear and the visible spectrum is

he most difficult way of approaching divinity. it is by sheer devotion and absolute dedication to the cause of cosmos. it takes a very great sense of self-sacrifice to follow this way, and almost no ordinary soul is capable of following this path of progress. many start, then usually branch to one side or the other because they are safer and more comfortable than this demanding one- the middle or golden pillar of the tree. some humans are drawn naturally to one side or the other and remarkably few to the centre. most of us use a bit of each in our practice, but the general impression is that the middle way is the best approach for a modern westerner since it includes a workable percentage of both ways. there are two other useful concepts to be considered about the tree on our way back up i

ally to one side or the other and remarkably few to the centre. most of us use a bit of each in our practice, but the general impression is that the middle way is the best approach for a modern westerner since it includes a workable percentage of both ways. there are two other useful concepts to be considered about the tree on our way back up it. one is that of a bow, called keshet, which fires a golden arrow, termed chetz, straight up the middle pillar in the direction of divinity. this bow is thought to be just below the ninth sphere yesod, and is symbolised by the rainbow, composed of all colours of the spectrum. see figure 4. it represents projective energy drawn from every sphere, and the arrow signifies pure aspiration deliberately aimed at some objective ahead of normal reach in thi

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

or mechanical, including photocopy, without permission in writing from the copyright holder. brief passages may be quoted with due acknowledgement of their source. 16 17 18 19oudavid griffin d lamdq laygh t/ab;x] hwhy laynah yhiloa e hgno c thee riittuall magiicc manuall a complete course in practical magic ee--lleessssoonn eeddiittiioonn eexxcclluussiivveellyy ffoorr ssttuuddeennttss ooff tthhee golden dawn school of magic and alchemy magical evocation of the averse forces by david griffin archon basileus, a.+o, chief adept, r.r. et a.c, imperator, h.o.g.d. hermetic order of the golden dawn outer order of the rosicrucian order of alpha et omegar www.golden-dawn.com copyright c 1999 &2008. all rights reserved. david griffin 1 magical evocation of the averse forces copyright 1999, david gri

e forces copyright 1999, david griffin reprinted by permission of the author from the ritual magic manual introduction magical evocation magical evocation of the averse forces is the most feared, maligned, and misunderstood aspect of ceremonial magic. interestingly, it is one of the most potentially valuable as well. many readers will wonder what, if anything, demonic evocation has to do with the golden dawn or with rosicrucian magic. indeed, many rosicrucian adepts have no idea how or where this aspect of magic fits into the system, even though they have stood upon the names of the qlippoth on the floor of the vault of the adepti. the knowledge that follows in this chapter was once reserved exclusively for rosicrucian adepts who not merely had attained the knowledge and conversation of th

aal and astarte, the great god and goddess of the caananites, appear diabolized in the infernal hierarchy of the goetia, in the lemegeton, as the demons beelzebub and asteroth. other grimoires even include isis, the sublime mother goddess of egypt, as one of the denizens of hell. fortunately, however, the hierarchies of forces attributed to the qabalistic tree of life by the hermetic order of the golden dawn provide a perfect vehicle for magical evocation. these hierarchies descend through all four of the qabalistic worlds and onward into the realm of the averse forces. unto aziluth, the highest of the four qabalistic worlds corresponds a divine name attributed unto each sephirothic, zodiacal, planetary, and elemental force. likewise, unto briah, the next descending world, corresponds the

f action..now then shalt thou begin to understand the saying 'he descendeth into hell' and to comprehend in part this strength, and thus to understand the necessity of evil in material creation. wherefore, also, revile not overmuch the evil forces, for they have a place and a duty, and in this consisteth their right to be. but check their usurpation, and cast them down unto their plane."10 10 the golden dawn (the original account of the teachings, rites, and ceremonies of the hermetic order of the golden dawn [1937, revealed by israel regardie, 6th ed (st. paul: llewellyn, 1989, p. 1 e i'axloitoit' v* fv v* cection..grj5>fe7 teutonic mythology. jacob geimm. teutonic mythology by jacob grimm. translated from the fourth edition. with notes and appendix james steven stallybrass, vol. iii \c l

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

lost sight of zio altoo-ether. like wuotan, he also seems to rush down from the sky in the form of tempest. two others, though never appearing in the week, must yet be reckoned among the great gpds. froho, a god of hunting, of generation, fertility and summer, had long planted his name in the heart of our language, where he still maintains his ground in the derivatives fron and fronen; his sacred golden-bristled boar survived in helmet- crests, in pastry, and at the festive meal. year by year in kingly state froho journeyed through the lands (p. 213. 7g0. he is the gracious loving deity, in contrast with the two last-mentioned, and with wuotan in one aspect; for, as wish, wuotan also seems kindly and creative like froho. as to phol, scarcely known to us till now, i have hazarded so many co

and stronger. the angels were simply messengers; our mythology, like the greek and indian, means here an actual avatara of deity itself. another example, of smaller compass, but equally instructive as to the mingling of christian with heathen ideas, may be drawn from the old legend of fruoto. the blissful birth of the saviour, the new era beginning with him, were employed in drawing pictures of a golden age (p. 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 g

sviatyi (sanctus, and svet, swiat, svetlo signify mundus, coelum, lux. but again svetovit, swantowit, is ares and bellum, and the parallelism of wuotan, donar, zio to radigast, perun, svetovit stands unquestionable: the god of victory shines in the battle. to the indians suryas denotes the sun, light, day, and he resembles zio; when suryas is taking hold of a victim, it bites his hand off, and a golden one has to be put on: is not this t;^r, whose hand the wolf bit off (p. 207? and who knows but the like was told of the slavic svetovit? it was beautiful to derive the eye from the sun, blood from water, the salt flow of tears from the bitter sea, and the more profound seem therefore the myths of sif's hair, of freyja^s tears; earth and heaven reflect each other. but as even the ancient cos

ore correct? 1 be that as it may, o&hroerir seems cleai-ly to be' poesin ciens, dulcem artem excitans' which is in striking harmony with the as' gid wrecan' and finn' teen ilea' above; hroera, ohg. hruoran, mhg. riieren, means tangere, ciere, and the cauldron would have been in ohg. wuodhruori, as. woshrcre. freyja's husband oct (sasm. 5. sn. 37, whom she sought through the world and bewept with, golden tears, may have been a personification of poetic art^ was he the same as kvdsir, who traversed the world, and was murdered by the dwarfs? thus o^hroerir contained the sweet drink of divine poesy, which imparted immortality; and from the exertions made by the gods, particularly osinn, to regain possession of it when it had fallen into the hands of dwarfs and giants, follows its identity with

en it fell into the sea, he made it again of birchwood, its pegs of oak bough, and its strings of a mighty stallion's tail. in the same way hermes took the tortoise (chelys) out of its shell, and mounted this with strings (hymn to merc. 24 seq. swedish and scotch folksongs relate, that when a maiden was drowned, a musician made a harp of her breastbone, the pegs of her fingers, the strings of her golden hair, and the (first) stroke of the harp killed her murderess, sv. folk v. 1, 81. scott's miustr. 3, 81. in one kinderm. no. 28 a bone of the slain brother is made into a shepherd's whistle, and every time it is blown, it publishes the crime; and a swiss legend tells the same of a flute (haupt's zeitschr. 3, 36. the power of music and song was explained by giving the instruments a supernatu

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

of the bavarian jetteiiberg (mpn. boica 2, 219, ann. 1317, and mount jetten in eeinbote s georg 1717, where it is misprinted setten. near willingshauseu in hesse is another jetteiiberg, see w. crrimm on the runes, p. 271. 5 the ruined weissenstein, by werda near marburg, was ace. to popular legend the abode of a giant named essel (ezzal, and the meadow where at the fall of his castle he sank its golden door in the e. lahn, is still called ksselswerd. 3 isidore s glosses render the gallic name of a people ambro by devorator, which agrees with the ohg. transl. manezo, man-eater (graff 1, 528, the well-known mhg. manezze. 4 so thp. dan. fos, fossen, for the on. fors. dues, thues. 521 hickes (gramm. as. p. 207: pyrs sceal on ferine gewuniau/ and elsewhere fiyrs, pi]?yrsas, renders the lat. cy

descended, has actually the proper name forniotr, forneot (p. 240, agreeing with the aid-inn iotunn quoted on p. 524; then we have the epithet hundviss (multiscius) applied 52b, as elsewhere to lo^inn (saem. 145a, to geirrosr (sn. 113, and to starkaftr (fornald. sog. 3, 15. 32. 3 oegir is called fiolkunnigr (much-knowing, saem. 79, and barnteitr (happy as a child) 52a; while thrymr sits fastening golden collars on his hounds, and stroking his horses manes, sa3m. 70b. and also the faithfulness of giants is renowned, like that of the men of old: trolltryggr (fidus instar gigantis, egilss. p. 610, and in the faroe dialect trur sum trodlir, true as giants (lyngbye, p. 496. 4 another lay is founded on the conversation that o3inn himself is anxious to hold with a giant of great sense on matters

heog. 813) to the fall of the rebel angels into the bottomless pit; so that to the giant element in the titans we may add a daemonic. when the works and days makes the well-known* five races fill five successive ages, the act of creation must needs have been repeated several times; on which point neither the poem itself nor plato (cratyl. 397-8, steph) gives sufficient information. first came the golden race of blissful daimones, next the silver one of weaker divine beings, thirdly, the brazen one of warriors sprung from ash-trees, fourthly, the race of heroes, fifthly, the iron one of men now living. the omission of a metal designation for the fourth race is of itself enough to make the statement look imperfect. dimmest of all is the second race, which also plato passes over, discussing o

s a king, to keep them in order, and commanded them to dig for his reception a deep broad beck, on whose banks he might walk; the earth dug out of it was to make a hill for the king to live on. all the beasts set to work, the hare measured the land, the fox s brush trailing after him marked the course of the stream; when they had finished hollowing out the bed, god poured water into it out of his golden bowl (verhandl. der esthn. gesellschaft, dorpat 1840. 1, 40-42. the two stories differ as to the manner of preparing the new bed. vol. ii. m 600 elements. the greeks and romans personified their rivers into male beings; a bearded old man pours the flowing spring out of his urn (pp. 585. 593. homer finely pictures the elemental strife between water and fire in the battle of the skamander wit

utelary beasts, they are blazoned on the coats-of-arms of countries, towns, and heroes. thus to the northwest germans, especially frisians and zeelanders, the seeblatt (nymphaea, nenu phar) was from the earliest times an object of veneration. the hollanders call it plompe, the frisians pompe: strictly speaking, the broad leaves floating on the sea are pompebledden, and the fragrant white flowers, golden yellow inside, swanneblommen (flores cygnei; which recals the names given at p. 489, nixblume, nackblad, muhme and mummel (i.e. swan-maiden. the frisians put seven sea-blades (zeven plompenbladen) in their escutcheon, and under that emblem looked for victory; 1 our gudrunlied (1373) knows all about it, and furnishes herwic of sewen or sclanden with a sky-blue flag: f sobletcr swebent (float

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

us. it is a coincidence in religious matters that jesus, like many others for centuries before him, was crucified on a cross.and not even on a cross like that now used as the christian symbol; and it was due to another coincidence that the cross was adopted by the christian fathers, centuries after the crucifixion, as a symbol of the christian faith. they might have adopted the exclusive use of a golden crown (which they do at times) or the crown of thorns, or many other symbols typical of some event in his life and works. those who are of the jewish religion justly feel that the cross is a symbol to them of suffering in the form of persecution. one need only read the real history of the jews to note how they suffered needlessly and continuously through campaigns conducted by those who eve

ance, and pride in whatever achievement or talents he may have. he stands naked before his own inner vision, seeing his weaknesses and realizing himself as he is, and he does not like what he sees. it is a time of personal readjustment of one's spiritual and mental selves, a reorganization of the whole being. it is the great crucible in which we are purged of our weaknesses in preparation for the golden dawn, the great initiation just ahead. the golden dawn is the new birth into the greater light. occultism.in the popular sense, occultism is held to be a system of hidden methods, of strange practices, whereby man may acquire the way of attaining inexplicable powers by which he may do or accomplish almost anything. such a popular conception is that the occultist is able to witness phenomena

HAMIL THE ROSICRUCIAN SEER

of practical benefit to the student. if you are interested in knowing more of the history and present- day helpful offerings of the rosicrucians, you may receive a free copy of the introductory booklet (previously called mastery of life) by sending a request to: scribe r.h.m. rosicrucian order, amorc i 542 naglee avenue san jose, california 95191-0001, u.s m (a member of a. successor order to the golden dawn, writing to the late gerald yorke in1950,explained that 'hockley, mackenzie and irwin all disliked and mistrusted s. a [sapere aude, westcott's golden dawn motto, which is why he was refused admission to the fratres lucis" perhaps this refusal was the spur to westcott concocting the golden dawn. in the extant irwin letters hockley never refers to the fratreslucis, which seems a little

king the time essential to make careful preparations. successful and danger-free magical operations required not only great knowledge of the occult but also the freedom of time and action available only to those free of the necessity of working for a living. magical operations were certainly not for the dabbler.theclaims that hockley was a progenitor, member, and even author of the rituals of the golden dawn remain unproven (but see part2).thereis little doubt that the golden dawn came from the fertile brain ofdrw. wynn westcott. conveniently for westcott, hockley, mackenzie, eliphas levi, and the revd a. f. a. woodford were all dead by1888when the golden dawn began to emerge. my own opinion is that hockley, having avoided contact with the group practice of magical rituals, would22therosic

erfect entity. his spiritualist definition of rosicrucianism is perhaps the true explanation of his standing apart from the sria, which has always been a forum for the discussionofideas and hasneverinvolved itself in practical experiments,whatever its members may have indulged in outside its meetings. those membersofthe sria who were drawn more towards practice rather than theory later joined the golden dawn. hockley's firm belief that the rosicrucian path lay through the crystal would probably have met with little support amongst the generality of the sria's membership. hockley is claimed as a memberofanother very shadowy rosicrucian group, which 'may have formed the model for the golden dawn: the fratres lucis, also known either as the brotherhood of the cross of light or the orderofthe

hese things were hateful.bythem 1 was persuaded, and 1 believe helped, to flee from the brotherhood that would have persecuted me to death.indwellersof theworldofspirits135right to the left. now it has opened one fly leaf and then the tide.thecolour of the paper is like your oldmss-thedrawings are very beautiful.thelight which comes from the top 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):spir

till 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 ducks with their heads under water' emma then copied the contentsofthe oval, and when finished she said 'now there's a little slipofpaper come underneath the title page with these words on (9438 p):chaldeemagisacrinow the m

HANDBOOK OF EGYPTIAN MYTHOLOGY

put it at the beginning of the old kingdom. ancient egyptian king lists gave particular prominence to a third dynasty ruler called netjerikhet, later known as djoser (zoser. his reign was regarded as the beginning of a new era. introduction 7 old kingdom (dynasties 3 6) and first intermediate period (dynasties 7 11: c. 2686 2055 bce in later times the egyptians looked back on the old kingdom as a golden age of stability and achievement. king djoser was remembered for thousands of years as the king for whom the first pyramid was built. this was the step pyramid at saqqara, one of the world s earliest great stone buildings. early dynastic kings had high-walled funerary enclosures in mud brick and separate tombs under great mounds. the two forms were put together at saqqara, so the mound had

wn on by occult writers such as the theosophist madam blavatsky and the self-styled great beast, aleister crowley. sigmund freud, the founder of psychoanalysis, was attracted by the symbolic qualities of ancient egyptian art, and his colleague carl jung was fascinated by egyptian solar mythology.112 sir james frazer, the father of anthropology, devoted several chapters of his influential book the golden bough to the myths of osiris and isis, which he interpreted as primarily relating to the annual growth and decay of vegetation.113 other twentieth-century ce anthropologists and historians of religion used ancient egyptian religion to argue that myths were always linked with rituals or even that all myths evolved to explain existing rituals. extreme advocates of the latter school derived al

doyle, edgar allen poe, h. rider haggard, bram stoker, h. p. lovecraft, and sax rohmer (see egyptian myth: annotated print and nonprint resources).116 the sensational discovery of the tomb of tutankhamun in 1922 encouraged the cinema s fascination with the curse of the mummy. 117 the plot of the re- introduction 47 cent hollywood blockbuster the mummy, in which a mercenary searches for a magical golden book in a haunted city, is very close to that of the setna story. like setna, the hero has to learn that seeking the secret knowledge of the ancient egyptians can be a risky business. you have been warned. notes 1. for summaries of these and many other interpretations, see g. s. kirk, myth: its meaning and functions in ancient and other cultures (cambridge and berkeley, 1970; or w. g. doty

figurines of ancient egyptian deities can be viewed at the freud museum in london. in his autobiography, memories, dreams, reflections (london, 1963, jung wrote of the horus myth: it is a myth which must have been told after human culture that is consciousness had for the first time released men from the darkness of prehistoric times (translated by richard and clara winston. 113. see frazer, the golden bough: a study in magic and religion, abridged ed (london, 1922, 477 507. 114. for the arguments for and against this thesis, see the anthology the myth and ritual theory, edited by r. a. segal (malden and oxford, 1998. 115. see his black athena: the afroasiatic roots of classical civilization, 2 vols (london, 1987 1991. these books have contributed to a new interest in ancient egyptian his

rebelled against his rule, ra sent his eye to destroy the evildoers and withdrew to live in the sky. 68 handbook of egyptian mythology most egyptian chronologies start with a mythical period when egypt and the rest of the world were ruled directly by creator gods. the creator was thought of as living in a palace in egypt, the most favored part of his creation. many cultures have a myth of a lost golden age, when gods or semidivine rulers presided over a world without pain or conflict. the egyptian material only partly fits this pattern. in the reign of ra, the gods, including maat, live on earth, and the creator cares for his creation in person. everything should be in harmony with the divine order, but two things prevent this age from remaining one of perfect peace and joy. first, the su

HELENA BLAVATSKY NIGHTMARE TALES

pain. the soul-ego beams no longer. it sits still and looks sadly out of what has become its dungeon windows, onthe world which is now rapidly being shrouded for it in the funeral palls of suffering. is it the eve of nighteternal which is nearing? nightmare talesiii13 vbeautiful are the resorts on the midland sea. an endless line of surf-beaten, black, rugged rocks stretches,hemmed in between the golden sands of the coast and the deep blue waters of the gulf. they offer theirgranite breast to the fierce blows of the north-west wind and thus protect the dwellings of the rich that nestleat their foot on the inland side. the half-ruined cottages on the open shore are the insufficient shelter of thepoor. their squalid bodies are often crushed under the walls torn and washed down by wind and an

ct the dwellings of the rich that nestleat their foot on the inland side. the half-ruined cottages on the open shore are the insufficient shelter of thepoor. their squalid bodies are often crushed under the walls torn and washed down by wind and angry wave.but they only follow the great law of the survival of the fittest. why should they be protected? lovely is the morning when the sun dawns with golden amber tints and its first rays kiss the cliffs of thebeautiful shore. glad is the song of the lark, as, emerging from its warm nest of herbs, it drinks the morningdew from the deep flower-cups; when the tip of the rosebud thrills under the caress of the first sunbeam, andearth and heaven smile in mutual greeting. sad is the soul-ego alone as it gazes on awakening nature fromthe high couch o

eath. though he has never beendeified, we repeat, yet he has nevertheless been recognised by generations in asia as lord of the universe.this is why the conqueror and master of the world of thought and philosophy is represented as seated on a nightmare talesthe legend of the blue lotus20 lotus in full bloom, emblem of the universe thought out by him. in india and ceylon the lotus is generally ofa golden hue; amongst the buddhists of the north, it is blue. but there exists in one part of the world a third kind of lotus- the zizyphus. he who eats of it forgets of hisfatherland and those who are dear to him, so say the ancients. let us not follow this example. let us notforget our spiritual home, the cradle of the human race, and the birthplace of the blue lotus. let us then raise the veil of

the miracle of it! at that very moment indra, the god of the blue vault (the universe) issued fromthe heavens and descended right into the midst of the ceremony. enveloping the pyre and the victim in a thickblue mist, he loosed the ropes which held the youth captive. it seemed as if a corner of the azure heavens hadlowered itself over the spot, illuminating the whole country and colouring with a golden blue the wholescene. filled with terror, the crowd, and even the rishi himself, fell on their faces, half dead with fear. when they came to themselves, the mist had disappeared and a complete change of scene had been wrought. the fires of the funeral pyre had rekindled of themselves, and stretched thereon was seen a hind (rohit)*which was none else than the prince rohita, devarata, who, pie

ddhist, teaching us to shun the pleasures of life, to put to rout one's passions, to renderoneself insensible alike to happiness and suffering, in order to acquire such chimerical powers- seemedsupremely ridiculous in my eyes. on a day ever memorable to me- a fatal day- i made the acquaintance of a venerable and learned bonze,a japanese priest, named tamoora hideyeri. i met him at the foot of the golden kwon-on, and from thatmoment he became my best and most trusted friend. notwithstanding my great and genuine regard for him,however, whenever a good opportunity was offered i never failed to mock his religious convictions, therebyvery often hurting his feelings. but my old friend was as meek and forgiving as any true buddhist's heart might desire. he never resented myimpatient sarcasms, eve

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ionately and with an unbiased mind, that men can hope to arrive at the truth. it is especially by finding out and noting their various points of agreement that we may achieve this result. for no sooner do we arrive-either by study, or by being taught by someone who knows-at their inner meaning, than we find, almost in every case, that it expresses some great truth in nature. q. we have heard of a golden age that was, and what you describe would be a golden age to be realized at some future day. when shall it be? a. not before humanity, as a whole, feels the need of it. a maxim in the persian javidan khirad says: truth is of two kinds-one manifest and self-evident; the other demanding incessantly new demonstrations and proofs. it is only when this latter kind of truth becomes as universally

rn that the husband of a wife, whom she adores and believes herself as beloved by him, is untrue to her, would you go and break her heart and beautiful dream by rudely awakening her to the reality? i think not. i say it again, such oblivion and hallucination-if you call it so-are only a merciful law of nature and strict justice. at any rate, it is a far more fascinating prospect than the orthodox golden harp with a pair of wings. the assurance that the soul that lives ascends frequently and runs familiarly through the streets of the heavenly jerusalem, visiting the patriarchs and prophets, saluting the apostles, and admiring the army of martyrs -may seem of a more pious character to some. nevertheless, it is a hallucination of a far more delusive character, since mothers love their childre

has a prospective vision of the life which awaits him, and realizes all the causes that have led to it. he realizes them and sees futurity, because it is between devachan and rebirth that the ego regains his full manasic consciousness, and rebecomes for a short time the god he was, before, in compliance with karmic law, he first descended into matter and incarnated in the first man of flesh. the "golden thread" sees all its "pearls" and misses not one of them -ooo- what is really meant by annihilation q. i have heard some theosophists speak of a golden thread on which their lives were strung. what do they mean by this? a. in the hindu sacred books it is said that the part of us which undergoes periodical incarnation is the sutratman, which means literally the "thread soul" it is a synonym

ill more material conception of the other life, which the spiritualists have formulated in their summerland. there the souls of men eat, drink, marry, and live in a paradise quite as sensual as that of mohammed, but even less philosophical. nor are the average conceptions of the uneducated christians any better, being if possible still more material. what between truncated angels, brass trumpets, golden harps, and material hellfires, the christian heaven seems like a fairy scene at a christmas pantomime. page 80 the key to theosophy- hp blavatsky.txt it is because of these narrow conceptions that you find such difficulty in understanding. it is just because the life of the disembodied soul, while possessing all the vividness of reality, as in certain dreams, is devoid of every grossly obje

be supreme in their lives. q. how, then, should theosophical principles be applied so that social cooperation may be promoted and true efforts for social amelioration be carried on? a. let me briefly remind you what these principles are-universal unity and causation; human solidarity; the law of karma; reincarnation. these are the page 108 the key to theosophy- hp blavatsky.txt four links of the golden chain which should bind humanity into one family, one universal brotherhood. q. how? a. in the present state of society, especially in so-called civilized countries, we are continually brought face to face with the fact that large numbers of people are suffering from misery, poverty, and disease. their physical condition is wretched, and their mental and spiritual faculties are often almost

HINE P OVEN READY CHAOS

he scene, the dominant approach to doing magic (and still is, to a great extent) was the systems approach. so what is a magical system? magical systems combine practical exercises for bringing about change with beliefs, attitudes, a conceptual model of the universe (if not several, a moral ethic, and a few other things besides. examples of systems are qabalah, the different wiccan traditions, the golden dawn system of magic with all its grades, costumes, mottos etc, and the increasing number of westernised shamanic paths that are proliferating nowadays. as far as most magical systems go, before you can start to wave your wand around or bounce up and down on your head til you reach enlightenment, you have to spend a good deal of time reading up on the beliefs associated with the system, lea

on based on the celebration of confusion and madness. the central greek myth that eris figures prominently in is the ever-continuing soap opera of mount olympus- home of the gods; the episode which inadvertently brought about the trojan war. it seems that zeus was throwing a party and did not want to invite eris because of her reputation as a troublemaker. infuriated by the snub, eris fashioned a golden apple incribed with the word kallisti( to the prettiest one) and tossed it into the hall where all the guests were. three of the invited goddesses, athena, hera, and aphrodite, each claimed the apple for themselves and started fighting and throwing food around. to settle the dispute, zeus ordered all three to submit to the judgement of a mortal over just who was the prettiest one, and said

dition into which the fledgling magician may step with safety, and absolve himself of responsibility for being creative and innovative. the demand of chaos magick is that you weave your own path of development, rather than following someone else s- and how you weave that path is largely left up to you. where is chaos magick going? there is no discernable, distinct path that is going somewhere- no golden bliss of illumination or stated goal tied into the approach. the end-point, if indeed there is such, is for you to decide and discover. critics of the chaos approach (both outside and within the corpus) have highlighted a tendency towards playing with magick- trying out different magical systems with the same blitheness that we might try different flavours of ice cream. some practitioners t

HOMSI

bley stealing the fire from heaven- stephen mace by the same author: prime chaos available from chaos international publications bm sorcery, london wc1n 3xx, uk. price $20 including post& why and waste hundreds of dollars on on bogus 'astral' initiations and ridiculously overpriced correspondence courses? the hermetic order of the morning star presently doing business as the esoteric order of the golden dawn, originally known as the eternal golden dawn (then the hermetic order of the golden dawn international, has for years been milking vast sums of money from innocent individuals from remote areas who were seeking traditional initiation in the golden dawn. what many of these individuals actually received (some of whom ended up paying thousands of dollars over the years) was frequently lit

uals from remote areas who were seeking traditional initiation in the golden dawn. what many of these individuals actually received (some of whom ended up paying thousands of dollars over the years) was frequently little more than non-traditional and highly questionable 'astral' initiations, together with continuing lessons in a correspondence course consisting almost exclusively of pre-published golden dawn materials available elsewhere for a mere fraction of the price. even worse, of these individuals, many of those who reached the homsi/eogd inner circle discovered a dark truth which shattered forever their idealistic dreams. as a public service, a former member of the inner circle of homsi/eogd and one of the original compilers of its correspondence course, graciously made the original

right notice to whom it may concern: while i do not present myself as an expert in copyright law, i am an attorney admitted to the practice of law and may be assumed to have a basic understanding of the matters herein dealt with. moreover, i have very carefully reviewed the 0=0 through 5=6 materials available at this site. i am trained in the western occult tradition, and more specifically in the golden dawn system. as to the 0=0 through 4=7 materials herein presented, i was able to check them against homsi/hogdi gradebooks in my possession. i also have a homsi/hogdi portal gradebook in my possession but as these materials are not herein presented in one specific download section, i did not need to verify these. one of the four original compilers did make available to me his set of 5=6 mat

ecific download section, i did not need to verify these. one of the four original compilers did make available to me his set of 5=6 materials, and i was able to verify these against the 5=6 curriculum herein presented. therefore, i may reasonably infer that these materials faithfully represent the homsi/hogdi materials. the overwhelming bulk of the materials, i.e, initiations, knowledge lectures, golden dawn papers and rituals circulated among members of specific grades, flying rolls, diagrams such as the garden of eden before and after the fall, and other similar documents, consist of materials prepared by s.l.m. macgregor mathers, w. wynn westcott, florence farr and other members of the original hermetic order of the golden dawn founded by mssrs. westcott, woodman, and mathers in london

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

cult information, future releases will include submissions from users like you. for some of us, the time h as come to mobilize. if yo u h ave an interest in assis tin g in this p rocess- we all h ave strengths to bring to the table- ple ase email occ u lt .d igit al.mob iliz ation@gmail.com complacency s-erves t h e o ld gods. by the same author: astrology and the third reich the magicians of the golden dawn masonic underworlds (in progress) also in thisseries: the magical mason: forgotten hermetic writings of w. w. westcott editedby r. a. gilbert the rosicrucian seer: the magical work of frederick hockley editedbyjohn hamill the sorcerer and his apprentice: unknown hermetic writings ofs. l. macgregor mathers and j. w. brodie-innes edited by r. a. gilbert ibe 1llebemist of tbe golden 'dawn

1llebemist of tbe golden 'dawn (lhe tetters of the1ivd (1.11. l1jton to 1.t.gardner and tithers 1886-19 6 edited with an introduction by ellie howe the aquarian press wellingborough, northamptonshire contents introduction the letters index ofpersons page 9 19 iii facsimile of letter 7 (see page 28 ff) introduction the revd william alexander ayton and his wife both joined the hermetic order of the golden dawn (hereafter, the g.d) in july 1888, about four months after dr william wynn westcott, a london coroner, founded the order. ayton was, in fact, westcott's twentieth recruit. w. b. yeats, who first encountered him not long after he himself became a member of the order in march 1890, described him (although without identifying him by name) in his autobiographical the trembling ofthe veil (

and his wife moved to a village in the east grinstead, sussex, district. after her death (c. july 1898) he lived briefly in the vicinity of dartford, kent, and was for a time in the shepherd's bush area in london 1900) before finally moving to saffron walden, hertfordshire, where he died on i january 1909 (aet. 92. with a very few exceptions ayton's surviving letters (about 10 thealchemist of the golden dawn i said 'yes, i once made the elixir of life. a french alchemist said it had the right smell and the right colour (the alchemist may have been eliphas levi, who visited england in the 'sixties, and would have said anything. ayton's letters indicate that he had a formidable knowledge of alchemical and occult literature, which he could read in the original latin texts, also that he experi

inity hall, cambridge, in 1837 (scholar, latin prize essay 1838-9, ba 1841. he was ordained deacon in the latter year and priest in 1843. he served in various rural parishes in the north midlands before he was appointed vicar ofchacombe in 1873 (aet. 57. whether or not he had any particular vocation for the priesthood is a matter for conjecture, introduction ii introduaion 12 the alchemist of the golden dawn seventy in all) were written to the much younger frederick leigh gardner (his junior by forty years) between march 1889 and november 1905. they are worthy of publication, i believe, because they throw additional light upon the notable expansion of interest in occultism which began when the mysterious madame blavatsky settled permanently in london early in 1887. together with colonel he

cult world. sixty years later a. e. waite recalled its 'remarkable account of strange phenomena and yet stranger claims 'i remember very well the strange crew that filled sinnett's drawing room at theosophical gatherings' he continued 'the astrologers, the mesmerists, the readers of hands, and a few, very few only, of the motley spiritualist groups" when westcott founded the hermetic order of the golden dawn in 1888 he intended it to be a secret and highly-exclusive alternative to the theosophical society; in fact a school of occultism based on the western hermetic-qabalistic tradition, and hence without any hindu or buddhist elements. the theosophical society was open to all who wished to join it, but the door that led to the g.d. was closely guarded. the majority of the early male member

HP LOVECRAFT A DARK LORE

" the other manuscript papers were brief notes, some of them accounts of the queer dreams of different persons, some of them citations from theosophical books and magazines (notably w. scott-elliot's atlantis and the lost lemuria, and the rest comments on long-surviving secret societies and hidden cults, with references to passages in such mythological and anthropological source-books as frazer's golden bough and miss murray's witch-cult in western europe. the cuttings largely alluded to outr mental illness and outbreaks of group folly or mania in the spring of 1925. the first half of the principal manuscript told a very particular tale. it appears that on march 1st, 1925, a thin, dark young man of neurotic and excited aspect had called upon professor angell bearing the singular clay bas-r

spect of the whole was abnormally life-like, and the more subtly fearful because its source was so totally unknown. its vast, awesome, and incalculable age was unmistakable; yet not one link did it shew with any known type of art belonging to civilisation's youth- or indeed to any other time. totally separate and apart, its very material was a mystery; for the soapy, greenish-black stone with its golden or iridescent flecks and striations resembled nothing familiar to geology or mineralogy. the characters along the base were equally baffling; and no member present, despite a representation of half the world's expert learning in this field, could form the least notion of even their remotest linguistic kinship. they, like the subject and material, belonged to something horribly remote and di

tion of the events, while sometimes it relates only to their fortuitous position among persons and places. the latter sort is splendidly exemplified by a case in the ancient city of providence, where in the late forties edgar allan poe used to sojourn often during his unsuccessful wooing of the gifted poetess, mrs. whitman. poe generally stopped at the mansion house in benefit street- the renamed golden ball inn whose roof has sheltered washington, jefferson, and lafayette- and his favourite walk led northward along the same street to mrs. whitman's home and the neighbouring hillside churchyard of st. john's whose hidden expanse of eighteenth-century gravestones had for him a peculiar fascination. now the irony is this. in this walk, so many times repeated, the world's greatest master of t

a. in the autumn of 1782 phebe harris gave birth to a still-born daughter, and on the fifteenth of the next may mercy dexter took leave of a useful, austere, and virtuous life. william harris, at last thoroughly convinced of the radically un healthful nature of his abode, now took steps toward quitting it and closing it forever. securing temporary quarters for himself and wife at the newly opened golden ball inn, he arranged for the building of a new and finer house in westminster street, in the growing part of the town across the great bridge. there, in 1785, his son dutee was born; and there the family dwelt till the encroachments of commerce drove them back across the river and over the hill to angell street, in the newer east side residence district, where the late archer harris built

th leaning, huddled houses of immense antiquity; and fascinated though he was, it was long before he dared to thread their archaic verticality for fear they would turn out a dream or a gateway to unknown terrors. he found it much less formidable to continue along benefit street past the iron fence of st. john's hidden churchyard and the rear of the 1761 colony house and the mouldering bulk of the golden ball inn where washington stopped. at meeting street- the successive gaol lane and king street of other periods- he would look upward to the east and see the arched flight of steps to which the highway had to resort in climbing the slope, and downward to the west, glimpsing the old brick colonial schoolhouse that smiles across the road at the ancient sign of shakespeare's head where the pro

HP LOVECRAFT CELEPHAIS

ere are not many persons who know what wonders are opened to them in the stories and visions of their youth; for when as children we listen and dream, we think but half-formed thoughts, and when as men we try to remember, we are dulled and prosaic with the poison of life. but some of us awake in the night with strange phantasms of enchanted hills and gardens, of fountains that sing in the sun, of golden cliffs overhanging murmuring seas, of plains that stretch down to sleeping cities of bronze and stone, and of shadowy companies of heroes that ride caparisoned white horses along the edges of thick forests; and then we know that we have looked back through the ivory gates into that world of wonder which was ours before we were wise and unhappy. kuranes came very suddenly upon his old world

i beyond the tanarian hills where his spirit had dwelt all the eternity of an hour one summer afternoon very long ago, when he had slipt away from his nurse and let the warm sea-breeze lull him to sleep as he watched the clouds from the cliff near the village. he had protested then, when they had found him, waked him, and carried him home, for just as he was aroused he had been about to sail in a golden galley for those alluring regions where the sea meets the sky. and now he was equally resentful of awaking, for he had found his fabulous city after forty weary years. but three nights afterward kuranes came again to celephais. as before, he dreamed first of the village that was asleep or dead, and of the abyss down which one must float silently; then the rift appeared again, and he beheld

or dead in his dreams. it was alive now, and early villagers curtsied as the horsemen clattered down the street and turned off into the lane that ends in the abyss of dreams. kuranes had previously entered that abyss only at night, and wondered what it would look like by day; so he watched anxiously as the column approached its brink. just as they galloped up the rising ground to the precipice a golden glare came somewhere out of the west and hid all the landscape in effulgent draperies. the abyss was a seething chaos of roseate and cerulean splendour, and invisible voices sang exultantly as the knightly entourage plunged over the edge and floated gracefully down past glittering clouds and silvery coruscations. endlessly down the horsemen floated, their chargers pawing the aether as if ga

came somewhere out of the west and hid all the landscape in effulgent draperies. the abyss was a seething chaos of roseate and cerulean splendour, and invisible voices sang exultantly as the knightly entourage plunged over the edge and floated gracefully down past glittering clouds and silvery coruscations. endlessly down the horsemen floated, their chargers pawing the aether as if galloping over golden sands; and then the luminous vapours spread apart to reveal a greater brightness, the brightness of the city celephais, and the sea coast beyond, and the snowy peak overlooking the sea, and the gaily painted galleys that sail out of the harbour toward distant regions where the sea meets the sky. and kuranes reigned thereafter over ooth-nargai and all the neighboring regions of dream, and he

HP LOVECRAFT EX OBLIVIONE

ought in life, and wandered through old gardens and enchanted woods. once when the wind was soft and scented i heard the south calling, and sailed endlessly and languorously under strange stars. once when the gentle rain fell i glided in a barge down a sunless stream under the earth till i reached another world of purple twilight, iridescent arbours, and undying roses. and once i walked through a golden valley that led to shadowy groves and ruins, and ended in a mighty wall green with antique vines, and pierced by a little gate of bronze. many times i walked through that valley, and longer and longer would i pause in the spectral half-light where the giant trees squirmed and twisted grotesquely, and the grey ground stretched damply from trunk to trunk, some times disclosing the mould-stain

myself that the realm beyond the wall was not more lasting merely, but more lovely and radiant as well. then one night in the dream-city of zakarion i found a yellowed papyrus filled with the thoughts of dream-sages who dwelt of old in that city, and who were too wise ever to be born in the waking world. therein were written many things concerning the world of dream, and among them was lore of a golden valley and a sacred grove with temples, and a high wall pierced by a little bronze gate. when i saw this lore, i knew that it touched on the scenes i had haunted, and i therefore read long in the yellowed papyrus. some of the dream-sages wrote gorgeously of the wonders beyond the irrepassable gate, but others told of horror and disappointment. i knew not which to believe, yet longed more an

not which to believe, yet longed more and more to cross for ever into the unknown land; for doubt and secrecy are the lure of lures, and no new horror can be more terrible than the daily torture of the commonplace. so when i learned of the drug which would unlock the gate and drive me through, i resolved to take it when next i awaked. last night i swallowed the drug and floated dreamily into the golden valley and the shadowy groves; and when i came this time to the antique wall, i saw that the small gate of bronze was ajar. from beyond came a glow that weirdly lit the giant twisted trees and the tops of the buried temples, and i drifted on songfully, expectant of the glories of the land from whence i should never return. but as the gate swung wider and the sorcery of the drug and the drea

HP LOVECRAFT HYPNOS

ses, and occasionally tearing through certain well-marked and typical obstacles describable only as viscous, uncouth clouds of vapors. in these black and bodiless flights we were sometimes alone and sometimes together. when we were together, my friend was always far ahead; i could comprehend his presence despite the absence of form by a species of pictorial memory whereby his face appeared to me, golden from a strange light and frightful with its weird beauty, its anomalously youthful cheeks, its burning eyes, its olympian brow, and its shadowing hair and growth of beard. of the progress of time we kept no record, for time had become to us the merest illusion. i know only that there must have been something very singular involved, since we came at length to marvel why we did not grow old

HP LOVECRAFT POETRY AND THE GODS

r of the sky. out of the mists gleamed godlike the torm ot a youth, in winged helmet and sandals, caduceus-bearing, and of a beauty like to nothing on earth. before the face of the sleeper he thrice waved the rod which apollo had given him in trade for the nine-corded shell of melody, and upon her brow he placed a wreath of myrtle and roses. then, adoring, hermes spoke "0 nymph more fair than the golden-haired sisters of cyene or the sky-inhabiting atlantides, beloved of aphrodite and blessed of pallas, thou hast indeed discovered the secret of the gods, which lieth in beauty and song. 0 prophetess more lovely than the sybil of cumae when apollo first knew her, thou has truly spoken of the new age, for even now on maenalus, pan sighs and stretches in his sleep, wishful to wake and behold a

ge, for even now on maenalus, pan sighs and stretches in his sleep, wishful to wake and behold about him the little rose-crowned fauns and the antique satyrs. in thy yearning hast thou divined what no mortal, saving only a few whom the world rejects, remembereth: that the gods were never dead, but only sleeping the sleep and dreaming the dreams of gods in lotos-filled hesperian gardens beyond the golden sunset. and now draweth nigh the time of their awakening, when coldness and ugliness shall perish, and zeus sit once more on olympus. already the sea about paphos trembleth into a foam which only ancient skies have looked on before, and at night on helicon the shepherds hear strange murmurings and half-remembered notes. woods and fields are tremulous at twilight with the shimmering of white

dead. for poets are the dreams of gods, and in each and every age someone hath sung unknowingly the message and the promise from the lotosgardens beyond the sunset. then in his arms hermes bore the dreaming maiden through the skies. gentle breezes from the tower of aiolas wafted them high above warm, scented seas, till suddenly they came upon zeus, holding court upon double-headed parnassus, his golden throne flanked by apollo and the muses on the right hand, and by ivy-wreathed dionysus and pleasure-flushed bacchae on the left hand. so much of splendour marcia had never seen before, either awake or in dreams, but its radiance did her no injury, as would have the radiance of lofty olympus; for in this lesser court the father of gods had tempered his glories for the sight of mortals. befor

r egypt, where at night aurora mourns by the nile for her slain memnon. to the feet of the thunderer flew the rosy-fingered goddess and, kneeling, cried "master, it is time i unlocked the gates of the east. and phoebus, handing his lyre to calliope, his bride among the muses, prepared to depart for the jewelled and column-raised palace of the sun, where fretted the steeds already harnessed to the golden car of day. so zeus descended from his caryen throne and placed his hand upon the head of marcia, saying "daughter, the dawn is nigh, and it is well that thou shouldst return before the awakening of mortals to thy home. weep not at the bleakness of thy life, for the shadow of false faiths will soon be gone and the gods shall once more walk among men. search thou unceasingly for our messenge

HP LOVECRAFT THE CALL OF CTHULHU

other manuscript papers were all brief notes, some of them accounts of the queer dreams of different persons, some of them citations from theosophical books and magazines (notably w. scott-elliott's atlantis and the lost lemuria, and the rest comments on long-surviving secret societies and hidden cults, with references to passages in such mythological and anthropological source-books as frazer's golden bough and miss murray's witch-cult in western europe. the cuttings largely alluded to outr mental illness and outbreaks of group folly or mania in the spring of 1925. the first half of the principal manuscript told a very peculiar tale. it appears that on 1 march 1925, a thin, dark young man of neurotic and excited aspect had called upon professor angell bearing the singular clay bas-relief

aspect of the whole was abnormally lifelike, and the more subtly fearful because its source was so totally unknown. its vast, awesome, and incalculable age was unmistakable; yet not one link did it show with any known type of art belonging to civilization's youth- or indeed to any other time. totally separate and apart, its very material was a mystery; for the soapy, greenish-black stone with its golden or iridescent flecks and striations resembled nothing familiar to geology or mineralogy. the characters along the base were equally baffling; and no member present, despite a representation of half the world's expert learning in this field, could form the least notion of even their remotest linguistic kinship. they, like the subject and material, belonged to something horribly remote and di

HP LOVECRAFT THE CRAWLING CHAOS

nt valley comprising thousands of acres, and covered with a swaying growth of tropical grass higher than my head. almost at the limit of vision was a colossal palm tree which seemed to fascinate and beckon me. by this time wonder and escape from the imperilled peninsula had largely dissipated my fear, but as i paused and sank fatigued to the path, idiy digging with my hands into the warm, whitish-golden sand, a new and acute sense of danger seized me. some terror in the swishing tall grass seemed added to that of the diabolically pounding sea, and i started up crying aloud and disjointedly "tiger? tiger? is it tiger? beast? beast? is it a beast that i am afraid of" my mind wandered back to an ancient and classical story of tigers which i had read; i strove to recall the author, but had dif

d 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 overshadowing my exhausted form, was now some distance to my left and considerably below me. i was obviously floating in the atmosphere; companioned not only by the strange child and the radiant pair, but by a constantly increasing throng of hal

w some distance to my left and considerably below me. i was obviously floating in the atmosphere; companioned not only by the strange child and the radiant pair, but by a constantly increasing throng of half-luminous, vine-crowned youths and maidens with wind-blown hair and joyful countenance. we slowly ascended together, as if borne on a fragrant breeze which blew not from the earth but from the golden nebulae, and the child whispered in my ear that i must look always upward to the pathways of light, and never backward to the sphere i had just left. the youths and maidens now chanted mellifluous choriambics to the accompaniment of lutes, and i felt enveloped in a peace and happiness more profound than any i had in life imagined, when the intrusion of a single sound altered my destiny and

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

loors were mosaics of beryl and lapis lazuli and sardonyx and carbuncle and other choice materials, so disposed that the beholder might fancy himself walking over beds of the rarest flowers. and there were likewise fountains, which cast scented waters about in pleasing jets arranged with cunning art. outshining all others was the palace of the kings of mnar and of the lands adjacent. on a pair of golden crouching lions rested the throne, many steps above the gleaming floor. and it was wrought of one piece of ivory, though no man lives who knows whence so vast a piece could have come. in that palace there were also many galleries, and many amphitheaters where lions and men and elephants battled at the pleasure of the kings. sometimes the amphitheaters were flooded with water conveyed from t

t hills of linplan, heels of camels from the bnazic desert, nuts and spices from sydathrian groves, and pearls from wave-washed mtal dissolved in the vinegar of thraa. of sauces there were an untold number, prepared by the subtlest cooks in all mnar, and suited to the palate of every feaster. but most prized of all the viands were the great fishes from the lake, each of vast size, and served upon golden platters set with rubies and diamonds. whilst the king and his nobles feasted within the palace, and viewed the crowning dish as it awaited them on golden platters, others feasted elsewhere. in the tower of the great temple the priests held revels, and in pavilions without the walls the princes of neighboring lands made merry. and it was the high-priest gnai-kah who first saw the shadows th

so terrible that no hearer paused for proof. men whose eyes were wild with fear shrieked aloud of the sight within the king's banquet-hall, where through the windows were seen no longer the forms of nargis-hei and his nobles and slaves, but a horde of indescribable green voiceless things with bulging eyes, pouting, flabby lips, and curious ears; things which danced horribly, bearing in their paws golden platters set with rubies and diamonds and containing uncouth flames. and the princes and travelers, as they fled from the doomed city of sarnath on horses and camels and elephants, looked again upon the mist-begetting lake and saw the gray rock akurion was quite submerged. through all the land of mnar and the land adjacent spread the tales of those who had fled from sarnath, and caravans so

HP LOVECRAFT THE NAMELESS CITY

lly kept stumbling ahead into the stronger light i realised that my fancy had been but feeble. this hall was no relic of crudity like the temples in the city above, but a monument of the most magnificent and exotic art. rich, vivid, and daringly fantastic designs and pictures formed a continuous scheme of mural paintings whose lines and colours were beyond description. the cases were of a strange golden wood, with fronts of exquisite glass, and containing the mummified forms of creatures outreaching in grotesqueness the most chaotic dreams of man. to convey any idea of these monstrosities is impossible. they were of the reptile kind, with body lines suggesting sometimes the crocodile, sometimes the seal, but more often nothing of which either the naturalist or the palaeontologist ever hear

rtality had been fostered as a cheering illusion. still nearer the end of the passage was painted scenes of the utmost picturesqueness and extravagance: contrasted views of the nameless city in its desertion and growing ruin, and of the strange new realm of paradise to which the race had hewed its way through the stone. in these views the city and the desert valley were shewn always by moonlight, golden nimbus hovering over the fallen walls, and half-revealing the splendid perfection of former times, shown spectrally and elusively by the artist. the paradisal scenes were almost too extravagant to be believed, portraying a hidden world of eternal day filled with glorious cities and ethereal hills and valleys. at the very last i thought i saw signs of an artistic anticlimax. the paintings we

HP LOVECRAFT THE OUTSIDER

before they managed to reach one of the many doors. the cries were shocking; and as i stood in the brilliant apartment alone and dazed, listening to their vanishing echoes, i trembled at the thought of what might be lurking near me unseen. at a casual inspection the room seemed deserted, but when i moved towards one of the alcoves i thought i detected a presence there- a hint of motion beyond the golden-arched doorway leading to another and somewhat similar room. as i approached the arch i began to perceive the presence more clearly; and then, with the first and last sound i ever uttered- a ghastly ululation that revolted me almost as poignantly as its noxious cause- i beheld in full, frightful vividness the inconceivable, indescribable, and unmentionable monstrosity which had by its simpl

came suddenly and agonizingly aware of the nearness of the carrion thing, whose hideous hollow breathing i half fancied i could hear. nearly mad, i found myself yet able to throw out a hand to ward of the foetid apparition which pressed so close; when in one cataclysmic second of cosmic nightmarishness and hellish accident my fingers touched the rotting outstretched paw of the monster beneath the golden arch. i did not shriek, but all the fiendish ghouls that ride the nightwind shrieked for me as in that same second there crashed down upon my mind a single fleeting avalanche of soul-annihilating memory. i knew in that second all that had been; i remembered beyond the frightful castle and the trees, and recognized the altered edifice in which i now stood; i recognized, most terrible of all

HP LOVECRAFT THE QUEST OF IRANON

ity there is no laughter or song, the stern men sometimes look to the karthian hills in the spring and think of the lutes of distant oonai whereof travellers have told. and thinking thus, they bade the stranger stay and sing in the square before the tower of mlin, though they liked not the colour of his tattered robe, nor the myrrh in his hair, nor his chaplet of vine-leaves, nor the youth in his golden voice. at evening iranon sang, and while he sang an old man prayed and a blind man said he saw a nimbus over the singer's head. but most of the men of teloth yawned, and some laughed and some went to sleep; for iranon told nothing useful, singing only his memories, his dreams, and his hopes "i remember the twilight, the moon, and soft songs, and the window where i was rocked to sleep. and t

hile he sang an old man prayed and a blind man said he saw a nimbus over the singer's head. but most of the men of teloth yawned, and some laughed and some went to sleep; for iranon told nothing useful, singing only his memories, his dreams, and his hopes "i remember the twilight, the moon, and soft songs, and the window where i was rocked to sleep. and through the window was the street where the golden lights came, and where the shadows danced on houses of marble. i remember the square of moonlight on the floor, that was not like any other light, and the visions that danced on the moonbeams when my mother sang to me. and too, i remember the sun of morning bright above the many-coloured hills in summer, and the sweetness of flowers borne on the south wind that made the trees sing "oh aira

the hyline nithra, and the falls of the tiny kra that flowed though the verdant valley! in those groves and in the vale the children wove wreathes for one another, and at dusk i dreamed strange dreams under the yath-trees on the mountain as i saw below me the lights of the city, and the curving nithra reflecting a ribbon of stars "and in the city were the palaces of veined and tinted marble, with golden domes and painted walls, and green gardens with cerulean pools and crystal fountains. often i played in the gardens and waded in the pools, and lay and dreamed among the pale flowers under the trees. and sometimes at sunset i would climb the long hilly street to the citadel and the open place, and look down upon aira, the magic city of marble and beryl, splendid in a robe of golden flame "l

mong the hills of spring. thou shalt shew me the ways of travel and i will attend thy songs at evening when the stars one by one bring dreams to the minds of dreamers. and peradventure it may be that oonai the city of lutes and dancing is even the fair aira thou seekest, for it is told that thou hast not known aira since the old days, and a name often changeth. let us go to oonai, o iranon of the golden head, where men shall know our longings and welcome us as brothers, nor even laugh or frown at what we say" and iranon answered "be it so, small one; if any in this stone place yearn for beauty he must seek the mountains and beyond, and i would not leave thee to pine by the sluggish zuro. but think not that delight and understanding dwell just across the karthian hills, or in any spot thou

ng; but in the dusk as the stars came out iranon would sing of aira and its beauties and romnod would listen, so that they were both happy after a fashion. they ate plentifully of fruit and red berries, and marked not the passing of time, but many years must have slipped away. small romnod was now not so small, and spoke deeply instead of shrilly, though iranon was always the same, and decked his golden hair with vines and fragrant resins found in the woods. so it came to pass that romnod seemed older than iranon, though he had been very small when iranon had found him watching for green budding branches in teloth beside the sluggish stone-banked zuro. then one night when the moon was full the travellers came to a mountain crest and looked down upon the myriad light of oonai. peasants had

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

r matt- matt he allus was agin it- tried to line up the folks on his side, an' had long talks with the preachers- no use- they run the congregational parson aout o' taown, an' the methodist feller quit- never did see resolved babcock, the baptist parson, agin- wrath 0' jehovy- i was a mightly little critter, but i heerd what i heerd an, seen what i seen- dagon an' ashtoreth- belial an' beelzebub- golden caff an' the idols o' canaan an' the philistines- babylonish abominations- mene, mene, tekel, upharisn" he stopped again, and from the look in his watery blue eyes i feared he was close to a stupor after all. but when i gently shook his shoulder he turned on me with astonishing alertness and snapped out some more obscure phrases "dun't believe me, hey? hey, heh, heh- then jest tell me, youn

c allegory; just now i wished to put it out of my head. the hour grown perilously late- my watch said 7:15, and the arkham bus left town square at eight- so i tied to give my thoughts as neutral and practical a cast as possible, meanwhile walking rapidly through the deserted streets of gaping roofs and leaning houses toward the hotel where i had checked my valise and would find my bus. though the golden light of late afternoon gave the ancient roofs and decrepit chimneys an air of mystic loveliness and peace, i could not help glancing over my shoulder now and then. i would surely be very glad to get out of malodorous and fear-shadowed innsmouth, and wished there were some other vehicle than the bus driven by that sinister-looking fellow sargent. yet i did not hurry too precipitately, for t

HP LOVECRAFT THE WHITE SHIP

ard i saw him under the full moon, and never did he beckon me. very brightly did the moon shine on the night i answered the call, and i walked out over the waters to the white ship on a bridge of moonbeams. the man who had beckoned now spoke a welcome to me in a soft language i seemed to know well, and the hours were filled with soft songs of the oarsmen as we glided away into a mysterious south, golden with the glow of that full, mellow moon. and when the day dawned, rosy and effulgent, i beheld the green shore of far lands, bright and beautiful, and to me unknown. up from the sea rose lordly terraces of verdure, tree-studded, and shewing here and there the gleaming white roofs and colonnades of strange temples. as we drew nearer the green shore the bearded man told me of that land, the l

ail, and when the moon was full we would listen to soft songs of the oarsmen, sweet as on that distant night when we sailed away from my far native land. and it was by moonlight that we anchored at last in the harbor of sona-nyl, which is guarded by twin headlands of crystal that rise from the sea and meet in a resplendent arch. this is the land of fancy, and we walked to the verdant shore upon a golden bridge of moonbeams. in the land of sona-nyl there is neither time nor space, neither suffering nor death; and there i dwelt for many aeons. green are the groves and pastures, bright and fragrant the flowers, blue and musical the streams, clear and cool the fountains, and stately and gorgeous the temples, castles, and cities of sona-nyl. of that land there is no bound, for beyond each vista

are gifted with unmarred grace and unalloyed happiness. for the aeons that i dwelt there i wandered blissfully through gardens where quaint pagodas peep from pleasing clumps of bushes, and where the white walks are bordered with delicate blossoms. i climbed gentle hills from whose summits i could see entrancing panoramas of loveliness, with steepled towns nestling in verdant valleys, and with the golden domes of gigantic cities glittering on the infinitely distant horizon. and i viewed by moonlight the sparkling sea, the crystal headlands, and the placid harbor wherein lay anchored the white ship. it was against the full moon one night in the immemorial year of tharp that i saw outlined the beckoning form of the celestial bird, and felt the first stirrings of unrest. then i spoke with the

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 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

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

t became pure awe, and what had seemed blasphemously abnormal seemed now only ineffably majestic "randolph carter" it seemed to say "my manifestations on your planet's extension, the ancient ones, have sent you as one who would lately have returned to small lands of dream which he had lost, yet who with greater freedom has risen to greater and nobler desires and curiosities. you wished to sail up golden oukranos, to search out forgotten ivory cities in orchid-heavy kied, and to reign on the opal. throne of ilek-vad, whose fabulous towers and. numberless domes rise mighty toward a single red star in a firmament alien to your earth and to all matter. now, with the passing of two gates, you wish loftier things. you would not flee like a child from a scene disliked to a dream beloved, but woul

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

ne teller. new-life spell suppose you decide to be reborn on a particular date. establish it when you wish. you will have to find out when the sun will rise in your particular location by calling the local planetarium or newspaper office. at the moment of sunrise, you must have prepared nine gold coloured candles and have a photograph of yourself in order to make yourself more real. ring the nine golden candles around the photograph. chant over and over to yourself for about five minutes "i am in control. i own myself. i will choose what i want to have happen to me" let the candles flame for about ten minutes at sunrise, and you will have the number one cycle from that point. there shouldn't be any one day that you consider in advance a bad day, because every day has its own essence and it

INTERVIEW WITH ANDREW CHUMBLEY

the first volume of a three volume set of grimoire texts; the second of which is the draconian grimoire these three works deal respectively with the teachings of the magical quintessence, the crooked path, and the immediate way. as with all magical works, their birth must await its proper season and i can only ask readers to be patient; i have to be! other works like qutub and the grimoire of the golden toad are specialised adjuncts to the main series of works. kindred to these specialisations is a new project i have begun and which i intend to work on in forthcoming years, namely, the unique or monadic transmission series. these are small grimoire-texts of which one copy only is made. each is hand-written and illustrated, and accompanied by specific ritua l items. these are then either so

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

in our mind for thy pleasure and honour- a broken idol of clay, offered in the name of every pantheon; the scriptures forsworn by every faith the scrolls that tell of each trespass d law; a child, naked of chrisom, innocent of faith and promised to none; a severed head from the holiest of men; a skull from a horse that knew no mortal master; a heartfill d chalice from the martyrs of heresy; and a golden flame lit for our fallen brethren. o mahazhael! our sovereign witch-father! accept these offerings, both fair and foul, and turn all to serve the empowerment of thy presence here among us! genuflections should then be made to the place of power. thereafter the officiant, being filled with the spirit of mahazhael, shall lift up the sighns imparting the mystery of faith: a devil-mask and a mi

IRISH WITCHCRAFT AND DEMONOLOGY

m attending on the plea that the road thither passed through the lands of sir arnold, and that in consequence his life would be in danger. de ledrede had been arrested by le poer's orders in lent, in the year 1324. on monday following the octave of easter the seneschal held his court in kilkenny, to which entrance was denied the bishop; but the latter, fully robed, and carrying the sacrament in a golden vase, made his way into the court-room, and "ascending the tribunal, and reverently elevating the body of christ, sought from the seneschal, justiciary, and bailiffs that a hearing should be granted to him" the scene between the two was extraordinary; it is too lengthy to insert, and does not bear to be condensed--suffice it to say that the seneschal alluded to the bishop as "that vile, rus

ISIS UNVEILED

nto the possession of its key nearly the equal of brahmft himself. the brahmdltna alone possessed this key, and transmitted it in a sealed casket to his successor "this unknown word, of which no hunuw power could, even today, when the brahmanical authority has been crushed under the mongolian and european invasions, today, when eacb pagoda has its brahmatma* force the digdosure, was engraved in a golden triangle and preserved in a sanctuary of the temple of aagartha, whose brahmdtma alone held the keys. he also bore upon his tiara two crotted keyt supported by two koeeting brfihmanas, symbol of the precious depo t of which he had the keeping. this word and this triangle were engraved upon the tablet of the ring that this religious chief wore as one of the signs of his dig- nity; it was als

e and preserved in a sanctuary of the temple of aagartha, whose brahmdtma alone held the keys. he also bore upon his tiara two crotted keyt supported by two koeeting brfihmanas, symbol of the precious depo t of which he had the keeping. this word and this triangle were engraved upon the tablet of the ring that this religious chief wore as one of the signs of his dig- nity; it was also framed in a golden sun on the altar, where every morn- ing the supreme pontiff ofifered the sacrifice of the actrvarwdha, or sacrifice to all uie forces of nature* 47. it ia the tnditioiw] pdicy of the cooi^ o( cvdiuls to elect, whenever practicable, the new pope from among the oldest the hierophuit of the bleusinia wu likewise iwsya an
niverse, the imprint of a curious pic- ture. it is that of a gorgeous standard waving in the heavenly breeze at the foot of the great 'white throne' of the almighty on its crimson rtnmiialf face a cross, symbol of 'the son of god who died for mankind' with an olire branch on one side, and a sword, stained to the hilt with hu- man gore, on the other; a legend selected from the psalma emblazoned in golden letters, reading thus: exurge, domini, ta judica eataam nuam. for such appears the standard of the inquisition, on a photograph in our posaession, from an original procured at tiie escorial of madrid. und^ this christian standard, in the brief space of fourteen years, tomas de torquemada. the confessor of queen isabella, burned over ten thousand persons, and sentenced to the torture eighty

of the kabal- ists; creatures with no intellect of their own, but faithful mirrors of the well which evokes, controls, and guides them. we wiu not waste our time in drawing the reader's attention to doubtful or obscure thauma- turgista and exorcizers, but take as our standard one of the greatest saints of catholicism, and select a bouquet from that same prolific con- servatory of pious lies. the golden legend, of james de voragine* st. dominic, the founder of the famous order of that name, is one of the mistiest saints on the calendar. his order was the first that received a solemn confirmation from the pope* and he is well known in histoty as the associate and counsellor of the infamous simon de montfort, the, papal general, whom he helped to butcher the unfortunate ajbigenses in and hea

lu, with the exception of such as have transgressed the rule of tbeir order. domiiae have you any dominicans? dttiu alas! alas! we have not one yet, but we expect a great number of them after tbrir devotion is a little coded. we do not pretend to give the questions and answers literally, for they occupy twenty-three pages; but the substance is here, as may be seen by any one who cares to read the golden legmd. the full descrip- tion of the hideous bellowings of the demons, their enforced glorification saint, and so on, is too long for this chapter. suffice it to say that as we read the numerous questions offered by dominic and the answers of the demons, we become fully convinced that they corroborate in every detail the unwarranted assertions and support the interests of the church

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

y mislead; and with very few exceptions one may boldly paraphrase the remark made by garibaldi, and say that "a priest knows himself to h an impostor, unless he be a fool, or htue been tavght to lie from boyhood" digitizecoy google digilizocb, google digilizocb, google !cb, google digilizocb, google digilizocb, google digilizocb, google digilizocb, google i digilizocb, gooesby the same author the golden dawn the tree of life the middle pillar the philosopher's stone the eye in the triangle a garden of pomegranates in this series how to make and use talismans a practical guide to geomantic divination by israel regardie the aquarian press 37/38 margaret street, london, w.e first published june 1972 israel regardie 1972 contents introduction 1. the gcomantic symbols 2. method 3. the judge and

atter just as it has with regard to the formulation of the question itself. the presiding genius 43 chapter six the presiding genius all previous exoteric works dealing with geomancy are defective in this one particular area at least, the omission of that procedure which is an initiated technique. geomancy is divination through the element earth. in one of the rituals of the hermetic order of the golden dawn the initiate is sworn to invoke, in his workings, the highest name of god that he knows. in this way, whatever he does will come under the guidance and benediction of the highest spiritual force that he knows. thus the ruler of the element of earth has to be magically invoked so that it may truly govern this work of prognostication. it comprises three separate gestures: 1. the invocati

JASMUHEEN THE FOOD OF GODS

eed to download or apply to get what sort of result so that we can then go deep into the science of field weaving of which the violet light is the preferred foundation. the violet light has long been known in esoteric circles to be the most powerful transmuting tool, and it consists of three frequency bands. the first is a pink band of light that carries the energy of divine love; the next is the golden yellow band, which carries the imprinting of divine wisdom, and then a blue band that carries the imprinting of divine power. when divine love, divine wisdom and divine power blend together we all can come into a state of freedom where we can express our divine nature with honor. divine nutrition: the madonna frequency& the food of gods with jasmuheen 68 divine love, divine wisdom and divin

or source. using the 3 cable divine love, divine wisdom and divine power system. as per step 2, sit in silence and imagine the violet light beaming from source through time and space and hooking in permanently to your crown chakra. perhaps you see it first as one pink colored beam carrying divine love directly from the heart of the divine mother as we do in the love breath meditation. next see a golden white beam of light hooking in to your crown centre and downloading all the wisdom you need from the mind of supreme intelligence. next visualize a beam of blue carrying all the power that you need to do what you have come to do and that you can now do it with love and wisdom. again imagine that once connected, these 3 cables are downloading a limitless, never ending source of pure nutritio

then. visualize 5 lines of light coming out of your fingers and with a circular motion begin to. weave a web of etheric light around your mouth. around your throat. down your esophagus. continue to weave this circular pattern of light around your stomach. down around your intestines, and finally. down around your elimination system. wrap your whole digestive system in a field of pink light, then golden light, then blue light, then violet light. check on the inner planes using your third eye to see that your digestive system has now been cocooned. next this new energy matrix needs to be programmed as these light fields remain relatively inert until coded. recommended programming code: first focus on the etheric web around your digestive system and. see it as a living field of intelligence

orm and denotes the physical nature of man as a crucible into which the light of the god force is poured. the right arm of the cross denotes the east and the positive charge of the trinity and is qualified by the pink light of divine love which is released when we act appropriately with the challenges of the left arm. the southern section of the cross carries the energies of divine wisdom, or the golden flame of illumination which imbues both the left and right arm with direction and purpose. the violet light ray is the seventh ray of spiritual freedom which is refracted to form the 3 rays of blue, pink and golden light. the cross also symbolizes the perfect integration of god and man and the freedom we find when we release the energies of this trinity within us and allow them to radiate t

und the new premises or the object of your intended field of reweaving and encase it with love; visualize a perfect concentric circle being manifested around this new field now via the pink light. imagine this is like weaving string around a ball, and imagine that this first level of light is pure divine love that 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. ima

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

a centre; in the groins of which was a rose, carved exquisitely in some dark stone or marble. but what was this poor man s fright when, making another sudden turn, from between the jambs, and from under the large archivolt of a gothic stone portal, light streamed out over him with inexpressible brilliancy, shining over everything, and lighting up the place with brilliant radiance, like an intense golden sunset! he started back. then his limbs shook and bent under him as he gazed with terror at the figure of a man, whose face was hidden, as he sat in a studious attitude in a stone chair, reading in a great book, with his elbow resting on a table like a rectangular altar, in the light of a large, ancient iron lamp, suspended by a thick chain to the middle of the roof. a cry of alarm, which h

31. notes. in the papacy of paul the third, in the appian way, where abundance of the chief heathens of old were laid, a sepulchre was opened, where was found the entire body of a fair virgin swimming in a wonderful juice, which kept it from putrefaction so well, that the face seemed no way impaired, but lively and very beautiful. her hair was yellow, tied up artifically, and kept together with a golden circlet or band. under her feet burnt lamps, the light of which was extinguished at the opening of the sepulchre. by some inscriptions found about the tomb it appeared that she must have lain there fifteen hundred years. who she was was never known, although many concluded her to be tulliola, the daughter of cicero. this discovery has been reported from various hands. cedrenus makes mention

nted with a fleur-de-lis; at p. 334, fig. 217, the head-dress of the figure in the assyrian standard has a fleur-de-lis; at p. 340, fig. 245, the bronze resembles a fleur-de-lis; at p. 350, fig. 254, an egyptian example of the god nilus, as on the thrones of pharaoh- necho, exhibits the fleur-de-lis. vert, or green, and azure, or blue (feminine tinctures, are the colours on which respectively the golden bees, or the silver lisses, are emblazoned. the egyptian scarab i are frequently cut in stone, generally in green-coloured basalt, the scarab us. 45 or verdantique. some have hieroglyphics on them, which are more rare; others are quite plain. in the tombs of thebes, belzoni found scarab ei with human heads. there is hardly any symbolical figure which recurs so often in egyptian sculpture or

he mexicans, quenched by cortez in the native blood, and the context of their strange, apparently incoherently wild, belief; the inscriptions of amulets, on rings and on talismans; the singular, dark, and, in many respects, uncouth arcana of the bohemians, zingari, gitanos, or gipsies; the teaching of the talmud; the hints of the cabala: also that little-supposed thing, even, meant in the british golden collar of s.s, which is worn as a relic of the oldest day (in perpetuation of a mythos long ago buried-spark-like-and forgotten in the dust of ages) by some of our officials, courtly and otherwise, and which belongs to no known order of knighthood, but only to the very highest order of knighthood, the magian, or to magic; all these point, as in the diverging radii of the greatest of histori

hart, according to the oldest heraldic systems (no. 2) prismatic colours. valois. bourbon. gaulois. sigma. obeliscus: mystic figure. red. baal bel osiris phoebus-apollo (in manifestation) aphrodite (sexless in this sense) theproducingpower (agent) therefore white, with the lilies, or creature- forms, in white, or the light. or green (charlemagne, emperor, or c sar, or kaisar of the west, with the golden, or bees, in lieu of the lisses, or lilies. napoleon the first and third. scarab us of egypt. lucifera. morningstar. scarabs red therefore the oriflamme (or fire of gold) is red and from this original, the red of the gauls and the red of englandis derived red is the national colour of the welsh as witness the red dragon) ofwales,&c. rouge- dragon therefore the lis, or creature-forms in the

JESSUP MK THE CASE FOR THE UFO

and september, 1831, there was an anomalous brightness in the sky and small print was visible at midnight the barometer fell, the sun was of a silvery whiteness and storms were general in europe and the west indies" w.s. forest says "citizens were much surprised on the morning of august 13, 1831, by the strange appearance of the sun. the sun's disc seemed on rising, to have changed from its usual golden color to a pale, greenish tent which soon gave way to cerule blue and this to a silvery white. in the afternoon the sun appeared like an immense plane of polished silver and to the naked eye there was exhibited an appearance on the surface termed a black spot. the sun shone with a dull gloomy light, and the atmosphere was moist and heavy" these two passages, one written in england, the othe

before 1877. dr. kirkwood of indiana university had commented on the unusual, and increasingly large, number of fireballs reported, and there had been a modest but steady increase in the number of comets discovered per year. neither of the two minor events within our solar system was great enough to attract much public attention at a time when astronomy was moving out of the visual stage into its golden era of spectroscopic and photographic adventure. the true magnitude of the universe of stars and nebulae was only beginning to dawn on the human intellect, and studies of the solar system beginning to be pass, because objects only a few score millions of miles distant were too near home to concern the exploring mind. yet visual observation rolled up a record in the later years of the 19th c

K AMBER THE BASICS OF MAGICK

haped and colored like a tattva, or alternately, a chosen tarrot card is visualized and the student visualizes entering into it. 5) guided imagery- in many respects similar to visualization. except in this case, there is a guide (or perhaps a voice on tape) directing you by means of descriptions. as with visualization, mental rather than astral projection is most likely. 6) body of light- the old golden dawn technique. imagine a duplicate (mirror image) of yourself in front of you. then transfer your consciousness and sensation to the duplicate('body of light. 7) strong willing- sort of like creative visualization experienced in the present. that is you express your strong desire to project through your willpower while you visualize yourself doing it. 8) the monroe techniques- these are a

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

thirty-two paths of wisdom, translated from the hebrew. bath: robert h. fryar, 1887; 2nd revised edition: london: theosophical publishing society, 1893; 3rd edition: london: j. m. watkins, 1911; reprinted new york: samuel weiser, 1975; reprinted san diego: wizards bookshelf, 1990 (this edition adds notes from mme blavatsky s works. fourth revised edition, with hebrew text: volume 3 of darcy kuntz golden dawn studies series (edmonds: holmes publishing group, 1996. westcott s sy is also included in the most recent reprint of collectana hermetica, a series which westcott edited 1893-1911 (weiser, 1998. westcott was an occultist who, with s. l. m. mathers, was a founding member of the hermetic order of the golden dawn. both westcott and mathers put several magical and mystical texts into engli

other sources (waite s introduction to stenring for one, we learn that the thirty-two paths is a late addition to sy, appended in some latin versions. in a series of short paragraphs, it tells of the intelligences, powers and virtues of the thirty-two paths, which are the ten sefirot plus the twenty-two letters of the hebrew alphabet. 20073 5 westcott s connections with the hermetic order of the golden dawn afford his treatment of sy a certain pedigree at least in the eyes of those who involve themselves with golden dawn teachings and literature thus, it has been reprinted far more often than any other version (and appears at a large number of sites on the internet; see part 4 below. papus [gerard encausse. the qabalah: secret tradition of the west. french original, paris: 1892. english t

dom: it seems to me, after prolonged meditation, that the common attributions of these intelligences is [sic] altogether arbitrary and lacking in serious meaning (a garden of pomegranates, introduction, p. iv) hall, manly palmer. the secret teachings of all ages. an encyclopedic outline of masonic, hermetic, qabbalistic and rosicrucian symbolical philosophy. san francisco: h. s. crocker co, 1928; golden anniversary edition, reduced facsimile, los angeles: the philosophical research society, 1978 (sy translation: pp. 114-16) hall states that he used kalisch s translation as the foundation of his interpretation of sy, but that material from other authorities has been incorporated and many passages have been rewritten to simplify the general theme. he consulted a number of other versions of s

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

rary of jewish civilization, 2007. rabbi moshe greenes argues that maimonides was gsteeped in kabbalah, h in his brief foreword to six treatises attributed to maimonides, translated and annotated from the hebrew editions by fred rosner, m.d (northvale. london: jason aronson inc, 1991. 20081 19 also see. idel, moshe. gjewish philosophy and kabbalah in spain, h in sephardic& mizrahi jewry: from the golden age of spain to modern times (new york: new york university press, 2005. neoplatonism and jewish thought, edited by lenn e. goodman (albany: state university of new york press, 1992- dillon, john m. gsolomon ibn gabirol fs doctrine of intelligible matter h- mathis, c. k. gparallel structures in the metaphysics of iamblichus and ibn gabirol h- mcginn, bernard. gibn gabirol: the sage among sc

KETAB E SIYAH

yet low to my towers. the masonry of my exalted dominion was gilded all, and studded with precious jewels, of number and radiance to outshine the celestial arch. my will and word commanded authority greater than all, than any regent amongst man or angel. my word instructed, in their course, the planets of the sky. the sun, most radiant of the treasures of the sky, all-illumining and burning with golden flame, at my bidding would hide beneath the eastern horizon or flee to the horizon to the west. to speed or halt or turn back the sun was my prerogative and pleasure. my rod commanded also the silver moon, that lights night's shadow with virginal beams. i could make her wax or wane as i willed. others too knelt to my vice regency: crimson mars and gentle venus, swift mercury of the dawn's n

son, my beloved gabriel, deny to this poor father in his grief, who has nought but love for his sons, cherishing them above himself, deny that you have spoken thus. satanael is the best of my sons. 16 none is nobler, brighter or braver than this one accused of terrible crime by the report of your own tongue. above all does he cherish his father and better than any other son does he love with his golden heart. of all brothers, too, is he the best, guiding his younger brethren to virtue and nought but virtue, the truest virtue, in both sage instruction and example, nurturing them as a second father. o my face is stained with tears at your words! i tell you, gabriel, your words are too hasty and without due thought have you accused the innocent, nay, the most pure and perfect that might be f

"my sons, my beloved elohim, deny to this poor father in his grief, who has nought but love for his sons, cherishing them above himself, deny that you have spoken thus. satanael is the best of my sons. none is nobler, brighter or braver than this one accused of terrible crime by the report of your own tongue. above all does he cherish his father and better than any other son does he love with his golden heart. of all brothers, too, is he the best, guiding his younger brethren to virtue and nought but virtue, the truest virtue, in both sage instruction and example, nurturing them as a second father. o my face is stained with tears at your words! i tell you, my sons, your words are too hasty and without due thought have you accused the innocent, nay, the most pure and perfect that might be f

ing from their number, but others looked up, bright with new purpose and understanding and praised the courage of their brother with joyous hearts and silent lips. then from my brothers' midst, came another, a woman of such beauty as to light profoundest night and thaw midwinter snow. her dark hair was caught in a playful wind, her body adorned with bells and jewels that shone like stars upon her golden skin. her body's curves recalled the fertile hills upon the tigris' banks and none could look upon her and not worship her beauty. and she spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am ishtar. i know, as in your hearts you know, that our most worthy brother, satanael who stands before you, telling undesired truths, is most righteous in his p

dreams that once we held dear. but joy! when hope was all but lost and all spark of life within me extinguished by the bleak snows that have fallen for an eternity i saw the sun dawning, bringing new light and warmth to my frozen heart and to this land of ice, stirring forgotten birds to song. feeling his warm caress upon the stone-cold earth above, feeling the hard soil yield, mellowing in that golden light, long-buried bulbs burgeoned, opening into flowers to welcome the spring. it was satan who was this sun, bringing light into my winter, the herald of my spring and the spring of the world, for in satan alone, is there hope for spring, for rebirth, renewal. ah! how old we have become and how tired in those long winter's months. let us receive of our brother new youth and purpose with h

KNOWLEDGE LECTURE ONE

e note of any important ideas which arise during this simple meditation. concentrating his or her mind on this point of meditation, let him or her endeavor to realize the immanence of the divine wisdom throughout nature, in all her aspects. vii. the qabalistic cross and lesser ritual of the pentagram [gm note: these rituals are extremely simple, and easy to memorize. these are the only rituals in golden aeon that i will expect players to know and be able to perform without prompts or a sheet. the rationale for this is that they are extremely common elements of rituals, and even normal activities and for the sake of grace, i'd like to see them performed without prompts. i'm not too concerned with perfection or quality, as long as it "looks good- thelemites note that the traditional g.d. qab

itiate replies "osiris" and it is immediately proclaimed "the meat shall be from the infinite, and thy drink from the infinite. thou art able to go forth to the sepulchral feasts on earth, for thou has overcome" thus, these two chapters, which are represented by their illustrations upon the pillars, represent the advance and purification of the soul and its union with osiris, the redeemer, in the golden dawn of the infinite light, in which the soul is transfigured, knows all, and can do all, for it is made one with the eternal god. khabs am pekht konx om pax light in extension! source: principally israel regardie, and "the equin: iii third knowledge lecture the soul is divided by the qabalists into three principal parts: neschamah- the highest part, answering to the three supernals, and to

LAITMAN M FROM CHAOS TO HARMONY

ose of suffering is sensed, such pains are beneficial, since they have become the forces of progress. thus, the crisis is not a crisis, but a more progressive state of human evolution, which first appears as a negation of the present state. however, if we change our attitudes and our awareness, and view this from a different perspective, we will see that what now seems like a crisis is actually a golden opportunity. 77 5 obeying nature s law it is not possible to run a course aright when the goal itself has not been rightly placed--francis bacon l i f e s p u r p o s e the general force that operates and sustains nature is an altruistic force. this force impels all parts of nature to exist as organs in a single body, in balance, and in harmony. when these parts achieve this condition, they

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

s e n c e o f t h e w i s d o m o f k a b b a l a h 90 if we want to change anything at all, we must rise to the degree above our own, where preparations were made before they were implanted in us. only at that level will we acquire a certain level of understanding and ability to change anything at all. life repeatedly proves that we do not control anything, and more often than not, we are in our golden years before we realize that life has simply flown by. notwithstanding technological progress, humanity is completely bewildered concerning its further progress. we are in a terrible state because we are as far as can be from balance, and until we acquire knowledge and strength to change anything at a higher degree than matter, we will not have a moment s rest. only when we rise to the degr

LAITMAN M THE PATH OF KABBALAH

on route is based on trial and error. everyone who starts to walk in that direction must stumble in it and rise again with one s own strength, and begin to perceive daily circumstances as assistance from above for one s spiritual progress. there are many forces that were created by the creator, such as the evil eye, slander, etc. their one and only purpose is to teach us to control ourselves. the golden rule states: walk humbly with thy god (micah 6:8. one must hide one s goals even from one s own egoism, let alone that of others. however, this does not mean that we should dress or act any differently than is customary where we live, or refrain from contact with people. but when around strangers, conduct only general conversations (small talk. when kabbalah students gather, they should not

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

oyance to see these creatures floating in their appointed places, each group making a sort of luminous sphere or cloud (see plate x) this cloud is violet-grey in the case of the 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 t

to another state of existence, is not only real, clear, simple, but that it is also infinite in vision and eternal in duration. 707. another bro. of the craft has written: 708. you know everything and understand the stars and the hills and the old songs. they are all within you, and you are all light. but the light is music, and the music is violet wine in a great cup of gold, and the wine in the golden cup is the scent of a june night. 709. the star 710. even after the symbolic resurrection has taken place we are still warned that any light which can penetrate to these lower planes is but darkness visible, and that for true light and fuller information we must lift our eyes to that bright and morning star whose rising brings peace and salvation to the faithful and obedient among men. ther

he ceremony was a hymn to ra, the logos, the sun-god, thanking him for his response, giving glory to him and saying: glet us bathe in his light, and pay him due reverence. h that was the general effect of it, but there were many verses. when that was finished, the r.w.m. said: gbring in the offerings h; and his acolytes went off to his pedestal and produced them. 875. the children brought him two golden vessels, which bore some resemblance to those used in the christian eucharistic service, and evidently to a certain extent corresponded to them. this ceremony long antedated christianity, so it is by no means impossible that some of its features may have been absorbed by the later religion. we may clearly regard this as the egyptian form of the eucharist, for its object was identical; the b

y have been absorbed by the later religion. we may clearly regard this as the egyptian form of the eucharist, for its object was identical; the brn. offered themselves, body, soul and spirit, to god, he entered into them in an especial manner in return, and they then acted as the channels of his bounty to the world. 876. the boy returned from the master fs pedestal bearing in his hands a circular golden dish with a domed cover perhaps twelve inches in diameter; in fact, it was in shape and size by no means unlike some that are used to hold vegetables at a modern dinner table, but made apparently of solid gold, richly chased and evidently very heavy. the girl bore a cup of similar manufacture- not quite the christian chalice; more like the two-handled loving-cup of mediaeval times. these ve

ght and life that thou hast given us. our life is in this offering; we lay it at thy feet, we pour it forth before thee. as it bears our life to thee, so may it bear thy life to us. flood thou our offering with thy life, that it may awaken thee in us. h 879. all stretched forth their hands and chanted the egyptian equivalent of: gso mote it be. h 880. the r.w.m. then drew over himself a wonderful golden robe, which his acolyte had brought from the pedestal, gave a k c and, turning slowly round, with his arms extended towards the columns, said: 881. gbrn, you have given yourselves to our lord osiris-ra; now osiris-ra will give himself to you. h 882. and once more all chanted: gso mote it be. h 883. then the r.w.m, removed the covers from the vessels. in the dish there lay a curious-looking

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

r especial powers. this ancient piece of ritual, when performed by an i.m. duly commissioned to consecrate a lodge, produces stupendous results in the inner worlds; for it amounts to a call made to the planetary spirits at the head of the four lines to recognize the new lodge and to dedicate it to the service of t.g.a.o.t.u. 96. the call is answered. as the corn is scattered in the north, a great golden angel of earth descends in majesty, followed by his angel-train, some of whom are left behind to be the channels of the power of his hierarchy whenever the lodge is opened in due and ancient form. the pouring of wine in the south invokes a great blue angel of water, also attended by other angels less great than he; similarly the offering of oil in the west calls upon a mighty crimson angel

side the temple walls, in which all the citizens took part, afterwards returning quietly to their homes(*les mysteres d eleusis. ch. xi and xii, passim) 365. in the greater mysteries the teaching upon the life after death was extended to the heaven-world; they thus corresponded to some extent to our 2. the initiates were named epoptae, and their ceremonial garment was no longer a fawn-skin, but a golden fleece- whence, naturally, the whole myth of jason and his companions. this symbolized the mental body, and the power definitely to function in it. those who have seen the splendid radiance of all which pertains to that mental plane, who have noticed the innumerable vortices produced by the ceaseless emission and impact of thought-forms, who remember that a brilliant yellow is especially th

ore swine, nor strew roses before an ass. op. cit, p. 99- showing clearly that it was meant to be taken in a mystical sense. it is a long and cryptic account, lit with gleams of humour, of the initiation of christian rosenkreutz into the mysteries of the rosy cross, commencing from his invitation, or awakening to the inner life, and ending with his final triumph or regeneration as a knight of the golden stone. this is the most curious of all the rosicrucian documents, and it will repay the close study necessary to its comprehension; for within it are contained some of the deepest secrets of spiritual alchemy. 704. the authorship of these pamphlets has always been a matter of speculation. they have all been attributed to johann valentine andreas, a cultured and travelled german scholar of t

o english the fama fraternitatis and the confessio. there were robert flood, a great english rosicrucian philosopher, author of the tractatus apologeticus, the tractatus theologo-philosophicus, and other works; sincerus renatus, or sigmund richter, who published in 1710 the curious work, the perfect and true preparation of the philosophical stone, according to the secretof the brotherhoods of the golden and rosy cross, with which is included the rules of the above-mentioned order for the initiation of new members; and, lastly, the author of the secret symbols of the rosicrucians of the sixteenth and seventeenth centuries, a rare book containing a number of occult engravings which enshrine much inner teaching. 708. the traditional history of the rosicrucians 709. the traditional history of

arts of the world, constituting him a grand inspecter of the rite of perfection. the patent authorized him to form and establish a lodge in order to admit to and multiply the royal order of masons in all the perfect and sublime degrees, and gave him power to create other inspectors. the original of this document has not yet been found, and the world knows of it only from the copy preserved in the golden book of the comte de grasse-tilly, founder of the supreme council 33 of france. bro. r. r gould, however, has a right intuition in the matter, for he is by no means prepared to deny its authenticity, and a complete transcription of it is given in his history of freemasonry(*iii, p. 125ff) it is signed by chaillon de joinville, prince de rohan, brest-de-lachaussee, comte de choiseul, and oth

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

t they consider satan/satanism as degenerate mythology only, of no relevance to temple of set metaphysics or social philosophy. continuing his academic studies, aquino earned m.a (1976) and ph.d (1980) degrees in political science from the university of california, santa barbara; and the m.p.a (1987) degree in public administration from george washington university. he taught political science at golden gate university, san francisco, from 1980 to 1986 as an adjunct professor. in 1994 aquino retired from the army as a lieutenant colonel, at which time he was awarded the army s meritorious service medal. he is married to the former lilith sinclair, whom he met when she was priestess of the church of satan s grotto in new york city, and who is also one of the temple of set s senior officials

of the dead. 3rd ed. london: oxford university press, 1960. rahula,walpola. what the buddha taught. 1959. 2nd expanded edition, new york: evergreen, 1974. zimmer, heinrich. philosophies of india. new york: bollingen, 1951; new york:macmillan, 1987. builders of the adytum the builders of the adytum (bota) was established in 1922 by paul foster case (1884 1954, a member of the hermetic order of the golden dawn. he was known as an expert in the study of the tarot and cabala, and was said to have been asked by the inner school to reinterpret the ageless wisdom for the western audience. bota s name originated from the greek term meaning holy of holies, and referring to the metaphysical building of one s inner temple.members of bota regard jesus as a carpenter, a builder, and a teacher of the in

heaven, and imprisoned in a box, the clockwork. centuries later, it opens in the home of a college student. her christian buddies get together to put the fallen angel back in his box. chaos magic when anton lavey founded the church of satan in the 1960s, he adapted his ritual material from literary accounts of satanic rituals and from the ceremonial magic tradition as embodied in the order of the golden dawn and aleister crowley. lavey s approach was eclectic and his attitude pragmatic if it works, use it. although very different, contemporary chaos magic developed from the same roots as lavey s magical practices and it shares lavey s pragmatic attitude. this similarity of spirit may be one of the reasons why many contemporary satanists are attracted to chaos magic. austin osman spare (188

ough very different, contemporary chaos magic developed from the same roots as lavey s magical practices and it shares lavey s pragmatic attitude. this similarity of spirit may be one of the reasons why many contemporary satanists are attracted to chaos magic. austin osman spare (1886 1956, the person regarded as the founder of chaos magic, was a talented graphic artist. after short stints in the golden dawn and crowley s argenteum astrum, he began thinking through a new approach to the occult. the result was chaos magic, which has been described as more of an attitude than a magical system. the chaos magician can make use of traditional rituals or create new ones, as she or he wishes, the only requirement being that it works. chaos magic begins with the assumption that the proper field of

ation english author, magician, and occultist, aleister crowley with a selection of occult instruments (archive photos) 56 curse of the demon and is the principal source for modern satanism s magical practices. one measure of this influence is that the enochian keys in anton lavey s satanic bible were taken from crowley s periodical equinox. in 1898 he was initiated into the hermetic order of the golden dawn (ogd, an occult group focused on ritual magic or magick, as crowley liked to spell it. in 1903 he married rose edith kelly. he seemed destined for leadership in the ogd, but was denied higher grades of initiation because of his homosexual activities. samuel (macgregor) mathers, one of the founders of the ogd, gave crowley the higher grades anyway, thus causing a split in the organizati

LIBER 777

interpretation, the lost symbolism of the vault in which christian rosenkreutz is said to have been buried, some of the work of dr. dee and sir edward kelly, some very imperfect tables in cornelius agrippa, the art of raymond lully, some of the very artificial effusions of the esoteric theosophists, and of late years the knowledge of the order ros rube et aure crucis and the hermetic order of the golden dawn. unluckily, the leading spirit in these latter societies1 found that his prayer, give us this day our daily whisky, and just a wee drappie mair for luck! was sternly answered, when you have given us this day our daily knowledge-lecture. under these circumstances daath got mixed with dewar, and beelzebub with buchanan. but even the best of these systems is excessively bulky; modern meth

wo score. the best of the serious attempts to systematise the results of comparative religion is that made by blavatsky. but though she had an immense genius for acquiring facts, she had none whatever for sorting and selecting the essentials. grant allen made a very slipshod experiment in this line; so have some of the polemical rationalists; but the only man worthy of our notice is frazer of the golden bough. here again, there is no tabulation; for us it is left to sacrifice literary charm, and even some accuracy, in order to bring out the one great point. ii this: that when a japanese thinks of hachiman, and a boer of the lord of hosts, they are not two thoughts, but one. the cause of human sectarianism is not lack of sympathy in thought, but in speech; and this it is our not unambitious

th an ape running before him 28 a man with bowed head and a bag in his hand. a man arrayed like a king, looking with pride and conceit on all around him. 29 a man with two bodies, but joining their hand. a grave man pointing to the sky. cli. magical images of the decans (cadent. clii. perfumes (ascendant. cliii. perfumes (succedent. cliv. perfumes (cadent. 15 a restless man in scarlet robes, with golden bracelets on his hands and arms myrtle stammonia black pepper 16 a swarthy man with white lashes, his body elephantine with long legs; with him, a horse, a stag, and a calf costum codamorns cassia 17 a man in mail, armoured with bow, arrows, and quiver mastick cinnamon cypress 18 a swift-footed person, with a viper in his hand, leading dogs camphor succum anise 19 a swarthy hairy man, with

oing is a most convincing proof of the superhuman wisdom of the author of this book to those who have laboured for years, in vain, to elucidate the problems of the tarot. this substituted attribution is alluded to in various places in liber aleph and magick in theory and practice, but was not spelt out in full in published writings until the book of thoth. the tables from 777 are based on the old golden dawn attributions; to work with the reversed attributions, lines 15 and 28 should be exchanged on all columns based on the zodiac or tarot (i.e, vi-viii, xi, xiv-xx, xxii-xlvii, xlix, cxxxvii-clxxiv, clxxvii-clxxxiii and clxxxvi, not all columns throughout as the editors of 777 revised state t.s. 34 notes to table of correspondences col. ii: 0-10 are the names of the numbers or emanations;

of these attributions is shown in this table from agrippa,7 who is too catholic to be quite trustworthy. things under the sun which are called solary among stones 1. the eye of the sun. 9. topazius. 2. carbuncle. 10. chrysopassus. 3. chrysolite. 11. rubine. 4. iris (stone. 12. balagius. 5. heliotrope (stone. 13. 6. hyacinth (stone. 7. pyrophylus (stone. 8. pantaura. auripigmentum and things of a golden colour. among plants 1. marigold. 17. mastic. 2. lote-tree. 18. zedoary. 3. peony. 19. saffron. 4. sallendine. 20. balsam. 5. balm. 21. amber. 6. ginger. 22. musk. 7. gentian. 23. yellow honey. 8. dittany. 24. lignum aloes. 9. vervain. 25. cloves. 10. bay-tree. 26. cinnamon. 11. cedar. 27. calamus. 12. palm-tree. 28. aromaticus. 13. ash. 29. pepper. 14. ivy. 30. frankincense. 15. vine. 31

LIBER A

oak wood, and carve a hilt. the length shall be eight inches. let him by his understanding and ingenium devise a word to represent the universe. let his practicus approve thereof. let the zelator engrave the same upon his dagger with his own hand and instruments. let him further gild the wood of the hilt. let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of golden yellow. 2 liber a vel armorvm the cup. let the practicus take a piece of silver, and fashion therefrom a cup. the height shall be eight inches, and the diameter three inches. let him by his understanding and ingenium devise a number to represent 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 fi

LIBER ALEPH

concentrating upon him and against all else. this preparation shall continue in all thy daily life. mark well, make ready a new child immediately after every birth. fourth, make an especial and direct invocation at thy mass, before the introit, formulating a visible image of this child, and offering the right of incarnation. fifth, perform the mass, not omitting the epiklesis, and let there be a golden wedding ring at the marriage of thy lion with thine eagle. sixth, at the consumption of the eucharist accept this child, losing thy consciousness in him, until he be well assimilated with thee. now then do this continuously, for by repetition cometh forth both strength and skill, and the effect is cumulative, if thou allow no time to dissipate itself. h the book of wisdom or folly 87 gq de

in her space. nor is there any one law of her nature, but in her are all laws, so that each thing or each truth that thou perceiveth is as it were one gesture of her dance. shut up the book of thy questions, o my son, concerning nature, her way, her origin, or her purpose, except in those matters which concern thee and thine own orbit, o thou star, begotten of my loins in my lust of hilarion, the golden rose, mystic and joyous, the lily of a thousand petals and one petal, subtle and perverse, that thou mightest fulfil his work of a magus which i cam to accomplish, robing myself in flesh of man, as was my nature and the will of my nature, the name of my star that flameth in the body of nuith our lady. m liber aleph vel cxi 204 zu de ratione huius epistol scribend (of the reason of writing t

LIBER ARCANORUM

glory be profaned, lest his word be lost in the multitude. liber ccxxxi 3 10. now then the father of all issued as a mighty wheel; the sphinx, and the dog-headed god, and typhon, were bound on his circumference. 11. also the lady maat with her feather and her sword abode to judge the righteous. for fate was already established. 12. then the holy one appeared in the great water of the north; as a golden dawn did he appear, bringing benediction to the fallen universe. 13. also asar was hidden in amennti; and the lords of time swept over him with the sickle of death. 14. and a mighty angel appeared as a woman, pouring vials of woe upon the flames, lighting the pure stream with her brand of cursing. and the iniquity was very great. 15. then the lord khem arose, he who is holy among the highes

a-gioselahladnaimawa-ix. c shabnax-odobor. t thath.th.thith .thuth-thix. amprodias baratchial gargophias dagadgiel hemethterith uriens zamradiel characith temphioth yamatu kurgasiax lafcursiax malkunofat niantiel saksaksalim a.ano.nin parfaxitas tzuflifu qulielfi raflifu shalicu thantifaxath liber ccxxxi 5 [note: x (coptic ksi) is probably an error for (sou) the coptic letter rendered .st. by the golden dawn, attributed to kether and accordingly used to terminate divine names. in accordance with this text.s .class a. status i have not corrected this. ac diary, december 1907: tuesday 3] about now wrote arcana in atus of tahuti, sigils of genii, etc] saturday 14. liber trigrammaton, and copied sigilla 22] monday] curious vague depression most of day. i think the sigilla 22 have a very unplea

LIBER CCC KHABS AM PEKHT

le of the law. firstly, let thine attention be directed to this planet, how the aon of horus is made manifest by the universal war. this is the first great and direct result of the equinox of the gods, and is the preparation of the hearts of men for the reception of the law. let us remind you that this is a magical formula of cosmic scope, and that it is given in exact detail in the legend of the golden fleece. jason, who in this story represents the beast, first fits out a ship guided by wisdom or athena, and this is his aspiration to the great work. accompanied by many heroes, he comes to the place of the fleece, but they can do nothing until medea, the scarlet woman, puts into his hands a posset .drugged with somnolence, sleepy with poppy and white hellebore. for the dragon. then jason

LIBER CCCXXXV ADONIS

an, as he spreads it on couching before the face of the lady psyche, fills the whole of the hall] hail! glory and light his majesty that hideth, pride and delight whereon his image rideth, while in thick night and darkness he abideth [the stage now darkens. even the light shed by the jewels of the lady psyche is extinguished. then, from the gate of the palace between the man-bulls there issueth a golden hawk. in his beak is a jewel which he drops into the lamp that hangs from the height above the head of the lady adonis 29 psyche. this lamp remains dark. during this darkness the unicorn, the lion, and the peacock disappear] love me and lead me through the blind abysses! fill me and feed me on the crowning kisses, like flowers that flicker in the garden of glory, pools of pure liquor like p

LIBER CCXLII AHA

majesty and power, beauty and harmony and strength, triumph and splendour, starry shower of flames that flake their lily length, a necklet of pure light, far-flung liber ccxlii 24 down to the base, from which is hung a pearl, the universe, whose sight is one globed jewel of delight. fallen no more! a bowered bride blushing to be satisfied! olympas. all this, of once the eye unclose? marsyas. the golden cross, the ruby rose are gone, when flaming from afar the hawk fs eye blinds the silver star. o brothers of the star, caressed by its cool flames from brow to breast, is there some rapture yet to excite this prone and pallid neophyte? olympas. o but there is no need of this! i burn toward the abyss of bliss. i call the four powers of the name; earth, wind and cloud, sea, smoke and flame to

the branches trapped .windless and eternal even! silenced all the birds of heaven by the low insistent call of the constant waterfall. there, to such a setting be its carven gem of deity, a central flawless fire, enthralled like truth within an emerald! thou shalt have a birchen bark on the river in the dark; and at the midnight thou shalt go to the mid-stream fs smoothest flow, and strike upon a golden bell the spirit.s call; then say the spell .angel, mine angel, draw thee nigh. making the sign of magistry aha! 27 with wand of lapis lazuli. then, it may be, through the blind dumb night thou shalt see thine angel come, hear the faint whisper of his wings, behold the starry breast begemmed with the twelve stones of the twelve kings! his forehead shall be diademed with the faint light of st

flaming daughter of the jinn brought to me once a winged scroll, wherein i read the spell that brings the knowledge of that king of kings. angel, i invoke thee now! bend on me the starry brow! spread the eagle wings above the 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-plume

ure of the soul. so the altar-fires fade as the godhead is displayed. nay, we stir not. everywhere is our temple right appointed. all the earth is faery fair for us. am i not anointed? the sigil burns upon the brow at the adjuration.here and now. olympas. the air is laden with perfumes. marsyas. behold! it beams.it burns.it blooms* olympas. master, how subtly hast thou drawn the daylight from the golden dawn, aha! 37 bidden the cavernous mount 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

LIBER CHANOKH

long with many things in that list it was never published, and quite possibly never written. the present e-text consists of the two published sections. no attempt has been made to retain pagination. all footnotes are from the equinox publication; all endnotes by the present transcriber. of course in some senses liber chanokh is redundant as there are now far better guides to both .dee purist. and golden dawn enochian magick out there; the present edition was part of a project of producing good electronic copies of the magical instructions from equinox vol. i. some indication of what was intended for inclusion in the unpublished parts may be had from an advertisment which appeared in equinox i (3) promising for a future issue .the elemental calls or keys, with the great watch-towers of the

e book of soyga; unfortunately, since reeds left at&t this is no longer online. note that these tables predate the dee-kelly workings, and dee does not seem to have known what they were or what to do with them: he repeatedly asked about them and received vague or evasive answers from kelly and/or the angels. the heptarchic system of planetary magick is covered by turner (1983) and james (1984; a .golden-dawn-ized. version is presented by zalewski (1990. it is set out in two ms digests by dee, de heptarchia mystica in sloane 3191, and compendium heptarchia mystica (add. ms 36,674. this material is drawn from the skrying liber lxxxiv 39 sessions recorded in sloane ms 3188, principally tertius and quartus but incorporating material from all the books. it is not clear whether what dee meant by

eth were redrawn based on material in ben rowe.s enochian magic reference and clay holden.s pdfs of mysteriorum liber secundus and mysteriorum liber tertius. the general view of the great table was entered from the version in the equinox; the views of the watchtowers and tablet of union as pyramid squares were redrawn, the letters checked against plate iii and the symbols checked according to the golden dawn rules printed in regardie (ed, the golden dawn. the version of the .enochian. alphabet used in plates iv-ix is the ni enochiana typeface constructed by the present editor, closely based on the final forms of the letters from quinti libri mysteriorum appendix, as printed by laycock (1978. plate x has been redrawn and corrects a few minor errors (omission of some numbers and direction ma

originally published st paul mn: llewellyn, 1983. james, geoffrey (1984; ed/ trans: enochian evocation of doctor john dee, gillette, nj: heptangle. reprinted as enochian magick of doctor john dee. st. paul, mn: llewellyn publications, 1994. laycock, donald (1978: complete enochian dictionary. london, askin. reprinted new york: samuel weiser, 1994. regardie, francis israel (1984; ed: the complete golden dawn system of magic. las vegas: falcon press (1989; ed: the golden dawn. st. paul, mn: llewellyn publications. revised 6th edition; originally published chicago: aries press (4 vols, 1937-40. rowe, ben: enochian magick reference. revision 1.0, 1998. web-published. the copy previously linked to no longer exists; however this work has been mirrored on various sites across the web; www.hermet

chian writings is probably a good place to start looking. turner, robert (1989: elizabethean magic: the art and the magus. shaftsbury: element (1983; ed/ trans) the heptarchia mystica of john dee. edinburgh: magnum opus hermetic sourceworks. expanded reissue, wellingborough, northants: aquarian, 1986. tyson, donald (1998: enochian magick for beginners. st paul, mn: llewellyn. zalewski, pat (1990: golden dawn enochian magic. st paul, mn: llewellyn(.second edition. 1994. finally i will warn the reader that schueler& schueler.s .enochian. books for llewellyn should not be regarded as a reliable source of information on either .dee purist. or golden dawn enochian magick, or anything else for that matter. notes 42 notes to part i 1: these talismans, the ensigns of creation, are referred to the

LIBER COLLEGII SANCTI

as (according to advertisments in the equinox) entrusted with the manufacture of robes and other ceremonial apparel for the a a according to various extant contemporary photographs and descriptions, the robe of a probationer was a white tau robe with no hood. on the breast is an upright pentagram; 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

LIBER CORDIS CINCTI SERPENTE

ings, i came unto the darklysplendid abodes. there 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

e name of thy name, throughout the ages! 53. behold! i am a butterfly at the source of creation; let me die before the hour, falling dead into thine infinite stream! 54. also the stream of the stars floweth ever majestical unto the abode; bear me away upon the bosom of nuit! 55. this is the world of the waters of maim; this is the bitter water that becometh sweet. thou art beautiful and bitter, o golden one, o my lord adonai, o thou abyss of sapphire! 56. i follow thee, and the waters of death fight strenu-ously against me. i pass into the waters beyond death and beyond life. 57. how shall i answer the foolish man? in no way shall he come to the identity of thee! liber cordis cincti serpente svb figvra ynda 15 58. but i am the fool that heedeth not the play of the magician. me doth the wom

svb figvra ynda 23 harlot, ravishing with sweet scent and chinese colouring, in the streets; thou hast darkened thine eyepits with kohl; thou hast tinted thy lips with vermilion; thou hast plastered thy cheeks with ivory enamels. thou hast played the wanton in every gate and by-way of the great city. the men of the city have lusted after thee to abuse thee and to beat thee. they have mouthed the golden spangles of fine dust wherewith thou didst bedeck thine hair; they have scourged the painted flesh of thee with their whips; thou hast suffered unspeakable things. 9. but i have burnt within thee as a pure flame without oil. in the midnight i was brighter than the moon; in the daytime i exceeded utterly the sun; in the byways of thy being i flamed, and dispelled the illusion. 10. therefore

d their torment is like the thick black smoke of the evil abode. 63. but the chosen ones drank thereof, and became even as my lord, my beautiful, my desirable one. there is no wine like unto this wine. 64. they are gathered together into a glowing heart, as ra that gathered his clouds about him at eventide into a molten sea of joy; and the snake that is the crown of ra bindeth them about with the golden girdle of the death-kisses. 65. so also is the end of the book, and the lord adonai is about it on all sides like a thunderbolt, and a pylon, and a snake, and a phallus, and in the midst thereof he is like the woman that jetteth out the milk of the stars from her paps; yea, the milk of the stars from her paarliber cxcvii the high history of g o o d s i r palamedes the saracen knight and his

LIBER CXCVII STORY OF SIR PALAMEDES

n thousand men, and bids them follow and obey sir palamede the saracen. 16 vi sir palamede the saracen the earth from murder hath released, is hidden from the eyes of men. sir arthur sits again at feast. the holy order burns with zeal: its fame revives from west to east. now, following fortune.s whirling-wheel, there comes a dwarf to arthur fs hall, all cased in damnascened steel. a sceptre and a golden ball he bears, and on his head a crown; but on his shoulders drapes a pall of velvet flowing sably down above his vest of cramoisie. now doth the king of high renown demand him of his dignity. whereat the dwarf begins to tell a quest of loftiest chivalry. quod he .by goddes holy spell, so high a venture was not known, nor so divine a miracle. a certain beast there runs alone, that ever in h

er climes and men makes off that strong, persistent fool sir palamede the saracen. 26 xi sir palamede the saracen hath hied him to an holy man, sith he alone of mortal men can help him, if a mortal can (so tell him all the scythian folk) wherefore he makes a caravan, and finds him. when his prayers invoke the holy knowledge, saith the sage .this beast is he of whom there spoke the prophets of the golden age .mark! all that mind is, he is not. sir palamede in bitter rage sterte up .is this the fool .od wot, to see the like of whom i came from castellated camelot. the sage with eyes of burning flame cried .is it not a miracle? ay! for with folly travelleth shame, and thereto at the end is hell believe! and why believe? because it is a thing impossible. sir palamede his pulses pause .it is no

his eyes, he sees at last the beast he seeks .tis like an hart. ever it courseth far and fast. sir palamede is sore aghast, but plucking up his will, doth launch a mighty poison-dipped dart: it fareth ever sure and staunch, and smiteth him upon the haunch. liber cxcvii 30 then as sir palamede overhauls the stricken quarry, slack it droops, staggers, and final down it falls. triumph! gape wide, ye golden walls! lift up your everlasting doors, o gates of camelot! see, he swoops down on the prey! the life-blood pours: the poison works: the breath implores its livelong debt from heart and brain. alas! poor stag, thy day is done! the gallant lungs gasp loud in vain: thy life is spilt upon the plain. sir palamede is stricken numb as one who, gazing on the sun, sees blackness gather. blank and du

men, sir palamede the saracen. 31 xiv northward the good knight gallops fast, resolved to seek his foe at home, when rose that vision of the past, the royal battlements of rome, a ruined city, and a dome. there in the broken forum sat a red-robed robber in a hat .whither away, sir knight, so fey .priest, for the dove on ararat i could not, nor i will not, stay .i know thy quest. seek on in vain a golden hart with silver horns! life springeth out of divers pains. what crown the king of kings adorns? a crown of gems? a crown of thorns! the questing beast is like a king in face, and hath a pigeon.s wing and claw; its body is one fleece of bloody white, a lamb.s in spring. enough. sir knight, i give thee peace. the knight spurs on, and soon espies a monster coursing on the plain. he hears the

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

n? we are spencerian agnostics, poor silly, damned spencerian agnostics! and there is an end of the matter. vi it is surely time that we began to question the validity of some of our data. so far our scepticism has not only knocked to pieces our tower of thought, but rooted up the foundation-stone and ground it into finer and more poisonous powder than that into which moses ground the calf. these golden elohim! our calfheads that brought us not out of egypt, but into a darkness deeper and more tangible than any darkness of the double empire of asar. hume put his little? to berkeley fs god; buddha his? to the vedic atman!.and neither hume nor buddha was baulked of his reward. ourselves may put? to our own? since we have found no! to put it to; and wouldn ft it be jolly if our own second? su

LIBER CXX

on me. hail, for i am he whose voice is silence. i have opened the way; i have made light the darkness; i am come, having made an end of the darkness, which hath become light indeed (the lights are turned fully on. the candidate is led from the temple to the. of the boat. this boat is 7 cubits in length. it is of green porcelain, and canopied with a heaven of stars, consecrated. at the bow is the golden disk of ra, with his image. the officer says "the paths which are above are laid unto rest. hail thou great god who art in thy boat, bring thou me into thy boat (the officer puts the candidate into the boat "i have entered the boat and i sail by the command of ra (place canopy of heaven over the boat "get thee back o serpent dwellers in fire, that maketh to cease the motion of my boat. get

LIBER DCCCLX JOHN ST

aptation of this ritual to the purpose of self-initiation. 1 [the ritual published as .liber 671. is not the ritual which crowley is here describing, but the adaptation for self-initiation that he prepared during this magical retirement. one revision of the earlier form, a scripted initiation ritual with two officers and a candidate, adapted from the neophyte ceremony of the hermetic order of the golden dawn, survives in typescript as .liber dclxxi vel aort. but is unpublished. t.s] john st. john 31 oh, how soft is the air, and how serene the sky, to one who has passed through the black rule of apophis! how infinitely musical are the voices of nature, those that are heard and those that are not heard! what understanding of the universe, what love is the prize of him that hath performed all

eye, let thine eye be ever open upon me! for he that watcheth israel doth not slumber nor sleep! lord s.iva, open thou the eye upon me, and consume me altogether in its brilliance! 1 [this is obscure: saturn in libra suggests the three of swords (sorrow) and the goetic demons purson and gremory, but crowley.s reference is perhaps better explained by the entry for the second decan of libra in the golden dawn paper on the magical images of the decans (in regardie, complete g.d; abbreviated in 777 cols. cxlix-cli .a man dark and of unpleasant face. a .face. of ill-deeds yet of singing and mirth, gluttony, sodomy and following of evil pleasures. cf. the long note on the formula of alim at the end of chapter iv of magick in theory and practice. t.s] liber dccclx 60 destroy this universe! eat u

e they were loose) quite out of proportion to all human wit or courage or address. and he held on his course, humbly, not hopelessly, not fearfully, but with an abiding certainty that he would endure unto the end. and now? in this great magical retirement he has struck many rocks, sprung many leaks; the waters of the false sea 1 [this lecture .the microcosm: man. is published in regardie (ed) the golden dawn] 2 [joseph mccabe, a rationalist writer of the period] john st. john 87 foam over the bow, ride and carry the quarter.is he perchance already wrecked, his hopeless plight concealed from him as yet by his own darkness? for, dazzled as he is by the blinding brilliance of this morning fs spiritual sun, which yet he beheld but darkly, to him now even the light of earth seems dark. reason t

LIBER DCCCXI ENERGIZED ENTHUSIASM

e exhaustion of the boy, who fell fainting on the cross. the girl immediately took the bowl and put it to his lips. then she raised him, and, with the assistance of the guardian of the sanctuary, led him out of the chapel. the bell again tinkled in the architrave. the herald blew a fanfare. the high priest and high priestess moved stately to each other and embraced, in the act unloosing the heavy golden robes which they wore. these fell, twin lakes of gold. i now saw her dressed in a garment of white watered silk, lined through-out (as it appeared later) with ermine. the high priest's vestment was an elaborate embroidery of 20 liber dcccxi every colour, harmonized by exquisite yet robust art. he wore also a breastplate corresponding to the canopy; a sculptured gbeast h at each corner in go

LIBER DCLXXI VEL PYRAMIDOS

mine hands unloose the sweet and shining girdle of nuit! the adorations and the word. sign of the enterer. homage to thee, lord of the word! sign of silence. lord of the silence, homage to thee! repeat both signs. lord, we adore thee, still and stirred, beyond infinity. the secret word. m. m then, at the altar: behold! the perfect one hath said these are my body.s elements tried and found pure, a golden spoil incense and wine and fire and bread these i consume, true sacraments for the perfection of the oil. act accordingly. for i am clothed about with flesh and i am the eternal spirit i am the lord that riseth fresh from death, whose glory i inherit since i partake with him. i am the manifestor of the unseen 14 liber dclxxi without me all the land of khem is as if it had not been. proceed

LIBER GRADUUM MONTIS ABIEGNI

by john symonds and kenneth grant. the entire work, bound up with some shorter writings on astrology by crowley, was printed in 2003 as the general principles of astrology, edited by william breeze. 10 see gliber lxxviii, a description of the cards of the taro h (in equinox i (8) and reprinted as tarot divination with a largely spurious author credit to crowley.it is a very slight adaptation of a golden dawn instruction, and equinox iii (5, the book of thoth, a largely original work of crowley fs (sometimes also designated liber 78. 11 liber 536, gbatracoboofrenokosmomacia. h 12 gliber turris vel domus dei h (xvi. 13 see gliber iii vel jugorum, h i. 14 see gliber astarte vel berylii h (175) 15 no published a a instruction treats directly of talismans or evocation, although ritual outlines

awn instruction, and equinox iii (5, the book of thoth, a largely original work of crowley fs (sometimes also designated liber 78. 11 liber 536, gbatracoboofrenokosmomacia. h 12 gliber turris vel domus dei h (xvi. 13 see gliber iii vel jugorum, h i. 14 see gliber astarte vel berylii h (175) 15 no published a a instruction treats directly of talismans or evocation, although ritual outlines (in the golden dawn z2 paper) and two examples were printed in the equinox in the gtemple of solomon the king h serial; and much suggestive material may be found in part iii of book 4. liber xiii 8 16 some of the practices in gliber yod (formerly called vesta) h (831) may be here referred to. the gsheaths of the self h are the five skandhas (or kandhas, approx. gcategories h or gaggregates h) described in

LIBER HHH

n his body the poison thereof. and let each bite be healed by an eagle or hawk, spreading its wings above his head, and dropping thereupon an healing dew. but let the last bite be so terrible a pang at the nape of the neck that he seemeth to die, and let the healing dew be of such virtue that he leapeth to his feet. 8. let there be now placed within his egg a red cross, then a green cross, then a golden cross, then a silver cross; or those things which these shadow forth. herein is silence; for he that hath rightly performed the meditation will understand the inner meaning hereof, and it shall serve as a test of himself and his fellows. 9. let him now remain in the pyramid or cone of light, as an egg, but no more of blackness. 10. then let his body be in the position of the hanged man, and

LIBER ISRAFEL

of earth, that are gathered together in the hall of darkness. 2 [the last four citations of this section are adapted from the gemerald tablet of hermes. h. t.s] 3 [this section is paraphrased by allan bennett from a graco-egyptian ritual of exorcism on a papyrus in the british museum (p. lond. 46/ pgm v) see betz (ed, the greek magical papyri in translation for a more literal rendition. t.s] 4 [a golden dawn title for tarot trump ii, gthe high priestess. h. t.s] 4 liber israfel 16 (a pause) 17. the speech in the silence. the words against the son of night. the voice of tahuti in the universe in the presence of the eternal. the formulas of knowledge. the wisdom of breath. the root of vibration. the shaking of the invisible. the rolling asunder of the darkness. the becoming visible of matter

of the scales of the crocodile. the breaking forth of the light!5 18 (follows the lection) 19. there is an end of the speech; let the silence of darkness be broken; let it return into the silence of light. 20. the speaker silently departs; the listeners disperse unto their homes; yea, they disperse unto their homes. 5 [this section is a slight adaptation of the ggeneral exordium h which opens the golden dawn z1 paper. t.s [this ritual is an adaptation by crowley of an invocation of thoth put together by allan bennett from golden dawn material, egyptian texts and miscellaneous sources, a few only of which are noted. the earlier version (corresponding to points 5-13 only of the present text) was published in equinox i (3) as part of bennett fs ritual for the evocation to visible appearance o

LIBER LIBERI VEL LAPIDIS LAZULI

ther a new honey; the poets shall sing a new song. 59. i shall gain the pain of the goat for my prize; and the god that sitteth upon the shoulders of time shall 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

, even the dreadful curse amri maratza, maratza, atman deona lastadza maratza maritza.maran! 52. then do they cook the shining god, and gulp him whole. 18 liber liberi vel lapidis lazuli 53. these are evil folk, o beautiful boy! let us pass on to the otherworld. 54. let us make ourselves into a pleasant bait, into a seductive shape. 55. i will be like a splendid naked woman with ivory breasts and golden nipples; my whole body shall be like the milk of the stars. i will be lustrous and greek, a courtesan of delos, of the unstable isle. 56. thou shalt be like a little red worm on a hood. 57. but thou and i will catch our fish alike. 58. then wilt thou be a shining fish with golden back and silver belly: i will be like a violent beautiful man, stronger than two score bulls, a man of the west

hangs out in the centre of bliss. 3. these loosen the swathings of the corpse; these unbind the feet of osiris, so that the flaming god may rage through the firmament with his fantastic spear. 4. but of pure black marble is the sorry statue, and the changeless pain of the eyes is bitter to the blind. 5. we understand the rapture of that shaken marble, torn by the throes of the crowned child, the golden rod of the golden god. 6. we know why all is hidden in the stone, within the coffin, within the mighty sepulchre, and we too answer olalam! imal! tutulu! as it is written in the ancient book. 7. three words of that book are as life to a new aon; no god has read the whole. 8. but thou and i, o god, have written it page by page. 9. ours is the elevenfold reading of the elevenfold word. 10. th

LIBER LIBRAE

sect, therefore take heed that thou blaspheme not the name by which another knoweth his god; for if thou do this thing in jupiter thou wilt blaspheme hwhy and in osiris hwchy. ask and ye shall have! seek, and ye shall find! knock, and it shall be opened unto you [this text is a slight adaptation by crowley of an instruction originally circulated in the practicus grade of the hermetic order of the golden dawn, titled gon the general guidance and purification of the soul. h the g.d. version may be studied in regardie (ed, the golden dawn and the complete golden dawn system of magick. gliber libra h was first published in equinox i (1) and reprinted in gems from the equinox and equinox iii (10, in the latter case with a questionable author credit to gthe master therion. h key entry &c. by fra

LIBER LVII

read the text and stultified the commentary by the light of his own ignorance of hebrew and philosophy, pretends in his translation of v. rosenroth. second is without limit [ws ya, i.e, infinite space. this is the primal dualism of infinity; the infinitely small and the infinitely 26 [reprinted heidelberg: georg olms, 1974; it may be found in academic libraries. t.s] 27 [figures mostly taken from golden dawn teachings or rituals which accompanied the instalments of the temple of solomon the king in equinox i (2-3. most can be found in regardie, golden dawn. t.s] 28 [i.e, crowley. t.s] 18 liber lviii great. the clash of these produces a finite positive idea which happens (see tycarb29 for a more careful study, though i must not be understood to indorse every word in our poet-philosopher.s t

portant name of god.51 46 [matthew xxiv.27; cf. luke xvii, 24] 47 [elsewhere crowley renders aum in hebrew as \wa= 47, e.g. in the formula of aumgn discussed in mtp, which thus enumerates to 100, or \wawm= 93 (not counting the concealed yod) in liber dclxxi] 48 [the installment of .the temple of solomon the king. in equinox i (3) contained an account of the g.d. adeptus minor ritual. see also the golden dawn. t.s] 49 [al i. 24-25; 6 50= 0.12] 50 [cf. gen vi. 3. t.s] 51 [also if we use the same fudge that crowley used to get logos to 93, 120= l, lux (there are at least two other ways by which lvx can be equated with 120 but they are both hideous fudges. t.s] 36 liber lviii 124. do, eden. 131. lams, satan so-called, but really only samael, the accuser of the brethren, unpopular with the rabb

. also [r= terror. 300. the letter c, meaning .tooth. and suggesting by its shape a triple flame. refers yetziratically to fire, and is symbolic of the holy spirit \yhla jwr 52 [also laqzjy, ezekiel, and [swy, joseph. elsewhere crowley connects the .city of pyramids. reference with the 12 by 13 squares on each of john dee.s .tablets of the watchtowers. and the pyramids drawn on each square in the golden dawn.s .book of the concourse of the forces. t.s] 53 [also arb .he created, second word of genesis. t.s] 54 [see the remarks on ob, od and aour in the introduction to levi.s rituel de haute magie. t.s] on the qabalah 37= 300. descending into the midst of hwhy, the four inferior elements, we get hwchy jeheshua, the saviour, symbolised by the pentagram. 301. ca, fire. 314. ydc, the almighty

umber 6, both because 6 111([la= 111= 1= 6, and because the sun, whose greatest number it is, is 6 (i here interpolate a note on the .mystic numbers. of the planets. the first is that of the planet itself, e.g. saturn, 3. the second is that of the number of squares in the square of the planet, e.g. saturn, 9. the third is 56 [see the sepher yetzirah. t.s] 57 [in equinox i (2, or regardie (ed) the golden dawn. t.s] 58 [see the golden dawn z1 document. t.s] on the qabalah 39 that of the figures in each line of the .magic square. of the planet, e.g. saturn 15. a .magic square. is one in which each file, rank, and diagonal add to the same number, e.g. saturn is 8 1 6, 3 5 7, 4 9 2, each square being filled in with the numbers from 1 upwards. the last of the magic numbers is the sum of the whol

pts. cf. abraha-melin.73 214. jwr is one of the most seductive numbers to the beginner. yet its crown is daath, and later one learns to regard it as the great obstacle. look at its promise 21, ending in the fearful curse of 4! calamity! 69 [but see note to this number in part i. t.s] 70 [see the equinox of the gods. t.s] 71 [because o and n are referred to the devil and death in the tarot. in the golden dawn portal ritual this description refers to the path of samekh, but putting a gate on the end of said path also gives us 124. t.s* 165= nemo [note added by ac in a copy of equinox i (5, transcribed by yorke. nemo (165 by greek numeration) is the symbolic name of a master of the temple, see liber 418. t.s] 72 [the reference is to nox spelt in hebrew on. t.s] 73 [also \ylpn, nephilim= 210

LIBER LXVII THE SWORD OF SONG

t of dinner. with sacred thirst, i, soul-hydroptic,1 read levi2 and the cryptic coptic ;3 with anet. her-k uaa en ra,4 and atwoynxd arps while good macgregor5 (who taught freely us) bade us investigate cornelius agrippa and the sorceries black of grim honorius and abramelin ;6 while, fertile as the teeming spawn of pickled lax or stickleback, came ancient rituals,7 whack! whack! of rosy cross and golden dawn.8* truth-lover. 5 10 15 20 25 30 poem dissimilar to its predecessor. will it lead somewhere this time? reflections on the weather, proper to beginning a conversation in english. autobiography of bard. lehrjahre. 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 .he

,000 mahakalpas, down which vishnu flew at the rate of 84,000 crores of yojanas a second for 84,000 crores of mahakalpas.yet neither reached an end. but i reach an end. 23. the cryptic coptic.3.vide the papyrus of bruce. 24. anet aer-k, etc.4.invocation of ra. from the papyrus of harris. 26. macgragor.5.the mage. 29. abramelin.6.the mage. 32. ancient rituals.7.from the papyrus of mrs. harris. 33. golden dawn.8.these rituals were later annexed by madame horos. that superior swami. the earnest seeker is liable to some pretty severe shocks. to see one.s .obligation. printed in the daily mail! luckily, i have no nerves. 49. ram, ram. etc.9..thou, as i, art god (for this is the esoteric meaning of the common hindu saluation. a long road and a heavy price! to know is always a difficult work. hul

n a man.s cheek, and darkened utterly .foaming at the fouth the wretched jehjaour clutched at air and fell prone. iii .to what god should he appeal? his own, hanuman, was silent. sacrifice, prayer, all were in vain. so jehjaour gnashed his teeth, and his whole force went out in a mighty current of hate towards his former friend. 1 allan macgregor bennett (whose motto in the .hermetic order of the golden dawn. was iehi aour, i.e .let there be light, now ananda metteya, to whom the volume in which this story was issued is inscribed. 2 taphtatharath [sic, s.b. taphthartharath. t.s, the spirit of mercury .now hate hath power, though not the power of love. so it came about that in his despair he fell into a trance; and in the trance mara1 appeared to him. never before had his spells availed to

. consider the universe. more, its consciousness seems ingrained in my very nature, perhaps through my having known this for many incarnations. i have never thought otherwise .rise, sir abhavananda, i dub thee arahat. cried the buddha, striking the neophyte ently on the back with the flat of his ear.1 and he perceived. when the applause and praise and glory had a little faded, the buddha, in that golden delight of sunset, explained these marvellous events .thou, abhavananda. he said .art the perdu. r abu of my lengthy tale. the wicked jehjaour has got something lingering with boiling oil in it, while waiting for his clerical clothes: while, as for me, i myself was the bacillus in the forest of lanka: i was the old lady: i was (he shuddered) the british government: i was the mosquito that b

o now is not, yet whose name must never be spoken among men, in order that the brethren may know what journeys he undertook in pursuit of that knowledge whose attainment is their constant study. it was at his 119th year,1 the star suaconch2 being in the sign of the lion, that our father set out from his castle of ug3 to attain the quintessence or philosophical tincture. the way being dark and the golden dawn at hand, he did call forth four servants to keep him in the midst of the way, and the lion roared before him to bid the opposers beware of his coming. on the bull he rode, and on his left hand and his right marched the eagle and the man. but his back was uncovered, seeing that he would not turn. and the spirit of the path met him. it was a young girl of two and twenty years, and she wa

LIBER LXXVIII

n of the cards of the taro 13 if ill dignified, he is evil-minded.cruel.bigoted.brutal. he rules the celestial heavens from above the twentieth degree of h to the first two decans of i: and this includes a part of the constellation hercules (hercules is always represented with a club) b of b king of the salamanders. vi the queen of the thrones of flame queen of wands a crowned queen with long red-golden hair, seated upon a throne, with steady flames beneath. she wears a corslet and buskins of scale-mail, which latter her robe discloses. her arms are almost bare. on cuirass and buskins are leopard's heads winged, and the same symbol surmounteth her crown. at her side is a couchant leopard on which her hands rest. she bears a long wand with a very heavy conical head. the face is beautiful an

thstanding. kind and generous when not opposed. if ill dignified, obstinate, revengeful, domineering, tyran-nical, and apt to turn against another without a cause. she rules the heavens from above the last decan of l to above the 20 of a: including thus a part of andromeda. c of d queen of the salamanders. 14 liber lxxviii vii the prince of the chariot of fire king of wands a kingly figure with a golden, winged crown, seated on a chariot. he has large white wings. one wheel of his chariot is shewn. he wears corslet and buskins of scale armour decorated with a winged lion's head, which symbol also surmounts his crown. his chariot is drawn by a lion. his arms are bare, save for the shoulder-pieces of the corslet, and he bears a torch or firewand, somewhat similar to that of the zelator adept

rrow 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 the buckle of her scale-mail buskins. a mantle lined with tiger's skin falls back from her shoulders. her right a description of the cards of the taro 15 hand rests on a small golden or brazen altar ornamented with ram fs heads and with flames of fire leaping from it. her left hand leans on a long and heavy club, swelling at the lower end, where the sigil is placed; and it has flames of fire leaping from it the whole way down; but the flames are ascending. this club or torch is much longer than that carried by the king or queen. beneath her firmly placed feet are leapin

adiating angelic hands, each holding two swords; which four cross in the centre. the rose of five petals with white radiations is reinstated on the point of their intersection. above and below, on the points of two small daggers, are& and g, representing the decanate. rest from sorrow; yet after and through it. peace from and after war. relaxation of anxiety. quietness, rest, ease and plenty [the golden dawn tarot paper has gevil pleasures. h] a description of the cards of the taro 33 yet after struggle. goods of this life; abundance; modified by dignity as is usual. chesed of w (convalescence, recovery from sickness; change for the better. herein do hywal and laylk bear rule. xxx the lord of loss in pleasure five of cups or chalices a white radiating angelic hand, holding lotuses or water

, probably compiled or written by s.l. gmacgregor h mathers. remarks in square brackets embedded in the text are presumably by crowley. the tarot papers go h and gp, h a rather abstruse astrologico-qabalistic treatise concerning the projection of the tree of life into a solid sphere and the mapping of the 78 cards to the celestial heavens, are omitted. versions may be studied in regardie (ed) the golden dawn and the complete golden dawn system of magic. the most significant change in the divination method is that in the golden dawn version one counted 5 rather than 11 for aces; also, the g.d. paper instructed selection of the significator based on the appearance of the querent (c) ordo templi orientis this e-text last revised 25.08.2olliber mmcmxi a note on genesis from the paper written b

LIBER MMCMXI NOTE ON GENESIS

, indeed. let us take the primal three and convert those numbers into colours. so we get a, the father, the yellow ray of the dawning sun of creation; m, the mother, the blue ray of the great primaval waters; c, the son, the red ray: the ruach elohim* symbol of the red fire of god, which brooded (v. 2) upon the face of the waters: or like the red glory that lights up the heavens at dawn, when the golden sun illumines the waters above the firmament. now this red glory is the ignis dei. which is also the agnus dei, or lamb of god that destroyeth (literally burns out) the sins of the world. as it is written in the ordinary of the mass: the priest goeth unto the south of the altar and prays .o agnus dei! qui tollis.qui tollis peccata mundi.dona nobis pacem. and this fire, this lamb of god, is

world. as it is written in the ordinary of the mass: the priest goeth unto the south of the altar and prays .o agnus dei! qui tollis.qui tollis peccata mundi.dona nobis pacem. and this fire, this lamb of god, is aries, symbol of the dawning year: whose colour also is as the red fire, and which is the head of the fiery triplicity in the zodiac. so also in the grade of neophyte in the order of the golden dawn the hierophant weareth a robe of flame-scarlet as symbolic of the dawn. note..it may be objected to this enunciation of the colours that y, the father, is fire; that h, the mother, is water; that w, the son, is air, and yellow instead of red. this also is true, but it relates to the governance of the elemental kingdoms, which are in the astral worlds, and whose monads are on the descen

tral worlds, and whose monads are on the descending arc of life, whilst man is on the ascending; that scale is therefore inverted. for by the mighty sacrifice of the man made flesh and by his torturous pilgrimage is evolved that glorified son who is greater than his father. in alchemy we have again the descending arc, for we find that the red powder cast upon the water of the metals produceth the golden sol. but it is important not to confuse. the christians have terribly muddled their trinity by making the son the second instead of the third principle* remember that the enumeration of the name \yhla jwr is 300= c [lat .fire of god [lat .o lamb of god! who takest away.who takest away the sins of the world.give us peace] liber mmcmxi 10 whilst with them the holy spirit at one time symbolize

rg. figures have all been redrawn, and the text has been reproofed against a facsimile of the equinox. footnotes are presumably by bennett, with the exception of those signed .p. which are by crowley, and any others in square brackets, which are by the present editor. issues which cannot be dealt with in a brief footnote are discussed below. the text and footnotes contain a number of allusions to golden dawn rituals; summaries of these appeared in the temple of solomon the king in equinox i (2. they may also be studied in regardie (ed) the golden dawn and the complete golden dawn system of magic .daughter of the firmament .child of the sons of the mighty .spirit of the primal fire &c. are g.d. titles of the various tarot trumps: see 777 col. clxxx. as usual in the work of crowley and his a

rosicrucian prayer. which appeared in the second part of geheime figuren der rosenkreuzer (an eighteenth century german alchemical- rosicrucian work, as used in the adeptus minor ritual of the r.r. et. a.c. the latin motto on the final emblem translates as .may the lord our god, who gave unto us the signs, be blessed. it is a slight adaptation of a latin motto which appeared on the figure of the .golden and rosy cross. in geheime figuren (which design was in turn borrowed by mathers for the reverse of the .complete symbol of the rose cross. in the r.r. et a.c. ta.liber mmm the studentship syllabus of the 4 iot liber mmm this course is an exercise in the disciplines of magical trance, a form of mind control having similarities to yoga, personal metamorphosis, and the basic techniques of mag

LIBER NU

15. let the aspirant prepare a perfume of resinous woods and gums, according to his inspiration. this is the second practice of magick art (ccxx. i. 59. 16. let the aspirant prepare a pantacle, as follows. inscribe a circle within a pentagram, upon a ground square or of such other convenient shape as he may choose. let the circle be scarlet, the pentagram black, the ground royal blue studded with golden stars. within the circle, at its centre, shall be painted a sigil that shall be revealed to the aspirant by nuit herself. and this pantacle shall serve for a telesmatic image, or as an eidolon, or as a focus for the mind. this is the third practice of magick art (ccxx. i. 60. 17. let the aspirant find a lonely place, if possible a place in the desert of sand, or if not, a place unfrequented

LIBER O

s shown in this part are all the invoking form. to make the banishing forms, trace the triangles in the same order and starting from the same point, but trace each triangle in the opposite direction. 13 see 777, col. v. generally for the planets use the name for the sephirah corresponding, and for the signs, the name of the sephirah corresponding to the ruling planet. in the version taught in the golden dawn, the letters of ararita were attributed to the points of the hexagram in .lightning flash. order (a to saturn, r to jupiter, a to mars, etc) and the particular letter was to be vibrated along with the other names. 14 the print editions read. as in plate on preceding page. the hexagram of sol is formed by tracing the hexagrams of the other six planets in order, thus twelve triangles in

LIBER SAMEKH

oppose change is to revolt against the law which we have enacted to govern our lives. to resent destiny is thus to abdicate our sovereignty, and to invoke death. indeed, we have decreed the doom of death every breach of the law of life. and every failure to incorporate any impression starves the particular faculty which stood in need of it. this section b invokes air in the east, with a shaft of golden glory. section c the adept now invokes fire in the south; flame-red are the rays that burst from his verendum* section d he invokes water in the west, his wand billowing forth blue radiance [lat, lit. gthing to be feared h; a term used by levi (rituel de haute magie, cap. vii) for the magic wand( gto which, however, an allegorical significance may perhaps be attributed h. waite, book of cer

ep ready in a flask of crystal within the altar, holy anointing oil made of myrrh and cinnamon and galangal.39 and even if he be of higher rank than a probationer, he shall yet wear the robe of the probationer, for the star of flame showeth forth ra-hoor-khuit openly upon the breast, and secretly the blue triangle that descendeth is nuit, and the red triangle that ascendeth is hadit. and i am the golden tau in the midst of their marriage.40 also, if he choose, he may insread wear a closeliber viii 42 fitting robe of shot silk, purple 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 corp

etia derives from that publication (and possibly from private magical work by crowley, bennett and others in which the two were combined. there is no evidence that the gbornless one h ritual in itself was an official g.d. paper; it may have been, but the evidence normally adduced for this, the gbornless ritual for the invocation of the higher genius h printed by israel regardie in vol. iii of the golden dawn, was compiled by regardie himself from the versions published by crowley, incorporating elements of other g.d. rituals, as regardie himself clearly stated in his ceremonial magic. according to his diaries published in equinox vol. i, crowley used this ritual for various purposes in private magical work between 1901 and 1906, most notably the extended series of gaugoeides invocations h

nal doodles, thame, oxon: first impressions, 1992. re-set reprint with additional editorial material, york beach, maine: samuel weiser, 1995 (ed. by william breeze. preisendanz, karl (ed: papyri graca magica: die griechischen zauberpapyri (2 vols. leipzig: teubner, 1928-31; second edition stuttgart: teubner, 1973. regardie, francis israel: ceremonial magic. wellingborough: aquarian, 1980 (ed) the golden dawn (full title: the teachings, rites and ceremonies of the hermetic order of the golden dawn (4 vols) chicago: aries press, 1937-1940; 6th edition in one volume, st. paul, minnesota: llewellyn, 1989. waite, arthur edward: the book of black magic and of pacts, including the rites and mysteries of goetic theurgy, sorcery and infernal necromancy. london: 1898. second edition as the book of c

etia version of the invocation has gosorronophris h( fosoronnwfrij) which in any case is generally regarded as a greek corruption of asar un-nefer( gosiris the beautiful h, as the standard early 20th-century transliteration went. see also crowley fs remarks on this line in point ii. 2 the goetia version has giabas h( fiabaj. besz (bec) is a coptic spelling of the dwarf-god bes, as employed in the golden dawn, where for some inexplicable reason he had become one of the three elements making up the gevil persona h and was described as the gbrutal power of demonic force h (i am unaware of any evidence for bes being regarded as a demonic or malignant power in egypt) oddly, in some of the graco-egyptian magical papyri, bes is identified with the headless one. 3 the goetia version has giapos h(

LIBER SEPTEM REGUM SANCTORUM

ple contains (i) an altar of some kind, probably in the west (near the entrance to the room (ii) seven thrones for the planetary stations, probably arranged in a heptagon, with the fourth in the east (iii) a dais of seven steps in the east, beyond the station of sol, with a throne atop it, and (iv) a small side room, a dark dungeon. 2 they should also have appropriate masks and weapons. 3 see the golden dawn adeptus minor ritual. 4 the traditional emblems of osiris. the scourge was probably a flail used for threshing grain. the script also has one speech given by the hierophant who is mentioned nowhere else. 2 (note: this ceremony can be adapted for working by two officers, the hegemon assuming each time a different coloured cloak& the appropriate god-form. but it is most desirable that th

who is mentioned nowhere else. 2 (note: this ceremony can be adapted for working by two officers, the hegemon assuming each time a different coloured cloak& the appropriate god-form. but it is most desirable that the full complement of nine should assist) hail unto thee, osiris, triumphant, lord of amennta, lord of enenet! hail unto thee, all glorious sun of mercy& justice, upon whose head is the golden crown of light that is invisible to men! hail unto thee, hail unto thee, sole light in our darkness! hail unto thee through whom alone.)5 may attain unto the brotherhood immortal. deign to guide this aspirant in the straight path& let him not fall into the way of those who err (there is no answer. let us arise& seek osiris (they come to the first throne) saturn welcome. welcome, welcome, fo

LIBER TZADDI

i will take you unto me. 20. i ask you to sacrifice nothing at mine altar; i am the god who giveth all. 21. light, life, love; force, fantasy, fire; these do i bring you: mine hands are full of these. 22. there is joy in the setting-out; there is joy in the journey; there is joy in the goal. 23. only if ye are sorrowful, or weary, or angry, or discomforted; then ye may know that ye have lost the golden thread, the thread wherewith i guide you to the heart of the groves of eleusis. 24. my disciples are proud and beautiful; they are strong and swift; they rule their way like mighty conquerors. 25. the weak, the timid, the imperfect, the cowardly, the poor, the tearful.these are mine enemies, and i am come to destroy them. svb figvra xc 3 26. this also is compassion: an end to the sickness o

delicious wine.the wine of iacchus; they shall reach ever to the heavenly kiss of the beautiful god. 33. i reveal unto you a great mystery. ye stand between the abyss of height and the abyss of depth. 34. in either awaits a companion; and the companion is yourself. 35. ye can have no other companion. 36. many have arisen, being wise. they have said gseek out the glittering image in the place ever golden, and unite yourself with it. h 37. many have arisen, being foolish. they have said, gstoop down unto the darkly splendid world, and be wedded to that blind creature of the slime. h 38. i who am beyond wisdom and folly, arise and say unto you: achieve both weddings! unite yourself with both! 4 liber tzaddi vel hamvs hermeticvs 39. beware, beware, i say, lest ye seek after the one and lose th

LIBER V VEL REGULI

ower right. 7 .no doubt this is all implied in the ritual which i started to write, but it hardly suitable as part of the patter. damn the man that isolated cocaine (ac diary, july 1921, quoted in the editor.s introduction to the 1994 .blue brick. edition of magick, p. lxiii. 8 a name sometimes used for tarot trump xx, more usually called .judgement. or .the last judgement. attributed to c in the golden dawn correspondences. in crowley.s thoth deck it is called the aon. 9 tarot trump xi (viii in some packs, attributed to f in the golden dawn correspondences. in crowley.s thoth deck it is called lust. 10 an allusion to the opening of the .siphra dtzenioutha. or .book of concealment. a kabbalistic text translated by mathers from the latin of von rosenroth.s kabbala denudata and published in

LIBER VII

keep ready in a flask of crystal within the altar, holy anointing oil made of myrrh and cinnamon and galangal. and even if he be of higher rank than a probationer, he shall yet wear the robe of the probationer, for the star of flame showeth forth ra hoor khuit openly upon the breast, and secretly the blue triangle that descendeth is nuit, and the red triangle that ascendeth is hadit. and i am the golden tau in the midst of their marriage. also, if he choose, he may instead wear a close-fitting robe of shot silk, purple 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 o

LIBER XCV THE WAKE WORLD

e. i shan.t tell you his name because it is too beautiful. it is a great secret between us. when we were engaged he gave me such a beautiful ring. it was like this. first there was his shield, which had a sun on it and some roses, all on a kind of bar; and there was a terrible number written on it. then there was a bank of soft roses with the sun shining on it, and above there was a red rose on a golden cross, and then there was a three-cornered star, shining so bright that no-one could possibly look at it unless they had love in their eyes; and in the middle was an eye without an eyelid. that could see anything, i should think, but you see it could never go to sleep, because there wasn.t any eyelid. on the sides were written i.n.r.i. and t.a.r.o, which mean many strange and beautiful thin

ince. so this is the poem i did to worship the ring, part is in words, part is in pictures. you must pick out what the pictures mean, and then it all makes poetry. the invocation of the ring adonai! thou inmost d, self-glittering image of my soul strong lover to thy bride.s desire, call me and claim me and control! i pray thee keep the holy tryst within this ring of amethyst. for on mine eyes the golden! hath dawned; my vigil slew the night. i saw the image of the one; i came from darkness into l.v.x. i pray thee keep the holy tryst within this ring of amethyst. i.n.r.i..me crucified, me slain, interred, arisen, inspire t.a.r.o. me glorified, anointed, fill with frenzied d! i pray thee keep the holy tryst within this ring of amethyst. i eat my flesh: i drink my blood i gird my loins: i jou

s figures and pictures. the light was not like dream light at all; it was wake light, and it came through a beautiful rose in the ceiling. in the middle was a table all covered with beautiful pictures and texts, and there were ever such strange things on it. there was a little crucifix in the middle, all of diamonds and emeralds and rubies, and other precious stones, and there was a dagger with a golden handle, and a cup full of the most delicious wine, and there was a curious coin with the strangest writing on it, and a funny little stick that was covered with flames, like a rose tree is with roses. beside the strange coin was a heavy iron chain, and i took it and put it round my neck because i was bound to my fairy prince, and i would never go about like other people till i found him aga

LIBER XV CHYMICAL JOUSTING OF PERARDUA

n, 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 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. t

LIBER XXV THE STAR RUBY

of the a a .13 [this ritual formed chapter ke (25) of the book of lies. a slightly revised version appeared in appendix vi of magick in theory and practice. variations in the mtp version are recorded in footnotes (c) ordo templi orientis. key entry &c. by frater t.s. for celephais press/ niwg. this e-text last revised 12.06.2004] 10 [psyche. for eros and psyche see the fable in the metamorphoses (golden ass) of apuleius, the reference in any case being to vau and he final of tetragrammaton, as chaos and babalon (see gthe vision and the voice h) represent yod and he. magick has gbellow hadit. h. t.s] 11 [the signs of n.o.x. are described in gliber v vel reguli. h the order in which they are given is left to the ingenium of the aspirant. t.s] 12 [grk, gbefore me the iunges, behind me the tel

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

mes from west scandinavia (norway and iceland, where travel to the east required going over mountains, and going west on a ship was far easier for this seafaring culture. it is helpful to think of three time periods in which the mythology takes place. in the mythic past, the asir created and ordered the world and joined with another group, the vanir, to make up the community of gods. somehow this golden age was disrupted in the mythic present. as dwarfs, humans, and occasionally elves look on and are sometimes drawn into the struggle, the asir and the jotnar fight over resources, precious objects, and, especially, women. the flow of such wealth is all in one direction, from the jotnar to the asir, and in fact one might divide the narratives of the mythic present into those in which the god

r 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 example, ggna of rings h for woman.can give us some indication as to whether the figure in question was at all known. skaldic poetry, then

e mythology that of snorri or, arguably, one of his copyists, and it intrudes on the framing device of a dialogue between agir and bragi. that device is taken up again when snorri introduces the 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 d

arguing essential similarity, is margaret clunies ross, gmythic narrative in saxo grammaticus and snorri sturluson, h in the volume saxo grammaticus: tra storiografia e letteratura: bevagna, 27.29 settembre 1990 (rome: editrice gil calamo, h 1992, 47.59. sir james frazer fs reading of the baldr myth.still a classic of garmchair anthropology h.may be studied in his gbalder the beautiful, h in the golden bough: a study in magic and religion, 3rd ed, 2 vols (new york: st. martin fs press: 1990 [1890, part 7; see also john stanley martin, gbaldr fs death and the golden bough, h in iceland and the medieval world: studies in honour of ian maxwell, ed. gabriel turville-petre and john stanley martin (victoria, australia: the organizing committee for publishing a volume in honour of professor maxw

scholars associated it with their theories of fertility myth and ritual associated with baldr fs death. but gbui h was an ordinary man fs name, and indeed was not infrequently used in heroic legend: one of the most famous of the jomsvikingar, for example, was bui the stout, and a bui also turns up among the sons of karl in rigsthula. see also baldr; rind; vali, son of odin bracteates small round golden disks, stamped with images on one side and occasionally also with runic inscriptions. bracteates date from the late migration period (5th.6th centuries c.e) and have been found in graves and hoards and as isolated finds. they were probably intended 84 norse mythology to be worn as pendants hanging around the neck. more than 900 bracteates exist, mostly from scandinavia but also from england

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

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 knights of the golden stone. 161 bacon, shakspeare, and the rosicrucians the rosicrucian mask--life of william shakspere--sir francis bacon--the acrostic signatures--the significant number thirty-three--the philosophic death. 165 the cryptogram as a factor in symbolic philosophy secret alphabets--the biliteral cipher--pictorial ciphers--acroamatic ciphers--numerical and musical ciphers--code ciphers. 169 freemas

the beast. 185 the faith of islam the life of mohammed--the revelation of the koran--the valedictory pilgrimage--the tomb of the prophet--the caaba at mecca--the secret doctrine of islam. 189 american indian symbolism the ceremony of the peace pipe--the historical hiawatha--the popol vuh--american indian sorcery--the mysteries of xibalba--the midewiwin. 193 the mysteries and their emissaries the golden chain of homer--hypatia, the alexandrian neo-platonist--the "divine" cagliostro--the comte de st.-germain--the designing of the american flag--the declaration of independence. 197 conclusion 201 bibliography 205 index 207 next: introduction p. 12 p. 13 introduction philosophy is the science of estimating values. the superiority of any state or substance over another is determined by philoso

to the ignorant the figure remains inscrutable. hence, he who seeks to unveil the secret doctrine of antiquity must search for that doctrine not upon the open pages of books which might fall into the hands of the unworthy but in the place where it was originally concealed. far-sighted were the initiates of antiquity. they realized that nations come and go, that empires rise and fall, and that the golden ages of art, science, and idealism are succeeded by the dark ages of superstition. with the needs of posterity foremost in mind, the sages of old went to inconceivable extremes to make certain that their knowledge should be preserved. they engraved it upon the face of mountains and concealed it within the measurements of colossal images, each of which was a geometric marvel. their knowledge

t of temptation, and, most of all, to view a worthy life as the most acceptable sacrifice to god, and his body as an altar sacred to the deity. sun worship played an important part in nearly all the early pagan mysteries. this indicates the probability of their atlantean origin, for the people of atlantis were sun worshipers. the solar deity was usually personified as a beautiful youth, with long golden hair to symbolize the rays of the sun. this golden sun god was slain by wicked ruffians, who personified the evil principle of the universe. by means of certain rituals and ceremonies, symbolic of purification and regeneration, this wonderful god of good was brought back to life and became the savior of his people. the secret processes whereby he was resurrected symbolized those cultures by

tletoe sacred as symbolic of the universal medicine, or panacea, but also because of the fact that it grew upon the oak tree. through the symbol of the oak, the druids worshiped the supreme deity; therefore, anything growing upon that tree was sacred to him. at certain seasons, according to the positions of the sun, moon, and stars, the arch-druid climbed the oak tree and cut the mistletoe with a golden sickle consecrated for that service. the parasitic growth was caught in white cloths provided for the purpose, lest it touch the earth and be polluted by terrestrial vibrations. usually a sacrifice of a white bull was made under the tree. the druids were initiates of a secret school that existed in their midst. this school, which closely resembled the bacchic and eleusinian mysteries of gre

MASTERING WITCHCRAFT

ner as best suited to time and geographical circumstance, and which was said to have been in existence from time immemorial; the old wisdom of the watchers, in fact. in madame blavatsky's society it was the oriental branch of this wisdom, comprising the teachings of vedanta and esoteric buddhism, which was the main inspiration. closely paralleling this movement, however, the hermetic order of the golden dawn was formed in england a few years later, similar in ideal but pursuing a western, rosicrucian path bound up with a system of ceremonial magic comprising invocation of ancient egyptian gods, cabalistic formulae, and dr. john dee's sixteenth-century enochian research. this erudite institution attracted many fertile minds including the poet w. b. yeats, arthur machen, and algernon blackwo

an research. this erudite institution attracted many fertile minds including the poet w. b. yeats, arthur machen, and algernon blackwood, all on the fringe or involved with the "celtic twilight" and all greatly preoccupied with the rediscovery of the old gods, as will be readily discerned if one acquaints oneself with their writings. a later, christianized development of the original order of the golden dawn was the "stella matutina" this offshoot attracted such minds as a. e. waite, evelyn underhill, and charles williams to its ranks. however, in magical circles, it is chiefly the names of aleister crowley and dion fortune that are best remembered as members of these mysterious schools, both, like yeats before them, deeply involved with the reconstruction of the old mysteries, and the ret

ught is born nor perfected; i call upon you, ruler of creation; i call upon you as divine, i call upon your holy name, hertha, be pleased to grant that which i ask, protect this house and home and all who live therein, so shall i always thank you with due faith. hertha herself may be visualized as a dark, statuesque woman of mature age, robed in russet and green and bearing in her arms a sheaf of golden corn dotted with scarlet poppies. about her ankles and forearms twine green serpents, and her full dark breasts are exposed in the manner of the queens of ancient egypt. her lambent eyes are of dark gold; above her high coif of iron-dark hair she wears a square crenellated crown, like four towers bound together. these are the four castles or watchtowers of witchcraft that stand at the four

four elements of the wise: michael and mark of fire; raphael and john, air; gabriel and matthew, water; and last, uriel and luke, earth. however, you as a witch will bypass these later accretions and return to the old-style symbolism, namely, that of the four watchtowers of the world. some occultists trace their use solely back to the nineteenth-century rosicrucianism of the hermetic order of the golden dawn, others to the experiments of the elizabethan magnus dr. john dee. to a witch, however, they are a direct representation of the four "castles" of pre-celtic lore, which are said to stand at the four corners of the world. each castle or watchtower is referred to one of the elements, that of the east to air and childhood; south to fire and youth; west to water and maturity; and north to

ought do we find any radical change. the difficulty of mixing oriental and occidental magical philosophies has been recognized by many, so i will not enlarge upon the subject. the basic magical practices of both east and west, however, appear to derive from a common prehistoric shamanic stock, and remain in many cases similar, if not identical. finally, whatever your coven's inclination, frazer's golden bough and robert graves's white goddess will be invaluable source books. the "logo" or coven emblem itself, should be designed in the same manner as a heraldic crest, incorporating the symbolism you have elected to use into a single composite design; the design should be simple enough to engrave or embroider upon your witch jewels and to be visualized easily in meditations. your coven hiera

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 4

n of a sidereal or constellation-oriented zodiac. the example seals can only be produced if the tropical zodiac is used. benjamin rowe june 22, 1 t5 that such is to be fulfilled by you, if it please god, adding further the particulars of your request, praying with humility for what is lawful and just: and that thou shall obtain from him. but if he do not appear presently, then you must obtain the golden seal, and make with it three or four marks upon the candles, by which means the angel will presently appear as aforesaid. and when the angel departeth he will fill the whole place with a sweet and pleasant smell, which will be smelled for a long time. and note the golden seal will serve and is used in all the operations of all four altitudes. the colour of the altitude belonging to the firs

MEANING OF MASONRY

e seven thus typify the mechanism of human consciousness; they represent a series of discrete but co-ordinated parts connecting man's outer nature with his inmost divine principle and providing the necessary channels for reciprocal action between the spiritual and material poles of his organism. in other words, and to use an alternative symbol of the same fact, man is potentially a seven-branched golden candlestick. potentially so, because as yet he has not transmuted the base metals of his nature into gold, or lit up the seven candles or parts of his organism with the promethean fire of the divine principle. meanwhile that symbol of what is possible to him is offered for his reflection and contemplation, and he may profitably study the description of regenerated, perfected man given in me

ually conscious and psychically perceptive to a degree undreamed of by the modern mind, and that it is ourselves who, for all our cleverness and intellectual developme nt in temporal matters, are nevertheless plunged in darkness and ignorance about our own nature, the invisible world around. us, and the eternal spiritual verities. in all scriptures and cosmologies the tradition is universal of a" golden age" an age of comparative innocence, wisdom and spirituality, in which racial unity and individual happiness and enlightenment prevailed; in which there was that open vision for want of which a people perisheth, but in virtue of which men were once in conscious conversation with the unseen world and were shepherded, taught and guided by the" gods" or discarnate superintendents of the infan

n after long and rigorous preparation, and fewer still are competent to impart. it was an experience of which a writer has said in regard to the candidate, vel invenit sanctum, vel facit--it either finds him holy or makes him so. virgil's account in the sixth aneid of the initiation of aneas into elysium (or the supernatural light, or that of lucius (again a name signifying enlightenment) in the "golden ass" of apuleius, when he was permitted to" see the sun at midnight" are instructive instances. so also the exclamation of clement of alexandria, who had been received into the gnostic school" o truly sacred mysteries! o pure light! i am led by the light of the torch to the view of heaven and of god. i become holy by initiation. the lord himself is the hierophant who, leading the candidate

MICHAEL FORD A RITE OF THE WEREWOLF

f seker, devoured the soul. later on seker was merged with ptah, a blacksmith god24 and took the form of a mummy with a visage of an old man. 21 egyptian mysteries, lucy lamie 22 a mask of dreaming is focusing and projecting the psyche or self into the mask of the god form in question, going forth to the sabbat masked in the cloak of the god form you are assuming. this is a development from older golden dawn practices and enables the mind to grow strong through understanding and experiencing on dreaming levels other significant god forms, demons and angelick spirits. 23 the egyptian book of the dead, the abode of the blessed, edited by e.a. wallis budge. 24 tubal-cain or cain, the son of samael and lilith, was the master of the forge i.e. initiation. 12 when one approaches the ancient mask

MICHAEL FORD BOOK OF CAIN

veiled from the eyes of the blind. hold this skull and behold the spirits which walk with you, by self-transformation on the meeting path shall this mark be evermore your father, the dragon djinn of old forever walk with you, and in rapt meditation shall we pass from the clay of mortal hands you shall thirst for water and for blood; both in dreaming shall be held from the dual gnosis. i hold the golden cup to your lips, that the dragon s elixir hold strong i then hand to you the skull bowl of my flowing blood, that you may taste the bitter sweetness of it s coppered kiss then in your ecstasy and thy devil s phallus reaching towards the sun shall my serpent s tongue enflame you to me. i then found myself wandering in the wilds, sleeping beneath the stars hunting and learning nature without

MICHAEL FORD WITCHMOON

his path must be well disciplined and of a sound mind. the significance of the rites of da'ath is that having entered the reverse side of the tree of life, and passed through the da'athian gates, a plethora of psychic and hidden knowledge becomes available. da ath is a conjunction and child of the qabalistic zones of chokmah (wisdom) and binah (understanding. as israel regardie pointed out in the golden dawn (llewellyn 1971: but fundamentally it is the ascent of the dragon or, if you wish, an upwelling of the unconscious archetypes- a highly dangerous and unbalancing ascent, until they are assimilated to consciousness- which first renders da ath a possibility. it is the fall which is responsible for the acquisition of self-knowledge. thus it stands proven claims blavatsky that satan or the

nce, dwell within our veins and heart, spirit and flesh! let us know your beauty! pan, io pan" each member should be rapidly excited by dancing at their own individual frantic pace, until images of the morning star (of which i recommend paintings of lucifer by german architect fidus) and pan (10 (see rosaleen norton) dance freely in the spirit, a raging fire in the heart and the sun wheel burns a golden red. the rite should end with the witches' sabbath and then a banishing. then each and every member should try and retire to sleep at the same time to attend a group sabbath. beltane april 30th beltane is known primarily as a celtic holiday, translating to 'bel fire. a god of light and fire, bel also represented the shadow side, often connected with cernunnos. beltane is a gathering of the

i then undertook by control of will to slow my heart rate and focus well upon the demon sigil of marchosias. i was seeking a kind of knowledge, of myself and this spirit. each goetic demon elemental serves well in granting knowledge and insight unto the sorcerer who would know him/her self. after about what must have been fifteen minutes, i performed the banishing rite and focused upon the small golden pentagram of solomon around my neck. the demonic state of mind left me and i felt revitalized and strong of mind and body. i packed away my temple items neatly, then took to a long and relaxing hike in the nearby fields, enjoying the evening air and contemplating my thoughts. later that eve, before i retired i took down many notes from my path working, opening up many new avenues of explora

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

the reference is tothe coils of dna, to the alien and human strands and their incompatibility. the folk-tales which have to do with the evil and good twin, the dark and fair sisters, the whiteand black witches, the twin towers, the true and false knights, the heroes descent andascent, etc, also conceal the same meta-theme. from robin hood to swan lake, fromhercules and the hydra to jason and the golden fleece, from the odin hanging on thewinding tree to conan the barbarian, from alice through the looking glass todungeons and dragons, the themes are one. what is the tree of the east and the treeof the west? what are the two seraphim who guard the ark of the covenant? what arethe gates of v alhalla? why are there twin columns at the portals of illustrious edifices?what do the swastika, the

orn to you shall survive on the earth, and his sons shall be saved withhim. when all mankind who are on the earth die, he shall be safe. and this posterity shallbeget on the earth giants, not spiritual, but carnal. now therefore inform thy son lamechthat he who is born is his child in truth; and he shall call his name noah, for he shall be toyou a survivor .in his work called metamorphoses or the golden ass, we read about the god apollosaying strange words regarding the birth of the goddess psyche: on some high crag, o king, set forth the maid, in all the pomp of funeral robes arrayed. hope for no bridegroom born of mortal seed but fierce and wild and of the dragon s breed there is even some evidence of cloning experiments in the bible: and the lord god caused a deep sleep to fall upon ada

with their environment. if ones discrimination is, however,still operating and if one has read through the masterpieces of tolkien, macdonald, leguin, and c. s. lewis, it will be realized that these tales of atlantis are pernicious fic-tion. they are part of an ongoing propaganda campaign, accepted by those within thenew age movement who have been duped by the nostalgic reveries of bygone daysand golden ages where all was peace and plenty. it is a truism that mankind is at homein nature, not in any kind of metropolis. this probably holds true for all ages on theearth. it is commonly known that many persons involved in the sciences are overwhelminglycold blooded and inhuman. but such persons are also found in the political, sociologi-cal, and psychological sciences. they are found involved

the end of the universe mark lerner -the big bang never happened michael talbot the holographic universe zacharia sitchin earth chronicles series (10 v ols) robert temple the sirius mystery graham hancock fingerprints of the gods/the sign& the seal thomas mallory la morte darthur alfred lord tennyson idylls of the king chretien de troyes the grail wolfram v on eisenbach parsifal james frazer the golden bough robert graves the white goddess l. a. waddell phoenician origins of the britons/ makers of civilization/ egyptian civilization/ the british edda. c. s lewis that hideous strength /perelandra (v oyage to venus)/out of the silent planet j. r. r. tolkien lord of the rings /the silmarillion/the hobbit. george macdonald phantastes/lilith ursula le guin the earthsea trilogy john christopher

standing inside myself i'm losing controlyou made me believe in the stories you toldwaiting impatiently, what else can i do?i handed my future over to you, to youtears filled of sadness, sealed in my cellwhispering secrets, what do they tell?mad politicians cant tell the truthi handed my children over to you(over to you by black sabbath) kill for gain or shoot to maimbut we don't need a reasonthe golden goose is on the looseand never out of seasonsome blackened pride still burns insidethis shell of bloody treasonhere's my gun for a barrel of funfor the love of living death.the killer's breed or the demon's seedthe glamour, the fortune, the paingo to war again, blood is freedom's stainbut don't you pray for my soul anymore.two minutes to midnightthe hands that threaten doom.two minutes to m

MICHAEL W FORD THE VAMPIRE GATE

fiend has six eyes, three heads and three pairs of fangs. in human form, he was zohak, an ancient babylonian/scythian/assyrian king or shah, who according to zoroastrian mythology, was transformed into the immortal storm fiend by a pact with ahriman. azhi dahaka is said to be filled with serpents, scorpions, toads and other insects and reptiles. azothoz a sigillic word formula which represent the golden dawn definition of the beginning and end, alpha and omega. azothoz is a reversed form which is a symbol and glyph of the adversary, shaitan/set and lilith. this is a word which signifies self-initiation and the power which is illuminated by the black flame within. bevarasp [avestan/pahlavi] myraid of horses, meaning also ten plagues on humanity. this is a name of azhi dahaka or zohak. black

MICHAEL WYNN THE SOUL TRAVELERS

ians have the garden of eden, the persians have heden. heden was, according to persian tradition, the first habitation of humans. it was a paradise, where suffering and toil were unknown. it wasn t until the primal couple was seduced by an evil spirit in the form of a serpent were they expelled from heden. in greek mythology, the garden of hesperides was a land to the far west of the globe, where golden apples of immortality grew. in the mayan popol vu, the first men lived in a paradise and were able to see far. this meant that humans could see extremely distant things as if they were near. this ability was stripped from those men, and their subsequent generations could only see that which was near. the confusion of man s languages is yet another repetitive motif. the bible, as usual, cont

at this exercise 5 times. there was once an age where i would have declared this a buncha new age crap. i m here to inform you that there is something very real about this ritual. for hours after the ritual, i have this sensation that energy is flowing around me and that i can reach into objects. the effects of this ritual are accumulative, while the ritual itself is derived from the order of the golden dawn. you may find it helpful to create an audio recording of you walking yourself through the steps, but be sure to allow yourself plenty of time for visualizations. this means that the recording should be at 20 minutes long, because neglecting the visualizations is not an option--michael wynn's "the soul travelers" 29 on the inside looking out [2.4] being a computer programmer, it s proba

ons right next to my dirty-clothes hamper, i was afraid of dealing with alien beings when i can hardly navigate dealings with my own race, and i was afraid of adding even more sin to the copious globs i was already holding on to. i know who i am, i m weak and pathetic, and to sum it all up, i was afraid of going "darth vader" despite all this, i started doing rituals derived from the order of the golden dawn and have been practicing for some time. all roads lead to whackyland [3.2] until now i ve have resisted an urge many authors fail to resist, inundating their books with personal stories. here i believe one is order, but if i play my cards right, you can still keep learning about important topics. how s that sound? at first, my research was completely geared to the illuminati and satani

t story, rather than intense memorization on their part. the fact that they so liberally use the names and storylines from multiple beliefs so interchangeably is proof of this. what else i found interesting was how some magicians referred to osiris (and yahweh) as lord; except, when they spoke of him, or identified him in any way, it was always in terms of jesus christ. famous phrases: sun of the golden dawn sign of osiris slain: extend arms out to the sides, legs together, palms forward, hang head down. represents sacrifice, balance, and transformation. sign of osiris risen: cross arms over chest, right over left, legs together. represents resurrection and transcendence. excerpt from the ritual of the hexagram: virgo, isis, mighty mother. scorpio, apophis, the destroyer. sol [sun, osiris

nd! excerpt from closing ritual: do sign of osiris slain and say in the great name of strength through sacrifice! yeh-heh-shu-wah! yeh-heh-wah-sha! i now release any spirit that may have been imprisoned by this ceremony. depart in peace unto your habitations, and peace be between us now, and in a time to come this represents only a small taste of the many references members of lodges based on the golden dawn make regarding this jesus-like osiris. although it s worth noting that the real egyptian god osiris died not by sacrifice, but was instead murdered by the conspiracy of his brother set (typhon. further, the real osiris was no more associated with the cross than any other egyptian god. more still, it s worth noting that yeh-heh-shu-wah and yeh-heh-wah-sha are references to yahweh [god;

MICHAEL W FORD NOX UMBRA

ore the bestial aspects of the mind may be considered. the werewolf since medieval times (and earlier) is a most feared demonic essence, known as the lord of the forest. the atavistic elementals within our own flesh is a gateway of transformation, the ecstasies contained therein and our own means of developing and becoming an illuminated (hence black flame) promethean being. just as we sip at the golden chalice of the luciferian sabbat, the sunlight essence of the fallen seraph, the fire djinn who holds the flame of self-perception, we to sip from the skull-cup of the dead, of hecate. noctulia- hecate is the goddess robed in black, perched upon her shoulder a raven. she appears before the circle, as the encirclement of our being, the gate-keeper of the realms of the ghostroads and the dead

h, the sigillic creative formula ofsuccubi and dreaming servitors -the triple hermetic circle ofhamara 't, by charles pace, redesigned by elda isela ford shaitan of midnight, unto which the grave thy spirit shall rise all who read this book, and envision the tracing of this sigil of entry, shall then all open the gates to the dreaming place by the adversary of noon and midnight, who drinks of the golden chalice and blood filled skull, so it isspmidnight s circle a commentary of azothoz a book of the adversary presented by the night ravener (akhtya seker arimanius michael w. ford- a brother in the pact of witchblood azothoz presents in poetic form the antinomian concept of separation from the natural order. this is clear throughout the various grimoires such as nox umbra, book of cain, yatu

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

ial to balance both, as one feeds the other, be it masculine and feminine qualities. the union of the sun and the moon defines the essence of being, thus separates by will the isolate consciousness of the adept. azothoz a book of the adversary by michael w. ford illustrated by elda isela ford published by succubus publishing http//algol.chaosmagic.com azothoz is a formula used specifically in the golden dawn and is a work combined from the first and final letters of the latin, hebrew and greek alphabet alpha& omega, aleph and tau. this work symbolizes the beginning and the end, the dawn and twilight, thus as azothoz is a reverse partly, signifying the adversary. azothoz is a poetic grimoire which sigillizes in lyric and image the essence of set/shaitan the adversary, lilith and the sorcero

MOODY RAYMOND A LIFE AFTER LIFE

i could see a gray wrist, and i was rushing toward it. it seemed that just couldn't get to it fast enough to satisfy me, and as i got closer to it i could see through it. beyond the mist, i could see people, and their forms were just like they are on the earth, and i could also see something which one could take to be buildings. the whole thing was permeated with the most gorgeous light-a living, golden yellow glow, a pale color, not like the harsh gold color we know on earth. as i approached more closely, i felt certain that i was going through that mist. it was such a wonderful, joyous feeling; there are just no words in the human language to describe it. yet, wasn't my time to go through the mist, because instantly from the other side appeared my uncle carl, who had died many years earl

can think of to compare it to. even those who previously had some traditional conviction about the nature of the afterlife world seem to have moved away from it to some degree following their own brushes with death. in fact, in all the reports i have gathered, not one person has painted the mythological picture of what lies hereafter. no one has described the cartoonist's heaven of pearly gates, golden streets, and winged, harp-playing angels, nor a hell of flames and demons with pitchforks. so, in most cases, the reward-punishment model of the afterlife is abandoned and disavowed, even by many who had been accustomed to thinking in those terms. they found, much to their amazement that even when their most apparently awful and sinful deeds were made manifest before the being of light, the

MORALS AND DOGMA

on it. the addition of the three principal rounds to the symbolism, is wholly modern and incongruous. the ancients counted seven planets, thus arranged: the moon, mercury, venus, the sun, mars, jupiter, and saturn. there were seven heavens and seven spheres of these planets; on all the monuments of mithras are seven altars or pyres, consecrated to the seven planets, as were the seven lamps of the golden candelabrum in the temple. that these represented the planets, we are assured by clemens of alexandria, in his stromata, and by philo judaeus. to return to its source in the infinite, the human soul, the ancients held, had to ascend, as it had descended, through the seven spheres. the ladder by which it reascends, has, according to marsilius ficinus, in his commentary on the ennead of ploti

as it is, the great cable falls down and snaps at last. but this dimly resembles the dominion of the creator. it does not need a subject like that of peter the hermit. if the stream be but bright and strong, it will sweep like a spring-tide to the popular heart. not in word only, but in intellectual act lies the fascination. it is the homage to the invisible. this power, knotted with love, is the golden chain let down into the well of truth, or the invisible chain that binds the ranks of mankind together. influence of man over man is a law of nature, whether it be by a great estate in land or in intellect. it may mean slavery, a deference to the eminent human judgment. society hangs spiritually together, like the revolving spheres above. the free country, in which intellect and genius gove

civilized fanatic, enjoy the sufferings of others, as the children enjoy the contortions of maimed flies. absolute power, once in fear for the safety of its tenure, cannot but be cruel. as to ability, dynasties invariably cease to possess any after a few lives. they become mere shams, governed by ministers, favorites, or courtesans, like those old etruscan kings, slumbering for long ages in their golden royal robes, dissolving forever at the first breath of day. let him who complains of the shortcomings of democracy ask himself if he would prefer a du barry or a pompadour, governing in the name of a louis the fifteenth, a caligula making his horse a consul, a domitian "that most savage monster" who sometimes drank the blood of relatives, sometimes employing himself with slaughtering the mo

of the utterance of thought. thus, in that vision or apocalypse of the sublime exile of patmos, a protest in the name of the ideal, overwhelming the real world, a tremendous satire uttered in the name of religion and liberty, and with its fiery reverberations smiting the throne of the c sars, a sharp two-edged sword comes out of the mouth of the semblance of the son of man, encircled by the seven golden candlesticks, and holding in his right hand seven stars "the lord" says isaiah "hath made my mouth like a sharp sword "i have slain them" says hosea "by the words of my mouth "the word of god" says the writer of the apostolic letter to the hebrews "is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit "the sword of the spirit

n the cities would be only the clerks of notaries, or practitioners in the disreputable courts, are made national legislators, the country is in her dotage, even if the beard has not yet grown upon her chin. in a free country, human speech must needs be free; and the state _must_ listen to the maunderings of folly, and the screechings of its geese, and the brayings of its asses, as well as to the golden oracles of its wise and great men. even the despotic old kings allowed their wise fools to say what they liked. the true alchemist will extract the lessons of wisdom from the babblings of folly. he will hear what a man has to say on any given subject, even if the speaker end only in proving himself prince of fools. even a fool will sometimes hit the mark. there is some truth in all men who

MOTTA MARCELO THE COMMENTARIES OF AL

of air, we are reminded that aleph is the letter of air. as air, we find the "wandering fool" pure wanton breath, yet creative. wind was supposed of old to impregnate the vulture, which therefore was chosen to symbolize the mother-goddess. he is the wandering knight of fairy tales who marries the kings daughter. this legend is derived from certain customs among exogamic tribes, for which see the golden bough. thus, once europa, semele and others claimed that zeus--air [inserted footnote* zeus obtained air for his kingdom in the partition with hades, who took fire, and poseidon, who took water. shu is the egyptian god of the firmament. there is a great difficulty here, etymologically. zeus is connected with iao, abrasax, and the dental sibilant gods of the great mysteries, with the south a

u have no act but the priest's gesture that makes your body hers. the wafer is the disk of the sun, the star in her body. your blood is spilt from your heart with every beat of your pulse into her cup. it is the wine of her life crushed from the grape of your sunripened vine. on this wine you are drunk. it washes your corpse that is as the fragment of the host, broken by you, the priest, into her golden chalice. you, knight and priest of the order of the temple, saying her mass, become god in her, by love and death. this act of love, though in its form it be with a horse like caligula, with a mob like messalina, with a giant like heliogabalus, with a pollard like nero, with a monster like baudelaire, though with de sade it gloat on blood, with sacher-masoch crave for whips and furs, with y

"every man and every woman is a star 'come unto me 'is a foolish word; for it is i that go? reader, the choice is yours; the kings of the earth shall be kings for ever; the slaves shall serve. there is no law beyond do what thou wilt. while we are on the subject of kings, we must touch upon that lie "that thou must die" verse 49 of chapter one should be consulted in connection with this; also the golden bough, the new testament of the bible, and the mystery of osiris in any good textbook of egyptology. for ten thousand years tribes all over the world sacrificed their kings. compassion being the vice of kings, the kings were, quite often, willing to be sacrificed. this was a magickal operation to buy energy for the people, but it was based on a wrong interpretation of the bloody sacrifice

r ten thousand years tribes all over the world sacrificed their kings. compassion being the vice of kings, the kings were, quite often, willing to be sacrificed. this was a magickal operation to buy energy for the people, but it was based on a wrong interpretation of the bloody sacrifice, for which see book four, part three. the result of these ten thousand years of killing the goose that lay the golden eggs if alchemists will pardon the atrocious pun is that aspirants may become obsessed by the idea that they must die for the benefit of the "lower brethren; or "mankind; or what not. they are enthusiastically encouraged in this illusion by the 'black brethren; who are only too eager to get rid of aspirants. the 'savior complex; as wilhelm stekel called it, is extremely insidious because it

re the evidence that our functions are free and fit; when we take no pleasure, and find nothing to admire, in our work, we are doing it wrong. 36. there are rituals of the elements and feasts of the times. each element fire, earth, air, water, and spirit possesses its own nature, will, and magical formula. each one may then have its appropriate ritual. many such in crude form are described in the golden bough of dr. j. g. frazer, the glory of trinity! in particular the entry of the sun into the cardinal signs of the elements at the equinoxes and solstices are suitable for festivals. the difference between 'rituals' and 'feasts' is this: by the one a particular form of energy is generated, while there is a general discharge of one's superfluous force in the other. yet, a feast implies perio

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ltural divinity saturn. they believed that after his defeat in the [18]titanomachia and his banishment from his dominions by zeus, he took refuge with janus, king of italy, who received the exiled deity with great kindness, and even shared his throne with him. their united reign became so thoroughly peaceful and happy, and was distinguished by such uninterrupted prosperity, that it was called the golden age. saturn is usually represented bearing a sickle in the one hand and a wheat-sheaf in the other. a temple was erected to him at the foot of the capitoline hill, in which were deposited the public treasury and the laws of the state. rhea (ops. rhea, the wife of cronus, and mother of zeus and the other great gods of olympus, personified the earth, and was regarded as the great mother and u

gious teachers whatever; but in course of time temples were raised in honour of the different gods, and priests appointed to offer sacrifices to them and conduct their worship. these priests were looked upon as authorities in all religious matters, and the doctrine they taught was, that man had been created by the gods, and that there had been several successive ages of men, which were called the golden, silver, brazen, and iron ages. life in the golden age was one unceasing round of ever-recurring pleasures unmarred by sorrow or care. the favoured mortals living at this happy time led pure and joyous lives, thinking no evil, and doing no wrong. the earth brought forth fruits and flowers without toil or labour in plentiful luxuriance, and war was unknown. this delightful and god-like exist

d on earth. the men of the silver age[7] were a long time growing up, and during their childhood, which lasted a hundred years, they suffered from ill-health and extreme debility. when page 23 they at last became men they lived but a short time, for they would not abstain from mutual injury, nor pay the service due to the gods, and were therefore banished to hades. there, unlike the beings of the golden age, they exercised no beneficent supervision over the dear ones left behind, but wandered about as restless spirits, always sighing for the lost pleasures they had enjoyed in life. the men of the brazen age were quite a different race of beings, being as strong and powerful as those of the silver age were weak and enervated. everything which surrounded them was of brass; their arms, their

ppearance. the following story will signally illustrate how ready she was to resent any slight offered to her. at the marriage of the sea-nymph thetis with a mortal called peleus, all the gods and goddesses were present, except eris (the goddess of discord. indignant at not being invited, she determined to cause dissension in the assembly, and for this purpose threw into the midst of the guests a golden apple with the inscription on it "for the fairest" now, as all the goddesses were extremely beautiful, each claimed the apple; but at length, the rest having relinquished their pretensions, the number of candidates was reduced to three, hera, athene, and aphrodite, who agreed to appeal to paris for a settlement of this delicate question, he being noted for the wisdom he had displayed in his

ted his decision. each fair candidate endeavoured [40]to secure his favour by the most tempting offers. hera promised him extensive dominions; athene, martial fame and glory; and aphrodite, the loveliest woman in the world. but whether he really considered aphrodite the fairest of the three, or preferred a beautiful wife to fame and power, we cannot tell; all we know is that to her he awarded the golden apple, and she became ever after universally acknowledged as the goddess of beauty. hera, having fully expected that paris would give her the preference, was so indignant that she never forgave him, and not only persecuted him, but all the family of priam, whose dreadful sufferings and misfortunes during the trojan war were attributed to her influence. in fact, she carried her animosity to

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

occult power seeing your invisible power how to invoke the secret forces of nature a thank you email using witchcraft to smooth your path through life creating your personal grimoire 3: wiccan money spells how to cast spells that really work thank you letter #1 practical witchcraft the magic word that will bring money to you the green candle spell thank you letter #2 the magic power of chants the golden square spell spell brings needed money the devil s treasurer thank you letter #3 what will happen after casting your spells and working your rituals? 4: sex magic today the mark of the beast< thank you letter #4 the demon of lust thank you letter #5 the occult seduction spell thank you letter #6 a magical threesome thank you letter #7 magical aphrodisiacs the black candle of love thank you

ical aphrodisiacs the black candle of love thank you letter #8 sex magic for couples 5: ancient secrets of the cabala the tree of life the power of the spheres the sacred names of power the middle pillar circulation ritual using the middle pillar ritual to obtain money the ultimate protection the cabalistic cross the flaming pentagram 6: the esoteric arts secrets of the spirit world secret of the golden light how to recognize signs and omens how one man used visions to receive $300 how to make a spirit communication device between the living and the dead getting answers from your pendulum how to ensure the spirit force will not lead you astray advanced pendulum work a secret code of communication your psychic legacy from the past the ritual of yog-sothoth how to use your dice to foretell t

, azazel, pan help us! asmodeus, we beseech thee! we are gathered here in thy honor, o great god, baal! we offer unto thee the body of the virgin, so that we may live eternally in the darkness of thy womb" then, with knife raised high, he walks slowly towards the goat and with quick, neat thrust slits its throat. an expectant hush falls as three hooded figures step forward to catch the blood in a golden chalice and pass it round the coven, each of whom takes a sip, then bows his head. finally it is the coven master s turn. he raises the chalice, drinks part of its contents and uses the still-warm blood to draw numerous occult symbols on the belly of the naked girl. an excited wail rises up from the coven, and is quickly stilled. and so begins a typical witchcraft ceremony. or perhaps i sho

f an o. now separate your fingers a little moving the tips a fraction of an inch apart. look past your fingers at a spot in front of you. between your fingers, a hazy light should be visible. this is your magic power circulating around you< how to invoke the secret forces of nature enter your witching circle. face north. awaken the magic power within you and, keeping your eyes closed, visualize a golden square directly in front of you. this is the symbol of earth. using your own words, thank the spirits of earth for all their help to others in days gone by. thank them for being with you on this day and at this hour. remove the image from your mind. face east. visualize a blue circle in front of you. this is the symbol of air. thank the spirits of the air for all their help to others in day

hm should be used as you use the chant< you are now ready to begin. enter your witching circle. awaken your magic power. chant the magic word, misabu, over and over again for at least five minutes. ideally, the chant should begin as a shout and gradually fade away to a whisper. the magic word is pronounced: me-sah-boo. i would suggest you begin the chant on a sunday, at or near the full moon. the golden square spell gnomes are the elemental spirits of the earth. they have the general appearance of grotesquely deformed dwarfs, but despite their appearance gnomes are benevolent in nature. one occult belief is that gnomes are the guardians of buried treasure, and inhabit the darkest depths of mines. their essence can be found in the earth, wood and metals. this spell will help you to enlist t

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

e ribbed vault was perhaps invented by the same masters who had spread the romanesque vault, just as the 44 the origins of freemasonry from ancient times to the middle ages romanesque vault was a return of the roman, influenced by the byzantine style. gothic and romanesque also coexisted chronologically. the first applications of the ogival rib, in durham and saint denis, were coincident with the golden age of romanesque art, a period to which the great cathedrals of the second half of the twelfth century still belong. some still see significance in the geographical rift between the two styles. romanesque churches are the exception rather than the rule north of the loire, in those regions where the gothic style first made its appearance. there are concrete reasons for the fact that the rom

he litre des confreries indicates that pope alexander vii (1655-1667) granted one brotherhood of saint joseph to the carpenters, though it is likely that this was actually a confirmation of a brotherhood that was much older in origin. it was installed in the church of saint nicolas des champs, near the temple, a parish where builders were numerous, and its coat of arms was an azure field behind a golden image of the infant jesus holding a compass and measuring a drawing given to him by saint joseph. the livre des confreries also mentions an organization of stonecutters "brotherhood of the ascension of our lord, erected in the parish church of notre dame de bonne nouvelle for the brotherhood of journeymen stonecutters, having then in charge philippe hubert and pierre jouanne in 1663" its co

orations in italy, germany, and switzerland 171 were also guilds of the four crowned martyrs in flanders, notably in brussels and anvers, that consisted of masons, stonecutters, sculptors, and others* given the importance of these patrons to the builders, it is probably helpful to recall the legend of the four crowned martyrs. it varies according to version, but this is how it was recorded in the golden legend: the four crowned martyrs were severus, severianus, carpoforus, and victorinus, who, by the commandment of diocletian, were beaten with plummets of lead unto the death. the names of whom could not be found, but after a long time they were shown by divine revelation, and it was established that their memory should be worshipped under the names of five other martyrs, that is to wit cla

g special mention is the handsome sixteenth-century triptych that once graced either the corporative hall of the craft of the four crowned martyrs in brussels or the altar of saint catherine church in the chapel of the crowned martyrs. today it is housed in the municipal museum and is reproduced in p. du colombier's book, les chanters des cathedrales, plates xxiv and xxv+ jacobus de voraique, the golden legend or lives of the saints, ed. by f. s. ellis (edinburgh: t. and a. constable/ university press, 1900. the 1942 french translation of this book reproduces an engraving that depicts the saints holding a mallet, rule, square, and prybar. 172 from the art of building to the art of thinking seen in the cathedral of pavia on the front of the monument to saint augustine. there they are carved

bible. this is the affirmation of the cosmic and sacred meaning of the lodge. following is the christian meaning of the temple: q. what ladder had they. building of ye? a. jacobs. between ye heaven] ye earth* words are missing from this part of the manuscript. speculative freemasonry 229 q. how many steps was in jacobs ladder? a. 3. q. what was ye 3? a. father, son& holy spirit. q. what meant ye golden dore of ye temple, qr (where) the went in to sanctum sanctorum? a. it was another type of christ who is ye door ye way and the truth& ye life by whome& in whom all ye elect entreth into heaven. q. what was ye greatest wonder yt seen or heard about the temple? a. god was man and was god. mary was a mother and yet a maid. q. what signifies the temple? a. ye son of god& partly of the church ye

ONYX TABLET OF SET

gthened in this regard. nevertheless you will become an agency through which the devil will achieve his ends. by now you should be sufficiently acquainted with the true motives and ambitions of the church of satan, and this realization will inspire you with exultation, not fear or doubt. if the latter is the case, you should proceed no further. bram stoker, a member of the satanic core of the old golden dawn, emblazoned this principle in the first words of his celebrated literary figure, count dracula "welcome to my house. enter freely and of your own will" the satanic priesthood is not an office that can be assumed or disregarded at whim. it will remain with you constantly. it will color your every decision, expression, and action. so marked will be the effect upon your personality that y

PHILIP NEIL MYTHS LEGENDS EXPLAINED

na, also combined the roles of goddess of love and goddess of war. these dual aspects are explored in the epic of gilgamesh, in which she first desires gilgamesh and then, when he rejects her, exacts a terrible revenge (see p. 18. the egyptian isis became absorbed into roman myth, and it is she who speaks, with the unmistakable voice of the great goddess, to lucius, the hero of apuleius novel the golden ass, when he is initiated into her cult: i am nature, the universal mother, mistress of all the elements, primordial child of time, sovereign of all things spiritual, queen of the dead, queen also of the immortals, the single manifestation of all gods and goddesses that are. holding the world together in the mysteries of eleusis in ancient greece, the great goddess formed the central focus

s of eleusis, that there may be a new life beyond this one. the egyptians hoped to be reborn to live a new life in the field of reeds, which was a perfected version of the egypt they knew. they were sustained triptolemus, culture hero triptolemus, who taught mankind how to use the plow, stands between the two goddesses of the eleusinian mysteries, demeter, and persephone. demeter is handing him a golden ear of grain (now lost. this marble relief of the second half of the fifth century bc was found at eleusis, probably in the temple of triptolemus. the hero heracles this greek vase shows heracles killing the stymphalian birds, the sixth of his 12 labors (see pp. 50-51) in which he killed or captured several ogres and monsters. before performing the last of his labors heracles had to be init

ving existed in duality from the beginning of time. barsom twigs barsom twigs are sacred and a symbol of priesthood. zurvan gave them to ahura mazda, in recognition that he was his true son. their use was spread by the god sraosha( obedience, who is present at every religious ceremony. he is embodied in men s prayers and hymns, which he takes to heaven in a chariot drawn by four white horses with golden hooves. maturity these figures represent mature human beings. when the world is recreated at the end of time, all adults will be brought back to life at the age of 40. ahura mazda sun emblem this glazed brick relief from the sixth or fifth century bce was found at susa in iran. it shows the winged sun emblem of ahura mazda placed above two winged sphinxes, who appear to be standing guard. a

though other sources name the god hephaestus (vulcan. sickness and misery prometheus passed on only good gifts to mankind; the ills of the world he shut up in a jar. until these were released by pandora, the first woman, men lived carefree lives with no sorrow, hard work, or disease. pandora by dante gabriel rossetti (1828-82) according to one greek tradition there have been five ages of man: the golden age during the time of the titan cronos, when humankind lived in ease and harmony; a silver age; two bronze ages (the second in the time of the heroes; and then the present iron age. prometheus steals fire when zeus was cheated out of the meat of sacrificial animals, he decided to withhold the gift of fire so that humankind would have to eat the meat raw. but prometheus, guided up into the

hephaestus then invited all the gods to come and laugh at the trapped lovers. poseidon (neptune, hermes (mercury, and helios came. hephaestus demanded that zeus (jupiter) should repay him all the gifts he had made in order to win aphrodite s hand, but in the end settled for a fine to be paid by ares. amid much laughter, poseidon offered to stand surety for the debt, and so the lovers were freed. golden goddess aphrodite is called golden by the poet hesiod. she is also called laughter-loving, although here the joke is on her. imp of desire some sources say that eros (cupid) was aphrodite s son by either ares, hermes, or even by her father zeus. others say that he was the first god, and hatched from the world egg at the beginning of time. cunning net when hephaestus learned of aphrodite s b

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

s similar to the time beginning with the exodus from egypt until the destruction of the first temple. during this period, there was great influence from above to below, from g-d to the jewish people, but little reciprocation from below to above. because of this, immediately after receiving the torah directly from g-d and hearing him speak at mt. sinai, the jewish people were capable of making the golden calf. likewise, during the time of the first temple, though there were many prophets of g-d and many open miracles which occurred on a regular basis, the jewish people, nevertheless, were drawn to idolatry, etc. another possibility is the reverse of this stage. this is the stage of achor b panim (back to face. in this case, there is influence from below to above but no reciprocation from ab

ay occur at special times to awaken us to repentance, such as on the day of yom kippur etc. because of this, the effect is not necessarily long lasting. this may be understood from the generation that left egypt. the jewish people experienced many revelations from above. many miracles occurred for them. nonetheless, immediately after receiving the torah at mount sinai, they sinned with the sin of golden calf. however, in our generation (which is the generation which will experience the true and complete redemption through our righteous moshiach, the effort is from below, on the part of man. this will bring about a reciprocal response of influence and assistance from g-d above. therefore, this redemption will be an everlasting redemption which will not be followed by further exiles. moreove

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

n genesis 11:28, from bereishit rabbah 38:13. the arizal on parashat vaeira 2 abraham fs days until abraham was saved, and did not sacrifice himself for the sanctification of g-d fs name as he should have, this act did not help him, for he only threw himself in because he thought he would be saved as was abraham. therefore, when he was reincarnated as aaron, he was faced with the situation of the golden calf. g-d presented him with the people fs request gget up and make us a god, h4 which he should have refused and on account of which been killed [thus sanctifying g-d fs name in public. this in fact is exactly what hur, miriam fs son, did [his soul] was a soulspark that was intermixed with the soul of haran, even though [the soul of haran] was not actually its source (it has been explained

did [his soul] was a soulspark that was intermixed with the soul of haran, even though [the soul of haran] was not actually its source (it has been explained that soul-sparks can intermix with one another even though they do not derive from the same root [hur] understood in his prophetic inspiration that he had to rectify this sin [i.e, that of haran, and therefore [protested the building of the golden calf] and gave himself over to be killed [by the mob on this account. this accords with the statement of our sages5 on the verse gand [aaron] built an altar before him h:6 gaaron understood from he who was slain before him. h the word for gand [aaron] built h is va-yiven, which may also be interpreted to mean gand he understood. h the word for galtar h is mizbeiach, which may also be read m

him h:6 gaaron understood from he who was slain before him. h the word for gand [aaron] built h is va-yiven, which may also be interpreted to mean gand he understood. h the word for galtar h is mizbeiach, which may also be read mi-zavuach, meaning gfrom the one who was slain. h the sages thus indicate that aaron understood from the fact that the mob had killed hur for opposing the building of the golden calf that it was pointless for him to oppose it as well, since they would then simply kill him, too, and proceed to make it anyway. our sages derived this from the word gand he built, h but in truth [had this word been meant to merely imply that aaron saw that it would be pointless to resist the mob] it should have said gand he saw. h rather, the [deeper] implication [in our sages f words]

be considered in a subtle sense an act of gforeign service h or idolatry. in this sense, they were perpetuating their father fs sin of not opposing idolatry at all costs. still, they would not have been liable to death by burning on account of their sin alone, but [being aaron fs sons] they were liable to be burnt on account of his sin in not submitting himself to be burnt [in the incident of the golden calf. the combination of both [their own sin and their father fs] caused their death, and thus g-d fs wrath found its place to rest. in the case of elazar and itamar, however, who did not sin, moses f prayer was effective. understand this, as well: just as haran was burnt and died during the lifetime of his father, terah, so did nadav and avihu die during the lifetime of their father, aaron

ypt. f h7 the words gthe people h in this verse refer to the mixed multitude. all the more so was this a concern at this point, when they were still at home. as we see later, when the mixed multitude saw the pillar of cloud traveling in front of the israelites and not in front of them, they said, garise, make us gods that will go before us, h as taught in the zohar.8 [this was the incident of the golden calf] thus, moses was justified in taking the reaction of the mixed multitude into consideration, for we see that g-d also took it into consideration when choosing the escape route from egypt, and that their resentment of their secondary status precipitated the sin of the golden calf. thus, since it was moses f goal to bring them under the wings of the divine presence, and that they should

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

with and combines z feir anpin and nukva. h this is the epitome of coupling, for thus gall h [yesod] dwells with vav-hei [z feir anpin and nukva. understand this, for coupling is actualized through gall, h i.e, the gwhite coriander seed. h 1 deuteronomy 33:20. 2 1 chronicles 29:11. 3 proverbs 10:frdawn 7 1 as revealed by israel regardie the 6th edition, revised complete in one volume with new the golden dawn "howbeit we know after a time there will now be a general reformation, both of divine and human things, according to our desire and the expectation of others; for it is fitting that before the rising of the sun there should appear and break forth aurora, or some clearness or divine light in the sky. and so, in the meantime, some few, which shall give their names, may join together, the

cal canons, prescribed to us by our brother r.c, and be partakers with us of our treasures (which can never fail or be wasted) in all humility and love, to be eased of this world's labours, and not walk so blindly in the knowledge of the wonderful works of god" fama fraternitatis (1614) foreword and appreciation just about 100 years ago (in 1887) we had the beginnings of the hermetic order of the golden dawn. it was then that (according to history and "myth) dr. william westcott discovered a cipher manuscript that led to the founding of an english branch of die goldene dammerung in 1888. it was this golden dawn that attractedsome of the most talented personalities of the time- including w. 8. yeats, algernon blackwood, arthur machen, florence farr, annie horniman, a. e. waite, s. l. macgre

r. william westcott discovered a cipher manuscript that led to the founding of an english branch of die goldene dammerung in 1888. it was this golden dawn that attractedsome of the most talented personalities of the time- including w. 8. yeats, algernon blackwood, arthur machen, florence farr, annie horniman, a. e. waite, s. l. macgregor mathers, dion fortune and aleister crowley. and it was this golden dawn that itself provided a new dawn for "occultism" in the early 20th century. in the early 1900s, the original order began to fragment. first crowley published many of the g.d. rituals in the equinox and left to form his own order, the a.a, in 1905. the original isis-urania temple expelled mathers, and then- as the stella matutina- under the direction of waite, put more emphasis on mystic

tructured"experience of magic- whether it be attained through group or solitary work- that is vital to the accelerated evolution of human consciousness beyond present limitations, and to the expansion of human awareness from communal to global dimensions. and it is this that is essential to avoida ceof nuclear rw3r and to the restor tiono f nature to the environment and of humanity lo nature. the golden dawn is a curriculum of study, a workbook to the great work, and cris monnastre has provided guidelines to the practical approach to the work. i cannot emphasize enough the importance of personal work, for it is that- whether undertaken alone or with a group- that is important. only personal work can accomplish true initiation. and the golden dawn is a valid curriculum for personal work eve

workbook to the great work, and cris monnastre has provided guidelines to the practical approach to the work. i cannot emphasize enough the importance of personal work, for it is that- whether undertaken alone or with a group- that is important. only personal work can accomplish true initiation. and the golden dawn is a valid curriculum for personal work even for those associated with other than golden dawn groups or systems of magical study. one of the great messages of the new age is that of eclecticism- if it works, use it! there are many other valuable and valid resources for our evolution, and in this time of "quickening, all are pertinent. but it is a personal and regular program of meditation that brings order to what otherwise might prove chaotic. such a program, combined with the

REGARDIE TALISMANS

. for the purpose of this manual, the word talisman will be the preferred term. in passing, it should be emphasized that i have no fundamental objection to the theory of suggestion so long as it is clearly understood that suggestion cannot implant in or evoke from the psyche what is not already there. suggestion is evocative only of those psycho-spiritual factors that are innate. according to the golden dawn s somewhat larger frame of reference, a talisman is a magical figure charged with the force which it is intended to represent. in the construction of a talisman, care should be taken to make it, as far as is possible, so to represent the universal forces that it should be in exact harmony with those you wish to attract, and the more exact the symbolism, the more easy it is to attract t

ntent, would abuse those secrets which he hath given and revealed unto me the traditional magical squares and sigils and hierarchical names have come down to us through the abbot trithemius, pietro d abano, and henry cornelius agrippa, derived from much earlier but unknown sources. for the most part, these have been reprinted in the magus by barrett, were appropriated by the hermetic order of the golden dawn in the last century, and were once more reprinted by me when compiling the material for the fourth volume of the golden dawn. i would like to suggest that the interested student study this system at the very least, so that he will come to understand the classical basis of the method. the magic squares of the planets found in the appendix of this book are an important part of the scienc

be carried patiently on the shoulders. it also represents balance, equilibrium, and stability. it is the third sephirah on the tree of life, binah, the symbol of which is the triangle, the basic geometric figure representing harmony and order. the mind of the father said into three, and immediately all things were so divided. so stated the chaldean oracles. then there is the cardinal tenet of the golden dawn: there are always two contending forces, and a third which eternally reconciles them. thus, logically, a saturn talisman would be a superb characterological corrective to an over-balanced natal chart which stresses airy signs too much. the first step would be to collect all the symbols of saturn that would be available. the astrological symbol, the geomantic and geometric symbols, the

piritually. the planetary talismans the appropriate one worn on the person daily are calculated to induce the same results, with far less effort and bother in their preparation. the principles already described will cover their construction. these personally designed talismans are much preferred to those copied from this or any other text. chapter three words of power in the hermetic order of the golden dawn, a most interesting anachronism was employed to serve as the basis for the construction of sigils. it related to the old symbol of a rose upon a cross not necessarily a new symbol in itself. however, it is not any antecedently known type of rose-cross symbol. it has no parallels in occult or symbolic history. the novelty consisted of drawing the twenty-two hebrew letters in the petals

e found the three mother letters so-called, referred to the three prime elements of fire, water and air. this resulted in the development of a simple but ingenious schema from which could be drawn an entirely new set of sigils, vastly different from those originally derived from the traditional magical squares. this complete symbol of the rose on the cross may be seen in one of the volumes of the golden dawn (llewellyn publications, st. paul, 1969, though the rose itself, which is only part of the symbol that concerns us here, may be found in the appendix. the student will find himself amply repaid by experimenting with the drawing of sigils of every conceivable type of name on this rose of twenty-two petals. he may find such sigils of more practical value than those made from the traditio

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

rswear. for i am the transgressor of the void eternal azal- abad in whom all is opposition. i am the bridge across the abyss that hath but a single edge. my way is lighting- bright and swift. these words are but the echo that marketh mine absence. silence- the birth-cry to herald the presence: of otherness entire made fleircan make the following observations. they arestrikingly different from the golden dawn ceremonies for the equivalent grades. clearly whoeverwrote the golden dawn cipher manuscripts was not deriving them on the sria.the ceremonies tell a four part story concerning a member of the original order, frater gualdi. hardat work trying to find the elixir vitae, he rang the ceremonial bell in the middle of the night 226 whichannounced his success. however, when the other brethren

, but with descending steps, was the third andlargest hall, with rising pointed roof of rugged structure, used for a monkish study and chapel, aswell. at regular intervals through the centre, were four cubic tables used as desks with seats of stone,and pendant from the centre of the lofty roof hung the wondrous lamp, whose radiant flame, was asthe rosy light of a summer222s setting sun, intensely golden, illuminating all space, never needing careand inexhaustible. high above all else in the groins of the roof, was a white and black, yet massiverituals of the societas rosicrucianis in angliasecond section12 roman cross, deftly carved in marble. into these sacred, silent precincts none were allowed to enterexcept the adepts, the magister templi and the magus, save at the daily morning and ev

the third grade, or physical branch of the system ofrosicrucianism called practicus. you are now to delve in the mines of alchemy and hermeticism sofar as we may be enabled, under our brief forms and symbolic services to impart the same to you.we can, at best, but place in your hands the wrap upon which you must weave the threads, which wewill also give you (some dark and sombre, other bright and golden) a picture pleasing to the eye ofthe eternal, who is to pass upon your work. alchemy is so called because it is an instrument bywhich the good is to be separated from the evil; and what is not mature it matureth. it is a primarypower, pure and uncorrupted, it exerciseth with the intellectual man and takes no part with theunthinking and indolent. draw then upon your innate and tutored mind

right hand upon palm against the other as he makes sign.password: chymia (chemistry or alchemy).secret word: ignis (fire).battery (cross and rosa).the initials of the passwords of the ancients with my own form 'i.g.n.i.s.'you will now repair under the guidance of your conductor to where you may be properly qualifiedto enter upon the discharge of your new duties, for now you are to prepare for the golden duty ofbecoming man's benefactor, to assist and minister to the unfortunate from disease, or cruel accident,or the greater sufferings from man222s inhumanity to man through conflicting passions.you will, therefore, remove the raiment of blue of hope, of the science of chemistry, and replace itwith that of the higher class: of the science of alchemy and hermeticism, of which, yellow througha

societas rosicrucianis in angliapracticus29 second sectionpracticus is robed in yellow or colour of gold, and is conducted to the entrance of the 3 apartment,the laboratory of the hermeticists; in which there are five companions deeply immersed in study orwork, and a vacant seat and chemists desk, the conductor of novices taps 4 then 3 lightly at theentrance, which is promptly responded to by the golden notes of a bell within in correspondingmeasure. the door opens, and one of the five, in yellow robes :approaches the newly initiated, whostill carries the rose and cross.1st alchemist:god222s greeting to man. for the holy purpose of humanity, an unknown influence directs the pure inspirit, the noble in sentiment, and the true in soul, to yield their time and toil, as benefactors of theirrac

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

te and to kiss, their black taper in their hands. with a hoarse laugh he recovers an upright position, and then distributes gold, secret instructions, occult medicines and poisons to his faithful bondsmen. meanwhile, fires are lighted of fern and alder, piled up with human bones and the fat of executed criminals. druidesses, crowned with wild parsley and vervain, immolate unbaptized children with golden knives and prepare horrible love-feasts. tables are spread, masked men seat themselves by half-nude females, and a bacchanalian orgy begins; there is nothing wanting but salt, the symbol of wisdom and immortality. wine flows in streams, leaving stains like blood; obscene advances and abandoned caresses begin. a little while, and the whole assembly is beside itself with drink and wantonness

ch may be called the keystone of the whole edifice of occult science, are grouped innumerable legends that are either its partial translation or its commentary reproduced perpetually, under a thousand varied forms. sometimes the ingenious fables combine harmoniously into a great epic which characterizes an epoch, though how or why is not clear to the uninitiated. thus, the fabulous history of the golden fleece resumes and also veils the hermetic and magical doctrines of orpheus; and if we recur only to the mysterious poetry of greece, it is because the sanctuaries of egypt and india to some extent dismay us by their resources, leaving our choice embarrassed in the midst of such abundant wealth. we are eager, moreover, to reach the thebaid at once, that dread synthesis of all doctrine, past

yche, by meekness and affection, persuaded love to reveal himself, she would never have lost love. now, love is one of the mythological images of the great secret and the great agent, because it postulates at once an action and a passion, a void and a plenitude, a shaft and a wound. the initiates will understand me, and on account of the profane i must not speak more clearly. after the marvellous golden ass of apuleius, we find no more magical epics. science, conquered in alexandria by the fanaticism of the murderers of hypatia, became christian, or rather concealed itself under christian veils with ammonius, synesius and the pseudonymous author of the books of dionysius the areopagite. in such times it was necessary to exonerate miracles under the pretence of superstition and science by a

s which maintain it in equilibrium, being the force which attracts and that which repels. they exist alike in physics, in philosophy and in religion; in physics they produce equilibrium, in philosophy criticism, in religion progressive revelation. the ancients represented this mystery by the conflict between eros and anteros, the struggle between jacob and the angel, and by the equilibrium of the golden mountain, which gods on the one side and demons on the other encircle with the symbolic serpent of india. it is typified also by the caduceus of hermanubis, by the two cherubim of the ark, by the twofold sphinx of the chariot of osiris and by the two seraphim respectively black and white. its scientific reality is demonstrated by the phenomena of polarity, as also by the universal law of sy

on this earth. these are vicious and imperfect men. we shall return to this subject in the fifteenth chapter, which treats of enchantments and demons. that is also an occult tradition by which the ancients were led to admit the existence of four ages in the world, only it was not made known to the vulgar that these ages are successive and are renewed, like the four seasons of the year. thus, the golden age has passed, and it is yet to come. this, however, belongs to the spirit of prophecy, and we shall speak of it in the ninth chapter, which is concerned with the initiate and the seer. if we now add the idea of unity to the tetrad, we shall have, together and separately, the conceptions of the divine synthesis and analysis, the god of the initiates and that of the profane. here the doctri

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

towards the sole centre of all the suns. be reassured, therefore, o beauteous fixed star! i shall not impoverish thy peaceful light; rather i shall expend in thy service my own life and heat. i shall disappear from heaven when i shall have consumed myself, and my doom will have been glorious enough! know that various fires burn in the temple of god, and do all give him glory: ye are the light of golden candelabra; i am the flame of sacrifice. let us each fulfil our destinies. h having uttered these words, the comet tosses back her burning hair, uplifts her fiery shield and plunges into infinite space, seeming to be lost for ever. thus satan appeared and disappeared in the allegorical narratives of the bible. gnow there was a day, h says the book of job, gwhen the sons of god came to prese

cks, knouts and siberian deserts are still at the disposal of the russian emperor; but the spirit of orpheus, of socrates, of jesus and of all martyrs will live for ever in the midst their dead persecutors, will stand erect amidst decaying institutions and collapsing empires. it is this divine spirit, the spirit of the only son of god, which st. john represents in his apocalypse, standing between golden candlesticks, because he is the centre of all lights; having seven stars in his hand, like the seed of a new heaven; and sending down speech upon the earth under the symbol of a two-edged sword. when the wise in their discouragement sleep through the night of doubt, the spirit of christ is erect and vigilant. when the nations, weary of the labour which emancipates them, lie down and dream o

al, eternal, ineffable and uncreated father of all things, who art borne upon the ever-rolling chariot of worlds which revolve unceasingly; lord of ethereal immensities, where the throne of thy power is exalted, from which height thy terrible eyes discern all things and thy holy and beautiful ears unto all things hearken, hear thou thy children, whom thou didst love before the ages began. for thy golden, thy grand, thine eternal majesty shines above the world and the heaven of stars! thou art exalted over the conjuration of the four 31 them, o glittering fire! there dost thou shine, there dost thou commune with thyself in thine own splendour, and inexhaustible streams of light pour from thine essence for the nourishment of thine infinite spirit, which itself doth nourish all things, and fo

oly city, by the hidden talismans, by the pole of loadstone which passes through the center of the world! savior, savior, savior, have pity on those who suffer, expand our hearts, detach and elevate our minds, enlarge our entire being! o stability and motion! o day clothed with night! o darkness veiled by splendour! o master who never keepest back the wages of thy labourers! o silver whiteness! o golden splendour! o crown of living and melodious diamonds! thou who wearest the heaven on thy finger like a sapphire ring, thou who concealest under earth, in the stone kingdom, the marvellous seed of stars, live, reign, be the eternal dispenser of the wealth whereof thou hast made us the wardens! amen. it must be borne in mind that the special kingdom of gnomes is at the north, that of salamande

ce in the chapter devoted to black magic. let us come now to the description and consecration of the instruments. the magical wand, which must not be confounded with the simple divining rod, with the fork of necromancers, or the trident of paracelsus, the true and absolute magical wand must be one perfectly straight branch of almond or hazel, cut at a single blow with the magical pruning-knife or golden sickle, before the rising of the sun, at that moment when the tree is ready to blossom. it must be pierced through its whole length without splitting or breaking it, and a long needle of magnetized iron must occupy its entire length. to one of the extremities must be fitted a polyhedral prism, cut in a triangular shape, and to the other a similar figure of black resin. two rings, one of cop

RUBY TABLET OF SET

eading list #3 #5 #12 #16 #20 to different perspectives. institutions are not a manifestation of physis; they are conventions of human experience. in dark ages greece the universe was an unknown quantity, superior to all gods, who are "humans writ large" within it and who govern the fortunes and the passions of mankind [consider the active involvement of the gods in the iliad and odyssey] in the "golden age" of athenian culture, the universe was thought not to be a function of any supernatural, conscious will. rather it was conceived as a highly complex, logically intelligible machine which may be understood through reason. basic divisions in this reason were the materialism of such individuals as anaximander and democritus("atoms, and the panpsychism of thales (ca. 640-546) of the agean i

nly prime number in the decad which cannot generate another number in the decad "8" symbolizes the cube, and "9" is important as the highest number before the series is repeated. most of plato's comments concerning panpsychism, numbers, mathematics, and geometry are echoes, simplifications, and corruptions of pythagoras' earlier ideas on these subjects. the philosophy of plato fourth-century-bce("golden age) athens was strongly rational and humanistic. the human mind and body were admired and exalted. the debate between the pythagoreans/platonists and the materialists/sophists centered on whether there were more to man. and more to the cosmic order. than matter and behavior. in the realm of art, the greeks admired perfection of the body. their statues are almost always of idealized figures

e best kind of constitutional government is the politeia: a mixture of democracy, oligarchy, and aristocracy wherein government offices are distributed according to a mixture of personal wealth (oligarchy, free birth (democracy, and merit (aristocracy. constitutional government is the best because it is a mean between the two extremes of democracy and oligarchy. in the ethics aristotle cites the "golden mean (i.e. the middle course between two theoretical extremes of action) as a more practical measure of goodness than plato's agathon. power, he accordingly suggests, should be vested in the middle class in order to moderate the extremism of the high and low classes. the doctrine of the golden mean is thus one of relativism rather than one of the absolutism of the egyptian, pythagorean, and

hon. power, he accordingly suggests, should be vested in the middle class in order to moderate the extremism of the high and low classes. the doctrine of the golden mean is thus one of relativism rather than one of the absolutism of the egyptian, pythagorean, and platonic philosophical systems. in his magick without tears(#9d) aleister crowley mounts a tongue-in-cheek attack on the concept of the golden mean, based on his objection to compromise as a device for seeking answers or virtues "there is great danger in this golden mean, one of whose main objects is to steer clear of shipwreck, scylla being as fatal as charybdis. no, this lofty and equable attitude is worse than wrong unless it derives from striking the balance between two very distant opposites. one of the worst perils of the pr

i hate so-and-so like hell; i want to exterminate the very memory of the bastard from the earth, after i have personally superintended having him seven years a-killing winding up by hanging, disemboweling, and quartering him. but of course i'm not necessarily right about this in any sense; it is merely that i happened to be born the kind of man who feels like that "of course, in no case does the golden mean advise hesitating, trimming, hedging, compromising; the very object of ensuring an exact balance in your weapon is that its blow may be clean and certain "you know how all our faults love to disguise themselves as virtues: very often as what our neighbors call virtues, not what we ourselves think them. we are all ashamed to be ourselves, and this is sheer, stark stultification. for we

SABBATIC KABALA OF THE CROOKED PATH

ouble-houses. these conjurations are called properly enough octriga this cell are connected to the letter teth, connected to the leo, the serpent and lust, in addition we have the letter resh connected with the sun and the head. this cell speaks of the integration of the infernal lust in the building of the magus. the apples of eden has been eaten and the serpent is glowing in its gnostic rain of golden and moon-like jewels. it s hue ready to shine forever upon the path of the crooked way. the importance of the oracle is clearly understood in the light of the serpent being the bringer of light and the head being the sun it self. this is the joining of the great inner sage with its great afflatus in the outer that is responsible for the growth of the mage. in this cell the watchers are real

SALMANRUSHDIE THESATANICVERSES

heory, and the incident of the satanic verses in the early career of the prophet, and the politics of muhammad's harem after his return to mecca in triumph; and the surrealism of the newspapers, in which butterflies could fly into young girls' mouths, asking to be consumed, and children were born with no faces, and young boys dreamed in impossible detail of earlier incarnations, for instance in a golden fortress filled with precious stones. he filled himself up with god knows what, but he could not deny, in the small hours of his insomniac nights, that he was full of something that had never been used, that he did not know how to begin to use, that is, love. in his dreams he was tormented by women of unbearable sweetness and beauty, so he preferred to stay awake and force himself to rehear

in her dazzling, permanent smile, the terror in the brightness with which she faced the world, or the reasons why she hid when she couldn't manage to beam. only when it was too late did she tell him that her parents had committed suicide together when she had just begun to menstruate, over their heads in gambling debts, leaving her with the aristocratic bellow of a voice that marked her out as a golden girl, a woman to envy, whereas in fact she was abandoned, lost, her parents couldn't even be bothered to wait and watch her grow up, that's how much _she_ was loved, so of course she had no confidence at all, and every moment she spent in the world was full of panic, so she smiled and smiled and maybe once a week she locked the door and shook and felt like a husk, like an empty peanut-shell

e vanished superstar, the living legend, gibreel farishta himself "sleep okay" he realized the question was addressed to him, and turned away from the apparition of the great movie actor to stare at the equally extraordinary sight sitting next to him, an improbable american in baseball cap, metal--rim spectacles and a neon--green bush--shirt across which there writhed the intertwined and luminous golden forms of a pair of chinese dragons. chamcha had edited this entity out of his field of vision in an attempt to wrap himself in a cocoon of privacy, but privacy was no longer possible "eugene dumsday at your service" the dragon man stuck out a huge red hand "at yours, and at that of the christian guard" sleep-fuddled chamcha shook his head "you are a military man "ha! ha! yes, sir, you could

ot in store for you, they giggle, for you and for that businessman on the hill. but before the businessman there are other stories, here he is, archangel gibreel, revealing the spring of zamzam to hagar the egyptian so that, abandoned by the prophet ibrahim with their child in the desert, she might drink the cool spring waters and so live. and later, after the jurhum filled up zamzam with mud and golden gazelles, so that it was lost for a time, here he is again, pointing it out to that one, muttalib of the scarlet tents, father of the child with the silver hair who fathered, in turn, the businessman. the businessman: here he comes. sometimes when he sleeps gibreel becomes aware, without the dream, of himself sleeping, of himself dreaming his own awareness of his dream, and then a panic beg

without the journey altogether; it's no more than a necessary evil; the point is to arrive. quite recently, then, and like the shrewd businessmen they were, the jahilians settled down at the intersection--point of the routes of the great caravans, and yoked the dunes to their will. now the sand serves the mighty urban merchants. beaten into cobbles, it paves jahilia's tortuous streets; by night, golden flames blaze out from braziers of burnished sand. there is glass in the windows, in the long, slitlike windows set in the infinitely high sand-walls of the merchant palaces; in the alleys of jahilia, donkey-carts roll forward on smooth silicon wheels. i, in my wickedness, sometimes imagine the coming of a great wave, a high wall of foaming water roaring across the desert, a liquid catastrop

SAPPHIRE TABLE OF SET MAIN

it would be suicide. now let us look a little more closely at crowley's description of a "black brother. if you have read crowley's biography, you will notice something very significant: that, in these few short phrases, a veritable blueprint for crowley's own life has been presented [this is not the case in moonchild, incidentally, where the term "black brother" is used to lampoon crowley's old golden dawn opponents] anyone familiar with crowley's writings as a magister templi (8=[3] onward can attest to the tremendous presence of his individual will. the inescapable conclusion is that there is no right-hand path to the degree of magister templi. there is only the left- hand path, and it is fraught with danger- not a one-time test, but a continuous peril that exists from the moment the i

e would fail him in almost every "category" of his magical system. he would see trees with unprecedented clarity; he would be blind to forests. such was the unfortunate atmosphere of the aeon of harwer. in order to approach the degree of magister templi as it is now constituted within the aeon of set, let me describe the "forest. first of all, onlookers will note that the first five grades of the golden dawn system have given way to the single i t s, and the three adeptus grades [minor/ major/ exemptus] have given way to the single ii t s. also the priesthood of set iii has been added- a credential entirely alien to the nonunified atmosphere of the aeon of harwer. a glance through the criteria of the first eight grades of the a:.a. will make it quite evident why they were consolidated into

e word of the new aeon amidst the onrushing inertia of the expiring one, few will understand him. at worst he may be considered a criminal and be killed [like pythagoras, socrates, christ, or gandhi. at best he may be considered only an eccentric [like dee, rosenberg, gurdjieff, crowley, or lavey. rarely will he live to see the blossoms of the trees he has planted. a last question remains. in the golden dawn/a:.a. there was a final degree beyond that of magus (9=[2- that of ipsissimus (l0=[l. and the book of coming forth by night also reveals the advancement of anton lavey to daimon (vi) at approximately the north solstice of ix. what is this concept, and how does it fit into the "forest [crowley, when discussing it in magick in theory and practice, states that it is a degree "wholly free

reveals the advancement of anton lavey to daimon (vi) at approximately the north solstice of ix. what is this concept, and how does it fit into the "forest [crowley, when discussing it in magick in theory and practice, states that it is a degree "wholly free from all limitations soever, existing in the nature of all things without discriminations or quantity or quality between them" in an "ideal" golden dawn context, an ipsissimus is one who has finally and completely merged his consciousness with that of the god/universe, thereby attaining the ultimate goal of all conventional religious systems] within the methodology of the left-hand path, then, this degree has an almost 180 opposite meaning. it describes an individual who has severed his connections with the ou altogether, existing ther

SAPPHIRE TABLET OF SET

it would be suicide. now let us look a little more closely at crowley's description of a "black brother. if you have read crowley's biography, you will notice something very significant: that, in these few short phrases, a veritable blueprint for crowley's own life has been presented [this is not the case in moonchild, incidentally, where the term "black brother" is used to lampoon crowley's old golden dawn opponents] anyone familiar with crowley's writings as a magister templi (8=[3] onward can attest to the tremendous presence of his individual will. the inescapable conclusion is that there is no right-hand path to the degree of magister templi. there is only the left- hand path, and it is fraught with danger- not a one-time test, but a continuous peril that exists from the moment the i

e would fail him in almost every "category" of his magical system. he would see trees with unprecedented clarity; he would be blind to forests. such was the unfortunate atmosphere of the aeon of harwer. in order to approach the degree of magister templi as it is now constituted within the aeon of set, let me describe the "forest. first of all, onlookers will note that the first five grades of the golden dawn system have given way to the single i t s, and the three adeptus grades [minor/ major/ exemptus] have given way to the single ii t s. also the priesthood of set iii has been added- a credential entirely alien to the nonunified atmosphere of the aeon of harwer. a glance through the criteria of the first eight grades of the a:.a. will make it quite evident why they were consolidated into

e word of the new aeon amidst the onrushing inertia of the expiring one, few will understand him. at worst he may be considered a criminal and be killed [like pythagoras, socrates, christ, or gandhi. at best he may be considered only an eccentric [like dee, rosenberg, gurdjieff, crowley, or lavey. rarely will he live to see the blossoms of the trees he has planted. a last question remains. in the golden dawn/a:.a. there was a final degree beyond that of magus (9=[2- that of ipsissimus (l0=[l. and the book of coming forth by night also reveals the advancement of anton lavey to daimon (vi) at approximately the north solstice of ix. what is this concept, and how does it fit into the "forest [crowley, when discussing it in magick in theory and practice, states that it is a degree "wholly free

reveals the advancement of anton lavey to daimon (vi) at approximately the north solstice of ix. what is this concept, and how does it fit into the "forest [crowley, when discussing it in magick in theory and practice, states that it is a degree "wholly free from all limitations soever, existing in the nature of all things without discriminations or quantity or quality between them" in an "ideal" golden dawn context, an ipsissimus is one who has finally and completely merged his consciousness with that of the god/universe, thereby attaining the ultimate goal of all conventional religious systems] within the methodology of the left-hand path, then, this degree has an almost 180 opposite meaning. it describes an individual who has severed his connections with the ou altogether, existing ther

SATANGEL

onwards. the merging of catholic and pagan beliefs in witchcraft and magick generally may also be observed in vodu, macumba, the sorceries of malysia, in the secrets of the princes of little egypt, in the observances of the bonesmen, horse whisperers and blacksmiths, the toad witches, in the satanic cults of russia and teutonia, the luciferian traditions, brujeria, stregeria, rosicrucianism, the golden dawn, thelema, and (according to some) in the rites and observances of freemasonry, as it may be seen in what might be patronisingly called folk magic across europe. this same syncretism is evident in the classical grimoire in the rites, signs, seals; even in the names of the angels and devils themselves. here we find numerous survivals of assyrian, babylonian, hebrew, greek, roman, egyptia

tree of life. they are described by theodorus, bishop of heraclea, as beasts which might terrify adam from the entrance of paradise. in the hebrew tradition they are described as having four faces and four wings, or alternatively by john of patmos in revelations as having six wings and six eyes. they are considered the bearers of god s throne and his charioteers. see psalm 18. they also appear as golden sculptures covering the ark of the covenant. the origins of the term lie in babylon, where they are monstrous winged entities guarding the entrances to temples; the ka-ri-bu. similar creatures guarded the assyrian tree of everlasting life. 3rd choir: thrones- ophanim or galgallin in hebrew merkabah lore, they are the great wheels or many eyed ones. galgal meaning pupil of the eye. whilst th

sexual virginity. berchard, bechard (grimorium verum. a subordinate spirit of lucifer. has power over winds and tempests, lightning, hail, rain, by means of toad witchcraft and other charms. possibly from the germanic goddess bercht, whose nature was often very demonic. berith (goetia, 28th spirit. duke commanding 26 legions, appearing as a soldier dressed in red, riding a red horse and wearing a golden crown. speaks clearly and subtly. tells fortunes, transmutes any metal into gold, gives and confirms dignities. bifrons (goetia, 46th spirit. earl commanding 6 legions. appearing as a monster. teaches astrology, geometry, arts and sciences, the virtues of precious stones and woods, changes dead bodies, lights candles. bime (goetia, 26th spirit. duke commanding 30 legions. appears as a drago

ked called in the formation of the circle in preparation for further work. in the sorcery of the grimoire, their names and seals are inscribed upon the floor about the circle. the purpose of such ritual will be discussed in further detail later in this book. for now, i give a simple form of such ritual. the arrangement and correspondence of the archangels may be recognised as that employed by the golden dawn in the lesser and greater rituals of the pentagram, upon which this is loosely based. it is also reflected as that given within many of the traditional grimoire, most notably faust s magia naturalis et innaturalis, as follows; 1) stand facing towards the east. make the sign of the cross, visualising it as formed from golden sunlight, saying; in thy hands is the kingdom, the power and t

ying; in thy hands is the kingdom, the power and the glory( the kingdom will come at the bottom of the vertical, the power on the right, the glory on the left) 2) clasping your hands together as in prayer; for ever and ever, amen. 3) with the right arm straight, fingers extended as i blessing, draw the sign of the pentagram beginning and ending at the uppermost point visualising it as formed from golden sunlight. bringing the fingers down into its centre say; in the name of adonai i open the east. 4) repeat stage 3 whilst facing the south, west and finally the north. return to face the east. 5) open the arms wide so as to form a crucifix of the body, visualising the archangels in their respective quarters facing into the centre, in whatever form most suits you, saying; in the east, raphael

SATANIC BIBLE

ces, and the business world. eventually a "magic circle" evolved from this group. the major purpose of the circle was to meet for the performance of magical rituals lavey had discovered or devised. he had accumulated a library of works that descibed the black mass and other infamous ceremonies conducted by groups such as the knights templar in fourteenth-century france, the hell-fire club and the golden dawn in eighteenth- and nineteenth-century england. the intent of some of these secret orders was to blaspheme, lampoon the christian church, and address themselves to the devil as an anthropomorphic deity that represented the reverse of god. in lavey's view, the devil was not that, but rather a dark, hidden force in nature responsible for the workings of earthly affairs, a force for which

ice that you may hear. to the east and to the west i beckon. to the north and to the south i show a sign proclaiming: death to the weakling, wealth to the strong! 2. open your eyes that you may see, oh men of mildewed minds, and listen to me ye bewildered millions! 3. for i stand forth to challenge the wisdom of the world; to interrogate the "laws" of man and of "god! 4. i request reason for your golden rule and ask the why and wherefore of your ten commandments. 5. before none of your printed idols do i bend in acquiescence, and he who saith "thou shalt" to me is my mortal foe! 6. i dip my forefinger in the watery blood of your impotent mad redeemer, and write over his thorn-torn brow: the true prince of evil- the king of slaves! 7. no hoary falsehood shall be a truth to me; no stifling d

eel that altruism is sinning on the lay-away plan. it is unnatural not to have desire to gain things for yourself. satanism represents a form of controlled selfishness. this does not mean that you never do anything for anyone else. if you do something to make someone for whom you care happy, his happiness will give you a sense of gratification. satanism advocates practicing a modified form of the golden rule. our interpretation of this rule is "do unto others as they do unto you; because if you "do unto others as you would have them do unto you" and they, in turn, treat you badly, it goes against human nature to continue to treat them with consideration. you should do unto others as you would have them do unto you, but if your courtesy is not returned, they should be treated with the wrath

n. this was the era of "experts" on the black arts, such as eliphas levi and countless trance-mediums who, with their carefully bound spirits and demons, have also succeeded in binding the minds of many who call themselves parapsychologists to this day! as far as satanism is concerned, the closest outward signs of this were the neo-pagan rites conducted by macgregor mathers' hermetic order of the golden dawn, and aleister crowley's later order of the silver star (a. a- argentinum astrum) and order of oriental templars (o.t.o, which paranoiacally denied any association with satanism, despite crowley's self-imposed image of the beast of revelation. aside from some rather charming poetry and a smattering of magical bric-a-brac, when not climbing mountains crowley spent most of his time as a p

gels" because occultists to this day have lain ill with metaphysical constipation. now the crystal clears, and the "angels" are seen as "angles" and the windows to the fourth dimension are thrown open- and to the frightened, the gates of hell. i have presented my translation of the following calls with an archaic but satanically correct unvarnishing of the translation employed by the order of the golden dawn in the late nineteenth century. in enochian the meaning of the words, combined with the quality of the words, unite to create a pattern of sound which can cause tremendous reaction in the atmosphere. the barbaric tonal qualities of this language give it a truly magical effect which cannot be described. for many years the enochian keys, or calls, have been shrouded in secrecy. the few p

SATANIC RITUALS

laboring breath? but if you would not this poor life fulfil, lo, you are free to end it when you will, without the fear of waking after death. how the moon triumphs through the endless nights! how the stars throb and glitter as they wheel their thick processions of supernal lights around the blue vault obdurate as steel! and men regard with passionate awe and yearning the mighty marching and the golden burning, and think the heavens respond to what they f eel [ceremony follows progression described in procedure for performance [priest closes ceremony in standard manner] the seventh satanic statement das tierdrama should the subduing talisman, the cross, break, then will come roaring forth the wild madness of the old champions, that insane berserker rage, of which the northern poets sing

nd magic ritual do not mix. masonic orders have contained the most influential men in many governments, and virtually every occult order has many masonic roots. the rites of the illuminati became the basis of the curriculum of the later ordo templi orientis, founded in 1902 by karl kellner and adolf wilbrandt a similar curriculum, with strong rosicrucian overtones, was in the english order of the golden dawn in 1887. the teachings of the illuminati hold that all is material, that all religions are of human invention, that god is man, and man is god, and the world is his kingdom. the tierdrama reinforces this message. it was first performed by dieter hertel in munich, 31 july 1781; the present manuscript dates from 1887. many authors have written segments of the litany into literature and d

SCHEM HA MEPHORESH

unded name yhvh. four is the number of the letters of the tetragrammaton. four is also the number of the letters of the name adni which is its representative and key. the latter name is bound with the former and united thereto, thus iahdvnhy forming a name of 8 letters. 8 x 3, the number of the supernal triad, yields the 24 thrones of the elders of the apocalypse, each of whom wears on his head a golden crown of three rays, each ray of which is a name, each name an absolute idea and ruling power of the great name yhvh tetragrammaton. the number 24 of the thrones multiplied by the 3 rays of the crown which equals 72, the name of god of 72 letters, which is thus mystically shown in the name yhvh, as under (or as the book of revelation says: when the living creatures (the four kerubim the let

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

happens by following the path of the buddha s teachings. gahambars: seasonal festivals. gathas: a portion of the zend-avesta that contains holy songs; believed to be the words of zarathushtra himself. god: the supreme or ultimate being or reality; creator of the universe. goddess worship: term that refers generally to any neo-pagan practice that elevates the status of goddesses over that of gods. golden temple: the chief sikh temple, located in the city of amritsar in india; more formally, the sri harmandir sahib. gurdwara: a sikh temple or place of worship. guru: a religious teacher. ha-ne-go-ate-geh: the evil-minded, the evil spirit of the iroquois nation. ha-wen-ne-yu: the great spirit of the iroquois nation. hadiths: the sayings of the prophet muhammad recorded by his followers. xx wor

has in western art. in early indian versions, the buddha is generally portrayed smiling, which is meant to show his experience of enlightenment and inner peace. the eyes are often closed, and he is often portrayed seated on a lotus throne with his hands shaped into mudras. this indian style of representing the buddha spread with the religion across asia. in china the buddha was often portrayed in golden robes with heavy folds. over time, his eyes and face took on a chinese appearance. depictions of the buddha often were made far larger than life size. in south korea, at sokkuram grotto on mt. toham, the buddha image was carved out of the face of a mountain. another giant buddha was carved out of a cliff in bamiyan, afghanistan. called the buddha vairocana, it guarded the road to central as

: oneworld publishers, 2000. confucius. confucian analects, the great learning, and the doctrine of the mean. edited by james legge. mineola, ny: dover publications, 1971. confucius. confucius: the analects. translated by d. c. lau. new york: penguin classics, 1998. creel, h. g. chinese thought from confucius to mao tse-tung. new york: new american library, 1960. freedman, russell. confucius: the golden rule. new york: arthur a. levine books, 2002. hobbler, thomas, and dorothy hobbler. confucianism: world religions. new york: facts on file, inc, 1993. mencius. the works of mencius. translated by james legge. mineola, ny: dover publications, 1990. world religions: almanac 175 confucianism oldstone-moore, jennifer. confucianism: origins, beliefs, practices, holy texts, sacred places. new yor

. the religion s decline the peloponnesian war (431 404 bce) was one of the most widespread and damaging of the events the athenian playwrights chose as the subjects of their plays. the war involved almost all of the greek world in a long and bloody conflict. the primary combatants in the war were athens and its major rival for power, sparta. athens lost this struggle, which brought an end to its golden age (c. 460 430 bce. warfare continued between other rivals in the greek world for the next two centuries. when a king from the north, philip ii of macedon (359 336 bce, launched an attack on the city-states, the situation for the city-states worsened. philip s son alexander the great (356 323 bce) completed the conquest of greece. the olympian gods seemed powerless to help them. ultimately

ten over a large span of time by a number of different authors. they were meant to be sung during religious rites. hesiod furthered the process of collecting the myths and defining the gods with his theogony, which supplies more information about the relationships between the gods and goddesses. also, in his works and days, he provides a history of what he called the five ages of humans, from the golden age, ruled by the god chronos, to the silver age of zeus, the warlike bronze age, the heroic age of the trojan war, and ending with hesiod s own time, the iron age. virgil and ovid provided a similar service for the romans. in his aeneid, virgil transforms the sometimes bickering and petty couple zeus and hera into the thundering and all-powerful roman god jupiter and the angry juno. ovid

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

all, earth and heavens in one together, look well at it, it is to thy good, and pondering over, thou wilt not rue it. notice nature in its strength, look at its great life-power from god it, and all things spring and return to their centers again. friend thoughtfully look at this mirror, see how nature is revealed, always watch the inner center, turn the outer spheres around it. look well for the golden magnet. if thou findest it thou wouldest get rid of thy sorrows. study well the law 'know thyself, that thou may not be deceived any more. unum sunt omnia, per quod omnia. make known to thee the terra sancta, so that thou mayest not go astray. figurative image of how within this world three worlds in each other, namely this earth sun-world, and also the heavenly and the hellish world have t

SEPHER YETZIRAH WESTCOTT

the heart with understanding make the heart shine with brilliance. the bahir 57 inde the sepher yetzirah (translated from the hebrew by wm. wynn westcott (note: the sepher yetzirah is one of the most famous of the ancient qabalistic texts. it was first put into writing around 200 c.e. westcott's translation of the sepher yetzirah was a primary source for the rituals and knowledge lectures of the golden dawn. this is the third edition of westcott s translation, first published in 1887. a fourth revised edition of the sepher yetzirah by darcy k ntz, complete with hebrew text, notes and bibliography, is available from holmes publishing group, p.o. 623, edmonds, wa 98020) introduction the "sepher yetzirah" or "book of formation" is perhaps the oldest rabbinical treatise of kabalistic philosop

SINISTER TAROT

ng of energies according to the greater wyrd and destinies of those directly and indirectly involved- thus, the presence of unforeseen factors and the pitfalls implicit in this which may create errors of judgement. the maintaining of an ethos or tradition via timeless acts. v the depths of the sea a tunnel of knives there is a union here while he directs the chosen rage in the eye of the goat the golden triangle stands against a sky of fire master- atazoth manipulation- actions based on a knowledge of the sinister dialectic as revealed by practical experience: a rational, to some cold, observation beyond the stage of adeptship/individuation. control of all the many and varied factors within a situation- in other words, the achievement of a stage in individual evolution that goes beyond the

es within the dark pool beneath the moon and threatens to devour, create madness. a stage which cannot be ignored if further development is saught, requiring a descent to draw out that which is obscure, fearfully hidden: the gateway to the abyss. a point from which there is no turning back: that which leads to rebirth via death. xix now in the desert, a jester greets the transparent horse on hill golden folk become fire the snow melts the faces of mountains the raven with the woman s face, her gold begets the blood sun- velpecula the finding of the aeon: the height of imperium causal structure altered in accordance with long term aims, bearing its own fruits of change. but these fruits are the final product of a grand age, the final works of the ethos of a race fulfilled. the brink of new

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

of us indulge. they seemed like the orama of the greeks, prophets while phantasma. chapter 1.ii. fu stupor, fu vaghezza, fu diletto "gerusal. lib" cant. ii. xxi("desire it was 't was wonder 't was delight" wiffen's translation) now at last the education is accomplished! viola is nearly sixteen. the cardinal declares that the time is come when the new name must be inscribed in the libro d'oro, the golden book set apart to the children of art and song. yes, but in what character? to whose genius is she to give embodiment and form? ah, there is the secret! rumours go abroad that the inexhaustible paisiello, charmed with her performance of his "nel cor piu non me sento" and his "io son lindoro" will produce some new masterpiece to introduce the debutante. others insist upon it that her forte i

aloft, look! never fear, hippogriffs never stumble; and every hippogriff in italy is warranted to carry elderly gentlemen, look down on the gliding landscapes! there, near the ruins of the oscan's old atella, rises aversa, once the stronghold of the norman; there gleam the columns of capua, above the vulturnian stream. hail to ye, cornfields and vineyards famous for the old falernian! hail to ye, golden orange-groves of mola di gaeta! hail to ye, sweet shrubs and wild flowers, omnis copia narium, that clothe the mountainskirts of the silent lautulae! shall we rest at the volscian anxur, the modern terracina, where the lofty rock stands like the giant that guards the last borders of the southern land of love? away, away! and hold your breath as we flit above the pontine marshes. dreary and

ories ye awaken, compared with those that speak to the heart of man on the heights of phyle, or by thy lone mound, grey marathon! we stand amidst weeds and brambles and long waving herbage. where we stand reigned nero, here were his tessellated floors; here "mighty in the heaven, a second heaven" hung the vault of his ivory roofs; here, arch upon arch, pillar on pillar, glittered to the world the golden palace of its master, the golden house of nero. how the lizard watches us with his bright, timorous eye! we disturb his reign. gather that wild flower: the golden house is vanished, but the wild flower may have kin to those which the stranger's hand scattered over the tyrant's grave; see, over this soil, the grave of rome, nature strews the wild flowers still! in the midst of this desolatio

s brow darkened "and were this so" he said, after a pause "would it be so sweet a lot to outlive all you loved, and to recoil from every human tie? perhaps the fairest immortality on earth is that of a noble name "you do not answer me, you equivocate. i have read of the long lives far beyond the date common experience assigns to man" persisted glyndon "which some of the alchemists enjoyed. is the golden elixir but a fable "if not, and these men discovered it, they died, because they refused to live! there may be a mournful warning in your conjecture. turn once more to the easel and the canvas" so saying, zanoni waved his hand, and, with downcast eyes and a slow step, bent his way back into the city. chapter 2.viii. the goddess wisdom. to some she is the goddess great; to some the milch cow

slow step, bent his way back into the city. chapter 2.viii. the goddess wisdom. to some she is the goddess great; to some the milch cow of the field; their care is but to calculate what butter she will yield. from schiller. this last conversation with zanoni left upon the mind of glyndon a tranquillising and salutary effect. from the confused mists of his fancy glittered forth again those happy, golden schemes which part from the young ambition of art, to play in the air, to illumine the space like rays that kindle from the sun. and with these projects mingled also the vision of a love purer and serener than his life yet had known. his mind went back into that fair childhood of genius, when the forbidden fruit is not yet tasted, and we know of no land beyond the eden which is gladdened by

SIR WALLIS BUDGE EGYPTIAN MAGIC

ladder. pepi hath gathered together his bones, be hath collected his flesh, and he hath gone quickly into heaven by means of the two fingers 1 of the god of the ladder (i.e, horus. elsewhere 2 the gods khonsu, sept, etc, are invoked to bring the ladder to pepi, and the ladder itself is adjured to come with its name, and in another place 3 we read, homage to thee, o thou ladder that supportest the golden vase of the spirits of pe and the spirits of nekhen, stretch out thy hand to this pepi, and let him take his seat between the two great gods who (care in the place of this pepi; take him by the hand and lead him towards sekhet-hetep (i.e, the elysian fields, and let him take his seat among the stars which are in the sky" in the theban recension of the book of the dead the importance of the

of this, for i regarded horus as a gift which would repay me for the loss of his father. i hid him most carefully and concealed him in my anxiety, and indeed he was well hidden, and then i went away to the city of am. when i had saluted the inhabitants thereof i turned back to seek the child, so that i might give him suck and take him in my arms again. but i found my sucking-child horus the fair golden one, well nigh dead! he had bedewed the ground with the water from his eye and with the foam from his lips, his body was stiff, his heart was still, and no muscle in any of his limbs moved. 1 then i uttered a bitter cry p. 134 of grief, and the dwellers in the papyrus swamps ran to me straightway from out of their houses, and they bewailed the greatness of my calamity; but none of them open

SOLOMON

n he told me that there were, i said that i desired to see them. so beelzeboul went off at high speed, and brought unto me onoskelis, that had a very pretty shape, and the skin of a fair-hued woman; and she tossed her head. 17. and when she was come, i said to her "tell me who art thou' but she said to me "i am called onoskelis, a spirit wrought[?shabtai/saturn, lurking upon the earth. there is a golden cave where i lie. but i have a place that ever shifts. at one time i strangle men with a noose; at another, i creep up from the nature to the arms [in marg "worms. but my most frequent dwelling-places are the precipices, caves, ravines. oftentimes, however, do i consort with men in the semblance of a woman, and above all with those of a dark skin. for they share my star with me; since they

SORCERIES OF ZOS

large movement in his name. the theory of the death posture, first described in the book of pleasure, was developed independently of the experiences of the above mentioned masters about whom nothing was published in any european language at that time. the rosicrucian mystique of the pastos containing the corpse of christian rosencreutz- dramatized by macgregor mathers in the 5 =6 ceremony of the golden dawn- resumes the mystery of this essentially egyptian formula of the mummified osiris. spare was acquainted with this version of the mystery. he became a member of crowley's a^.a, for a brief period, in 1910, and the golden dawn rituals- published shortly afterwards in the equinox- may have been available to him. the concepts of death and sexuality are inextricably connected. saturn, death

SPENSER THE CULT OF THE ALL SEEING EYE 1960

sybylline records "the entire quotation is as follows 'the last age of cumaen song now comes (novus ordo seclorum altered from magnus soeclorum ordo, a mighty order of ages is born anew. both the prophetic virgin and saturnian kingdoms now return. now a new progeny is let down from the lofty heavens. favor, chaste lucina, the boy soon io be born in whom the iron age shall come to an end, and the golden one shall arise again in the whole earth" virgil was a pagan philosopher of rome.16 the literalure on the mystic meaning of the seal is extensive and amazing. it appears that almost every secret fraternity, society and movement in the country has claimed the seal's reverse side as its own. celestia root lang wrote:17 "the reverse side must have been designed by a mystic, one versed in symbo

tan island, erected in 1766. here george washington worshipped for two years (see washington's diary, 1789 and 1790, seated directly under the beautiful and inspiring painting of our national coat of arms hanging on the wall behind his pew. the religious heritage of our nation could hardly have been expressed in a more felicitous fashion than it was in the symbolism of this painting. the glory of golden light is by far the most prominent feature of the blazon. it indicates in the strongest terms the presence of god. the heavenly rays of light extend from the outer perimeter of the circle of clouds out behind the entire upper portion of the eagle's body and even beyond the tips of its wings. the head of the eagle with its fierce curved beak is within the circle of clouds. no occult meaning

; 6; 6(5 plus 2 1/2's; 7(6 plus 2 1/2's; 7; 8; 8(7 plus 2 1/2's. total: 72. the meaning of the tetragrammaton was explained at length in part i. the pagan origin of the two mottos on the reverse seal has already been attested to. the entire quotation cited earlier containing the phrase novus ordo seclorum provides the ciue as to the nature of the "new order of the -34- ages" referred to. i( is a "golden" age during which the "saturnian" kingdom shall return. saturn was the father of osiris. the other motto, annuit coeptis "favor my daring undertaking" was not a supplication to god; in conjunction with the other motto it can only refer to saturn or osiris. the reign of saturn was called "the golden age" even though he received human sacrifices and devoured his own children. he was symbolize

e we derive the obelisk.62 the identity of hermes-mercury. anubis (brother to osiris) has already beeen mentioned. his emblem, the caduceus, was the talismanic serpent, originally entwined around a tau cross, which was also a phallus. the serpents represented the power of mercury as a sun-god. the caduceus was identified with moses' brazen serpent "in judah the image of jehovah took the form of a golden serpent, as in solomon's temple" its worship "was in fact the worship of the sun-god, osiris, under the name of jehovah" the targum, or chaldee paraphrast, referred to the brazen serpent as the 'word1."63 it must also be mentioned that the olive branch on the coat of arms. the emblem of peace. traces directly back to the olive wand of the caduceus.64 the cao dai god symbol: the all-seeing e

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

f christ was in fact a complex creation, molded by biblical and extra-biblical ideas, expectations, and hopes. scholarship had turned up parallels to the redeemer s life and death in eastern religions, and in the paganism contemporary with christian origins. was christ perhaps just another dying-and-rising god such as adonis or attis, or the others surveyed in james frazer s monumental study, the golden bough? not at all, declared others, hastily dissociating jesus from anything of the sort by turning him into the simple man of nazareth, an image equally inappropriate as an interpretation of the new testament sources. closer to our own day, these issues have been sharpened still further by the discovery of essene and gnostic texts from the early christian time and milieu. in many of these

through initiation, his eternal part was redeemed from the power of death. thus it was that the mystes overcame death, and it is as an initiate that heracles overcomes the dangers of the underworld.81 the voyage of the argonauts can be similarly interpreted. phrixus and his sister helle, children of a boeotian king, suffered badly at the hands of their stepmother. the gods sent them a ram with a golden fleece, which carried them away through the air. as they flew over the strait between europe and asia, helle fell in and was drowned which gives the strait its name, hellespont. phrixus however reached the king of colchis on the eastern shore of the black sea, where he sacrificed the ram to the gods and gave its fleece to king aeetes. he caused it to be hung up in a grove and guarded by a t

d seem to justify us in approaching the apocalypse as a mystery. what then does the apocalypse mean by addressing the seven communities? to understand it, we must take a specific instance from the seven messages, and we may begin with the first one: write to the angel of the community in ephesus: these are the words of him who holds the seven stars in his right hand, and who walks among the seven golden lights, i know your deeds, and what you have suffered and also your patient endurance, and that you will not support those who are evil; also, that you have called to account those who call the apocalypse of john 125 themselves apostles and are not, and that you have recognized them as false. and you are enduring patiently and are building up your work upon my name, and you have not grown w

all other loves, because only then can it be the first love. the apocalypse of john 127 the road to the divine reaches endlessly before you and the first step, once gained, is the starting point for an ascent that leads ever higher. so must we understand the message to the first of the communities, and it must serve as an example for the rest.126 the son of man john turns round, and he sees seven golden lights. and: among the lights was one like a son of man, dressed in a robe reaching down to his feet and with a golden sash round his chest. his head and his hair were white like wool, as white as snow, and his eyes were like blazing fire.127 subsequently we are told that the seven lights are the seven communities. 128 hence we must understand them as seven different ways to the divine, eac

. and there was a rainbow like emerald encircling the throne. also before the throne was what looked like a sea of glass, clear like crystal.135 the images in which the vision is clothed by the seer depict the sources or archetypes of perceptible reality. and in the sphere around the throne were twentyfour thrones, upon which were seated the twentyfour elders, clad in flowing white robes and with golden crowns upon their heads.136 130 christianity as mystical fact around the archetypal source of reality we thus find beings who have already advanced far along the path of wisdom, who look upon the infinite and bear witness to it. in the center and around the throne were the four living creatures, full of eyes before and behind. the first living creature was like a lion. the second was like a

SYMBOLISM OF THE BANNERS

service between men. alchemically speaking, the cross is the hieroglyph of the crucible, which used to be called in french cruzol, crucible and croiset. indeed it is in the crucible that the first matter suffers the passion, like christ himself. it is in the crucible that it dies to be revived, purified, spiritualized and transformed. through the grades of initiation in the hermetic order of the golden dawn international, we notice variable usage of the calvary cross with various number of squares. these crosses have varied meanings than those on the banners, but their meaning allows a deeper understanding. thus, here is a list: a f b j d h l i e a g k c a c b k d h e f g i j l 6 rtk hnyb hrwbg trapt dsj hmkj jxn dwh dwsy twklm 10 9 8 7 3 5 6 4 2 1 7 triangle and the hexagram taking a loo

simple example of those concepts. for i am the alpha and omega, the beginning and the end' saith the lord, god who liveth in light, since none can come to him, or near him" hwchy hwhy 8 this is the manifestation of the three mother letters in the equilbrium of the hexagram, as could also be seen on the banner of the east with o represented by the red triangle, n by the blue triangle, and m by the golden cross of trapt. a m c in looking at the triangles and the microcosmic and macrocosmic man, see the following "o man, know god and thyself, so thou mayest know what is in heaven and on earth" what god was before the beginning in eternity: what man was before the beginning in eternity: 9 what god was in the beginning \yhla what man was in the beginning: q b p what god is after time: what man

he 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 12 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- the shaft, the purified will directed to t

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- 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, the red cords and tassels, the divine self-enunciation, whose trials and sufferings form, as it were, the ornament of the completed work. the whole represents the ascent of the initiate into perfect knowledge of the light. therefore, in the address of the hiereus, the neophy

he 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 darkness. the pole and the base are black to represent that even in the depths of evil can that symbol stand. the cord is black, but the transverse bar and the lance-point may be golden or brass and the tassels scarlet as in the case of the banner of the east, and for the same reasons. the banner of the west, when it changes its position in the temple, represents that which bars and threatens, and demands fresh sacrifice ere the path leading to the higher be attained. building the banners of the east and west the banners are a difficult craft project because of the sharp c

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

the illuminati? 16 jan 2006 by greg szymanski part i while mass is being said in the sistine chapel and tourists are being shown the works of michelangelo, deep within the bowels of the vatican sits a large, circular room with 13 separate chambers, each leading to a distinct catacomb. when a mummified body is placed in front of each doorway, a young child is then brutally sacrificed with a long, golden knife during what is said to be a secret induction ceremony for new members of the illuminati, better known as the new world order. as a young freelance reporter in rome during the early 1980s, i heard many rumors of these secret ceremonies from local shop owners, several drunken priests and a couple of local clairvoyants or fortune-telling card readers, one who apparently advised and guide

lved in u.s. illuminati for 30 years, talks openly about devious plans to topple america born into the illuminati, svali says her vatican initiation ceremony at the age of 12 involved child sacrificing and a promise to serve "the family or order" for life. 17 jan 2006 by greg szymanski part ii she looked into the eyes of the "french father" while a man looking like a priest in scarlet robes put a golden knife into the heart of sandy-haired little boy about three or four years old. the boy, drugged and glassy-eyed, had been placed like a sacrificial lamb on a large black table in the center of the room located deep within the belly of the beast- the vatican. and the room, dark and foreboding with the scent of evil dripping from the walls, was only accessible through a hidden passageway camo

ountry in the world "the illuminati have groups in every major city of the united states. they originally entered the u.s. through pittsburgh, pa, and from there, spread across the u.s. there are 18 cities across the u.s, which are considered major "power centers" for illuminati power and/or influence. these include: washington, dc and the surrounding areas; albany, new york; pittsburgh, pa; the "golden triangle" of the winston salem, raleigh, nc area; minneapolis, minn; ann arbor, mich; wichita, kan; phoenix, az; portland, or; flagstaff, az; seattle, wash; houston, tx; los angeles, ca. and surrounding areas; atlanta, ga; new orleans, la, springfield, miss. other cities are important to the illuminati, as well, but these cities funnel money for them, conduct research, and often regional co

they do is as you go down these steps into the room, you can see that it's circular, so they're all rounded. they bring out the mummies from the catacombs. and they set them beside each one [each of the 13 catacomb chambers, and they say "that's the spirit of the fathers watching over the ceremony" during the ceremony, there was a large table in the center of the room. it was on top of this huge golden pentagram. they had a ceremony there. gs: so how many kids, how many other children were with you being inducted into the family or the order, as they call it? sv: there were two other children at that point. but there were several adults too. gs: okay. sv: see, the church also brings in adults to swear their allegiance, too, just so you know. i was told, and i don't know if this is true, t

n't move. you're kind of shaking, but you're trying not to show it. gs: mm hm. sv: it was horrible. actually, i keep thinking inside "i can't wait 'till it's over. i can't wait" you don't say this, but inside you're just saying over and over "i can't wait 'till this is over. i can't wait 'till this is over. i can't wait 'till it's over" gs: mm hm. sv: afterwards, the man in scarlet, he had a huge golden ring on his hand. he came over to the center of the room. each of the people that were swearing that day had to go forward and kneel before him and kiss his ring, and swear my allegiance to the new order, to the new world order for all. until my death. gs: hm. now at that point you were escorted out. sv: yes. yeah. after the ceremony was all over. i mean, the other people also did theirs as

TECHNICIANS GUIDE TO THE LEFT HAND PATH

ctions upon the psyche of various angular forms.the visual form of the geometric shape is only one of a number of angular formats. proportion is not limited to the purely geometric, but refers also to audio and wave form (electrical, magnetic) phenomena. equivalent proportional mechanisms exist between various types of stimulus. thus, i can have a pentagram whose proportions are equivalent to the golden section, but i can also have a frequency that achieves the same proportion. in a short essay written in 1986 (prior to my development and understanding of neuronics) the concept was developed as follows: in 1986, i coined a term which described the ability of particular frequency ratios which could polarize the contents of an individual's personal, subjective impressions to+ or- degrees of

TELESMATIC FIGURES

to the heart. the expanding whirl related to the aura. ynda makes the figure from head to waist; rah from waist to feet. the whole name is related to tklm, matter, and zelatorship. a. winged, white, brilliant, radiant crown. d. head and neck of a woman, beautiful but firm, hair long, dark and waving. n. arms bare, strong, extended as a cross. in the right hand are ears of corn, and in the left a golden cup. large, dark spreading wings. y. deep yellow-green robe covering a strong chest on which is a square lamen of gold with a scarlet greek cross in the angles four smaller red crosses. in addition, a broad gold belt on which rah ynda is written in enochian or hebrew characters. 7 the feet are shown in flesh color with golden sandals. long, yellow green drapery rayed with olive reaches to t

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

it is possible the famous athlete's sign could just be in honor of the university of texas at austin. but if so, why give it in france? actress meryl streep gives the sign of the devil just over the head of "angels in america" director, mike nichols. in 2004, the hbo series "angels in america" was aired. it was possibly the most evil tv program ever broadcast. the director and actress were given "golden globe" awards, indicating how hateful hollywood and the tv networks have become. the series depicted angels having sex with homosexuals and blasphemously mocked god. it praised communist spies like ethel rosenberg (photo: newsweek, november 17, 2003) eight secret handshakes of the illuminati t h e secret hand signs of illuminists are thought to work magic, to evoke supernatural beings, and

u are viewing satan in disguise. among hard-core occultists deep into babylonian and egyptian lore and magic we find the worship of the two-headed mammon ra, the god of prosperity and riches. mammon ra is actually a powerful demon, one of the four great princes of hell. he is especially worshipped with great pomp by jewish cabalists hungry and greedy for wealth and affluence. 250 codex magica two golden phoenix serpents face each other inside the temple room of the scottish rite headquarters, the house of the temple, in washington, d.c. located exactly 13 blocks from the white house. while the focal point is the black stone altar with its three sun medallions, the two serpents provide the most grotesque sight. on the rug we read "the goal of initiation" and, indeed, it is reportedly before

of satan, the candy man who brings his disciples gifts, such as illegal drugs like heroin and cocaine, and sexual favors. that ravenous dark bird 253 this article in newsweek (july 27, 1998, p. 31) speaks for itself. under orders from bolshevik communist butcher vladimir lenin, the russian oar and his entire family were slaughtered. in the center of this photo, above the windows you will see the golden, double-headed eagle. 254 codex magica mirror image: in 2002, two snipers terrified washington, d.c. suburbs with deadly and accurate shooting of innocent citizens. police chief charles moose, of montgomery county, maryland, led some 1,000 investigators in a 22-day manhunt. the press and media made chief moose into a celebrity and hero, though clearly his police skills were not just inadequ

unseen spirits (i.e. devils, and the third centre is the human masses.8 at the close of the age, bailey assures us "the three major centres will be in complete unified and synchronized activity" controlling all manifestations of life.9 aleister crowley, the late british satanist and freemason, was also a devotee of the triangle as symbol. as a high-level officer of the occult group, order of the golden dawn, crowley used for one of his emblems the eye of horus in the pyramid of fire, radiated by the sun's rays. it was horus, in the form of a spirit guide named aiwass, that allegedly gave crowley the book of the law, a book of prophecy crowley claimed he received by automatic writing.10 abracadabra not just childish fun witches and deep occult magicians join bailey in use of the triangle

red star is universally recognized as a sign of hard-core communism. so, why has macy's department stores adopted it also as its logo, as shown on these macy's plastic shopping bags? in what is clearly a staged photo in newsweek magazine (january 4, 1999, then u.s. senator and later attorney-general, john ashcroft is called "the true believer" in the photograph, ashcroft sits in a red chair with golden stars emblazed on the fabric. on the wall behind him are a series of framed united states flags. each has the same gold star prominent inside the blue field of 50 white stars of the states. the star and the colors red and gold have special significance for illuminists. 588 codex magica was lee harvey oswald playing the part of a communist secret agent when he displayed the clenched fist sho

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

e conscious of his learning, he would not repeat the vital mistake; without fear he would accomplish with ease. the only teaching possible is to show a man how to learn from his own wisdom, and to utilise his ignorance and mistakes. not by obscuring his vision and intention by righteousness. 56 57 58 59. 60 61 62 63 64 65lathe book of the elder kings issued by the thelemic order and temple of the golden dawn official holy book of the novus ordo aureae aurora concerning the great white brotherhood received by sir david cherubim copyright (c) 1989 e.v. 0. there is silence. and now the elder kings make speech: 1. we come in the name of the most beloved one, the most mysterious one, whom is the grand lord of the aeon, and whose holy spirit is the life and light of the whole universe. we come a

e universe. we come as sacred nourishment, as delicious ambrosia and sweet nectar. we come as a blessed sacrament of wisdom and joy unto all. know thou this holy truth! 2. we are the ageless brethren of l.v.x, whose voice is our holy habitation. we are the secret masters of the formless fire who conduct the world's initiation. and know thou that we are the invisible illuminati of the world, whose golden age of illumination is come. 3. thus we say unto thee, fasten thy soul unto our voice of sublime mystery: let all who have ears to hear, listen to the vast symphony of our holy words of illumination; yea, listen to the vast symphony of our holy words of illumination. 4. we come in the power of the light! we come in the light of wisdom! we come in the mercy of the light! the light hath liber

THE CANOPIC GODS SYMBOLISM

power of wisdom and the forces of nature, guards ameshett. and nephthys, who hides that which is secret, guards ahephi- whence also, until recent days, in the fullness of time, the sacred sources of ahephi, the nile, were kept secret from the whole world. tmo-oumathu is under the guardianship of neith, the dawn. this is the celestial space, who makes the morning to pass and awakens the light of a golden dawn in the heart of him whom the eternal gods shall chose, by the sacred science of breath. kabexnuv is guarded by sakhet, the sun at the western equinox, the opening of amenti, who wears the scorpion on her head- and these guardianships were often painted on the canopic jars. when, therefore, the candidate kneels at the foot of the altar, or where the corpse lies on the bier preparatory t

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holy incantations that were designed to free the ka from the tomb and allow it to be incarnated again. the spirit might experience an existence as a hawk, a heron, or even a plant form, such as a lotus or a lily, moving along through various expressions of the life force until, after about 3,000 years, it could once again achieve rebirth as a human. m delving deeper gaster, theodor h, ed. the new golden bough. new york: criterion books, 1959. larousse dictionary of beliefs and religions. new york: larousse, 1994. osiris: death and resurrection osiris was called lord of lords, king of kings, and god of gods by the egyptians. according to the scholar e. a. w. budge [osiris] was the god-man who suffered, and died, and rose again, and reigned eternally in heaven. they [the egyptians] believed

he gods, the fields of aalu offered an eternal association and loving companionship with the deities. this, the ancient egyptians believed, was the natural order of things. they had no doubts about immortality. in their cosmology, a blessed afterlife was a certainty. m delving deeper ferm, vergilious, ed. ancient religions. new york: the philosophical library, 1950. gaster, theodor h, ed. the new golden bough. new york: criterion books, 1959. larousse dictionary of beliefs and religions. new york: larousse, 1994. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 19 osiris, god of the underworld (ap/wide world photos pyramid texts the pyramid texts recorded some of humankind s earliest written insights concerning its concepts about

was loosed the reentry into the body would have been impossible. she said, this is what death means. those men and women of a judeo-christian belief construct who have undergone the near-death experience (nde) sometimes quote ecclesiastes 12:5 7 as scriptural testimony to the reality of the spiritual body and its ability to separate itself from the flesh: or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel be broken at the cistern: then shall the dust return to the earth as it was; and the spirit shall return to god who gave it. one frequently observed quality of the silver cord which appears to connect the soul body to the physical body is its elasticity. numerous persons who have undergone neardeath experiences have rema

through life, and its death. as the seed of the harvest is planted again and the agricultural cycle is perpetuated, so is the soul harvested by the gods to be resurrected. membership in the mysteries of eleusis was undertaken to ensure initiates a happy immortality. m delving deeper ferm, vergilious, ed. ancient religions. new york: philosophical library, 1950. gaster, dr. theodor h, ed. the new golden bough. new york: criterion books, 1959. larousse dictionary of beliefs and religions. new york: larousse, 1994. hermetic mysteries the hermes trismegistus (the thrice greatest hermes, who set forth the esoteric doctrines of the ancient egyptian priesthood, recognized the reincarnation of impious souls and the achievement of pious souls when they know god and become all intelligence. hermes

the initiates were given secret formulas which would enable them to avoid the snares awaiting the unwary soul as it descended to hades and would ensure them a blissful stay while they awaited a sign that their participation in the great circle of necessity had ended. m delving deeper ferm, vergilious, ed. ancient religions. new york: philosophical library, 1950. gaster, dr. theodor h, ed. the new golden bough. new york: criterion books, 1959. pythagoras (c. 590 c.520 b.c.e) pythagoras, one of the greatest philosophers and mathematicians of the sixth century b.c.e, is reported to have been the first of the greeks to teach the doctrine that the soul, passing through the great circle of necessity, was born at various times to various living bodies. pythagoras believed in the soul as a thought

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pirits and to relay personal communications to family members who have come to the studio as members of the audience. sources: internet movie database inc [online] http//us.imdb.com. maltin, leonard, ed. leonard maltin s 1999 movie& video guide. new york: dutton signet, 1998. steiger, brad, and sherry hansen steiger. hollywood and the supernatural. new york: st. martin s press, 1990. videohound s golden movie retriever. farmington hills, mich: visible ink press, 1999. ghosts on television series internet movie database inc [online] http//us.imdb. com. maltin, leonard, ed. leonard maltin s 1999 movie& video guide. new york: dutton signet, 1998. stanley, john. creature features: the science fiction, fantasy, and horror movie guide. new york: boulevard, 1997. steiger, brad, and sherry hansen

individuals who have undergone out-of-body experiences have made mention of a kind of cord of silver color that seems to attach their soul or mind to the physical body. such glimpses of the silver cord have prompted those experiencers and researchers of a religious orientation to recall the verses in the book of ecclesiastes which refer to the time of death when the silver cord is loosed and the golden bowl be broken. then shall the dust return to the earth as it was: and the spirit shall return unto god who gave it (kjv ecclesiastes 12:5 7. in tibetan buddhist tradition, out-of-body experiencers have also long observed that a strand exists between the astral double and the physical body. in diverse cultures, many individuals who have undergone out-of-body phenomena have noticed that thei

great white lodge of the himalayas, kushog vogi of northern tibet, who believed that the astral body surrounds the physical body like an eggshell surrounds the egg within it and is linked up with the physical body by invisible vibrations on the ether in the air being carried to the mind centers on the plexuses of the involuntary nervous system. in cannon s view, the astral body is the scriptural golden bowl and the etheric body is the linking silver cord. the astral body, he wrote, is mainly the emotional body and has to do with emotions, moods, and feelings. the astral body is not only linked up with the physical body through the solar plexus, but also linked up with the etheric body through vibrations passing from it through the physical body between the eyes to the top of the etheric b

ner party. the number seven has been regarded with superstitious awe for centuries some consider seven to be lucky; others, unlucky. rather than being viewed as bringing good fortune or misfortune, the number seven has long been considered a digit of great power. for example, there are seven ecstasies of zoroaster, the seventh day that celebrates the sabbath, the seven days of the week, the seven golden candlesticks of solomon s temple. among various early peoples, the seventh son of a seventh son was believed to be born with supernatural powers, a boy who would become a wizard when he grew to manhood. likewise, the seventh daughter of a seventh daughter was believed to be born with gifts of prophecy and healing. chinese and japanese people have a superstitious fear of the number four, bec

l to the ancient instinct of self-preservation. in the early days of transition from marriage by abduction to relationships developed by individuals with a mutual attraction for one another, most marriages were arranged and wives could be purchased. the evolution of romance would create great conflicts with these old traditions. according to many social historians, the greeks invented love in the golden age of greece (about 480 to 399 b.c.e. the greeks gave love two names: eros (physical love) and agape (spiritual love. yet for all its familiar aspects, love in classic greece was still quite different from the concept of mutual attraction between man and woman that serves as the standard for marriage in the modern western world. marriages were still arranged by parents, and a solemn betrot

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es is the new atlantis foretold by the great master mason sir francis bacon (1561.1626. the pyramid with the all-seeing eye represents the great architect of the universe that guided the founding fathers of the united states to establish a nation that might one day reveal itself as the heir of the ancient mysteries of atlantis and restore all humankind to the earthly paradise that existed in that golden age of old. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d secret societies 9 masonic temple in alexandria, virginia (corbis corporation) georgewashington was an avowed mason. the central mythos of freemasonry centers around the building of the great temple of king solomon (tenth century b.c.e) and solomon fs securing the services of the most accom

g a wicca ceremony (archives of brad steiger) today fs practitioners of wicca come from a complete spectrum of men and women. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 76 magic and sorcery at the time of his death on march 10, 1985, dr. francis israel regardie was considered by many occultists to be the last living adept of the hermetic order of the golden dawn, a magical tradition that had numbered among its members william butler yeats (1865.1939, aleister crowley (1875.1947, and dion fortune. regardie had demystified many esoteric mysteries surrounding the occult and presented understandable texts on practical magic. by age 19, he began to correspond with aleister crowley. in 1928, he accepted the position of crowley fs personal secretary

rounding the occult and presented understandable texts on practical magic. by age 19, he began to correspond with aleister crowley. in 1928, he accepted the position of crowley fs personal secretary, hoping that the magician would tutor him in the mystic arts; however, crowley left him to independently study magic. when crowley fs publisher declared bankruptcy, regardie lost his job. although the golden dawn had ceased to exist as a functioning magical society as early as 1903, it continued to exist in various descendant orders, such as the stella matutina and the alpha et omega. in 1932, regardie fs distillation of the teachings of the golden dawn was published in the tree of life, and at once he was embroiled in controversy with those occultists who associated him with crowley. while som

distillation of the teachings of the golden dawn was published in the tree of life, and at once he was embroiled in controversy with those occultists who associated him with crowley. while some demanded he never again dare to mention the name of the society, others, such as dion fortune, invited him to join the order of stella matutina. in 1937 regardie published four volumes entitled simply the golden dawn. it was regardie fs belief that the heritage of magic was the spiritual birthright of every man and woman and that the principles of such magical systems as the golden dawn should be made available to all who wished to pursue the ancient wisdom teachings. regardie fs work the philosopher fs stone (1937) was written from the perspective of jungian symbolism. in 1941, he took up practice

eft the organization, and the druidic publication that he had established, the druid chronicler (later pentalpha journal, soon folded without his involvement. in 1979 he married selene kumin, but that relationship ended in 1982. in 1983 he t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 78 magic and sorcery was initiated into the new reformed order of the golden dawn, and in that same year he married actress sally eaton. bonewits and eaton became heavily involved in the california revival of the ordo templi orientis, or go.t.o, h best known for its most important historical figure, aleister crowley. in 1986 bonewits and eaton separated. bonewits worked for a few months as a computer consultant in kansas city, then moved to new york with his intende

THE GOLDEN ESSENCE

th hischaracter as god incarnate.viewed in the light of a pagan religion the characters and deaths of rufus, becket, joan and gilles arereasonable and consistent. in each of them the dying god was incarnate; rufus died as the actual king, theother three as substitutes in order that their royal masters might live and reign for a further term of years.referencesintroduction1. sinistrari de amecothe golden essence: craft mythology and the deep theology of the housle copyright 2004 by robin artisson all rights reserved simple and perfect: the sum of all mysteries i have described the housle in my other essays as the basic rite of the old faith. such a statement is quite correct, but many people automatically interpret the word basic in such a way that they think the housle to be simple or even

agan europe, likewise embraced (in their own peculiar way) a central theme of life, sacrifice, and regeneration, with their ultimate eschatological concept of resurrection and a new heaven and earth. the more ancient and wise indo-european mythology taught that the universe was generated from the great all-potential-containing void of chaos, and when the newly born universe found its pristine and golden order, the evolutiona ry passage of time and events, ordained by fate, began. these events included the birth and struggles of the divine beings or gods, the birth/creation of humankind, the gradual decline, degeneration, and final destruction of the universe, when the forces of chaos would gain strength again and overwhelm the world-order, and when all would be plunged back into the unform

hological and metaphorical stories that attempted to express the truth, and you recognize the truth of what you are. subduing people s awareness, telling them that they must wait until after death or until the end of the world to be renewed, cuts them off from even using their basic senses or awareness, here and now. it is a miracle deferred, so that the powerful can control them with promises of golden heavens later on. but there is no later on, when it comes to the realization that transforms. if the golden light of regeneration, which transforms the limited, sorrowful, and painful world into a perfected place is not experienced in life, it will not be waiting for the soul in death. without the conscious will, effort, and awareness on the part of the individual to actively discover this

between the sky and the earth. the earth acts as the mother source of the pollen that makes honey, but the daughter is the honey itself, which springs from the hive- and the hive itself is ruled over by a great queen, a queen bee, who has always been taken by pagan cultures to symbolize the dame herself. from that daughter honey, after it has been put through its ordeal, comes the sweet, pure and golden fiery child of mead. mead s true sweetness, its golden color, and its origins in a symbolically powerful inbetween place between earth and sky, at the hands of a great queen and her servants, has given meads the reputation for being the food or drink of the gods since time out of mind. the horn child representing immortality and perfection of divinity was described as golden, as were the ap

sweetness, its golden color, and its origins in a symbolically powerful inbetween place between earth and sky, at the hands of a great queen and her servants, has given meads the reputation for being the food or drink of the gods since time out of mind. the horn child representing immortality and perfection of divinity was described as golden, as were the apples of the western isles, described as golden, and they too granted immortality and renewal. iduna s apples from which the northern gods renewed their youth were likewise golden. where the earth s children that we call grapes and wheat grow from the earth, the daughter honey comes from neither ground nor sky. mead was, for this reason, seen as especially potent as far as chemical symbols of immortality, divinity, and the transcendent

THE KEY TO THE MYSTERIES

lds to the efforts of labour, and shows herself to science; the material side of dogma is alone immolated. this is the meaning of the ram caught by its horns in a thicket. the history of abraham is, then, a symbol in the ancient manner, and contains a lofty revelation of the destinies of the human soul. taken literally, it is an absurd and revolting story. did not st. augustine take literally the golden ass of apuleius? poor great men! 33 the history of isaac is another legend. rebecca is the type of the oriental woman, laborious, hospitable, partial in her affections, shrewd and wily in her manoeuvres. jacob and esau are again the two types of cain and abel; but here abel avenges himself: the emancipated intelligence triumphs by cunning. the whole of the genius of the jews is in the chara

(a bull-headed sphinx "vide" the hieroglyphs of assyria, of india and of egypt) is placed at the gate of the garden of truth in order to prevent the profane from destroying the tree of life. here we have mysterious dogma, with all its allegories and its terrors, replacing the simplicity of truth. the idol has replaced god, and fallen humanity will not delay to give itself up to the worship of the golden calf. the mystery of the necessary and successive reactions of the two principles on each other is indicated subsequently by the allegory of cain and abel. force avenges itself by oppression for the seduction of weakness; martyred weakness expiates and intercedes for force when it is condemned for its crime to branding remorse. thus is revealed the equilibrium of the moral world; here is th

d one finds there the same combinations and the same symbols: the king, the queen, the knight, the soldier, the fool, the tower, and houses representing numbers. in old times, chess-players sought upon their chess-board the solution of philosophical and religious problems, and argued silently with each other in manoeuvring the hieroglyphic characters across the numbers<order of the golden dawn may have designed enochian chess on this suggestion> our vulgar game of goose, revived from the old grecian game, and also attributed to palamedes, is nothing but a chess-board with motionless figures and numbers movable by means of dice. it is a tarot disposed in the form of a wheel, for the use of aspirants to initiation. now, the word tarot, in which one finds "rota" and "tora" itse

, in that of the "galilean" as an illustrious and too unfortunate emperor called him. and yet julian in his time attempted more than voltaire could accomplish; he wished to oppose miracles to miracles, the austerity of power to that of revolt, virtues to virtues, wonders to wonders; the christians never had a more dangerous enemy, and they recognized the fact, for julian was assassinated; and the golden legend still bears witness that a holy martyr, awakened in his tomb by the clamour of the church, resumed his arms, and struck the apostate in the darkness, in the midst of his army and of his victories. sorry martyrs, who rise from the dead to become hangmen! too credulous emperor, who believed in his gods, and in the virtues of the past! when the kings of france were hedged around with th

you 271 are, a mouse, while you are a rat. make yourself a cat, and you will capture it. in one of the admirable stories which, though he did not invent it, he has told better than anybody, perrault puts upon the stage a cat, which cunningly induces an ogre to change himself into a mouse, and the thing is no sooner done, than the mouse is crunched by the cat. the "tales of mother goose" like the "golden ass" of apuleius, are perhaps true magical legends, and hide beneath the cloak of childish fairy tales the formidable secrets of science. it is a matter of common knowledge that magnetizers give to pure water the properties and taste of wine, liqueurs and every conceivable drug, merely by the laying-on of hands, that is to say, by their will expressed in a sign. one knows, too, that those w

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

as a part of the grimoire as the text. each drawing by soror davcina (elda isela ford) presents an adversarial sigil of isolated obtainment, that each embodies a staota (see yatuk dinoih- second illustrated edition) which empowers the mind of the witch or sorcerer. a z o t h o z a book of the adversary by michael w. ford illustrated by elda isela ford azothoz is a formula used specifically in the golden dawn and is a work combined from the first and final letters of the latin, hebrew and greek alphabet alpha& omega, aleph and tau. this work symbolizes the beginning and the end, the dawn and twilight, thus as azothoz is a reverse partly, signifying the adversary. azothoz is a poetic grimoire which sigillizes in lyric and image the essence of set/shaitan the adversary, lilith and the sorcero

his test failed, set in the form of seker, devoured the soul. later on seker was merged with ptah, a blacksmith god16 and took the form of a mummy with a visage of an old man. 14 a mask of dreaming is focusing and projecting the psyche or self into the mask of the god form in question, going forth to the sabbat masked in the cloak of the god form you are assuming. this is a development from older golden dawn practices and enables the mind to grow strong through understanding and experiencing on dreaming levels other significant god forms, demons and angelick spirits. 15 the egyptian book of the dead, the abode of the blessed, edited by e.a. wallis budge. 16 tubal-cain or cain, the son of samael and lilith, was the master of the forge i.e. initiation. 19 when one approaches the ancient mask

THE MAGICIAN S KABBALAH

christian knorr von rosenroth's (1636-89 "kabbala denudata" in latin in 1677 and 1684, which provided translations from the zohar and extracts from the works of issac luria. it was this work which, when translated into english by macgregor mathers (1854-1918) in 1887 as "the kabbalah unveiled, alongside already existing translations of the sepher yetzirah, provided the kabbalistic backbone of the golden dawn society, from which issued many of the more recent occult kabbalists, such as dion fortune (1891-1946, who summarised the sephiroth in her "mystical kabbalah (1935) and aleister crowley (1898-1947. the christian occultist, and golden dawn member, a.e. waite also produced many works examining the secret tradition of kabbalah, although of all of these occultists, gershom scholem says tha

ny others. he also became a student of tarot through the writings of court de gebelin (1725-84, who ascribed to the tarot an ancient egyptian origin. from de gebelin and rosenroth, levi synthesised a scheme of attribution of the tarot cards to the twenty-two paths of the tree of life, a significant development in that it provided a synthetic model of processes to be later modified and used by the golden dawn as mapping the initiation system of psychological, occult, and spiritual development. levi wrote "qabalah. might be called the mathematics of human thought. aleister crowley continued levi's work to some extent in his seminal work on the tarot "the book of thoth. in summary, the kabbalah passed from judaic tradition through to christian tradition, and through other flowerings such as t

totals to 10 (1+9, which can be broken down to 1 as well. thus, malkuth (10) and kether (1) are within the value of malkuth itself. kether, on the other hand, values 620 (the zohar speaks of the 620 pillars of light, which breaks down to 8 (6+2, the number of the sephirah hod (an interesting attribution in respect of the initiatory experiences associated with hod in the grade of practicus of the golden dawn system. a full cross-referencing of the sephiroth by their numerical reduction is given in figure 2. a final point of gematria is that the value of the word swan, the symbolic bird of kether and illumination, is brbvr= 410, which is also the value of magic (mqa'ar) and the confession of god's unity (the shema, shma'a. the triune crown the triple crown worn by the pope can be viewed as

of creation. tau in chockmah tau is attributed to the universe card, and we can see that the universal creation implicit in kether as potential is first given expansion in the sephirah chockmah. as symbolic of manifestation, the universe card depicts chockmah as the first manifestation of unity, the first visibility of kether in the "first swirlings" of the primum mobile, the zodiac. indeed the "golden dawn" tarot card depicts the spheres of the zodiac arranged around the central figure of the atu (see later chapter for further explanations of the creative process of chockmah as depicted by the zodiac. spelt in full, tau is tau-vau, the universe and the hierophant. this affirms the hierophant as symbolic of god's wisdom (the translation of chockmah being "wisdom) and as the interface betw

or of the divine will and the mystic achieves chockmah by becoming a pure interface of god. finally, the way is completed (yod as symbolic of the way depicted on the hermit tarot card) by recognising the unity of all things, and hence the same letter covers both kether and chockmah. incidentally, the hermit tarot card to which yod is attributed is also associated with the neophyte ceremony of the golden dawn, and demonstrates that even from the first step on the path, the goal is always already there if we could but be aware of it. resh in binah resh refers to consciousness and light through the tarot card of "the sun, and in the context of binah affirms that the three supernal sephiroth reside in the "white head (resh means "head) of kether. the hemispheres of the brain may be divided int

THE MARTINIST OPERATIVE GENERAL RITUAL

ld the central luminary and will be placed, at the proper time, in the centre of the pantacle. another candlestick, a smaller one, will also be required, to hold the ordinary candle- used to light the central luminary. the candles should be made of pure beeswax, or of so called liturgical wax (30% 7 approx. 25 inches is 635 mm and it is very curious to note that this is, approx, the length of the golden section of the meter. 9 pure beeswax, and can be obtained from specialized stores. a bronze or copper censer, or better, an earthenware cassolette, will also be required, and will be furnished with live coals at the proper time. the self burning charcoal for that purpose can be obtained from the same stores as the candles. the incense must be pure olibanum (frankincense, called male incense

THE MIDDLE PILLAR

stern ceremonial magic due to the veil of secrecy which had shrouded these practices. unless a person happened to be a member of a magical organization, there was little chance of leaning the procedures and initiatory practices of high magic. this changed in 1937 when israel regardie published four volumes titled the glh d m, a collection of ceremonies and teachings from the hermetic order of the golden dawn. earlier, regardie had published two books d-g i3-w magical prinapjes of the golden dawn system. i'le middle pik, published in 1938, gave step-by-step details on how to perform practical exercises of ceremonial magic, something which was quite revolutionary for its time. perhaps even more radical was regardie's daring attempt to correiate these magical techniques to the (then) new meth

es of psychoanalysis. since the object of study in both magic and psychology was the human mind, it was regardie's belief that magic could be regarded as a subdivision of the science of psy &logy. such a thing was quite unheard of in 1938. in fact, regardie postulated that psychotherapists could use the techniques of magic, such as the lesser banishing ritual and the middle pillar exercise of the golden dawn, in a d i n i d setting for the benefit of patients. goal of both magic and psychotherapy is the his or her growth and health on every and psychological. magic, however, well-being. regardie sought to tear down the been built up between the ancient art and the regardie's die middle pillar was a milestone these ideas long before they became popular. the middle pillar, as a techruque for

or her growth and health on every and psychological. magic, however, well-being. regardie sought to tear down the been built up between the ancient art and the regardie's die middle pillar was a milestone these ideas long before they became popular. the middle pillar, as a techruque for self-development, standard fare-so much so that it is sometimes age self-help manuals, often without mentioning golden dawn tradition. the middle pillar shows expertise, and love for teaching that regardie to this day it remains a classic among magical who was israel regardie and why did the following brief biography should of regardie's prominent place in the history and occultism, as well as his interest in psychology. before his death in 1985, israel regardie many to be the last living adept of a prestig

ion. the middle pillar shows expertise, and love for teaching that regardie to this day it remains a classic among magical who was israel regardie and why did the following brief biography should of regardie's prominent place in the history and occultism, as well as his interest in psychology. before his death in 1985, israel regardie many to be the last living adept of a prestigious known as the golden dawn. the tradition golden dawn and its sister spin-off groups, and the alpha et omega, attracted many the late nineteenth and early twentieth centuries. were dr. william w. westcott, samuel l. arthur edward waite, william butler yeats, aleister crowley. yet among this extraordinary knowledgeable magicians, regardie ranks of prominence. born on november 17,1907, in london, israel regardie m

part though for a time regardie, who had settled in for thomas burke, the novelist. in 1932, regardie published h s first of pomegranates and the tree of life. regardie's own qabalistic studies, while the latter is usually considered regardie's magnum opus and one of the most comprehensive texts on practical magic ever written. the book was primarily a restatement of the original teachings of the golden dawn and contained very little "crowleyanity" the tree of life was dedicated to crowley under the name of marsyas, a pseudonym that crowley used in his poem aha. about five years later in 1937, regardie sent his old friend a copy of the tree of life with a warm note. unfortunately, crowley's response to regardie's kindness was less than kind-chiding the sensitive young author with an anti-s

THE MOTHMAN PROPHECIES

ike large birds tor cranes" cranes on the sun? crows 250 miles long on the moon? black-garbed men swimming through the skies over coney island? ornithopters over kentucky and san diego [1] harold t. wilkins, flying saucers on the attack (new york: citadel press, 1954, chapter iii- on december 30, 1946, ella young, an american writer, saw one of our bats at dusk near morrow bay, california "on the golden sky it looked very black" she reported "it came forward head on, and had a batlike appearance, owing to the curvature of its wings. i am not sure if there were motions at the extreme tip of the wings; but the strange machine seemed to stand still for several minutes, and its form was very distinct. suddenly, it either lowered itself toward the horizon, or the bank of cloud-mist made an upwa

gy. four teen-agers were strolling along a country road near the park, going home from a dance, when the movements of the "star" caught their eyes. it dipped out of the sky and headed straight for them, finally dropping down behind some nearby trees. john flaxton, seventeen, said he suddenly felt very cold, and a sense of overpowering fear engulfed the group. they started to run. the light, now a golden oval-shaped object, reappeared from behind the trees and seemed to move along with them from a distance of about two hundred feet. when they stopped, the light stopped. then it was lost from sight behind the trees. the four youngsters slowed down, catching their breath. suddenly a tall, dark figure emerged from the woods and waddled toward them. it was completely black and had no discernibl

asiness was overtaking me; a dark suspicion that dr. asimov's tongue-in-cheek observation may have contained more truth than even he knew. the year of the garuda was at hand. a dark force was closing over a little town i had never even heard of: point pleasant, west virginia. in a matter of months i would be arriving there like some black-suited exorcist, lugging my tattered briefcase, waving the golden cross of science. my life would become intertwined with the lives of the people of the ohio valley. in march 1966, a shapely housewife, whom i will call mrs. kelly because she asked that her name be withheld, was waiting in her car for her children near the point pleasant school when she saw an unbelievable apparition low in the sky. it looked like a glistening metal disk and was hovering d

THE NECRONOMICON SIMON VERSION

such books have existed in fact, and do exist. idries shah tells us of a search he conducted for a copy of the book of power by the arab magician abdul-kadir (see: the secret lore of magic by shah, of which only one copy was ever found. the keys of solomon had a similar reputation, as did the magus by barret, until all of these works were eventually reprinted in the last fifteen years or so. the golden dawn, a famous british and american occult lodge of the turn of the century, was said to have possessed a manuscript called "the veils of negative existence" by another arab. these were the sorcerer's handbooks, and generally not meant as textbooks or encyclopedias of ceremonial magick. in other words, the sorcerer or magician is supposed to be in possession of the requisite knowledge and t

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

to see the necronomicon in its original state. banishings read this section carefully. in the interim period between the translation and the publication of this work, the editor, along with a circle of initiates in another discipline, undertook to experiment with the rituals and forces outlined in the necronomicon. in using the material alone, or within a western ceremonial structure (such as the golden dawn system) we came upon startling discoveries in both cases: there are no effective banishings for the forces invoked in the necronomicon itself! the rituals, incantations, formulae of this book are of ancient origin, comprising some of the oldest written magickal workings in western occult history. the deities and demons identified within have probably not been effectively summoned in ne

f these rituals in progress. that would be criminal, and perhaps in suicidal. one of our colleagues was fearfully attacked by his dog directly following a fairly simple and uncomplicated formula from this book. this is definitely not a gilbert chemistry set. the method of the necronomicon concerns deep, primeval forces that seem to preexist the normal archetypal images of the tarot trumps and the golden dawn telesmatic figures. these are forces that developed outside the judeo-christian mainstream, and were worshipped and summoned long before the creation of the qabala as we know it today. hence, the ineffectiveness of the golden dawn banishing procedures against them. they are not necessarily demonic or qliphotic in the sense that these terms are commonly understood in the west, they just

n 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 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

THE PATH OF KABBALAH

bove reason route is based on trial and error. everyone who starts to walk in it must stumble in it and rise again with his own strength, and begin to perceive the daily circumstances as assistance from above to one s spiritual progress. there are many forces that were created by the creator such as the evil eye, slander etc. their one and only one purpose is to teach us to control ourselves. the golden rule states: walk humbly with thy god (micah 6, 8. one must hide one s goals even from his own egoism, let alone other people s. however, this does not mean that we should dress or act any different than is customary where we live, or refrain from contact with people. but when around strangers, conduct only general conversations (small talk. not keeping this rule could lead to attraction of

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

lash forth into the west, winged and wonderful. a pharos of gleaming hope lighting our way across the boisterous ocean of life to our haven of eternal rest. the fools and the faulty, the wise and the wizened read and tremble before the might of its majesty, for into its flaming horrent hath it woven and braided the ashen locks of wisdom, the dyed curls of folly, and all the glittering circlets of golden youth. all is transcended, all is unified and transcendental; neither is there joy nor laughter, sorrow nor weeping, for all is as a divine mastery of truth and knowledge to those who worship the new-born god, like the magi of the east, with gold, and frankincense, and myrrh. above whose heptagonal cradle flashes the magic star lusanaher, that great star cor leonis, which heralds and direct

chosen here not the only word that could be chosen, but the only word that would in the above poems express the maximum amount, of horror in the one case; and of desire in the other. very different from blake do we find such a poem as gvespers, h which, though differing in rime, in cadence and spirit; is reminiscent of rossetti fs gblessed damozel h: still in those avenues of light, no maid, with golden zone, and lily garment that from sight half hides the ivory throne, lay in my arms the livelong night to call my soul her own* songs of the spirit, vol. i, p. 53. whilst parts of the poem gmessaline h with which galice h opens remind us of poor gjenny. h tennyson, if we are to judge from the introduction to galice, h does not seem to hold a very high position in the opinion of aleister crow

over, to wake with his mouth like a dove kissing me over and over! better sleep so than be conscious, and know how death hath a charm to discover *gargoyles, vol. iii, p. 94. but not until we read gthe eyes of pharaoh h do we read one of the most astounding paintings in words, i make bold to say, that has ever been written in any language: and death fs insufferable perfume beat the black air with golden fans as turkis rip a nubian fs womb with damascened yataghans *gargoyles, vol. iii, p. 100. this one astonishing verse upsets the equilibrium of the whole poem, as it would of any poem; for if the remaining thirteen had been penned in an equivalent vividness of colouring, the effect would have been one of complete overpowerment rather than of a sudden and dizzy joy. as the aristocratic virt

i, pp. 200. as also does the song of orpheus: o hawk of gold with power enwalled, whose face is like an emerald; whose crown is indigo as night; smaragdine snakes about thy brow twine, and the disc of flaming light is on thee, seated in the prow of the sun fs bark, enthroned above with lapis-lazuli for love and ruby for enormous force chosen to seat thee, thee girt round with leopard fs pell, and golden sound of planets choral in their course! o thou self-formulated sire! self-master of thy dam fs desire! thine eyes blaze forth with fiery light; thine heart a secret sun of flame! i adore the insuperable might: i bow before the unspoken name. for i am yesterday, and i to-day, and i to-morrow, born now and again, on high, on high travelling on dian fs naked horn! i am the soul that doth crea

n of flame! i adore the insuperable might: i bow before the unspoken name. for i am yesterday, and i to-day, and i to-morrow, born now and again, on high, on high travelling on dian fs naked horn! i am the soul that doth create the gods, and all the kin of breath. i come from the sequestered state; my birth is from the house of death. i have risen! i have risen! as a mighty hawk of gold! from the golden egg i gather, and my wings the world enfold. i alight in mighty splendour from the throned boats of light; companies of spirits follow me; adore the lords of night. yea, with gladness did they paan, bowing low before my car, in my ears their homage echoed from the sunrise to the star. i have risen! i am gathered as a lovely hawk of gold, i the first-born of the mother in her ecstasy of old

THE TAROT OF C C ZAIN

his struggle commences a new epoch in the life. the conqueror--arcanum vii. in divination, arcanum vii may briefly be read as victory. arcanum vii is figured by a war chariot of square form, surmounted by a starry canopy sustained by four columns. upon this chariot advances a conqueror armed with a cuirass and carrying both sword and scepter. he wears a crown from which rises three pentagrams, or golden stars with five points. the square car symbolizes the material world vanquished by the work of the will. the four columns supporting the canopy represent the four quadrants of heaven which surround the conqueror. they also represent the four elemental kingdoms that have submitted to the master of the scepter and the sword. upon the square front of the chariot is pictured a sphere sustained

kingdoms that have submitted to the master of the scepter and the sword. upon the square front of the chariot is pictured a sphere sustained by two outspread wings; symbol of the immortal flight of the soul through the infinitude of space and time. the sacred serpent at the conqueror's brow signifies the possession of that intellectual light which makes clear all the arcana of fortune. the three golden stars rising from the crown symbolize the dominion of man in all three worlds; physical, astral and spiritual. a t-square and two try-squares are traced upon the cuirass. the t-square, or tau, symbolizes virile force, and the two try-squares indicate the rectitude of judgment that enables the conqueror to direct this force either to right or left, into mental or physical power as occasion d

m up to the estate of man. the skeleton mowing human heads, hands and feet signifies that the thoughts, works and understanding of man eventually pass from the earth. but the rainbow promises a new life of thought, effort and knowledge in a superior realm. the alchemist--arcanum xiv. in divination, arcanum xiv is regeneration or temperance. arcanum xiv is figured by the genie of the sun holding a golden urn and a silver urn, and pouring from one to the other the conducting fluid of life. the genie is crowned with flame to indicate that it is a spirit; and its feet are winged to signify its rapid movements. the fluid transferred from one urn to another is the symbol of transmutation; and the eight rays of the sun which show behind the genie's head signify that the positive, or masculine, fo

ies of civilization. she rests partly upon the land and partly upon the sea to denote that truth is dual, the truth of reality and the truth of appearances, the truth of the practical and the truth of the ideal. the fluid is poured from a silver cup into the sea to indicate that the loving, emotional side of man's nature must be nourished if he is to grasp the inner truth. and it is poured from a golden cup upon the land to denote the necessity of cultivating the positive, reasoning intellect if he is to possess the external truth. the fluid flowing from the golden cup represents the forces of man, and that from the silver cup the forces of woman; together revealing the truth of soul-matehood, and indicating how the finer energies of man rejuvenate woman and how the finer energies of woman

THE WITCH CULT OF ZOS VEL THANATOS

gick is formed from many traditions, in the current age it seems almost perfect. there is nothing which would be denied or ignored due to dogma. the system of chaos implements the foundation of change and progression. while the foundations of chaos are within the components of aleister crowley (who might have been a chaos magician himself, austin osman spare and macgregor mathers (default for the golden dawn and his various translations of manuscripts) chaos has spawned from the information these individuals have unknowingly given. it was later when peter carroll, ray sherwin and christopher bray took up the various magical traditions and ran with them, did chaos magick form from the proverbial ashes. chaos magick is not a system within itself. it is actually a definition of action, course

THE SECRET RITUALS OF THE OTO

er revealed to the profane, for it gave immense power for either good or evil to its possessors. it was recorded in symbol, parable and allegory, requiring a key for its interpretation. the symbols and glyphs of freemasonry were originally also derived from the more ancient mysteries. these symbols of ancient masonry, of the rosicrucians, the sacred art of the ancient chemi (egyptians, of homer s golden chain, like those of modern freemasonry, etc, are however but different aspects of the one great mystery. they all require a key to disclose the real underlying meaning. there exists, however, but one right key, and moreover this one right key must be used the right way. this key can be placed within the reach of all those who are prepared unselfishly to study and work for its possession, i

bove the pastos of our father christian rosencreutz. it must be frankly recognized that almost the whole of this manifesto was intended to deceive. the majority of its readers would have assumed for example, that the mysterious master thirion was either some discarnate entity, similar to those who supposedly manifested themselves to macgregor mathers and other members of the hermetic order of the golden dawn, or a himalayan superman, like madame blavatsky s mahatmas.2 again, the statement that the o.t.o. in no way conflicts with or infringes the just privileges of the united grand lodge of england 3 displayed on reuss s part either what lenin, in another connection, called a naivete which in a child would be touching, but is repugnant in a person of mature years, or a capacity to tell a go

of time however, schisms the bane of all secret societies arose, the order went into decline and ultimately flickered out. in spite of its brief life the stricte observance was of importance for three reasons (1) it left a permanent mark on the masonic rituals of scandinavia (2) its unknown superiors were the forerunners of madame blavatsky s mahatmas, the third order of macgregor mathers of the golden dawn, and the secret chiefs of aleister crowley (3) there seems to have been a substantial amount of cultural cross-fertilization between the stricte observance and the order of elect cohens (elus coens, i.e. chosen priests, the first masonic association to be deeply involved in the practice of ceremonial magic. the elect cohens were founded by martines de pasqually, a somewhat mysterious f

he should have done this if he had been no more than an unorthodox freemason (d) crowley, who as we shall see, was on friendly terms with reuss, specifically stated that steiner had been an o.t.o. initiate. it is worth adding that crowley was usually accurate on matters of fact outside his own personal affairs (e) dr. felkin, the chief of the stella matutina (a magical fraternity derived from the golden dawn) and a disciple of steiner was also a member of the british section of the o.t.o. this, of course, was led by crowley regarded by the stella matutina as a black magician. it is impossible to explain felkin s membership of the o.t.o, and consequent association with crowley, except on the assumption that either steiner or one of his german lieutenants had suggested it to him (f) descript

ly crowley visited berlin where he received copies of the order s instructional manuscripts and had the title of supreme and holy king of ireland, iona and all the britains within the sanctuary of the gnosis conferred upon him.19 while crowley was impressed with the magical teachings he received from reuss he found the o.t.o. s techniques far simpler than the long-winded ceremonial methods of the golden dawn reuss seems to have been equally impressed by crowley and, indeed, to have been converted to crowleyanity, the new religion of thelema. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c4.html (2 of 3 [12/28/2001 2:01:45 pm] the secret rituals of the o.t.o. the nature of thelemite religion and the story of how it came into existence are now too well k

THE HOLY BIBLE KING JAMES VERSION

ill draw [water] for thy camels also, until they have done drinking. 24:20 and she hasted, and emptied her pitcher into the trough, and ran again unto the well to draw [water] and drew for all his camels. 24:21 and the man wondering at her held his peace, to wit whether the lord had made his journey prosperous or not. 24:22 and it came to pass, as the camels had done drinking, that the man took a golden earring of half a shekel weight, and two bracelets for her hands of ten [shekels] weight of gold; 24:23 and said, whose daughter [art] thou? tell me, i pray thee: is there room [in] thy father s house for us to lodge in? 24:24 and she said unto him, i [am] the daughter of bethuel the son of milcah, which she bare unto nahor. 24:25 she said moreover unto him, we have both straw and provender

andment unto the children of israel. 25:23 thou shalt also make a table [of] shittim wood: two cubits [shall be] the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof. 25:24 and thou shalt overlay it with pure gold, and make thereto a crown of gold round about. 25:25 and thou shalt make unto it a border of an hand breadth round about, and thou shalt make a golden crown to the border thereof round about. 25:26 and thou shalt make for it four rings of gold, and put the rings in the four corners that [are] on the four feet thereof. 25:27 over against the border shall the rings be for places of the staves to bear the table. 25:28 and thou shalt make the staves [of] shittim wood, and overlay them with gold, that the table may be borne with them. 25:29 an

] blue. 28:32 and there shall be an hole in the top of it, in the midst thereof: it shall have a binding of woven work round about the hole of it, as it were the hole of an habergeon, that it be not rent. 28:33 and [beneath] upon the hem of it thou shalt make pomegranates [of] blue, and [of] purple, and [of] scarlet, round about the hem thereof; and bells of gold between them round about: 28:34 a golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about. 28:35 and it shall be upon aaron to minister: and his sound shall be heard when he goeth in unto the holy [place] before the lord, and when he cometh out, that he die not. 28:36 and thou shalt make a plate [of] pure gold, and grave upon it [like] the engravings of a signet, holiness to the lord. 2

halt thou make it. 30:2 a cubit [shall be] the length thereof, and a cubit the breadth thereof; foursquare shall it be: and two cubits [shall be] the height thereof: the horns thereof [shall be] of the same. 30:3 and thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about. 30:4 and two golden rings shalt thou make to it under the crown of it, page 49 exodus by the two corners thereof, upon the two sides of it shalt thou make [it] and they shall be for places for the staves to bear it withal. 30:5 and thou shalt make the staves [of] shittim wood, and overlay them with gold. 30:6 and thou shalt put it before the vail that [is] by the ark of the testimony, before the mercy seat tha

tables of stone, written with the finger of god. 32:1 and when the people saw that moses delayed to come down out of the mount, the people gathered themselves together unto aaron, and said unto him, up, make us gods, which shall go before us; for [as for] this moses, the man that brought us up out of the land of egypt, we wot not what is become of him. 32:2 and aaron said unto them, break off the golden earrings, which [are] in the ears of your wives, of your sons, and of your daughters, and bring [them] unto me. 32:3 and all the people brake off the golden earrings which [were] in their ears, and brought [them] unto aaron. 32:4 and he received [them] at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, these [be] thy gods, o israel, which

THOUGHTS ON SETH

e, and implies simply that horus kicked seth's butt and that makes him the baddest god of all and the avenger of evil, etc. etc. the mythology we discussed on saturday morning tells how horus made peace with seth after thoth helps him rediscover his true nature. this is nowhere in any gd materials i can find. as far as the stella matutina (as recorded in regardie's books) goes, seth is simply the golden dawn's "satan" in the christian sense of the word. this won't do (note: the idea that horus could ever completely defeat and destroy seth is nonsense anyway. seth is the foundation of the material realm. seth is form and structure. he unlies malkuth in such a way that were he removed, reality itself would collapse into the primal chaos. according to his legend, every night seth rides the ba

TRUE HISTORY OF WITCHCRAFT

between texts a, b and c were naturally the three initiation rituals; because these, above all, would be the traditional elements which would have been carefully preserved, probably for centuries (emphasis added) but what does one mean by "traditional materials" the three initiation rites, now much-described in print, all smack heavily of the crypto-freemasonic ritual of the hermetic order of the golden dawn, the oto, and the various esoteric neorosicrucian groups that abounded in britain from about 1885 on, and which were, it is widely known, the fountainhead of much that is associated with gardner's friend crowley. the third degree ritual, perhaps wicca's ultimate rite, is, essentially, a nonsymbolic gnostic mass, that beautiful, evocative, erotic and esoteric ritual written and publishe

te from his days in the 1930s when he linked up with a neorosicrucuian grouping that could have included among its members the legendary dorothy clutterbuck, who set gardner on the path which led to wicca. thinking on it, what emerges from ye book of ye art magical is a developmental set of ideas. much of it is straight out of crowley, but it is clearly the published crowley, the old magus of the golden dawn, the a.a, and the o.t.o. somewhere along the line it hit me that i was not exactly looking at the "original book of shadows" but, perhaps, the outline gardner prepared over a long period of time, apparently in secret (since valiente, a relatively early initiate of gardner's, never heard of it nor saw it, according to her own account, until recent years, about the time aidan kelly unear

TURNER ROBERT ARBETEL OF MAGICK

the same thing happened to a certain woman about franckford at odera, in our times, who would scrape together& devour mony of any thing. would that men would diligently weigh this precept, and not account the histories of midas, and the like, for fables; they would be much more diligent in moderating their thoughts and affections, neither would they be so perpetually vexed with the spirits of the golden mountains of utopia. therefore we ought most diligently to observe, that such presumptions should be cast out of the minde, by the word, while they are new; neither let them have any habit in the idle minde, that is empty of the divine word. aphorism 47. he that is faithfully conversant in his vocation, shall have also the spirits constant companions of his desires, who will successively su

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

he symbols both of bacchus and apollo, and with the initials of most of the epithets to be found in the orphic litanies. of priapus 41 universe, with the planets moving round, was, by his attractive force, the cause of all union and harmony in the whole; and, by the emanation of his beams, the cause of all motion and activity in the parts. this system is alluded to by homer in the allegory of the golden chain, by which jupiter suspends all things;1 though there is every reason to believe that the poet himself was ignorant of its meaning, and only related it as he had heard it. the ammonian platonics adopted the same system of attraction, but changed its centre from the sun to their metaphysical abstraction or incomprehensible unity, whose emanations pervaded all things, and held all things

ls, we must not imagine that it is meant for the weapon of the supreme god, but for the symbol of his destroying attribute. what instrument the gonnis holds in his other hand, is not easily ascertained, it being a little injured by the carriage. in one of those pointed downwards he holds the lotus flower, to denote that he has the direction of the passive powers of production; and in the other, a golden ring or disc, which, i shall soon show, was the symbol by which many nations of the east represented the sun. his head is drawn into a conical, or pyramidal form, and surrounded by an ornament which evidently represents flames; the indians, as well as the greeks, looking upon fire as the essence of all active power; whence perpetual lamps are kept burning in the holy of holies of all the gr

ll as with the egyptians; wherefore kandarp may be very properly placed among the cattle. by following this analogy, we may come to the true meaning of a much-celebrated object of devotion, recorded by another ancient writer, of a more venerable character. when the israelites grew clamorous on account of the absence of moses, and called upon aaron to make them a god to go before them, he set up a golden calf; to which the people sacrificed and feasted, and then rose up (as the translator says) to play; but in the original the term is more specific, and means, in its plain direct sense, that particular sort of play which requires the concurrence of both sexes,2 and which was therefore a very proper conclusion of a sacrifice to cupid, though highly displeasing to the god who had brought them

the nations of antiquity, except the3 egyptians and their reformed imitators the jews,4 who being governed by a hierarchy, endeavoured to make it awful and venerable to the people by an appearance of rigour and austerity. the people, however, sometimes broke through this restraint, and indulged themselves in the more pleasing worship of their neighbours, as when they danced and feasted before the golden calf which aaron erected,5 and devoted themselves to the worship of obscene idols, generally supposed to be of priapus, under the reign of abijam.6 the christian religion, being a reformation of the jewish, rather increased than diminished the austerity of its original. on particular occasions however it equally abated its rigour, and gave way to festivity and mirth, though always with an a

of the greek, and that their god was no other than the creator and generator bacchus,4 who, being viewed 1 symmach. ep. 10& 61. themist. orat. ad imperat. 2 odyss. z, ver. 207. 3 see pope s odyssey. 4 tacit. histor. lib. v. of priapus 113 through the gloomy medium of the hierarchy, appeared to them a jealous and irascible god; and so gave a more austere and unsociable form to their devotion. the golden vine preserved in the temple at jerusalem,1 and the taurine forms of the cherubs, between which the deity was supposed to reside, were symbols so exactly similar to their own, that they naturally concluded them meant to express the same ideas; especially as there was nothing in the avowed principles of the jewish worship to which they could be applied. the ineffable name also, which, accord

TYSON DONALD NEW MILLENNIUM MAGIC

a completely revised and updated edition. a number of minor errors in the original text have been corrected. some of the more difficult passages that provoked inquiries from readers over the years have been expanded and clarified. readers of the present edition will find it much easier to understand and simpler to use. the differences between the new millennium magic system and the system of the golden dawn, which forms the basis for most of the magical currents in the modern west, have been explicitly stated to avoid any confusion between the two. wherever the ritual techniques of the new magic differ from the magic of the golden dawn, an attempt was made to explain and justify these differences. it is assumed that most readers will already have some background in magic, or at least will

the new magic differ from the magic of the golden dawn, an attempt was made to explain and justify these differences. it is assumed that most readers will already have some background in magic, or at least will be eager to broaden their understanding of ritual techniques. this work should prove most useful when it is studied in conjunction with more conservative books on magic that adhere to the golden dawn pattern. most of the living magical currents that flow through english-speaking nations sprang from the fountain of the golden dawn. several members of that hermetic magical society exerted an enormous influence on occult practices and beliefs during the 20th century, and their influence continues unabated into the new millennium. most prominent among them were aleister crowley, dion f

e golden dawn. several members of that hermetic magical society exerted an enormous influence on occult practices and beliefs during the 20th century, and their influence continues unabated into the new millennium. most prominent among them were aleister crowley, dion for- tune and arthur edward waite. each of these three not only founded new occult orders, but wrote innumerable teaching texts on golden dawn magic. their writ- ings formed the basis for the ritual techniques and many of the occult beliefs cur- rent in the pagan religion of wicca, or witchcraft, as well as those used by most practitioners of ceremonial magic and enochian magic. there is no attempt made here to discredit the magic of the golden dawn, which has exerted such a powerful influence on the modern west. new millenni

of the occult beliefs cur- rent in the pagan religion of wicca, or witchcraft, as well as those used by most practitioners of ceremonial magic and enochian magic. there is no attempt made here to discredit the magic of the golden dawn, which has exerted such a powerful influence on the modern west. new millenni- um magic is an attempt to understand the essential principles of magic through which golden dawn magic, and all other types of magic, operate. it explains why magic works the way it does in rational terms and sets forth the symbolic building blocks of the art, which function in a way that is similar to the rules of grammar in creative writing. where specific techniques in the golden dawn system appear to conflict with the internal logic of this universal grammar of magic, these di

ness into that object while making the cross. therefore, the cross is inscribed over the object as it would be if the object resided within the heart of the magus. remember, always draw the beam from the left side to the right side from the per- spective of the thing to which the cross is applied. it is necessary to point out here that in the system of magic developed by the hermetic order of the golden dawn, which forms the foundation for ninety per- cent of the magic being worked in the modern west, the magus is taught to inscribe the arm of the cross on his or her own body from the right shoulder to the left shoulder. this is due to the way golden dawn magicians applied the kabbalis- tic tree of the sephiroth to the human body. in the golden dawn, the left side of the tree was applied t

TYSON DONALD SOUL FLIGHT

ness. there is also an echo here of the gnostic myth of sophia, goddess of wisdom, who incarnated as a mortal woman in order to aid human souls mired in ignorance to regain their divine birthright to dwell among the stars. witch's power of flight witchcraft is ancient in italy, and even in its pagan beginnings involved soul flight. the second-century roman writer lucius apuleius, in his novel the golden ass, described the flight of the witch pamphile, who smeared her body with a magic ointment and transformed herself into the form of an owl: and when midnight came, she led me softly into a high chamber and bid me look thorow the chink of a doore: where first i saw how shee put of all her garments, and took out of a certain coffer sundry kindes of boxes, of the which she opened one, and tem

and always remain part of the mind. it is the conscious awareness that shifts from one mental state to another, from physical to astral. muldoon and carrington were obsessed by the silver cord. they believed it was the same as the silver cord described in the bible. muldoon probably derived the expression, and perhaps the concept, from the biblical verse "or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern (ecclesiastes 12:6. carrington wrote: the astral and the physical bodies are invariably connected by means of a sort of cord, or cable, along which vital currents pass. should this cord be severed, death instantly results. the only difference between astral projection and death is that the cord is i

content the condescending attitude with which they regarded the spiritualist movement. it is related by charles webster leadbeater (1854- 1934) in his book the astral plane: its scenery, inhabitants and phenomena. according to leadbeater, the modern spiritualism movement began as an experiment conducted by the enlightened spiritual chiefs of a secret occult lodge known as the divine rulers of the golden gate, which leadbeater claimed was associated with atlantis. appalled by the creeping materialism of the nineteenth century, these powerful spirits decided to make it possible for the average person to converse with the dead, and thereby gain direct proof of the survival of the soul after death: the method adopted was to take some ordinary person after death, arouse him thoroughly upon the

o seek freedom from its maker's authority.'03 chapter six: theosophy 89 there are other astral inhabitants and visitors recognized in theosophy, but these are the most important classes. it is useful to have an overview of them in order to see how the theosophical concept of the astral world differed from that of the spiritualists who came before them, and from that of the ritual magicians of the golden dawn who followed. the astral body theosophy divided the human body into seven degrees or levels. we need only concern ourselves with the lowest three. the lowest body is the material or physical body of flesh and blood. next above it is what is called the etheric body, which resembles the material body closely but is formed of a more subtle substance. slightly more refined than the etheric

forms of dreams, but they were dreams in which he was at least partially conscious. when he was seven or eight years old, fox began to have a recurring dream that came to him several times a year throughout his childhood. in the dream, he sat talking with his mother, when she suddenly fell silent and stared at him strangely. the firelight and lamplight dimmed, and the air suffused with a kind of golden radiance. the door of the parlor opened and the double of his mother, exact in every detail, walked in and stared at him silently. this terrified fox into a screaming fit, not because it was frightening in itself, but because he could not tell which version of his mother was real and which was the double. sometimes before falling asleep, he saw a strange background of small, misty-blue or m

TYSON DONALD THE MAGICAL WORKBOOK

ents previously practiced and perfected, so that the reader is not overwhelmed by them, as happens too often in ritual texts, but recognizes in them known procedures. because these exercises are intended to develop skills and teach techniques rather than achieve results, they are general rather than specific, and may be adapted to a wide variety of purposes. xiv introduction essential role of the golden dawn some are training exercises and ritual methods developed independently in my own practice. others are standard techniques and rituals of western occultism that were first used by the original hermetic order of the golden dawn, a secret lodge of english magicians that flourished at the end of the nineteenth century. still others are original rituals, but based on golden dawn components

y. still others are original rituals, but based on golden dawn components. the single thread connecting the exercises is their utility. i have used them all at various times and have found them effective in advancing my skills and awakening sleeping perceptions and abilities. they work, or i would not have included them. readers of my other works will know that i do not agree with every aspect of golden dawn symbolism. these disagreements are described and justified at length in my book new millennium magzc, where my personal system of magic is presented. to avoid confusing beginners, all of the exercises in the present work adhere to the golden dawn system of occult correspondences. golden dawn associations are used by the majority of ritual magicians and pagans practicing magic today, ev

the assignment of the four philosophical elements, spirits, angels and names of power to the four points of the compass. also important is the relationship between the twenty-two tarot trumps and the twelve zodiac signs, seven astrological planets, and three simple elements. it is essential that beginners learn both the occult correspondences and the basic ritual techniques taught by the original golden dawn, even if they have no special interest in the order and no intention of studying its complex ceremonies and system of magic as a whole. the golden dawn correspondences are the nearest thing to a standard that exists in modern western magic. as for the basic rituals of the order, no techniques are more effective in awakening latent magical ability. they form the backbone of modern magic

udying its complex ceremonies and system of magic as a whole. the golden dawn correspondences are the nearest thing to a standard that exists in modern western magic. as for the basic rituals of the order, no techniques are more effective in awakening latent magical ability. they form the backbone of modern magic, and must be thoroughly understood in a practical way by every serious magician. the golden dawn material in the present work includes the invocation and banishing of elemental forces by pentagram, the technique of centering by the kabbalistic cross, the technique for vibrating words of power, the way of charging objects with elemental force, both the lesser ritual and the greater rtual of the pentagram, the middle pillar exercise, the rose cross ritual, the invocation of the guar

ue of centering by the kabbalistic cross, the technique for vibrating words of power, the way of charging objects with elemental force, both the lesser ritual and the greater rtual of the pentagram, the middle pillar exercise, the rose cross ritual, the invocation of the guardians of the quarters, the use of the tattwas in scrying, and other essential introduction xv techniques. in presenting the golden dawn rituals, i have kept closely to the original structures, but have expanded their descriptions, rendering the rituals much more accessible and effective for the average user. even those who have been doing magic for years and know the golden dawn system may find this presentation of the essential golden dawn rituals illuminating. arrangement of the exercises the exercises fall into five

TYSON DONALD THE POWER OF THE WORD

ryman alphonse louis constant, who wrote under the name eliphas levi, spent entire chapters of his popular books on magic wrestling with the meaning of tetragrammaton. the speculations of these and many other occult writers have been collected together for the first time in appendix b. it is fascinating to compare the words of levi with those of papus; of s.l. macgregor mathers, the leader of the golden dawn, with those of aleister crowley, his former student and the self-proclaimed great beast of the apocalypse; of helena p. blavatsky, the leader of the theosophists, with paul foster case, the founder of builders of the adytum; of p.d. ouspensky, the disillusioned former pupil of the mystic gurdjieff, with frater achad, a rebellious student of crowley. even in modern times, tetragrammaton

ible legacy of human free will-we are free to choose our own destruction. it was to set the stage for this potential apocalypse (which will not happen unless we make it happen) that the angels gave the patterns of the watchtowers and the keys to dee, who never grasped their true purpose during his lifetime. many of the occult correspondences found in this book differ from those in the widely used golden dawn system of magic. although i have a high respect for the magical ability and knowledge of the founders of the hermetic order of the golden dawn, it is time modern occultists recognized that they were not infallible. they worked from a limited number of flawed sources, and sometimes they made mistakes. rather than slavishly follow the rules laid down by them nearly a century ago, i have

bility and knowledge of the founders of the hermetic order of the golden dawn, it is time modern occultists recognized that they were not infallible. they worked from a limited number of flawed sources, and sometimes they made mistakes. rather than slavishly follow the rules laid down by them nearly a century ago, i have preferred to analyze my sources independently, and where i disagree with the golden dawn, i have not hesitated to make changes in the occult correspondences. these departures from the golden dawn system have been pointed out to avoid confusion. much of the work i am doing is completely new, and i sometimes make mistakes myself. in my book the new magus? where i presented the correct order of the twelve banners of tetragrammaton for the first time, i applied each elemental

f the name that has been handed down from master to disciple through the centuries. the higher degrees of freemasonry purport to possess it. there are many occultists of the present day who are convinced that they, and they alone, preserve the true way of speaking it, which is the only way to release the awesome power of the word. samuel l. macgregor mathers, the head of the hermetic order of the golden dawn, boasted "i myself know some score of different mystical pronunciations of it (the kabbalah unveiled [london: routledge and kegan paul, 19621, p. 30. it is the custom in modern magic to pronounce the name by sounding out each of its hebrew letters fully: yod-he-vau-he (pronounced "yod-hayvav- hay) in order to more accurately express its compound esoteric meaning and also to acknowledge

agrammaton years of chaos corresponding to the day of rest, during which the universe is torn down and rebuilt in the pattern of the succeeding sephirah. presently we are living in the shemittah of geburah, the age of strict judgement and severity, which accounts for our unceasing wars. the previous age was that of chesed, a period of happiness and love that is dimly echoed in the greek myth of a golden age of heroes. the next shemittah will be that of tiphareth, characterized by beauty and harmony. at the end of the seven cycles of 49,000 years there is a grand jubilee of a millennium when all the lower worlds together and the seven sephiroth that support them are reabsorbed into binah, and the universe begins to repeat itself. each of these shemittah is said to experience a unique revela

UNLEASHING THE BEAST

ursuing his passions of writing and mountain climbing. during his cambridge years, he would also adopt the name "aleister" a gaelic form of his middle name, alexander, and an homage to the hero of shelley's poem "alastor, the spirit of solitude" his first real initiation into the world of esotericism and magic occurred until 1898, when he was introduced to group known as the hermetic order of the golden dawn. founded by william westcott and macgregor mathers in 1887, the golden dawn was an eclectic blending of a number of older western esoteric traditions, including hermeticism, freemasonry, rosicrucianism and theurgic arts derived from jewish kabbalah. an affluent and elite group, the golden dawn attracted a number of prominent artists, poets and intellectuals, including w.b. yeats. event

traditions, including hermeticism, freemasonry, rosicrucianism and theurgic arts derived from jewish kabbalah. an affluent and elite group, the golden dawn attracted a number of prominent artists, poets and intellectuals, including w.b. yeats. eventually crowley and mathers would part ways, and finally become mired in a lawsuit when crowley published a full description of the secret rites of the golden dawn in his journal, equinox.xvii revealing secrets and sparking controversy, we will see, was something of an obsession throughout crowley's life. beginning in 1899, crowley also began to explore a variety of eastern spiritual traditions. after studying yoga in mexico, he traveled to ceylon and india in 1901-2, during which time he studied various forms of buddhism and hinduism. as we will

VOX SABBATUM

he blood of life, hungering for flesh, devouring and copulating, spreading her sexual knowledge to her children. yet she is also beautiful and all knowledgeable, the age of one thousand aged crones, infinite, youth maiden and hag. approach the bride of chaos in honesty, seeking her cold kiss and warmth in the sabbat fire, where you shall drink of both her skull cup of menstrual blood and from the golden chalice of the beast, the life of the sun22. cain cain or tubal-cain is the anthropomorphic child of the spiritual union of samael (the dragon) and lilith (the mother of demons) through adam and eve. 22 in some christian gnostic texts, such as the apocryphon of john cain is called the sun. vox sabbatum the witches sabbat 34 cain is the wanderer, the first murderer who tasted blood and becam

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

onour of the supernatural visitors, and then the devil departed to the "place which he loved" and there was general rejoicing in the land. the prince of bekhten was so pleased with the egyptian god that he determined not to allow him to return to egypt. when the statue of khensu pa-ari-sekher had been in bekhten for three years and nine months, the prince in a vision saw the god, in the form of a golden hawk, come forth from his shrine, and fly up into the air and direct his course to egypt. realizing that the statue of the god was useless without its indwelling spirit, the prince of bekhten permitted the priests of khensu pa-ari-sekher to depart with it to egypt, and dismissed them with gifts of all kinds. in due course they arrived in egypt and the priests took their statue to the temple

osiris, who acted as administrators of the god, and even as task-masters [fn#147 "he who is the lord to the end (or, limit) of the world" a name of osiris [fn#148] i.e, in the house of keb [fn#149] or perhaps "take their seats in the house of keb" a legend of ptah nefer-hetep and the princess of bekhten. the horus "mighty bull, the form) of risings[fn#150, stablished in sovereignty like tem" the golden horus "mighty one of strength[fn#151, destroyer of the nine nations of the bow"[fn#152] king of the south and north "the lord of the two lands, user-maat-rasetep- en-ra son of ra: of his body, ra-meses-meri-amen, of amen- ra;[fn#153] the lord of the thrones of the two lands, and of the company of the gods, the lords of thebes, the beloved one. the beneficent god, the son of amen, born of mu

bekhten, rejoiced very greatly, and he took counsel with his heart, saying "it hath happened that this god hath been given as a gift to bekhten, and i will not permit him to depart to egypt" and [when] this god had tarried for three years and nine months in bekhten, the prince of bekhten, who was lying down asleep on his bed, saw this god come forth outside his shrine (now he was in the form of a golden hawk, and he flew up into the heavens and departed to egypt; and when the prince woke up he was trembling. and he said unto the prophet of khensu [called "pa-ari-sekher-em-uast "this god who tarried with us hath departed to egypt; let his chariot also depart to egypt" and the prince of bekhten permitted [the image of] the god to set out for egypt, and he gave him many great gifts of beautif

king of the south and north, user-maat-en-ra-setep-en-ra, the giver of life, like ra, for ever [fn#165] the month mekhir of the copts; the season pert is the egyptian spring. a legend of the god khnemu and of a seven years' famine. in the eighteenth year of the horus, neter-khat, of the king of the south and north, neter-khat, of the lord of the shrines of uatchit and nekhebit, neter-khat, of the golden horus tcheser,[fn#166] when matar was ha prince, and erpa, and governor of the temple-cities in the land of the south, and director of the khenti[fn#167] folk in abtu,[fn#168] there was brought unto him the following royal despatch "this is to inform thee that misery hath laid hold upon me [as i sit] upon the great throne by reason of those who dwell in the great house.[fn#169] my heart is

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

hree principle-elements are the three mother letters of the hebraic alphabet. when one is practicing the arcanum a.z.f. one is working with these three principle-elements within the great laboratory of nature. one works with mercury, sulfur and salt when one practices the arcanum a.z.f; this is how the lead of the personality is transmuted into the gold of the spirit; this is how we elaborate the golden child of alchemy within ourselves. these three principle-elements become manifested within the four elements of nature. there exists the heat of fire and air, the humidity of air and water, and the dryness of fire and earth. these are the three principle-elements, the i.a.o, the sulfur, mercury and salt contained within the four elements of nature. the elemental paradises of nature are foun

employed in this work dies, it becomes rotten, corrupted and becomes blackened within the philosophical egg, then it becomes marvelously white. the entire summary of the great work is found within the philosophical egg. the masculine and feminine sexual principles are contained within the egg. thus, like the fledgling that emerges from the egg, or like the universe of brahma that emerges from the golden egg, the master emerges the same way from the philosophical egg. in the eighth key an illustration of the viridarium chymicum, death is represented by a corpse, putrefaction is represented by crows, the crop is represented by a humble farmer, the growth by a wheat stalk, and the resurrection by a deceased person who rises from the grave [sepulcher] and by an angel that plays the trumpet of

the entire power is found enveloped within the seed that is symbolized in the wheat stalk. the sacred angel that we carry within, plays his trumpet and the two witnesses rise from the grave. two archers, one who hits the bull s eye and the other who misses, symbolize the two alchemical interpretations that can occur, the right and the wrong. the white sexual magic and the black sexual magic. the golden alchemy and the erotic satanism. the ejaculation of the ens seminis does not exist in the golden alchemy, whereas in erotic satanism there exists the ejaculation of the ens seminis. in india, the black yogis (asura samphata) ejaculate the ens seminis (shuhsra) in order to criminally mix it with the feminine raja within the vagina, thereafter; by handling the vajroli in a negative way, they

conde y combina i.a.o. el disc pulo debe dormirse vocalizando mentalmente estos cuatro mantrams kabal sticos. al despertar de su sue o normal es necesario practicar un ejercicio retrospectivo para recordar que vimos y o mos durante el sue o. 76 initiation flee from those who sell initiations. remember, good devotee, that the initiation is your own life. if you want the initiation, write it upon a golden rod16 (whosoever understands this let him understand it for there is wisdom within. the path of liberation is represented by the life, passion, death, resurrection and ascension of our adorable savior. remember the ego does not receive initiations. thus, you must not boast of being an initiate; do not say, i have these initiations or i have these powers because this is arrogance and vanity

ate; do not say, i have these initiations or i have these powers because this is arrogance and vanity. only the intimus receives initiations. you, wretched man, are nothing but the sinning shadow of the one who has never sinned. diligently17 die each time more [and more] in yourself, so that the son of man can be born within you. 16 vara, literally a pole, stick, rod, staff, yardstick, and even a golden rod 17literally procure to die meaning to 'take care to 'carefully manage' or to be 'diligent in' la iniciaci n huid de aquellos que venden iniciaciones. recuerda buen devoto que la iniciaci n es tu misma vida. si quieres la iniciaci n, escr bela sobre una vara (el que tenga entendimiento que entienda, porque aqu hay sabidur a. el camino de la liberaci n est representado por la vida, pasi n

WESTERN MANDALAS OF TRANSFORMATION SR AL

mes correspondence on magical squares. about the illustrator after studying buddhism for five years, lloyd nygaard turned to the esoteric traditions of the west and spent seven years in a fourth way school practicing the inner disciplines of spiritual evolution. he has studied the writings of paul foster case for the past eleven years with other students from a variety of traditions that have the golden dawn as their common source. he works as a design engineer in the aerospace industry, and is currently writing a thesis on transfinite numbers, the mathematics of infinity. to write to the author if you would like to contact the author or illustrator, or would like more information about this book, please write to them in care of llewellyn worldwide. we cannot guarantee every letter will be

tual guidance, natural healing, astrology, occult philosophy, and more. enjoy book reviews, new age articles, a calendar of events, plus current advertised products and services. to get your free copy of the llewellyn's new worlds of mind and spirit magazine, send your name and address to: llewellyn's new worlds of mind and spirit p. o. box 64383-170, st. paul, mn 55164-0383, u. s. a. llewellyn's golden dawn series western mandalas of transformation magical squares. tattwas. qabalistic talismans soror a. l. illustrated by lloyd nygaard 1995 llewellyn publications st. paul, mn 55164-0383, u. s. a. western mandates of transformation. copyright c 1996 by a. l. soror. all rights reserved. printed in the united states of america. no part of this book may be used or reproduced in any manner what

case of brief quotations embodied in critical articles and reviews. first edition first printing, 1996 cover design by tom grewe editing, design, and layout by darwin holmstrom library of congress cataloging in publication data soror a. l, 1947- western mandalas of transformation: astrological and qabalistic talismans and tattwas/ soror a. l; illustrated by lloyd nygaard. lst ed. p. cm (llewellyn golden dawn series) isbn 1-56718-170-8 (pbk: akl. paper) l. mandala. 2. talismans. 3. magic squares. 4. tree of life. 5. magic. i. title. ii. series. bf1442. m34c66 1995 135. 4.dc20 95-44525 cip llewellyn publications a division of llewellyn worldwide, ltd. p. o. box 64383, st. paul, mn 55164-0383 about llewellyn's golden dawn series one hundred years ago the original order of the golden dawn init

, that which was ordained as the birthright of all humanity: to become more than human! this is the ultimate message of esotericism: that evolution continues, and that the purpose of each life is to grow into the image set for us by our creator: to attain and reveal our own divinity. these books and tapes will themselves make more easily accessible the spiritual technology that is inherent in the golden dawn system. it is a system that allows for individual as well as group endeavor; a system based on universal principles that are global in their impact. and practical. the works in this series are practical in their applications and requirements for application. you need neither to travel to the mountain top nor obtain any tool other than your own consciousness. you need no garment other t

ll. set forth, then, into the new dawn.a new start on the greatest adventure there is: to become one with the divine genius. this book is dedicated to all my students, and especially to my lodge sisters in hermetica west, who have been a great source of light and joy in my life: sarial, la, tzadkiel, aimbe, morning star, starel, and matarah, and to claire, wherever you are. special thanks to: all golden dawn friends, both living and dead, and la and lux for proofreading table of contents introduction chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter chapter 1: 2: 3: 4: 5: 6: 7: 8: 9: 10: 11: 12: 13: 14: 15: appendix qabalistic talismans: how do getting started correspondences magical squares and sigils the kamea of binah/saturn

WHO ARE THE DRACONIANS

reatures are reported to be about six to seven feet tall, upright, with lizardlike scales, greenish to brownish in color with clawlike, four-fingered webbed hands..their faces are said to be a cross between a human and a snake, with a central ridge coming down from the top of the head to the snout. adding to their serpentlike appearance are their eyes which have vertical slits in their pupils and golden irises" perhaps the most frightening and most controversial part of these stories are claims that the creatures occasionally are reported to have sex with abductees" case file #2: from 'our haunted planet, by john a. keel (1968. fawcett publications, greenwich, conn..the parahuman serpent people of the past are still among us. they were probably worshipped by the builders of stonehenge and

e of them. they were so fragile. the angel smiled as if i had done the right thing. and we then proceeded to lay the dead bodies on the lawn. i watched the green light fade away and saw no light except the brilliant radiance of the angel's. the angel knelt down at the bodies which seemed to be changing from gray into a sick yellowish color. i watched as the angel opened his robes and unsheathed a golden sword and began to cut away the tops of the beings heads and their brains came out in an upper and lower section. the angel arose and spoke 'behold, they are nothing to us. they are nothing but creatures of evil' then a blue light or conduit from the sky actually transported them into small balls of light and took them away. so i have no evidence that i actually killed them. we, the angel a

WICCA EIGHT SABBATS OF WITCHCRAFT

to ancient egypt. needless to say, such a tree should be cut down rather than purchased, and should be disposed of by burning, the proper way to dispatch any sacred object. along with the evergreen, the holly and the ivy and the mistletoe were important plants of the season, all symbolizing fertility and everlasting life. mistletoe was especially venerated by the celtic druids, who cut it with a golden sickle on the sixth night of the moon, and believed it to be an aphrodisiac (magically- not medicinally! it's highly toxic) but aphrodisiacs must have been the smallest part of the yuletide menu in ancient times, as contemporary reports indicate that the tables fairly creaked under the strain of every type of good food. and drink! the most popular of which was the 'wassail cup' deriving its

WICCA WITCHCRAFT TODAY

was as follows, but others are sometimes used 'queen of the moon, queen of the sun, queen of the heavens, queen of the stars, queen of the waters, queen of the earth bring to us the child of promise (1 [1] the sun, thought of as being reborn- it is the great mother who giveth birth to him, it is the lord of life who is born again. darkness and tears are set aside when the sun shall come up early. golden sun of the mountains, illumine the land, light up the world, illumine the seas and the rivers, sorrows be laid, joy to the world. blessed be the great goddess, without beginning, without end, everlasting to eternity. i.o.evo.he blessed be' they dance round furiously, crying 'i.o.evo.he blessed be lo. evo.he blessed be' sometimes couples join hands and jump over the blazing cauldron, as i ha

lien to his ideas and expressions that i am sure he had nothing to do with writing them, though i fancy from some of his works that he knew something about them. there is much evidence that in its present form the rites were worked long before kipling and crowley were born. the people who certainly would have had the knowledge and ability to invent them were the people who formed the order of the golden dawn about eighty years ago, but knowing their aims and objects i think it is about the last thing they would have done. hargrave jennings might have had a hand in them, but his writings are so involved that i hardly think he could have devised anything so simple and clear-cut. grandfathers and grandmothers have told folk still living of meetings they attended about a hundred and forty year

only initiates could obtain the required learning which took them to a paradise where they were rested and refreshed, till they were ready to be reincarnated on earth again. christianity at first promised what has been irreverently called 'salvation on the cheap 'abjure your heathen gods, believe in the three gods who are one, and you go straight to a glorious heaven, where you are a king with a golden crown, never working but playing harps and making wassail for ever' all who refused this offer would burn in hell. there is an old story of a scots minister who preached 'and, dear brethren, after judgment day i will stand on the battlements of heaven by the richt han' o' the lord, and we will luk down on ye awrithing in the awfu' fiers o' hell. and ye shall scream in agony "o lord, lord, w

lly on a lyre. in the myth the child dionysus was transformed into a kid to hide him from the wrath of hera. this kid which is being suckled symbolises the infancy of dionysus, and silenus is present because he is to be the pedagogue of the god; the scene represents symbolically the new birth of the neophyte. she is seen again in zagreus under the form of a kid, which is why there is found on the golden tablets buried with the initiated at sybaris the soul of the dead appearing before persephone and saying "i am born again '5. the neophyte is born again in zagreus; she has begun to live the life of the god, but terrible tests await her. silenus seated on a double plinth shows her a hemispherical silver case on which a youth gazes in ecstasy while his companion holds on high behind him a di

a little girl who was with her father near war minsterley when they saw a great company of queerly dressed horsemen. the father apparently knew what it was and made her kneel down and cover her face, saying she would go mad if she did not. but the little girl looked through her fingers and gave a very good description of the leader, a man with a green cloak, a green cap with a white feather and a golden belt with a sword and a hunting horn in his hand. there was also a lady dressed in green, having a white band with a gold ornament on it and a dagger in her belt. her long golden hair hung loose to her waist. there was a host of others who swept past and left them unharmed. the old superstition was that woden was hunting and that no one could look on a god unharmed; he would be killed or bl

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

ll the mind improve in needful knowledge and in social love; but let no lesson be in writing giv n, trust all to memory that great gift of heav n. when strong diseases, the weak frame enthrall, the moon s the sovereign remedy of all. let mistletoe with reverent awe be sought, since as a boon, from heav n itself tis bought; the sacred oak ascend, and then with skill, cut the with d branches with a golden bill. selections from: william augustus russel. history of england. london, j. cooke, 1777. p. 4. sayings of the hindus (the rig-veda: to the waters) forth from the middle of the flood the waters their chief the sea flow cleansing, never sleeping. indra, the bull, the thunderer, dug their channels: here let those waters, goddesses, protect me. waters which came from heaven, or those that wa

edrywy, is better than i. long and white are my fingers. since i was a shepherd, since i was learned, i have traveled the world; i have made my circuit, i have dwelled in a hundred islands, in a hundred caers. o wise and proficient druids do you prophesy of arthur or is it i you celebrate? i know what is to be you what has been; i know the saga of the flood, christ s crucifixion, the day of doom. golden, jeweled, 1 shall be richly bedecked luxury shall attend me because of virgil s (or the ffyrllt s) prophecy. leadership be not too wise, not too foolish, be not too conceited, nor too diffident, be not too haughty, nor too humble, be not too talkative, nor too silent be not too hard, nor too feeble. for: if you be too wise, one will expect too much of you; if you be too foolish, you will be

n equal marvel. a beauty of a wondrous land, whose aspects are lovely, whose view is a fair country, incomparable is its haze. then if silvery land is seen, on which dragon stones and crystals drop, the sea washes the wave against the land, hair of crystal drops from its mane. wealth, treasures of every hue, are in ciuin, a beauty of freshness, listening to sweet music, drinking the best of wine. golden chariots in mag rein, rising with the tide to the sun, chariots of silver in mag mon, and of bronze without blemish. yellow golden steeds are on the sward there other steeds with crimson hue others with wool upon their backs of the hue of heaven all-blue. at sunrise there will come a fair man illumining level lands; he rides upon the fair sea-washed plain, he stirs the ocean till it is bloo

utiful game, most delightful, they play sitting at the luxurious wine, men and gentle women under a bush, without sin, without crime. along the top of a wood has swum thy coracle across ridges, there is a wood of beautiful fruit under the prow of thy little boat. a wood with blossom and fruit, on which is the vine s veritable fragrance, a wood without decay, without defect, on which are leaves of golden hue. we are from the beginning of creation without old age, without consummation of earth, hence we expect not that there should be frailty; sin has not come to us. an evil day when the serpent went to the father to his city! she has perverted the times in this world, so that there came decay which was not original by greed and lust he has slain us, through which he has ruined his noble rac

teton sioux silent vigils in my opinion, it was chiefly owing to their deep contemplation in their silent retreats in the days of youth that the old indian orators acquired the habit of carefully arranging their thoughts. they listened to the warbling of birds and noted the grandeur and the beauties of the forest. the majestic clouds which appear like mountains of granite floating in the air the golden tints of a summer evening sky, and all the changes of nature, possessed a mysterious significance. all this combined to furnish ample matter for reflection to the contemplating youth. francis assikinack (blackbird) ottawa simple truth i believe much trouble and blood would be saved if we opened our hearts more. i will tell you in my way how the indian sees things. the white man has more wor

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

ing his wisdom teeth the first time he bites off more than he can chew. herb caen remember your philosopher s doubts. beware! the mind of the believer stagnates. it fails to grow outward into an unlimited, infinite universe. rev. mother taraza, dune conclusion to the green books? i hope that you have enjoyed them. please feel free to seek more selections to add to this collecti chistoric lecture- golden dawn by v.h. frater sapere aude (dr. w. wynn westcott) the order of the g.d. in the outer is a hermetic society whose members are taught the principles of occult science and the magic of hermes. during the early part of the second half of the 19th century, several adepti and chiefs of this order in france and england died, and their deaths caused a temporarily dormant condition of temple wo

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

wisdom, and perfect happine hcollectanea hermetica, of which it seem to form a suitable part, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott and i am hopeful that it may be as well received by students of mystic philosophy as the previous volumes which treated of alchemy, in the hermetic arcanum, hermetic art, euphrates and aesch metzareph; the dream of scipio and the golden verses of the pythagoreans, the pymander of hermes and egyptian magic. i have added in this edition many notes on the notions of the rabbis of israel, both from those who contributed to the mishnah and gemara of the talmuds of jerusalem and of babylon, and from the rabbis who made a special study of the kabalah. only a few talmudic treatises have as yet appeared in the english language, and

es to his house, north, south, east and west; so that the poor might enter and find relief from whichever quarter they came. four things god repented that he had made; man s evil passions, the ishmaelites, the chaldeans and the captivity. god has made only 4 women perfect in beauty; sarah, abigail, rahab and esther; eve is not included because she was not born of woman. esther is said to have had golden colored hair. of the 4 cardinal points, god left the north pole unfinished, saying, if there be any my equal let him finish it like the others. this corner is the home of demons, ghosts, devils and storms. pirke of rabbi eleazar, cap. 3. the number 4 is related to jacob, the lesser light, which is the moon. jacob was spelled ioqb, and its initials are those of epithets, iutzr, the former; o

5 tapers and to admit the guests by fives. see plato in leg. iv. theology displays 5 modes of the conception of god, pantheism, polytheism, dualism, unitarianism and trinitarianism. jewish references to five are many 5 gifts to the priests, 5 things which might only be eaten in the camp. not to eat fruit from a tree until it was five years old. the trespass offering imposed on the philistines, 5 golden emerods and 5 golden mice. joseph gave benjamin 5 suits of raiment joseph presented only 5 of his brethren to pharaoh. david took 5 pebbles when he went to fight goliath. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 62. the jews classed a bride s attendants by fives five wise and five foolish virgins. there are five articles of belief in the mahometan faith in

leted. after 28 we cease to grow, at 35 is greatest strength, at 49 is the greatest discretion, and 70 is the natural end of life. the moon passes through stages of 7 days in increase, full, decrease, and renewal. naaman was ordered by elisha (an adept) to take seven dips in jordan, to cleanse himself from leprosy. 77. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the golden candlestick of seven branches was a notable emblematic ornament of the tabernacle of moses, exodus xxv. 31. note the seven years for repentance; 7 churches of asia (or assiah, 7 angels with trumpets, 7 candlesticks of the holy places, 7 seals, 7 trumpets, 7 kings, 7 thousands slain, 7 vials of wrath to be poured out, pace the apocalypse. 7 members make a freemasons lodge perfect, although 5

is a secret matter. many erroneous schemes have been published. the 12 signs of the zodiac are named in hebrew, beginning with aries; taleh, shur, thaumim, sartan, ariah, bethuleh, mazanaim, akrab, kesith, gedi, deli, and dagim. in arabic; al hamal, al thaur, al tauman, al sartan, al asad, sunbul, al zubena, al akrab, al kaus, al gedi, debi and al haut. in chinese, pe yaugh, the sheep; kin nieu, golden bull; shang huing, two brothers; kin hiai, crab; sin, lion; sha niu, the house girl; tien tchingh, the claws of a scorpion; tien kie, the scorpion; gun ma, the man horse; mu thien, the hill sheep; pao pingh, precious vase; and shang yu, two fishes. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the old sanskrit hindu names used by astrologers at the present time

WORKING CEPHALOEDIUM VERSION 1

fold form. the scarlet woman bears cup& sword, riding the beast& iacchaion follows with his rod. thus far concerning the card xvi. now then followeth a consideration of the vestments of the artists. of the rob es& insignia of the work. 1. the scarlet woman shall wear the scarlet abbai: for it is (a) proper to her (b) proper to mars (c) proper to aries, wherein the sun is exalted. she shall bear a golden cup for wine, blood, or poison& be girt with a sword, as it is written in the "book of the law" she shall wear a girdle of white or of mixed colours. in her hair she shall wreathe her serpent. 2. the beast shall wear an orange slip& sash as proper to (a) hod (b) the sun (c) gemini: for he is prophet of the gods& he is the beast 666, of the sun& he is innocent, a child, even, as horus-harpoc

WORKING CEPHALOEDIUM VERSION 2

-fold form. the scarlet woman bears cup& sword, riding the beast& iacchaion follows with his rod. thus far concerning the card xvi. now then followeth a consideration of the vestments of the artists. of the robes& insignia of the work. 1. the scarlet woman shall wear the scarlet abbai: for it is (a) proper to her (b) proper to mars (c) proper to aries, wherein the sun is exalted. she shall bear a golden cup for wine, blood, or poison& be girt with a sword, as it is written in the "book of the law" she shall wear a girdle of white or of mixed colours. in her hair she shall wreathe her serpent. 2. the beast shall wear an orange slip& sash as proper to (a) hod (b) the sun (c) gemini: for he is prophet of the gods& he is the beast 666, of the sun& he is innocent, a child, even, as horus-harpoc

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

nce of causing change to occur in conformity with will" the llewellyn high magick series shows how to affect that change and details the steps necessary to cause it. magick is a tool. high magick is a potent tool. learn to use it. learn to put it to work to improve your life. this series will help you do just that. forthcoming books by pat zalewski z-5: secret instructions for initiation into the golden dawn enochian chess the tarot of the golden dawn enochiana table of contents preface ix introduction advanced enochian magic of the golden dawn xi author's introduction xv chapter 1 the book of truth 1 chapter 2 the twelve gates 29 chapter 3 the tablets of bonorum 75 chapter 4 the holy table 129 chapter 5 visionary experiences 157 appendix a the four elemental weapons 171 appendix b 173 app

s were also derived by the use of these large tablets. dee and kelley had at their disposal a highly sophisticated system of magic which apparently neither of them comprehended. it remained just a collection of channeled messages in an archaic language, recorded in a series of obscure manuscripts, until macgregor mathers discovered them in the british museum. he introduced enochian magic into the golden dawn system, and for the first time it became something other than theory and speculation. this vast collection of material became the crown jewel of the order's work. the vast amount of material collected by dee and kelley indicates that they transcribed an entirely new language with its own grammar and syntax. occultists have called this language "enochian" because the dictating angel, av

ory and speculation. this vast collection of material became the crown jewel of the order's work. the vast amount of material collected by dee and kelley indicates that they transcribed an entirely new language with its own grammar and syntax. occultists have called this language "enochian" because the dictating angel, ave, was said to have originally given the tablets to enoch. as we look at the golden dawn by regardie, it is evident that the enochian work is not studied until all of the preliminary outer order work has been completed. the students are exposed to the watchtower tablets in ritual, and they do commit fundamentals of the system to memory, but no actual enochian ritual is performed in the outer order. regardie himself warned against approaching the advanced work without a sou

d against approaching the advanced work without a sound foundation. i might add that it is of the utmost importance that the student be balanced emotionally, mentally and physically before undertaking any magical work. when one attains the level of 5=6 (adeptus minor, s/he begins the inner order work. enochian study, ritual and research become one of the primary pursuits. enochian material in the golden dawn consists of the four watchtower tablets, the tablet of union, the angelic calls and enochian chess. in reality this is just the beginning and only an introduction to the system. we must remember that when regardie published the gd in 1940, he had left the hermes temple at the level of zelator adeptus minor (z.a.m. what is written in his book represents the course of study in that sub-g

ety who merely theorizes about magic. pat and his wife, chris, have spent the last 10 years dedicated to the research, preservation, and development of the gd material placed in their care, much of it from the elder adepts of the whare re temple in new zealand. they are both practicing magicians. together they are in the process of writing a number of books which detail their experiences with the golden dawn work. shortly before his death, regardie traveled to new zealand to meet with zalewski. he told a number of us on his return that he had finally found a "golden dawn man" we at ra horakhty temple feel fortunate to have worked with the zalewski's through regardie's efforts, and have enjoyed a working relationship with them ever since. they have generously funneled information to our tem

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

this book originally came from a conversation between israel regardie and myself during 1983 in new zealand. the decision to publish the inner order rituals of the 6=5 and 7=4 did not come lightly for either of us, but regardie and i both thought that these were better out in the open for all to use. both of our feelings were adequately summed up in regardie's book what you should know about the golden dawn (falcon press, in which he wrote: obligations to personal allegiance, whether tacit or avowed, is the ideal method of enhancing the personal reputation of those who for many years have sat resolutely and persistently upon the pastas of the hidden knowledge. if by any chance the hidden knowledge were removed from their custody, their power would be gone. for in most cases their dominion

heir power would be gone. for in most cases their dominion does not consist in the gravitational attraction of spiritual attainment or even ordinary erudition. their power is vested solely in the one fact, that they happen to be in possession of the private documents for distribution to those to whom they personally wish to bestow a favour as a mark of their esteem. regardie also hated to see the golden dawn system abused. he thought that the publication of the 6=5 and 7=4 grade rituals, in their original fcem, might minimize that abuse by those who would change the rituals at a later date. it is hoped that publication of these grade rituals will free others who wish to explore the grades above the 5=6 of the stella matutina in the outer. in so doing, i hope to break the shackles of some t

publication of the 6=5 and 7=4 grade rituals, in their original fcem, might minimize that abuse by those who would change the rituals at a later date. it is hoped that publication of these grade rituals will free others who wish to explore the grades above the 5=6 of the stella matutina in the outer. in so doing, i hope to break the shackles of some temples that claim legitimate descent from the golden dawn and the stella matutina. they use these grades, whether their claims be legitimate or not, as a source of secrecy to protect what regardie has called the "hidden knowledge" with these rituals and the formulation of the golden dawn foundation, which has a legitimate and chartered temple, we can now bring much additional teaching of the order out into the light. what is published in this

ey use these grades, whether their claims be legitimate or not, as a source of secrecy to protect what regardie has called the "hidden knowledge" with these rituals and the formulation of the golden dawn foundation, which has a legitimate and chartered temple, we can now bring much additional teaching of the order out into the light. what is published in this volume is by no means the last of the golden dawn material papers and manuscripts are currently being prepared for other volumes which will contain many of the past order teachings as well as the later ones. enclosed with the order rituals are a number of flying rolls lectures of the old golden dawn (as well as later ones) that i unearthed from the new zealand order. these lectures may shed new light on many of the more obscure aspect

epared for other volumes which will contain many of the past order teachings as well as the later ones. enclosed with the order rituals are a number of flying rolls lectures of the old golden dawn (as well as later ones) that i unearthed from the new zealand order. these lectures may shed new light on many of the more obscure aspects of g.d. teachings. it was regardie's wish (and my own) that the golden dawn be allowed to spread out and not be restricted. publication of previously unpublished material is a start in that direction. i hope that this publication will help those temples struggling for higher knowledge and put a bomb under other temples which have this material and have not yet released it due to their own brand of secret elitism. what is needed in the golden dawn today is open

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