GOOD AND EVIL @HollywoodInsiders.net

Michael Wynn's Occult Reference Library

GOOD AND EVIL

Return to Occult Library Index

3 8 INITIATION CEREMONY

the sun and the moon under her feet and upon her head the crown of 12 stars, kether. and whereas the name tetragrammaton is joined to the elohim when it is said tetragrammaton elohim planted a garden eastward in eden so this represents the power of the father joined thereto in the glory from the face of the ancient of days. and in the garden were the tree of life, and the tree of the knowledge of good and evil, which latter is from malkuth, which is the lowest sephira between the rest of the sephiroth and the kingdom of the shells, which latter is represented by the great red dragon coiled beneath, having 7 heads (the 7 infernal palaces) and ten horns (the 10 averse sephiroth contained in the 7 palaces. and a river nahar went forth out of eden (namely the supernal triad) to water the garde

4 7 INITIATION CEREMONY

nd therefore it is said in the zohar, that alone of the shells is the serpent nogah found in holiness, and he is called the bilanx of justice. why then is he called the external or false splendor? because he indeed uniteth the paths but comprehendeth not the sephiroth. nevertheless he is also the celestial serpent of wisdom. but the serpent of temptation is the serpent of the tree of knowledge of good and evil and not that of the tree of life. hiero: resumes his seat. heg: leads practicus to hiereus. hiereus (indicating tablet) this is the so-called qabalah of nine chambers. in it the letters are classed together, according to the similarity of their numbers. thus, in one chamber you will see gimel, lamed and shin classed together, whose numbers are similar 3, 30, 300 and so on. the upperm

on the earth the waters of creation, which unite and form a river at her feet; the river going forth from the supernal eden, which overfloweth and faileth not. note well that in this key she is completely unveiled, while in the 21st key, she is only partly so. the two urns contain the influences from chokmah and binah. on the right springs the tree of life and on the left the tree of knowledge of good and evil, whereon the bird of hermes alights. and therefore does this key represent the restored world after the formless and the void and the darkness, the new adam, the countenance of the man which falls in the sign aquarius. and therefore doth the astronomical symbol of this sign represent as it were, the waves of water, the ripples of that river going forth out of eden. but therefore, als

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

sometimes pictured as a woman with a lion's head and so is a good to evoke for courage, righteous anger, protection of the vulnerable, psychic protection and the correction of injustice. as an avenging goddess, she should be used only as a focus for positive rituals, for, like fire, her innate power can blaze out of control. shiva shiva, or siva, is the hindu god of both creation and destruction, good and evil, fertility and abstinence. with vishnu and brahma, he forms the trinity of the modern hindu gods. he is the lord of the dance who, it is said, will one day bring about the destruction of the world. his symbol is the phallus, representing creative power, and many hindus regard his benevolent, creative aspect as predominant. shiva has three eyes, represented by the sun, the moon and fi

en dimensions. he is associated with the wise ancient egyptian god thoth and the later roman mercury. he is credited with great knowledge, healing powers and medical knowledge. the double entwined snake of hermes' and mercury's caduceus, or wand, which is often a living growing staff, is a symbol both of healing and of powerful communication. the snake forms two circles, the interlinked cycles of good and evil, life and death, light and darkness. the wings on the caduceus are for wisdom, guarding against gossip and malicious words as well as illness. among hermes' many patronages were moneylenders and thieves and so he can protect against poverty and trickery, as well as helping you to speak the truth that is in your heart. hermes can also be invoked for all medical and commercial matters

ABRAMELIN1

of this, he caused by such means in my presence a very fine tree which was near my house to fall to the ground, and all the leaves and fruits were consumed in a very short time. and he told me that in numbers there was hidden a very great mystery, because that by the means of numbers one can perform all the operations for friendships, riches, honours, and all sorts of the sacred magic 16 things, good and evil; and he assured me that he had tried them, but that yet some that he knew to be very true had not yet succeeded with him. with regard to this particular, i found out the reason through the wise abramelin, who told me that this came and depended from a divine ministry, that is to say, from the qabalah, and that without that, one could not succeed. all these things have i beheld, and m

ABRAMELIN2

rs, which though less important be still necessary; namely, whether ye be capable, not only of commencing, but also of carrying through the operation unto its end; this being a necessary point to consider before coming unto a final determination upon the matter; because in this case we are not negotiating with men, but with god, by the intermediation of his holy angels, and with all spirits, both good and evil. i am not here intending to play the saint and hypocrite, but it is necessary to have a true and loyal heart. ye have here to do with the lord, who not only beholdeth the outer man, but who also penetrateth the inmost recesses of the heart. but having taken a true, firm, and determined resolution, relying upon the will of the lord, ye shall arrive at your desired end, and shall encou

will you have shame and hurt (7) you shall never demand of your guardian angel any symbol wherewith to operate for an evil end, seeing that you would grieve him. you will find only too many persons who will beseech you to do thus; see that you do it not (8) accustom yourself as much as possible to purity of body and cleanliness of raiment, seeing that this is very necessary; for the spirits, both good and evil alike, love purity (9) as far as possible shun the employment of your wisdom for others in evil things; but first well consider him to whom you would render a service; because it often happeneth, that in doing service unto another one worketh evil for oneself (10) in no way attempt to procure the operation of the holy angels unless you have extreme need thereof, seeing that these hol

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

e body. 3. let me digress for a moment, and brush away one misunderstanding which is certain to occur to every anglo-saxon mind. about the worst inheritance of the emasculate school of mystics is the abominable confusion of thought which arises from the idea that bodily functions and appetites have some moral implications. this is a confusion of the planes. there is no true discrimination between good and evil. the only question that arises is that of convenience in respect of any proposed operation. the whole of the moral and religious lumber of the ages must be discarded for ever before attempting yoga. you will find out only too soon what it means to do wrong; by our very thesis itself all action is wrong. any action is only relatively right in so far as it may help us to put an end to

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

t may perhaps be attained by prayer and fasting; most surely, it can never be bought. but if you have it not. this will be the best way to get it--or something like it. give up your life completely to the task; sit daily for six hours in the old absinthe house, and sip the icy opal; endure till all things change insensibly before your eyes, you changing with them; till you become as gods, knowing good and evil, and that they are not two but one. it may be a long time before the veil lifts; but a moment's experience of the point of view of the artist is worth a myriad martyrdoms. it solves every problem of life and death--which two also are one. it translates this universe into intelligible terms, relating truly the ego with the non-ego, and recasting the prose of reason in the poetry of so

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

d darkness, between god and satan, in the cthulhu mythos. some critics may complain that this smacks more of the manichaen heresy than it does of genuine christian dogma; yet, as a priest and former monk, i believe it is fair to say that this dogma is unfortunately very far removed from the majority of the faithful to be of much consequence. the idea of a war against satan, and of the entities of good and evil having roughly equivalent powers, is perhaps best illustrated by the belief, common among the orthodox churches of the east, in a personal devil as well as a personal angel. this concept has been amplified by the roman catholic church to such an extent- perhaps subconsciously- that a missal in the editor's possession contains an engraving for the feast of st. andrew, apostle, for nov

ALEISTER CROWLEY BOOK OF LIES

es the importance of performing both [13] 2 kappa-epsilon-phi-alpha-eta beta the cry of the hawk hoor hath a secret fourfold name: it is do what thou wilt.(3) four words: naught-one-many-all. thou-child! thy name is holy. thy kingdom is come. thy will is done. here is the bread. book of lies get any book for free on: www.abika.com 13 here is the blood. bring us through temptation! deliver us from good and evil! that mine as thine be the crown of the kingdom, even now. abrahadabra. these ten words are four, the name of the one [14] commentary( beta) the "hawk" referred to is horus. the chapter begins with a comment on liber legis iii, 49. those four words, do what thou wilt, are also identified with the four possible modes of conceiving the universe; horus unites these. follows a version of

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ersonally dislikes. this has led to so much confusion of thought that the beast 666 has preferred to let names stand as they are, and to proclaim simply that aiwaz- the solar-phallic-hermetic "lucifer" is his own holy guardian angel, and "the devil" satan or hadit of our particular unit of the starry universe. this serpent, satan, is not the enemy of man, but he who made gods of our race, knowing good and evil; he bade "know thyself" and taught initiation. he is "the devil" of the book of thoth, and his emblem is baphomet, the androgyne who is the hieroglyph of arcane perfection. the number of his atu is xv, which is yod he, the monogram of the eternal, the father one with the mother, the virgin seed one with all-containing space. he is therefore life, and love. but moreover his letter is

t destroys and devours godhead, for the purpose of the incarnation of any god. the combined action of these two devils is to allow the god upon whom they prey to enter into enjoyment of existence through the sacrament of dividual "life (bread- the flesh of besz) and "love (wine- the blood or venom of aophrasz "line 8" he acclaims his angel as having "eaten of the fruit of the tree of knowledge of good and evil; otherwise, having become wise (in the 275 dyad, chokmah) to apprehend the formula of equilibrium which is now his own, being able to apply himself accurately to his self-appointed environment "line 9" he acclaims his angel as having laid down the law of love as the magical formula of the universe, that he may resolve the phenomenal again into its noumenal phase by uniting any two op

ALEISTER CROWLEY SEPHER SEPHIROTH

n in his own image md)h t) myhl )rbyw wmlcb 925 the river of justice *nyd r)y 929 the treasures of the north nwpc twrcw) palace of the holy of holies (referred to the supernals) my#dq #wdq lkyh the world of briah (creation; referred to binah *h)yrbh mlw( 930 mocker *cl a record (ch *nwrkd archangel of malkuth *nwpldns perfect, whole *ml# ligure; jacinth; opal *m#l 932 the tree of the knowledge of good and evil (rw bw+ t(dh c( lambs, sheep *my#bk 933 the covenant of nakedness, or of the sabbath, or of the rainbow rw(mh tyrb of a memorial (see 964 *nwrkz god of the hebrews *myrb(h yhl) 934 a most piercing light )twnydrqd )nycwb 935 the cause of causes twbsh tbs delights (see eccl. 2:8& i.r.q. 79) twgwn(t 936 peace (refers to kether *mwl# 937 a piece of the host (unleavened bread *nmwqyp) 938

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

author as a part of this soul mirrored by his mind. but it is not intelligible to itself, because it has no relation with any other ideas; it only knows itself as the babe of its mother nuith, to whom it yearns, being stirred by its father hadith to express that instinctive attachment by inarticulate cries. to know itself, each such star, or soul, must eat of the fruit of the tree of knowledge of good and evil, by accepting labour and pain as its portion, and death as its doom. that is, it must reveal its nature to itself by formulating that nature as duality. it must express itself by a series of symbolic gestures ostensibly external to it, just as a painter reveals one facet of his delight-diamond by covering a canvas with colours in such a way that the picture seems at first sight to re

ALEISTER CROWLEY EQ I 1

y, or clothed with gold, or naked, or shooting with the bow shafts of light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion" 11 weh note: in the sense used here, it might be more accurate to say "neshamiah. 12 ruach: the third form, the mind, the reasoning power, that which possesses the knowledge of good and evil. 13 malkuth: the tenth sephira. 14 the supreme and secret title of kether. 15 the great extreme of the yi king. 16 i.n.r.i. 17 or "mildness" the pillar on the right being that of "mercy" and that on the left "justice" these refer to the qabalistic tree of life. 18 binah: the third sephira, the understanding. she is the supernal mother, as distinguished from malkuth, the inferior moth

ten like diamonds as she danceth on, the dust of her feet burying the past, disturbing the present, and clouding the future. she was in eden, she will be in paradise! i followed her, i abandoned all for her; and now i lie, as a fevered man, raving in the subtle web of her beauty. lo! there she stands swaying between the gates of light and darkness under the shadow of the three of the knowledge of good and evil, whose fruits are death; yet none that have not tasted thereof can tell whether they be sweet or bitter to the tongue. therefore all must pluck and eat and dream. but when the time cometh for the mystic child to be born, they shall awake, and with eyes of fire behold that on the summit of the mountain in the centre of the garden there groweth the tree of life. now round the trunk of

who is fearless becomes a king, changing his battered helm of strength for a glittering crown of light; and as the warrior walks upright with the fearlessness of disdain in his eyes, so does the king walk with bowed head, finding love and beauty wherever he goeth, and whatever he doeth is true and lovely, for having conquered his self, he ruleth over his self by love alone, and not by the laws of good and evil, neither proudly nor disdainfully, neither by justice nor by mercy. good and evil is not his, for he hath become as an higher intelligence, 216 as an art enshrined in the mind; and in his kingdom actions no longer defile, and whatever his heart inclineth him to do, that he doeth purely and with joy. and as the countenance of a singer may be ruddy or white, fair or dark, nevertheless

ALEISTER CROWLEY EQ I 5

hich he declared- the nirv na marga, the way to the unutterable peace. the name of that power is mental concentration, and there is nothing in this world, whether for good or for evil, but is wrought by its application. it weaves upon the loom of time the fabric of men's characters and destinies. name and form are the twin threads with which it blends the quick-flying shuttles of that loom, men's good and evil thoughts and deeds; and the pattern of that fabric is the outcome of innumerable lives. it is by the power of this samadhi that the baby learns to walk, it is by its power that newton weighed these suns 34 and worlds. it is the steam power of this human organism, and what it does to make us great or little, good or bad, is the result of the way in which the powers of the mind, all th

ALEISTER CROWLEY EQUINOX EQ I 2 2

s of the paths which alone conduct to the inner "the letters shin, tau, and qoph, make by metathesis hb:taw hb:shin hb:qof (qesheth, which signifies a bow, the rainbow of promise stretched over our earth. this picture of the flaming sword of the kerubim is a representation of the guardians of the gate of eden; just as the hiereus and the hegemon symbolise the two paths of the tree of knowledge of good and evil "you will observe that in this grade the red cross is placed within the white triangle upon the altar, and this placed, it is identical with the banner of the west "the triangle refers to the three above-mentioned paths connecting malkuth with the above sephiroth, while the cross is the hidden wisdom of the divine nature which can be obtained by their aid. the two construed mean: lif

after which the "hierophant" confers on the zelator the title of the thirty- second path; the zelator then quits the temple for a short time before passing to the grade of theoricus. the ceremony of theoricus is opened by the "hierophant" who says to the zelator "frater pereclinos de faustis: as in the grade of 1= 10 there were given the symbolical representations of the tree of knowledge of the good and evil of the gate of eden and of the holy place: so in the 2= 9 of theoricus the 'sanctum sanctorum' with the ark and the kerubim is shown: as well as the garden of eden, with which it coincides, while in the thirty-second path leading thereunto, through which you have just passed, the kerubic guardians are represented; and the palm-trees, or trees of progression in the garden of eden. hon

of the symbol of the stolistes- the chalice of lustral water- the theoricus 273 seeks entrance to the temple. the "hierophant" rises, and facing the altar, addresses the theoricus thus "before you is represented the symbolism of the garden of eden, at the summit is the supernal eden containing the three supernal sephiroth. and in the garden were the tree of life, and the tree of the knowledge of good and evil, which latter is from malkuth. and a river nahar went forth out of eden, namely, from the supernal triad, to water the garden- the rest of the sephiroth. and from thence it was divided into four heads, in da th. the first head is pison, which flows into geburah. the second head is gihor. flowing into chesed. the third is hiddekel. flowing into tiphereth. and the fourth. is phrath, eu

missal pronounced. illustration on page 275 discussed (too complex for a full description. weh note- this figure represents a theory of eden on the tree of life that is very much different from the symbolism of traditional qabalah, as presented in the "sepher yetzirah" and other sources. the same is true of the particular method of division of this tree into the trees of life and the knowledge of good and evil "diagram 33. the garden of eden" this figure can be divided into three units, one atop the other. at the top is a large ring-circle. it contains a depiction of the sun with the name hb:aleph hb:bet hb:yod hb:aleph inside. there is a winged and crowned woman mostly depicted above the sun, with wings extending far beyond the larger ring. five stars are above the points of her crown, he

evel with her crown. to the left of the male on the lower cross arm is hb:heh hb:resh hb:vau hb:mem, to the left is air hb:lamed hb:qof hb:dalet hb:heh. the words "the tree of life" cross either side of the male's heart in space off the lower arm of the cross. the words "the knowledge of good" are similarly situated in space at the height of the female's crown. the words "the tree of knowledge of good and evil" extend in space across and just below the bases of the pillars. foliage extends about the base of the cross: four tendrils arch upward to left and three to right, six leaves each, topped by moon mercury venus sun mars jupiter saturn in order from left to right. a similar spray extends in arches downward, three to left and four to right with the planetary symbols reversed in order. t

asses. the top of the scythe forms the t, tau-cross of life, showing that what destroys also renews. the scorpion, serpent and eagle delineated before the figure of death in the more ancient form of the key, refer to the mixed transforming (therefore deceptive) nature of this emblem. the scorpion is the emblem of ruthless destruction, the snake is the mixed and deceptive nature, serving alike for good and evil, and the eagle is the higher and divine nature yet to be found herein, the alchemical eagle of distillation, the renewer of life. as it is said "thy youth shall be renewed like the eagle's" great indeed and many are the mysteries of this terrible key! after explaining a symbol of typhon the associate adept turns to the 15th key of the tarot. the 15th key of the tarot represents a goa

ALEISTER CROWLEY EQUINOX EQ I 2

to the figure in the house required, of these figures. then add the meaning of the figure in the 4th, to signify the end of the matter. it may also assist you to form a reconciler from the figure in the house required and 159 the judge, noting what figure results and whether it harmonises with one or both by nature (pp. 158, 159. now consider all you have written, and according to the balance of good and evil, form your final judgment. consider also always in money questions where the part of fortune falls. take "e.g, the figure on p. 144, and form a judgment for loss of money in business therefrom. tables of witnesses and judge say: moderate* in 2nd is. evil, showing obstacle, delay* part of fortune earth is in asc. with, showing loss through querent's own blunders* springs into no other

ALEISTER CROWLEY EQUINOX EQ I 3 2

zach" which would fall unless divine names aided it "vide" 4= 7 altar diagram, and nogah is "natural" splendour, a mere bubble "hod" which would talk and lie; its positive promise is sexual; for mercury is hermaphrodite "jesod" which is solid and sluggish, and would be idle and content with what it had done "malkuth" which needs one to point out illusory nature of matter, and tree of knowledge of good and evil "the stigmata" formulate the lvx cross "cf" ateh, malkuth, ve geburah, ve gedulah, le' olahm, amen (the stigmata being formed by touching the forehead, feet, right hand, left hand and heart) 228 thus the sephiroth are equilibrated in both directions as in the equinox ritual.22 the versicles will be seen to be very appropriate to each sephira. this application of the stigmata fixes th

elieves in praying to him and worshipping his holy name; so long as he "enflame" himself with blasphemy and denial. it is the "will" 245 to accomplish, to conquer and overcome, which in both cases carries with it the supreme reward, and not the mere fact of denying or believing, which are but instruments towards this end. but, be it well remembered! this mystery of the equivalence of all symbols, good and evil, is only true in da th and from da th. one man may fell a tree with an axe, another may saw it down, another dig it up, another burn it down, another wash it out of the earth by water, blast it by powder, or drag it down by a rope. in the end the tree falls, and the desire of each particular man is accomplished in spite of the variety of their tools. thus we find that as rising on th

ALEISTER CROWLEY EQUINOX EQ I 4 2

m ceased to speak, the other two, the eye-worm and the mouth-worm, drew closer to where during all his talking they had been magnetically moved. and all those years which they had passed unconsciously as the lips or the eyes of a woman became suddenly revealed, most vividly different to them. they could not speak, the two detractors, for they had learnt the wisdom and merit of sin. they knew that good and evil are the same thing, that in a world of illusion he who has the most illusions is the richest man, that to be wise unto ignorance is the fairest counsel, that they knew nothing and yet all, that. and the heart-worm, whose judgment and reasonings had been so readily accepted by the others, grew in his turn a sceptic, since faith cannot live without doubt, and truth is only co-existent

ALEISTER CROWLEY EQUINOX EQ I 4

gni, and he is heavenly nobly-winged garutm n. to what is one, sages give many a title: they call it agni, tama, m tirisvan."15 55 thus we find that "duality" in the east is synonymous with "a mere matter of words,"16 and further, that, when anything is (or can be) describe by a word or a name, the knowledge concerning it is avidy "ignorance" no sooner are the eyes of a man opened17 than he sees "good and evil" and becomes a prey to the illusions he has set out to conquer. he gets something apart from himself, and whether it be religion, science, or philosophy it matters not; for in the vacuum which he thereby creates, between him and it, burns the fever that he will never subdue until he has annihilated both.18 god, immortality, freedom, are appearances and not realities, they are m y and

n. 63 30 as the light of a lamp brought into a dark room is reflected by all surfaces around it, so is the illumination of the adept reflected even by his unilluminated followers. attainment by yoga. according to the shiva sanhita there are two doctrines found in the vedas: the doctrines of "karma k nda (sacrificial works, etc) and of "jana k ndra (science and knowledge "karma k ndra" is twofold- good and evil, and according to how we live "there are many enjoyments in heaven" and "in hell there are many sufferings" having once realized the truth of "karma k ndra" the yogi renounces the works of virtue and vice, and engages in "jnana k ndra- knowledge. in the shiva sanhita we read:31 in the proper season, various creatures are born to enjoy the consequences of their karma.32 as though mist

manifested world, the delusion arises about that which is manifested- the subject. there is no other cause (of this delusion. verily, verily, i tell you the truth. if the practiser of yoga wishes to cross the ocean of the world, he should renounce all the fruits of his works, having preformed all the duties of his shrama.33 "jana k nda" is the application of science to "karma k nda" the works of good and evil, that is to say of duality. 64 little by little it eats away the former, as strong acid would eat away a piece of steel, and ultimately when the last atom has been destroyed it ceases to exist as a science, or as a method, and becomes the aim "i.e, knowledge. this is most beautifully described in the above-mentioned work as follows: 34. that intelligence which incites the functions i

out of the world of birth and death, the world of sams ra, into that inscrutable nibb na where things in themselves cease to exist and with them the thoughts which go to build them up. ignorance is the greatest of all fetters, and "he who sins inadvertently" as n gasena said "has the greater demerit" enquiring into the particular nature of ignorance buddha discovered that the tree of knowledge of good and evil had three main branches, namely: lobha, dosa and moha; craving, passion and delusion of elf, and that these three forms of ignorance alone could be conquered by right understanding the three great signs or characteristics of all existence, namely: change, sorrow and absence of an ego- anikka, dukkha, and anatta, which were attained by meditating on the inmost meaning of the four nobl

philosophical arguments of gotama up against a brick wall (kant's" priori. as we have seen he could not prop up a fictitious beginning by the supposition of the former, and he dared not use nibb na as such, though in truth the beginning is just as incomprehensible with out without an atman. but, in spite of his having denied the latter, he had to account for causality and the transmission of his good and evil (karma) by some means or another. now, according to n gasena, the blessed one refused to answer any such questions as "is the universe everlasting "is it not everlasting "has it an end "has it not an end "is it both ending and unending "is it neither the one nor the other" and further all such questions as "are the soul and the body the same thing "is the soul distinct from the body

ling over this crux postulated his "twelve categories" or shall we say "emanations" and thereby started revolving once again the sephirothic wheel of fortune. 211 in spite of the fact that buddhism urges that "the whole world is under the law of causation" it commands its followers to lead pure and noble lives, in palace of dishonourable ones, in spite of their having no freedom of choice between good and evil "let us not lose ourselves in vain speculations of profitless subtleties" says the dhammapada "let us surrender self and all selfishness, and as all things are fixed by causation, let us practise good so that good may result from our actions" just as if it could possibly be done if "all things are fixed" the buddhist, in theory having postulated that all fowls lay hardboiled eggs, ad

the invocations of adonai- the work of attainment. then he took another step forward "do as thou wilt" not only is animism absurd, but so also is morality; not only is reincarnation absurd, but so also is transmigration; not only is the ego absurd, but so also is the non-ego; not only is karma absurd, but so also is nibb na. for, all things and no-things are absurd save "i" who am soul and body, good and evil, sorrow and joy, change and equilibrium; who in the temple of adonai, am beyond all these, and by the fire side in my study- mr. x, one with each and all. thus it came about that the study of buddhism caused frater p. to abandon the tinsel of the ved nta as well as its own cherished baubles, and induced him, more than ever, to rely on work and work alone and not on philosophizing, mo

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

all the solar system. initiation leads to the stream that, once entered, sweeps a man onward until it carries him to the feet of the lord of the world, to the feet of his father in heaven, to the feet of the three-fold logos. initiation leads to the cave within whose circumscribing walls the pairs of opposites are known- 10- initiation, human and solar copyright 1998 lucis trust and the secret of good and evil is revealed. it leads to the cross and to that utter sacrifice which must transpire before perfect liberation is attained, and the initiate stands free of all earth's fetters, held by naught in the three worlds. it leads through the hall of wisdom, and puts into a man's hands the key to all information, systemic and cosmic, in graduated sequence. it reveals the hidden mystery that li

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

me. 226 58: bible. romans, 8:22. 227 59: each human being is an incarnation of god. s. d, iii, 449. compare: s. d, ii, 541; s. d, iii, 475, and the biblical words "i have said, ye are gods "know ye not that ye are the temple of the holy spirit" no being can become a god without passing through the human cycles. s. d, ii, 336. man therefore is like god in that he represents the pairs of opposites, good and evil, light and darkness, male and female, etc. he is a duality- 813- a treatise on cosmic fire copyright 1998 lucis trust he represents also god in that he is a triplicity, being three in one, and one in three. see s. d, ii, 553. by man the divine monad is meant. s. d, ii, 196. 228 60: s. d, i, proem, pp. 42-44. 229 61: s. d, iii, 580. 230 62: s. d, i, 483. 231 63 the number 10. see s. d

ALICE A BAILEY05 THE LIGHT OF THE SOUL

, and it is apt (in its unregenerate state) to gravitate with facility towards material objects. the nature of those objects will be dependent upon the point in evolution of the experiencing ego. this must be carefully remembered when studying this sutra, otherwise there will be a misapprehension of the final clause. discriminative action must ever be taken with reference to all demonstrations of good and evil force, and the law works in this connection, but emancipation from all the physical forms which that energy may take, eventuates when dispassion towards these objective forms is practiced. it might be useful if we note that the sympathy dealt with concerns our relation to all other pilgrims, or towards the fourth kingdom in nature; tenderness covers our relation to the animal or thir

he nature of the man and to the point in evolution which he has reached, so will be the response to the higher or the lower call. the astral body is either attentive to the egoic impression or swayed by the million voices of earth. it apparently has no voice of its own, no character of its own. this has been pictured for us in the gita where arjuna stands midway between the two opposing forces of good and evil and searches for the right attitude to both. the astral plane is the battleground of the soul, the place of victory or the place of defeat; it is the kurukshetra, upon which the great choice is made. in these sutras concerning posture, the same idea lies latent. the physical plane and the mental plane are emphasized and it is brought out that when they are adjusted rightly, when pois

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

the great work. again, the astral plane is that whereon the pairs of opposites act and interact, and whereon the pull of the great dualities is most potently felt. primarily, the interaction is between the soul and its vehicle, matter, but there are many lesser dualities which play their part and are more easily recognized by the average man. light and darkness interact, as do pleasure and pain; good and evil meet and form the playground of the gods, and poverty and riches are offset one against the other. the entire modern economic situation is of an astral nature; it is the outcome of desire and the result of a certain selfish use of the forces of matter. heat and cold, as we understand the term, in a most peculiar manner are the result of the interplay of the pairs of opposites, and an

ds of light and periods of darkness. we have with us always that symbolic daily occurrence wherein the part of the world in which we live swings out into the clear light of the sun, and later returns into the healing dark of the night. our very familiarity with the phenomenon causes us to lose sight of its symbolic significance and to forget that under the great law, periods of light and dark, of good and evil, of submergence and emergence, of progress into illumination and apparent betrayal into darkness, characterize the growth of all forms, distinguish the development of races and nations, and constitute the problem of the aspirant who has built for himself a picture of walking in a constant illumined condition and of leaving all dark places behind. in these instructions, it is not poss

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

evil and of father christmas bear testimony embodiments of the primal dualities in the realm of quality. man's entire existence, as man, is spent swinging between these pairs of opposites, until eventually the balance is achieved and, from then on, he moves towards that which is divine. it might profit all of us if we pondered long and deeply at times upon these two extremities of human existence good and evil, light and dark, life and form, spirit and matter, the self and the not-self, the real and the unreal, truth and falsehood, right and wrong, pleasure and pain, the urge and the drag, the soul and the personality, christ and the devil. in these last two the problem of the three temptations is summed up. these dualities have also been defined as finiteness and infinity which are the ch

st underlie pain. an objective must be sensed under all human activity. the idealism of the leaders of the race cannot all be hallucination. the realisation of god must have some basis in fact. human beings are convinced that the apparent injustice of the world provides legitimate assurance of a hereafter wherein the integrity of the divine purpose will be vindicated. there is a basic belief that good and evil are in combat in man's nature, and that good must inevitably triumph. down the ages, man has asserted this. humanity has evolved many theories to account for man and his future, for his preparation for the after-life, and for his reason here on earth. with the detail of these theories there is no need, or time, to deal. they are in themselves proof of the fact of immortality and of m

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

of this law upon the path of initiation is too advanced for those who are not yet versed in the basic discriminations, and who are still far from being dispassionate. is there need therefore to enlarge upon this law as it works out in the life of the initiate? i think not. the disciple seeks to achieve, without passion, pain or suffering, the distinction which lies between: 1. right and wrong, 2. good and evil, 3. light and dark, spiritually understood, 4. prison and liberty, 5. love and hate, 6. introversion and extraversion. we do well to ponder on this duality 7. truth and falsehood, 8. mystical and occult knowledge, 9 the self and the not-self, 10. soul and body. many, many other dualities can thus be listed. having then discovered the fact of these pairs of opposites, the task of the

eld which consciousness can cover and of the area or the extension of its capacity. this is the period of interior awareness. 2. the inflow of planetary and solar potencies, via the head centre to the heart and from thence to the other centres. this inflow produces: a. stimulation of all the centres, major and minor, carried forward according to ray tendencies and influences. b. the revelation of good and evil, that is, of the worlds of personality expression and of the world of soul expression. this dual process proceeds simultaneously. c. the existence, therefore, of duality, which when realised and when the great opposites (soul and personality) are blended, can and will produce the at-one-ment. the result of these realisations in consciousness leads inevitably to struggle, conflict, an

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

itude and aims of the united nations, fighting for the freedom of the whole of humanity and for the release of the suffering people. this necessarily placed the hierarchy in the position of not endorsing the axis position in any way. many in the goodwill work and some few in the school interpreted this as political in import, presumably believing that a position of complete neutrality, where both good and evil are concerned, was demanded of spiritually inclined people. such people fail to think clearly and confuse an unwillingness to take sides with brotherly love, forgetting the words of the christ that "he who is not with me is against me" let me repeat what i have oft said before. the hierarchy and all its members, including myself, love humanity but they will not endorse evil, aggressi

ALICE A BAILEY13 PROBLEMS OF HUMANITY

t and their influence for good or evil upon their period; the quality and purpose of their leadership will be considered. thus the child will absorb a vast amount of historical information, of creative activity and of idealism and philosophy not only with the maximum of ease but with permanent effect upon his character. the continuity of effort, the effects upon civilization of ancient tradition, good and evil happenings and the interplay of varying cultural aspects of civilization will be brought to his attention and the dry-as-dust information, dates and names will fall into the discard. all branches of human knowledge could, in this way, come alive and reach a new level of constructive usefulness. there is already a definite tendency in this direction and it is good and sound. the past

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

rsal interest, for today even the many false christs and messengers are finding this universal curiosity and cannot be hidden. this creates an unique condition in which to work, and one which no salvaging, energising son of god has ever before had to face. the sensitivity of the people of the world to what is new or needed is also uniquely different; man has progressed far in his reaction to both good and evil and possesses a far more sensitive response apparatus than did humanity in those earlier times. if there was a quick response to the messenger when he came before, it will be more general and quicker now, both in rejection and in acceptance. men are more enquiring, better educated, more intuitive and more expectant of the unusual and the unique than at any other time in history. thei

neration. standing as the focal point of the inner triangle of the buddha, of the spirit of peace and of the avatar of synthesis the consequent outpouring potency of the christ will be so great that the distinction between love and hate, between aggression and freedom, and between greed and sharing will be made lucidly clear to the eyes and minds of all men and, therefore, the distinction between good and evil will be made equally clear. the invocative prayer "from the point of love within the heart of god, let love stream forth into the hearts of men" will meet with fulfilment. christ will let loose into the world of men the potency and the distinctive energy of intuitive love. the results of the distribution of this energy of love will be twofold: 1. countless men and women in every land

complete frustration; he longs to help but knows not what to do; his grasp of the menacing difficulties, his analysis of his resources and of those with whom he will have to work, and his clarity of perception as to the forces ranged against him (and on a much larger scale against the christ) will make him inclined to ask "what is the use of any effort which i can make? why not let the forces of good and evil fight it out alone? why not permit the pressure of the evolutionary current eventually and at long last to bring cessation to the world fight and usher in the triumph of the good? why attempt anything now? these are natural and wholesome reactions. the poverty and starvation of the millions in europe and elsewhere, the fear of russia (warranted or unwarranted, the greed of the capita

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

nt glamour. in the atlantean race, the physical duality was then solved, and the physical body and the etheric body constituted a unity, and in the healthy person still do so. the sense of duality shifted then into a growing recognition of the conflict in the realm of quality and into the field of what we- 65- glamour: a world problem copyright 1998 lucis trust today call the "pairs of opposites" good and evil, pain and pleasure, right and wrong, sense and nonsense, and the multiplicity of opposites by which the aspirant is today faced. each of these racial histories sees the establishing of a temporary sense of unity in the early stages, when the previous cleavage had been healed and the initial duality had been resolved into a unity. then there comes a growing recognition of a fresh real

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

onsciousness proceeds along lines paralleling, yet dissimilar to that of the human being who is beginning to respond to the kingdom of souls, the fifth kingdom. it is the karma and destiny of the fourth kingdom to be the impressing agent for the third; the problem is complicated, however, by the fact that the animal kingdom antedates the human and had, therefore, generated a measure of karma both good and evil prior to the appearance of mankind. the "impressing process" carried forward by humanity is modified and often negated by two factors: 1. human ignorance and selfishness, plus inability to work consciously and intelligently with the embryonic minds within animal forms; this is true except in a few (a very few) cases which involve the domestic animals. when humanity is itself further

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

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

int of friction. upon this point the eyes of the personality are focussed, and this leads to disease. the art of the healer is concerned with the lifting of the downward focussed eyes unto the soul, the true healer within the form. the spiritual or third eye then directs the healing force, and all is well. this law starts off with the statement of one of the paradoxes of the occult teaching: that good and evil are one and the same thing, though in reverse, or constituting the opposite sides of the one reality. because man is a soul, and is spiritually determined to function as a soul, a state of friction is established between soul and personality; this friction is a major cause (if it is not the major cause) of all disease. here is a clue to the understanding of the phrase "fire by fricti

al plane and routed them. there has been a far greater spiritual significance to the war than has yet been realised. it marked a world turning point; it reoriented humanity towards the- 394- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust good; it drove back the forces of evil and made definitely clear (and this was new and needed) the true distinction between good and evil, and this not in a theological sense-as stated by the church commentators but practically and obviously. it is evidenced by the disastrous economic situation and by the greed of prominent men in every country. the world of men (through the obviousness of the distinction between good and evil) has awakened to the fact of materialistic exploitation, to the lack of real freedom and to t

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

t and their influence for good or evil upon their period; the quality and purpose of their leadership will be considered. thus the child will absorb a vast amount of historical information, of creative activity and of idealism and philosophy not only with the maximum of ease but with permanent effect upon his character. the continuity of effort, the effects upon civilisation of ancient tradition, good and evil happenings and the interplay of varying cultural aspects of civilisation will be brought to his attention and the dry-as-dust information, dates and names will fall into the discard. all branches of human knowledge could, in this way, become alive and reach a new level of constructive usefulness. there is already a definite tendency in this direction and it is good and sound. the pas

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ritual resources. these forces have affected the spiritual and the humanitarian people of the world, blending them into one group upon the inner planes (even if this still remains outwardly unrealised, and have thus given a death blow to the great heresy of separateness. this will later make itself invincibly apparent. they brought pure evil to the surface in such a manner that the issues between good and evil became apparent in a clearer light and the causes of human misery received fresh and keener recognition; the knowledge and the responsibility of mankind everywhere cannot now be denied. they also made possible the use of energy locked up in substance itself; this, if rightly used, can and will completely alter and change man's attitude to life, his sense of values and his use of time

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

is today in the world. the spiritual and the material are in conflict, and humanity itself is the battleground- 191- the externalisation of the hierarchy copyright 1998 lucis trust again, a correspondence to the doctrine of avatars can be seen in the disciple's individual life. when he has achieved right desire and has made a true effort towards correct orientation, then when the conflict between good and evil is at its height there comes a moment when he demands more light, more power, more understanding, and liberation to take his next forward step. when he can make this demand with firm intent and can stand steady and unafraid, response will inevitably come from the very presence itself. a manifestation of light and love and power will stream forth. recognition of need has then evoked r

governing factors, those essential steps must be taken which will accomplish this. he said when he was on earth two thousand years ago "i came not to bring peace, but a sword" the sword of the spirit is wielded by the hierarchy, and by its means cosmic evil is arrested; the sword of discrimination is wielded by the initiates and the disciples of the world, and by its means the distinction between good and evil, with a consequent presentation of free choice between the two, has been laid before humanity, and the lines of demarcation have been made abundantly clear in this world war. it had been the hope of the christ and the longing of all the- 285- the externalisation of the hierarchy copyright 1998 lucis trust masters that men would see clearly and make free and right choice, so that with

possibilities, he is apt to register a sense of complete frustration; he longs to help, but knows not what to do; his grasp of the menacing difficulties, his analysis of his resources and of those with whom he works, and his clarity of perception as to the forces ranged against him, make him feel inclined to sit back and say: what is the use of any effort i can make? why not let the two forces of good and evil, of the black lodge and the spiritual hierarchy, fight it out alone? why not permit the pressure of the evolutionary current, eventually and at long last, to bring cessation to the fight and the triumph of the good? why attempt to do it now? these are natural reactions when considering the present field of conflict, the prevalent greed and the international and racial antagonisms, an

hich the hierarchy hopes. humanity is deemed to have reached a point in evolution where much can be done, because the minds of men for the first time on a worldwide scale are sensitive to spiritual impression; the opportunity of the moment is unique- 425- the externalisation of the hierarchy copyright 1998 lucis trust because minds everywhere are showing themselves superlatively receptive to both good and evil. men are not today governed so much by blind impulse as by considered thought. there have always been small groups and rare souls who have demonstrated the capacity to respond to spiritual impression. the line of least resistance for the masses is the selfish impulse, and there lies the major point of attack by the forces of light. the totalitarian powers have always realised and exp

to its mass effect and to the results achieved in every land by labour and its methods. all the great labour organisations, national and international, are loosely knit together subjectively, because in each group this master has his disciples who are working constantly to hold the movement in line with the divine plan. it is well to bear in mind that all great movements on earth demonstrate both good and evil; the evil has to be subdued and dissipated, or relegated to its right proportional place, before that which is good and in line with hierarchical planning can find true expression. what is true of the individual is true also of groups. before the soul can express itself through the medium of the personality, that personality has to be subdued, controlled, purified and dedicated to se

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

and the future, and in this statement i have expressed the deepest esoteric truth which mankind is competent to grasp; it brings into a culminating struggle the great white lodge and the black lodge and opens the door to great contending energies which we can call spirit and matter, spirituality and materialism, or life and death. these words are, in the last analysis, as meaningless as the terms good and evil, which have significance only in the human consciousness and its inherent limitations. these descending energies, as they pass through any of the major levels of consciousness which we call planes, produce reactions and responses, dependent upon the state of the conditioning consciousness, and (strange as this may seem to you and well-nigh unintelligible) the effects upon the hierarc

e such a modern business phrase) can the radiant light of life dominate the blended lights of humanity and of the hierarchy. faintly this group fusion and junction can be seen to be taking place. it is also the first touch of the radiance of shamballa which is bringing the universal revelation of evil, a radiance which is now producing the world unrest and which has brought about the lining up of good and evil; this touch of radiance is the conditioning factor behind what is called post-war planning and the ideas of reconstruction and of world rebuilding which are dominating the best human thinking at this time. it should be carefully borne in mind that evil (cosmic evil or the source of planetary evil) is much closer to shamballa than it is to humanity. the great lives there move entirely

on of our educational systems and the inauguration of reforms in every department of human life. all has been speeded up and little such growth was seen on a worldwide scale prior to 1825. the knowledge of the hierarchy is also spreading over the earth; the facts anent discipleship and initiation are becoming common property; humanity has consequently moved onward into a greater measure of light. good and evil stand out in clearer focus; light and dark are in a more brilliant juxtaposition; issues of right and wrong are appearing with cleared definition, and humanity as a whole sees the great problems of righteousness and love, of sin and separateness upon a worldwide scale. the old age and the coming new age, old rhythms of thought and new approaches to truth and consequent new and better

black lodge, was the appearance of glamour upon the astral plane, and to this thickening glamour humanity steadily contributed and responded. then as evolution progressed and the human intellect began to make itself felt "the four veils of maya" and the great "curtain of glamour" began to condition the mental plane. illusion then appeared, and the distinction between truth and falsehood, between good and evil, and between the left hand path and the path of initiation became apparent to the- 122- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust advanced humanity of the time. these distinctions had always been known to the hierarchy, but now human beings were faced with them and recognised them: the great potency of intellectual choice confront

th ray is the relating factor between life and matter upon the form side. again, so the ancient archives tell us, there came a great crisis in the evolution of humanity; this necessitated one of the rare cyclic changes which have distinguished the fluid policy of the hierarchy. men began to demonstrate responsiveness to the law of integration and personality appeared with all its potentiality for good and evil. man became an integrated unit in the three worlds. a great possibility then emerged; man could, through training and the use of the mind, make contact with the soul. this had not hitherto been done except to a slight degree. this crisis therefore led to the creation, or rather to the appearance, of the initiatory process to which we have given the name of the third initiation. the h

nitiation, that of the renunciation, the effects of its activity will emerge more clearly. fundamentally, this fourth ray is that which is responsible for the strains and the stresses, and for the initial conflict between the major pair of opposites to which we give the name of spirit-matter. it is this fourth ray energy which makes apparent the distinction (so often misunderstood by man) between good and evil. in atlantean days, the leaders of men, under the influence of this paramount fourth ray energy, made a decision which laid the emphasis upon the matter aspect, according to their desire and their emotional reaction, which is present in the essential duality of manifestation, and thus inaugurated the age of materialism. this age has wrought itself out through its accompanying greeds

ANATHEMA OF ZOS

ost among the illusions begot of duality-are these the differentiation s ye make for future entity to ride your bestial self? millions of times have ye had re-birth and many more times will ye again suffer existence. ye are of things distressed, living down the truths ye made. loosing only from my overflow, perchance i teach ye to learn of yourselves? in my becoming shall the hungry satisfy of my good and evil? i strive me neither, and confide subsequent to the event. know my purpose: to be a stranger unto myself, the enemy of truth. uncertain of what ye believe, belike ye half-desire? but believe ye this, serving your dialectics: subscribing only to self-love, the outcroppings of my hatred now speak. further, to ventilate my own health, i scoff at your puerile dignitaries' absurd moral cl

then how can ye speak other than lies? love is cursed. your desire is your god and execration. ye shall be judged or your appetite. around me i see your configuration-again a swine from the herd. a repulsive object of charity! the curse is pronounce; for ye are slime and sweat-born, homicidally reared. and again shall your fathers call to the help of women. ye vainly labor at a rotten kingdom of good and evil. i say that heaven is catholic-and none shall enter with susceptibility of either. cursed are ye who shall be persecuted for my sake. for i say i am convention entire, excessively evil, perverted and nowhere good-for ye. whosoever would be with me is neither much of me nor of himself enough. zos tired, but loathing his hearers too much, he again reviled them saying: worm-ridden jacka

, the sigil of all things unknown. on earth my kingdom is eternity of desire. my wish incarnates in the belief and becomes flesh, for, i am the living truth. heaven is ecstasy; my consciousness changing and acquiring association. may i have courage to take from my own superabundance. let me forget righteousness. free me of morals. lead me into temptation of myself, for i am a tottering kingdom of good and evil. may worth be acquired through those things i have pleasured. may my trespass be worthy. give me the death of my soul. intoxicate me with self-love. teach me to sustain its freedom; for i am sufficiently hell. let me sin against the small beliefs. amen. concluding his conjunction, zos said: again, o sleep-walkers, beggars and sufferers, born of the stomach; unlucky men to whom happin

APOCALYPSE MOSES

e the death" chapter 18. 1 then the serpent saith to me "may god live! but i am grieved on your account, for i would not have you ignorant. but arise (come) hither, hearken to me and eat and mind the value of that tree" 2 but i said to him,i fear lest god be wroth with me as he told us" 3 and he saith to me "fear not, for as soon as thou eatest of it, ye too shall be as god, in that ye shall know good and evil. 4 but god perceived this that ye would be like him, so he envied you and said, ye shall not eat of it. 5 nay, do thou give heed to the plant and thou wilt see its great glory" 6 yet i feared to take of the fruit. and he saith to me "come hither, and i will give it thee. follow me" chapter 19. 1 and i opened to him and he walked a little way, then turned and said to me "i have change

t glory. 3 for, when he came, i opened my mouth and the devil was speaking, and i began to exhort him and said "come hither, my lord adam, hearken to me and eat of the fruit of the tree of which god told us not to eat of it, and thou shalt be as a god" 4 and your father answered and said "i fear lest god be wroth with me" and i said to him "fear not, for as soon as thou hast eaten thou shalt know good and evil" 5 and speedily i persuaded him, and he ate and straightway his eyes were opened and he too knew his nakedness. 6 and to me he saith "o wicked woman! what have i done to thee that thou hast deprived me of the glory of god" chapter 22. 1 and in that same hour, we heard the archangel michael blowing with his trumpet and calling to the angels and saying:2 thus saith the lord, come with

APOCRYPHON OF JOHN

the likeness of their spirit. the root of this (tree) is bitter and its branches are death, its shadow is hate and deception is in its leaves, and its blossom is the ointment of evil, and its fruit is death and desire is its seed, and it sprouts in darkness. the dwelling place of those who taste from it is hades, and the darkness is their place of rest "but what they call the tree of knowledge of good and evil, which is the epinoia of the light, they stayed in front of it in order that he (adam) might not look up to his fullness and recognize the nakedness of his shamefulness. but it was i who brought about that they ate" the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 9 of 12 8/16/2006 5:17 pm and to i said to the savior "lord, was it not the serpent that taug

BALANCE J

auras and rainbows. it has been left to anthropology to find precise meanings in all these various phenomena depicted in ameringo s art. perhaps such a correlative anthropological precision could be applied to the study of spare s art and his use of similar devices. they are clearly not there for mere decoration such areas of investigation are perhaps waiting to be explored. having renounced both good and evil conveniently, one should engage in spasmodic madness. the focus of life this proto-surrealist maxim can be seen as bravely preceding andre breton s credo that surrealism was founded on the principle of convulsive beauty, an idea which can be linked to arthur rimbaud s belief in the systematic derangement of the senses. spare himself demonstrates that he went through several magickal

BLACK WITCHCRAFT

thers to earth to begin to lust for the daughters of cain. asbeel was said to have given evil council to the sons of god, being the watchers, that they should go forth and copulate with 9 the daughters of cain. gadreel taught unto man, woman and child the blows of death and creation of armor and weapons. penemue taught unto the wise the art of ink and writing, as well as the bitter and the sweet, good and evil. this is the spirit who gave unto the cunning the book of arte, which brought forth both demon and angel, those hidden therionick forms of darkness-made-flesh, the art of lycanthropy. kasdeja taught men the art of working with demons and spirits, as well as abortions and the secret art of the noon tide serpent, tabaet. the angelick spirit kasbeel was the bringer of the oath, when he

BLAVATSKY H P ANTHROPOGENESIS

to it on finding the same in genesis and the bible. yet the number of the ancestral spirits and their seven groups of human progeny are there, notwithstanding the dilapidated condition of the fragments, as plainly as they are to be found in "pymander" and in the "book of the concealed mystery" of the kabala. in the latter adam kadmon is the sephirothal tree, as also the "tree of the knowledge of good and evil" and that "tree" says verse 32 "hath around it seven columns" or palaces, of the seven creative angels operating in the spheres of the seven planets on our globe. as adam kadmon is a collective name, so also is the name of the man adam. says george smith in his "chaldean account of genesis "the word adam used in these legends for the first human being is evidently not a proper name

e collective creators of the world and men- the universe with all its numberless productions of things movable and (seemingly) immovable* he is collectively the prajapatis, the lords of being; and the four bodies typify the four classes of creative powers or dhyan chohans, described in the commentary directly following stanza vii. in book i. the whole philosophy of the so-called "creation" of the good and evil in this world and of the whole cycle of manvantaric results therefrom, hangs on the correct comprehension of these four bodies of brahma. the reader will now be prepared to understand the real, the esoteric significance of what follows. moreover there is an important point to be cleared up. christian theology having arbitrarily settled and agreed that satan with his fallen angels bel

o the contrary, christian theology- having burdened itself with the hebrew esoteric account of the creation of man, which is understood literally- cannot find any reasonable excuse for its "god, the creator" who produces a man devoid of mind and sense; nor can it justify the punishment following an act, for which adam and eve might plead non compos. for if the couple is admitted to be ignorant of good and evil before the eating of the forbidden fruit, how could it be expected to know that disobedience was evil? if primeval man was meant to remain a half-witted, or rather witless, being, then his creation was aimless and even cruel, if produced by an omnipotent and perfect god. but adam and eve are shown, even in genesis, to be created by a class of lower divine beings, the elohim, who are

onal prerogatives as reasonable and intelligent creatures, that they will not allow man to become "as one of us" this is plain, even from the dead-letter meaning of the bible. the gnostics, then, were right in regarding the jewish god as belonging to a class of lower, material and not very holy denizens of the invisible world[[vol. 2, page] 96 the secret doctrine. darkness in the realms of truth. good and evil are twins, the progeny of space and time, under the sway of maya. separate them, by cutting off one from the other, and they will both die. neither exists per se, since each has to be generated and created out of the other, in order to come into being; both must be known and appreciated before becoming objects of perception, hence, in mortal mind, they must be divided. nevertheless

ions under the veil of allegory and symbolism. behold the imperishable witness to the evolution of the human races from the divine, and especially from the androgynous race- the egyptian sphinx, that riddle of the ages! divine wisdom incarnating on earth, and forced to taste of the bitter fruit of personal experience of pain and suffering, generated under the shade of the tree of the knowledge of good and evil- a secret first known only to the elohim, the self-initiated "higher gods- on earth only* in the book of enoch we have adam* the first divine androgyne[[footnote(s[[footnote continued from previous page] moon, conceived as twins. the sun, the immortal and powerful being that disappears every evening from the horizon and descends under the earth, as though he would make room for the f

me the second race: adam-eve or jod-heva, inactive androgynes; and finally the third, or the "separating hermaphrodite" cain and abel, who produce the fourth, seth-enos, etc. it is that third, the last semi-spiritual race, which was also the last vehicle of the divine and innate wisdom, ingenerate in the enochs, the seers of that mankind. the fourth, which had tasted from the fruit of the tree of good and evil- wisdom united already to earthy, and therefore impure, intelligence* had consequently to acquire that wisdom by initiation and great struggle. and the union of wisdom and intelligence, the former ruling the latter, is called in the hermetic books "the god possessing the double fecundity of the two sexes" mystically jesus was held to be man-woman. see also in the orphic hymns, sung d

bers" the location is designated in numerals, and in the cypher rosicrucian manuscript, left by count st. germain, it is fully described. in the assyrian tablets it is rendered ganduniyas "behold" says the[[hebrew (elohim) of genesis "the man is become as one of us" the elohim may be accepted in one sense for gods or powers, and in another for aleim, or priests- the hierophants initiated into the good and evil of this world; for there was a college of priests called the aleim, while the head of their caste, or the chief of the hierophants was known as java-aleim. instead of becoming a neophyte, and gradually obtaining his esoteric knowledge through a regular initiation, an adam, or man, uses his intuitional faculties and, prompted by the serpent (woman and matter, tastes of the tree of kno

oxus, indus, ganges, and silo- flowing from a common source, the "lake of the dragons" but this is not the genetic eden; nor is it the kabalistical garden of eden. for the former- eden illa-ah- means in one sense wisdom, a state like that of nirvana, a paradise of bliss; while in another sense it refers to intellectual man himself, the container of the eden in which grows the tree of knowledge of good and evil: man being the knower thereof. renan and barthelemy st. hilaire, basing themselves "on the most solid inductions" think it impossible to doubt any longer, and both place the cradle of humanity "on the region of the timaus" finally, the asiatic journal* concludes that "all the traditions of the human race gathering its primitive families at the region of their birth-place, show them t

us serpent standing on human legs; this reptile, the emblem of the good genius, is a veritable agathodaemon. it is often represented bearded. that sacred animal, identical with the serpent of the ophites, is found engraved on numerous gnostic or basilidean stones. the serpent has various heads, but is constantly inscribed with the letters[[chnoubis* agathodaemon was endowed "with the knowledge of good and evil" i.e, with divine wisdom, as without the former the latter is impossible* repeating iamblichus, champollion shows him to be "the deity called[[eichton (or the fire of the celestial gods- the great* thot[[footnote(s* this is about as just as though- a few millenniums hence- a fanatic of some future new creed, who was bent on glorifying his religion at the expense of ancient christiani

hed from the "fiery dragons of wisdom" and the "sons of the fire mist" in the "great book of the mysteries" we are told that "seven lords created seven men; three lords (dhyan chohans or pitris) were holy and good, four less heavenly and full of passion. the chhayas (phantoms) of the fathers were as they" this accounts for the differences in human nature, which is divided into seven gradations of good and evil. there were seven tabernacles ready to be inhabited by monads under seven different karmic conditions. the commentaries explain on this basis the easy spread of evil, as soon as the human forms had become real men. some ancient[[footnote(s "genesis" ch. xlix* dunlap, in his introduction to "sod, the mysteries of adonis" explains the word "sod" as arcanum, religious mystery, on the au

e serpent- emblem of wisdom and eternity- the dual androgyne; the cycle representing ennoia, or the divine mind (a power which does not create but which must assimilate, and the serpent, the agathodaemon, the ophis, the shadow of the light (non-eternal, yet the greatest divine light on our plane. both were the logoi of the ophites: or the unity as logos manifesting itself as a double principle of good and evil" were it light alone, inactive and absolute, the human mind could not appreciate nor even realise it. shadow is that which enables light to manifest itself, and gives it objective reality. therefore, shadow is not evil, but is the necessary and indispensable corollary which completes light or good: it is its creator on earth. according to the views of the gnostics, these two principl

BLAVATSKY H P COSMOGENESIS

rtals and finally appropriated to one whose unparalleled virtues and knowledge caused him to receive the title of the "buddha of wisdom unmoved" bodha means the innate possession of divine intellect or "understanding "buddha" the acquirement of it by personal efforts and merit; while buddhi is the faculty of cognizing the channel through which divine knowledge reaches the "ego" the discernment of good and evil "divine conscience" also; and "spiritual soul" which is the vehicle of atma "when buddhi absorbs our egotism (destroys it) with all its vikaras, avalokiteshvara becomes manifested to us, and nirvana, or mukti, is reached "mukti" being the same as nirvana, i.e, freedom from the trammels of "maya" or illusion "bodhi" is likewise the name of a particular state of trance condition, calle

wers' into existence" the genii are the principes, the "sons of light" but thou art the "messenger of life* and in order to counteract the influence of the seven "badly disposed" principles, the progeny of spiritus, cabar-zio, the mighty lord of splendor, produces seven other lives (the cardinal virtues) who shine in their own form and light "from on high* and thus reestablish the balance between good and evil, light and darkness. here one finds a repetition of the early allegorical, dual systems, as the zoroastrian, and detects a germ of the dogmatic and dualistic religions of the future, a germ which has grown into such a luxuriant tree in ecclesiastical christianity. it is already the outline of the two "supremes- god and satan. but in the stanzas no such idea exists. most of the wester

te continued from previous page] which turned into "night- are septenary, i.e, divided like the pitris into seven classes, three of which are arupa (bodiless) and four with bodies (see vishnu purana, book i) they are in fact more truly our pitris (ancestors) than the pitris who projected the first physical men (see book ii[[vol. 1, page] 220 the secret doctrine. when man acquires the knowledge of good and evil; also to the "fallen" gods, or angels of every theogony (2 "i am the fish of the great horus (as mankara is the "crocodile" the vehicle of varuna. i am merged in sekten" this last sentence gives the corroboration of, and repeats the doctrine of, esoteric buddhism, for it alludes directly to the fifth principle (manas, or the most spiritual part of its essence rather, which merges int

ent life of the irrational animal and the human soul, for the former is irrational without the latter. it is only when, from a potential androgyne, man has become separated into male and female, that he will be endowed with this conscious, rational, individual soul (manas "the principle, or the intelligence, of the elohim" to receive which, he has to eat of the fruit of knowledge from the tree of good and evil. how is he to obtain all this? the occult doctrine teaches that while the monad is cycling on downward into matter, these very elohim- or pitris, the lower dhyan-chohans- are evolving pari passu with it on a higher and more spiritual plane, descending also relatively into matter on their own plane of consciousness, when, after having reached a certain point, they will meet the incarn

as the ideal world which environs the sensible world fills this last with the plenitude and universal variety of forms, so also the sun, enfolding all in his light, accomplishes everywhere the birth and development of creatures "under his orders is the choir of genii, or rather the choirs, for there are many and diverse, and their number corresponds to that of the stars. every star has its genii, good and evil by nature, or rather by their operation, for operation is the essence of the genii. all these genii preside over mundane affairs* they shake and overthrow the constitution of states and of individuals; they imprint their likeness on our souls, they are present in our nerves, our marrow, our veins, our arteries, and our very brain-substance. at the moment when each of us receives life

one finds (1) osiris saying he is toum (the creative force in nature, giving form to all beings, spirits and men, self-generated and self-existent, issued from noun, the celestial river, called father-mother of the gods, the primordial deity, which is chaos or the deep, impregnated by the unseen spirit (2) he has found shoo (solar force) on the staircase in the city of the eight (the two cubes of good and evil, and he has annihilated the evil principles in noun (chaos) the children of rebellion (3) he is the fire and water, i.e, noun the primordial parent, and he created the gods out of his limbs- 14 gods (twice seven) seven dark and seven light gods (the seven spirits of the presence of the christians and the seven dark evil spirits (4) he is the law of existence and being (v. 10, the ben

ale and female, and jod the phallic hook- hence the saxon godh, the germanic gott, and the english god. this symbolic term may be said to represent the creator of physical "humanity" on the terrestrial plane; but surely it had nothing to do with the formation or "creation" of spirit, gods, or kosmos! chaos-theos-kosmos, the triple deity, is all in all. therefore, it is said to be male and female, good and evil, positive and negative: the whole series of contrasted qualities. when latent (in pralaya) it is incognizable and becomes the unknowable deity. it can be known only in its active functions; hence as matter-force and living spirit, the correlations and outcome, or the expression, on the visible plane, of the ultimate and ever-to-be unknown unity. in its turn this triple unit is the pr

unit is the producer of the four primary "elements* which are known in our visible terrestrial nature as the seven (so far the five) elements, each divisible into forty-nine (or seven times seven) sub-elements, with about seventy of which chemistry is acquainted. every cosmical element such as fire, air, water, earth, partaking of the qualities and defects of their primaries, are in their nature good and evil, force (or spirit) and matter, etc, etc; and each, therefore, is at one and the same time life and death, health and disease, action and reaction (see section xiv "the four elements) they are ever and constantly forming matter under the never-ceasing impulse of the one element (the incognizable, represented in the world of phenomena by 'aether, or "the immortal gods who give birth an

t, the female power, the thalatth of berosus, who presides over the chaos, and was made out later by christian theology to be the serpent and the devil. she-he (yah-hovah) is the supernal (heh, and eve. this yah-hovah then or jehovah, is identical with our chaos- father, mother, son- on the material plane and in the purely physical world. demon and deus at one and the same time; the sun and moon, good and evil, god and demon. lunar magnetism generates life, preserves and destroys it, psychically as well as physically. and if, astronomically, she is one of the seven planets of the ancient world, in theogony she is one of the regents thereof; with christians now as much as with pagans, the former referring to her under the name of one of their archangels, and the latter under that of one of

re were several kinds of genii, from god to man; that the relative superiority of these was ruled by the degree[[vol. 1, page] 404 the secret doctrine. of light that was accorded to each; and they maintained that the serpent had to be constantly called upon and to be thanked for the signal service it had rendered humanity. for it taught adam that if he ate of the fruit of the tree of knowledge of good and evil, he would raise his being immensely by the learning and wisdom he would thus acquire. such was the exoteric reason given. it is easy to see whence the primal idea of this dual, janus-like character of the serpent: the good and the bad. this symbol is one of the most ancient, because the reptile preceded the bird, and the bird the mammal. thence the belief, or rather the superstition

to make one appreciate the more the comfort of heat- satan has ever existed. homogeneity is one and indivisible. but if the homogeneous one and absolute is no mere figure of speech, and if heterogeneity in its dualistic aspect, is its offspring- its bifurcous shadow or reflection- then even that divine homogeneity must contain in itself the essence of[[vol. 1, page] 412 the secret doctrine. both good and evil. if "god" is absolute, infinite, and the universal root of all and everything in nature and its universe, whence comes evil or d'evil if not from the same "golden womb" of the absolute? thus we are forced either to accept the emanation of good and evil, of agathodaemon and kakodaemon as offshoots from the same trunk of the tree of being, or to resign ourselves to the absurdity of bel

BOOK OF JASHAR

ction 1 may give us some clues as to why god should be so dissatisfied with the paleolithic world of forests. as the setting for a story, a world dominated by trees would probably be much less interesting than a world dominated by animals; and a world dominated by humans should have the greatest potential of all for a good story, because of the human abilities to hope and dream and to distinguish good and evil. to achieve dominance of the world, however, the humans must change from predators to herbivores, that is, from hunters to farmers, and the forests must be decimated anew. noah is introduced here as the agent whom god has selected to bring about this transformation of humanity, and the consequent reversal of peoples' relationship with the forests. 4. the book of numbers (26.33) tells

BOOK T

hite centre, twelve rays, also white, issue: these terminate at the circumference, making the whole something like an astrological figure of the heavens. it is surmounted by a small circle, above which is a large white maltese cross, and with two white wings. four crosses and two buds are shewn. the hand issueth from the clouds as in the other three cases. it represents materiality in all senses, good and evil: and is, therefore, in a sense, illusionary: it shows material gain, labour, power, wealth, etc. the sixteen, or royal, cards the four kings the four kings, or "figures mounted on steeds" represent the yodh forces of the name in each suit: the radix, father and commencement of material forces, a force in which all the others are implied, and of which they form the development and com

BOOK OF BLACK SERPENT

the coils of the stooping dragon. eleven are their classes, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garden of wisdom, is the serpent of the paths; it is the serpent in the celestial eden. but the serpent of the temptation is that of the tree of knowledge of good and evil, the antithesis and opposer of the other: the red coiled stooping dragon of the apocalypse, the serpent of the terrestrial eden. regard thou therefore the celestial serpent, as of brass, glistening with green and gold, the color of vegetation and of growth: banish thou therefore the evil and seek the good. for as moses lifted up the serpent in the wilderness, even so must the son of

BOOK OF PLEASURE

sesses him. doubt fertilizes in the virgin soil. he is no longer fearless but a coward to difficulties, his very learning is fear. the difference between genius and ignorance is a degree of fear. the beginning of wisdom is fear of forethought the reception of knowledge in learning. children doubt, and abhor learning. why, even the affection of courage results in cleverness! the difference between good and evil is a matter of profundity. which is nearer you, self-love and its immorality or love and morals? not conscious of desert the compeer of heaven, and constant happiness in wisdom is the capacity of direction. the book of pleasure (self love) get any book for free on: www.abika.com 23 from self-glorification, from self-exaltation we rise superior to the incapacity of disquieting fear: t

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

n invention; there being no mention of him, as such, before the new testament. in fact it is interesting to note that the whole concept of evil associated with the devil is due to an error in translation. the original old testament hebrew ha-satan and the new testament greek diabolos simply mean "opponent" or "adversary. it should be remembered that the idea of dividing the supreme power into two good and evil is the idea of an advanced and complex civilization. the old gods, through their gradual development, were very much "human" in that they would have their good side and their bad side. it was the idea of an all-good, all-loving deity which necessitated an antagonist. in simple language, you can only have the color white if there is an opposite color, black, to which you can compare i

ss. civilization has cut them off. but not so the witch! even today, in this mechanized, super-sophisticated world that this branch of nature (woman and man) has created, the wicca retain their ties with mother nature. in books such as brett bolton's the secret power of plants we are told of the "incredible "extraordinary" healthy reaction of plants to kindness; of how they feel and react to both good and evil; how they express love, fear, hate (something that might be borne in mind by vegetarians when they become over-critical of meat-eaters, perhaps. this is no new discovery. witches have always known it. they have always spoken kindly to plants. it is not unusual to see a witch, walking through the woods, stop and hug a tree. it is not peculiar to see a witch throw off her shoes and wal

ith more care than might otherwise be the case. dimensions may be as given in the earlier lesson, but the circle must be very carefully cast and consecrated at the erecting the temple. make sure lesson eleven: magick/ 157 done for good purposes is labeled "white magick; that done for evil purposes "black magick. these terms have no racial connotations. they come from the early persian concepts of good and evil. zoroaster (zarathustra) decided that of all the many, until then, good spirits or devi, there was actually only one who was fl/-good. this was ahura-mazda the sun; the light. now if you have an all-good deity then you need an all-evil opposite (you can't have white unless you have black as a contrast, so the role was given to ahriman the darkness. the other minor devi became "devils

CASE PAUL F THE BOOK OF TOKENS

nce to the attribution of ruach to the letter aleph. the hebrew ruach is analogous to sanskrit prana, greek pneuma, and latin spiritus. every one of these words means breath, and every one means life. the meditation says emphatically that this life-breath animates even those forms which are commonly regarded as being lifeless. 5 the phrase "my works unfinished" is a key to the whole philosophy of good and evil running through these meditations. in the thought of the author, we live in a dynamic, growing organism, which we call "the universe. the purpose for which that organism has been projected into relative manifestation is not yet fully achieved. it is not a finished mechanism, a thing made, once and for all. rather it is a living being, whose life includes innumerable lesser lives and

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

a woman with a lion's head and so is a good to evoke for courage, righteous anger, protection of the vulnerable, psychic protection and the correction of injustice. as an avenging goddess, she should be used only as a focus for positive rituals, for, like fire, her innate power can blaze out of control. shiva seite 39 wicca01.txt shiva, or siva, is the hindu god of both creation and destruction, good and evil, fertility and abstinence. with vishnu and brahma, he forms the trinity of the modern hindu gods. he is the lord of the dance who, it is said, will one day bring about the destruction of the world. his symbol is the phallus, representing creative power, and many hindus regard his benevolent, creative aspect as predominant. shiva has three eyes, represented by the sun, the moon and fi

is associated with the wise ancient egyptian god thoth and the later roman mercury. he is credited with great knowledge, healing powers and medical knowledge [insert pic p080- the double entwined snake of hermes' and mercury's caduceus, or wand, which is often a living growing staff, is a symbol both of healing and of powerful communication. the snake forms two circles, the interlinked cycles of good and evil, life and death, light and darkness. the wings on the caduceus are for wisdom, guarding against gossip and malicious words as well as illness. among hermes' many patronages were moneylenders and thieves and so he can protect against poverty and trickery, as well as helping you to speak the truth that is in your heart. hermes can also be invoked for all medical and commercial matters

CASTING THE CIRCLE

e and the powers of night, avail the lunar current unto our selves, so that we shall emerge in the dark light of saturn! by the power of the serpent, sacred of asmodeus and lilith, bringers of the craft of olde, that we shall emerge in the waking dawn of phosphorus! by the power of the goat, oz as known to the secret. bring us union and that opposites are joined, that we shall emerge knowing both good and evil! this circle is hereby sacred, blessed by the light of shaitan the double headed one! perform the witches rune "bagabi lacha bachabe lamac cahi achababe to that which is, unto that which was. a burning cycle is upon us, fear shan t ascend in its ugliness, failure is null, nothing is true. cast my earth and rise unto the shadow shining moon and velvet night i raise the witches' blade

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ources of black american supernaturalism, beginning with the spiritual life of african slaves in early america, and the traditions that, in african societies, had once encompassed all human relations and institutions. among enslaved blacks, older cosmologies gradually merged with concepts that were extracted from newly formed afro-christian ideas such as a radical monotheism, dualistic notions of good and evil, and concepts of spiritual intervention. elements of the older african worldview also intersected with black magic page 7 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 a network of anglo-american supernatural traditions. the simultaneous emergence of african-based supernaturalism (later identified as conjure and hoodoo) and black america

er absolutely good nor absolutely evil, but "potentially either and often complementary to one another" and thus obtainable for all purposes. in america, conjuring specialists both cured and caused injury. for the slaves, as black magic page 47 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 albert raboteau has observed "the primary categories were not good and evil but security and danger" in contexts of resistance, supernatural ritual\ 75\ was a viable countermeasure against oppressive forces, involving practices that sometimes prescribed violence. for black bondpersons, malign forces might be embodied by slaveholders, brutal overseers, or other slaves. embedded within african american understandings of harming was the notion that evil was not

frican american folk beliefs. but conceptions of the witch differed dramatically for both peoples. in the western christian tradition of which anglo- americans were inheritors, witches were seen as disciples of the devil, and theologians viewed witchcraft practice as a form of heresy. in contrast, black american ideas of witchcraft sprang from traditional african beliefs in the mixed potential of good and evil "negroes c seemed not to ascribe any undue wickedness or malevolence to the [witches" noted one nineteenthcentury reporter "as they tend to think him or her gifted with unusual capacity for either good or evil" witches in black american folklore were sometimes depicted as persons who were in the service of satan; but this devil was more deviously mischievous and magical than absolute

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

g a jewish lifetime, will never be free until they step out of the mental and emotional control of this tiny clique, which uses them in the most merciless ways to advance its own sick and diabolical ambitions, in league with an equally sick clique of non-jews. official history has been tampered with in the most extraordinary way, so that we continue to see the world in the childlike simplicity of good and evil, heroes and villains. it is rarely like that. after the war, the nuremberg trials sat in judgement on the germans. when you look behind the sanitised history books you see that those trials were a farce, a calculated exercise in revenge and manipulation, often punishing those without influence to cover the tracks of those who had it .like the americans on the boards of the us-nazi ca

cret societies like the freemasons and to prevent the use of esoteric knowledge in german society, but it isn't. he knew as much as anyone the power available to those with the understanding, and he wanted to keep that for himself. one man the nazis wanted to destroy was the 33rd degree freemason dr rudolf sterner, an austrian who understood the powers of creation and the way they can be used for good and evil. i have come across many conflicting views and claims about steiner's intent and i've not yet developed an opinion. i feel, however, that he was not as positive as he's made out. he joined the theosophical society and the order of the oriental temple, but later formed his own anthroposophical society. armed gangs began to break up steiner's meetings and threatened the lives of those

DAVID ICKE CHILDREN OF THE MATRIX

e it infuriates you. you haven't heard all the claims yet. i want to appeal to your analytical mind. think for a moment, and tell me how you would explain the contradictions between the intelligence of man the engineer and the stupidity of his systems of beliefs, or the stupidity of his contradictory behaviour. sorcerers believe that the predators have given us our systems of belief, our ideas of good and evil, our social mores. they are the ones who set up our hopes and expectations and dreams of success or failure. they have given us covetousness, greed, and cowardice. it is the predators who make us complacent, routinary, and egomaniacal'"but how can they do this, don juan [carlos] asked, somehow angered further by what [don juan] was saying "do they whisper all that in our ears while w

he heaven and the earth" actually reads in the hebrew "in the beginning the gods created the heavens and the earth" the word elohim, plural, is used 30 times in genesis and 2,570 times in all.14 these include the terms "and the elohim said let us make men in our image; the elohim said "come let us go down" in the story of the tower of babel; and "behold, the man has become like one of us, to know good and evil" in the garden of eden. also in genesis we have "and elohim said 'let us make adam".15 terms like yahveh-elohim or yahveh of the gods, is translated as lord and lord god to hide the truth. it was impossible to eliminate "the gods" when these texts were first written because the whole of the world was worshipping a vast range of gods, representing the anunnaki and others under differe

DAVID ICKE THE BIGGEST SECRET

challenging information inthis book. please do not continue if you are dependent onyour present belief system, or if you feel you cannot copeemotionally with what is really happening in this world.if you do choose to continue, remember there is nothing tofear. life is forever and everything is just an experience onthe road to enlightenment. viewed from the highest level ofperception, there is no good and evil, only consciousnessmaking choices to experience all there is to experience.the astonishing events which this book exposes are in theprocess of coming to an end as the light of freedom dawnsat last on the biggest transformation of consciousness thisplanet has seen in 26,000 years. it is, despite some of theinformation you are about to read, a wonderful time to bealive.david ickexiv1ch

DEITUS

asional deviant may commit some horrific crime in the name of satan, but the satanist is no more responsible for the crimes of the sociopath or child molester than a christian is for those of a deviant priest or minister who does the same. while self-interest keeps the satanist from breaking the laws or cultural standards of the society in which he lives, a satanist may question the definition of good and evil and the values and ethics which his society has determined to be correct. what is good and what is evil? the satanist asks. if you kill for your country you are called a hero, but if you kill to avenge a wrong which has been done you are called a criminal. questions like this are common among satanists for the satanist realizes that the definition of right and wrong, of good and evil

DION FORTUNE MYSTICAL QABALA

e life-process, which is combined with the release of force in activity. it has been said that good is that which is constructive, which builds up, and evil is that which is destructive, which breaks down. how false this philosophyis we see when we tryto classify, according w this principle, a cancer and a disinfectant. in the deeper, more philosophical teaching of the mysteries we recognise that good and evil are not things in themselves, but conditions. evil is simply misplaced force; misplaced in time, if it is out of date, or so far ahead of its day as to be impracticable. misplaced in space, if it turns up in the wrong place, like the burning coal on the hearth-rug or the bath ter through the drawing-room ceiling. misplaced in proportion, if an excess of love makes us silly and sentim

d a balanced temperament, is to give due place to netzach, which balances the intellectuality of hod and the materiality of malkuth, remembering always that the tree consists of the two pillars of polarity and the path of equilibrium between them. 39. the true secret of natural goodness lies in the recognition o the contending rights of the pairs of opposites; there is no such antinomy as between good and evil, but only the balance between two extremes, each of which is evil when carried to excess, both of which give rise to evil if insufficient for equipoise. unb dled licence leads to degradation; but unbalanced idealism leads to psychopathology. 40. there are three types of persons who pass within the veil- the mystic, the psychic, and the occultist. the mystic aspires to union with god

DION FORTUNE PSYCHIC SELF DEFENSE

icance. no one has said harder things of the occult movement than i have, and if i thought that there were any organised system of evil influence, i should not hesitate to say so, for i have the integrity of the movement very much at heart; but i honestly do not believe that there is any generalised organisation of the occult movement, whether for good or evil, whatever may be one's conception of good and evil. one can, of course, only speak of that which one has seen, but i think it would have been impossible for me to have been as intimately associated with that movement as i have been and never to have crossed its trail at any point. i have crossed so many trails, and seen, i will not deny it, so much that was evil, but this particular evil i have not seen, and i do not believe it exist

DONALDTYSON CORONZON

m, and so prevailed" gabriel is transmitting the standard propaganda of heaven. but if you actually look at genesis, you find that the serpent merely pointed out to eve that god was deceiving her about the fruit of the tree of knowledge (see genesis 3:1-7. god stated that if adam and eve ate the fruit, they would die; the serpent told eve that she would not die, but would become "as gods, knowing good and evil" and when eve and later adam ate the fruit, this is exactly what happened. god lied. the serpent told the truth. it was this obvious, but strangely, seldom acknowledged, truth, that led the gnostics, who began as serpent worshippers, to present the serpent in the garden as the savior of mankind, the benevolent being who began the process by which mankind would be restored to their ri

DONALDTYSON MIRACLES

h time he works his art. so is the devout saint, the miraculous healer, and even the demonist who uses true magic for acts of evil. it may seem contradictory that the divine energy that produces miracles can be employed for evil purposes, but this energy is not in itself conscious or purposeful. it can be induced to flow forth both by human beings and by spiritual beings, and can be used for both good and evil, according to the will, conscious or unconscious, of the being who channels it. oftentimes, the divine energy of miracles is channeled by individuals or groups who have no idea of what they are doing. this results in the occurrence of seemingly spontaneous miracles. these are no different in kind from miracles deliberately sought through prayer or ritual actions, it is only that thei

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

clear from a passage in the book of respirations, where it is said "hail osiris, thy name endureth, thy body is stablished, thy sahu germinateth;[7] in other texts the word "germinate" is applied only to the natural body. the ab or heart. in close connection with the natural and spiritual bodies stood the heart, or rather that part of it which was the seat of the power of life and the fountain of good and evil thoughts. and in addition to the natural and spiritual bodies, man also bad an abstract individuality or personality endowed with all his characteristic attributes. this abstract personality had an absolutely independent existence. it could move the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (5 of 21 [8/10/2001 11:23:20 am] freely from place to place, se

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

are the spirits which we designate under the name of "occult elements" these spirits are those who often prepare disquieting or fantastic dreams. they are those who produce the movements of the divining rod, and the raps on walls and furniture. but they can never manifest any other thought than our own, and if we are not thinking, they talk to us with all the incoherence of dreams. they reproduce good and evil indifferently, because they are without free will and consequently have no responsibility. they show themselves to ecstatics and somnambulists under incomplete and fugitive forms. this occasioned the nightmares of saint antony, and, very probably, the visions of swedenborg. they are neither souls in hell nor spirits guilty of mortal sin; they are simply inquisitive and inoffensive. w

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

some characteristics of the dog, bull, and ass, represents the exclusive responsibility of matter and the expiation of bodily sins in the body. the hands are human, to exhibit the sanctity of labor; they make the sign of esotericism above and below, to impress mystery on initiates, and they point at two lunar crescents, the upper being white and the lower black, to explain the correspondences of good and evil, mercy and justice. the lower part of the body is veiled, portraying the mysteries of universal generation, which is expressed solely by the symbol of the caduceus. the belly of the goat is scaled, and should be colored green, the semicircle above should be blue; the plumage, reaching to the breast, should be of various hues. the goat has female breasts, and thus its only characteris

ed him the favor of duke maurice of saxony, who appointed him superintendent of his silver mines at chemnitz. in this post he obtained a practical acquaintance with the properties of metals, which dissipated his wild notions of their possible transmutation into gold; but if he abandoned one superstition he adopted another, and from the legends of the miners he imbibed a belief in the existence of good and evil spirits in the bowels of the earth, and in the creation of explosive gases and firedamp by the malicious agency of the latter. bauer s major work, de re metallica, completed in 1550 and published in 1556, has an illustration showing dowsers at work searching for minerals with a divining rod. he died in chemnitz on november 21, 1555. bave daughter of the wizard calatin in ancient iris

the beginning of each year they made a calendar, which contained, besides the usual astronomical information, weather and other predictions. they were consulted by the people on all sorts of subjects, and were believed to be able to avert the calamities they predicted. in modern cambodia, the songkran, or astrology festival, is still celebrated. it is not surprising that in such a country, where good and evil powers were ascribed so lavishly, much attention should be paid to omens, and much time spent in rites to avert misfortune. the wind, the fog, and the trees were objects of fear and awe, to be approached with circumspection lest they send disease and misfortune, or withhold some good. for instance, trees whose roots grow under a house bring bad luck to it. bamboo and cotton plants we

by 1230 the albigensians were eradicated. what little we know concerning the cathar belief and practice derives largely from a cathar ritual from provence, recorded in a thirteenth-century manuscript, and from the proceedings of the roman catholic inquisitors who ruthlessly persecuted the sect. the group has roots that go back to manicheanism and origins in the theological problem of the place of good and evil in christian doctrine. the cathars believed a dualist concept of two gods or principles. the evil god satan or lucifer ruled the material world, which was a purgatorial condition for angels or divine souls imprisoned in flesh after the primal war in heaven. humans could only recover the divine kingdom through a spiritual rebirth, becoming a vehicle for the holy ghost, otherwise death

ife. strangely enough the bird and serpent are combined in their symbolism and in the names of several of their principal deities. the bird appeared to the american primitive as a spirit, in all probability under the spell of some potent enchanter. a spell that might be broken only by some great sorcerer or medicine man. as among the ancient romans, the birds of america were divided into those of good and evil omen, and certain brazilian tribes apparently thought the souls of dead indians entered into the bodies of birds. the shamans of certain tribes of paraguay acted as go-betweens for the members of their tribes and such birds as they imagined enshrined the souls of their departed relatives. this usage would appear to combine the acts of divination and necromancy. the priesthood of peru

able for prophecy to be an exact science. dixon died on january 26, 1997 in washington d.c. djemscheed, the cup of a divination cup that has been the subject of many of the poems and myths of ancient persia. it was believed to have been found while digging the foundations of persepolis and was filled with the elixir of immortality. in this magical cup was mirrored the whole world, and everything, good and evil, was revealed therein. the persians had great faith in these revela- divs encyclopedia of occultism& parapsychology. 5th ed. 434 tions and attributed the prosperity of their empire to the possession of this famous cup. djual khul, master one of the masters originally contacted by helena petrovna blavatsky, cofounder of the theosophical society. according to theosophical teachings the

n idioms, likely employed because they sounded more mysterious than the native speech. great stress was laid upon the proper pronunciation of these names. misprounciation was accountable for failure in all cases. the book of the dead contains many such words of power. these were intended to assist the dead in their journey in the underworld of amenti. people believed that all supernatural beings, good and evil, possessed a hidden name. if a person knew the name he could compel that being to do his will. the name was as much a part of the man as his body or soul. the traveler through amenti not only had to tell the divine gods their names. they also had to prove that he knew the names of a number of the supposedly inanimate objects in the dreary underworld. many books of magic in egypt cont

e most well-known apocalyptic book is that channeled by st. john of patmos, the book of revelation, which describes in some detail a vision of the endtime. it circulated widely among christians at a time when they were under severe persecution for their faith. like many older apocalyptic works, it is written in highly metaphorical language and describes a climatic cosmic war between the forces of good and evil. the forces of good are represented by the church and god s angels and the forces of evil by the antichrist, the beast whose name can be determined by numerology, 666, and their respective human supporters. the powerful images of this book constant- encausse, gerard encyclopedia of occultism& parapsychology. 5th ed. 502 ly reappear in western prophetic and apocalyptic literature over

rship in the group was by initiation, which was predated by a year s probation. the initiation ceremony included baptism and the beginning of daily purification rites within the group. the purification was followed by the evening meal. the meal had an eschatological significance, a foretaste of the meal to be presided over by the messiah. they believed the soul to be in the midst of a war between good and evil, the angel of darkess viewing with the prince of light. they also believed in astrology to some degree, ascribing a place in the battle based upon the day of one s birth. they saw themselves as collectively a militia in the service of light and individually at war with the darkness that entered through the body. their understanding of the body led them to celibacy and asceticism. the

s, devils, and heroes. during the elizabethan age, penny balladsheets and prose chapbooks told of sorcerers, ghosts, monsters, and warning signs in the heavens against the sins of the day. a favorite story was that of the sorcerer dr. faustus and his pact with the devil. the great witchcraft persecutions from the middle ages on provided archetypal themes of terror, wonder, and the eternal play of good and evil. themes of magic and enchantment from earlier arthurian legends were developed in malory s morte d arthur. there were also magic elements in some of chaucer s stories: the franklin s tale, the squire s tale, and the wife of bath s tale. dragons and enchantment occur in spenser s faerie queene. supernatural elements were common in drama from elizabethan times on, as amply illustrated

s; heinrich zschokke, the gothic novelist; and dr. justinus kerner (1786.1862, believer in magnetism and historian of two cases of possession and mediumship, the maid of orlach and frederica hauffe, the seeress of prevorst. also during this period, the poet, playwright, philosopher and novelist, johann wolfgang von goethe whose own story of faust made his name synonomous with the struggle between good and evil, showed serious interest in the occult, particularly dreams. his grandfather s dreams seemed to be prophetic, and goethe served as a witness to the truth of them. goethe himself was considered psychic. the cures said to be affected by prince hohenlohe, a dignitary of the church occured early in the nineteenth century. he was led to believe in the power of healing through the influenc

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

faculties were almost invariably heightened by artificial means. the grandeur of the magical ritual overwhelmed the neophyte and quickened his senses. ceremonial magic was a spur to the latent faculties of human psychic nature, just as were the rich concomitants of religious mysticism. in the medieval mind, as in other periods of human history, it was thought that magic could be employed both for good and evil purposes, its branches being designated white and black, according to whether it was used for benevolent or wicked ends. the term red magic was also occasionally employed, as indicating a more exalted type of the art, but the designation is fanciful. white magic to a great extent concerned itself with the evocation of angelic forces and the spirits of the elements. the angelology of

racula, or the product of unrestrained animal-like urges, dr. jekyll s mr. hyde. such literary monsters have been powerfully represented in horror movies, which have presented increasingly terrifying creatures from the edge of civilization and human experience.swamps, ocean depths, and outer space. such fictional monsters undoubtedly owe their power to the eternal fascination of the clash between good and evil in human affairs and the old theological themes of judgment and damnation. few stories achieved this metaphysical terror so powerfully as robert louis stevenson s dr. jekyll and mr. hyde, in which the possibilities of evil inherent in all human beings are released from the kindly dr. jekyll in the shape of the demonic mr. hyde. stevenson also varied this theme in his short story mark

communities, and even of clans. they were duly propitiated, at which ceremonies rice, beer, and teasalad were offered to them. women were employed as exorcists to drive out the evil nats, but at the festivals connected with the guardian nats, women were not permitted to officiate. necromancy and occult medicine necromancy used to be common among the burmese. the weza or wizards were of two kinds, good and evil, and these were each subdivided into four classes, according to the materials they employed, such as, for example, magic squares, mercury, or iron. the native doctors professed to cure the diseases caused by witchcraft, and often specialized in various ailments. besides being necromantic, medicine was largely astrological. there was said to be in lower burma a town of wizards at kale

self-government. new york: word publishing, 1952. man and woman and child. new york: word publishing, 1951. masonry and its symbols. new york: word publishing, 1952. thinking of destiny. new york: word publishing, 1946. perelandra title of a 1943 science fiction story by british christian writer c. s. lewis, denoting venus, planet of perfection. the book deals with the play between the forces of good and evil, and the need to resolve this conflict with harmonious balance. the name perelandra has also been given to a garden established by machaelle small wright and clarence wright covering some twenty-two acres near jeffersonton, virginia. the garden is the showpiece of the wrights center for nature research, which seeks to harmonize the forces of nature in a joint creative process between

74. the popularity of the volumes led to the production of a series of texts through the 1970s and have been credited with generating the renewed interest in channeling so evident in the new age movement of the 1980s. these communications cover a whole range of topics of concern to religious and metaphysical belief, from personal belief and development to mental and physical health, illumination, good and evil, sexuality, art, creativity, spiritual grace, and modern problems. an early book by roberts titled how to develop your esp power (1966) was reissued under the title the coming of seth (1976. it describes the day-to-day emergence of the personality of seth and the experiments involved, with suggestions for experiments that readers can attempt. roberts subsequently regarded this early

as to churches and other organizations. the primary aim of the union is to promote the religion and religious philosophy of spiritualism on the basis of the seven principles: 1. the fatherhood of god 2. the brotherhood of man 3. the communion of spirits and the ministry of angels 4. the continuous existence of the human soul 5. personal responsibility 6. compensation and retribution hereafter for good and evil deeds done on earth 7. eternal progress open to every human soul. the spiritualists national union may be contacted at redwoods, stansted hall, stansted, cm24 8ud. website: http/ www.snu.org.uk. sources: edmunds, simeon. spiritualism: a critical survey. london: aquarian press, 1966. the spiritual magazine a british spiritualist monthly (1860.77) founded by william wilkinson, who join

rgian theology, and swedenborg thoroughly believed that god did not return to his own place without leaving behind him a visible representative of himself in the word of scripture, which is an eternal tripartite incarnation.natural, spiritual, and celestial. of this swedenborg was the apostle. nothing seemed hidden from him; he claimed to be aware of the appearance and conditions of other worlds, good and evil, heaven and hell, and of the planets. the life of religion, he stated, is to accomplish good. the kingdom of heaven is a kingdom of uses. central to understanding his system is the doctrine of correspondences. there are two realms of created existence, the spiritual, which is real and substantial, and the physical, a mere reflection of the spiritual, according to this doctrine. every

go inside the tree. in there was a heavenly palace of jewels and vidyatprabha, the maiden daughter of the king of the yakshas [supernatural beings; in another story the mendicant heard inside a tree the yaksha joking with his wife. sources: crooke, william. religion and folklore of northern india. humphrey, milford: oxford university press, 1926. the tree of life, and the tree of the knowledge of good and evil two of the trees said to have been planted by god in the garden of eden (gen. 2:17; 3:24. they were believed by st. ambrose to be of mystical significance. the former is understood to be the manifestation of god, and the latter of the worldly wisdom to which our human nature is too apt to incline. tremblers of the cevennes a protestant caste of convulsionaries, who during the sixteen

who during the sixteenth century grew in numbers from their center in the cevennes (south of lyon, france, over almost the whole of germany. they possessed many points of resemblance with cases of obsession and possession, and are said to have been insensible to thrusts and blows with pointed sticks and iron bars, as well as to the oppression of great weights. they had visions, communicated with good and evil spirits, and are said to have performed many miraculous cures similar to the apostolic miracles. they made use of modes of treatment called grandes secours or secours meurtriers, which were authenticated by the reports of eyewitnesses and by judicial documents. although they were belabored by the strongest men with heavy pieces of wood and bars of iron weighing at least thirty pounds

reports, in their view, have features in common which suggest they are all aspects of a single phenomenon, together with ufos and other weird apparitions. these otherworldly entities may feed on electrical power and earth energies. another theorist in what may be termed the paracryptozoological school, the late f. w. holiday (author of the dragon and the disc, 1973, held that all through history good and evil entities have fought for the soul of the human race. to the ancients the disc represented the benevolent forces, the dragon the destructive ones, and the two have a sort of symbiotic relationship. creatures such as the loch ness monster are dragons in the literal sense.supernatural and evil. discs, of course, are flying saucers. on june 2, 1973, accompanied by holiday, the rev. dr. d

8, he joined the esoteric section of the theosophical society. in 1890, he joined the pioneering magical society, the hermetic order of the golden dawn, taking the magical motto demon est deus inversus (dedi) and continued to be associated with the golden dawn over some thirty years. in april 1900, he clashed with aleister crowley, also an order member, in a leadership crisis. yeats book ideas of good and evil (1903) contains studies of the mystic element in blake and shelley and another essay is titled the body of the father christian rosencrux. another essay titled magic commences: i believe in the practice and philosophy of what we have agreed to call magic, and what i must call the evocation of spirits, though i do not know what they are, in the power of creating magic illusions, in th

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

occult doctrines ascribed to philosophical extraterrestrials and soon was issuing a mimeographed bulletin titled aetherius speaks to earth (later cosmic voice. in august 1956 king established the aetherius society, among the most successful and enduring contactee groups. king died on july 12, 1997, in los angeles, where he had been living for many years. in the theology of the aetherius society, good and evil extraterrestrials are engaged in constant warfare. from time to time, during crisis situations, the cosmic brotherhood will place its spaceships above earth and direct positive energy downward. society members receive the energy and make sure that it reaches its targets. over a three and a half year period, beginning in 1958, king climbed no fewer than eighteen mountains at the behes

e found a subterranean civilization and proven the shaver mystery. though wight disappeared, his story survives in a diary he allegedly wrote. in the 1950s, wight was a ufo buff from michigan. wight knew of richard shaver s claims, published in the 1940s in the ziff- davis science-fiction magazines amazing sto- ries and fantastic adventures, that the remnants of two advanced races, tero and dero (good and evil respectively, lived in vast caverns under earth s surface. though wight was skeptical of these claims, he had an interest in cave-exploring that he indulged with david l, for whose mimeographed saucer newsletter wight contributed a regular column. they did their spelunking with three other men. all of them were acquainted with charles a. marcoux, another columnist for the magazine. u

ken there for forty days and nights. during that time forty craft of landa will travel to every nation to show keith has been received. when the meeting is over, keith will return to meet with the leaders of the churches and the nations. he will demand the release of the scrolls for all human beings to see and understand. the master explained that earthlings cannot now tell the difference between good and evil because the scrolls suppressed ancient religious documents have not been available to them. the scrolls contain the hidden history of humanity, revealing all the truths that god, jesus, and mary wanted humans to know but were concealed because they did not suit the purposes of earthly political leaders and church authorities. keith himself, the master asserted, had this knowledge wit

strange creatures from time and space. greenwich, ct: fawcett gold medal, 1975. the mothman prophecies. new york: saturday review press/e. p. dutton and company. raynes, brent m, 1976. west virginia revisited. ohio sky watcher (january/february/march: 9 10. the saltwood mystery, 1964. flying saucer review 10, 2 (march/april: 11 12. mount lassen mount lassen, in california s tehama county, houses good and evil beings who live deep inside caves and engage in conflict with advanced weapons, according to the testimony of a man identified as ralph b. fi e l d s. at some unspecified time, apparently, in the latter twentieth century, fields and a companion named joe (no last name offered) went to the mountain in search of guano (bat dung, which they hoped to market as fertilizer. on their first

ined couple, w. c. and gladys hefferlin. it was located in antarctica before the earth tipped on its side, and the continent became the uninhabitable place as it is known today. the hefferlins surfaced in 1946, in short pieces published in ray palmer s amazing sto- ries, then publishing a series of stories detailing the shaver mystery, a supposedly true account of richard shaver s adventures with good and evil races living in caverns under the earth. after w. c. hefferlin made a passing reference to rainbow city, palmer ap- r 207 pended a statement describing it as the headquarters, a deserted city of the gods (or the elder race) under the ice of the [south] pole (kafton-minkel, 1989. hefferlin claimed to have access to advanced weapons and devices left over from rainbow city, but his asse

FAUST

as walls are. walls encounter our free vision. standing stark against our seeing. is it a court? is it a dungeon? horrible in any case! sisters, alas, we are imprisoned, prisoned as we ever were. the inner court of the castle surrounded by rich, fantastic buildings of the middle ages. leader of the chorus impetuous and foolish, perfect woman-type! dependent on the moment, sport of every breeze of good and evil fortune, neither this nor that can ye with calmness bear. one always contradicts the other fiercely, and crosswise the others her; in joy and pain alone ye howl and laugh alike. now hush! and waiting hearken what the mistress may, high-spirited, resolve both for herself and us. helena where art thou, pythoness? whatever be thy name, come from the vaulted chambers of this gloomy keep

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

h literature as riding upon the celestial chariot, or seated upon the throne of el shadai. adam, as the archetype of the first man in the garden of eden, reflects the male (yang) aspect of small face in the lower world of yetzirah, with chavah (eve) representing the feminine (yin) aspect of small face as the energy of consciousness. with the allusion of the eating of the apple of the knowledge of good and evil, the action drops down into the world of asiyah, and consciousness becomes dualistic. adonai (hebrew: my master: a principal name of small face in the qabalah. advaita (sanskrit: non-duality: one of the three world views in vedantic spiritual philosophy, which perceives all name and form as illusory, and only brahman (i.e. ayn) as real and existent. affirmation of unity: refers to th

FOCUS OF LIFE

sfactory. if i have wandered into marriage with anything-there has been a conspiracy of accidents: within and without. and what willeth to self-pleasure- this outbreather of good taste, this conversion to ungodliness? i know thee. thou heavenly necessity that compelleth chance to supersede the sexualities! for mine i is worthy of the self: and alone knows what is righteousness. verily, i tell you good and evil are one and the same. it is but the distance thou hast reached. will unto self-love- the unexhausted, the procreative of ecstasy! where there is life there is will unto pleasure-however paradoxical the manifestation. where living things command they risk nothing but their own law. this self-love does not circumscribe nor promise but gives whatsoever is taken-spontaneously. thus i tea

'death posture (a simulation of death by the utter negation of thought, i.e. the prevention of desire from belief and the functioning of all consciousness through the sexuality [not for subjection of mind, body or longevity nor any thing as such] the body is allowed to manifest spontaneously and is arbitrary and impervious to reaction. only he who is unconscious of his actions has courage beyond good and evil: and is pure in this wisdom of sound sleep. will to pleasure is the basic function underlying all activity whether conscious or not- and whatsoever the means. denial of this self-love is disease-the cause of homicide; the sufferings of part-sexualities and small things germinating. knowledge of necessities is desirous:-deliberation is but a sorry disatisfaction-a first cause of illus

d unnecessary to wakefulness. will is transition; the painful process of transmigration-the labour of birth of death. volition to supersede a thing is inability to realize the living self. for whatever is attained is but the re-awaking of an earlier experience of body. man should most desire a simultaneous consciousness of his separate entities. all consciousness of 'i' is a decline and vegetates good and evil afreshthe compulsion of limit and morality. from spontaneous nonexistence, germinate all significant ecstasy-that shall last in the uttermost impossibilities unconditioned to will. alas! what ornaments are grave-yards? the pleasure ground of self is contact with the living. the fool hastens to man with a mouth overfull of new discoveries of power subservient to will! what matters it

resurrection of earlier deliberations. o thou syzygy of my i and self! thou becomest volatile to whatsoever is sensed. art thou the hidden wish for madness and hysteric love? o thou "untamed" within, thou shall not lose virtue-for thee i will not domesticate while generating. o idiocy! where is that path where i may wander naked in frenzy, a trespasser against all things reasonable? o time! saith good and evil 'come, come! ego, i come "laughing aloud, zos answered. knowledge alone is transitory, the illusion subsequent to 'i desire all things' eternal, without beginning is self; without end am i; there is no other power and substance. the ever changing modifications and diversities we see are the results of forgetfulness, misinterpretated by nightmare senses. when the self again desires, t

in celibacy and vituperation. i declare this self-pleasure alone is free of theism; the disenthralment of god and the distractions of ego in the many entities of existence i show. ye who praise truth thereby causing its necessity are compelled to live differently. out of this afterthought of belief-thrives this somnambulating generation of unpleasured fools, liars and homicides-ever bewildered by good and evil. all has become inborn sex, so complex 'am i' that a successful awakening is impossible without catastrophe. birth is now painful, life a dire necessity and death an uncertainty-except of fearsome things. what further, o ikkah, should a cesspool of truths contain? nor truth, nor women, nor anything else once made objective shall satisfy. they who are committed to doctrines shall cont

complex desire, results of actions are dual: multitudinous virtue and vice. creation is causee through this formula of reaction and is a servile believing-all this universe has come out of it. when by that unprohibiting self-love all this cosmos is certainly familiar and pleasured, it should be practised with labour. but who is honest enough to believe this without relapse? having renounced both good and evil conveniently, one should engage in spasmodic madness. renouncing everything else take shelter in that self-love, which incites the functions into the bold 'freedom from necessity am i: virtue and vice shall cease. self-illumination am i; the procreatrix of this universe. indomitable in body: born of the bastard truth i made. when the eyes are shut the world certainly does not exist

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

to discover the nature of the gods and to reproduce it. our first ancestors invented the art of making gods. they mingled a virtue, drawn from material nature, to the substance of the statues, and "since they could not actually create souls, after having evoked the souls of demons or angels, they introduced these into their idols by holy and divine rites, so that the idols had the power of doing good and evil" these terrestrial or man-made gods result from a composition of herbs, stones, and aromatics which contain in themselves an occult virtue of divine efficacy. and if one tries to please them with numerous sacrifices, hymns, songs of praise, sweet concerts which recall the harmony of heaven, this is in order that the celestial element which has been introduced into the idol by the rep

FRATER ELIJAH ANGELS OF CHAOS

igil of all things un-known. on earth my kingdom is eternity of desire. my wish incarnates in the belief and becomes flesh, for i am the living truth. heaven is my ecstasy: my consciousness changing and acquiring association. may i have courage to take from my own superabundance. let me forget righteousness. free me of morals. lead me into the temptation of myself, for i am a tottering kingdom of good and evil. may worth be acquired through those things i have pleasured. may my trespass be worthy enough. give me the death of my soul. intoxicate me with self love. teach me to sustain it s freedom; for i am sufficiently hell enough. let me sin against all beliefs as i call forth the horizon of self. amen. invocation of the 1 st aether- visualization should be of a void. the following call is

FRATER TENEBROUS CULTS OF CTHULHU

d to the return of the old ones, its exponents ranging from inhabitants of the south seas islands to the angakoks of greenland, and practitioners of voodoo in the southern united states. lovecraft also gives a brief description of the world after its re-inheritance by the great old ones: the time would be easy to know, for then mankind would have become as the great old ones; free and wild beyond good and evil, with laws and morals thrown aside and all men shouting and killing and revelling injoy. then the liberated old ones would teach them new ways to shout and kill and revel and enjoy themselves, and all the earth would flame with a holocaust of ecstasy and freedom. 2 there is a marked similarity between this passage and the teachings of many actual secret societies of the past, includi

FREEMASON BLUEBOOK

keep our passions within due bounds. the ornaments of a lodge. the mosaic pavement, indented tessel, and blazing star. the mosaic pavement is a representation of the ground floor of king solomon's temple; the indented tessel, of that beautiful tesselated border, or skirting, which surrounded it,with the blazing star in the centre. the mosaic pavement is emblematical of human life, checkered with good and evil; the beautiful border which surrounds it, of those manifold blessings and comforts which surround us, and which we hope to obtain by a faithful reliance on divine providence, which is hieroglyphically represented by the blazing star in the centre. lights* maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (9 of 76 [11/22/1999 11:51:54 am] jewels. the movable jewels a

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

e no intelligence, no consciousness of the outside world and no free-will in action. they can only create in the physical world, however "above man in the scale of evolution are the gods, creators upon the spiritual and physical planes. they also are pure as the plants, for their whole creative force is also turned upwards and is expended in whatever manner their intelligence directs; and knowing good and evil, they always do good by choice "between the gods and the plant kingdom stands man, a being endowed with intelligence, creative power and free-will to use it for good or ill. at present, however, he is dominated by the passion instilled by the lucifer spirits and sends one-half of his creative force downward from the light to gratify his senses. in his innermost soul he realizes that

FREEMASONS SATANISM AND SYMBOLISM

emanations and in him was developed the conception of a being purely good, so that it became necessary to set up another power as his adversary, called seth, baby, or typhon to account for the injurious influences of nature [pike, op. cit, p. 588, teachings of the 28th degree, knight of the sun, or prince adept. once again, we can see the occult, satanic doctrine that all of nature is composed of good and evil, black and white, opposites that are equal but opposite. folks, this is pure satanism, and albert pike has just espoused it, explaining that nature could not allow the all-loving, all-good osiris to exist without an evil counterpart. in fact, satanism and freemasonry both share the same, very revealing, symbol to depict this situation. quoting from masonic sources, you are provided w

kingdom of antichrist- in the daily news. freemasonry proven to worship lucifer part 3 of 5 once you understand what is going on in the world you can then recognize evidences of satanism in so many, many places. the pentagram it was proven in part 1, that from masonic books that masons worship both lucifer and satan. they serve both the "good" lucifer and the "evil" satan. they believe that both good and evil exist in equal measure in the world. they also believe good cannot exist without an equally powerful evil. this belief is the reason we see both type of 5-pointed stars within masonry; the star with the upright single point is a symbol of the "good" lucifer, while the star with the two points upward is a symbol of the "evil" satan. it also takes 33 degrees of rotation of a pentagram(

tion of serpent, above, denoting deity. this is another admission by this masonic author that freemasonry worships satan, the devil [revelation 12:9] but, now listen to the ultimate admission from masonic authors that freemasonry worships satan "the serpent is the symbol and prototype of the universal savior, who redeems the worlds by giving creation the knowledge of itself and the realization of good and evil [manly p. hall, 33 degree mason, the secret teachings of all ages, the philosophical research society press, p. lxxxviii] let us repeat this insight for you "the serpent is the symbol and prototype of the universal savior, who redeems the worlds" thank you very much for this insight, mr. hall; of course, we should not be surprised, for mr. hall told us in his book, the lost keys of f

favorite of sorcerers and mystics throughout the orient because it, too, embodies so many possible meanings [gary jennings, black magic, white magic, the dial press, 1964, p. 50; emphasis in original] does freemasonry adopt and use the symbolism of yin/yang? indeed, they do, but in a way as to hide the meaning form the "profane" listen to albert pike. the black and white pavement symbolizes "the good and evil, principles of the egyptian and persian creed. it is the warfare of michael and satan. light and shadow, which is darkness; day and night, freedom and despotism [morals and dogma, p. 14 "masons also use the two triangles to represent this idea of opposites. in short talk bulletin, a pamphlet which is to be read in the lodges, we are told that the triangles are symbolic of good and ev

FULLER J F C SECRET WISDOM OF THE QABALAH

ecrecy of transcendental knowledge 8 the jewish secret doctrines 9 chapter i 11 the wisdom of the qabalah 11 the qabalah 11 the origins of the qabala 12 the philosophy of the qabalah 13 equilibrium 15 philosophical comparisons 20 chapter ii 22 the cosmogony of the qabalah 22 the primal cause. 22 the sephirotic scheme 23 origin of the sephiroth 25 the ten sephiroth 27 chapter iii 36 the problem of good and evil 36 good and evil. 36 the evolution of satan. 39 the problem of free will. 42 the mystery of sex. 45 chapter iv 48 the fall of tetragrmmmaton 48 the principles of creation. 48 the experimental worlds. 49 adam qadmon. 50 the creation of eve. 52 the messianic redemption. 54 chapter v 55 the redemption of tetragrammaton 55 symbols of the messianic act 55 man the instrument of redemption

m of the qabalah page 5 list of illustrations plates plate i the caduceus of hermes 18 the winged wand of egypt 19 ii the tree of life 25 iii the chaldean and hebrew cosmos 27 iv the four planes of the tree of life. 31 the three pillars of the tree of life. 33 v the zodiac 2 vii the brazen serpent 44 diagrams diagram 1. the divine man 20 2. the qabalistic chalice 35 3. the flaming sword 45 4. the good and evil pentagrams 53 5. the fourth dimension 75 6. the fourth dimension shown qabalistically 76 secret wisdom of the qabalah page 6 introduction the mystical foundations of the world order. life is shrouded in a mystery; this is the fundamental fact which confronts us. we live in a cave with our backs to the light, and, as plato said, our knowledge is nothing more than the shadows which pla

ar rushes? a breakdown in the equilibrium between the mysterious and the intelligible. as there is the greater mystery between god and the mind of man, so also is there the lesser mystery between mind and the body of mankind. the knowing are few; the ignorant are many. what to the one is supreme goodness, to the other may prove to be a deadly poison. as adam eating of the tree of the knowledge of good and evil lost eden, so throughout the ages have the wise kept wisdom to themselves, imparting to the multitudes only just sufficient knowledge to fill them with wonder, and guarding against giving too much lest wonder intoxicates them and turns them mad. when this wisdom has been observed an equilibrium has been established in the social order, and when it has not been observed chaos has alwa

s the qabalistic doctrines were not set down in writing or print, the hebrews considering them too secret and sublime a wisdom for the common eye. this wisdom is formed within a vast number of doctrines, such as the nature of god; the mystical cosmogony of the universe; the destiny of the universe; the creation of man; the immutability of god; the moral government of the universe; the doctrine of good and evil; the nature of the soul, angels, and demons; the transcendental symbolism of numbers and letters; the balancing of complementary forces, etc, etc. all these many problems are divided under two main headings, the theoretical and the practical qabalah; the first being again divided into the symbolical, dogmatic, and speculative branches. the first main division, that is the theoretical

. 19 though the qabalah recognizes but one primordial cause, it also recognizes two complementary elements: the one incorruptible and vital which reveals itself as a spiritual energy, and the other corruptible and inert, always tending to dissolve and return to its original atoms. the first is bliss, the second is hate: the first is symbolized by the angelic hosts, the second by the demon hordes- good and evil; for, as isaiah says: gi form the light, and create darkness: i make peace, and create evil :i the lord do all these things. h 20 the spirit which we sense through our third eye is not god as the primordial cause, or no-thing, but as it were the thought of this cause. ghe constituted in the first place a point of light, which became the divine thought. h 21 our consciousness is the m

nsisting of kether, tiphereth, yesod, and malkuth- is the tree of life as mentioned in the book of genesis. the right-hand pillar- that of 'hokmah 'hesed, and netza'h- is active, male, and positive, and is called the pillar of mercy, whilst that of binah, pahad, and hod is passive, female, and negative, and is called the pillar of justice. these two pillars constitute the tree of the knowledge of good and evil, because they are made up of unbalanced forces which can only find equilibrium in the central trunk or pillar. secret wisdom of the qabalah page 30 plate 4: the four planes of the tree of life secret wisdom of the qabalah page 31 plate 4: the three pillars of the tree of life secret wisdom of the qabalah page 32 the active mood of the divine light enters the right-hand pillar through

resemble the letter shin, also the caduceus of hermes with its central rod and its two entwined serpents, and also the ida, pingala, and central shushumna of hindu yoga. the whole scheme is symbolized in the temple of solomon, the temple itself being the central pillar, whilst its two pylons, yakhin and boaz, the white and the black, the right and the left, represent the tree of the knowledge of good and evil- the eternal complementary forces in life without which nothing can be. this symbolism is an excessively ancient one thus, in the norse mythology we find the mystic tree yggdrasil, the roots of which are in the material world and the branches of which reach up to asgard, the happy dwelling of the gods. again, amongst the akkadians, chaldeans, and babylonians we find the world tree, o

man to what is of god and within man; for all and everything is light in varying forms of density or purity. from light we come and unto light we go; the great qabalistic secret being the transmutation of darkness, light in its material form into illuminism, that is light in its spiritual form. such is the grand telesma of the world. secret wisdom of the qabalah page 36 chapter iii the problem of good and evil good and evil. thus far we have dealt with the theory of the qabalah in its exoteric, philosophical, and cosmological forms: now we shall enter more and more deeply into its esoteric spirit. we shall meet with many contradictions, for the qabalah is full of gropings in opposite directions; yet in the end, for the greater part, they cancel each other out, leaving to the searcher after

here there must always be a right and a wrong path of action; in the moral sphere a good and a bad path; and in the physical sphere one which gains or loses, assists or resists. these three series of opposite but, in reality, complementary principles have ever since the beginnings of human thought perplexed the mind of man, and none more so than the second, which has revolved round the problem of good and evil. deeply and searchingly has the qabalist meditated upon this problem, until wisdom revealed to him that the world of action is fashioned of two distinct yet inseparable elements: the positive life-giving principle which reveals itself as energy, and the negative death-giving principle which reveals itself as inertia. to him the first is spiritual and the second material. the one he s

rable elements: the positive life-giving principle which reveals itself as energy, and the negative death-giving principle which reveals itself as inertia. to him the first is spiritual and the second material. the one he symbolizes by the hosts of angels and the other by the evil spirits of the qliphoth. isaac myer explains this very clearly when he writes: the qabbalah does not recognize in the good and evil, two independent, automatic, opposing powers, but both are, according to it, under the power of the supreme absolute deity. it asserts that the evil springs out of the good, and only originated from a diversion of the latter. evil exists, for god's own wise purpose, by the sufferance of the absolute one, who gives us the blighting cold, frost, and night, and also the beneficent and b

ther. when he has washed them, however, he becomes sanctified and is called holy. for this sanctification two vessels are required, one held above and the other placed beneath, so that he may be sanctified by the water poured on his hands from the vessel above. the lower vessel, then, is the vessel of uncleanness [whilst the upper vessel is a medium of sanctification] 6 between these opposites of good and evil is placed the free will of man, which establishes secret wisdom of the qabalah page 38 harmony between them and by which man exercises the divine power of judgment. man is, therefore, a living representative of the tree of life, or conversely the tree of life is a pictorial representation of man. to the tree of life each sephirah is both good and evil: good in its relation to the sep

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

. in vedic times, the home tree was worshipped as a god, and to the exhilarating properties in its juice was ascribed that subtle quality which was regarded as the life-giving, or creative, energy supposed to reside in heat, and which was closely connected with passion or procreative energy. this quality was their bacchus, dionysos, or god-idea--the creator not alone of physical existence, but of good and evil as well. it was the destroyer, yet the regenerator, of life. of the zoroastrian home, or sacred tree, which by the persians was worshipped for thousands of years, layard remarks "the plant or its product was called the mystical body of god, the living water or food of eternal life, when duly consecrated and administered according to zoroastrian rites" it has been suggested, and not w

e informed that this book was never sold, but only given away. although a copy of it was formerly in the british museum, care was taken by the trustees to keep it out of the catalogues. the tree and serpent, according to ferguson, are symbolized in all religious systems which the world has ever known. the two together are typical of the processes of reproduction or generation. they also symbolize good and evil and the cause which underlies the decline of virtue. among the numberless fruits which from time to time have been regarded as divine emblems, the principal are perhaps the fig, the pomegranate, the mandrake, the almond, and the olive. the peculiarly sacred character which we find attached to the fig ceases to be a mystery so soon as we remember that the organs of generation, male an

e can be no stronger proof than this anecdote affords, of the great respect in which the female sex were held in that country, at the time of this invasion"[69 [69] see history of persia. no one i think can study the sacred books of the persians without observing the emphasis which is there placed on purity of character and right living. indeed, within no extant writings is the antithesis between good and evil more strongly marked, at the same time that their hatred of idolatry is clearly apparent. the same is observed in the early writings of the hindoos. within the vedas, although they have been corrupted by later writers, may still be traced a purity of thought and life which is not apparent in the writings of later ages. not long ago i was informed by a learned native of india that the

among all peoples seem to connect the introduction of the serpent into religious symbolism, with a time in the history of mankind when they first began to recognize the fact, that through the abuse of the reproductive functions, evil, or human wretchedness, had gained the ascendency over the higher forces. the deity represented by a woman and a serpent involved the idea not alone of good, but of good and evil combined. together they prefigured not only wisdom and generative power, but evil as well. mythologically they represented the cold of winter and the heat of the sun's rays, both of which were necessary reproduction. from this conception sprang the ormuzd and ahryman of the persians, the story of adam, eve, and the serpent in genesis, and the legend of kihua-kohuatl and tonakatl-koat

GILBERT THE MAGICAL MASON

the conclusion is very doubtful; indeed, none of these words so far appear to have any close relation to the human soul, the manasic entity, the mind or intellect of the higher plane.anomalies inthebiblical views of man 147we must now seek for glimpses of the immortal manas whose ray is the personal man of human life, who differs from the animal by conscience, by reason, and the powertorecognise good and evil, and to occupy himself in something beyond the support of life, and procreation.itis a notable and wonderful fact that the old hebrew tongue seems to havenodefinite word meaning mind or intellect, nor is there in the hebrew bible any acceptance of the doctrine of the immortality of the soul, or any principle or essence of a man. dictionaries of english-hebrew bible words give no word

ich have flourished since the deluge. the first to obtain precedence was iran, ancient persia, then india, then chaldeo255 egyptian and semitic dominance, then the greco-roman, and last our own civilization, in which it is believed the ancient egyptians are being reborn. in this succession of nations we see man gradually developing his human consciousness; in persia discerning the two elements of good and evil: then in chaldea arose the dawning study of heavenly bodies affecting theearth;inegypt came the appreci255 ation of form and permanence shown in their buildings, their ideals of some sphere to follow death, by their ritual of the dead and the practice of preserving the corpse as a mummy: the semitic race developing the idea of divine unity: the greek race exhibiting recognition of ma

GILBERT THE SORCERER AND HIS APPRENTICE

ll-known examples are the four beasts of ezekiel's vision, and of the apocalypse, the four cherubim, the four archangels, the four letters of tetragrammaton, and many others; to which they added the mystic virtues of numbers, and upon each page of the book they palced a symbolic design still further to elucidate it. each page on this theory would in fact form a chapter in the book, describing the good and evil influences operating from the spiritual on the material world. by the theory of divination the process of shuffling and cutting the cards according to the prescribed method would indicate the influences operating on the querent. we may perhaps compare the symbolic designs to the vignettes illustrating chapters in the egyptian book of the dead.ifthis theory is in any way correct it is

ve the fallacy of this idea. i trust that mr waite may some day find time to tell us from whence he derived his interpretations, and the designs illustrating them. taking as an example the two of pentacles, of which i have spoken before. pentacles represent the earth forces- the material influences ruling our mortal life- and two according to the pythagoreans is the number of divided councils, of good and evil, the first number to separate itself from the divine unity, hence associated with the dual nature of the serpent, or the two serpents, the serpent of the temptation, and the brazen serpent of healing lifted up by moses in the wilderness, which was a type of christ. appropriately then in the old designs is the two of pentacles illustrated by the serpent coiled in the symbol of infinit

GNOSTIC HANDBOOK

artial representations of aspects of the divine and each has its own unique essence, form and so forth. while these too, at heart are principles, there are more and more degrees of independence and uniqueness as we move down the emanation ladder. so, for example, by the time we reach the astral worlds, there are millions of spirits of varying characters and forms, each unique. none are absolutely good and evil but there are variations in their attitude towards man. while these spirits have their own unique essence and expression, the form they manifest in is due to us, not to them. they are clothed by the language and mythology of our cultures, heritage and traditions. we should always keep this in mind when dealing with different symbol systems, it is not the letter that is the most relev

et nazarene may actually be naasarene which means the serpentine and refers to jesus ancestry within the gnostic communion. the iconography of the serpent links the gnostics with the earliest occult traditions. in ancient egypt the serpent was the symbol of duality, it was both creative and destructive. since it had both a forked tongue and dual penis, it was used to represent the potential's for good and evil within sexuality and the intellect. as the serpent of earth it represented that which destroys, the constant returning to the earthly cycles. in this representation it was reproductive, earth bound and destructive. while for the egyptians the heavenly serpent was that which gave man the knowledge to perceive the divine. the egyptians were well aware that serpents don t fly, but by gi

he divine. the egyptians were well aware that serpents don t fly, but by giving the serpent wings they emphasised the unique difficulty of going beyond the earthly cycles. the shedding of skin was a useful image for the cycle of eternal re-occurrence, whereby all things repeat until final annihilation or liberation is achieved. the serpent then could be understood as representing the knowledge of good and evil, in its destructive mode it represents out attachments to the material world. in its heavenly mode it represents the secret knowledge of the light. to achieve this secret knowledge one must transmute the instincts (the dual penis) and the intellect (the forked tongue) as well as going beyond the cycles of ordinary life (the shedding of the skin. the gnostic handbook page 74 within th

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

the highest spiritual worlds are governed by static laws. man is in the centre of the battle between these two orders or hierarchies, each with its own related hierarchies and powers. it is important to understand the extent to which the dialectic powers extend. when the lifestream fell, it took with it the spiritual worlds. accordingly, the spiritual sphere surrounding the earth is an amalgam of good and evil forces. for even though the earth receives emanations of light, it is under the dominion of the dialectic masters, these dialectic masters or rulers are known as the archons. these archons have great power, which extends from the astral shield surrounding the earth far into the spiritual dimensions. the lower world even attempts to duplicate the higher spiritual planes within its own

ration of mithraic worship in the caesar cults of rome. the solar gateway x factors y factors fig 33 gnostic theurgy page 118 we must take care when studying these theologies not to link positive with spiritual light, and negative with spiritual darkness. there is always positive and negative, passive and active. while there is a balance logos and sophia, for example, there is the duality between good and evil, ascension and degradation, x and y factors. the importance of the sun/son can be found in most esoteric traditions, whether it be baal in the early el tradition of canaan, the messiah of the israelite mysteries, ganesha in hinduism or the mithra of the zoroastrians. it is the intermediary between the treasury of light and mankind. anti sophic forces sophia anti-logic forces logos fi

erman theology. he completed a doctorate in philology and continued to teach it for some ten years at basil. he began a study of philosophy first basing his work on schopenhauer and then going beyond to create his own unique system based on the will to power. the philosophy of nietzsche is an embodiment of the gnosis for the present age, his voluminous works such as thus spake zarathustra, beyond good and evil, the anti-christ and many others are of exceptional value in understanding the philosophical foundations of the present period. some of the key concepts found within nietzsche's philosophy which coincide so well with the gnostic tradition include the will to power, the overman, the abandonment of the traditional decayed forms of religion and science, the cycles of eternal re-occurren

s and children is over- the only new being you should be creating is yourself! the path of the dove is useful only insomuch as it leads you to the wisdom of the serpent. do not waste time sprouting moralisms and platitudes, face yourself and become what you are truly meant to be. while morals, ethics, social values have always played a part in the outercourt of the gnosis, it is time to go beyond good and evil and venture within. there are maps available for your inner journey, but you must chart your own course. the very things that would drive the average man to hell for thousand years may save your very soul. good and evil are the twin sides of one coin, the coin of obedience and rebellion, repetition and denial, all of which keep us safe and sound within cycles of the wave of re-occurr

GOLDEN DAWN RITUALS U3

say that the thought and the action become one. although some occult groups strive to understand this mystery, and to accomplish this task, have sought to exalt the nephesch, this is clearly not the answer. for in exalting the nephesch, the nephesch then becomes the supreme ruler of the personality. this is neither a case of creating a split or dichotomy in the personality. this is not a case of good and evil fighting it out for control within the individual. this is the case of the higher genius working in harmony with the lower will and ruling over the nephesch in such a way that the nephesch now begins to serve in the great work "then also this shalt thou know, that the nephesch of man shall become as the genius of the evil persona, so that the evil persona itself shall be as the power

GOLDEN DAWN RITUALS U7

certain other darkening green olive yet rich and glowing withal. and the synthesis of all these is a blackness which bordereth upon the typylq. thus are the colors of the sephiroth completed in their feminine or rainbow scale. moreover, though the \yyhj u operates through all the ten sephiroth, yet it is referred in a special manner to trapt. also, though the branches of the tree of knowledge of good and evil stretch into the seven lower sephiroth and downwards into the kingdom of shells, yet it is referred especially unto twklm. similarly with jxn and dwh, the right and left columns of the sephiroth are referred respectively thereto. in twklm, rah ynda is god, the lord and king, ruling over the kingdom and empire which is the visible universe. and twdwsy \lwu the world of foundations, th

GOLDEN DAWN RITUALS Z3

blage of parts. let not the reverence for the god of thyself cause thee, by a misconception, to lose thy reverence for the gods who live forever, the aeons of infinite years. herein is a great error and one which may, in its ultimatum bring about the fall of the genius, a sin which entails none the less terrible consequences because it is a sign of the higher plane where the choice is not between good and evil, but between the higher and lower forms of good. therefore, the mystic circumambulation in the path of darkness is led by the kerux with the symbolic light, as formulating that the higher soul is not the only divine light, but rather a spark from the ineffable flame. the kerux, in his turn, is but the watcher of the gods. after the kerux comes the hegemon, the translator of the highe

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

e covered and they could only see what was close, only that was clear to them. in this way the wisdom and all the knowledge of the first men were destroyed.4 anyone familiar with the old testament will remember that the reason for the expulsion of adam and eve from the garden of eden had to do with similar divine concerns. after the first man had eaten of the fruit of the tree of the knowledge of good and evil, the lord god said, behold, the man has become as one of us, to know good and evil. now, lest he put forth his hand and take also of the tree of life and eat and live for ever [let us] send him forth from the garden of eden. 5 the popol vuh is accepted by scholars as a great reservoir of 1 popol vuh, p. 167. 2 ibid, pp. 168-9. 3 ibid, p. 169. 4 ibid. 5 genesis, 4:22-4 graham hancock

events. thus, for example: the biblical garden of eden looks like a metaphor for the state of blissful, almost godlike, knowledge that the first men of the popol vuh enjoyed. the essence of this knowledge was the ability to see all and to know all. was this not precisely the ability adam and eve acquired after eating the forbidden fruit, which grew on the branches of the tree of the knowledge of good and evil? finally, just as adam and eve were driven out of the garden, so were the four first men of the popol vuh deprived of their ability to see far. thereafter their eyes were covered and they could only see what was close. both the popol vuh and genesis therefore tell the story of mankind s fall from grace. in both cases, this state of grace was closely associated with knowledge, and the

at was close. both the popol vuh and genesis therefore tell the story of mankind s fall from grace. in both cases, this state of grace was closely associated with knowledge, and the reader is left in no doubt that the knowledge in question was so remarkable that it conferred godlike powers on those who possessed it. the bible, adopting a dark and muttering tone of voice, calls it the knowledge of good and evil and has nothing further to add. the popol vuh is much more informative. it tells us that the knowledge of the first men consisted of the ability to see things hidden in the distance, that they were astronomers who examined the four corners, the four points of the arch of the sky, and that they were geographers who succeeded in measuring the round face of the earth .7 geography is abo

ypse like the hopi indians of north america, the avestic aryans of pre-islamic iran believed that there were three epochs of creation prior to our own. in the first epoch men were pure and sinless, tall and long lived, but at its close the evil one declared war against ahura mazda, the holy god, and a tumultuous cataclysm ensued. during the second epoch the evil one was unsuccessful. in the third good and evil were exactly balanced. in the fourth epoch (the present age of the world, evil triumphed at the outset and has maintained its supremacy ever since.1 the end of the fourth epoch is predicted soon, but it is the cataclysm at the end of the first epoch that interests us here. it is not a flood, and yet it converges in so many ways with so many global flood traditions that some connectio

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

. for reasons equally inexpressible, this uniqueness unfolds itself in manifestation. thus, the limitless light becomes a series of emanations or expressions or intelligences that devolve increasingly toward our material form of existence and thus towards accessibility in the conventional sense. but the manifestations also increasingly become subject to subdivision into arbitrary concepts such as good and evil as these are commonly understood. and they also become closer and closer in form and content to our own mundane reality, though in the relativity of things, these higher intelligences may seem unspeakably powerful, mythic and divine. the gnostic view has tended to be that what the external world of the conventional person understands as god, devil demon, angel or, more recently, extr

ts conventional form is turned on its head. the serpent is clearly the symbol of knowledge, wisdom, the kundalini yogic force, the will-current that is, it is the symbol of liberation and self-mastery. the jealous gods, as read in the original manuscripts, are clearly the forces of blockage, self-denial and repression which is to say, the intelligences governing the black lodge. this knowledge of good and evil and life and death has been the terrible secret of initiates throughout history, recorded in ciphers and myths, and passed on through ritual. the black lodge may be defined as the organized institution guided by valis for the purpose of holding back human evolution and keeping a slave mentality in place. its human leaders are the black brothers who are not to be mistaken for mere bla

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

l and tan add up to 84 (19+65=84) and 84 is the number of the enochian word piap which means "a balance" or "a scale" 224 all of this demonstrates the real nature of the 17th aethyr. karma is a natural law or principle that acts on all cosmic planes. it seeks to bring an equilibrium condition to the polar forces of duality below lil. any duality will create karma. as long as you think in terms of good and evil, right and wrong, spirit and matter, or subjectivity and objectivity, you will be under the bonds of karma. a balance such as that found in tan has two pans and a scale. a known weight or standard is placed on one pan and the object to be weighed on the other. any unbalanced condition will be detected by the scale. in ancient egypt such a balance was said to be located in the after-d

anding of the true purpose of life. it is a divine dance, the tila' of hinduism, a creative expression of the 230 music of the spheres. the ultimate purpose of life is to live. the purpose of being is to be. from the viewpoint of the serious and time-oriented ego, such an initiation is an abomination to be avoided. many who enter oxo leave in disgust, convinced that it is an evil region, although good and evil are always in the eyes of the beholder. these usually windup in the next aethyr, vta, which is the complementary opposite of oxo. 231 vta, the city of the pyramids 0 ye who dwell in the city of the pyramids beneath the night of pan, remember that ye shall see no more light but that of the great fire that shall consume your dust to ashes. aleister crowley, the book of lies the aethyr

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

terial power and might, the sly shy dwarf is conscious of his mental superiority. to man has been allotted a happy mean, which raises him above the giant s intractableness and the dwarf s cunning, and betwixt the two he stands victorious. the giant both does and suffers wrong, because in his stupidity he undervalues everybody, and even falls foul of the gods; j the outcast dwarf, who does discern good and evil, lacks the right courage for free and independent action. in order of creation, the giant as the sensuous element came first, next followed the spiritual element of elvish nature, and lastly the human race restored the equilibrium. the abrupt ness of these gradations is a good deal softened down by the giants or dwarfs forming frequent alliances with men, affording clear evidence tha

ecrcra xa/3&)v ii. 8, 69. 22, 209; conf. 16, t>58. 19, 223. the same of aeneas and turnus, aen. 12, 723: jupiter ipse, duas aequato examine lances sustinet, et fata iinponit diversa duorum, quern damnet labor, et quo vergat pondere letum. i am the more particular in quoting these, as the christian legend also provides the archangel michael, the conductor of souls, with scales, in which the good and evil deeds of them that die are weighed against one another, and the destinies of souls determined by the outcome 1 (see suppl. the application of a balance to actions, to sins, is very natural; the (apocryphal) 2 esdras 3, 34 i conf. deut. s. no. 479; a coll. dem heile ze liebem kinde/ warnnng 2596. si ist s. sundertriutel (fondling, in der wiirzegarten kan si brechen ir rosen/ ms. 1, 88

85, by jungmann 1, 342, and who knows how many more. it all rests on a clerical error in translating forti s viaggio in dalmazia (venice 1774; the ital. text, 1, 74 has quite correctly dobra-srichia. i would have any one beware of likening this false frichia to our fru frecke (p. 304. 3 magaz. der lett. gesellsch, mitau 1838. 6, 144. 878 destiny and well-being. as the goddess of destiny has both good and evil in her hand, there needs no separate representation of misfortune. our elder poets however do treat her more or less as a person, and apply to her much the same phrases as to saelde( unscelde hat uf mich gesworn, gregor 2394 (so of tot, p. 847n. unscelde hat mich bedaht/ troj. 17105. der unscelden kint/ iw. 4449. dm heil sin ungelucke begonde erwecken harte/ gold. schm. 1306. iiber i

HAMIL THE ROSICRUCIAN SEER

spirit is not an angel. there are planetaryspirits,255atmosphericspirits-wanderingspirits,-andspirits that animate the body.theheavenly host are a band of spirits; but they are also ministering angels. there are many evil spirits in the atmosphere and upon the earth;butthey cannot take the form of an angel of light.theman who has the power of second sight, has also the power of discerning betwixt good and evil spirits.ifknowingly he seeks the evil spirits instead of the good, he deserves the errors they may lead him into.3.-lnmatthew, ch.15,v.18,and ch. 22, v. 37, and in many other places in the old and new testaments, the heart of man is spoken of as the seat of thesoul-thebrain,as such, being never referred to. may i ask where in man is the seat of the soul? c.a.-itpervades the whole bei

rom the body.thespirit animates the body; but when the body dies, the spirit does not cease to exist.correspondencewith robert owen 173they all recognise the same law; and they all are governed by the same desires. proposition7-'thatmen, women, and children, from the spirit world, may, and do communicate with those on earth, and that such communicationisfull of good to the race' c.a.-spirits,both good and evil,butmore especially the latter, can communicate with man, before their gradual rise towards happiness. after that, they lose all knowledgeofmen, and therefore have no will or desire to communicate with them. but when a manifestation is desired by good though unde255 veloped spirits towards man, they choose an appearance to the party themselves, and to them alone. by rappings or other

part. question bymrowen.-mayi ask what is the vital part? c.a.-abelief in the almighty powers of god, and in the death of his son. question by mr owen'sfriend.-arethe powers of god unlimited?c.a.-heis almighty.13.-doesnot the happiness of man and of all created life depend upon the goodness, wisdom, and power of god? c.a-'andmercy of god' question by mr owen'sfriend.-whatis the criterion by which good and evil may be known? no reply. second question by thesame.-isnot good, that which is conducive to happiness? c.a.-itmay be so distinguished; but the greatest goodness and the worst evil do not consist in that. question bymrh.-inwhat do they consist? no reply.thequestion repeated bymrh. c.a.-thegreatest good consists in saving, by the direction of god's word, and under the blessings of a spe

r by gainingman-thegreatest of acquisitions-over to him and subservient to his will. this power of evil so strong it was necessary that god should send into the world, to arm man with a weapon by which he might defeat the power of evil. this weapon is his word given by his son to man, in the new testament, having given that word to man as a sureji6therosicrucianseerremarks by thec.a.:spirits both good and evil,but more especiallythe latter, can communicate with man before their gradual rise towards happiness, after that they lose all their knowledge of man and therefore have no desire to communi255 cate withthem-whena manifestation is desired by good through undeveloped spirits-evil spirits alone feel them255 selves justified in giving man an opportunity for deception and imposture.thelang

all the powers written on this paper that the angel of the sun, michael, may have power to assist me in seeing things of my desire on otherdays-saythe name of the correct angel.[the third excerpt shows hockley's interest in alchemy and is followed by a longer series of extracts outlining the crowned angel's ideas on religion; the church of england; the spiritual development of man; the nature of good and evil, sin and punishment; the development and numbersofangels; and the duties of a guardian spirit. these are followed by an extended allegory on the nature of good and evil.thesequence of the capt. anderson extracts is curious. from the letterstoirwin it would appear that they had also contacted capt. anderson and from other sources it seems that friends of the irwins had had similar con

HEAVEN HELL

ty, very definite ideas about the abode of departed spirits, but few, if any, ancient nations caused their beliefs about the situation and form, and divisions, and inhabitants of their heaven and hell, or "other world" to be described so fully in writing, and none have illustrated the written descriptions of their beliefs so copiously with pictorial representations of the gods and devils, and the good and evil spirits and other beings, who were supposed to exist in the kingdom of the dead. it is now generally admitted that egyptian dynastic history covers a period of nearly five thousand years, but it must not p. 2 be assumed for one moment that it is at present possible to describe in a connected or complete form all the views and opinions about their other world which were held by the th

HELENA BLAVATSKY THE KEY TO THEOSOPHY

al truth. and this will be theosophia. q. your claim is, then, that all the great religions are derived from theosophy, and that it is by assimilating it that the world will be finally saved from the curse of its great illusions and errors? a. precisely so. and we add that our theosophical society is the humble seed which, if watered and left to live, will finally produce the tree of knowledge of good and evil which is grafted on the tree of life eternal. for it is only by studying the various great religions and philosophies of humanity, by comparing them dispassionately 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

ces of a man's deeds, thoughts, etc. must all react upon himself with the same force with which they were set in motion. q. but i see nothing of a moral character about this law. it looks to me like the simple physical law that action and reaction are equal and opposite. a. i am not surprised to hear you say that. europeans have got so much into the ingrained habit of considering right and wrong, good and evil, as page 95 the key to theosophy- hp blavatsky.txt matters of an arbitrary code of law laid down either by men, or imposed upon them by a personal god. we theosophists, however, say that "good" and "harmony" and "evil" and "dis-harmony" are synonymous. further we maintain that all pain and suffering are results of want of harmony, and that the one terrible and only cause of the distu

e riddles of life that we will not solve, and then accuse the great sphinx of devouring us. but verily there is not an accident of our lives, not a misshapen day, or a misfortune, that could not be traced back to our own doings in this or in another life the law of karma is inextricably interwoven with that of reincarnation it is only this doctrine that can explain to us the mysterious problem of good and evil, and reconcile man to the terrible and apparent injustice of life. nothing but such certainty can quiet our revolted sense of justice. for, when one unacquainted with the noble doctrine looks around him and observes the inequalities of birth and fortune, of intellect and capacities; when one sees honor paid to fools and wastrels, on whom fortune has heaped her favors by mere privileg

at what you would call the concrete facts of human society. contrast the lives not only of the masses of the people, but of many of those who are called the middle and upper classes, with what they might be under healthier and nobler conditions, where justice, kindness, and love were paramount, instead of the selfishness, indifference, and brutality which now too often seem to reign supreme. all good and evil things in humanity have their roots in human character, and this character is, and has been, conditioned by the endless chain of cause and effect. but this conditioning applies to the future as well as to the present and the past. selfishness, indifference, and brutality can never be the normal state of the race-to believe so would be to despair of humanity-and that no theosophist ca

HP LOVECRAFT A DARK LORE

formed the cult around tall idols which the great ones shewed them; idols brought in dim eras from dark stars. that cult would never die till the stars came right again, and the secret priests would take great cthulhu from his tomb to revive his subjects and resume his rule of earth. the time would be easy to know, for then mankind would have become as the great old ones; free and wild and beyond good and evil, with laws and morals thrown aside and all men shouting and killing and revelling in joy. then the liberated old ones would teach them new ways to shout and kill and revel and enjoy themselves, and all the earth would flame with a holocaust of ecstasy and freedom. meanwhile the cult, by appropriate rites, must keep alive the memory of those ancient ways and shadow forth the prophecy

HP LOVECRAFT THE CALL OF CTHULHU

ormed the cult around small idols which the great ones showed them; idols brought in dim eras from dark stars. that cult would never die till the stars came right again, and the secret priests would take great cthulhu from his tomb to revive his subjects and resume his rule of earth. the time would be easy to know, for then mankind would have become as the great old ones; free and wild and beyond good and evil, with laws and morals thrown aside and all men shouting and killing and revelling in joy. then the liberated old ones would teach them new ways to shout and kill and revel and enjoy themselves, and all the earth would flame with a holocaust of ecstasy and freedom. meanwhile the cult, by appropriate rites, must keep alive the memory of those ancient ways and shadow forth the prophecy

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

f he floated in a torrid, rose-tinctured sea; a sea of drugged wine whose waves broke foaming against shores of brazen fire. a great fear clutched him as he half saw that vast expanse of surg-ing sea lapping against its far off coast. but the moment of silence was broken- the surgings were speaking to him in a language that was not of physical sound or articulate words "the man of truth is beyond good and evil" in-toned voice that was not a voice 'the man of truth has ridden to all-is-one. the man of truth has learned that illusion is the one reality, and that substance is the great impostor" and now, in that rise of masonry to which his eyes had been so irresistibly drawn, there appeared the outline of a titanic arch not unlike that which he thought he had glimpsed so long ago in that cav

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

, that depends upon your point of view about what's good and what's evil. from the average man's interpretation of evil and good, witches seem to be evil. organized religions have branded witchcraft as evil, but they did this because they considered witchcraft a form of competition and naturally reasoned that anyone against them would have to be on the side of the devil. there is no such thing as good and evil witches on the basis of one of them deriving their powers from the devil. the power witches tap is an energy inside themselves. it should be considered wasteful, stupid, and therefore bad, not to use the energy within one's self to gain one's desires, to fulfil one's self. witches are selfish, but is that evil? being self-interested, a witch has to be personally motivated to dp anyth

wice about this. the practice of this level of witchcraft is very common. i'm not calling it real witchcraft, but there's a parallel. people say there's power in prayer. prayer reestablishes your confidence, gives you courage and makes concrete your abstract, vague thoughts and feelings- and it works. chants work this way too. don't think of witchcraft as involving the devil; it's not a matter of good and evil forces. there's energy to tap, so tap it for whatever you will. it's not bad or good. you might not have enough psychic energy to influence other people in a subtle way, but you certainly have enough energy to influence yourself. witchcraft is a way of disciplining your subconscious, so you can achieve success. apart from the objects and chants, it is basically an exercise of the min

INITIATION INTO HERMETICS

e very true sense the sum of all knowledge because it teaches how to know and utilize the sovereign rules. there is no difference between magic and mystic or any other conception of the name. wherever authentic initiation is at stake, one has to proceed on the same basis, according to the same rules, irrespective of the name given by this or that creed. considering the universal polarity rules of good and evil, active and passive, light and shadow, each science can serve good as well as bad purposes. let us take the example of a knife, an object that virtually ought to be used for cutting bread only, which, however, can become a dangerous weapon in the hands of a murderer. all depends on the character of the individual. this principle goes just as well for all the spheres of the occult sci

d since the remotest times, mankind has always believed in something beyond human understanding, something transcendental that he idolized no matter whether there was question of personified or unpersonified conceptions of god. anything man was unable to understand or to comprehend was imputed to the powers above such as his intuitive virtue admitted them. in this way, all the deities of mankind, good and evil ones (demons) have been born. as time went on, gods, angels, demiurges, demons and ghosts have been worshiped irrespective of their ever having been alive in reality or their having existed only in fancy. with the development of mankind, the idea of god was shrinking especially at the time when, with the aid of the sciences, phenomena were explained that previously were ascribed to t

IRISH WITCHCRAFT AND DEMONOLOGY

d more barbaric lines, and so had no opportunity of assimilating the particular phases of that belief which obtained elsewhere in europe. consequently, when the anglo-normans came over, they found that the native celts had no predisposition towards accepting the view of the witch as an emissary of satan and p. 8 an enemy of the church, though they fully believed in supernatural influences of both good and evil, and credited their bards and druids with the possession of powers beyond the ordinary. had this country never suffered a cross-channel invasion, had she been left to work out her destiny unaided and uninfluenced by her neighbours, it is quite conceivable that at some period in her history she would have imbibed the witchcraft spirit, and, with the genius characteristic of her, would

d. for there is a general distinction between the two, p. 22 though in many instances they are confounded. sorcery was, so to speak, more of an aristocratic pursuit; the sorcerer was the master of the devil (until his allotted time expired, and compelled him to do his bidding: the witch generally belonged to the lower classes, embodied in her art many practices which lay on the borderland between good and evil, and was rather the slave of satan, who almost invariably proved to be a most faithless and unreliable employer. for an illustration from this country of the broad distinction between the two the reader may compare dame alice kyteler with florence newton. anybody might become a victim of the witch epidemic; noblemen, scholars, monks, nuns, titled ladies, bishops, clergy--none were im

ISIS UNVEILED

aterial half. he imprisoned man and woman in a dungeon of matter, in the body so unworthy of his nature, wherein man is still enthralled. but achamoth protected him still. she established between her celestial region and 'man' a current of (tivine light, and kept constantly supplying him with this apiritual iuumination. then follow allegories embodying the idea of dualism, or the struggle between good and evil, spirit and matter, which is found in every cos- mogony, and the source of which is again to be sought in india. the itpea and antitypes represent uie heroes of this gnostic pantheon, bor- rowed from the most ancient mythopoeic ages. but in these personages, ophis and ophiomorphos, sophia and sophia-achamoth, adam-kad- mon and adam, the planetary genii and the divine aeons, we can al

stem, in which both the ophis and the ophiomorphos are emanations emblematized as serpents, the former representing eternity, wisdom, and spirit (as in the chaldaean magism of aspic-worship and wisdom-doctrine in the oiden times, and the latter cunning, envy and matter. both spirit and matter are serpents; and adam kadmon becomes the ophis who tempts himself man and woman to taste of the 'tree of good and evil' in order to teach them the mysteries of spiritual wisdom. li^t tempts darkness, and darkness attracts u^t, for darkness is matter, and" the bighett light shines not in its terubrae" with knowledge comes the temptation of the ophiomorphos, and he prevails. the dualism of every existing religion is shown forth by the fall "i have gotten a man from the lord" exclaims eve, when the dual

e of embolism means a grand cycle (tmtxik, composed (rf smaller ones. celled within, so as to follow the spirals, lies the serpent emblem of wisdom and etemi^ the dual androgyne: the cycle representing ennoia, or the divine mind, and the serpent the a^thodaimon, the ophis the shadow of the light. both were the logoi of the ophites; or the unity as logo* manifesting itself as a double principle of good and evil; for according to their views these two principles are immutable, and existed from all eternity, as they will ever continue to exist. this symbol accounts for the adoration by this [the ophite] sect of the serpent, as the savior, coiled around either the sacramental loaf, or a tan. as a unity, ennoia and oplus are the logoa; when separated, one is the tree of life (spiritual; the oth

to their views these two principles are immutable, and existed from all eternity, as they will ever continue to exist. this symbol accounts for the adoration by this [the ophite] sect of the serpent, as the savior, coiled around either the sacramental loaf, or a tan. as a unity, ennoia and oplus are the logoa; when separated, one is the tree of life (spiritual; the other, the tree of knowledge of good and evil. therefore we find ophis urging the first human couple the material production of ilda-baoth, but which owed its spiritual principle to sophia-achamoth to eat of the forbidden fruit, although ophis represents divine wisdom. the serpent, the tree of knowledge of good and evil, and the tree of life, are au symbols transplanted from the soil of india. the araaa- maram, the banyan tree

JASMUHEEN THE FOOD OF GODS

divine communication. this innernet good news station is incorruptible as it can only be accessed by those whose 6th and 7th senses, and hence their pituitary and pineal glands, are open and tuned to the dow power channel. as we have already mentioned, dow power is, by its very essence, incorruptible. however, this suggestion brings in another interesting discussion and that is the perception of good and evil, wrong or right, corruptible and incorruptible. in a tantra view all is perfect and all is borne from god and is one. there is no wrong, no right. in this reality people are gods in forms, and as bio-systems of energy we are encoded with the same software programs that drive the cosmic computer called god. as we are creative gods with free will neither the intelligent quantum and vir

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

nces inseparably allied to propagation in all its multitudinous cunning (so to speak, wherever the condemned material, tissues reach, puzzled the thoughtful ancients as to its meaning. this they considered the convicted adversary, or lucifer, lord of light that is, material light eldest son of the morning. morning, indeed! dawning with its light from behind that forbidden tree of the knowledge of good and evil. what is this shame, urged the the morning star. 59 philosophers, this reddening, however good and beautiful, and especially the ornament of the young and inexperienced and of children, who are newest from the real, glowing countenance of deity, with the bloom of the first angelic world scarcely yet fading from off their cherub faces, gradually darkening and hardening in the degradat

darkness. their chief adoration was paid to darkness. they bodied the eternal forth under darkness. in the early times before the deluge, of which phenomenon, as there remains a brighter or fainter tradition of it among all the peoples of the globe, it must be true, man walked with the knowledge of spirit in him. he has derogated, through time, from this primeval, god-informed type. knowledge of good and evil, or the power of perceiving difference, became his faculty, with his power of propagation, only in his fallen state, that is, his gods only came to him in his fallen state. as one of two things must of necessity be under the other, and as one and two are double in succession, one being, as a matter of course, before the other, and positive or particled, existence being in itself deni

of the most powerful talismans in the gnostic preservative group, though it expresses nothing (in a strange, contradictory way) but dismay and destruction. fig. 258 is referred to in a previous part of our book as fig. 313. note (derived from old authors. had man preserved his original innocence and refused to taste of the means of that bitter and condemned knowledge (or power of recognition) of good and evil, as then there would have been none of that physical deficiency asserted to be debited to women, would there likewise have been no females engendered; no propagation of the human species? by some the preference of the robust to the delicate sex is accounted beyond all question as self-evident. a certain class of philosophers have made no .scruple to call a woman an imperfect and even

h also cannot be so long as we live in the human nature, for man's fall was not like the fall of the evil angels; for these latter fell into the dark abyss, or original wrathful principle (the rosicrucian refuse or lees of creation, without, or beyond, nature and creature, and therefore there was for them no help or recovery. but, on the contrary, men fell and were saved thereby (the knowledge of good and evil, that is, into nature and creature, which is man s inexpressible happiness, as not being left destitute of hope or the regenerating seed of the woman. for there does centrally dwell in the human nature that which the wise man calls the voice of wisdom, or conscience-recal; which in the suggestion of the immortal sorrow planted deep in the soul of man for his lost paradise (of which t

signs, affords the same result of identity. the marks of the signs f and h, and their ciphers, are interchangeable, and reflect intimately from one to the other. it must be remembered that the sign libra our modern september the hinge-point or balance-centre of the two wings of the celestial zodiac was an addition by the greeks. here, according to the sab an astrological tradition, the origin of good and evil, of the malific and the benevolent cabalistic investments of nature, the beginning of this two-sexed, intelligent sublunary world, were to be found-all contained in the profoundest mysteries of this double sign. the cabalistic theory, and the chald an reading is, that the problems of the production of the sensible world are not to be read naturally, but supernaturally. it was held th

K AMBER THE BASICS OF MAGICK

al. some are especially gifted. usually people are better at one kind of magick (ie. active or passive) than they are at the other kind; only rarely does an individual excell at both. traning and practice will, of course, improve ability somewhat. although the forces of magick are neutral, various the basics of magick get any book for free on: www.abika.com 11 systems may take on the qualities of good and evil. there is so-called white magick or good magick, black magick or evil magick, and gray magick between them. when many people refer to white magick they mean magick for unselfish purposes, also healing and mental influence with specific permission. by black magick they refer to magick for self-interest and healing *without* specific permission. using magick to forcefully control anoth

KETAB E SIYAH

no human brain can sufficient space be found for the relentless logic of hard fact, until all pre-existing delusions have been finally annihilated. half measures are of no avail; we must go down to the very roots and tear them out even to the last fibre. we must be like nature, hard cruel, relentless. to long the dead hand has been permitted to sterilize living thought. too long right and wrong, good and evil have been inverted by false prophets. in the days that are at hand, neither creed nor code must be accepted upon authority- human, superhuman, or "divine. morality and conventionalism are for subordinates. religions and constitutions and all arbitrary principles, every mortal theorem, must be deliberately put to the question. no moral dogma must be taken for 436 granted, no standard

aters of battle; subjugation is their portion. blessed are the death-defiant; their days shall be long in the land. cursed are the feeble-brained, for they shall perish amidst plenty. blessed are the destroyers of false hope; they are true messiahs. cursed are the god-adorers; they shall be shorn sheep! blessed are the valiant, for they shall obtain great treasure. 440 cursed are the believers in good and evil, for they are frightened by shadows. blessed are those who believe in nothing; never shall it terrorized their minds. cursed are the "lambs of god" they shall be bleed "whiter than snow. blessed is the man who has powerful enemies they shall make him a hero. cursed is he who "doeth good" unto others; he shall be despised. blessed is the man whose foot is swift to serve a friend; he i

KNOWLEDGE LECTURE ONE

e. i live through eternity, when initiates make offering to the everlasting gods. i have passed along the pathway. i know the northern and the southern pillars, the two columns at the gateway of the hall of truth "stretch unto me your hands, o ye dwellers in the centre. for i am transformed into a god in your midst. made one with osiris, i have filled the eye socket in the day of the morning when good and evil fought together "i have lifted up the cloud-veil in the sky of the storm. till i saw ra born again from out of the great waters. his strength is my strength and my strength is his strength. homage to you, lords of truth, chiefs of osiris rules. granting release from sin, followers of ma where rest is glorious. whose throne anubis built in the day when osiris said "lo! a man wins his

LAITMAN M BASIC CONCEPTS IN KABBALAH

the pain. this path is called "unconscious evolution" or "a path of pain" the path of conscious, painless, and quick spiritual development by following the kabbalistic method, t h e e s s e n c e a n d t h e p u r p o s e o f k a b b a l a h 43 which facilitates a quick attainment of the desirable result. the purpose of all the laws of development using the method of kabbalah is to recognize the good and evil within us, and develop recognition of evil. by observing the spiritual laws, we can rid ourselves of all evil. this is because the difference in one s development creates either a deeper, or a more superficial, recognition of evil, and a more powerful or less powerful desire to be rid of it. the source of all evil is our egoism because it is opposite to the nature of the creator, who

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

, the "child" may wish to grow spiritually by taking spiritual nourishment independently. this may occur after having developed an appetite for it (realizing the necessity or experienced the pleasure from the light. then, not only does one grow spiritually, but one also enjoys the process of living, that is, of developing spiritual perception. an acute sensation produced in us by the awareness of good and evil is known in kabbalah as "the process of nurturing: just as a mother raises her infant to her breast and gives it food, so a kabbalist is given the light contained at an upper spiritual level so that one clearly sees and feels the gulf between good and evil. and then, just as the mother takes the infant away from her breast, so a kabbalist loses the bond with the higher source, as wel

as "the process of nurturing: just as a mother raises her infant to her breast and gives it food, so a kabbalist is given the light contained at an upper spiritual level so that one clearly sees and feels the gulf between good and evil. and then, just as the mother takes the infant away from her breast, so a kabbalist loses the bond with the higher source, as well as the clear distinction between good and evil. this process is designed to induce a person to pray to the creator to acquire the same capabilities for perceiving (kelim) the good and evil as are possessed by the higher source. we receive both egoism and altruism from above. the difference is in the fact that human beings receive egoistic desires upon birth, while one must persistently ask for altruistic desires. first, we must r

the same time receiving only the part that we are capable of receiving for the sake of the creator- 190- attaining the worlds beyond in many situations, we experience the tests as a choice between two possibilities: we feel as if half of our desires draw us to one side, and the other half draws us to the second side. in general, we do not feel within us any struggle between the opposing forces of good and evil, as only the forces of evil rule within, and the problem that continues to arise is which force will deliver the maximum benefit to us. when the opposing forces are equal, we cannot choose or prefer one over the other, as we feel we are between two forces that are influencing us. at this point, our only solution is to turn to the creator, so that he should draw us to the good side. t

e or a negative force is acting upon us. therefore, an awareness and confidence that our paths are true and correct is extremely deceptive, and often we may not have chosen correctly. but if we are at the very beginning of our spiritual journey, how can we advance correctly in order to achieve the goal of creation and the goal of our existence? without a definite understanding of what constitutes good and evil for our final destination and for our true and eternal well being rather than for the illusory and ephemeral gratification how can we find the right path in this world? all of humanity is wandering lost, as in a forest, creating mistaken theories of life s essential goal, and howto achieve it- 239- even those of us at the beginning point of the proper path have no milestones and are

hat force is the blessing of the creator, denoted by the letter bet. there is no opposite corresponding force in the impure worlds of abya, since the blessing originates from the one and only creator, and there can be nothing equal to him in any impure world of abya. therefore, the world exists only through the blessing of the creator, and only this blessing can illuminate the distinction between good and evil, or more precisely, between that which brings good to a person and that which works to the person s detriment. only with the creator s blessing can one distinguish pure forces from impure forces, and overcome the impure along one s entire life path towards the end of creation. this clearly the return to the creator- 241- demonstrates whether one is deceiving oneself, or is truly movi

a sensation of time. we are endowed with three instruments for the task of successfully correcting our egoism: feelings, intellect and the process of conforming to the creator- 339- imagination. with regard to the spiritual matter and form, the matter is represented by egoism, while its form is determined by the opposing forces, corresponding to our own world. we define delights and suffering as good and evil respectively. but spiritual suffering serves as the only source of development and progress of humankind. spiritual redemption is perfection, received on the basis of strong negative sensations, which are received as pleasant ones. since the left line returns to the right one, the misfortunes, suffering, and pressures are transformed into happiness, pleasure, and spiritual freedom. t

LAITMAN M THE KABBALAH EXPERIENCE

understood, something not from this world, but above it. a yearning arises for the purpose of creation, the discovery of the creator during the course of one s life in this world. we want all the worlds, including the one that is concealed from us- the upper world- to appear before us. then we will be able to see the eternal spiritual degree and unite with it, when there is no difference between good and evil, and life and death. everything will be united in a state of endless wholeness. that is the purpose all of mankind should reach, as in the verse: he is one, and his name one. he--meaning the creator; his name--meaning creation. the creature gives names according to its feelings about the creator, if a creature has been fully corrected, it unites with the creator. that unification is

LAITMAN M THE PATH OF KABBALAH

l world is the revelation of the creator? a: what i mean in this case is not the pleasures that come from the creator, but the revelation of his godliness. when that happens, we will nullify ourselves before the creator and be able to cancel our egoistic desires and obtain a screen. only afterwards will the creator reveal himself as the source of all pleasures. q: how do you differentiate between good and evil? a: our perception of good and evil is very different from how they are perceived in spirituality. good and bad in our world are based on subjective, egoistic feelings, meaning something is good if it is good for me, and bad if it is bad for me. only when one transcends egoism does one grasp what good and evil really are. everything is done by the creator, but we are unable to justif

when children break something we can punish them, but we will be doing so from within our animate understanding of reward and punishment. in that manner, we teach the child our own understanding and approach. that is how it used to be in russia. if i did not accept communism, they could punish me and even kill me. they set their own rules and their own justice, meaning their own understanding of good and evil. in fact, there must be an honest and objective system of reward and punishment, but not one that favors the initiators of the system, but the wellbeing of those who keep it. it is impossible to provide an accurate and concise explanation of the concepts of reward and punishment. if the system is correct, it should teach us something and not merely exist. however, we cannot be object

tually understand that the best thing for us is the connection with the creator, the connection with the strongest, t h e pa t h o f k a b b a l a h 148 eternal power that controls our lives. that connection accompanies us in this world and in the next. kabbalah should help us become more capable of objective perception of reality. it must lead mankind to acutely analyze and recognize the correct good and evil and realize that evil is our very nature. it is our nature that prevents us from seeing past our own noses. we are compelled to think only with our gut feeling. kabbalah maintains that the mitzvot (commandments) should not be kept as a goal in and of themselves, but that there is a completely different purpose for them. our sages clearly say that the creator cares not if we slaughter

left of partzuf adam ha rishon were fragments with a will to receive in order to receive, with just a spark of light. these parts with sparks in them clothe people in this world and awaken them to spirituality, to the light, to the creator. this is how people are pushed to join groups of kabbalah students. there is yet another shell, called klipat noga (the noga shell. it consists of a mixture of good and evil. the term, mixed, indicates that when this shell receives light, it receives it in the good part, but immediately passes it to the evil part. the correction of the entire reality concentrates solely on the correction of the noga shell: to detach it from the three impure klipot ruach se ara, anan gadol, and esh mitlakachat that it is connected with in the evil part, and join it with t

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

or material world, and the latter the direction of the self within; by the union or harmonious working of these two laws a man may attain the stability and strength required for the occult path, and map thus reach the circle within which a m.m. cannot err. 188. also the pillars were used in the teaching of the priests to illustrate the great doctrine of the pairs of opposites- spirit and matter, good and evil, light and darkness, pleasure and pain, etc. 189. it is interesting to note that kabbalistic writers understood these pillars somehow to have represented involution, the descent of the divine life into lower worlds, though they may not have been familiar with all the details. a treatise named the gates of light is quoted by bro. a. e. waite in this connection as follows: 190. he who

they come veils of matter from each, until finally this lowest level of complete materialization is reached, where the great struggle for supremacy between the inner and the outer man, between the spirit and the flesh, between the real self and the unreal selves in veils built round it, has to be fought out on the chequer-work floor of our present existence among the black and white opposites of good and evil, light and dark-ness, prosperity and adversity; and he can watch the upward return of those who conquer in the strife and, attaining their regeneration and casting off or transmuting the gworldly possessions h acquired during their descent, ascend to their source, pure and unpolluted from the stains of this imperfect world(*op. cit. pp. 64-66) 280. on the ladder appear three emblems

nder of the traditional history. we may note the curious similarity between the names given to the three villains, and the fact that the three terminations when put together make the sacred word aum or om. jubel or yehubel is said to signify ggood and evil h; or it may be interpreted as containing the two names of jah (jehovah) and bel or baal- which to a jew of that period would have been simply good and evil over again. 728. the inscription 729. lastly, we may mention the mysterious inscription on the plate of the c c n on the t c b c of this degree, written in the masonic cipher. in its ordinary straightforward form this cryptogram is known to almost every schoolboy; but it is capable of a number of permutations. in this case its letters are arranged in a somewhat unusual manner, and it

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

tage of the higher instruction, that of the rose-croix or red masonry, was devoted to the knowledge of good, while the second stage, that of k.h. or black masonry, was devoted to the knowledge of evil. next, in the first steps of what we call white masonry, the crown of the whole glorious structure, the candidate learnt to see the underlying justice of that eternal god, amen-ra, who stands behind good and evil alike. in older days, before the kali yuga, in which evil predominates over good, the knights k.h. wore regalia of yellow instead of black. 177. our 30 links the knight k.h. to the ruling rather than the teaching branch of the great hierarchy; he should become a radiant centre of perennial energy, which is intended to give him strength to overcome evil and to make him a real power on

awing of water from the rock; the use of bell and candle, holy water and the communion; the sanctification of sunday and of the 25th of december; the insistence on moral conduct, the emphasis placed upon abstinence and self-control; the doctrine of heaven and hell, of primitive revelation, of the mediation of the logos emanating from the divine, the atoning sacrifice, the constant warfare between good and evil and the final triumph of the former, the immortality of the soul, the last judgment, the resurrection of the flesh and the fiery destruction of the universe- these are some of the resemblances at their root lay a common eastern origin rather than any borrowing(*ency. brit (11th edn, art. mithras) 426. the great powers behind evolution appear at one time to have thought seriously of m

LEMEGETON

lesser key of solomon this digital edition by joseph h. peterson, copyright 1999. all rights reserved. note: a considerably enlarged edition of the lesser key of solomon is now available from red wheel/weiser publishers. see listing at amazon.com (isbn: 157863220x) for more details. lemegeton clavicula salomonis or the lesser key of solomon detailing the ceremonial art of commanding spirits both good and evil edited by joseph h. peterson, kasson, mn 55944 usa march 27, 1999 copyright 1999 contents* acknowledgements* introduction* notes to introduction* preface from harl. 6483* goetia* theurgia goetia* ars paulina* ars almadel* ars notoria acknowledgments i would like to thank the british museum for allowing me to study the manuscripts firsthand, and for their help in copying the manuscrip

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

been decided, zoroastrianism portrays the struggle as more or less evenly matched (though many strands of the tradition would assert that ahura mazda s triumph is inevitable. individuals are urged to align themselves with the forces of light, as they will be judged according to the predominance of their good or evil deeds. eventually there will be a final battle (a zoroastrian armageddon) between good and evil in which it is anticipated that ahriman and his hosts will be defeated. the earth will then be renewed, evil people will be destroyed, and the righteous resurrected. one of the points on which zoroastrianism differs from the other monotheisms is in its conceptualization of the genesis of satan. mainstream judaism, christianity, and islam all view satan as a fallen angel who was cast

spiritual world. for example, he was influenced by boehme s idea that there are three principles heaven, hell, and our own world and that every spirit is confined in its own principle, the evil angels in hell and the good in heaven. in the frontispiece of the marriage of heaven and hell, blake shows each kind of spirit in its own dwelling, which can be of fire or of light. in the drawing entitled good and evil angels, he represents the devil as blind and thus unable to see the good angel, whom he is trying to approach but cannot, since neither can perceive the other, being one bathed in the light of god, and the other covered by blackness and encompassed by burning fire. blake was a platonist very familiar with reincarnation and the karmic principle.he saw angels, good and evil, as the rea

nature. see also baudelaire, charles ;wheatley, dennis for further reading: newton,michael. raising hell: an encyclopedia of devil worship and satanic crime. new york: avon, 1993. wheatley, dennis. the satanist. 1960. london: arrow books, 1974. the brothers karamazov the brothers karamazov (1880) is a classic novel by the famed russian author theodor dostoevsky that attempts to come to grips with good and evil. he examines the human situation by focusing on the complexities of the karamazov family, whose characters are constantly struggling with the issue of life s meaning and purpose. a priest warns the brothers that because god is love itself, the real meaning of hell is being unable to give and receive love. the real locus of evil is humanity itself human greed, avarice, and inability t

hat identification perhaps occurred because the immortality of osiris could be functional for reinforcing the royal dynasty. if every living pharaoh is horus and every recently deceased pharaoh is osiris, the prosperity of the orderly succession is assured. the osiris story, however, also grew in impact because it offered new levels of meaning for the general populace. this was a good story, with good and evil, familial loyalty, tribulations, and triumphs that offered many points of personal connection. it also suggested that resurrection from the dead was part of the natural order in a way that might include them as well. egypt 79 the set and osiris story underlay egyptian convictions about what awaited them after death. the moral of the story seemed to be that evil deeds would eventually

. london: plexus, 1999. scott,miriam van. encyclopedia of hell. new york: thomas dunne books, 1998. fallen angels in theology, the fall refers to humanity s fall from grace into sin. it is the fall that is responsible for what is called original sin, meaning that everyone is born in sin and thus in need of salvation because of adam and eve s disobedience of god s command to not eat of the tree of good and evil in the garden of eden. simply by being born into this world, every human being inherits the sin of our distant ancestors. although many contemporary theologians have reinterpreted the story of the fall less literally, this is the essence of the biblical narrative. less well known is the story of the fall of the angels. for whatever reason some accounts say that lucifer was jealous of

considered so unfortunate that even the mention of his name was regarded as unlucky, and mythological tales about the god of the underworld are scant. the foundation for greek classical religion was set in the homeric poems, the iliad and the odyssey, which themselves were the inheritors of older heritages from the mycenean-minoan culture. the chief deity was the mother goddess, who brought both good and evil, though even evil was understood to be part of the natural cycle of things. this included death, which was believed to be essential for new life. the mother goddess herself was ruler of the nether regions and thus a key element in the cult of the dead. at argos she was known as hera (the lady, at eleusis she was known as demeter (mother earth, at sparta she was orthia, and at ephesus

l, mn: llewellyn, 1969. hex as commonly used, the term hex means an evil spell or bewitchment, and is almost precisely interchangeable with the word curse. it derives from the german word hexe, which means witch. hexe, in turn, comes from the old german term for hag, hagazussa or hagzissa. the term seems to have come into modern english through the pennsylvania dutch, who use it to designate both good and evil spells. the expression hex signs refers to magical symbols and signs used by the pennsylvania dutch.hex signs are usually of circular shape and represent flowers, stars, hearts, swastikas, wheels, and many other symbols. each carries a definite meaning and provides a particular type of protection or enhancement of certain qualities. some hex signs are designed and used to favor coura

s, and that he is about to manifest this aspect of his nature in the midst of the upcoming battle. after these and many other philosophical points have been made, arjuna agrees to engage in battle. perhaps more than in any other tradition, evil is muted and relativized in hinduism. this is partially because, in sharp contrast with western religions, time is viewed as a never-ending cycle in which good and evil rise and fall within a cosmos that is forever being destroyed and recreated. these macrocosmic cycles are reflected in the microcosmic life of the individual in the form of the reincarnation process. a complex tradition with ancient roots, hinduism has many myths of the demonic. this is partially the result of hinduism s diversity. one characteristic contributing to hinduism s divers

by osiris (the judge of the underworld, who weights on a balance the heart of the dead person against a feather to determine whether the dead deserves eternal beatitude. souls who do not measure up will be consumed by the devourer of the dead. in the ancient vedic texts of india, a distinction was made by the underworld judge, king yama, between liars and those who had been sincere. a weighing of good and evil is also mentioned in later brahmanic texts. in chinese mahayana buddhism, the judge of the dead (yen-lo wang, along with other divinities of chinese origin, determine the fate of the dead. in japanese buddhism one also finds a judge of the dead, known as enma. in chinese taoism a judgment of the dead occurs in which the soul is assigned to one of many hells or paradises found on the

n some christian churches, purgatory. some texts also mention a final judgment day, held at the end of time by god or by the son, jesus christ, which will culminate in the resurrection of the righteous and eternal damnation for sinners. in islam a notion of an imminent judgment day draws primarily from jewish literature; in the koran a description of a trial of the soul refers to a scale weighing good and evil deeds, and consequently to eternal reward (paradise) or penalty (hell. see also judaism; zoroastrianism for further reading: eliade,mircea, ed. encyclopedia of religion. new york:macmillan, 1987. macgregor, geddes. images of afterlife: beliefs from antiquity to modern times. new york: paragon house, 1992. van der leeuw, g. religion in essence and manifestation. vol. 1. 1933. gloucest

paradise and the resurrection of sinners for either extinction or eternal damnation. in western religions, the notion of a final judgment originated in zoroastrianism. the religion of zoroaster is best known for its dualism. the god of light, ahura mazda, and his angels are locked in a cosmic struggle with the god of darkness and his demons. at the end of time, after a great final battle between good and evil, there will be a general judgment in which everyone will be put through an ordeal of fire (a river of molten metal, in which good individuals will have their dross burned away and evil people will be consumed. thus the souls of the damned will trade their ongoing torment in hell for a painful annihilation. the souls of the blessed, on the other hand, will be resurrected in physical b

LIBER ALEPH

de amore (fables of love) he fault, that is fatality, in love, as in every other form of will, is impurity. it is not the spontaneity thereof which worketh woe, but some repression in the environment. in the fable of adam and eve is this great lesson taught by the masters of the holy qabalah. for love were to them the eternal eden, save for the repression signified by the tree of the knowledge of good and evil. thus their nature of love was perfect; it was their fall from that innocence which drove them from the garden. in the love of romeo and juliet was no flaw; but family feud, which imported nothing to that love, was its bane; and the rashness and violence of their revolt against that repression, slew them. in the pure outrush of love in desdemona for othello was no flaw; but his love

iber aleph vel cxi 186 zd de prudentia artis docendi (of prudence in the art of teaching) evertheless, this one affliction shall touch nigh all that come to thee, and that is this great pox of sin, that is our bane inherited of the on of slain gods. look then first of all, when any postulant boweth before thee, whether there be not conflict and restriction in his mind, and in his will. if he deem good and evil to be absolute, instead of as relative to the health of this body, or the weal of the society of which he is a member, or what not, as it may be, instruct him. or, if he will say that he will sacrifice all for initiation, correct him, as it is written .but whoso gives one particle of dust shall lose all in that hour. for it is conflict if he weigh one thing with another; and renuncia

LIBER LXXVIII

hite centre, twelve rays, also white, issue: these terminate at the circumference, making the whole something like an astrological figure of the heavens. it is surmounted by a small circle, above which is a large white maltese cross, and with two white wings. four crosses and two buds are shewn. the hand issueth from the clouds as in the other three cases. it represents materiality in all senses, good and evil: and is, therefore, in a sense, illusionary: it shows material gain, labour, power, wealth, etc. the sixteen court, or royal cards the four kings the four kings, or gfigures mounted on steeds, h represent the yodh forces of the name in each suit: the radix, father and commencement of material forces, a force in which all the others are implied, and of which they form the development

LIBER SAMEKH

roys and devours godhead, for the purpose of the incarnation of any god. the combined action of these two devils is to allow the god upon whom they prey to enter into the enjoyment of existence through the sacrament of dividual glife h (bread.the flesh of besz) and glove h (wine.the blood or venom of apophrasz. line 8 he acclaims his angel as having geaten of the fruit of the tree of knowledge of good and evil h; otherwise, having become wise (in the dyad, chokmah) to apprehend the formula of equilibrium which is now his own, being able to apply himself accurately to his selfappointed environment. line 9 he acclaims his angel as having laid down the law of love as the magical formula of the universe, that he[ gabrogate are all rituals, all ordeals, all words and signs. ra-hoor khuit hath t

LOGOMACHY OF ZOS

uth is coherence, it indirectly forms our beliefs and values. we are all specimens of self-evident truth, i.e. audient and endemic as the intermediacy of pure ego (informing agent) and empirical ego (conative, conscience being the nexus (emotional value: all knowledge is of one thing through another. within us all, and ever co-essential, is a prescient unknown informer who tones all experience as good and evil: therefore, whatever values or beliefs we hold, to transgress them is fatal. any fact or fiction has no difficulty in finding relatables as supporting w=h' z' 5( w( 1"4..q* reality when instantly and simultaneous to time and place. our difficulty is to re- 3, y..q( m ^9 '7a h7 -belief, religion or faith) as substitute of real belief (which needs no other reality than its own: what yo

space. so, whatever you attribute to the inconceivable is your ego, as conceived. the mind and its great thought-stream determines everything and permits all things conceivable as possible. this thought-stream refracts illations both from the soul and from ourselves into our time-sense. images and symbols which inspire us from the inter-relatabilities, and our reactions form our future destiny of good and evil with thought the nexus to all things past and becoming. whether the gods created us or we created them is of no import except as an expedient. if i@ 9"d..1/ 5..1..1. x. 6..q i$^9( q. pre-ordained channels, amoral, endowed with phallic grandiosity and let loose among excitements, i would end in hysteria unto paralysis: there is a law of reversal. giving our so( 1=h. m..1. 5 &7 i..q 2

is at the command of all our ideas, whether ideal or decadent. the inexplicable of beauty, the undivulged of things. not their known meanings. gives them their enchantment. insight expresses things by symbols and is a pure manner of relating. seeing: the way of some things can be known only by silent graphs. interlocking forms pregnant with meaning. existence is fated: the expiation of our past; good and evil rewarded by their aftermath. avowal of faith has no worth except by the voluntary' e..1 2 6 .5: e 1=h..1 p( o 2 z "f' o- e5: e 5! s n@ 8% reshape our future: fate. whether within or without, nothing is explicit. nature reveals slowly her techniques and media: her meanings and motives we know nothing of, and guess only from our own desires. the value of the artist lies in his awarenes

it be forced on you by your past evil. creation is an ever-expanding energy rather than a work completing; infinite contraction is less conceivable but is co-relative. space extends with thought, time with ego. nothing is anything unless fixed in the substantial; thus dreams and abstracts are as concrete as anything else. the character of a form is determined by its featural content and function. good and evil must be felt before they have reality. there is no conceivable benefit in emotions, considered abstractly, unless they communicate some good to our being, and every being is in some way the better for the emotions of others. the likenesses and differences in things. their conjunctiveness or otherwise. 9. m n>o%y..q. 9"d..1 2- k..1 -sensory arguments convey their meaning by symbols an

in a closet. a mental purging of meanings is essential for a more vital thoughtstream to shape our near ability. man must become a realist first or he will remain a fool. there is pause in life when all becomes unreal and ominous; a transitory phase which becomes our level of life. a decision, a choice, has to be made existentially, facing oneself, not from abstracts or logic but from our innate good and evil. matter alternating, evaporating, exhausting, correlates with our means of dynamic extension. our means of obsession. all things are in flux, nothing is static, but our truths are not immutable, and dynamic differences appear contrary to our interrelatability. ideas are more prolific when the struggle is for the unconceived rather than for the known. g. 6. ejk= 2 5: 2..q( 2' z' 5( v@

of mutation, of refunctioning that allows the procreated design for birth. for space cannot contain emptiness. always developing, extruding, drifting, and forcing deposits into the closets of time as correlatives; accumulating and re-shaping to drift again in some stream of air or water. what is conscience? from our likes and dislikes made law, it assumes a beauty-reflex of our inherent values of good and evil, forming a personal religious culture begotten by the training of our ids. our will proceeds from and is formed by preceding efforts, and so our further deliberati z@ o e. 5: v #5..15! v% e 6( s 2. to control our instincts by transference. what is the nexus of cause and effect? one answer is by the question: what stimulates cause to effect? to illustrate: i desire to make a pot, and

hosen few at one time. our early acceptance of things as they are, as dominant reality, later becomes overshadowed by doubt and we conclude that evil is real, potent, and contrary to almightiness. but, lest we forget, there was no evil until ma. advent and therefore there is a certain madness in seek f..1. k..1 e# h7 things totally without knowledge seem to function perfectly and are alone beyond good and evil. the mind is protean, ever-including, but all our ways and means are governed by multiple laws of limits which cannot be transgressed easily, although elastic, alterable and changing. man cannot break natural laws yet he may break himself against them. t z. r..1( d=h -5! h" stupidities. whatever we commit to life unknowingly, concurrently causes a subtle superfetation which forms our

is a tendency towards theosophic paranoia and mental diarrhea such as "there is no law beyond. do what thou wilt. this backward conceit serves as the highest abstract of the occult equaled only by the bawdy, meaningless scribble of youth and evinces a great fear of responsibility. our own laws are arbitrary and may be broken but we do not escape the consequences of their violation. none is beyond good and evil, time or dimension, with their laws and limits. not one word, not one gesture, not one graph proves otherwise. all our integrations stem from our intro-extrovertive ability; a mental breathing. give, take and remake. hopes and fears form the arch of most religions and creeds; concretely or abstractly there is little more from which to build them. what of mysticism. a more enrapt self

d sensation. breeding every hybrid and abortion by constant grafting, cross-breeding, against their, and our, intended purpose, or so it seems. what cloudy enemies, what astounding conceptions, mythologies, ideologies, lies, half-truths, frustrations, transferences, they have spawned and still spawn. all deceptions blinding us again and again. but ever, through this jungle have they created their good and evil( c( x. z. over-ridden, murdered or superseded. here, no prayers please; therefore let us smile at our bloodiness in defeating only ourselves. here dwelleth delusion: a man sees a coiled rope and imagines it a snake, and thereby is afraid and runs away in terror. the rope is real, and still a rope; the fear suffered with the reaction is also real although bred of imagination. the delu

s. to speak of one god is equivalent to speaking of one man, one universe, etc. constant multiplicity is the law; amalgamation and emergence to produce the greater individual. t- x 4$ 2\ the reification of your ideal shall engender life in you. by one sincere belief be-lived, the soul is nearer and discounts your uncommitted things to life. remember: all law, of its own necessity, is endowed with good and evil and entails commitments and obedience; for all belief becomes your law. our going forth to find the greater self is by the path we know least; by losing ourselves until we find ourselves. whether god made us or is within us, we are not yet a reflector. in whole or in part. of god. no syllogisms or revelations prove anything except our own signature and that we are like a work evolvin

ormal, we all have it: men and women are modified forms of each other and retain a remissness or too much of the other. sexual congress a making whole. where abjured or frustrated, schizophrenia may become pathological. there is also the fact that we are constantly amalgamating our past selves; the dead live on and reincarnate in us. we are many people. t..q( 6..t. usually a sharp division of our good and evil, often more equal as such, or one a little worse than the other. usually the sublated personality is the better half: hence impulsive and secret acts of generosity, hidden and unasking love, etc, from the least expected. the pathological type is very rare. it is not things themselves but others connected with them that sti 5. 6 !7e7#7 p e..1..1 e..1 2..1( v( x encounters in himself "

LUCIFERIAN SORCERY

s is the black flame, the knowledge of self-consciousness and the process of becoming something greater. the devil or shaitan as it is called is a part of the gnosis of luciferian selfliberation and awakening. the devil is essentially, humanity s darkside, the very essence of infernal teachings that reveal man and woman as holding their own infinite potential. the light of knowledge which depicts good and evil is a great wisdom few may handle responsibly, it allows one to create and destroy. the devil is defined as the personification of evil, or the inverse ideology of whatever moralistic system is popular at the time. the word devil derives from the greek diabolos, which originally meant accuser. the word demon is derived from daimon, meaning a guardian spirit. a demon in modern context

the dead, the spine or backbone, the supporting base. these words in union represent the great work and 19 infinite possibility of the magickian. the individual is no longer bound by the dogmatic definitions of the forefathers, black or white magick, black brothers; all of this in itself means nothing. either you are on the path of your true will or developing it, or you are not. the concepts of good and evil are only relative within the self and the psychological make up of the individual. seek to master, control and move on. you may use this circle for any rituals you wish, such as ceremonial or solitary workings. rituals of chaos and summoning may be done within this circle, and the grand witches sabbat circle may be used as the circle to perform both the bornless or headless one ritua

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

glance, dark and foreboding yet essentially allows a great light of wisdom and power to be revealed. this is the black flame, the knowledge of self-consciousness and the process of becoming something greater. the devil is essentially, humanity s darkside, the very essence of infernal teachings that reveal man and woman as holding their own infinite potential. the light of knowledge which depicts good and evil is a great wisdom few may handle responsibly, it allows one to create and destroy. the devil is defined as the personification of evil, or the inverse ideology of whatever moralistic system is popular at the time. the word devil derives from the greek diabolos, which originally meant accuser. the word demon is derived from daimon, meaning a guardian spirit. a demon in modern context

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

hat caused the trouble, but in the end both sexes suffer from the separation and reunite, realizing they need each other. either way, as with all myths, this one reflects the history and culture of the mythmakers. anthropologists have also found that origin myths, like folktales and other oral and written literature, are commonly structured through binary oppositions pairings of contrasts such as good and evil, male and female, culture and nature. the account in genesis abounds with such binary oppositions earth/heaven, dark/light, night/day, land/sea, man/woman, to name a few. anthropologist claude le vi-strauss considered that binary oppositions are so common in humans oral and written expressions because the human mind itself is organized to think this way. we find these myths and stori

MACNULTY W KIRK KABBALAH AND FREEMASONRY

in all its glory, as it wills itself into existence. the chequered pavement represents the deity as it is perceived to be at the opposite pole of consciousness, here on earth in ordinary life. the light and dark squares represent paired opposites, a mixture of mercy and justice, reward and punishment, vengeance and loving kindness. they also represent the human experience of life, light and dark, good and evil, easy and difficult. but that is only how it is perceived. the squares are not the symbol; the pavement is the symbol. the light and dark squares fit together with exact nicety to form the pavement, a single thing, a unity. the whole is surrounded by the tessellated border which binds it into a single symbol. in this representation on the tracing board the border binds not simply the

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

posidonius. most famous of the roman stoics are epictetus and marcus aurelius. the stoics were essentially pantheists, since they maintained that as there is nothing better than the world, the world is god. zeno declared that the reason of the world is diffused throughout it as seed. stoicism is a materialistic philosophy, enjoining voluntary resignation to natural law. chrysippus maintained that good and evil being contrary, both are necessary since each sustains the other. the soul was regarded as a body distributed throughout the physical form and subject to dissolution with it. though some of the stoics held that wisdom prolonged the existence of the soul, actual immortality is not included in their tenets. the soul was said to be composed of eight parts: the five senses, the generativ

d in the latter part of the first century of the christian era. practically all the information extant regarding the gnostics and their doctrines, stigmatized as heresy by the ante-nicene church fathers, is derived from the accusations made against them, particularly from the writings of st. iren us. in the third century appeared manich ism, a dualistic system of persian origin, which taught that good and evil were forever contending for universal supremacy. in manich ism, christ is conceived to be the principle of redeeming good in contradistinction to the man jesus, who was viewed as an evil personality. the death of boethius in the sixth century marked the close of the ancient greek school of philosophy. the ninth century saw the rise of the new school of scholasticism, which sought to

duties. james freeman clarke, in his ten great religions, describes the beliefs of the druids as follows "the druids believed in three worlds and in transmigration from one to the other: in a world above this, in which happiness predominated; a world below, of misery; and this present state. this transmigration was to punish and reward and also to purify the soul. in the present world, said they, good and evil are so exactly balanced that man has the utmost freedom and is able to choose or reject either. the welsh triads tell us there are three objects of metempsychosis: to collect into the soul the properties of all being, to acquire a knowledge of all things, and to get power to conquer evil. there are also, they say, three kinds of knowledge: knowledge of the nature of each thing, of it

drawing of water from the rock; the use of bell and candle, holy water and the communion; the sanctification of sunday and of the 25th of december; the insistence on moral conduct, the emphasis placed on abstinence and selfcontrol; the doctrine of heaven and hell, of primitive revelation, of the mediation of the logos emanating from the divine, the atoning sacrifice, the constant warfare between good and evil and the final triumph of the former, the immortality of the soul, the last judgment, the resurrection of the flesh and the fiery destruction of the universe-[these] are some of the resemblances which, whether real or only apparent, enabled mithraism to prolong its resistance to christianity" the rites of mithras were performed in caves. porphyry, in his cave of the nymphs, states tha

hours were said by some to he reflections of the spiritual sun gathered by the magical powers of the priests. the weird light seen ten miles below the surface of the earth by i-am-the-man in that remarkable masonic allegory etidorhpa (aphrodite spelt backward) may well refer to the mysterious midnight sun of the ancient rites. primitive conceptions concerning the warfare between the principles of good and evil were often based upon the alternations of day and night. during the middle ages, the practices of black magic were confined to the nocturnal hours; and those who served the spirit of evil were called black magicians, while those who served the spirit of good were called white magicians. black and white were associated respectively with night and day, and the endless conflict of light

ith the spirit of evil. consequently cats, bats, toads, and owls are associated with witchcraft. in certain parts of europe it is still believed that at night black magicians assume the bodies of wolves and roam around destroying. from this notion originated the stories of the werewolves. serpents, because they lived in the earth, were associated with the spirit of darkness. as the battle between good and evil centers around the use of the generative forces of nature, winged serpents represent the regeneration of the animal nature of man or those great ones in whom this regeneration is complete. among the egyptians the sun's rays are often shown ending in human hands. masons will find a connection between these hands and the well-known paw of the lion which raises all things to life with i

he scales tipped and the solar globe began its pilgrimage toward the house of winter. the constellation of the scales was placed in the zodiac to symbolize the power of choice, by means of which man may weigh one problem against another. millions of years ago, when the human race was in the making, man was like the angels, who knew neither good nor evil. he fell into the state of the knowledge of good and evil when the gods gave him the seed for the mental nature. from man's mental reactions to his environments he distills the product of experience, which then aids him to regain his lost position plus an individualized intelligence. paracelsus said "the body comes from the elements, the soul from the stars, and the spirit from god. all that the intellect can conceive of comes from the star

tisfactorily answered by the interpreters of scripture. the tree that grows in the midst of the garden is the spinal fire; the knowledge of the use of that spinal fire is the gift of the great serpent. notwithstanding statements to the contrary, the serpent is the symbol and prototype of the universal savior, who redeems the worlds by giving creation the knowledge of itself and the realization of good and evil. if this be not so, why did moses raise a brazen serpent upon a cross in the wilderness that all who looked upon it might be saved from the sting of the lesser snakes? was not the brazen serpent a prophecy of the crucified man to come? if the serpent be only a thing of evil, why did christ instruct his disciples to be as wise as serpents? the accepted theory that the serpent is evil

the earth, and the bands of astral light, or the great magical agent, which move about the planet incessantly. electricity was commonly symbolized by the serpent because of its motion. electricity passing between the poles of a spark gap is serpentine in its motion. force projected through atmosphere was called the great snake. being symbolic of universal force, the serpent was emblematic of both good and evil. force can tear down as rapidly as it can build up. the serpent with its tail in its mouth is the symbol of eternity, for in this position the body of the reptile has neither beginning nor end. the head and tail represent the positive and negative poles of the cosmic life circuit. the initiates of the mysteries were often referred to as serpents, and their wisdom was considered analo

fairy stories abound with descriptions of symbolic monsters, for nearly all such tales are based upon the ancient mystic folklore. click to enlarge the ur us. from kircher's oedipus gyptiacus. the spinal cord was symbolized by a snake, and the serpent coiled upon the foreheads of the egyptian initiates represented the divine fire which had crawled serpentlike up the tree of life. click to enlarge good and evil contending for the universal egg. from maurice's indian antiquities. both mithras, the persian redeemer, and serapis, the egyptian god of the earth, are symbolized by serpents coiled about their bodies. this remarkable drawing shows the good and evil principles of persia--ahura-mazda and ahriman--contending for the egg of the earth, which each trying to wrench from the teeth of the o

ding of king solomon's temple, were really illumined, initiated sages. the mystic knows that the true supports of god's glorious house were not the logs subject to decay but the immortal and imperishable intellects of the tree hierophants. trees are repeatedly mentioned in the old and new testaments, and in the scriptures of various pagan nations. the tree of life and the tree of the knowledge of good and evil mentioned in genesis, the burning bush in which the angel appeared to moses, the famous vine and fig tree of the new testament, the grove of olives in the garden of gethsemane where jesus went to pray, and the miraculous tree of revelation, which bore twelve manners of fruit and whose leaves were for the healing of the nations, all bear witness to the esteem in which trees were held

MASTERING WITCHCRAFT

ilt and debris beneath a certain level of geological strata, as well ,as the recurring legends of the flood and atlantis current throughout the western hemisphere. the early christian writer of the tale of beowulf recounts how, written in runes upon the hilt of an enchanted sword said to have been made by the nephelim themselves, king hrothgar of the danes reads. the story of ancient wars between good and evil, the opening of the waters, the flood sweeping the giants away, how they suffered, and died, that race who hated the ruler of us all, and received judgement from his hands, surging waves that found them wherever they fled] beowulf, translated by burton raffel (mentor books u.s.a. 1963- we again find traces of this lore in the norse legend of the giants' revolt, and similarly in greek

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

arpheton, and in the name arpheton, by which the angels who are destined to that end will summon the universe, in visible body and form, and will assemble (all people) together by the sound of the trumpet at that terrible and awful day of judgment, when the memory of the wicked and ungodly shall perish; and by the name adonai, by which god will judge all human flesh, at whose voice all men, both good and evil, will rise again, and all men and angels will assemble in the air before the lord, who will judge and condemn the wicked; and by the name oneipheton, by which god will summon the dead, and raise them up again unto life; and by the name elohim, and in the name elohim, by which god will disturb and excite tempests throughout all the seas, so that they will cast out the fish therefrom

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

, and the manner of calling them forth to visible appearance: divided into 5 special books or parts, viz (1) the first book, or part, which is a book concerning spirits of evil, and which is termed the goetia of solomon, sheweth forth his manner of binding these spirits for use in things divers. and hereby did he acquire great renown (2) the second book is one which treateth of spirits mingled of good and evil natures, the which is entitled the theurgia-goetia, or the magical wisdom of the spirits a rial, whereof some do abide, but certain do wander and abide not (3) the third book, called ars paulina, or the art pauline, treateth of the spirits allotted unto every degree of the 360 degrees of the zodiac; and also of the signs, and of the planets in the signs, as well as of the hours (4) t

MEANING OF MASONRY

pillars. what, then, did they signify? i can deal with the subject but very superficially here. in one of their aspects they stand for what is known in eastern philosophy as the" pairs of opposites" everything in nature is dual and can only be known in contrast with its opposite, whilst the two in combination produce a metaphysical third which is their synthesis and perfect balance. thus we have good and evil; light and darkness (and one of the pillars was always white and the other black; active and passive; positive and negative; yes and no; outside and inside; man and woman. neither of these is complete without the other; taken together they form stability. morning and evening unite to form the complete day. man is proverbially imperfect without his" better half" woman; the two marry t

him. the floor, or groundwork of the lodge, a chequer-work of black and white squares, denotes the dual quality of everything connected with terrestrial life and the physical groundwork of human nature the mortal body and its appetites and affections" the web of our life is a mingled yarn, good and ill together" wrote shakespeare. everything material is characterized by inextricably interblended good and evil, light and shade, joy and sorrow, positive and negative. what is good for me may be evil for you; pleasure is generated from pain and ultimately degenerates into pain again; what it is right to do at one moment may be wrong the next; i am intellectually exalted to-day and to-morrow correspondingly depressed and benighted. the dualism of these opposites governs us in everything, and e

for advancement to a condition where we outgrow the sense of this chequer-work existence and those op posites cease to be perceived as opposites, but are realized as a unity or synthesis. to find that unity or synthesis is to know the peace which passes understanding- i.e. which surpasses our present experience, because in it the darkness and the light are both alike, and our present concepts of good and evil, joy and pain, are transcended and found sublimated in a condition combining both. and this lofty condition is represented by the indented or tesselated border skirting the black and white chequer-work, even as the divine presence and providence surrounds and embraces our temporal organisms in which those opposites are inherent. why is the chequer floor-work given such prominence in

pon" now it is not merely the jewish high priest of centuries ago that is here referred to, but the individual member of the craft. for every mason is intended to be the high priest of his own personal temple and to make of it a place where he and deity may meet. by the mere fact of being in this dualistic world every living being, whether a mason or not, walks upon the square pavement of mingled good and evil in every action of his life, so that the floor-cloth is the symbol of an elementary philosophical truth common to us all. but, for us, the words "walk upon" imply much more than that. they mean that he who aspires to be master of his fate and captain of his soul must walk upon these opposites in the sense of transcending and dominating them, of trampling upon his lower sensual nature

cal truth common to us all. but, for us, the words "walk upon" imply much more than that. they mean that he who aspires to be master of his fate and captain of his soul must walk upon these opposites in the sense of transcending and dominating them, of trampling upon his lower sensual nature and keeping it beneath his feet in subjection and control. he must become able to rise above the motley of good and evil, to be superior and indifferent to the ups and downs of fortune, the attractions and fears governing ordinary men and swaying their thoughts and actions this way or that. his object is the development of his innate spiritual potencies, and it is impossible that these should develop so long as he is over-ruled by his material tendencies and the fluctuating emotions of pleasure and pai

or they exercise control over him, so long will his initiation into anything better be deferred. it follows then that it is the personal soul of the candidate himself which is the" artificer in metals" referred to, and which during the whole of its physical existence has been engaged in trafficking with" metals" desire for worldly possessions, for sensation and experience in this outward world of good and evil, brought the soul into this world. there it has woven around itself its present body of flesh, every desire and thought being an" artificer" adding something to or modifying its natural encasement. the greek philosophers used to teach that souls secrete their bodies as a snail secretes his shell, and our own poet spenser truly wrote" for of the soul the body form doth take, and soul

MICHAEL FORD BOOK OF CAIN

hich was of fire and blackened earth. lucifer called this place helan, the meeting place of spirits. the held their court here, encircled in sacred communion. azazel spoke of perception and what they wished to become and do as their own desire, they were free. did his mind become as the serpent, isolate and independent that as flame which was sacred and beautiful, azazel now could understand both good and evil, the darkness and the light. lucifer, my angelick initiator, my soul and father, understood that he was both demon and angel, that he was beauty and ugliness. all of those in the circle of spirits made a sacred pact to go forth into the world of horrors and do their will. azazel, who refused to bow before common clay, the profane image of flesh known as man and woman, and then found

MICHAEL FORD WITCHMOON

sigil of all things unknown. on earth my kingdom is eternity of desire. my wish incarnates in the belief and becomes flesh, for, i am the living truth. heaven is ecstasy; my consciousness changing and acquiring association. may i have courage to take from my own super abundance. let me forget righteousness. free me of morals. lead me into the temptation of myself, for i am a tottering kingdom of good and evil. may worth be acquired through those things i have pleasured. may my trespass be worthy. give me the death of my soul. intoxicate me with self love. teach me to sustain its freedom; for i am sufficiently hell. let me sin against the small beliefs- amen -austin osman spare, anathema of zos- the sermon to the hypocrites of all the possibilities in the astral plane, the legendary witche

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

alized removal of the humanaspect in favor of the alien, done to create a subliminal affiliation. when it is said that eve was made from the rib of adam while he slept, the reference isagain to genetics and bioengineering.being naked ultimately meant that the members of the hybrid adamic servantrace would be strictly forbidden to partake of something now referred to as the treeof the knowledge of good and evil or the tree of life. these were other crypticeuphemisms for the knowledge of biology and genetics.the dna was always likened to a tree with 22 branches, or later, in esoteric lore, pathways.the knowledge of genetic science was symbolized by possession of a straight staff with aserpent motif. this is the reason why even today, the medical profession uses the hermeticcaduceus. there is

ere other crypticeuphemisms for the knowledge of biology and genetics.the dna was always likened to a tree with 22 branches, or later, in esoteric lore, pathways.the knowledge of genetic science was symbolized by possession of a straight staff with aserpent motif. this is the reason why even today, the medical profession uses the hermeticcaduceus. there is nothing esoteric about the term, tree of good and evil. when it isrealized that the reference is to dna, all becomes clear. both sides, literally, the good andthe evil had knowledge of the tree. therefore, it should read as the tree of the good and/or the evil. alan alford is just one of many scientists who is open to the concept of alien interven-tion when accounting for the anomalies surrounding the origin and evolution of man.he write

are still battling with the problem of evil today. why is itnot all over and done with given that the conflict began in pre-diluvian times? surely,if evil had conquered, then today there would be no question of good being analternative or a presence in the world. and if good had triumphed, then today wewould all be living in peace and harmony. the reason why we are still resolving this today, why good and evil still operate sideby side, personally and collectively, is because there was a variable, in the days of old,that prevented resolution. this variable was unforeseen by either side and caused theend game to be delayed, literally by millennia. the variable had to do with the globalwar mentioned previously. the use of the weapons of mass destruction caused the planet earth itself to reac

one question, theyhave fostered thousands of new ones. and some might argue that along with science,religion is one of the most adroit exponents of evil in the world today. and indeed,when we review the canon of christianity, we have good reason to feel frustrated. onemay well ask, what is going on in the bible? let us then take a brief look. we are told by the religions that man has two natures, good and evil. one is then com-pelled to ask why god would instill such propensities in his own creations who aremade in his image? we read that god created man and woman. this implies that god is not man or womanhimself. y et, consistently, the post-diluvian religions all over the globe, constantlydepicted and referred to god as male? they do this even when, in the case of hebrew,the name for dei

not arise due to the inviolate forces ofnature, but only from perpetual and unnecessary tampering with, or circumventing of,such forces. for why would nature create a phenomenon so inherently destructive toherself? but more pressing for us at this point is the reminder that the resolution of thethis place is terrible!78atlantis, alien visitation, and genetic manipulation war between the forces of good and evil was not concluded in pre-diluvian times. thedark ones were drastically reduced in physical numbers and they had lost most ofthe technology that channeled their powers. what was left of this computer hardware was often sequestered in areas that we now refer toas the inner sanctum of a temple, or as the holy of holies, etc. only the initiated couldenter such precincts, others being thr

and genetic manipulation is the consequence of fighting principalities..in high places without the correct dis-cernment. perhaps, we should heed the advice of christ when he said resist not evil.now that we are more aware of the reasons for our collective anomie and personalennui, what kind of positive action can we take? what does an analysis of the dialec-tics tell us about ourselves and about good and evil?the first thing we realize is the incredible intelligence of the adversary. over centu-ries, they have amassed immense knowledge of us.a web is not made from one thread (frank herbert)you cannot manipulate a marionette with just one string (ibid)the next thing we can glean is perfectly enunciated by frank herbert who wrote:merely choosing the good, does not make one good..we have to

of development:atlantis, alien visitation, and genetic manipulation189 appendix b: book abstracts abel kept the flocks (pastoral)cain builder of the first city (architecture)tubel cain the metallurgist (technology)jabal erected tents and kept cattle (agriculture)jubal made musical instruments (art and culture)more than one godand the lord god said, behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live forever (gen-esis 3:22)come let us go down, and there confound their language (genesis 11: 7)woe unto us! who shall deliver us out of the land of these almighty gods? these are the gods that smote the egyptians with all manner of plagues in the wilderness (samuel 4:8)and the king said to her, b

aradiso. masons and their confederates may note thatdante placed the traitors to their guests in a deep pit of hell in his 33rd canto of the inferno.the seduction of secret societies is as old as the garden of eden, when the serpent beguiled eve, sayingto her, ye shall not surely die: for god doth know that in the day ye eat thereof, then your eyes shall beopened, and ye shall be as gods, knowing good and evil (genesis 3:4-5. in one form or another, cultsand secret societies falsely promise something better than what god has to offer, promising immortalityatlantis, alien visitation, and genetic manipulation273 appendix c: suggested areas of research on earth and godhood. secret societies often determine in the depths the changes that take place on thesurface. arthur edward waite, quoted by

g in this cavern.the idol almost resembles buddha, though the scientists are not certain as to what religious worship itrepresents. taking into consideration everything found thus far, it is possible that this worship mostresembles the ancient people of tibet.surrounding this idol are smaller images, some very beautiful in form; others crooked-necked and dis-torted shapes, symbolical probably, of good and evil. there are two large cactus with protruding arms,one on each side of the dais on which the god squats. all this is carved out of hard rock resemblingmarble. in the opposite corner of this cross-hall were found tools of all descriptions, made of copper.atlantis, alien visitation, and genetic manipulation291 appendix d: scientific evidence these people undoubtedly knew the lost art of

MICHAEL W FORD THE VAMPIRE GATE

id the initiatory path of becoming a being like lucifer in the capacity in which you seek to be. it is essential to focus on accumulating enough energy to further develop yourself towards devouring godhead. ahriman and the path of darkness leads to light, that light is always within. what is good? everything that heightens the feeling of power in man, the will to power, power itself. nietzsche 34 good and evil are opinions and states of mind. be careful not to subjugate all of your so-called morals in one ideological corner it could limit your possibilities. this does not mean however that you should shift paradigms or what you believe in constantly just be flexible enough to grow. physical energy vampyrism- touch this type of vampyrism is the process which requires a discipline to practic

e indian kali, whose name is one of her 17 names. luciferian a luciferian is an individual who recognizes the god/ess within. luciferians do not worship satan but recognize there must be balance 84 between the material and spiritual, the darkness and light. luciferians view their own being as holding the black flame of lucifer samael and lilith within, this is intellect and wisdom. this is beyond good and evil, the spirit has two aspects the demonic (instinct, desire) and angelic (intelligence, consciousness. luciferian magick essentially close to the term, black magick but specifically focuses on ascending in a self-deified and isolated way in reference to lucifer, the bringer of light. luciferian magick may in this term make reference to seeking light and darkness through magickal develo

MICHAEL WYNN THE SOUL TRAVELERS

and called the garden of eden. it is at this point a character called the serpent, who is unambiguously described as the enemy of god, tricks eve into eating the fruit from a tree that the most high god forbade. the serpent s claim was that the fruit god so adamantly forbade was capable of remaking eve as the gods. after biting into the forbidden fruit, eve s eyes were opened and she came to know good and evil. eve then convinces her husband, adam, to also eat of the fruit, thereby opening his eyes as well. when god discovered what the primal couple( and the serpent) had done, adam and eve were banished from paradise. adam and eve leave the garden, and begin having children to the east. as human kind began to multiply, the serpent, also called the sons of god [angels] began to lust after h

angels, also called watchers, who came down to the garden of eden; the text is unambiguous about the serpent from the garden of eden being in fact a group. the bible, albeit a bit more subtly, also makes it clear that this serpent was in fact a group, when it mentions the sons of god (which is of coarse plural. in the bible, the serpent tempts eve into eating a fruit from the tree of knowledge of good and evil, yet in the book of enoch there was no fruit, but instead it was knowledge of magic and the sciences which the fallen angels gave unto man. the relationship between the serpent, azazel, and satan himself gets a tad-bit blurry in--michael wynn's "the soul travelers" 14 the world of the occult. satanists often speak of azazel as being a mouthpiece or mask of satan. occultists frequentl

ed with the 7 planets, and spirits associated with the qliphoth are exclusively demonic. according to kabalistic teachings, the qliphoth is essentially the averse--michael wynn's "the soul travelers" 34 (or negative) universe that is the mirror image of the celestial universe, an anti-universe if you will. the kabalistic tree of life represents the celestial realms, while the tree of knowledge of good and evil represents the qliphoth, this anti-universe. if you recall, these are the two trees adam and eve encountered in the garden of eden. the demons, or qliphothic spirits, represent another classification of spirits. the word demon has come to mean any negative spirit which is hostile to mankind. these beings are extremely chaotic and may not always have a conception of the consequences o

noticed something many satanists partake in; using the names of multiple religions and mythologies to describe the same character. in the same breath (sentence, satanists would name 5 different gods, from 5 different religions, and declare that they were in fact the same entity. this was a conclusion i came to independently. these black magicians made casual references to the biblical struggle of good and evil, the greek and egyptian gods, the dajjal [anti-christ] and jinn [demons] of islam, the chi [life-force] of the chinese, the shakras of the hindus, and the anunnaki of sumeria. they appeared to embrace the truth in every religion, as if they took a bit of every religion and formed a new one, calling it the occult. but perhaps what has actually happened is that every religion has remai

MORALS AND DOGMA

avement. in england, also "the indented or denticulated border" is called "tesselated" because it has four "tassels" said to represent temperance, fortitude, prudence, and justice. it was termed the indented trassel; but this is a misuse of words. it is a _tesserated_ pavement, with an indented border round it. the pavement, alternately black and white, symbolizes, whether so intended or not, the good and evil principles of the egyptian and persian creed. it is the warfare of michael and satan, of the gods and titans, of balder and lok; between light and shadow, which is darkness; day and night; freedom and despotism; religious liberty and the arbitrary dogmas of a church that thinks for its votaries, and whose pontiff claims to be infallible, and the decretals of its councils to constitut

mself the primitive matter, inexhaustible source of life, spark of uncreated fire, universal seed of all beings. it was hermes, also, the master of learning, whose name in greek is that of the god mercury. it became the sacred and potent sign or character of the magi, the pentalpha, and is the significant emblem of liberty and freedom, blazing with a steady radiance amid the weltering elements of good and evil of revolutions, and promising serene skies and fertile seasons to the nations, after the storms of change and tumult. in the east of the lodge, over the master, inclosed in a triangle, is the hebrew letter yod [hebrew] or [hebrew. in the english and american lodges the letter g. is substituted for this, as the initial of the word god, with as little reason as if the letter d, initial

gh which the earnest and loyal pass to immortal glory. there is in war the doom of defeat, the quenchless sense of duty, the stirring sense of honor, the measureless solemn sacrifice of devotedness, and the incense of success. even in the flame and smoke of battle, the mason discovers his brother, and fulfills the sacred obligations of fraternity. two, or the duad, is the symbol of antagonism; of good and evil, light and darkness. it is cain and abel, eve and lilith, jachin and boaz, ormuzd and ahriman, osiris and typhon. three, or the triad, is most significantly expressed by the equilateral and the right-angled triangles. there are _three_ principal colors or rays in the rainbow, which by intermixture make _seven. the three are the _blue, the _yellow, and the _red. the trinity of the dei

tly the same name as hermes and khirm or khurm. heri, in sanscrit, means _lord. a learned brother places over the two symbolic pillars, from right to left, the two words [symbols] and [symbols [hebrew] and [hebrew, ihu and bal: followed by the hieroglyphic equivalent [hieroglyphic] of the sun-god, amun-ra. is it an accidental coincidence, that in the name of each murderer are the two names of the good and evil deities of the hebrews; for _yu-bel_ is but _yehu-bal_ or _yeho-bal_ and that the three final syllables of the names _a, o, um, make a.u.m. the sacred word of the hindoos, meaning the triune-god, life-giving, life-preserving, life-destroying: represented by the mystic character [mystic character: y. the genuine _acacia, also, is the thorny tamarisk, the same tree which grew up around

s false; cover not what is true; and let the measure of your affirmation or denial be the understanding of your contractor; for he who deceives the buyer or the seller by speaking what is true, in a sense not intended or understood by the other, is a liar and a thief. a perfect master must avoid that which deceives, equally with that which is false. let your prices be according to that measure of good and evil which is established in the fame and common accounts of the wisest and most merciful men, skilled in that manufacture or commodity; and the gain such, which, without scandal, is allowed to persons in all the same circumstances. in intercourse with others, do not do all which thou mayest lawfully do; but keep something within thy power; and, because there is a latitude of gain in buyi

or us? say that there is no god; or no way opened for hope and reformation and triumph, no heaven to come, no rest for the weary, no home in the bosom of god for the afflicted and disconsolate soul; or that god is but an ugly blind _chance_ that stabs in the dark; or a _some_what that is, when attempted to be defined, a _no_what, emotionless, passionless, the supreme _apathy_ to which all things, good and evil, are alike indifferent; or a jealous god who revengefully visits the sins of the fathers on the children, and when the fathers have eaten sour grapes, sets the children's teeth on edge; an arbitrary supreme _will, that has made it _right_ to be virtuous, and wrong to lie and steal, because it _pleased_ to _make_ it so rather than otherwise, retaining the power to reverse the law; or

nothing purely material; that all comes from god, and in all he proceeds by irradiation; that everything subsists by the divine ray that penetrates creation; and all is united by the spirit of god, which is the life of life; so that all is god; the existences that inhabit the four worlds, inferior to each other in proportion to their distance from the great king of light: the contest between the good and evil angels and principles, to endure until the eternal himself comes to end it and re-establish the primitive harmony; the four distinct parts of the soul of man; and the migrations of impure souls, until they are sufficiently purified to share with the spirits of light the contemplation of the supreme being whose splendor fills the universe. the word was also found in the ph nician cree

ns, admitted that the manifestations of the supreme being, as father, or jehovah, son or christ, and holy spirit, were only so many different _modes_ of existence, or _forces[[greek: d??a e] of the same god. to others they were, as were the multitude of subordinate intelligences, real and distinct beings. the oriental imagination revelled in the creation of these inferior intelligences, powers of good and evil, and angels. we have spoken of those imagined by the persians and the kabalists. in the talmud, every star, every country, every town, and almost every tongue has a prince of heaven as its protector. jehuel is the guardian of fire, and michael, of water. seven spirits assist each; those of fire being _seraphiel _gabriel _nitriel _tammael _tchimschiel _hadarniel, and _sarniel. these s

immutable and permanent. that was plato's distinction between the being always the same [greek: t] and the perpetual flow of things incessantly changing, the genesis. the belief in dualism in some shape, was universal. those who held that everything emanated from god, aspired to god, and re-entered into god, believed that, among those emanations were two adverse principles, of light and darkness, good and evil. this prevailed in central asia and in syria; while in egypt it assumed the form of greek speculation. in the former, a second intellectual principle was admitted, active in its empire of darkness, audacious against the empire of light. so the persians and sabeans understood it. in egypt, this second principle was matter, as the word was used by the platonic school, with its sad attr

of the east is abundantly shown by the gospel of john and the letters of paul; wherein scarcely anything seemed necessary to be said in proof that such a redeemer was to come; but all the energies of the writers are devoted to showing that jesus was that christos whom all the nations were expecting; the "word" the masayah, the anointed or consecrated one. in this degree the great contest between good and evil, in anticipation of the appearance and advent of the word or redeemer is symbolized; and the mysterious esoteric teachings of the essenes and the cabalists. of the practices of the former we gain but glimpses in the ancient writers; but we know that, as their doctrines were taught by john the baptist, they greatly resembled those of greater purity and more nearly perfect, taught by j

lemy, it was revered among the assyrians and persians. proclus remarks that in the distribution of the zodiac among the twelve great divinities, by ancient astrology, six signs were assigned to the male and six to the female principle. there is another division of nature, which has in all ages struck all men, and which was not forgotten in the mysteries; that of light and darkness, day and night, good and evil; which mingle with, and clash against, and pursue or are pursued by each other throughout the universe. the great symbolic egg distinctly reminded the initiates of this great division of the world. plutarch, treating of the dogma of a providence, and of that of the two principles of light and darkness, which he regarded as the basis of the ancient theology, of the orgies and the myst

ON SET

gave mankind the gift of selfconsciousness in pre-historic times in order to strengthen his own being, and in order to give mankind the possibility to self-conscious, invidividual existence. self-consciousness is a feature that separates human beings from natural universe. because of this feature we are able to take into consideration in our actions past, present and future, to make notions about good and evil, give meaning and purpose to things, to effect the universe according to our own will, and to experience existence as selfconscious individuals. whereas natural universe is predictable, human beings have possibility to act unpredictably, to be free beings. set is the metamodel for such individual existence. my relationship to set is that of mutual respect in enhancing and exalting hi

r own will, and to experience existence as selfconscious individuals. whereas natural universe is predictable, human beings have possibility to act unpredictably, to be free beings. set is the metamodel for such individual existence. my relationship to set is that of mutual respect in enhancing and exalting his gift of selfconsciousness. i do not pray nor worship set. set does not tell me what is good and evil; it is my own responsibility to reason ethical (and other) questions and act according to that reasoning. i take full responsibility for my actions. when i communicate with set, i do not lose my individuality, but become strenghtened by him in my self-consciousness and initiatory (self developing) work. as a priest of set i seek to enhance the possibility for individual, self-conscio

own will, rationally based honest inquiry on one's self and on set as the metamodel for self-conscious, autonomous, individual being. one of our senior initiates wrote a good summary about the nature of set: i. set is the principle of isolate intelligence. ii. it is dynamic (evolving. iii. its purpose is self- maintenance, expansion, and perpetuation. this is its only good- otherwise it is beyond good and evil. iv. it is not omnipotent- it must work for the changes it causes. v. it is not omniscient- it must work to see objectively. vi. its gift of self is perfect (complete. vii. it can inform or "teach" those possessed of its quality. viii.to give more (if possible) would be to take. ix. the presense of the gift in us (flesh) is necessary to the evolution of the principle of isolate intel

PHILIP NEIL MYTHS LEGENDS EXPLAINED

as the time in which they could praise the splendor of the trinity. measured was the time in which they could know the sun s benevolence. measured was the time in which the grid of the stars would look down upon them; and through it, keeping watch over their safety, the gods trapped within the stars would contemplate them. even the dualistic philosophy of zoroastrianism, with its opposing gods of good and evil, ahura mazda and ahriman, was set in motion when the god of eternal time, zurvan, gave birth to the twin gods. introduction it is in the nature of humankind to tell stories, and at the root of every human culture are the stories we call myths stories of the creation of the world and of humankind, of the deeds of gods and heroes, and of the end of time. such stories explain and justif

e winged sun emblem of ahura mazda placed above two winged sphinxes, who appear to be standing guard. ahura mazda ahura mazda (also known as ohrmazd) was the culmination of zurvan s desire. he is an all-knowing creator whose plans for a perfect world are frustrated by ahriman. youth this figure is a representation of youth. all men are born good, although ahura mazda allows them to choose between good and evil. it is said that the earth is happiest where one of the faithful is standing. at the end of time (see box opposite, those who die as children will be reborn at the age of 15. ahura mazda and ahriman 21 sacrifice of a thousand years the god zurvan, a unified, androgynous, undifferentiated god, longed for a son. he offered a sacrifice of 1,000 years to create one. but as the 1,000 year

r was the son of loki and the giantess angrboda. his brothers, also fathered by loki, were jormungand, the world serpent, which encircled middle earth, and was once fished up by thor, and hel, ruler of the dead. three roots spread three ways under the ash yggdrasil. hel is under the first, frost-giants under the second, mankind under the last. the lay of grimnir loki, the trickster god capable of good and evil, loki is an ambiguous figure, who in later records becomes entwined with the image of the christian devil. although he was brought up as odin s foster-brother, he was actually a giant. he was accepted among the gods because of his lively wit, but it is perhaps his outsider status that is at the root of his later bitterness and vengefulness. he plays tricks on the gods, stealing or hi

ger in yoruba myth than either the supreme god, olodumare, or the creator, obatala who, with the other orisha, or benevolent gods, created dry land and human beings. the orisha, such as shango, god of thunder (see below, ogun, god of iron and war, and ifa, god of divination, are opposed by the ajogun or malevolent gods, such as iku (death) and arun (disease. in the endless cosmic struggle between good and evil, one of eshu s key roles is to trick the ajogun. but like the norse god loki (see pp. 69, eshu is related to the ajogun as well as the orisha, forming a link between them; and like loki, he has sometimes been wrongly identified with the christian devil. the wrath of the tester of humanity ajogun can be turned aside by sacrificing to eshu, and his role might be best expressed as god o

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

f defined as the individual self and the light of knowledge "the significant symbol of wisdom given to us by research is lucifer, the bringer of light. everybody is searching for perception, wisdom is a child of lucifer. the chaldean astrologers, the egyptian priests, the indian brahmans; they are all children of lucifer. already the first man became a child of lucifer when the serpent taught him good and evil. what they got to know by perception was the sacred cosmic mystery. in front of it they kneeled in devotion. it was the light that showed their souls to their destiny. in devotion they received wisdom which became faith, religion. what lucifer had brought to them, shined godlike in front of their psychic eyes. owing to lucifer they had god. it means to disunite heart and mind if god

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

y and singularity. this is similar to the allegory which appears to be separate from that which is being allegorized. however, when the concept being allegorized is understood through the allegory, the allegory itself becomes a "garment of light, which illuminates and sheds light on that which is being allegorized. another matter which arises from the "shattering of the vessels" is the concept of good and evil. good means that g-dliness is revealed, evil means that g-dliness is concealed. in other words, when the allegory is connected to that which is being allegorized, it is good, for it is one with its source. however, when the allegory is separate from its source, it is evil, because it becomes a separate entity, with a sense of itself, separate and apart from g-d. this sense of self, a

l can only access g-dliness through the garment of nogah and not through the essential light of g-dliness, is because the source of the animal soul is nogah (this is to say that its source is from the external garments, in contrast to the divine soul whose source is the essential light of g-d) furthermore, the garment of nogah, which is the source of the animal soul, is made up of an admixture of good and evil (as explained in part one the "allegory" or garment of the chashmal can be either concealing or revealing. furthermore, the allegory brings out the concept in the way of "somethingness. this somethingness is the source of evil. it is for this reason that anything which has its source in nogah may be utilized for either good or evil. for example, the souls of true converts to judaism

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

n h of beriah is created. there was no commandment given to this man of beriah not to eat of the tree of knowledge. for since this world [of beriah] is pure of evil, there was no apprehension [that anything bad would happen by his eating of it] at all. the problem with eating of the tree of knowledge was that by doing so, the person eating it internalizes, that is, subjectifies, his perception of good and evil. in the context of the world of asiyah, where evil is present, this means that the person can be confused whether something is good or evil. in the world of beriah, where evil has no dominion, this possibility does not exist. knowledge of evil in that context is entirely abstract, or gacademic. h therefore [in the context of this gman, h] it is said, g[behold, i have given you all th

tement that abraham will come to his forebears in peace? furthermore [as we said above] what sort of tiding is this, seeing that [terah] was still serving idols, selling them, and through them causing everyone to err? know, then, that chochmah is what clarifies everything, and the elevation [of the sparks of holiness that fell from tohu] depends chiefly upon it. the key to differentiating between good and evil.and knowing how to release the kernel of good within evil in order to liberate it.is chochmah, or insight. the purer one fs insight, the clearer one will be able to recognize what is good and what is evil, and purity of insight is dependent upon the purity and force of one fs intentions. by way of analogy: when a blacksmith strikes his hammer on a piece of iron, sparks fly forth from

e an imposter, and then i shall bring a curse upon myself and not a blessing. h his mother said to him, glet your curse be upon me, my son. only listen to me, and go take from my [goats. h the allegorical explanation of this is as follows: when adam [and eve] sinned, in order to be rectified they were reincarnated into the three patriarchs and three matriarchs. the sin of the tree of knowledge of good and evil comprised the three cardinal sins that a jew is commanded to lay down his life rather than transgress: idolatry, murder, and infidelity.1 abraham rectified the sin of idolatry when he was thrown into the fiery furnace in ur, as it is written, gand you shall burn their asherah-trees in fire. h2 the asherah-tree was an idol. we see here that the destruction of idolatry is by fire, and

m here, f h i.e, yes, i am. he then commanded him [to bring him game, for just as cain took the [untamed] land [while abel pastured the domesticated flocks, esau likewise was ga hunter, a man of the field. h14 he therefore spent his time in the fields killing, as did cain. and since cain came from the impurity of the snake [who had raped eve, which caused adam to eat from the tree of knowledge of good and evil, tasting two flavors [i.e, good and evil.[isaac] therefore commanded [esau] to gmake me delicacies, h in the plural, implying two flavors. gjust as adam hungered for two flavors, make me [a dish] of two flavors: good and evil. h thus, isaac was attempting to have esau rectify the murder-aspect of adam fs sin by having him bring him a two-flavored dish acquired by killing. isaac fs ea

flavors: good and evil. h thus, isaac was attempting to have esau rectify the murder-aspect of adam fs sin by having him bring him a two-flavored dish acquired by killing. isaac fs eating the two-flavored dish for positive purposes (to bless esau and thus continue the line of abraham and the work of rectifying the world) would rectify adam fs eating a gtwoflavored dish h (the tree of knowledge of good and evil) for negative motives. it is an accepted principle of biblical exegesis that whenever the torah uses the plural, it implies two of the referent. this is so because we assume the biblical text intends to be explicit, rather than vague, and the minimum a plural can imply is two. for [isaac] thought that the world had not yet been rectified [as stated above. jacob also thought that the

yud: chochmah; hei: binah; vav: midot, not considering their expression (the final hei. the numerical value of the spelling out of the squaring of this three-letter combination is as follows: yud-vav-dalet, yud-vav-dalet hei-yud, yud-vav-dalet hei-yud vav-yud-vav (10+6+4, 10+6+4 5+10, 10+6+4 5+10 6+10+6= 112. as we have explained previously, the jabok brook is associated with the struggle between good and evil, since it was there that jacob wrestled with the angel of esau (as is described in the following verses. we have now caught a glimpse of what this means in terms of the mystical dynamics of the universe. although evil can make the arizal on parashat vayishlach 163 inroads and attempt to gain a foothold via the intellect, the most dangerous confrontation between good and evil occurs a

verything granted to a person from above must be cared for. he therefore went back for them, in order to show how dear they were to him. as he prepares to do battle with esau fs angel, jacob summons all the g-dly energy he needs for this battle. always cognizant of his own lack of merit, he make sure to enlist the merit of the spiritual energies of all righteous souls in the cosmic battle between good and evil, at whatever level. this is signified by his attention to detail, how he values the elements of other fs struggle within his own. likewise, in each individual fs personal struggle with evil, it is paramount that he recall that he wages the war not on his own merits alone, but that the merits of the righteous of all generations combine with his own and their combined energy outweighs

736 is called above the end of days.4 (likkutei torah) 41:2 seven healthy cows these are the seven heichalot5 of the world of beriah,6 and this is why the cows are referred to explicitly as beriot (healthy. the gseven other cows h [mentioned in the verse following] are the seven heichalot of the world of yetzirah [they are] described as gof evil appearance. h this is because in yetzirah there is good and evil, the tree of 1. numbers in hebrew are written in the form of letters. 365 (the days of one year) is written as shin, samech, hai. since the verse refers to two years, this would be shin, samech, hai twice, making six letters. 2. spelled simply, without the milui. thus a-d-n-a-i in simple form is spelled aleph, dalet, nun, yud. see footnote following. 3. milui: every letter can be spe

the lowest aspect of the world of asiyah. in each of the worlds there is an increasingly dim revelation of the infinite light as it descends further and further and becomes more and more concealed. it is important to note that these worlds do not occupy different geographical places. they are not geographical at all, but descending planes of reality. the arizal on parashat miketz 204 knowledge of good and evil. for this reason the verse states that[ gthey stood c] on the banks of the river, h but not in the river.7 (likkutei torah) 41:5 seven ears of grain c healthy and good these are also from the world of beriah. pharaoh is the aspect of malchut of atzilut, where gall the lights are uncovered. h malchut [of atzilut] is clothed in beriah, which is the river and the twelve cattle upon whic

e first letter of the word kadosh( gholy h, used to describe g-d in the verse, gholy, holy, holy is g-d of hosts; the whole earth is full of his glory. h8 yabok is the name of the river that jacob crossed on his way back to the land of israel after spending twenty years with laban, and was where he wrestled with the angel of esau. as we have seen previously, it thus signifies the struggle between good and evil, or between mercy and judgment. yabok: yud-beit-kuf= 10+ 2+ 100= 112. ekyeh: alef-hei-yud-hei= 1+ 5+ 10+ 5= 21. havayah: yud-hei-vav-hei= 10+ 5+ 6+ 5= 26. adni: alef-dalet-nun-yud= 1+ 4+ 50+ 10= 65. 21+ 26+ 65= 112. it is also the combined numerical value of the two names havayah and elokim. elokim: alef-lamed-hei-yud-mem= 1+ 30+ 5+ 10+ 40= 86; 86+ 26= 112. if we subtract [the numeri

o-defect of self-awareness implied by the duality of male-female. this defect could have been easily rectified, since it was not caused by human beings [but rather by g-d himself. and had adam kept his one commandment, he would indeed have rectified it. but this did not happen; rather, adam came and made things worse. adam fs one commandment was not to eat of the fruit of the tree of knolwedge of good and evil for three hours, i.e, until the sabbath, when it would have become permitted. cain and abel also damaged [reality [not only cain but also] abel ggazed and damaged. h according to the sages, when abel offered his sacrifice to g-d, he gazed on the divine presence and therefore became incurred the death penalty (which is why it was divine providence that cain killed him. gazing on the d

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

a lucid, insightful introduction to a difficult subject, which should be followed by people in quandaries by wendell johnson (harper, new york, 1946. few mystics or occult teachers have taken general semantics to their bosoms. most of them, i fancy, know nothing about the subject. a few hold it in disdain, perhaps out of fear. with considerable pleasure, i urge every student to read theproblem of good and evil or the chrisfos by vitvan (school of the natural order, baker, nevada. both of these books attempt to correlate the ancient wisdom both of the east and the west with the techniques ofcount o r z b swkhio developed general semantics. reading this literature should considerablv broaden the mental and spiritual horizons of&e sincere and serious student. it h l al so help him keep a le&l

e, the mother of all things. scorpio=apophis-death, the destroyer. sol=osiris-slain and risen, the egyptian resurrection and vegetative god. here we now begin to get a definite sequence of ideas that proves somewhat meaningful. the simplicity of a natural state of affairs in, shall we say, the garden of eden representing the springtime of mankind, is shattered by the intrusion of the knowledge of good and evil, sexual perception. this is due to the intervention of the destroyer apophis, the red dragon, or lucifer, the lightbearer, who changed all things-by illuminating all things. thus the fall-as well as the fall of the year. this is succeeded by the advent of osiris the resurrection god who is quoted as stating "this is my body, which i destroy in order that it may be renewed."he is the

y, when initiates make offering to the everlasting gods. i first knowledge lecture 57 have passed along the pathway. i know the northern and the southern pillars, the two columns at the gateway of the hall oi truth "stretch unto me your hands, 0 ye dwellers in the centre. for i am transformed to a god in your midst. made one with osiris, i have filled the eye socket in the day of the morning when good and evil fought together "i have lifted up the cloud-veil in the sky of the storm. till i saw ra born again from out the great waters. his strength is my strength, and my strength is his strength. homage to you, lords of truth, chiefs who osiris rules. granting release from sin, followers of ma where rest is glorious. whose throne anubis built in the day when osiris said "lo! a man wins his w

nd the power of words. he will catch himself weaving them-twisting their meaning-deceiving himself and others with them. he will catch himself under obsession to them-he will see how they fix and make possible the recall of events and emotions, and with this knowledge he will become aware of how his words affect other people. as he begins to realise the tremendous miracle of words, the magic both good and evil of human communion by words, he will begin to grasp why the order reiterates the importance of silence. the true magician must understand his tools and, in periods of silence, he must contemplate words as one 94 the golden dawn: volume i book one of them. as he thus traverses the long road to dispassionate self <188> knowled e, and no longer has to waste energy in doing battle for an

badge. honoured hegemon, guard the portal and admit them on giving the proper alarm <83> k m tak es caduceus admission badge and brings zelator to the door to give the knocks. hegemon opens the door and lea& zelator in a little way and faces him to hierophant. himo frater periclinus de faustis, as in the zelator grade there were given the symbolical representations of the tree of the knowledge of good and evil, of the gate of eden and of the holy place, so in this grade of theoricus, the sanctum sandorum with the ark and the kerubirn is shown, as well as the garden of eden with which it coincides; while in the 32nd path leading hereunto, through which you have just symbolically passed, the kerubic guardians are represented, and the palm trees or trees of progression in the garden of eden

gure of death in the more ancient form of the key, refers to the mixed and transforming, therefore deceptive, nature of this emblem. behind him, is the symbol of the nameless one, representing the seed and its germ, not yet differentiated into life, therefore incapable of definition. the scorpion is the emblem of ruthless destruction; the snake is the mixed and deceptive nature, serving alike for good and evil; the eagle is the higher and divine nature, yet to be found herein, the alchemical eagle of distillation, the renewer of life. as it is said-"thy youth shall be renewed like the eagles" great indeed, and many are the mysteries of this terrible key. 2nd ad. and hiereus show phil. fhe figure of typhon. hiereus this drawing represents the symbolic figure of typhon, the destroyer. the el

blage of parts. let not the reverence for the god of thy self cause thee by a misconception to lose thy reverence for the gods who live for ever- the aeons of infinite years. herein is a great error and one which may, in its ultimatum bring about the fall of the genius, a sin which entails none the less terrible consequences because it is a sign of the higher plane where the choice is not between good and evil but between the higher and the lower forms of good. therefore is the mystic circurnambulation in the path of darkness led by the kerux with the symbolic light, as formulating that the higher soul is not the only divine light but rather a spark from the ineffable flame- and the kerux, in his turn, is but the watcher of the gods. after the kerux comes admission of the candidate 367 the

white centre 12 <144> rays, also w 71 ite, issue. these terminate at the circumference, making the whole something like an astrological figure of the heavens. it is surmounted by a small circle, above which is a large maltese cross, and with two white wings; four roses and two buds are shewn. the hand issueth from the clouds as in the other three cases. it representeth materiality in all senses, good and evil, and is therefore in a sense illusionary. it shows material gain, labour, power, wealth, etc. the golden dawn: volume n book eight the sixteen court or royal cards. the four kings the four kings or figures mounted on steeds represent the yod forces of the name in each suit, the radix, father, and commencement of material forces. a force in which all the others are implied and of whic

olden dawn: volume zv book, eight xix. prince of the chariot of earth. king of pentacles a winged kingly figure seated in a chariot drawn by a bull. he bears as a crest the symbol of the head of a winged bull. beneath the chariot is land with many flowers. in one hand he bears an orb of gold held downwards, and in the other a sceptre surmounted by an orb and cross. increase of matter, increase of good and evil, solidifies, practically applies things, steady, reliable. if ill-dignified, animal, material, stupid. in either slow to anger, but furious if roused. rules from 20" aries to 20" of taurus. air of earth, prince and emperor of the gnomes. xx. princess of the echoing hills. rose of the palace of earth. knave of pentacles a strong and beautiful amazon figure with red brown hair, standin

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

that is said of it in legend is true after a certain manner, yet contrary to the common course of popular exaggeration it falls below the truth. there is indeed a formidable secret, the revelation of which has once already transformed the world, as testified in egyptian religious tradition, summarized symbolically by moses at the beginning of genesis. this secret constitutes the fatal science of good and evil, and the consequence of its revelation is death. moses depicts it under the figure of a tree which stands in the midst of the terrestrial paradise, is in proximity to the tree of life and is joined at the root thereto. at the foot of this tree is the source of the four mysterious rivers; it is guarded by the sword of fire and by the four symbolical forms of the biblical sphinx, the c

s replaced too soon in popular memory the simple and abstract truths of primeval revelation. humanity clung to the form and allowed the idea to be forgotten; signs lost power in their multiplication; magic became corrupted also at this period, and degenerated with the sorcerers of thessaly into the most profane enchantments. the crime of oedipus brought forth its deadly fruits, and the science of good and evil erected evil into a sacrilegious divinity. men, weary of the light, took refuge in the shadow of bodily substance; the dream of that void which is filled by god seemed in their eyes to be greater than god himself, and thus hell was created. when, in the course of this work, we make use of the consecrated terms god, heaven and hell, let it be understood, once and for all, that our mea

, according to hermes trismegistus, being the malcomprehension of the vulgar, who would ascribe to the necessities of science the immoral aspect of blind fatality. by the fear of the unknown must the crowd be restrained, he observes in another place; and christ also said: cast not your pearls before swine, lest, trampling them under their feet, they turn and rend you. the tree of the knowledge of good and evil, of which the fruits are death, is the type of this hieratic secret of the duad, which would be only misconstrued if divulged, and would lead commonly to the unholy denial of free will, though it is the principle of moral life. it is hence in the essence of things that the revelation of this secret means death, and it is not at the same time the great secret of magic; but the arcanum

hes the word with flesh by making god manifest to the hands and eyes of the most ignorant, which in fine appeals to all in its doctrine and can adapt itself to all the religion which is hierarchic and cyclic, having allegories and images for children, an exalted philosophy for grown men, sublime hopes and sweet consolations for the old. the primeval sages, when seeking the first of causes, behold good and evil in the world. they considered shadow and light; they compared winter with spring, age with youth, life with death, and their conclusion was this: the first cause is beneficent and severe; it gives and takes away life. then are there two contrary principles, the one good and the other evil, exclaimed the disciples of manes. no, the two principles of universal equilibrium are not contr

oubled by his sin, which intermingled an impure reflection with those primitive images which composed the book of universal science for his still virgin imagination. the astral light, depicted in ancient symbols by the serpent devouring its tail, represents alternately malice and prudence, time and eternity, tempter and redeemer; for this light, being the vehicle of life, is an auxiliary alike of good and evil, and may be taken not only for the fiery form of satan but for the body of the holy ghost. it is the instrument of warfare in angelic battles, and feeds indifferrealization 39 ently both the flames of hell and the lightnings of st. michael. it may be compared to a horse having a nature analogous to the chameleon, ever reflecting the armour of his rider. the astral light is the realiz

niversality of the primeval, one, magical, kabalistic and immutable doctrine of revelation by analogy. analogy yields all forces of nature to the magus; analogy is the quintessence of the philosophical stone, the secret of perpetual motion, the quadrature of the circle, the temple resting on the two pillars jakin and boaz, the key of the great arcanum, the root of the tree of life, the science of good and evil. to find the exact scale of correspondences in things appreciable by science is to fix the bases of faith and thus become possessed of the rod of miracles. now, there exists a principle and a rigorous formula, which is the great arcanum. let the wise man seek it not, since he has already found it; let the profane seek for ever: they will never find. metallic transmutation takes place

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

gh reason and great severity. we designate such spirits under the name of occult elements, and it is these who frequently occasion our bizarre or disturbing dreams, who produce the movements of the divining rod and rappings upon walls or furniture; but they can manifest no thought other than our own, and when we are not thinking, they speak to us with all the incoherence of dreams. they reproduce good and evil indifferently, for they are without free will and are hence irresponsible; they exhibit themselves to ecstatics and somnambulists under incomplete and fugitive forms. this explains the nightmares of st. anthony and most probably the visions of swedenborg. such creatures are neither damned nor guilty; they are curious and innocent. we may use or abuse them like animals or children. th

pious, and since the death of adonhiram the society of true adepts has a horror of blood. ecclesia abhorret a sanguine. the initiatory symbolism of pantacles adopted throughout the east is the key of all ancient and modern mythologies. apart from knowledge of the hieroglyphic alphabet, one would be lost among the obscurities of the vedas, the zend-avesta and the bible. the tree which brings forth good and evil, the source of the four rivers, one of which waters the land of gold. that is, of light. and another flows through ethiopia, or the kingdom of darkness; the magnetic serpent who seduces the woman, and the woman who seduces the man, thus making known the law of attraction; subsequently the cherub or sphinx placed at the gate of the edenic sanctuary, with the fiery sword of the guardia

four stars, then a line of three stars making the jod, the two figures taken together expressing the mysteries of bereshith, and finally, four stars constituting the wheels of mercavah, and completing the divine chariot. looked at after another manner, and postulating other ideal lines, he will notice a well-formed ghimel placed above jod, in a large daleth, a symbol typifying the strife between good and evil, with the final triumph of good. as a fact, the ghimel superposed on the jod is the triad produced by unity, the manifestation of the divine word, whilst the reversed daleth is the triad composed of the evil duad multiplied by itself. thus regarded, the figure of orion would be identical with that of the angel michael doing battle with the dragon, and the appearance of this sign, so

ROBERT KIRK WALKER BETWEEN WORLDS

mmenting] on revelation 12:7, writing of the fight between [the archangel] michael and the dragon, gives a very pertinent note as follows: that he knows not but ere [that is, knows no example of] any great action [that is, battle, especially the secret commonwealth 49 tragical [that] is done on earth [but] that first the battle and [its] victory is acted [out] and achieved in the air, between the good and evil spirits. thus he [states. it seems [therefore] that these [visions] were man's guardians, and the like [that is, similar] battles are often times perceived aloft [in the sky] in the night time. the event of which might easily be represented by some one of the [spirit or fairy] number to a http//www.dreampower.com/kirk_wbw/pg_40.htm (8 of 9 [10/9/2001 12:34:55 am] robert kirk- walker

barbarous superstitious practices of paganism, yet the sight itself remains. he then returns to the matter of purity in seership: page 57 a concurrence they [the fairy people] have to what is virtuously done, for upon committing of a foul deed, one will find a demur upon his soul, as if his cheerful colleague had deserted him. although this statement may seem superficially similar to concepts of good and evil qualities in orthodox religion, it is a precise and technical magical statement. here is the key to the connection between the seer and his allies or co-walkers, for the consciousness or spiritual quality of the seer attunes the contact. if we commit a foul deed, the co-walker may desert us. in magical arts there are many strict prohibitions relating to spirit contacts, and much of t

RUBY TABLET OF SET

eal state. the "republic" hence socrates answers thrasymachus and glaucon by arguing that it is more natural for a man to be just rather than unjust if his soul is healthy and each part is doing its proper work. it was important to plato that virtue be raised to a level of rationality. it was not enough for people to be unconsciously or instinctively virtuous; they must "taste of the knowledge of good and evil" and then knowingly choose the good. plato stratified thought as eikasia (primitive emotion, pistis (ordinary active/reactive thinking, dianoia (precise, logical, enlightened thought, and noesis (intuition and apprehension of the agathon. he offered the famous "parable of the cave" whereby philosophers (who have seen the agathon of perfect wisdom) lead mankind into the light by means

most advanced and complex metaphysical statement of man as a product and subject of his environment. unlike b.f. skinner and other environmental materialists, however, hegel postulated a deliberate, universal intelligence behind the historical process. the philosophy of nietzsche friedrich nietzsche (1844-1900) completed and published his major theoretical works also sprach zarathustra and beyond good and evil ca. 1885. he was an atheist and a materialist, insisting that the universe [or world] of appearances is the only true one. he carries this principle into his assessment of humanity by denying any "dual existence" within the body (i.e. soul vs. physical body. man is a unified, material being. nietzsche defines the will to power as the inherent compulsion of any being to create and con

luttony. hierarchy one's wisdom is often displayed by and influenced by one's objectivity and/or subjectivity of view and opinion. opposition we classify these opposites as requiring neither opposition nor balance, since we have found operations in total objectivity, total subjectivity, and balanced activity, all to be beneficial to one's xeper and magical abilities. hierarchy assigning values of good and evil depends upon one's subjectivity and objectivity. all examples of good and evil are subjective. all measures of good and evil are subject to change as individuals and/or societies mature. dr. aquino suggested that bad might be a better name for good's opposite "because 'evil' carries the additional implication of 'something calculated" but, that implication suggests means that good wi

al implication of 'something calculated" but, that implication suggests means that good will generally be accidental, and we suggest that conscious beings will calculate and plan good, performing intentional good works. yes, good and bad can be used to imply accidental or naturally occurring desirable and undesirable situations, and perhaps these should be a second pair of opposites subsidiary to good and evil. opposition the popular misconception of black magicians is that we must be evil (or bad. we sometimes foster this misconception because we find good in many of the activities and philosophies which the blind public believes to be evil. however, in both objective and subjective arenas, the healthy black magician will always pursue a personal absolute of good, and seek to destroy evil

ar misconception of black magicians is that we must be evil (or bad. we sometimes foster this misconception because we find good in many of the activities and philosophies which the blind public believes to be evil. however, in both objective and subjective arenas, the healthy black magician will always pursue a personal absolute of good, and seek to destroy evil (it's just that our perception of good and evil differs significantly from that of the blind public, as do our methods) 1a2a1b4 objectivity- subjectivity n 2 o i 1a2a1b4a value: good- evil o 2 s i 1a2a1b4b justice- injustice o 1 s i hierarchy an earlier draft of this taxonomy included justice under wisdom, since it takes wisdom to be able to dispense justice. upon further examination, we find justice (as viewed by most people) to

9. god since the remotest ages, mankind has always believed in something beyond human understanding, something transcendental he idolized, no matter whether there was question of personified or unpersonified conceptions of god. anything man was unable to understand or to comprehend was imputed to the powers above such as his intuitive virtue admitted them. in this way, all the deities of mankind, good and evil ones (demons) have been born. as time went on, gods, angels, demiurges, demons, and ghosts have been worshipped irrespective of their having ever been alive in reality or their having existed in fancy only. with the development of mankind, the idea of god was shrinking especially at the time when, with the aid of the sciences, were explained phenomena ascribed before to the gods. a l

elect, but i would teach them and strengthen their will against the coming peril, that they and their blood may endure. the book of coming forth by night other references. matti bergstrom "aivojen fysiologiasta ja psyykesta (on brain physiology and the psyche. kirsti lagerspetz: psykologia, jarjen ja tunteen tiede (psychology, the science of reason and emotion. f. alberoni& s. veca: hyva ja paha (good and evil) footnotes 1. winkler, franz, in dr. michael aquino's black magic in the crystal tablet of set 2. according to desmond morris. 3. a.j. wihuri's summary of ken wilber's book no boundary: eastern and western approaches to personal growth 4. aquino, op. cit. 5. ibid. 6. lavey, anton, the satanic bible of the handedness metaphor as a student of the black arts, i knew of the terms "left h

udicial affairs were not conducted according to a centralized legal code superior to the judgment of individual officials. such officials were given a more-or-less free hand within their respective areas of responsibility. contingent, of course, upon the maintenance of order, payment of taxes, and general preservation of a harmonious attitude among the people there were no legislated standards of good and evil/right and wrong. justice was meted out ad hoc according to each supervisory official's concept of fairness and equity. the egyptians prized this system very highly; it was personified by the goddess maat. when an egyptian died, a feather from maat's crown would be weighed against his heart to determine whether he would be granted a pleasant repose in amenti or be torn limb from limb

l will receive great power. his followers were accused of practicing magical arts, incantations, charms and astral travel. these were common accusations of the gnostics. his son, epiphanes, wrote a book called "on righteousness, which probably influenced many subsequent antiarchal gnostics. in it he writes "god allows the sunlight to stream down equally upon all creatures together, and gives both good and evil their portion of justice "for god made all things to be common property. he thus showed 'righteousness' to be a universal sharing along with equality "yet how absurd sound the words of the lawgiver 'thou shalt not covet' and even more absurd the addition 'what is thy neighbor's. for he who gave desire to sustain the race now orders its suppression, though he takes it away from no oth

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

ons and distortions are discovered, their credibility and the credibility of the issue are lost "stranger danger" during the 1950s and 1960s the primary focus in the literature and discussions on sexual abuse of children was on "stranger danger- the dirty old man in the wrinkled raincoat. if one could not deny the existence of child sexual abuse, one described victimization in simplistic terms of good and evil. the "stranger danger" approach to preventing child sexual abuse is clear-cut. we immediately know who the good guys and bad guys are and what they look like. the fbi distributed a poster that epitomized this attitude. it showed a man, with his hat pulled down, hiding behind a tree with a bag of candy in his hands. he was waiting for a sweet little girl walking home from school alone

SALMANRUSHDIE THESATANICVERSES

e club, dared to investigate. the pains mounted in intensity, and the creature thrashed and tossed around the dancefloor, wailing most piteously; until, at length, granted respite, it fell asleep. when mishal, hanif and pinkwalla ventured into the clubroom several hours later, they observed a scene of frightful devastation, tables sent flying, chairs broken in half, and, of course, every waxwork- good and evil- topsy and legree- melted like tigers into butter; and at the centre of the carnage, sleeping like a baby, no mythological creature at all, no iconic thing of horns and hellsbreath, but mr. saladin chamcha himself, apparently restored to his old shape, mother-naked but of entirely human aspect and proportions _humanized- is there any option but to conclude- by the fearsome concentrat

drinking a fair bit as the reality of her foot problem sank in("for christ's sake keep the feet quiet" a voice from the pr agency told her surreally on the phone "if they get out it's finito, curtains, sayonara, go home, goodnight) on their twenty-first night together, when she had worked her way through five doubles of jameson's, she said "why i really went up there. don't laugh: to escape from good and evil" he didn't laugh "are mountains above morality, in your estimation" he asked seriously "this's what i learned in the revolution" she went on "this thing: information got abolished sometime in the twentieth century, can't say just when; stands to reason, that's part of the information that got aboish, abo_lished. since then we've been living in a fairy--story. got me? everything happe

y, or some other personage- children were playing in the garden of his doubting, among the midge-clouds and rosebushes and despair. grandmother's footsteps, ghostbusters, tag. ellowen deeowen, london. the fall of angels, gibreel reflected, was not the same kettle as the tumble of woman and man. in the case of human persons, the issue had been morality. of the fruit of the tree of the knowledge of good and evil they shouldst not eat, and ate. woman first, and at her suggestion man, acquired the verboten ethical standards, tastily apple-flavoured: the serpent brought them a value system. enabling them, among other things, to judge the deity itself, making possible in good time all the awkward inquiries: why evil? why suffering? why death- so, out they went. it didn't want its pretty creature

ts of his- those concerning god's unwillingness to permit dissent among his lieutenants- for as iblis/shaitan was no angel, so there had been no angelic dissidents for the divinity to repress- and those concerning forbidden fruit, and god's supposed denial of moral choice to his creations- for nowhere in the entire recitation was that tree called (as the bible had it) the root of the knowledge of good and evil _it was simply a different tree_ shaitan, tempting the edenic couple, called it only "the tree of immortality- and as he was a liar, so the truth (discovered by inversion) was that the banned fruit (apples were not specified) hung upon the death-tree, no less, the slayer of men's souls- what remained now of that moralityfearing god? where was he to be found- only down below, in engli

SATANGEL

numbers and names. spells and incantations calling upon such forces were in abundance as late as the 13th century, as are recorded in the classical grimoire. paradoxically, many angels appear in the grimoire also as devils and demons; without transformation or change of name, merely of alignment. it is almost as if the citizenship of heaven and hell are in constant flux, and the divisions between good and evil are not as succinct and unchanging as orthodox theologians would have us believe. compare almost any description of spirits from the lesser key to the description of the angelic manifestation in ezekiel 1:6-13. as we shall observe, the angels, saints, devils and demons may be traced back largely to the spirits of the previous aeon of pagan magick. the hebrew term for angel is mal akh

or what is right. according to the book of adam and eve, two virtues acted as midwives at the birth of cain. their ruling princes are michael, raphael, bariel, tashish, and before the fall, satan-el. 6th choir: powers the dynamis, potentiates and authorities, the first angels created by god. they inhabit the border between the first and second heavens. saint paul warns that the powers may be both good and evil. they act as guides to the soul, and their task is to transform the duality of mundane consciousness into a unity with divinity; see romans 13:1. in occult lore they act as guides upon the astral plane, coming to the aid of those deceased who might otherwise be unbalanced by the experience and drawn into insanity. their chief is cama-el, he who sees god, who exemplifies the nature of

SATANIC BIBLE

ee. 2. i question all things. as i stand before the festering and varnished facades of your haughtiest moral dogmas, i write thereon in letters of blazing scorn: lo and behold; all this is fraud! 3. gather around me, oh! ye death-defiant, and the earth itself shall be thine, to have and to hold! 4. too long the dead hand has been permitted to sterilize living thought! 5. too long right and wrong, good and evil have been inverted by false prophets! 6. no creed must be accepted upon authority of a "divine" nature. religions must be put to the question. no moral dogma must be taken for granted- no standard of measurement deified. there is nothing inherently sacred about moral codes. like the wooden idols of long ago, they are the work of human hands, and what man has made, man can destroy! 7

lessed are the death-defiant, for their days shall be long in the land- cursed are the gazers toward a richer life beyond the grave, for they shall perish amidst plenty! 7. blessed are the destroyers of false hope, for they are the true messiahs- cursed are the god-adorers, for they shall be shorn sheep! 8. blessed are the valiant, for they shall obtain great treasure- cursed are the believers in good and evil, for they are frightened by shadows! 9. blessed are those that believe in what is best for them, for never shall their minds be terrorized- cursed are the "lambs of god, for they shall be bled whiter than snow! 10. blessed is the man who has a sprinkling of enemies, for they shall make him a hero- cursed is he who doeth good unto others who sneer upon him in return, for he shall be d

SATANICON

fore, know thyself! the main focus of this ritual 1 to purge any residual xian influence from the essence of the celebrant s being. 2 to cause the essential darkness of the celebrant to grow, thus expanding the sixth sense. 3 to strengthen the will to oppose the xian doctrines. the ritual represents the forces of darkness and their emergence in the age of evil. during the ritual, both elements of good and evil are present. evil is the most active force (excepting nature) in existence on this planet. it is a force far superior and dominant in its nature than is goodness. this should be obvious to anyone who is aware of man s history and today s socioreligious climate. xianity always has been, and always will be, a static (and i hate to use the word) force. just as man is naturally endowed w

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

on. 1994, dustjacket 22. order of nine angles 'the abyss' in hostia volume i (thormynd press: shrewsbury, 1992. 23. the right hand and left hand paths are distinguished primarily in that whilst the right hand path primarily accepts an absolute duality, understood to a certain extent in the belief in an absolute morality, the left hand path accepts an interaction of what may be inadequately termed good and evil. see appendix 1. 24. order of nine angles 'notes on esoteric tradition- x' in fenrir vol. iv no 1 (rigel press: york, 1996. 25. society of dark lily 'crossing the abyss' dark lily 4 (dark lily: london, 1988, pp. 18-19. 26. newton, toyne. the demonc connection (blandford press: poole, 1987, between pp. 96 and 97. 27. order of nine angles 'esoteric tradition vi: baphomet, opfer and rel

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

he world. it tries not to make assumptions without a body of facts and evidence to support the assumptions. science, in its many forms, can deal with many different types of questions, ranging from what makes people behave the way they do to what a distant star is made of. science, however, does not deal directly with questions of morality, such as how one should lead a good life or the nature of good and evil. science can tell the reason for death, but not what happens after death. religion, on the other hand, deals with what it calls absolute and eternal truth, and does so by generalization and by a leap of faith. this leap of faith, a belief in the unprovable, is perhaps the biggest distinction between science and religion. modern science has its roots in the christian traditions of wes

rld s first major monotheistic religion (a religion that worships one god. zoroastrianism was founded by the prophet, zarathushtra (also spelled zarathustra, often referred to by the ancient greek version of his name, zoroaster. the core of zoroastrian belief is that god, ahura mazda, is the supreme creator and the source of all truth. zoroastrians see life as a battleground between the forces of good and evil. the good is represented by an aspect, or side, of ahura mazda called spenta mainyu, who exists in ongoing conflict with his evil opponent, another aspect of ahura mazda called angra mainyu. within this ongoing battle between good and evil, humans have free moral choice. the goal of human existence is to create a social order that is morally perfect. an alternative name for the relig

family, was a cousin (some sources say a nephew. many people in his community thought that he was insane and distanced themselves from him. the people rejected his beliefs because he reduced the daevas, or evil spirits of iranian religion, about zoroastrianism belief. zoroastrianism is a monotheistic religion that worships a supreme god and sees the world as engaged in an ongoing struggle between good and evil. a key belief is that people have free will and can choose good over evil. followers. the number of zoroastrians, who live primarily in iran and india, is difficult to calculate. many sources give numbers in the low hundreds of thousands, while other sources estimate that zoroastrianism has as many as 3.5 million followers. name of god. the name of the supreme god of zoroastrianism i

nd purpose; 2. asha vahishta, or truth and righteousness; 3. spenta ameraiti, or devotion, serenity, and kindness; 4. khashathra vairya, or power and just rule; 5. hauravatat, or wholeness and health; and 6. ameretat, or long life and immortality. it is believed that vohu manah appeared to zarathushtra when he was in seclusion in the cave and revealed to him that ahura mazda was the one true god. good and evil some zoroastrians also believe that angra mainyu is not an aspect, or side, of ahura mazda, but a separate spirit involved in an ongoing battle between good and evil. they believe that in time ahura mazda will prevail and that the principle of goodness will reign supreme. other zoroastrians believe that the battle between good and evil exists only in the human mind. either way, it is

or urvan, is given three days to meditate after death as it passes along the path to judgment, called chinvat peretum. if good thoughts outweigh the bad, the soul is admitted to heaven. if the bad outweighs the good, the soul is sent to hell. zoroastrians also believe that the world passes through three phases. the first phase is creation. the second phase is the present world. during this phase good and evil are mixed, but people s good actions and thoughts are helping to lead the world to a heavenly ideal. in the final stage, good and evil will be separated, all will be pure and good, and even the souls that were sent to hell will be freed. another strong similarity between zoroastrianism and judaism, christianity, and islam is that a savior, a descendant of zarathushtra called saoshyan

between zoroastrianism and judaism, christianity, and islam is that a savior, a descendant of zarathushtra called saoshyant, will be born of a virgin. he will raise the dead and pass judgment on everyone in the final judgment. ordinary members of the faith do not dwell on these theological concepts. rather, they concern themselves with their everyday conduct as part of the ongoing battle between good and evil. they dedicate themselves to a threefold path, which is stated simply in the zoroastrian motto: good thoughts, good words, good deeds (in modern-day persian, pendar-e nik, goftar-e nik, and kerdar-e nik. this goal is expressed by the term asha, a form of righteousness that comes from natural law (law derived from the way the universe operates rather than from human sources) and inclu

om human sources) and includes truth, order, discipline, and progress. choice zoroastrianism is a religion that is remarkably free of dogma, or principles regarded by the religion as true and authoritative, and commandments, or laws. it instead emphasizes an ethical life. zarathushtra, who believed in the power of human reason, taught that each person was capable of knowing the difference between good and evil and following the good. a person endowed with vohu manah, or good mind, will 452 world religions: almanac zoroastrianism follow the path of righteousness in conformity with the law of asha. such a person follows the kusti, or holy path, to become a behdini, or follower of the good religion. it should be noted that the persian word that is often translated as religion can also be tran

ajor feathers, which represent the three mainstays of the zoroastrian ethical code: good thoughts, good words, good deeds. the three lower parts of the figure represent the opposite: bad thoughts, bad words, bad deeds, which cause misfortune and unhappiness. the two loops at the sides of the faravahar represent the two opposing forces in the universe, spenta mainyu and angra mainyu, the forces of good and evil. the human face is turned in the direction of the good. the circle in the middle of the figure represents eternity, a suggestion that the human spirit is immortal. one of the human figure s hands points upward, suggesting the need to struggle upward to achieve salvation, or freedom from sin. the other hand holds a ring. similar to a wedding ring, this band represents a covenant, or p

ly in the bible s gospels, as are the events of the life of her son, jesus. mary is believed to have been born around 22 bce, and the year of her death is unknown. tradition holds that she was the child of saint joachim and saint anne and that she was conceived without original sin (original sin refers to the sin of adam and eve, who disobeyed god s order and ate from the tree of the knowledge of good and evil in the garden of eden; it is the notion that all humans are born sinners) mary s birth without this original sin is called the immaculate conception. because of her own immaculate conception, mary was able to give birth to a pure son of god, without sin, while also remaining a virgin. she is often referred to as the virgin mary or the blessed virgin. as a young woman mary was engaged

, not being attached to material objects, honesty, and moderation in all things. zoroastrianism s avesta, which contains the gathas, offers its followers instructions that are quite similar to those of buddhists, daoists, and others. the central message of the gathas is good thoughts, good words, good deeds. zoroastrians believe that each person is capable of understanding the differences between good and evil and should strive to do no harm. to live a good life, one must exercise truth, order, tolerance, and discipline. violence, such as anger, is discouraged as being very harmful. the founder of christianity, jesus christ, believed that following a standard of behavior was not enough. in his sermon of the mount from the bible, jesus explained that acting honestly and refraining from judg

set of principles that they apply in their daily lives. still, these principles are not always entirely clear. for example, the dao de jing says, when people see some things as good, other things become bad. this sentence tells readers that they cannot know evil unless they know the good. the question is how a person might apply this principle in everyday life. one possibility among many is that good and evil are both part of the same scale used to measure the value of things. people cannot know either good or evil, or any opposite, without thinking deeply about both. in doing so, they are likely to better understand them and follow the good, whatever that may be in a particular circumstance. although little is known about the circumstances surrounding how the dao de jing was written, the

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

th six wings. ii. father. god is the alpha and omega the beginning and the end time measure of the law lion with six wings. iii. son. god is the first and the last. time of the evangelium ox with six wings. iv. holy ghost. and there is no god but the one god time of fulfillment eagle with six wings. the way of life is above to the wise, so that you shun the hell beneath. prov. 15, 24. the tree of good and evil knowledge there is one tree bearing two kinds of fruits. its name is the tree of the knowledge of good and evil. like its name, are its fruits: namely, good and bad fruits of life and death, of love and hate, of light and darkness. this tree was put before adam, and even if he had in his innocence the liberty to look upon it as a tree of god's wonders. god's prohibition did not allow

its: namely, good and bad fruits of life and death, of love and hate, of light and darkness. this tree was put before adam, and even if he had in his innocence the liberty to look upon it as a tree of god's wonders. god's prohibition did not allow him to place his desire in it and eat of it, but threatened that (if he would do so) he would die from its fruit. for this was a tree of division where good and evil battled with each other: but in a battle there can be no life: for battle brings forth destruction, and destruction brings forth death, life lives in the sweet unity of love. therefore, when adam ate from this tree, a battle started within him, and in this battle he lost his life. nevertheless wretched men will not learn through such fall and damage. his desire is still for that tree

ll not learn through such fall and damage. his desire is still for that tree and its fruits. man is always desirous to have the division of manifold things, and man is always battling, when he could return to the unity of simplicity, if he only would come in peace. life's light stands in the middle to point out to men the way to this first rest, and the father in the heaven lets his sun rise over good and evil: but everything grows after its own fashion, and man is only too apt to look upon the stars of the manyfoldness, and in his own discretion, to choose them for his ladders, though they make him stray many times from the true light, and detain him in the whirlpool of uncertainty. this whirlpool of uncertainty leads more and more out of the innermost face of the sun into the outer (worl

ps the whole stem of the tree at that point where all the divided branches return to unity. but even this hand is still far from the roots of the tree, only grasping and holding the secret from the outside and cannot yet see it from the inside. for the root of this tree is understood only by the eye of wisdom, standing in the centro of all spheres. these roots go from the visible world of mingled good and evil, into the sphere of the invisible world. this eye looks with the greatest peace upon the wonders of all movements and also looks through all the other eyes, wandering about outside of the rest in the unrest, all those eyes which want to see for themselves without the right eye of wisdom, from which they have received all their seeing-power. this eye can prove all spirits, how intelli

eye looks with the greatest peace upon the wonders of all movements and also looks through all the other eyes, wandering about outside of the rest in the unrest, all those eyes which want to see for themselves without the right eye of wisdom, from which they have received all their seeing-power. this eye can prove all spirits, how intelligent, pure and acute they be. it understands the sources of good and evil. plain before it is light and darkness. it understands time and eternity, visible and invisible, present and future things, earthly and heavenly things, things of the body and things of the spirit, high and deep, outwardliness and inwardliness. and nevertheless, none of these things are disturbed by it, for the eye lives in the centro of peace, where everything stands in equality out

SEPHER HA BAHIR

he side? he replied: because of the segol which is in the small patach. it is thus written (psalm 24:7 "the openings (pitchey) of the world" there he placed a patach above and a segol below. it is for this reason that it is thick. 37. what is the patach? it is an opening (petach. what is meant by an opening? this is the direction of north, which is open to all the world. it is the gate from which good and evil emerge. and what is good? he mocked them and said: did i not tell you that it is a small patach (opening? they said: we have forgotten, teach us again. he reviewed it and said: what is this like? a king had a throne. sometimes he carried it on his arm, and sometimes on his head. they asked why, and he replied: because it is beautiful and it is a pity to sit on it. they asked: where d

SET IN EGYPTIAN THEOLOGY

ation of the union of polarities. in time, the conflict between these two abstract principles came to be emphasized rather than their primal union. set's battle with horus the elder grew from being a statement of the duality of day and night into an expression of the political conflict among the polytheistic priesthoods for control of the egyptian theocracy. this was rewritten as a battle between good and evil after egypt expelled the hyskos in the 18th dynasty. some say the hyskos were asiatic invaders, and others say they were an indigenous minority that seized control of the nation. this tribe ruled egypt for a time and happened to favor the set cult, seeing a resemblence to a storm-god of their own pantheon. the set cult never recovered from this identification with the hyskos. mages o

SIFRA DETZNIYUTHA

f three colors, to cause fright before them, they are washed with radiating milk. it is written: your eyes shall see jerusalem, a peaceful habitation.83 righteousness dwells in her.84 the peaceful habitation is the ancient one who is hidden. thus the script is oynk(;nyi).85 6) the nose of the face of the small one, in order to be known. three flames burn in its cavities. a torturous flame to hear good and evil. it is written i am hvhy, that (avh, hu) is my name.86 and it is written i slay and i make alive.87 and as it is written i will lift and i will sustain.88 he (avh) has made us, but not we are.89 9 and he (avh) is of the unity, and who (ym, mi) can turn him.90 he calls, who is concealed, and found as not. he who is of not is removed from the eyes. he who is of not is called by the nam

SIR WALLIS BUDGE EGYPTIAN MAGIC

d with him "hath effect upon the heart of the gods; and there is no doubt that the object of every religious text ever written on tomb, stele, amulet, coffin, papyrus, etc, was to bring the gods under the power of the deceased, so that he might be able to compel them to do his will. p. 29 1. the amulet of the heart, the heart was not only the seat of the power of life, but also the source of both good and evil thoughts; and it sometimes typified the conscience. it was guarded after death with special care, and was mummified separately, and then, with the lungs, was preserved in a jar which was placed under the protection of the god tuamutef. its preservation was considered to be of such importance that a text 1 was introduced into the book of the dead at an early period, with the view of p

of the spirit of the "secret and hidden god" to come and dwell in it. in the following pages we shall endeavour to describe the principal uses which the egyptians made of the figures of gods, and men, and beasts, to which magical powers had been imparted by means of the performance of certain symbolic ceremonies and the recital of certain words of power; and how they could be employed to do both good and evil. p. 67 one of the earliest instances of the use of a magical figure is related in the westcar papyrus, 1 where we read that prince khaf-ra told khufu (cheops) a story of an event which had happened in the time of neb-ka or neb-kau-ed, a king of the iiird dynasty, who reigned about b.c. 3830. it seems that this king once paid a visit to one of his high officials called aba-aner, whose

andria, who lived about a.d. 120. he was a disciple of menander, and declared that he had received the esoteric doctrine of saint peter from glaucias, a disciple of the apostle. p. 182 chapter vi. magical ceremonies. in the preceding pages we have seen how the egyptians employed magical stones or amulets, and magical words, and magical pictures, and magical names, in the performance of deeds both good and evil; it remains to consider these magical ceremonies in which the skill of the magician-priest was exerted to its fullest extent, and with the highest objects, that is to say, to preserve the human body in a mummified condition, and to perform the symbolic acts which would restore its natural functions. when we think of the sublime character of the life which the souls of the blessed dea

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

of them, which indicates his nature, but he is not wholly a titan; he belongs in some ways on the side of zeus, that is, the spiritual power that assumed cosmic rule when the unbridled force kronos had been quelled. prometheus is a representative of those worlds from which humanity draws its forward-striving will, which is half nature-force, and half spiritual force. the will inclines toward both good and evil. indeed its destiny is fixed by its tendency either toward the spiritual or toward the perishable; and this destiny is the destiny of human beings themselves: chained to the perishable, gnawed by the eagle, we must suffer. our ultimate goal can be reached only when we withdraw into solitude to seek our destiny. but we have a secret. it consists in this: the divine power zeus must be

cly. the ritual pattern enacted by the mystery-cults of the ancient world in the secrecy of their temple precincts was grasped by christianity in an event of world history. 29 but the publication of the mysteries had consequences. previously only the invited guests were admitted to the wedding feast (matthew 22. they had been carefully chosen through training and trials. now all are invited, both good and evil. now the prerequisite for entrance into the wedding hall is no longer one s individual training alone. the extent to which one has developed one s consciousness is no longer the only factor deciding whether or not one can participate in the fruits of initiation. christianity presents itself as the means by which everyone can find the way. even those who are not inwardly ripe need not

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

itioning humanity and helping to build archetypes of energy forces in the collective consciousness that tend to create a binary, dialectical process of chaos that will result in the hegelian achievement of equilibrium. this, they are convinced, will catapult the world into a global-wide zionist state, ruled by an enlightened dictatorship made up of masonic overlords who wisely rule and are beyond good and evil. in effect, the co-conspirators are persuaded they are each a cell, or molecule, playing a certain role within a greater organism. their deceit is to imagine themselves an energy unit, or snapshot within a holographic universe in which all things are related and are one "further, not only is there one unity, but there are unities within unities within unities."13 but of course, at th

k in mysterious, guarded terms of this same potent force. they say it is produced from the uniting of the two triangles, male and female, in the sex act, releasing the generative energy of creation. the result symbolized is, of course, the jewish star of david, known as the seal, or symbol, of solomon or simply as the six-pointed star. the cabalists say this star represents the combined energy of good and evil becoming one force; it represents the "white jehovah and the black jehovah" it is the epitome of the "as above, so below" doctrine. as lavey put it, it represents "the third way" to the illuminati, nothing is static, everything is deceit; the force is dynamic, ever-changing, the quicksand of light that diffuses and reappears only to disappear again. dark is light and light is dark an

, the pyramid collection catalog offers such jewelry items as this pendant, ring, and arm band. the llluminati serpent: in the two babylons, hislop writes "in the mythology of the primitive world, the serpent is universally the symbol of the sun. as the sun was the enlightener of the world, so the serpent was held to have been the great enlightener of the spiritual, by giving mankind knowledge of good and evil. 280 codex magica revealing drawing from a new age magical publication, new moon rising. the yin/yang circle at top has the backward "s" and the black is white, white is black motif; and we discover the veiled goddess, in addition to two serpents facing each other. again, this emphasizes the occult principle of joining, or integrating of opposites. the author of codex magica could gi

innocent photo shoot? don't believe it! this is congressman richard gephardt (d-mo, house minority leader. he's standing on a square, in masonry signifying rulership of the four corners of the earth. both his arms are in the triangular position. his necktie is black and white checked, as on the floor tile of the lodge. he is wearing the colors black and white, signifying the occult equilibrium of good and evil, light and darkness("equilibrium" is the secretive "lost word" of freemasonry explained in the 33rd degree as the alchemical synthesis that propels the energies of the universe) behind gephardt are three steps (there are three degrees in the blue lodge) he is standing in an open doorway. behind him in mosaic on the marble floor is the emblem of the allseeing eye. the portal beyond, l

tals are worshipped and feared. there are "gods" and more "gods" but only a mysterious, hazy supreme deity behind everything. this supreme deity is a pantheistic god who fills up the whole universe. in fact, he is the macrocosm, the universe. of course, as in all illuminist magic, there's the double-minded theology of "as above, so below" the insidious lie that black is white and vice versa; that good and evil are one, that the shadow and the substance are unitary. sex magic holds an important place in cabalism, and sex ritual is a popular vocation of students of cabala. margie martin, in her informed, unpublished manuscript for her upcoming book, the molten image, explains that the tarot cards of witches and occultists are of jewish origin and correspond with the 22 letters of the hebrew

THE BOOK OF PLEASURE

sesses him. doubt fertilizes in the virgin soil. he is no longer fearless but a coward to difficulties, his very learning is fear. the difference between genius and ignorance is a degree of fear. the beginning of wisdom is fear of forethought the reception of knowledge in learning. children doubt, and abhor learning. why, even the affection of courage results in cleverness! the difference between good and evil is a matter of profundity. which is nearer you, self-love and its immorality or love and morals? not conscious of desert the compeer of heaven, and constant happiness in wisdom is the capacity of direction. from self-glorification, from self-exaltation we rise superior to the incapacity of disquieting fear: the ridiculer to destruction of humility in repentance. this "self-love" that

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

adventurous, you can create your own eclectic path, before you do that, please read the rest of this book. an old adage states, you should not break the rules, until after you first know how to use them correctly. this is even more true when it comes to the practice of magick! hollywood, television and the hard-copy entertainment industry like to spew forth the misinformed concept that there are good and evil forms of magick. in my opinion that is on the same level as saying every head of every country is a perfect person, and has never ever done (or even thought) anything moral or ethically wrong. if that was true about politicians, then we would have world peace, no human rights violations, unemployment and crime would be at zero. the reality of magick is, it just exists. like air or wa

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ere celebrated in sacred groves or in secret temples away from the cities. in contemporary usage, the word cult generally carries with it negative connotations and associations. in modern times, a number of apocalyptic cults, such as the branch davidians and the people s temple, have alarmed the general population by isolating themselves and preparing for armageddon, the last great battle between good and evil. the mass suicides carried out by members of heaven s gate, people s temple, and order of the solar temple have also presented alarming images of what many believe to be typical cultist practice. recent statistics indicate that there are 2,680 religions in the united states. therefore, one must be cautious in labeling any seemingly unorthodox religion as a cult, for what is regarded

s the real world. living under this illusion, the individual accumulates karma and continues to enter the unceasing process of samsara, the wheel of return with its succession of new lifetimes and deaths. the passage of the soul from this world to the next is described in the brihadarankyaka upanishad: the self, having in dreams enjoyed the pleasures of sense, gone hither and thither, experienced good and evil, hastens back to the state of waking from which he started. as a man passes from dream to wakefulness, so does he pass from this life to the next. then the point of his heart, where the nerves join, is lighted by the light of the self, and by that light he departs either through the eye, or through the gate of the skull, or through some other aperture of the body. the self remains co

rbulent period in india, which she left under charges of fraud to settle in london in 1887, blavatsky began work on her magnum opus, the secret doctrine (1888, a massive statement of her theosophical philosophy, including her views on reincarnation. only a constant series of rebirths of one and the same individual, passing through the circle of necessity, can fully explain the age-old problems of good and evil and the apparent injustices of life, blavatsky argues. only a system wherein one is rewarded or punished for the deeds or crimes committed in a former life can explain the inequalities of birth and fortune, of intellect and capacities. when a person s life is beset by injustice and misfortune, only the blessed knowledge of karma can prevent one from cursing life and men, as well as t

n shall appear again coming on the clouds of heaven, jesus tells them, not even the angels. although jesus makes it clear that no one knows the hour or day of his second coming, for many centuries now certain christian clergy and scholars have steadfastly associated the rise of the antichrist to earthly power as a kind of catalyst that would set in motion armageddon, the last final battle between good and evil, the ultimate clash between the armies of jesus christ and satan. throughout the centuries, christians have attempted to determine the antichrist from among the powerful and ruthless leaders of their day. ever since the protestant reformation, the pope has been a favorite of evangelicals for the ignominious title. while many of the pontiffs in the middle ages did exercise great power

peared to employ armageddon as a spiritual concept without any conscious association with the valley of megiddo. armageddon simply stood for the promised time when the returning christ and his legions of angels would gather to defeat the assembled armies of darkness. during that same period, those church scholars who persisted in naming an actual geographical location for the final battle between good and evil theorized that it might occur at places in the holy land as widely separated as mount tabor, mount zion, mount carmel, or mount hermon. in the fourteenth century, the jewish geographer estori ha-farchi suggested that the roadside village of lejjun might be the location of the biblical megiddo. ha-farchi pointed out that lejjun was the arabic form of legio, the old roman name for the

resses with which they could not cope. considering once again some of the implications of swedenborg s thoughts and works, van dusen commented that it was curious to reflect that, as swedenborg has suggested, human lives may be the little free space at the confluence of giant higher and lower spiritual hierarchies. the psychologist finds a lesson in such a consideration: man freely poised between good and evil, is under the influence of cosmic forces he usually doesn t know exist. man, thinking he chooses, may be the resultant of other forces. m delving deeper crim, keith, ed. the perennial dictionary of world religions. san francisco: harpersanfrancisco, 1989. karpel, craig. the rite of exorcism: the complete text. new york: berkley, 1975. kinnaman, gary. angels dark and light. ann arbor

op a deep sense of sadness for all the religious wars and crusades that have been waged over earthly possession of the holy city; they want to do whatever they can to bring together all believers. at the other end of the spectrum, other pilgrims are struck with a paranoia that makes them think the end-times are near and that they must prepare at once for armageddon the last great conflict between good and evil and the precursor to christ s second coming and the final judgment. both psychological conditions are clinically identified as jerusalem fever. while these peculiar psychological symptoms are usually fleeting, they can occasionally be severe enough to result in bizarre behavior and acts of violence against others. sources: jerusalem syndrome. http//www.jerusalemsyndrome.com/jsint. ht

immediately over the evil beings that have infested a human body and soul in the many encounters described in the gospels, the possessing entities are always demons, never satan himself. although these are victories that diminish satan s earthly powers, it may be that the great showdown between jesus, the son of god, and satan, the lord of the earth, is building for the great final battle between good and evil at armageddon at the time of the apocalypse. although accounts of exorcism are not to be found in the old testament, later jewish tradition employs a ritual that involves the sounding of the shofar, the reciting of prayers, and the anointing of the afflicted person with oil and water over which passages from psalms have been read. as in christian exorcism, it is important that the tr

although jesus (c. 6 b.c.e. c. 30 c.e) made it clear when speaking to the apostles that no one will know the exact hour or day of his second coming, for many centuries certain christian theologians have associated the rise of the antichrist to power and his achievement of a seven-year reign over all the earth as a kind of catalyst that would set in motion armageddon, the last final battle between good and evil the ultimate clash between the armies of jesus christ and satan. ever since the protestant reformation, the pope has been a favorite of certain evangelicals for the ignominious title. many of the pontiffs in the middle ages did exercise great power over the rulers and the people of the emerging european nations; and consequently, there were numerous embittered princes and fiery prote

comes from many anonymous, second-century b.c.e. and later jewish and christian texts that contain prophetic messages pertaining to a great total devastation or destruction of the world and the salvation of the righteous. armageddon from late latin armagedon, greek and hebrew, har megiddo, megiddon, which is the mountain region of megiddo. megiddo is the site where the great final battle between good and evil will be fought as prophesied and will be a decisive catastrophic event that many believe will be the end of the world. bhagavad gita from sanskrit bhagavadgi ta, meaning song of the blessed one. a hindu religious text, consisting of 700 verses, in which the hindu god, krishna, teaches the importance of unattachment from personal aims to the fulfillment of religious duties and devotio

fallen angels and directed by satan to beget children who would follow the ways of the serpent. to counter the lust of the flesh inspired by the devil, the cathars preached abstinence before marriage, chastity, vegetarianism, and nonviolence. they believed in a progressive doctrine of reincarnation with the spirits of animals evolving into humans. in their view, it was a dualistic universe, with good and evil having equal strength, and they considered their time in the world as a struggle to resist satan s power. in 1244 montsegur, the last center of albigensian resistance, fell, and hundreds of cathars were burned at the stake. the headquarters of the inquisition was now established in the once highly cultured albigensian city of toulouse, and the few cathars who had managed to escape de

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

celebrated in sacred groves or in secret temples away from the cities. in contemporary usage, the word gcult h generally carries with it negative connotations and associations. in modern times, a number of apocalyptic cults, such as the branch davidians and the people fs temple, have alarmed the general population by isolating themselves and preparing for armageddon, the last great battle between good and evil. the mass suicides carried out by members of heaven fs gate, people fs temple, and order of the solar temple have also presented alarming images of what many believe to be typical cultist practice. recent statistics indicate that there are 2,680 religions in the united states. therefore, one must be cautious in labeling any seemingly unorthodox religion as a cult, for what is regarde

and angels. these spirits are considered more perfect in essence than humans, and they are thought to be on earth to help. they work out the pattern of ordeals that each human being must pass through, and they give an account of human actions to god after one passes from the physical plane. they cannot, however, interfere in any way with human free will, which always must make the choice between good and evil. in their capacity to help, though, these angels can be called upon to assist humans in various ways. it is these archangels, then, that the magi evoke in their ceremonies. accompanying the concept of the planetary spirits, or archangels, was something the egyptians called ghekau h or word of power. the word of power, when spoken, released a vibration capable of evoking spirits. the

of expression, contrasted with those religions that owe their existence to a philosophy taught by one or more great prophets and formulated in various creeds and dogmas. those who follow wicca, the craft of the wise, maintain that their faith qualifies as a true pagan religion with its beliefs and practices rooted in the processes of nature. generally speaking, wiccans believe that the sources of good and evil lie within each individual, thus universally agreeing with the eight words of the wiccan rede: gif it harm none, do what you will. h the craft is therefore concerned with the properties of the human mind, including that little-known, little-used area of the psyche termed gthe occult. h wiccans do not believe that there is anything supernatural about the manifestations and phenomena a

efined witchcraft as a religion of a primitive and transcendent nature, gwith overtones embodying the female in her most elevated octave h together with the gadoration of creative forces. h in her view, such a religion provided g cthe total aspect of godliness, in a god which has no name or a thousand different ones, one which has no sex but is both sexes and neutral as well. h wiccans believe in good and evil as expressions of the same indestructible energy, which, like matter, is neither created nor destroyed but can be changed in form. because wiccans do not have a god or devil in the conventional sense of absolute good and absolute evil, they consider these qualities to be positive and negative expression of the same life-energy, neither of which are permanent forms but subject to chan

re leek was initiated into the world fs oldest religion. in her book diary of a witch (1969, leek described briefly the oath of fidelity that every witch solemnly gives on the night of his or her initiation: git is accepted as being binding forever, and no initiate can take it lightly. she accepts wholeheartedly all the tenets of witchcraft. the acceptance of the supreme being, the knowledge that good and evil are equal parts of a human being, and that she must personally strive to outbalance evil with good. she must not debase the arts which she has been taught, and at all times she must be conscious of the need to be discreet, not only in her own life but with regard to any other members of the coven. h shortly after leek returned to england the family moved to the new forest, a large ar

f the hebrew alphabet, maintaining that each letter was itself a divine being with occult powers of its own. in the tarot, the two constituents of the world, or the system of worldly things, are duly represented. the 22 cards of the major arcana are concerned directly with the individual. the trump cards allegorize the traits and qualities that combine into personality, the relative conditions of good and evil that constitute a concept of conventional morality, and the substances expressed by the ancients as the four elements comprising a human fs physical organism. the tarot is established on the premise that each human being is his or her own macrocosm. although comprising a distinctive universe in miniature, the individual still functions as a component of the cosmic macrocosm. in the w

500 b.c.e, the great greek mathematician and mystic, proclaimed that the very world is built upon the magical power of numbers. according to his doctrines, numbers contained within them the essence of all that is in the natural and the spiritual worlds. for those who followed the teachings of pythagoras, the number one symbolized unity and therefore the creator-god. two represented the duality of good and evil and stood for the devil. four, symbolizing balance, was considered by pythagoreans as their most holy and sacred number, and their most solemn oaths were sworn on four. pythagoreans also used numbers to represent various planets and elements. for example, five stood for fire; six, earth; eight, air; twelve, water. in addition to the teachings of pythagoras, cornelius agrippa fs (1486

testines of sacrificed animals and translating dancing shapes of flames and swirls of smoke into images of future events. when the gods spoke directly to individuals in the symbolic language of dreams, the priests were there to interpret. in these and other ways, the will of the cosmic rulers was revealed to their earthbound subjects. the children of israel, even though they spurned the hordes of good and evil spirits recognized throughout the ancient world, practiced divination in several forms. the book of genesis records that laban, the father of rachel, who became the wife of isaac, possessed teraphim.instruments of divination whose oracles were held to be of the highest truth. although the practice of sorcery and divination was forbidden to the hebrews, the high priests of israel inqu

seized by israeli soldiers, but the dome of the rock remains available for worship by muslims and visitation by others at scheduled times. interestingly, the dome of the rock plays a significant role in the end-time beliefs of christian, jewish, and muslim fundamentalists. jews and christians envision the site as one of the places in which armageddon, the last great struggle between the forces of good and evil, will begin before the messiah appears.or for the christians, returns in a second coming. for the muslims, it is here that jesus will conquer the antichrist and the chief eschatological figure, the mahdi (guided one) will appear to help destroy the forces of evil and to bring about the conversions of all jews and christians to islam. when the muslims assumed control of the sacred roc

other relevant material in order to study ancient cultures. archipelago from the greek arkhi, meaning gchief or main h and pelagos meaning gsea. h any large body of water that contains a large number of scattered islands. armageddon from late latin armagedon, greek and hebrew, har megiddo, megiddon, which is the mountain region of megiddo. megiddo is the site where the great final battle between good and evil will be fought as prophesied and will be a decisive catastrophic event that many believe will be the end of the world. astral self theosophical belief that humans possess a second body that cannot be perceived with normal senses, yet it coexists with the human body and survives death. astronomy the scientific study of the of the workings of the universe.of stars, planets, their posit

THE GOLDEN ESSENCE

ource of the light- the light itself, and the being who shared it with mankind, was the son of this being. harmonics to this can be seen in christianity- lucifer was the son of god, his firstborn archangel who then led a rebellion, and in so doing, underwent a fall into the world, where he brought the serpent s gift to the primal parents of humankind- granting them cunning, the power to recognize good and evil, and to shape the world in accordance with their own desires and wishes, on their own power. just as the fire-bearing daughter and the earth/all mother overlap, so do the firebringer/lightbringer son and the earth or primal all father. as the primal father represents the source, so does the son represent the child of the source, a child which still embodies his source and bears its p

THE KEY TO THE MYSTERIES

es, hate. because- take it to heart- the expiation is implicit in the sin. the man who does evil is like an earthen pot ill-made; he will break himself: fatality wills it. with the debris of the worlds, god makes stars; with the debris of souls he makes angels. vi the senary the senary is the number of initiation by ordeal; it is the number of equilibrium, it is the hieroglyph of the knowledge of good and evil. 30 he who seeks the origin of evil, seeks the source of what is not. evil is the disordered appetite of good, the unfruitful attempt of an unskilful will. every one possesses the fruit of his work, and poverty is only the spur to toil. for the flock of men, suffering is like the shepherd dog, who bites the wool of the sheep to put them back in the right way. it is because of shadow

, and under the influence, of each of the letters of the tetragram. one sees that the philosophy and the religious dogma of the qabalah are there indicated in a complete but veiled manner. let us now investigate the allegories of genesis "in the beginning (iod the unity of being) elohim, the equilibrated forces (jakin and boaz, created the heaven (spirit) and the earth (matter, or in other words, good and evil, affirmation and negation" thus begins the mosaic account of creation. then, when it comes to giving a place to man, and a sanctuary to his alliance with divinity, moses speaks of a garden, in the midst of which a single fountain branched into four rivers (the iod and the tetragram, and then of two trees, one of life, and the other of death, planted near the river. there are placed t

ou expect facts of a supernatural order to take place? what is certain is that all these visionaries have seen and touched, that they have had the most vivid feeling of a formidable reality. we speak of it from our own experience, and there are visions of our own first youth, passed in retreat and asceticism, whose memory makes us shudder even now. 205 god and the devil are the ideals of absolute good and evil. but man never conceives absolute evil, save as a false idea of good. good only can be absolute; and evil is only relative to our ignorance, and to our errors. every man, in order to be a god, first makes himself a devil; but as the law of solidarity is universal, the hierarchy exists in hell as it does in heaven. a wicked man will always find one more wicked than himself to do him h

ck. there are words in white on the disks, from the upper right, clockwise "despotisme, mensonce "neant "ignorance "absurdite. there are words in white in the points, same order "contre toute justice "contre toute verite "contre toute etre "contre toute science "contre toute raison. in the central ring in three lines "satan est la haine "if you eat of it, you will die" replied divine wisdom. thus good and evil bear fruit on one same tree, and from one same root. good personified is god. evil personified is the devil. to know the secret or the formula of god is to be god. to know the secret or the formula of the devil is to be the devil. 285 to wish to be at the same time god and devil is to absorb in one's self the most absolute antinomy, the two most strained contrary forces; it is the wi

te idee. in the central triangle are three lines with the words "dieu est yod-heh-vau-heh-aleph-heh- yod-heh. it is to put on the consuming robe of deianira. it is to devote one's self to the promptest and most terrible of all deaths. woe to him who wishes to know too much! for if excessive and rash knowledge does not kill him it will make him mad. 286 to eat the fruit of the tree of knowledge of good and evil, is to associate evil with good, and assimilate the one to the other. it is to cover the radiant countenance of osiris with the mask of typhon. it is to raise the sacred veil of isis; it is to profane the sanctuary. illustration on page 287 described: this is in shape exactly the same as the illustration on page 282, save that there are words in the five wedge rays and there is no tr

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

. such god forms span various cultures and ages, but their essence lives in the idea of the sabbat and luciferian witchcraft and sorcery. the initiate begins the path of shadow, from which he or she models from the legend of lucifer falling from light. it was essential for azazel (lucifer) to grow he had to understand and perceive darkness, to taste the shadows and become as god (the knowledge of good and evil. the initiate of the luciferian path explores the darkness as a point of development, a testing of spirit and the possibility of self isolation. as the initiate confronts in various forms what is called the devil, the averse and life-giving spirit, he or she then becomes as this spirit. the witch or sorcerer becomes stronger in their results of magical practice, and they begin to not

list. as rabbi chaim vital (1543-1620) states, when talking about the decline in kabbalistic practice. they [the practitioners] no longer make use of these techniques to ascend to the orchard. people only make use of the techniques involving the universe of assiah. since this is the lowest of the universes, its angels have only a little good, and are mostly evil. besides this, it is a level where good and evil are closely entwined, and it is very difficult to separate them. this does not bring any enlightenment, since it is impossible to perceive good alone, and one's perceptions are therefore a combination of good and evil, truth and falsehood. even if one does gain some perception, it is truth intermingled with falsehood. since one cannot purify himself, the uncleanness of the husks atta

n his kitchen, suffered a rash of mysterious fires. even the old devil and daniel webster theme was dusted off. harassed contactees were ordered to sign an impressive-looking piece of parchment, allegedly a contract for their beleaguered souls. i was caught up in the game, playing old daniel's role, arguing with demons to save the contactees. they let me win, of course, having proved their point. good and evil were synonymous in their phantasmagorical world. when linda scarberry gave birth to a baby girl that month she decided to name her daniella lia. no one other than a couple of contactees knew of the indian-like entity named lia. linda had just picked the name from left field because she liked it. later dan drasin told me his mother's name was lia. a fact i had not known. neither had l

d , between and , in the mythos. some critics may complain that this smacks more of the manichaen heresy than it does of genuine ; yet, as a and former monk, i believe it is fair to say that this is unfortunately very far removed from the majority of the faithful to be of much consequence. the idea of a against , and of the of good and having roughly equivalent , is perhaps best illustrated by the belief, common among the orthodox of the , in a personal as well as a personal . this concept has been amplified by the to such an extent- perhaps subconsciously- that a missal in the editor's contains an engraving for the feast of st. andrew, , for nov